New Zealand Chapter Summary
Ward and Liu present the historical origins of interethnic relations in New Zealand between the Maori and Pakeha and the development of bicultural relations. Further discussion delineates the immigration of several different ethnic groups into New Zealand over the past century, creating a more complex demographic. Existent ideals of the general population reveal signs of tolerance and harmony between ethnic groups. Improvements for the future that will provide the greatest benefit for all New Zealanders are suggested.
Description of colonization reveals initial conflicts over land which was originally guaranteed to remain with the original owners. Recognition of Maori displacement and forced assimilation into cities reveals an early loss of indigenous culture. Protest movements are presented as engendering revival of culture and revision of the initial treaty to include tribal self-management, equality for all, cooperation, and redress. Historical review of the government responses to arrivals of various immigrant groups demonstrates discrimination and European preference. Ward and Liu explain that while these policies have changed, discrimination is still present in many areas. The authors express the view that relative deprivation and relative advantage have increased negative attitudes between groups. Discussion of recent research reveals the prevalence of multicultural ideology in New Zealand today and factors associated with positive attitudes are described. Research is also cited which reflects a preference for integration, but unwillingness to accommodate other cultural practices.
In exploring means to improve ethnic relations, the authors identify the blending of biculturalism and multiculturalism as necessary given the special circumstances in New Zealand. Recent government initiatives are noted to have provided services to help equalize immigrants, particularly the recently proposed Multi-cultural cultural Act which provides recognition of Maori status, cultural maintenance, and participation for all groups.
Cheryl Jorgensen
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- 1.
Aotearoa (the land of the long white cloud) is the Maori name for New Zealand. We use the terms Aotearoa, New Zealand and Aotearoa/New Zealand interchangeably as they are used within the country.
- 2.
It is likely that the different versions of the Treaty are due to inefficiency rather than design as there were multiple drafts in English, only one of which was given to the missionary Henry Williams to translate; however, according to Ross (1972) that text does not appear to have survived. Today, as New Zealand is party to the Vienna Convention Law on Treaties (1969) and is guided by the rule of “contra proferentem” from international law, the Maori text should be treated as the prime reference in cases of ambiguity or where questions arise as to which text should prevail (Waitangi Tribunal, 1983).
- 3.
New Zealand has 70 general and 7 overlapping Maori electorates to ensure Maori representation in Parliament. Persons of Maori descent may choose registration on either the general or Maori electoral roll to exercise their right to vote in a Mixed Member Proportional (MMP) voting system. Consequently, current Maori representation arises from a combination of seven Maori seats, elected Members of Parliament and those who come to Parliament on a party list as a result of proportional party votes under New Zealand’s electoral system.
- 4.
The poll tax was paid by each Chinese immigrant to be granted entry to New Zealand. The tax was used primarily as a means of deterring immigration.
- 5.
The New Zealand census permits identification with more than one ethnic group so that the total percentage may exceed 100%. In addition, the drop in the New Zealand European population from 80 to 67% between the 2001 and 2006 censuses was largely due to changes in the census ethnic categories, which in 2006 included New Zealander (now classified as other).
- 6.
Similar issues have arisen in Hawaii involving not only land, but also access to education provided by private Kamehameha schools established to educate children of Hawaiian ancestry. See Chap. 2.
- 7.
The New Zealand Dilemma is the symbolic inclusion but resource-based (or economic) exclusion/marginalization of Maori as a consequence of the nation’s wrestling with the historical legacies of colonization. While there are creative elements to this configuration that provide indigenous people with a place in the national consciousness of a settler nation, it falls short of Maori aspirations and expectations for the Treaty of Waitangi, and hence remains a dilemma just as the legacy of slavery is the American dilemma remarked on by Myrdal (1944).
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Glossary of Maori Terms
- Hapu
-
Subdivision of iwi, a subtribe determined by genealogical descent
- Hikoi
-
Protest march
- Hui
-
A meeting, often on a marae
- Iwi
-
Tribe, sometimes under a paramount chief
- Kaitiakitanga
-
Guardianship of the environment, ensuring balance between nature and communities
- Kawanatanga
-
Governorship
- Kohanga reo
-
Preschool Maori language centers, also called Maori language nests
- Kura kaupapa
-
Maori language primary schools
- Manaakitanga
-
Looking after people and nurturing positive relationships, Maori hospitality
- Marae
-
Maori meeting house
- Nga Tamatoa
-
The Warriors, a Maori activist group
- Pakeha
-
Non-Maori persons, typically used to refer to people of European descent
- Te Papa Tongarewa
-
Container of treasures, Aotearoa/New Zealand’s national museum
- Te Puni Kokiri
-
Ministry of Maori Development
- Te reo
-
The Maori language
- Te Tiriti o Waitangi
-
Treaty of Waitangi
- Tino rangatiratanga
-
Self-determination, also translated as sovereignty, sometimes used to refer to Maori independence
- Waka
-
Large canoe
- Whanau
-
Extended family
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Ward, C., Liu, J.H. (2012). Ethno-Cultural Conflict in Aotearoa/New Zealand: Balancing Indigenous Rights and Multicultural Responsibilities. In: Landis, D., Albert, R. (eds) Handbook of Ethnic Conflict. International and Cultural Psychology. Springer, Boston, MA. https://doi.org/10.1007/978-1-4614-0448-4_3
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