We now see rangatahi who identify themselves more readily by the colour of bandanas and hoodies rather than by hapū and iwi. In fact some nights Kaitāia looks more like East LA than Aotearoa, and each week the growing list of reported crime committed by young offenders bears that out. What must we do to change that?
Finding and
locking up the criminal offenders is one approach. But New Zealanders are already among the most
jailed people in the world, and young Māori
men make up more than half those numbers.
Calls for more police, increased sentencing and making the parents of
young offenders accountable, is another approach. But this continues the trend towards
criminalising and jailing more people.
I suspect
that the main value in calls to make the families of criminals accountable is that
if crime were classified by family, we’d find that most of it could be traced
to a dozen or so. I also suspect that
most of the tragedies that make the headlines could also be traced to those
same families.
It’s a known
fact that there are some dysfunctional, sick families amongst us. They exist under almost visible clouds of
fear, anger and distrust. They live
under deepening shadows of substance abuse, family violence, sexual depravity
and hopelessness. It’s another known
fact that it is actually adult offenders from amongst these families who are
doing the worst crimes of murder, rape and assault. A superstitious person might call these
families cursed. Either way, they need
broad-based interventions, but they do not need more jail.
They, like
all of us, are engaged in the age old battle between good and evil which modern
psychologists interpret as the struggle between love and fear. In our responses to their offending, we can
be angry and afraid, feed the darkness of fear and evil, and fail to transform
them or ourselves; or we can meet them with an opposition that offers
love-based answers.
I know from
personal experience that transformation for Māori offenders is possible only
when they are able to validate whakapapa,
revive kaupapa,
liberate tikanga and reconnect
to Te Atua. And I know for a fact that any intervention
that is not based on those building blocks of Te Ao Māori is unlikely to
succeed.
If we have a
spiritual crisis, and we do, doesn’t it make sense to then apply spiritual
solutions? Kaua hoki to koutou
ahua e rite ki to tenei ao: engari kia puta ke, ara kia whakahoutia o koutou
hinengaro, kia whakamatautauria ai e koutou ta te Atua e pai ai, te mea e pai
ana, e manakohia ana, e tino rite ana.