Reaching Back to the Future: Succession and the Psychology of Indigenous Leadership

• In Event: 49.032 - Indigenous Issues in Education and Research

Abstract

The old men told us, study your descent lines, as numerous as the hairs upon your head. When you have gathered them together as a treasure for your mind, you may wear the three plumes, “te iho makawerau,” “te pareraukura,” and “te raukura” on your head. The men of learning said, understand the learning of your ancestors, so you can talk in the gatherings of the people. Hold fast to the knowledge of your kinship, and unite in the knot of mankind. (Eruera Stirling as cited in A. Salmond, 1997, p. 513)

The general issue of succession in leadership is universally relevant even though the actual execution adheres to culturally specific norms. There is a primordial mandate that accompanies human mortality and compels us to consider our legacy as evidence of our purpose and whether or not we have been successful in advancing it within our lifetimes.

The value of the blood, sweat, and tears we invest in fulfilling our purpose is only realized in the perpetuation of that purpose. The accomplishments of our life’s work become meaningful insofar as they are of value to those we leave behind, because, as the cliché goes, “You can’t take it with you.” Thus, it behooves us to undertake efforts to foster a successor or a number of successors to whom we might pass the proverbial torch with a reasonable degree of confidence that our mission will continue. Kamehameha the Great’s dying words are captured in the song “Kanaiaupuni” as he exhorted his successors to continue the work that he had begun in uniting the Hawaiian Kingdom.

E nai wale no oukou
I kuu pono aole pau

In these lines, Kamehameha tells us the work is incomplete and his successors will need to complete it on his behalf. Although we would feel most comfortable if we could simply replace ourselves, such a scenario is unlikely.

Succession, then, is not necessarily about creating new spaces as it is about enlarging the spaces that we occupy and planning for their reoccupation. Whatever trajectory the movement takes after that is really up to our successors. Thus the question we should consider is whether or not they are adequately prepared to do their own thing. Once they are, we must be willing to relinquish control over the movement we have invested so much of ourselves in and allow whatever preparations we have made influence the future trajectory of the movement.

This chapter will examine the conceptual, methodological, and practical challenges and opportunities inherent in understanding how and what people learn about leadership across time and space. The reflections of four elders will be presented and discussed. Topics of conversation will include
• governance of indigenous (education) systems,
• establishment of educational structures that recognize, respect, and promote Indigenous values, philosophies, and ideologies,
• “acquisition” and utilization of cultural knowledge, particularly that passed on by elders
• promotion of the use of indigenous languages,
• establishment of the parameters and ethics within which indigenous educators conduct themselves
• Indigenous leadership rights and responsibilities.

Authors

• Margaret J. Maaka, University of Hawaii - Manoa

• Kerry Laiana Wong, University of Hawaii - Manoa