KoLig Maori Renaissance

Of Condoms, Biculturalism, and Political Correctness.
The Maori Renaissance and Cultural Politics in New Zealand Author(s): Erich Kolig Source: Paideuma, Bd. 46 (2000), pp. 231-252 Published by: Frobenius Institute Stable URL: http://www.jstor.org/stable/40341791 . Accessed: 25/01/2014 21:35
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Vaideuma 46:231-252 (2000)
OF CONDOMS, BICULTURALISM, AND POLITICAL CORRECTNESS and Cultural Politicsin New Zealand" The MaoriRenaissance ErichKolig
Introduction
in theworldtoday, its societies one of themostsecularised New Zealand is probably The formalised not 'irreligious'.1 necessarily though highly'unchurched' citizenry and fundamentally and stateare perhapsmoreclearly of church of influence spheres a very affiliation is truly dividedthanin anyothernation.Religious private regarded state from intervention is free choice. matter of and a affair activity Religious personal and unusualreliviolated laws are grossly unlessciviland criminal by a heavy-handed violence towards use of exercise narcotics, freedom, personal (e.g. restricting gious ideals and And vice of the organisation, members values, etc.). versa, public norms, have been takenfromthe religioussphereand vestedin civil,secularenterprise. and enterprises socialinstitutions withother has to compete (i.e. government, Religion and special market secular lobbies, education, place, state,sports, politicalparties, on an equal footing. interest groups)forinfluence If somepoliticians are priarenais dominated The political by secularideology. are The obvious.2 not it is influenced exceptions two immediately by religion vately in parlianot which fundamentalist smallChristian are,however, represented parties after forseatsin parliament heardin publicdiscourse. mentand are not often Vying not even a muster could not themselves constituted mandate, they publically, having and German electoral the afterMixed-Member-Proportional-Representation (after chance.3 a better smaller model)was introduced, parties giving parliamentary are TV and radiotalk-shows, in views infrequently though, represented Religious concern a when aired and are interest of minority considered popular they only only forinstance, issue.This happened, and controversial when,in 1998,theleaderof the of a trato thepublicdisplay tookobjection coalition fundamentalist Christian party his an Maori clutching penis. figure showing anthropomorphic carving ditional-type
Leiden forOceanists, oftheEuropeanSociety at the4thConference ofthepaperwas given A resume to RobertDavis forhishelpwithpunctuation. 25-27 June1999.My thanks whichhas been pointedout,amongothers, (1967), Starkand Thisis a vitaldifference byLuckmann (1985) and Hale (1980). Bainbridge chancesof reducedtheir fundamentalism Christian towards to incline whobecameknown Politicians re-election. to gaina seatin parliament. of5 % ofvotescastis required A minimum
1 2 3
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in the smallcountry When he arrived townto covertheprivate partsof thewooden a with traditional Maori flax he was ridiculed Whites cloak, figure (pakeha)and by driven out oftownbyMaoriincensed The mediapresentaat his cultural insensitivity. tionofthisevent thisman'sdesigns. notsympathetic towards was,by and large,
Virgin in a Condom of Giventhisgeneral stateof affairs, it was all themoresurprising whenshockwaves in 1998. The newnational criesof blasphemy reverberated thenationearlier through museum ofthecountry, Te Papa, in Wellington, whichhad barely openeditsdoorsto the public,displayed a smallstatueof the Virgin covered by a condom.This Mary made from a commercially ofsevencmheight, and entitled availablestatuette exhibit, in a Condom",was by Englishartist Tania Kovats.It was partof a travelling "Virgin exhibition of British artwork,"Pictura whichhad touredtheworldand Britannica", had raisedsome eyebrows before.4 Another whichdispleased piece in thisexhibition was a replicaafter was Leonardoda Vinci's"Last Supper"in whichtheplace ofJesus takenby a bare-breasted sentiof hurt woman.However, the greatest religious fury ments was directed at theMadonna clad in a condom.The archetypal mother-figure, in and unblemished one ofthemostpowerful representing purity symbols femininity, thewide rangeofCatholiciconography, with theail-too close association had,through a contraceptive device, been seriouslydefiled in the eyes of devout Catholics. Protestations a (former) herself thatherintention was not to Catholic, by the artist, seriousthought about issuessuch as sexuality, blasphemebut to prompt contracepand sexualpolitics outbythechorus of (Kovats1998:1),weredrowned tion,abortion, incensed Catholics. Not onlyCatholicswere unanimous in theircondemnation. Supportfortheir viewcame also from someChristian fundamentalists and evenMuslims.5 (Protestant) Discussionson radio and popularTV programmes on the subjectfailedto pacify or mediate between theantinomious ofreligious on theone side and reverence positions theadvocates offree on theother. A member ofparspeechand artin a secularsociety liament threatened to invoke thelaw to gettheoffending banned. As the newsobject his The views: exhibit in a place "[...] is an indecent paper reported objectexhibited to whichthepublichave access.This is a crime underSection124 of theCrimes Act Libel" (Dominion1998a:4).However, in the [...]" and "[...] Section123 Blasphemous end no serious ensuedas, presumably, thiswouldnothavehad popularsuplitigation port.
5 - in theU.K. and in Australia In factthispiece had to be excludedfrom at somelocations display because ofstrong sentiment itspublicdisplay. against - bearshername. The Virgin Maryhas a specialplace in theKoran.Sura 19 - SuratMariyam
OF CONDOMS, BICULTURALISM, AND POLITICAL CORRECTNESS
233
in themediaforweeks.Arthur of madeheadlines Skinner Viewspro and contra at whatis goingon. Our Holy Mother, the Action"stated:"We areoutraged "Catholic has a condom over her head. May the Lord have mercy" of our saviour, mother was (SundayStarTimes 1998a:1). And anothercleric,a FatherMichael Anderson, wouldthink ofpeople who "I wouldhateto think whatJesusChrist quotedas saying: of This is the Satan and hisdemonof his mother the head a over condom [...]. day put A Star Times ic angel.Thisis thedaywhichhas been prophesised" 1998a:l). (Sunday from radio remove the exhibit was signedby 28.000 people to TV, display. petition focussed their attention on this withan eyeon ratings, and chatshows, programmes, to came to the museumincreasedsharply. numbers issue.Visitor People specifically to relish the furore. or to be offended either at look thispiece and museum werecarried on theexhibit attacks Several out,6 personnel physical in in front the museum and the held of were and prayer demonstrations foyer meetings and singing On themoresinister hymns. wavingplacards,speechmaking, involving themuseum's chief execweremade,specifically side,deathand bombthreats against the were staged ridiculing Counter-demonstrations utivewho was named a target. to standfast. administration themuseum and exhorting Catholicposition in relation to the religious to analyse be pertinent It would certainly mindscape in social discourse. and thepowerof symbols its iconography Doing so would shed the strong emotions root causes for and the on this some considerable episode light of the sacred the was It stirred whichwere all-too-sharp juxtaposition up. certainly and sacrilege. whichsparkedoutragedcriesof blasphemy withthe utterly profane is notmypurposehere.Also,itis notmypurposeto discuss suchan analysis However, culwhether or nottheartsas an elite, ofartin Western thefunction minority society: sociofthewider standards ofgood tasteand ethical norms to violate tureareentitled in in the case of the invoked was fact which is a There argument, powerful ety. oftheartsis notto please,but vitalfunction thattheintrinsic Madonnawithcondom, and thatthisis achievedbestby dredging to makepeople think, up areasof discomboundaries ofgood defined on socially and hurting, fort, bytransgressing byannoying herein Whatis ofinterest socialsensitivities. and bynotrespecting tasteand manners, in to bear is this the reasons into thisessayis to enquire brought onlyselectively why New Zealand society. to be shownat theTe Papa Museum, notintended was originally The exhibition was The gallery, Art at theWellington butwas to be displayed however, Gallery. City be It could instead. and the museumagreedto host the exhibition to be renovated and thatthisdifvisitors artgallery from arguedthata museumaudienceis different forartconnoisseurs in an artgallery a display is important: ference providesquite a A better have been would intention in whichtheartist's context different appreciated. to socially is accessedbythewiderpublicand shouldbe moreattuned museum display
6 The artpiece had to be placed underprotection by a specialguard.
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was putforward, extant viewssharedmorewidely beyondan elitegroup.Thisopinion ifnotexactly in suchwords, in Post" a columnist the 1998:7). (Crampton "Evening by had itnotbeenfor In hisview, wouldnothavearisen thewholecontroversy implicitly, and museum a faulty executive decision.But,thesedifferences aside,bothartgallery of current represent expressions ideology.7 in factshouldhaveregard a secularsociety The affair raisesthequestion whether forreligious ofthe"Evening sentiments ofanykind.As theeditor Post",a daily paper, is such as Iran,wherereligious wrote:"New Zealand is not a theocracy orthodoxy accomand which It is a secular, society recognises pluralistic forcibly imposed[...]. Post 1998b:5).Whatthecolmodatesa rangeoflifestyles and philosophies" (Evening to ignorereligious umnist is entitled wantedto saywas thata secularsociety feelings can in which one in general; in other is a a secular words, 'philosophy' society society the another one withimpunity. offend "Dominion", However,anotherdailypaper, in beingso insensitive tooktheoppositeviewand arguedthe "museum gotitwrong" to a groupof New Zealanders(Dominion1998b:3).8 couldbe so grossIn thisincident, that their sensitivities Catholics wereincensed freeand guaranteed tolerance in a society on itscultural whichpridesitself lyviolated in the this vital issue addressed domofreligious "The New Zealand Catholic" worship. with cases nut Te were as "The [at Papa] [Catholic]protesters way: depicted following Whenit renaissance arevaliant beads,butleadersoftheMaoricultural figures. rosary in place" forculture, double standards comesto respect there are undoubtedly firmly to the editorof the "Dominion"conveyed (New Zealand Catholic1998:8). A letter "I similar Tiki wonder how a Maoriicon] in a condomwouldbe [traditional thoughts: "The real and viewedby the same people",addingrather interpreted humourously: in of the father didn't use Madonna a of is that the artist's course, Condom, tragedy one" (Dominion1998c:8).The Christian G. a Reverend Coalition leader, Capill, party was quoted as saying in theextreme and thatthemuseum's attitude is disappointing that itcomes toMaori andmaincare istaken offence toavoid [...]when values, spiritual great In tain it is Te and to to allow Maori to protocol. particular, acceptable sayprayers Papa follow other rites to their custom. Te not extend the does religious according Sadly, Papa samecourtesy to theChristian it also foundational to New Zealand's faith, despite being oflife. IfMaori hadbeenoffended within would have hours thestaff way byan exhibit, addressed theproblem. When Christians areoffended which attacks a cenbyanexhibit tral to their is increased, andvowsofseeing theexhibition outare faith, figure security affirmed (Dominion 3). 1998d:l, NationalParty MP JohnBankshad thisto sayin a similar vein:"Theywouldn't wrap a Maoritaonga[cultural in a condomor thegracious MaoriQueen in a contreasure]
7 Bennett See, forinstance, (1995) and Vergo(1989). - as eviTe Characteristically Papa's othersobriquetis "Our Place" and people were wondering - whoseplace itwas. dencedin letters to theeditors ofnewspapers
235
shouldthey"(SundayStarTimes1998b:5). dom and getawaywithit and neither In otherwords,what Catholics- and to some extentalso otherChristians withanother interests above all else,was thatby comparison seemedto resent group's and official Maori spirituality treated. seemedunfairly enjoysrespect protection; they ofuniversal arecocoonedin a warm sensitivities Maoricultural atmosphere acceptance of spirituality and religious tradiwhileotherforms at large, in New Zealand society to harsh winds of criticism and the are exposed,at leastpotentially, tionsapparently ifthey stuff wishto survive. and haveto be made of sterner ridicule, almost to thepoint has adaptedto Maoridemands, In particular museum culture when Te was For culture. a ofproducing 'syncretic' instance, officially openedit Papa extent. involvedMaori ritualand cultural Maori) to a significant protocol{tikanga Maori culturalartefacts, of outstanding exhibition When "Te Maori", a travelling New Zealand,care between1984 and 1986 and afterwards centres touredAmerican thedisplay in setting traditions Maori cultural was takento follow up and presenting and An entourage ofMaorirepresentatives, locations. in thevarious {tohungd) experts rituals and the to the exhibition elders(kautnatua), perform appropriate accompanied hanin and the museum to instruct acceptable spiritually culturally proper personnel to Maori concerns matter of great museum Another importance dlingofthematerial. Maoriheads) whichhad been an itemof 19th themokomokai(smokedand preserved museums and and can nowbe foundin many in Zealand New curio collecting century in all New Zealand from collections. publicdisplay Theyhave been removed private tribal to the back handed and arenoweither (iwi) museums authority respective being have tribal kaumatua to which vaults or keptin special,sanctified only (tapu)storage access. werequickto pointout thatwhileofthemitwas demandand others Catholics of their a museum'sabuse of one of the cornerstones tolerate ed thattheysilently A in this to harmed allowed be never be would way. curator creed,Maorisensitivities of thatartworkcritical remarked of theWaikatoMuseumof Artscharacteristically This remark artist. done a Maori if it was would be displayed Maori culture by only ofan exhibition at thelastminute, was occasioned bya wellknown bythecancellation, due to protests Dick Frizzell, bytheTainuiiwi (Dominion1998e:6). pakehaartist, Catholics to havea fewbasic figures: it is important To putthisintoperspective of commitment their Zealand in New about 500.000 number degree (whereby society to approximately 13.3% of remains to thefaith by and largeunclear).This amounts ofpeople conventionless thanthenumber whichis justslightly thetotalpopulation, New the % of total 14.5 constitute Maori as Maori. (Statistics identified population ally mainstream the If one defines Zealand 1998,based on 1996 census). pakeha majority thenbothCatholicsand Maori conliberalProtestant, as secularised, society vaguely of roughly communities stitute equal size.9 minority significant
9 became which Irishimmigration an earlier twosources: from derives The Catholic mainly community
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ErichKolig
The shockwaves of theTe Papa controversy revealedsomeinteresting ideological faultlines in thissociety: attitudes and secularisation irrever(or religious religious biculturalism official New Zealand 'traditional' Maori (the ence), policyrecognising see below) and Maori cultural and political freedom of critique culture; renaissance, correctness. This Gordianknotcannot be cutwitha bold strike ofa verbalsword, but solved with a cautious in deconstruction. The I this would matter, assert, only linchpin is biculturalism, as perceived in a privileged now,whichplaces Maoritraditions positionabove multi-culturalism and equal rights forall citizens, to and positsexceptions the otherwise neutralstanceof a highly secularised vis-a-vis overt society religious commitment of anykind.
Cultural Renaissance and Biculturalism For about the last twenty of Maori yearstherehas occurreda powerful resurgence in New Zealand, a processusuallyreferred to as the Maori cultural renaisidentity sance. Outwardphenomena of thisprocessare an increasing interest by personsof Maori descentto emphasise their Maori origin{whakapapa), and ancestry genealogy to identify as Maori,to speakthelanguage(ifin mostcasesonlyas a sec{mokopuna)y ond one), and to participate in tribal affairs. The Maorirenaissance, can byand large, be seen to comprise two majorinitiatives. One whichis distinctly demands political and economicconcessions based on theofficial of a specialposipolitical recognition tionof the original inhabitants whenuaor takatawhenud) who had entered {tangata into a contractual withthe laterarrived British settlers arrangement by way of the This allows now Maori to derive economic sobenefits Waitangi Treaty. major through called WaitangiTreatysettlements awarded in compensation for breachesof the The otheris an insistence on cultural distinctiveness and the Treaty.10 (maoritanga) a of cultural different from all other ethnic who preservation identity distinctly groups havearrived later. The latter formulation ofcultural traaspectrelieson theconscious ditions and on a processofobjectification ofculture. Thisprocessinvolves aspectsnot maintenance ofexisting cultural but also ofrevival ofculturonlyof deliberate forms, al forms whichhad been on thevergeofbecoming and to someextent it also extinct, involves elements of innovation and invention as appearsto be usual in such cases.11 Such latter traditions and style of Maori culture, but havebeen mayhave theflavour formed recently.12
and a morerecent from partofthedominant culture, pakehal anglo-celtic immigration predominantat Te Papa's display lysouthern Europe.CatholicMaoriwerealso incensed (see,forexample, Sunday StarTimes1998c:3). In thispaperI shallnotaddressthisissue. See Hobsbawmand Ranger(1983) and Hanson (1989). Of coursethedistinction ofwhatdoes constitute recent innovation or invention and whatdoes not
11
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is theissueofbiculturalism. The conlinkedwiththeMaorirenaissance Closely in New Zealand for the first time the discourse introduced into was socio-political cept in in "The Maori a volume entitled E. the People the anthropologist Schwimmer, by in proposing theconceptas a political Sixties"(1968). Schwimmer, Nineteen imperato socialinclusion of in New Zealand,saw it as integrally tiveto be followed referring in of Maori a and for and extraction, legal equal opportunities people equal rights politicalsense (see Sissons 1995:61-62). The debate has moved on since thenand The more now on theissueofMaorisovereignty. arefocused ofequal rights questions one to is a more narrow of biculturalism common however, referring nowadays, usage as values and skills cultural of Maori official (such language, protocol, spirrecognition intotheofficial oralliterature, etc.) and their crafts, arts, politiincorporation ituality, cal discourse. with that to replacethelabelbiculturalism havebeen attempts there Occasionally in recognition of thefactthatNew Zealand and multi-ethnic of multi-cultural society and religious is composedofseveral cultural, linguistic, groupsofquitediverse society of recent a sizeable there has been that and immigration non-British, backgrounds, from Maori and thedominant and non-Western Anglogroups.Apart non-European minorities of Chineseorigin are significant there Celticcomponent, goingback to the there are Dutch, Balkanese,Lebanese, Polynesianislanders, nineteenth century, in and Indian, groupsand asylumseekersfromAsia veryrecentyearsimmigrant MiddleEastern, mainland etc.) and Chinese, Taiwanese, Chinese, (Indian,Hongkong Africa.13 the more wide-spread resisted Maori have successfully adoptionof the label their status as tangata from do thatit would detract as they multi-culturalism, fearing wouldbecomesubmerged of theland,and thatthey inhabitants theoriginal whenua, in a multitudinous ethis no morethanjustanother Maoriness in a viewthat ingredient demand with their to difficult nic mix.Such a viewwouldbe reconcile, they suspect,
orwhether is a fairly stableentity culture It also dependson theviewofwhether contestable. is highly traditions view of on this and malleable. is perpetually it'naturally' many today's Depending changing traditions and pre-contact withearly willbe accordedcontinuity either or,alternatively, post-contact it is not the inventions. and as contemporary willbe seen as discontinuous, However, inauthentic, also may issuein anydetail.- The term'invention' thisintriguing purposeofthispaperto consider It mayconnote connotations. semantic insofar as it mayhave quitedifferent entailsome difficulties seemto have and inauthenticity (in thesenseHobsbawmand Ranger1983 predominantly pretence construction and ingenious (as Hanson 1989 or it maysignalthesenseof a creative used theterm); ofhis detracthiswas notso understood to mean,although theterm intended by several apparently to the presenceor absenceof 'sincereintenOtherconnotations torswho took offence). mayrefer to theindigenous of thisconceptin relation a discussion etc.However, tion',honesty, opportunism, ofthispaper. wouldgo vastly revival cultural beyondtheframework 79.6 %, on "ethnic statistics to official groups"(based on 1996 census):Eutopean/pakeha According than 100% sum 5.6 %, Chinese2.2 %, Indians 1.2 %. The higher Maori 14.5%, Pacificislanders New more thanjust one ethnicidentity (Statistics totalis the resultof some people maintaining Zealand 1998).
13
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ErichKolig
a Maoriacadue their status. forspecialrecognition and concessions Walker, Ranginui thatthere on the basis is it "Biculturalism demic,expressed quite clearly: predicated colonisers" are tangata whenua,indigenous people of the land, and non-indigenous betweenMaori and all later situation (1982:62-63). This viewpositsan antinomious inhabitants as original and obliquely refers to theformer's comers, position privileged all others. vis-a-vis is seento possessa quasilegalbasis thedemandforbiculturalism To someextent theBritish in and through ofWaitangi. This treaty, theTreaty signedin 1840 between - in thewayin whichitis interpreted Crownand some500 Maorichiefs14 nowadays Above all,it is seento between established a social and political equals.15 partnership and to resources and natural ofland possession have securedto theMaorienjoyment in havebeen violated wheretheserights entitle themto restitution and compensation Maori from the is the past. The second majorissue flowing {tino sovereignty Treaty ofa quasilegal thisframework A bitter outwithin debatetodaycarried rangatiratanga). had Maori sovereignty thequestionof whether of theTreaty, concerns interpretation to theCrown;and ifit had been retained intact or was surrendered dejure remained intoactualpolitical nowadays.16 reality bytheMaorihow shouldthisbe translated rest to someconsidercan The Treaty's current as only today, validity, perceived That is to say,when it was proffered able extenton a decontextualisation. by the to be honoured notseriously intended Crownto theMaori,itwas in all probability by future or to be oflasting monopobeyondtheCrown's generations legalconsequence at thetime, about lised right to obtainland from theMaoriowners. Ideas, prominent in a and as a the impending of the both as race culture, the Maori, disappearance courseof "natural theCrownearnestly would have militated selection", ponagainst in current the distant In the issue of the more future. fact, legaldering consequences sense.In the itself has not been totally resolvedin a constitutional ityof the Treaty ofthecountry, culture it appearsto be practically however, political accepted, leading to restitutional settlements between theCrownand several tribes (iwi) in recent years. validNot surprisingly, voicescritical oftheTreaty of as a binding compact present-day have been raised at times.17 is that a various What is perhapssurprising (Maori) ity, - whichnow often of biculturalism is based on a perception thatit was proponent - also questions thespirit oftheTreaty theTreaty's legitimated through validity.18 A difficulty in several the with the is thatit exists compounding problem Treaty some of whichare in theEnglishand some in theMaori language(Orange versions, version is now acceptedas themajorone, 1987). A particular English language Treaty
15 16 17 all Maori representatives and leadingpersonalities oftheday however, By no means, Maori definitely do notsee themselves as 'juniorpartners'. See hon. D. Graham, ofTreaty Minister Affairs (1995; 1999:13). for Ross Parsonson See, instance, (1972), (1988), Scott(1995, 1996),and Round (1998). Walker callsita "document that has never been ratified or recognised law" as a treaty ofinternational (1984:280).
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in the or governance to sovereignty butitdoes notrefer {rangatiratanga) (kawanatanga) itspeaksofsovereignty which is deemedto be surand instead Maorilanguage, hereby is to Maori to theCrown.The other rendered majorreference bytheMaorisignatories resources. The majorMaorilanguage version overland and natural rights proprietorial to be transto be retained to both rangatiratanga refers by Maori and kawanatanga version is there a reference to to theQueen (Orange1987:257-259). In neither ferred lore for that matter) (or British culture, {tikanga), language,spirituality, indigenous coexistence oftwodifferent culor theguaranteed itsperpetuation exercise, religious turaltraditions 1987:258-259). (Orange refers to "taonga"in article o Waitangi ofTe Tiriti The Maoriversion two,which itis clearthat translated is simply (1987:262).In thecontext byOrangeas "possession" in a wider to "material to refer was meant theterm (and possessions" perhaps "taonga" is thissectionof the Treaty naturalresources")and accordingly sense to "treasured culture and tradiWhether and possessions". as "lands,settlements translated usually of thiswas indeedtheunderstanding or whether as possessions tionscan be regarded of course is debatable. Now at the can be that an 'culture' time, (as object possessed) as "taonga"and traditions or cherished culture to aspectsoftraditional Maorido refer fortheirguaranteed the Treaty a legitimation from thisinterpretation infer through forbiculturalism. and of and, traditions, ultimately, religious spiritual practice culture, has unlimited value" the of means if As Levineobserves, "taonga" Treaty "anything (1989:19). applicability textdoes notproduceanyobviousor unambiguous oftheTreaty A closereading traditional oflanguage, matters to Maori cultural reference (such as, thepreservation their offineed for of their exercise beliefs)and the loreand theguaranteed religious to matters refer of theTreaty The threearticles or otherwise. cial recognition clearly and religious or not such cultural needs and whether or spiritual otherthanculture is a matter fordebate. oftheTreaty in the'spirit' areimplied principles is seen to entailsuch 'cultural' as interpreted the Treaty, nowadays, However, ofMaori to securethesurvival so as dominant on incumbent pakehasociety obligations bodfor central this means other government things, Among languageand culture.19 and thelike authorities and local governmental institutions, regional ies, educational or inputso as to lend official ofMaorico-governance mustallowsomeform thatthey thiscommitment have formalised institutions statusto Maori culture. Many official the like specifically and statements missionstatements, and theircharters, strategy someobligalso acknowledge charters to their refer University obligations. perceived ations under the Treaty.And so do some pieces of legislation.The Resource reads: Act of 1991,forinstance, Management - In achieving functions allpersons ofthis thepurpose ofWaitangi Act, exercising Treaty
19 havebeen retained on theviewthatsovereign is notdeemedto be contingent Biculturalism by rights of sovereignty. exercise from thecontinued flows culture oftheir Maoriand thatpreservation
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Erich Kolig and powersunderit,in relation and protection ofnatto managing theuse,development, uraland physical ofWaitangi shalltakeintoaccount oftheTreaty theprinciples resources, o Waitangi) 8:22). (Te Tiriti (New Zealand Government 1991,partII, section
in one wayor On a practical bodies and authorities now makeefforts, level,official Maori to or be to the relevance of to seen traditions, another, recognise recognise in various for relationbased the ways: instance, by acknowledging special,spiritually their ofland and indigenous shipMaorihavewiththeland,recognising custodianship and cedinga participatory roleto Maoriorganisations etc.)in the nature, {iwi,runanga, but decisionmaking notonly natural resource use land, processconcerning species, that.For instance, in February1997 the Department has issued a of Conservation whichsetsout in detailthisinstitution's document responKaupapa Atawhai Strategy vis-a-vis Maori culture of Conservation 1998). sibility (Department of Another is takento entailrecognition exampleof how the Waitangi Treaty Maori cultural and spiritual Counciland its valuesis provided bytheOtago Regional Plan "Air a for This contains regProposedRegional Otago". plan proposalon future ulationsrelating to themaintenance in the regionof Otago in southern of air purity New Zealand.It says:
Section8 of theResourceManagement all people exercising functions Act 1991 requires and powersunderit,in relation ofnatto managing theuse,development, and protection uraland physical to takeintoaccounttheprinciples ofWaitangi. oftheTreaty resources, The Treaty in ofrangatiratanga to Kai Tahu [thelocal tribe]shouldbe reflected guarantee theprovision of adequateand appropriate for in air the qualopportunities participation and monitoring. to resource use need to be rec[...] Attitudes ityplanning, management onciledwith therelationship between iwiand te taiao [world, mauri[life district], country, to an mana and Central force],wairua [spirit], tapu, [power,prestige] rangatiratanga. of theseconcepts is a knowledge of theMaoriholistic valuesand thecosunderstanding thatmakeKai Tahu partof thephysical environment; mogenic origins they belongin it, and not,it to them. As kaitiaki have an inherited [custodian, guardian] they responsibilimauriand to conservetaoka [= taonga] (Otago Regional ty to protectand preserve Council 1998:9).
This quiteclearly to theexegetical viewthattheobligation forrecoggivesexpression nition of Maori spiritual valuesemerges out of thelegaldocument It Treaty. Waitangi therelevance ofa consultative roleforMaori (as kaitiaki, to advise custodians) implies on spiritual viewsrelating to land,nature, and resource use.20 Of course, as faras natural resources and their use are concerned there is a more linkwiththeWaitangi direct The Treaty in (in theEnglishlanguageversion). Treaty "article thesecond"guarantees theMaori "thefullexclusive and undisturbed possessionoftheir Lands and EstatesForestsand Fisheries and other whichthey properties
Note thefrequent reference to Maorispiritual and theabsenceof a translation, thusostenconcepts thereader's withthemin linewithobligations ofbiculturalism. siblyassuming familiarity
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referor individually overtly possess" (Orange 1987:258).Although maycollectively thisalso as an implied one can interpret enceis madeto property reference, only, rights can of Maori cultural is held in terms thatsuchpossession i.e., theusufruct meaning; Maori to traditional be rationalised concepts. spiritual byreference in a of access to valuedresources does guarantee of Waitangi The Treaty rights for the of moreobviouswayand thismusthave important implications management fauna. Not the and to issues conservation flora, surprisingly, Departrelating nature, use ofindigethecustomary has a welldefined ofConservation ment policyregarding to Maori Concessions Maoritraditions. nous speciesin exercising episodically granted in the the the of underthisaegis appearwell justified wording against background are conservation of Conservation Sometimes strategies Department Treaty. Waitangi ofMaoritraditions.21 to allowfortheaccommodation breached moreclearly identifiable whichis juridically Beyondan aspectof biculturalism there lies nature ofsomeindigenous theofficial is takento underpin and which rights, notso supported. ofcultural therealm recogBythisI meanthequasi official equality and the demand of Maori culture relevance and contemporary nitionof thevalidity of cultural thatit be allowedto enjoya statusau par withthe Anglo-Celtic heritage otherimmigrant vis-a-vis This also entailsthatit be privileged mainstream society. cultures. (minority) howMaoriculto demonstrate A smallsampleofcasesand incidents maysuffice outsidemore obvious have gained official and traditions turalmatters recognition treatment of human the concern relevant conditions of A series obligations.22 Treaty remains{koiwi tangatd)both in museum cultureand in forensiccircumstances. havecompletely museum withcurrent Maoriheads,in accordance Preserved policies, disappearedfrompublic display.Even Egyptianmummieswould in most New An as a concessionto Maori sensitivities. no longerbe exhibited Zealand museums a to retrieve himself of Maori Minister then in 1998,bythe Maori, Affairs, expedition, cause overseasand bringthemback at publicexpense,did though someheads from leader(partand in factinvokeda censure of discontent somerumblings byhis party a pakeha.There the primeminister, not from Maori by descent)- but interestingly of such predriveby Maori to push fortherepatriation appearsto be a wide-spread vein aroundtheworld.In a similar collections and private museums headsfrom served
21 chicksfora ceremonial Island Maori were allowedto use albatross in 1990 Chattam For instance, are a highly Albatross feast. speciesin New Zealand whichmustnot be takenor used in protected thenest(personal chicksthathad fallenfrom In thiscase Maori wereallowedto gather anyform. - I thank theDepartof Conservation, M. Ellison,Department communication Dunedin,16/3/99.) Messrs.M. Clark and M. Ellison of the Dunedin branch,for in particular mentof Conservation, information. detailed is entailed someleadingMaorias wellas pakehawouldclaimthatsuchrecognition Of course, bythe conI here the various discuss do not below. discussed as the of if the not letter', Treaty, 'spirit', 'Cultural in recent whichhave repeatedly troversies safety'. yearsovertheissueof 'cultural erupted to formal and nursesto be educated- and to receive to theneed forteachers refers training safety' - in Maoricultural matters. and spiritual thateffect
22
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and becauseofMaorisentiments aboutthepropertreatment ofhumanremains, coronersnowadays makesurethatMaoricorpsesarespeedily to grieving relatives returned and tribesfor the appropriate traditional ceremonies{tangi)which must not be delayed. The treatment accordedto placesconsidered sacredbyMaori{waahitapu)cleartheprivileged influence Maori culture and religious beliefhas in an otherly reflects wise highly secularised burialplaces,mythoSuch sitesoftenare traditional society. like (fora complete relevant of and the historical logically places,places significance list see e.g. Matunga1994). There are numerous instances wherethe presenceof a sacredsiteinfluences land development, and thelike.23 and roading projects building Fromthenumerous andvery casesI shalljustbriefly mention one as a fairly impressive In a recent identified of Conservation scientists example. 1998,Department problem withthevolcaniccrater at thetop of MountRuapehu:theshape of thecrater mouth allowedthebuildup ofwater whichin turnactslikea corkbottling up hotgasesand thecrater to allowwaterof thecrater lake to drainawayso as to pressure. Reshaping relieve thepressure This intervention would prevent thegradual was recommended. build up gases and their of a deadlydebrisflow eventual violentreleasein theform for the (lahar)withpotentially surrounding, heavily popucatastrophic consequences lated area. However,because of Maori protestations withthe thatno interference sacredmountain to was permitted, no actionwas taken, dangers despitethepotential lifeand property of thousands is of people, Maori and pakeha alike.The mountain considered a god (atua),parent ofland (matua), treasure and divine ancestor (tupuna). Maoriwouldnotevenlook at themountain the outofrespect. Traditionally, Especially crater lake (tewai o moe)is tapuand itmaynotevenbe publically discussed.24 Whether the minister will overruleMaori opposition matters responsiblefor conservation remains to be seen.25 Another instance demonstrates thestrength of Maoritraditions in thecourtsystem.In 1998,thecase of a mancamebefore thecourt, who had almost fatally injured hispartner a cross her nose into brain. The her woman was Maori,the byramming up manpakehabutbothlivedin a Maoricultural environment. The courtagreedthat the man'serratic behaviour at thetimewas theresult of makutu, a traditional Maoriform ofspell(blackmagic)whichhad forced theman,as in a possessive stateofmind, so to act.It sentenced themanto seektreatment a instead ofimposing a prison by tohunga, sentence as normally would have been the case undercurrent New Zealand criminal inflicted law,forhaving grievous bodilyharm.26
24 ofbecoming in theHistorical vested PlacesTrust. Onlysomeoftheseplacesgainlegalstatus byvirtue See Department of Conservation (1998:23-24). For information material on this case I wish to thankthe Tongariro/Taupo of the Conservancy of Conservation. Department were dividedeven amongleading however, Interestingly, opinionson the wisdomof thissentence Maori.
243
itis taken for that undertheaegisofbiculturalism, granted immigrant Nowadays, not onlyunderthe dominant themselves ethnic pakeha groupssubordinate minority but also to acknowledge the culturalumbrellain dealingwith the wider society, or A in another. of Dunedin of Maori traditions one way city publication supremacy celebrations of "organised centennial on the occasionof the sesquiEuropeansettleof thevariousethnic ment"in theregionand involving groupsliving representations in their in the city, had thisto say: "Manyparticipants expressed pride representing and appreciation of the takata 's society, a place in Dunedin cultures, joy in claiming to do so" (DunedinCity Council1998:7).And in allowing them inclusiveness whenua's "I am baskis quoted as saying: fortheTibetanBuddhist a spokesperson community takata whenua" ofthe and in thegenerosity (DunedinCityCouncil ingin thesunshine ofpractiforthewide-spread are clearevidence 1998:7).These utterances acceptance to theindigenous ofprimogeniture whichconcedesthestatus cal biculturalism people in ethnic activities cultural at leastseekapprovaland legitimation and tacitly minority from Maori.27
Political Correctness and Constructing a Foundation Myth or developed, haveretained, Maorias a wholehavebecomeChristians, they Although inwhich and forms of traditions cultural as thecase maybe, significant they spirituality culotherminority as well as from dominant from differ mainstream, pakehasociety Or to one. a strongly is in effect Theirbrandof Christianity tures. phrase syncretistic extent and to a significant is composedof Christianity Maorispirituality it differently: Thereis a distinct Maoribeliefs. traditional ofnon-Western, ethos, religious essentially or not,seemto are Christian ofwhether ofMaori,regardless in whicha majority they brandof syncretic thisparticular To whatextent from non-Maori. differ Christianity case material withtheSouth-African and compared can be calledcounter-hegemonic and Comaroff (Comaroff 1991), is open to debate and by the Comaroffs presented here. be considered cannot orientated morespiritually are undoubtedly Maoritraditions (i.e.,they incorpothanmainstream a spiritual dimension) rateand drawon,to a largeextent, pakehatraChristian or as little, as much, areprobably Maoristatistically devoutly ditions, though in a secularised situation the reflects (ormore as pakeha.Theirsituation society general in imporis retreating whereorganised Western modern religion society) specifically, disconheld and informal a more of beliefs but nature, eclectically tance, religious in the New for instance of beliefs movement) an from (as nected Age system integrated in publicdisan ecclesiastical and detachedfrom However, maythrive. organisation,
27 ofa religious for theerection See Kolig(1997) fora case ofBuddhism legitimation seeking indigenous shrine.
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coursetheir is not considered sphere- as is done with partof theprivate spirituality - but has cometo enjoyofficial status. to other ethnic regard groups'spirituality in the counterThere is also anotherand muchmore conspicuousingredient facas a powerful renaissance drive:theso-calledMaori cultural political hegemonic varof and interestdriven torof recent motivated strategies years entailing practically convenin responseto Maori initiatives, ious kinds(see Kolig 1998). Consequently, as a wholein very recent tionshave developedin New Zealand society whereby years Maori traditions and resultant are takeninto accountand givena quasi sensitivities The recognition ofMaori culturin manyareasof thepublicdiscourse. official status based in and spiritual needs of thesortdescribed above is onlypartially al, religious, linkedwiththe New Zealand law. In mostcases such recognition cannotbe directly indirect in theWaitangi articles contained and in somecasesonlya very linkage Treaty A particular thatcultural can be established. claims (i.e., however, recognition reading, flowof Maori cultural and obligations forthewidersociety recognition separateness - regardless ofthefactthatitis notclearoftheTreaty facet it) is an integral ingfrom is linkedwiththeissueof and of whether this lyexpressed interpretation irrespective or not. This facet, would be, so it is claimed,more like severalothers, sovereignty bland and ambiguously than can be with an otherwise as overt, implied expected wordeddocument. The practiceof biculturalism is presented now as if it were supported by the Maori in a critiqueof the justicesystem as failing For instance, WaitangiTreaty. of a of is "The commissioner the Law Commission as women, Treaty reported saying: also the values Maori to women and of the [withregard Waitangi promised gender issues]would be respected" is, (Otago Daily Times1999:31).Impliedin thiscritique thenotionthatwomenweremuchbetter in traditional off Maori society thanis first, now thecase underNew Zealand legislation; and second,thattheTreaty wouldhave to sayon Maorivalues. something Biculturalism and itsimplications, in thepublicdiscourse, to status though given statetheobvious, is byno meansuniversally in In New Zealand. historfact, accepted in a way had been rejectedby the New Zealand governicallyseen, biculturalism mentbefore.When in 1886, King Tawhiao triedto establisha kind of home rule in the Waikato(the area claimedby the King Movement he citedhis as sovereign) to do so under section of the New 71 Zealand Constitution of Act 1852.But the right claimforMaori self-government in nativedistricts to their own customs "according and social usages" was firmly Dick Seddon rejectedby the then Prime Minister some voices are scathing of thisconcept, forvarious (Walker1984:271).Also today, reasons. The question ifbiculturalism stricto itslegalbasis,by transcends, sensu, emerges: whatagencyare such cultural whether demanded Maori or granted willpolitics, by official What does theprivileged authorities, ingly by legitimated? grounding positionin public discourse traditions ing of Maori cultural possessin New Zealand society?
245
is thatcultural relymore on the politicsand theirimplementation My contention in dominant rather extant of a senseof politicalcorrectness, (pakeha)society, agency or successor theWaitangi some from either thanon a legalbasis deriving Treaty legislation.28 in official thattheprivileged extant nowwidely The perception, circles, position in theWaitangi seemsto haveonlya is anchored ofMaoritraditions Treaty, ultimately - a construction and is based on an interpretation loose basisin legalprecedence, very a senseofwhatis fair, from rather thanitsletter derived oftheTreaty as to thespirit This notiondoes notexistin a concorrectness'. i.e. 'political and ethical, reasonable, culture of this thepolitical and codified form, official, formulated, yetpervades cisely nation. and Naris notjusta philosophical Politicalcorrectness problem(see Friedman of and theepistemic as to itsveracity veson1995)whichneedsto be discussed validity in viz. its widest of real factor a but as itscurrent sense, including contents, ideology which issueor problem to a particular withregard action.It is a perspective practical enablesthe holderto and consequently ethicalassumptions on certain is contingent from a feeling ofmoralrectitude themoral (i.e. derive it),and thus highground occupy contents It is not tiedto particular to its application. (of added momentum provides or to fashionable even certain or of a literary view, feminism, figures, speech point a freIt can assumeanycontent. thedomainofthehumanities). issueswithin Although is not a conventional correctness ofeveryday conceptof usage,political quentconcept and connotation has a humorous label itoften As a populist discourse. thesociological a set of canoniin to not so sometimes or derision; referring friendly, friendly, implies itperhapscontains, offashionableness, cal ideaswhichhavea ring put,more cynically thanjusta hintofhypocrisy. and 'culture' is based on an objectification of Maori 'tradition' The formulation "interestedness" an and (Sissons 1993) (Kolig 1998). As I have arguedin implicit was the moreliberalised, an earlier 'enabling'politicalclimate paper,a majorfactor whichmade certaindevelopments possible. Maori have of course to some extent for and contentof the 'politically the formation been able to influence correct', so. not but Walker of 'activism' variousforms 1984) (see totally instance, through is carried of biculturalism The riseand acceptance society by differby thedominant entagencies. in its presentformhas been achievedin the main not through Biculturalism to Maorigrievofthedominant a responsiveness but through Maoripressure, society of Maori culof the reassertion the cause lies in a combination ances.For Williams,
28 were: The Treatyof WaitangiAct 1975, which set up the Waitangi Such successorlegislations to act retro-active Act 1985,whichmadetheprevious Amendment ofWaitangi The Treaty Tribunal; The Maori LanguageAct 1987 and othof theTribunal; thejurisdiction 1840 thusvastly increasing to obligations references Act 1991,containing onlyindirect ers,such as theResourceManagement undertheWaitangi Treaty.
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ture29 and a labourgovernment, in 1984 and willing to listen to new electedintooffice economicand ideological realities:
had givenwayto thenotionthat By theend of the 1980sthepolicyof racialintegration this New Zealandwas founded on thebasisofan agreement twopeoplesand that between and to someextent involved an ongoing New Zealandby 1990was officially, partnership. in practice, a bicultural (Williams 1996:13). society
But whenthegovernment in 1988 declaredtheTreaty to be partof thebasic law in "an New Zealand, the profession of biculturalism wenthand in hand withcreating economicclimate Maoripeople" (Williams thatsavagely 1996:13). disadvantaged of This is not surprising. is the self-cleansing mechanism Politicalcorrectness a of arm of Practicalthe selfconscience, hegemony,palliative righteousness. practical withmeaning-makers who enjoy and opinion-manufacturers ly,it meansconforming In a at the moment. Its content and direction are very popularcurrency ephemeral. and democratic in New Zealand,there form ofsociety is at any suchas exists pluralistic timea plethora ofopinions and views, ethical pointsofviewand thelikeabroad.This in this factshould neither nor overwhelm. The interesting surprise questionis why, multitudinous and some opinionsriseto prominence mix,do some meaning-makers to socialdominance, whileothers steerfail? Whataretheprocesses and,whatis more, the of selection some what are the the attraccircumstances ing meanings, increasing tionof someviewsand favouring their to prominence? coming in identifying the roots,saysrather thatit is "advantageous Williams, cynically an acceptablenationalself-image in a worldwherecolonialism and [...] fashioning racism arebad forbusiness"(1996:12).This recognition was theresult of an economic crisisbrought on by the entry of Britain in 1973, into the European Community followed loss of the market to New the Zealand and the by major economy subsequent searchfornewmarkets, in developing ofthem countries. desperate many and oftheideology whichsupports it,as they Beyondtherootsofbiculturalism wereidentified there are others which have in creacontributed Williams, by certainly an 'climate' of which Maori culture is now the The ting ideological majorbeneficiary. culture of Post-Modernism and itsepistemic and ethicalassociates mustbear considerableresponsibility. Anti-colonialism has spawnedthekindofsubjectivism whichsignifies inter-cultural and Post-colonial (Gellner1992:26). equality respect guilt feelings are also playing a vitalrole in informing the relationship of the Westwithso-called third and fourth worldsocieties. Add to thisfashionable New Agevaluessuchas a new admiration fortraditional, or 'tribal',knowledge30 and respectfor'tribal',or tradiwhichare romantically admirednow as healthier, environtional,cultures sounder, and truer to humannature thanmodern Western culture. friendlier, mentally
Maoriauthors and artists theworth oftraditional culture sincethe 1970s. promulgated This admiration stems from excessive relativism and anti-scientism (see Gellner epistemic insecurity, 1992).
247
forshifting interis obviously notmonolithic, oftheTreaty The meaning allowing whichin thepast heavily (van Meijl dependedon economiccircumstances pretations a the was considered of fora considerable 1994).In fact, time, legalnulTreaty length in Political correctness has vain. its for Maori and changed recognition appealed lity hiddenin the ofa cryptic theexistence thesituation "spirit" emphasising dramatically, the sum totalof its component transcends of theTreaty "The spirit wording. Treaty out ofplace", saysa Waitangi or literal wordsand putsnarrow written interpretations 31 in facta never-ending search out this of 1983. In orderto tease Tribunal spirit report in naturean has been set in motionresembling narrative in theform of an elaborate an towards teleological goal. imaginary, evolutionary process it says: and discussion In a report Authority paperoftheConservation have ourunderandnon-Maori, both Maori andcommentators, scholars developed Many Tribunal and ofthe andfindings Thework the over ofthe Waitangi years. Treaty standing for and of a to havecontributed growing thecourts body interpretation guidance people inthe modern world anditsapplication the with (New andofficial Treaty dealing agencies Taiao o Aotearoa Atawhai Pou Conservation 1997a:39). Zealand Authority/Te of an evoluthisnotionevenmoreclearly The Summary by speaking paperexpresses of the "Our the of in the understanding Treaty's spirit: understanding tionary process Tribunal and the of the courts as is continually Waitangi evolving judgements Treaty the principlesthroughaddressingspecificcases". (New consolidateand clarify Pou AtawhaiTaiao o Aotearoa 1997b:7). This Zealand Conservation Authority/Te of an on thebasic mytheme a is there that states processofelaboration quiteproperly of thegradualconstruction and indigenes. settlers between Through compact original from whichdrawson a rangeof subtleimplications an evermorecomplexnarrative current hard fact of to the Noble the of romantic legality, seemingly Savage shadings of thiscontracand spirit intention now to havebeen theoriginal whatis interpreted focus. intoeverclearer tualagreement is,by and by,beingbrought in theform of of a meta-tradition We observein New Zealand theconstruction the nature of the around a narrative partly by wayof Treaty, Waitangi beingweaved a vague also through but partly and Maoriintent, statedgovernment policies,official The narrative correct. and politically based on a notionofwhatis ethically consensus and obwhose mystifying rhetoric" a Treaty on the basis of "constructing emerges is partofthecreative effect emergent process(Levine1989). This perpetually scuring to it difficult of othercultural showsall the ambiguity 'tradition' traditions, making A one.32 of an existing or a modification thisis an invention whether decide clearly nature and the of on an it is one or theotherrests decisionwhether exegesis entirely The current of its letter or its than of rather the of acceptance. history Treaty spirit
31 32 Tribunal 1983:55,quotedbyLevine(1989:18). report Waitangi (1995), and Thomas(1992). See, forexample, Feinberg
248
ErichKolig
ofthetradition ofbiculturaltheauthenticity seeksto underline interpretation clearly - the Great New narrative of the relevant ism. In this process,the construction ifnot fudging, irreconcilZealand Foundation Myth- has thevitaltaskof bridging, in law whichin a of tradition 'culture' and thepursuit able oppositions and founding and runs ofa minority and cultural sensitivities thereligious community wayprivileges to thespirit of a secularsociety.33 counter is morethanjustjustifying on reflection, of thismeta-myth, Thus, thefunction with theCatholiccase reveals The to theindigenous concessions minority. comparison corofpolitical of the in of the a muchgreater reach consequences agency application instituwithexisting in its aims,is morethanjust "tinkering rectness. Biculturalism, twoirrecontionsto includea Maoriperspective" 1996). It has to reconcile (Williams relitowards whichis inclined thoseofa secularsociety cilabletraditions: disregarding of a politically natureof thetraditions giousvalues and ideas withtheveryspiritual is of Such a reconciliation onlypossible incompatibles minority privileged group. In orderto correctness. form of of a the political particular through preponderance in been creathas effect narrative a unitary theirreconcilable difficulty help obfuscate about ed and is beingbuiltupon in evermoresinuouscomplexity a founding myth beneffair and the laid down which a contract theGreatWaitangi law, Treaty,mythical in thepastthattrueunion icent.It holdsthatit is onlyforwantofproperapplication has shapedan ideoThis narrative has notbeen achieved. and partnership of cultures theTreaty in words of the historian framework which the Parsonson, describing logical treason. sound like as "a document cobbledtogether rank amateurs" (1988:21), by
References
BENNETT, Tony TheBirth London: Routledge 1995 oftheMuseum. COM AROFF, Jean,andJohnCOMAROFF 1991 2 vols. Chicago and London: University and Revolution. of Chicago Of Revelation Press
33 A fewvoiceshavetried to counteract thisnarrative. Webster has been critical ofmaoritanga Notably and ofthepost-modernist rhetoric ofbiculturalism He whichconcealstherealiaofMaoriexistence. interest to promote the appearanceof the Maori renaissance, arguesthe statehas its own discrete rather thanmake an attempt to giveit substance. His critical stanceis based on theviewthatthis renaissance is an elitedriven, deliberate forreasonsof convenience strategy, supported by thestate and further condonedby the post-modernist viewof society (Webster 1989, 1993 a, meaning-based 1993b,1998).
249
CRAMPTON,Dave Post23 March1998 1998 "Keep it out of 'Our Place'", Evening DEPARTMENT OF CONSERVATION/TE PAPA ATAWHAI and riskassessment Environmental 1998 for mitigation of thehazard fromRuapehuCrater Lake. Reports.l. DOMINION Dominion14 March 1998 1998a "Artworks indicent, blasphemous", Dominion17 March1998 1998b "Museumgotitwrong", Dominion18 March1998 1998c "Museumcontroversy letters", in museum", 9 March1998 Dominion 1998d "Statueto stay Dominion17 March 1998:6 1998e "Editorial", DUNEDIN CITY COUNCIL 1998. Dunedin:JohnMclndoe 1998 Didn'tWeDo Well.CityTalk,Christmas EVENING POST a fragile Post 18 March 1998 "Freeexpression 1998 right", Evening FEINBERG, Richard in thePacificislands", "Introduction: Politicsof culture 1995 34(2):91-98 Ethnology andJanNARVESON FRIEDMAN, Marilyn, LanhamMD: Rowman& Littlefield Correctness: 1995 Political forand against. GELLNER, Ernest Reasonand Religion. 1992 London,New York:Routledge Postmodernism, GRAHAM, Douglas - what is it? Speech by the Minister in chargeof Treatyof Tino Rangatiratanga 1995 Dunedin,6 October1995. Waitangi negotiations. underTreaty ofWaitangi", 3 "Maorisovereignty 1999 OtagoDaily Times maynegaterights March1999 Russel HALE, James areand why whothey The Unchurched: 1980 stay Harperand Row they away.San Francisco: HANSON, Allan and itslogic",American invention "The Makingof theMaori: culture 1989 Anthropologist 91(4):890-902 RANGER (eds.) HOBSBAWM, Eric,and Terence Press Tradition. TheInvention 1983 Cambridge University of Cambridge: KOLIG, Erich of the landscape: a Buddhiststupa in charismaand the sacralization 1997 "Recycling
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Erich Kolig undHeute.Festschrift Dunedin,New Zealand",in: MarkusSchindlbeck (ed.), Gestern furG. Koch,201-221. Berlin: Archiv Reimer (Baessler 45.) - tradition. - or ingenious at and circulated Thepolitics ofindigenous Paper presented the5thEASA conference, Frankfurt am Main
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KOVATS,Tania in a Condom" StarTimes 1998 "Statement 15 March1998 ,Sunday byTaniaKovatson Virgin LEVINE,H.B. of Tribunal's 1989 the Waitangi rhetoric; development "Constructing Treaty approaching bicultural Sites18:17-22 ideology", LUCKM ANN, Thomas New York:Macmillan TheInvisible theproblem in modern 1967 ofreligion society. Religion: MATUNGA, Hirini 1994 "Waahi Tapu: Maori sacred sites",in: David Carmichaelet. al. (eds.), SacredSites Sacred Places,217-226. London,New York:Routledge NEW ZEALAND CATHOLIC 22 March1998 "Te Papa - whoseplace?", The New ZealandCatholic 1998 NEW ZEALAND CONSERVATION AUTHORITY/TE POU ATAWHAI TAIAO O AOTEAROA Interim Use of NativeBirds, Materials. 1997a Maori Customary Plantsand othertraditional New Zealand Conservation Reportand discussion paper.Wellington: Authority - MaoriCustomary 1997b Summary Use ofNative andother Traditional Materials. Plants Birds, New Zealand Conservation Wellington: Authority NEW ZEALAND GOVERNMENT 1975 Act.Wellington Treaty of Waitangi 1985 Amendment Act.Wellington ofWaitangi Treaty 1987 MaoriLanguage Act.Wellington 1991 Resource Act.Wellington Management ORANGE, Claudia 1987 The Treaty Allen& Unwin of Waitangi. Wellington: OTAGO DAILY TIMES 1989 Maoriwomen'",Otago DailyTimes6 April1999:31 "Justice 'failing OTAGO REGIONAL COUNCIL 1998 Plan: AirforOtago.28 February 1998.Dunedin (in-house Proposed Regional production) PARSONSON, Gordon 1988 seen against itscircumstances", 8 July 1988 "Waitangi OtagoDaily Times
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ROSS,R.M. TheNew ZealandJournal "Te Tiriti o Waitangi", 1972 6(2):129-157 ofHistory ROUND, David of Canterbury Press Christchurch: Truth or Treaty? 1998 University SCHWIMMER, Erik(ed.) Sixties. Auckland: TheMaoriPeoplein theNineteen 1968 LongmanPaul C. SCOTT, Stewart Dunedin:CampbellPress The Travesty 1995 ofWaitangi. CertesPress Christchurch: 1996 after Travesty. Travesty SISSONS, Jeffrey Maori cultureas a strategic of tradition: "The systematisation 1993 resource",Oceania 64(2):97-116 and tribal democracyin "Tall trees need deep roots: biculturalism, 1995 bureaucracy Studies 73 Cultural Aotearoa/New 9(1):61Zealand", BAINBRIDGE and William STARK,Rodney, revival and cult The Future 1985 secularization, formation. University Berkeley: ofReligion: Press ofCalifornia STATISTICS NEW ZEALAND/TE TARI TATAU s.l. Brochure New Zealandin Profile. 1998 SUNDAY STAR TIMES StarTimes15 March1998 statue 1998a "Virgin stays", Sunday burntin outrageover condomart",SundayStar Times15 March 1998b "Te Papa's fingers 1998 CatholicMaori'",SundayStarTimes29 March in a condom'deeplyoffends 1998c "Virgin 1998 THOMAS, Nicholas 19:213-232 American oftradition", "The inversion 1992 Ethnologist VAN MEIJL,Toon of Waitangiin New Zealand", the goal posts': the politicsof the Treaty 1994 "'Shifting Humaines desSciences Cahiers 30(3):411-434 VERGO, Peter Books London:Reaction TheNew Museology. 1989 WALKER,Ranginui 1982:62- 63 24 July Whenua" v. Tangata 1982 , New ZealandListener "Capitalism 93(1):267-281 ofMaoriactivism", "The genesis 1984 Society journalofthePolynesian
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WEBSTER, Steven 1989 "Maori studies and expert definition of Maori culture:a criticalhistory", Sites 18:35-56 1993a "Islandsof culture: thepostmodernisation oftheMaori",Sites26:2-26 1993b "Postmodernist and the Sublimation of Maori Culture", Oceania 63(3): Theory 222-239 1998 Patronsof Maori Culture:Power, Theoryand Ideologyin the Maori Renaissance. of Otago Press:Dunedin University WILLIAMS, Mark "How many 1996 cultures makea culture?" New ZealandBooks6(4):12- 14

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Of Condoms, Biculturalism, and Political Correctness.

Vaideuma 46:231-252 (2000)

OF CONDOMS, BICULTURALISM, AND POLITICAL CORRECTNESS

OF CONDOMS, BICULTURALISM, AND POLITICAL CORRECTNESS

OF CONDOMS, BICULTURALISM, AND POLITICAL CORRECTNESS

OF CONDOMS, BICULTURALISM, AND POLITICAL CORRECTNESS

OF CONDOMS, BICULTURALISM, AND POLITICAL CORRECTNESS

OF CONDOMS, BICULTURALISM, AND POLITICAL CORRECTNESS

OF CONDOMS, BICULTURALISM, AND POLITICAL CORRECTNESS

OF CONDOMS, BICULTURALISM, AND POLITICAL CORRECTNESS

OF CONDOMS, BICULTURALISM, AND POLITICAL CORRECTNESS

OF CONDOMS, BICULTURALISM, AND POLITICAL CORRECTNESS

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