He waka eke noa - Jay Waretini - Beaumont
He waka eke noa
Jay Waretini-Beaumont, Registered Midwife, Ngā Maia Trustee
Mana motuhake is one of those whakaaro Māori; I know exactly what it means, but struggle to articulate it beyond the common translation of self-determination. Mana, a supernatural force within human beings, is the essence of power, authority, and control inherited at birth from our tūpuna. Mana motuhake is that mana expressed through exercising control over one’s destiny. The western concept of self-determination is psychology- based and refers to one’s sense of control over their decisions and lives (Cherry, 2021). But I believe mana motuhake encompasses so much more. To me,it derives from the unique relationship Māori have with the whenua and te taiao (natural environment) and is inherited through whakapapa. These connections between tāngata, taiao, ngā atua and wairua affirm our responsibility to protect our environment and therefore our future. Characterised by tikanga, encompassing all that is valued within te ao Māori, it extends beyond individual determination and into the collective domain. It can revitalise our innate power and drive much needed change, intitiated by Māori, for Māori, with Māori. We need mana motuhake to burn brightly within us, so that we continue to strive for health, wealth and happiness. When mana motuhake is firmly established on an individual level, the result is strong, determined people who can then share their expertise with their wider whānau and communities. It is therefore also the potential for enhancement and expansion.
Mana motuhake can be found in political, economic, social, environmental and cultural contexts and applied at macro, meso and micro levels, but make no mistake, it is not derived from these sources. The Māori response to Covid- 19 has been an outward display of mana motuhake; evident in the way Māori have gathered, opened dialogue, implemented rāhui and supported each other to protect the health and wellbeing of whānau. This response was in the context of crisis and urgency and I feel the same urgency regarding my colleagues and the environments they are now working in (if they are working at all).
My dedication to being a Māori midwife is one of my contributions to the pursuit of mana motuhake for this generation and the next. I feel a responsibility to contribute towards the sustainability of the midwifery profession and the recruitment and retention of Māori midwives. For me, midwifery without the pursuit of mana motuhake makes for a dire future. Māori midwives are among those experiencing racism, isolation and burnout; the impact of the vaccine mandate is widely felt, but particularly for the Māori workforce, it has caused great loss and mamae (pain).
Nurturing mana motuhake amongst Māori midwives therefore, must be a priority. Utilising whakaaro Māori like whāanaungatanga, hui, wānanga, mātauranga and tuakana- teina creates opportunities for professional development, cohesion and the pursuit of mana motuhake. Collectivising, redistributing resources and exploring different leadership styles allows for open dialogue and the development of new infrastructure. Entrenching ourselves within te ao Māori serves to re-imprint tikanga, kawa, and wairuatanga into our lives, midwifery practices, and the maternity system at large.
Ngā Maia are moving forward purposefully, carving out space for Māori midwives to unapologetically be themselves, engage and collaborate. It is my hope that the outcome is a strengthening of mauri, the growing of mātauranga and the reclamation of unique skills. By knowing who we are, where we come from and acknowledging the innate connections between ira tāngata, ira atua and ira whenua, Ngā Maia are in hot pursuit of mana motuhake. Like muka, it takes more than one strand to weave together something as beautiful and functional as mana motuhake, for the collective. He waka eke noa: we are all in this together. Me haere tonu tātou, let’s keep the momentum going.