Feminist Theology
from a Maori Perspective.

Student Empowerment for Transformation World Student Christian Federation
Singapore & Malaysia
18 - 29 June 2000
Written and presented by Rev. Paddy Noble.

Introduction:

E te whanau o Student Christian Movement o Aotearoa Whanaui, ki te Ao Whanaui i roto i te huihuinga o World Student Christian Federation. Nga Mihi tino nui ki a koutou katoa, mai i roto i te manaakitanga a totatou whaea Papatuanuku, mai i tona Wairuatanga.

The whanau of Student Christian Movement Aotearoa within the embrace of the World Student Christian Federation, greetings in the sacredness of the Spirit that belongs to our mother, tipuna whaea, Papatuanuku, our Mother Earth.

Na reira e te whanau, tena ano koutou katoa.

I represent a proud people of the Student Christian Movement of Aotearoa New Zealand, Maori, Pakeha, Pacific Islanders, among the many other nations who now call Aotearoa their home. It is these people and their experiences that have shaped the lives of many of us, therefore enabling us to meet and share our hurts, experiences, problems, as holistic Christian people. Therefore we are Christian people travelling on the same canoe to meet and understand God on our journey. At the same time we make friends and relationships with others to also row the many diverse canoes in their specific traditions and understandings of God.

In my canoe I bring with me a taonga, a gift. This gift has been bestowed upon me by the whanau of the Student Christian Movement here in Aotearoa New Zealand. Our gift talks about our lives, experiences and understanding on Feminist Theology/ Wahine Atuatanga. But what I have decided to do is to make this Theology understood, and shared from a Maori perspective, the indigenous peoples of Aotearoa New Zealand.

The content of this presentation is as follows:

1. Who am I? Why Feminist Theology?

2. The Turbulent Years (19th Century) Socio-political, economical & Cultural Perspective

3. Maori Theology, Gods, Traditions, Culture, Myths & Stories Major Components.

4. Feminism/ Wahine Atuatanga and its relevance to SCM of Aotearoa and Internationally.

5. Conclusion & Acknowledgments.

Ko wai au? E aha ai ki te korero te kaupapa Wahine Atuatanga? 
Who am I. Why Feminist Theology?

My name is Pare Turei Patrick Noble, I come from a proud tribe of people called Ngati Porou, and my sub-tribe is Te Whanau-a-Rakairoa. We live on the Eastern Sea Boards of the North Island. We Maori were a warrior people and I guess it is still reflected in some of the Maori people today, although the fights that we once fought has changed. Like many people on the margins of society have to now fight to retain and reclaim our dignity. Our dignity is more than just our honour, it is reclaiming the life that our ancestors once knew and transforming that life to how we live now. This process hasn't come about as easy as we would have liked it to have been, but it is slowly happening.

Maori Women consider themselves unique in the sense of identifying themselves as Feminist, as well as Feminist Theologians. Being a Maori Women is to live the life of a Feminist. Maori Women's Theology is very different to that of the Middle Class White Feminist Theologians, or the Feminist Theologians that have written volumes of work that inspire us to understand God from a Motherly, Sisterly, Maternal and Feminist Perspective. Although at this time I would like to acknowledge the many Feminist Theologians that have helped us understand Theology through the eyes of women: Rosemary Radford Ruether, Elisabeth Schussler Fiorenza, Lina Hogan. We have to remember that this presentation is from a Maori Perspective. Why Feminist Theology and why from a Maori Perspective?

Early Christian Theology from Thomas Aquinas, Augustine etc., was developed from a very Patriarchal Male dominated point of view. Society at the time, like many Western and Eastern Societies, looked upon Women as second class citizens unless, of course, you were either a wealthy aristocrat, a women of influence and or a women of substance. But even women with these type of influences were still dominated by the pull of overwhelming male egos. This derives from a long line of Patriarchal oppression over the Matriarchs of Western, Eastern and Indigenous Societies. Most of what is now a representation of Christianity was and, continues to be shaped according to the mentalities of these Patristic societies.

It is not until we discover Feminism and Feminist Theology that we are pulled through a warp of new thinking, new ideas, and new approaches to the Patristic God that many Christians new and understood God to be. Feminism has come to be a significant component of modern western culture. At the heart of this it has become a global movement working toward the emancipation of women. The older term "Women's Liberation" expressed its existence as coming from the heart of a Liberation Movement where its efforts were focussed on achieving equality for women in the modern society, especially through the removal of obstacles, including beliefs, values, and attitudes which hinder the process of women having their rights among a society that devalued the ethos of a women existence in today's society.

Liberation - Feminism then took on a new development for women who's lives and stories spoke of oppression, slavery, colonization, de construction of culture, land and other cultural sources that secured a women's holistic identity. Therefore this new development of Feminist Theology, helps us recognize a new diversity of women not just from a white middle class western society, but also women of various cultural, political, economical and religious approach to life in a Christocentric and Theocentric world view of life. Therefore the God that we have understood has now become not just a father, but mother, sister, lover and other images that entail maternal qualities. Feminism has therefore come into conflict with Christianity (as it has with most religions) on account of the perception that religions treat of women as second rate human beings, in terms of both the roles which those religions allocate to women, and the manner which are understood to image God.

Various writers on this subject have developed such ideas at length. Simone de Beauvoir (The Second Sex, 1945) Mary Daly (Beyond God the Father, 1973) Daphne Hampson (Theology and Feminism, 1990)

They argue that Christianity, with its male symbols for, it male saviour figure, and its long history of male leaders and thinkers, is biased against women, and incapable of redemption.

Various Feminist have said that they should leave this oppressive environment. The recovering and rediscovering of goddess religions or inventing new ones, thus abandoning traditional Christianity altogether has been the argument various writers have explored. This induces a safe, inclusive relationship to a deity that embraces the totality of being a women. Carol Christ (Laughter of Aphrodite, 1987) Naomi Ruth Goldenberg (Changing of the Gods, 1979)

However what ever approach is argued to direct the faith of women, Feminist writers have stressed how women have been active in the shaping and development of the Christian tradition, from the New Testament onward, with significant roles of leadership throughout the Christian History.

Therefore understanding the arguments of Feminism and Feminist Theology and Theologians have placed us into a new form of criticism when interpreting Biblical Text, Empathy with Women and Men's stories that speak of minorities on the margins of life. Social and Political dominance by the higher political powers of the time, in Biblical times, Biblical Text, up unto the millennium of 2000.

From the day my tribe, mother, grandmother, grandfather, sister, brother, female and male cousins, aunties and uncles, female and male friends, Gay, Lesbian, Transgendered and straight friends have touched my life in many ways, I've only begun to realise I lived, loved and experienced a Theology that embraced Feminist Theology, in its total existence, practice and understanding. This experience as I understood it wasn't just one of convenience or when the patriarchs of my life saw a need for it, but it was the element of my life, and the lives of my family and tribe, who new that without the constant articulation, practice and advice of our women I would probably have not been here to share this story.

Why from a Maori Perspective? The Maori perspective is who I am. The Maori perspective embraces a use of images and metaphors that tell the stories of Maori women, the pain and the life that they have had to endure to find their ground among a people who live in tribes (Iwi), sub tribes (Hapu) and in family groups (whanau). The Maori perspective brings new ideas to the western culture and Christianity as a whole. The Maori Women's stories need to be told.

The Turbulent Years (Pre-colonisation, 19th Century) Socio-political, Economical & Cultural Perspectives.

In the beginning there was darkness and in that darkness there was Ranginui the Sky Father, and Papatuanuku the Earth Mother. Together they were inseparable, and it was their inseparable embrace that made little room for anything else to live, even for their children the gods. This created arguments among the children as to how to live in such conditions. This in turn made the gods anxious and come to the final conclusion of separating their parents Ranginui and Papatuanuku. Ranginui to be pushed a placed in the atmospheric realm of the sky and Papatuanuku was to remain as the Mother of the ground that we live on thus nurturing life in all its forms.

At the Separation of Ranginui the Sky Father and Papatuanuku the Earth Mother by their child, god of the forest, Tane Mahuta the elements of life began to spring forth. Air, Water, Fire, and Earth.

The suffering of Papatuanuku is not only because of her separation from the love and embrace of Ranginui, but her suffering goes deeper because of the constant craving for life in all forms using the main elements of life, Papatuanuku has had to endure the ravaging of her body to accommodate the spring of living creatures that were formed by the gods.

Tane Mahuta (God of the forest) created all the living creatures of the earth, animals, and bird life, among the smaller creatures of the ground. Attaining the power to create human kind his first creation of human kind was a woman, Hineahuone. She was moulded from the earth and brought to life through his breathing into the nose and mouth.

After a time of cohabitation with Hineahuone they bear a child Hinetitama (the dawn maid), and at another time Tane Mahuta cohabited with Hinetitama and bearing children. Hinetitama persistence in finding out who her father was discovers it is Tane Mahuta father also to her children. At this discovery she is leaves him with the shame that she has had a incestuous relationship with her father. She goes to the underworld, Rarohenga, and severs all ties with her earthly life and decides to dwell in the world of the night. She then becomes Hinenuitepo, Goddess of death and the underworld.

Several arguments of this creation story has been documented as the first sin, Tane Mahuta's incestuous relationship with his daughter Hinetitama, now Hinenuitepo. Anthony Alpers, Maori Myths. p 237. While another argument sees the separation of the creation story as the first sin. Sir George Grey, op. cit., p. 17.

When we look at the parallels of the Maori Creation Story as well as the Hebrew Creation of Genesis 1-2 we find images of separation from darkness to create light. Earth and Sky separating to make way for life. Waters, Sea covering the lands. In Genesis 1 it states the creation of human beings, Genesis 2 is more specific in the genders of these human beings. Man is created first and then a partner women from the mans rib cage. God therefore breaths the breath of life into the mouth of the man. In the Maori creation the articulation of gender is described when Tane Mahuta creates women kind from the Earth and breaths life into her nose and mouth bring forth not only a gender but a means of continuous regeneration of life. Two women figures are brought to the fore. Mothers, Lovers, Bearers of life (Whare tangata), as well as caring the burden of shame and in some arguments sin.

Hineahuone First Women and human being, first mother, and bearer of a child.

Hinetitama First Women first child born from a cohabitation of a Father and Mother figure.

Hinenuitepo Takes on the shame and retreats from the light into darkness as a token of her shame and acknowledgement of incest.

Therefore the images of the Maori Creation Story depict the continuous struggle of Women, separation from a lover, the ravage and rape of her body to accommodate new life for the male gods. The creation of a women; the incest of a women, and her recognition and acknowledgement of shame because of the incestuous act brought upon her from her father, and father to her children, Tane Mahuta, God of the forest.

In the 19th Century the Maori Women went through a different kind of struggle and shame. At this time Maori had to confront the threats of colonisation. This in time brought about the confiscation of land, resources, racism, rapid changes from being the majority to the minority. The lost of culture, languages to an utmost decimation of existing as a Maori person. In Ngati Porou and many other tribes Women had to take battle with their men folk when British Soldiers came in to eradicate resources, land and transform the mentality of a Maori.

Some of our elders continue to speak about being punished at schools for speaking Maori. Women especially were prevented to breast feed their children because it was said their milk was unhealthy for the child. Many other women were used and sold into prostitution when settlers, whalers, soldiers and missionaries saw the need to gain profit.

Many of the Maori Women from Chiefly Families, who were wealthy in land and influence among their tribes were made to marry a white settler, therefore the ownership of land went from Maori to settlers after a period of time.

Maori women were also skilled in trade. Much trading was done between Aotearoa to Australia, and some were further afield to the UK. British traders saw this as a threat to their profit making and managed to sabotage some of the trading that went on between Maori and other ports.

So the struggle of the Maori Women not only had to content with their plight among a Patriarchal culture among themselves but even more when the British and other countries came to rape Aotearoa of their resources.

The Social Political, Economical and Cultural Perspective of the Maori Women at the time, even though they were warriors among their people, had little power to exercise over the colonisation period of Aotearoa's history. This time in their lives was a matter of survival and making do with the situation at hand.

In the late 19th Century and turning over to the 20th Century saw a time when Maori Women had to create a system of regaining a large portion of their dignity. Health, Economics, Politics, Social Services, Employment, all played a part in the plight and struggle of Maori Women as they had to learn to exist in a society that was rapidly changing as Maori were now becoming the minority. A major organisation that was formed and it still very active today is the Maori Women's Welfare League. Their role was to reclaim the dignity of Maori Women, in terms of health, education, politics, economy and other areas to ensured a holistic approach and restoration of her dignity and life.

My family like many others have had members take part in this national organisation. As of today the Maori Women's Welfare League is still very strong and is recognized even more in their work today, among the dignitaries of Aotearoa New Zealand.

The Treaty of Waitangi/ Te Tiriti o Waitangi. In this presentation one cannot write without mentioning the Treaty of Waitangi, Te Tiriti o Waitangi. This treaty was founded and signed in 1840 as a follow up from the declaration that was previously signed by the northern tribes of Aotearoa, The Confederation of Tribes. The Treaty of Waitangi was signed to ensure that all resources belonging to Maori and their Sovereignty over the governorship of Aotearoa remain securely with Maori for Maori and from Maori. The articles mentioned in the Treaty ensure total Sovereignty over Maori land and rights.

Unfortunately the Treaty and its articles were not adhered to and over a period of time what was signed was nothing more than a broken period of Aotearoa's life and struggle. Various people considered the treaty as a nullity. But Maori, and supporters were able to argue the case and articles of the Treaty and thus bring its essence and original status back into power.

It has been by the constant protesting and research of many Maori Women Activist who have restored the power and the principles of the Treaty of Waitangi into lives of Maori today. Maori who have had their land, language, resources and dignity taken away since the colonisation of Aotearoa New Zealand. The Treaty is the foundation upon which both Maori and Pakeha have lived their lives as Tangatawhenua (people of the land) and Tauiwi (Settlers). (Read Claudia Orange's The Treaty of Waitangi). The Treaty of Waitangi, Te Tiri o Waitangi, is also the foundation on which we of SCM Aotearoa acknowledge as basis of our Constitution, adhering to all the articles and principles of the treaty.

As we come into the year 2000 many organisations have formed their policies and constitutions on the principles and articles of the treaty. 

Maori Theology, Traditions, culture, Myths & Stories Major Components of Feminist Theology.

We need to look at the types of Feminist Theology, therefore this leads us to a basic understanding of its components. This in turn helps us draw out the Maori view point of Feminist Theology. I have already given a small portion of the cultural and myth aspects of Maori Feminist Theology but we need to look at how a western point of view is used to articulated the broader definition of Feminist Theology.

Various Feminist Theologians will find many ways and approaches, on a wide spectrum of issues concerning women's issues, or will seek to combine several features of different approaches to articulate the use and components of this kind of theology.

1. Liberal Egalitarianism: the equality of women, faith in the Western Enlightenment claims of equality, freedom, liberty, a fully equal church society. The assumption is that nothing is wrong, in essence, with the ideas and principles of society, better application of the ideas of equality, freedom, and liberty will create a just and equal social order. Feminist use this perspective to argue the case of ordination for women and to correct the Christian Symbolism by including feminie symbols, inclusive language and metaphors.

2. Romantic expressivist. Concentrates on the particularity and uniqueness of women's voices, expressing what women will bring to society, giving the women's full participation in that society. This perspective shows that women's experiences speak quite differently from the way men do, and a harmonious balance will occur if men and women can each fully represent their particularities.

3. Sectarian separateness, assumes that patriarchal structures are incapable of change. This tends to concentrate on separate spaces for women, a separate feminist religion, and separate communities. Only within such a separation can women live in purity, untouched by the stains of patriarchy. 4. Radical Transformist. Women's marginal opposition in society can help to criticise and transform the social order, the assumption being that only radical transformation of personal, linguistic, cultural, and political structures will allow human flourishing. In this perspective, feminist tend to combine the resources of psychoanalysis, political theory, philosophy, linguistic theory, and theology to resist he present structures of specific values places on mens and women's lives.

The Maori Women can identify entirely with these concepts and components but at the same time their faith and culture will travel and coexist together. A Maori Women knows entirely of her struggles to find her voice in a society of patriarchal dominance, she will argue the concepts already set down by western Feminist Theologians if they suit her story. She will also deconstruct the western view and construct something that is totality different but suitable to accommodate her plight as a Maori Women. For Maori Women are natural Feminist Theologians. She became a theologian when she was separated from her lover to accommodate life as we know it now. Her name is Papatuanuku.

The Relevance of Feminist Theology to SCM.

The Relevance of Feminist Theology is a component of our lives we cannot separate. We would be an incomplete person of God's creation if we were to continue living a Patriarchal life in a Patriarchal dominated Church.

SCM is an organisation that works at empowerment of people in a society that restricts us from living our full lives as a holistic people of God. Feminist Theology is a component of our lives we need to acknowledge and reclaim from the days of our ancestors. Western society, as well as leaders from the Patriarchs of the Church, have constructed a society that has failed to acknowledge a women's perspective on spiritual matters of the Church.

In Maori society before the coming of the new God, women lived and fought along side their men folk. The Maori Women view of life was acknowledged and needed as part of a tribes existence. When war ravaged the village the women also played their role in battle. When advice for spiritual matters were needed the Maori Women were the first to be consulted. When coming into contact with other tribes and people, the Maori Women Voice was the first to be heard and acknowledged and respected.

Now that we are in a new century and millennium the use and mentality of Maori women are somewhat different. Materialism, consumerism, alcohol, drugs, unemployment, social degradation has changed the role of Maori Women. Maori Women who were held in high esteem have been turned into victims of domestic violence, crime and are susceptible to constant health problems. So in terms of Feminist Theology Maori Women can begin to reclaim their stories and their dignity.

Student Christian Movement will find that Feminist Theology in all it forms and components serves as a key to help others discover their own stories and Theologies. Feminist Theology, like its counterpart Liberation Theology serves to deconsecrate oppressive structures and restruck a more realistic environment where we can live holistic lives as people of God. 

Acknowledgements:

This presentation claims its existence to many people who have given moral support, as well as research help. 60 percent of this presentation was written by various people. The only thing I have done is extract their work for out use, understanding and criticism.

The presentation owes it gratitude and acknowledgement to SCM Aotearoa, Michael Perkins, Marie Mc Millian, Roger Pym, Shelley Walker, Warrick Ross, and Miriam from SCM Auckland.

The support of my sisters when I have had to endure times of stress, sadness and when I have been in many of my detachment modes, therefore their love has given me all that I need to keep grounded: Maria Prescott, Penina Solomona, Taomi Tapu, Kay Tonga, Nola Tonga, and my brother Sione Tuitavake for being our chauffeur when we've needed transport.

To Robert McKay, St Johns Theological College, Master Student, for inspiring me to write this presentation from a Maori Perspective and who is a wealth of information.

To my family: my mother, sister, brother and cousins, nieces and nephews, aunties and uncles. And especially to my grandparents: Rev. Wiremu Henare and Mihi Kotukutuku II, who have shaped my understanding of theology and the many approaches of theology that is understood from a Maori perspective.

To the institute of St Johns the Evangelist and Trinity Methodist and Constituent Colleges for providing the discourse, dialogue and resources to help me put together this presentation.

To the many Feminist Theologians, Maori Women, Kuia (Elderly Women), and matriarchs who have opened our eyes to understand that our God is not just Father, but Mother, Sister and Lover.

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