(Photo: Getty Images)

ĀteaNovember 7, 2017

Māori unemployment is a national crisis

Joshua Hitchcock

Contributing writer

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(Photo: Getty Images)

Thirty years of economic reform and the gap between Māori and Pākehā employment rates is wider than ever, says business columnist Joshua Hitchcock.

I have never experienced unemployment. Since graduating in 2007 I have always found a job when I wanted one. That is not to say I have always worked these past 10 years. Periods of employment have been followed by mini-sabbaticals – periods where I recharge and pursue my personal projects. Even now, I am in the middle of a four-month sabbatical, travelling, researching and writing on the Māori economy, and considering my next career move when I return to New Zealand in December.

This is not meant as a brag but an acknowledgement of my privilege before I discuss the issue of Māori unemployment. I do not know what it is like to be unemployed. I cannot even begin to understand the impact it has on a person. I cannot speak of a personal history of unemployment in an effort to humanise the statistics. Because unemployment is a major crisis confronting Māori and the statistics need to be humanised. We need to realise that there are real people behind these numbers. Communities devastated by high unemployment rates. But it is a crisis that is rarely acknowledged. We don’t see the personal stories of the effects of unemployment and the lengths people have to go to in order to find meaningful work. We need these voices in our media, confronting us everyday, forcing our politicians and business leaders to properly address this issue.

In 1986, the Māori unemployment rate was 2.57 times the Pākehā unemployment rate. According to the September 2017 Household Labour Force Survey, the Māori unemployment rate is currently 2.83 times the Pākehā unemployment rate. After 30 years of economic reform, two Labour governments, and nine years of Māori Party influence, the inequality of employment between Māori and Pākeha has gotten worse.

The unemployment rates have come down over that time, from 14.9% to 9.9% for Māori and from 5.8% to 3.5% for Pākehā. But the gap has remained. At least the situation is not getting much worse, right? Wrong. Yes, the Māori unemployment rate dipped below 10% for the first time since 2008 last quarter but the persistent gap between Māori and Pākehā means that all 30 years of economic reforms have managed to achieve is to entrench the institutional discrimination of Māori in the workforce. 34,400 Māori are unemployed. We comprise 16% of the New Zealand population but account for 27% of the number of unemployed.

There are regional disparities as well. Compare Canterbury with Northland. The Māori unemployment rate in Canterbury is 6.6%, 1.89 times higher than the 3.5% recorded for Pākehā. The low level of Māori unemployment in Canterbury is no surprise given the rebuild activity but there remains a large gap between the Māori and Pākehā unemployment rates. The situation is dire in Northland. 15.1% of Northland Māori are unemployed, compared to only 3.5% of Pākehā. Two provinces with identical unemployment rates for Pākehā but vastly different rates for Māori. What is going on?

And how do we address this issue? To achieve equality, a Māori unemployment rate of 3.5% would require an additional 22,300 jobs to be created for Māori. That is the scale of the challenge facing policy makers and the new Minister of Employment, Willie Jackson. Together with the Minister of Regional Economic Development, Shane Jones and the Minister of Māori Development, Nanaia Mahuta, a comprehensive policy approach is required. The positive is that we have three experienced Māori leaders in these roles. The challenge will be in delivering for Māori. And if we do not act fast then the next generation will face the exact same issues.

Data from March 2016 showed that approximately 20% of Māori aged between 16-24 were not in employment, education, or training. There is a lot to like in the policy details of the new government: fee-free training and education and an emphasis on regional development for starters both have the potential to address this issue. But we clearly need a new approach, because the approach of the past 30 years has not worked. And if we do not act now, then we will fail another generation of Māori.

As I said at the outset, these are just the statistics. Māori unemployment and the sheer numbers of rangatahi Māori not in employment, education, or training is a national crisis. It is also a crisis being experienced by other ethnic groups in New Zealand as well. The unemployment rate for Pacific peoples is 9.4% and for those of Middle Eastern, Latin American and African descent is 8.9%. New Zealand would not tolerate a national unemployment rate of 10%. We should not tolerate it when it is that high for minority ethnic groups in New Zealand. Behind the statistics are people and their whānau who are struggling with a life of unemployment. And we all know he aha te mea nui o te Ao.

Wetini Mitai from New Zealand and his daughter Niwareka make a Maori grimace at the 64th Frankfurt Book Fair October 9, 2012. This year’s edition of the largest book fair in the world takes place from October 10 – 14, and features New Zealand as guest of honour. AFP PHOTO / JOHANNES EISELE (Photo credit … Read more

ĀteaNovember 6, 2017

Gods, whānau, body parts – making sense of health with whakapapa

Te Miri Rangi

Contributing writer

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Wetini Mitai from New Zealand and his daughter Niwareka make a Maori grimace at the 64th Frankfurt Book Fair October 9, 2012. This year’s edition of the largest book fair in the world takes place from October 10 – 14, and features New Zealand as guest of honour. AFP PHOTO / JOHANNES EISELE (Photo credit … Read more

Whakapapa is about relationships, not just relations, and can help us understand our all-round wellbeing, explains columnist Te Miri Rangi.

Whakapapa describes a person’s genealogy, lineage or descent. It helps identify the relationships we share with others in to an organised system. Intimate knowledge of whakapapa was integral in traditional Māori society for not only maintaining social structures but also strengthening relationships with others. A well connected hapū could gain access to particular rivers for fishing, fertile land for growing gardens, or even call upon the help of a neighbouring tribe in times of war. Given that the wealth and health of a tribe was maintained through relationships, knowledge of one’s whakapapa was highly important. For this reason, whakapapa was considered a taonga, but have we forgotten how to use whakapapa to our advantage in the modern world?

The interesting thing about whakapapa is that many of us today would only consider the human relationships that we share with each other. But the holistic worldview of Māori accepts a universal indigenous truth that recognises the relationship existing between the individual and their natural environment. Whakapapa describes a Māori lineage that extends beyond human relationships, a lineage that reflects the Māori creation narratives of Rangi-nui and Papatūānuku. These are the narratives that relate the individual to mountains, rivers, trees and even birds as a part of larger extended family. This strengthens the bond between the individual and the natural world, and just like human relationships, guides behaviours and interactions that ensure mutually beneficial outcomes.

Regional proverbs fall out of these whakapapa based relationships. In the Whanganui you will hear the whakatauākī, or saying, Ko au te awa, ko te awa ko au / I am the river and the river is me. The Whanganui river is literally considered an extension of the people of that region, bound together through whakapapa. Similarly, each rohe or region speaks about their own area by acknowledging their ancestral landmarks, such as mountains and rivers, before recognising their human tūpuna. This reflects the genealogical descent from Rangi-nui and Papatūānuku all the way down to the individual. It also highlights the tuakana-teina relationship that contributes to our understanding of the impact that environmental factors can have on individual wellbeing.

The narratives passed down through generations of oral story-telling, haka, and waiata, carry whakapapa that can guide and inform our behaviour and practice. For example, during the creation of the first woman Hine-ahu-one by Tāne and others, it is discovered that her various body parts are associated with a number of the children of Rangi-nui and Papatūānuku. The lungs are connected with the atua of the winds, Tāwhiri-mātea; the muscles are connected with the atua of man and war, Tū-mata-uenga; the water that flows through us is connected with the atua of the ocean, Tangaroa; while the mind is connected with the atua of the acquisition of knowledge, Tāne. This tells me that our body is formed out of a complex set of internal relationships that together allow my tinana to function. For Māori, the lungs, muscles, fluid, mind and even the spirit cannot be separated and targeted in isolation. Rather, we have to consider the whakapapa that exists between these atua and within our tinana, and address the whole system together as an interrelated whānau.

Whakapapa has the potential to add another dimension to our understanding of the world. These genealogies and connections that we understand about the natural world can help guide our behaviours to improve our wellbeing. Knowing the whakapapa of the food we are eating and the impact it has on our tinana will keep us away from unhealthy processed kai, and direct us towards whakapapa enhanced kai. These relationships and connections are all around us and whakapapa is but one means to help identify behaviours that put our wellbeing at risk, or present opportunities for enhancing one’s hauora. Whakapapa is not merely our human lineage, it encompasses all the many forms of relationships that we share across our lives. Our individual health and wealth, and that of our whānau, is still heavily influenced by the relationships we have today as they did traditionally. So perhaps the key to health is recognising the art of whakapapa and acknowledging the many connections we make with people and the world.