Understanding one’s background is essential for self-discovery and growth, which is why Indigenous peoples prioritize distinguishing their pedagogies and theories from those of the Western societies that colonized them. Rather than adopting a one-size-fits-all lifestyle, they strive to reconnect with their roots by examining how their culture and history influence social movements and personal development. A visit to Wellington, New Zealand (Aotearoa) in 2024 has confirmed these statements and enhanced my perspectives toward the Indigenous feminism. It compliments my understanding of decolonial feminism theory I gained during my study and my personal experience as a Javanese woman in Indonesia. Here are some key take aways I can share with you on what can we learn from indigenous feminism in Maori tradition.
Māori women view the Western concept of feminism as too generalized and neglectful of historical and cultural impacts. They argue that these factors are crucial for developing new theories and movements, and assert that sexual oppression is intertwined with the historical and cultural oppression from colonization. Meanwhile, Western societies often fail to address the cultural and historical struggles of Indigenous people, leading to a weak foundation for mutual understanding in social movements. The neglection of historical and cultural struggles result in one perspective fits all that gives privilege to white power.
While Western mainstream feminism focuses on sexual oppression, Indigenous feminism sees sexual oppression as rooted in cultural and historical oppression, arguing that these concepts are inseparable. Therefore, the best allies for Indigenous feminists are not Western feminists, but the men from their own culture who have faced similar injustices. Pihama states that Māori women and men are more likely to work together, which contrasts with standard Western feminism that often creates further division between men and women. I witnessed this practise myself when I slept in their traditional sacred house, Marae in Wellington and I was surprise by their collaboration to work together and support each other. For global feminism and justice to succeed, Western feminists must acknowledge the unique struggles of Indigenous women.
To counter the effects of colonization linked to feminism, many Māori women have redefined their societal roles through the Mana Wahine theory. Pihama (2015), Akuhata – Brown (2024) and Whaipooti (2024) describe Mana Wahine as a specific form of Māori theory affirming the position and status of Māori women. “Mana” roughly translates to being both of the earth and ethereal, while “Wahine” encompasses all that is female and feminine in Māori culture. This theory challenges current views of Māori women and encourages exploration of what it means to be both Māori and female. It directly addresses the impact of colonization and highlights its ongoing effects unless changes are made. This theory exemplifies the rediscovery of Māori women’s strength and importance, reaffirming their value in cultural and historical practices.
The Mana Wahine provides a cultural framework that can help address the educational barriers faced by Māori children. They aim to prevent future generations from being assimilated into Western culture, instead equipping them with an understanding of the cultural and historical impacts of colonization. This knowledge empowers descendants to address social issues and lay the groundwork for political change. As Julia Whaipooti (2024) said during one of session in Wellington, “and if you change things for wāhine you change things for generations.” Therefore, colonial ideologies of race, culture, and gender must be separated from the Western teachings imposed on Indigenous societies. Western theoretical frameworks often generalize and assume inclusivity without considering the impact of colonization on historical and cultural issues.
Understanding the Mana Wahine theory in Maori tradition makes me realize that this is something that we do not have in South East Asian countries. We do have many beautiful cultures, tribal knowledge, and localised teaching. However, we tend to let Western modernisation assimilates our cultures and do not prepare our future generation to have deep understanding of our root. My biggest fear is now imagining what will happen to my own culture in the modern generation. This is a thing that I cannot answer at the moment, but something that I can offer to you to think together with me in this platform.
Wellington, May 2024.
Reference:
Pihama, Dr. Leonie. “Mana Wahine: Positioning Māori Women’s Theory.” (2015).
