Te Mana Tuku Iho, Te Mana Motuhake: Whakapapa-Grounded Māori Leadership, Te Hāhi Mihinare, and Institutional Recognition Across Sectors in Aotearoa New Zealand

This thesis examines how Māori leaders exercise mana-based authority inside institutions whose ordinary assumptions about authority are not Māori. It asks whether institutional recognition of whakapapa-grounded authority amounts to its reception: the reorganisation of institutional practice so that such authority can govern on its own terms rather than being accommodated within existing structures.

The study is anchored in Te Hāhi Mihinare, the Māori Anglican Church, with asymmetric comparisons across iwi governance, Māori enterprise, education, and health. Twenty-one Māori leaders participated through kōrero conducted within a Kaupapa Māori methodology. Analysis followed an abductive approach, moving between participant accounts and four interrelated dimensions of mana: mana atua (authority grounded in atua and the sacred), mana tūpuna (ancestral authority), mana whenua (authority grounded in land and place), and mana tangata (authority grounded in people and relational standing). The analysis also developed an axis from mana tuku iho (inherited authority) to mana motuhake (self-determining authority).

The findings identify three mechanisms of institutional constraint, although the strength of evidence for each varied across sectors. Instrumental deployment occurs when institutions use tikanga language without tikanga accountability. Structural exclusion occurs when mana-based authority cannot reach decisions it should properly govern. Selection/formation disconnection occurs when institutional appointments are separated from the whakapapa-grounded relationships, responsibilities, and formation that authority presupposes. Together, these mechanisms explain how institutions may recognise mana-based authority while preventing its effective exercise.

The thesis makes four contributions. Theoretically, it distinguishes recognition from reception as a means of evaluating institutional claims about Māori authority. Methodologically, it demonstrates how abductive analysis can operate within a Kaupapa Māori framework. Critically, it identifies the compensatory labour borne by mana-bearers when institutions recognise their authority without receiving it, including translation, relationship repair, and the work of sustaining responsibilities that institutions do not adequately support. Practically, it proposes three diagnostic tests: whether tikanga language carries tikanga accountability; whether institutional arrangements enable mana-based authority to influence binding decisions; and whether appointment and formation recognise the authority required for leadership.

The thesis argues that mana-based authority is not simply another institutional logic to be accommodated. It is constituted through whakapapa and carried through relationships with atua, tūpuna, whenua, and tangata. Its effective exercise depends not merely on institutional recognition, but on whether institutions reorganise themselves to receive it.