Speaking the Unspoken: Racism, Sport and Maori

Holly Raima Hippolite,Toni Bruce

doi:10.5130/ccs.v2i2.1524

Holly Raima Hippolite, Toni Bruce

Open Access

https://doi.org/10.5130/ccs.v2i2.1524

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Abstract

In this paper, we argue that the intersection of two key ideologies – New Zealand’s purported history of good race relations, and the positive contribution sport is believed to make to racial equality – has created an environment in which it is difficult to talk about, let alone discuss constructively, Māori experiences of racism in the sport context. Our aim is to put the issue on the agenda by engaging with 10 experienced Māori sport participants, coaches and administrators whose experiences demonstrate the existence of, and pain caused by, cultural and institutional racism in New Zealand sport. In this aim, we do not seek to hide behind a veil of neutrality or objectivity. Rather, following a kaupapa Māori research approach, our interest is in bringing to light the voices, frustrations and concerns of Māori in order to contribute to a much-needed conversation.

Highlights

He hōnore, he kororia ki te Atua He maungarongo ki te whenua He whakaaro pai ki nga tangata katoa Ko Raima taku ingoa Ko Tainui, Whakatohea, Ngati Toa, Ngati Koata, Ngai Tahu me Nga Puhi ōku iwi, No reira, tēnā koutou, tēnā koutou, tēnā koutou katoaKo Karioi te maunga Ko Whaingaroa te awa Ko Jess me nga kaipuke e whitu ōku waka Ko Pākehā te iwi Ko Toni taku ingoa No Whaingaroa ahau No reira, tēnā koutou, tēnā koutou, tēnā koutou katoaIn the mihi [greeting] above, we introduce ourselves as women of Aotearoa New Zealand, one Māori and one Pākehā1
The Broader Context: Race Relations in New Zealand In this paper we identify New Zealand’s purported history of good race relations, reinforced by ideologies of equality and fairness in sport, as underlying reasons for the almost complete absence of a much-needed public discussion of the lingering effects of colonisation on New Zealand sport
It is assumed that shared values provide the basis for the existing social order, which is seen as rational and normal (Coakley 2004; Jarvie & Reid 1997). This functionalist way of thinking is espoused by governments, sports organisations, religious groups and most key societal institutions and we argue that it remains the dominant cultural understanding of sport just as it does of broader society in New Zealand

Summary

Introduction

He kororia ki te Atua He maungarongo ki te whenua He whakaaro pai ki nga tangata katoa Ko Raima taku ingoa Ko Tainui, Whakatohea, Ngati Toa, Ngati Koata, Ngai Tahu me Nga Puhi ōku iwi, No reira, tēnā koutou, tēnā koutou, tēnā koutou katoaKo Karioi te maunga Ko Whaingaroa te awa Ko Jess me nga kaipuke e whitu ōku waka Ko Pākehā te iwi Ko Toni taku ingoa No Whaingaroa ahau No reira, tēnā koutou, tēnā koutou, tēnā koutou katoaIn the mihi [greeting] above, we introduce ourselves as women of Aotearoa New Zealand, one Māori and one Pākehā. He kororia ki te Atua He maungarongo ki te whenua He whakaaro pai ki nga tangata katoa Ko Raima taku ingoa Ko Tainui, Whakatohea, Ngati Toa, Ngati Koata, Ngai Tahu me Nga Puhi ōku iwi, No reira, tēnā koutou, tēnā koutou, tēnā koutou katoa. Ko Karioi te maunga Ko Whaingaroa te awa Ko Jess me nga kaipuke e whitu ōku waka Ko Pākehā te iwi Ko Toni taku ingoa No Whaingaroa ahau No reira, tēnā koutou, tēnā koutou, tēnā koutou katoa. In the mihi [greeting] above, we introduce ourselves as women of Aotearoa New Zealand, one Māori and one Pākehā. Māori identity is difficult because it does not relate directly to race or ‘blood’ (Ihimaera 1998). Much of our identity has to do with whakapapa [genealogy], with memory based on the bloodlines and physical landscapes we live in and the emotional landscapes constructed by loving grandparents or whānau [family] with aroha [love], manaakitanga [hospitality/caring] and whānaungatanga [kinship connections]” (p. 14).

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