Potiki

Toko gives his perspective on the visits of the developers to the Maori land. During one meeting in particular, the Dollarman informs them that work on the land is due to begin, although the plans have been “minimised” due to the “lack of cooperation and foresight” (96) of the Maori people. Upon hearing this, Toko describes the feeling of a fire “deep inside” him, while Tangi objects angrily and Uncle Stan, the community’s spokesperson, explains that it is precisely because of the clear vision the Maori people have for the future of the land that they “will not ever, not ever, let the land go” (97). As a result of this meeting, the Maori write letters setting out their objections to the plans for excursions, watersports, the underwater zoo and animal circus and, to their anger, are told that they can be involved in the project by becoming part of the tourist attraction. Consequently, many more meetings are held where the Maori are joined by “fishermen, weekend boat people, and environmentalists” (98), as well as some of Tangi’s loud university friends. The Maori are anxious about the development plans for two main reasons: they want to protect the land, sea, and wildlife by keeping it “clean and free,” and they are intent on preserving the sanctity of the meeting house and burial ground, which the Dollarman insensitively suggests moving “nearer to town” (100), revealing his lack of understanding of the significance of this sacred Maori land. However, one day they hear sounds signaling that work has begun.

At one of the meetings, where the Maori decide against following the Western custom of setting up the room with tables and chairs, Toko observes “a very strange thing”: as Hemi and Uncle Stan are talking to the Dollarman, whose face is “red and furious” (101), Granny Tamihana starts to shake with laughter, causing Roimata, Mary and Toko to laugh, too. As the Dollarman leaves, he catches sight of Granny Tamihana, Mary and Toko, who are respectively “decrepit” “deranged” and “deformed,” and Toko sees that in addition to anger, Dollarman’s eyes show recognition of a “broken race.” At this moment, Toko also understands that Granny Tamihana’s laughter had signaled a release of “years of hurt, sorrow and enslavement” (102).

Roimata begins this chapter by describing the steady progress of her people’s endeavor to recreate their gardens, provide for themselves, and market their produce. Due to rising unemployment throughout the country, many Maori who had left the community have now returned, increasing the size of Maori households. Despite the progress of their gardens, the community has very little money for anything other than the bare essentials: electricity, “petrol for the machines,” and “tea, flour, soap and cigarettes” (105). Nevertheless, the Maori are content with their self-sufficient lifestyle.

Manu and Toko have grown to become independent learners, needing little schooling from Roimata, and have set up a section of the wharekai (dining hall) as a learning area for little children to come “to talk and sing and read and write each morning” (104). Despite her old age, Granny Tamihana is content to continue her daily work in the wharekai, preparing food and cleaning, and is assisted by Mary, who continues her job of dusting and polishing the wharenui (meeting house) in the afternoons. Meanwhile, James is away, learning to carve from his elders, and Tangi is studying law at college.

It has been over a year since they last heard from the developers. However, a letter finally arrives to inform them that work is to begin, “without the use of the land” on which the meeting house and burial ground stand, and to ask for permission for use of the Maori people’s private access road during construction. Supported by other locals, the Maori deny the developers’ request. Some weeks later, the Maori hear “detonations” and “road machines” (106), as the construction company begins work on the land behind that of the Maori community. One morning, a small group of people stage a protest, temporarily halting the work until the police arrive and make some arrests. The same thing happens the following day, when they are joined by a few younger members of the Maori community. James recognizes two of his family’s relations, Matiu and Timoti, among those operating the bulldozers. They are reluctant to give up their jobs, particularly as they both have a criminal record. Hemi instructs James to “bring them home” (108) the following day.

The Maori community soon receives letters from the developers offering them increasingly large amounts of money for the purchase of their sacred land and proposing to upgrade their access road. The Maori continue to reject these offers, but feel frightened by the desperation behind them and wonder if the power and money of the developers “could be used in a different way” (109).