In the 1930s, Robin Hyde wrote The Godwits Fly, what became an iconic novel exploring the need of young New Zealanders to visit the United Kingdom, which was regarded as the "homeland." (The bar-tailed godwit is legendary for its annual journey--the longest non-stop flight for any bird--11,680 kilometres between Alaska and New Zealand).
In fact, so many New Zealanders spend years in other countries that there is a website, NZEDGE, that seeks to connect with the estimated quarter of the population that lives beyond the geographic boundaries.
After pursuing adventure, or enjoying often higher rates of pay overseas, many young New Zealanders "come home", often to raise their children. According to Statistics New Zealand, approximately 41,300 Kiwis returned to live in New Zealand in the two years ended March, 2007, about 35 per cent of all movers from overseas.
40 per cent of these returning New Zealanders said they came back for political or cultural reasons. The importance of place, particularly for Maori, may be part of the attraction. In an article on NZEDGE, Paul Hamer of Te Puni Kokiri (the Maori Affairs department), noted the low rate of take-up of Australian citizenship by Maori who have migrated there, and the challenges they face, including the loss of traditional knowledge. "Maori overseas appear to feel the pull of home more strongly than other New Zealanders," he observed.
Godwits and Kaumatuatanga
In an article written for the New Zealand Journal of Psychology (vol.28, 1999), distinguished academic M.H. Durie explores additional factors that may be involved for older Maori who choose to return home after pursuing careers in other lands. He writes of "kamatuatanga," a special relationship between Maori elders and their whanau, or family. The bond involves not only respect for elders, but an expectation they will fulfill certain important roles, as "it is the older generation who carry the status, tradition and integrity of their people."
Roles expected of the elderly include public speaking, dispute resolution, nurturing children, and mentoring young adults. They have special responsibilities on the marae, or community base, including welcoming visitors, safeguarding protocols and tribal customs, and overseeing the provision of hospitality. Attendance at tangi (funerals) and other spiritual responsibilities become relatively more important as a person becomes older.
Older People and the Community
Durie notes that, for Maori New Zealanders, the transition from active employment to retirement involves a different adjustment to that of non-Maori. It means "reduced privacy, less time with family...longer working hours" and relative loss of independence.
Hence, in particular as the ratio of elders to younger people reduces, older Maori godwits may feel an especially strong pull to return home. Aside from being able to savour the beauty and deep familiarity of the home place, there are obligations to fulfill. Slowing down may not come until the kaumatua and kuia (women elders) are in their 80's, when the tasks may be fewer but they are still regarded as taonga (treasures). The special status accorded the very old is something migrants would have little chance to experience in most cities in, for example, the United Kingdom or Australia.
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