In the Staying Safe and Sane framework, we recognize that Mana is the core frequency of the human being. As established by the witnesses of the Mana Wāhine Inquiry (Wai 2700), Mana is not a title to be won; it is a manifestation of ancient times, a birthright, and a sacred connection to the Atua.
1. The Source: Mana Tangata and the Whare Tangata
Mana is not gendered in its origin, but it is unique in its delivery. As Keri Opai (doc A118) noted, the Māori language itself is a “reo hāpai”—a language that uplifts wāhine without hierarchy.
- The Birthright: Every child is born with Mana Motuhake and Kaihau-waiū—a personal mana gained literally from their mother’s breast milk (Rangiheuea, doc A22).
- The Gateway: All human beings enter this world through women. Therefore, Mana Tangata (the power of humanity) is fundamentally sourced through the female lineage (Rotorangi-kendall, doc A36).
2. The Dimensions: Tangible and Esoteric
As Professor Leonie Pihama (doc A19) testified, Mana is multi-dimensional. It is both the “essence of power” and a practical social contract.
- Inherent Mana: Derived from your connections to the Atua and Papatūānuku. It is your “power of being.”
- Enhanced Mana: Generated through collective relationships, your actions, your hospitality, and your commitment to the betterment of your people (Clarke, doc A141).
3. Mana in the Context of Violation and Advocacy
Understanding Mana is a clinical and tactical necessity in the family violence space.
- The Non-Transferable Nature: A crucial truth established by Violet Walker (doc A66) is that one cannot take another person’s mana. A perpetrator may diminish a survivor’s mana through violence, but they cannot possess it.
- The Constraint on Power: Historically, Mana was a constraint on autocratic behavior. A leader’s status was tied to the autonomy and wellbeing of the collective (Henry, doc A63). Violence is the ultimate breach of this “Social Contract.”
4. Tactical Restoration: Feeding the Mana
In our work as Kaitiaki, we do not “give” the survivor mana; we create the environment for it to be re-enhanced.
- Manaakitanga: The act of hosting and feeding (Violet Walker) is a primary display of mana. In advocacy, providing a “Sane” environment where the survivor is respected and “nourished” (physically and emotionally) is the first step in restoring their power.
- Collective Affirmation: Because mana is maintained through relationships, the presence of a steady, respectful Kaitiaki acts as a “mirror,” reflecting the survivor’s true status back to them until they can see it themselves.
Summary of Mana for the Kaitiaki
| Type of Mana | Source / Meaning | Tactical Application |
| Mana Atua | Sacred origins and the Atua. | Recognizing the survivor’s inherent holiness. |
| Mana Motuhake | Personal autonomy and birthright. | Supporting the survivor’s right to choose. |
| Kaihau-waiū | Nurturance from the mother. | Grounding recovery in ancestral connection. |
| Manaakitanga | Collective hospitality and care. | Creating a safe, high-status sanctuary. |
Research Sidebar: The Language of Power
“The Māori language does not suppress the mana of women; it uplifts it. By using gender-neutral pronouns and ancestral names, our tūpuna recognized that the internal essence of a person—their Mana—is beyond the labels of colonial gender roles.” — Keri Opai (doc A118)
Founder’s Strategic Note
“When we understand that Mana can be diminished but never truly ‘stolen,’ we give the survivor the most powerful tool for recovery: the knowledge that their core remains intact and sacred, regardless of what they have endured.”
References
Clarke, P. (2020). Brief of Evidence of Paihere Clarke (Wai 2700, Doc A141). Waitangi Tribunal.
Hape, H. (2020). Brief of Evidence of Dr Hiria Hape (Wai 2700, Doc A114). Waitangi Tribunal.
Henry, E. (2020). Brief of Evidence of Dr Ella Henry (Wai 2700, Doc A63). Waitangi Tribunal.
Hillier, T. (2020). Brief of Evidence of Tracy Hillier (Wai 2700, Doc A92). Waitangi Tribunal.
Kawiti, A. (2020). Brief of Evidence of Aorangi Kawiti (Wai 2700, Doc A24(a)). Waitangi Tribunal.
McQueen, T. (2020). Brief of Evidence of Te Amohia McQueen (Wai 2700, Doc A52). Waitangi Tribunal.
Ngata, T. (2020). Brief of Evidence of Tina Ngata (Wai 2700, Doc A88). Waitangi Tribunal.
Opai, K. (2020). Brief of Evidence of Keri Opai (Wai 2700, Doc A118). Waitangi Tribunal.
Pihama, L. (2020). Brief of Evidence of Professor Leonie Pihama (Wai 2700, Doc A19). Waitangi Tribunal.
Rangiheuea, T. (2020). Brief of Evidence of Tania Rangiheuea (Wai 2700, Doc A22). Waitangi Tribunal.
Rotorangi-Kendall, A. (2020). Brief of Evidence of Anne Rotorangi-Kendall (Wai 2700, Doc A36). Waitangi Tribunal.
Wanhalla, A. (2020). Brief of Evidence of Angela Wanhalla (Wai 2700, Doc A82). Waitangi Tribunal.
Walker, V. (2020). Brief of Evidence of Violet Walker (Wai 2700, Doc A66). Waitangi Tribunal.
York, R. (2020). Brief of Evidence of Robyn York (Wai 2700, Doc A65). Waitangi Tribunal.
Staying Safe and Sane 