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Reconciliation and the Quest for Pākehā Identity in Aotearoa New Zealand

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Reconciliation and the Quest for Pākehā Identity in Aotearoa New Zealand Reconciliation and the Quest for Pākehā Identity in Aotearoa New Zealand Alistair Reese A Thesis submitted in fulfillment of the requirements for the degree of Doctor of Philosophy in Theology The University of Auckland, 2013 Abstract The interdependent but at times fractious relationship between Māori and Pākehā in Aotearoa New Zealand has been indelibly shaped by its complex association with colonization. From the 1970s onwards, a period that marked a political and cultural renaissance amongst Māori, Pākehā began to renegotiate their identity and the way they belonged to this land. Prominent amongst these renegotiations were claims of ‘indigeneity’ and revisionist ideas about the Treaty of Waitangi. This public theology thesis is framed as a conversation between various dialogical partners in response to these claims and consists of three main sections. It traces the historical trajectory of Pākehā settlement in Aotearoa New Zealand, the cultural and political changes post-1970, and then posits some examples of the ‘Pākehā quest for identity and belonging’ by three prominent New Zealanders: Michael King, Donald Brash and Trevor Mallard. These claims are then analysed via a postcolonial lens and I argue in concert with three New Zealand scholars, Avril Bell, Ani Mikaere and Stephen Turner, that some of the articulations continue to bear traces of colonialism. The resultant ‘offence’ places pressure on the already strained relationship between Māori-Pākehā, yielding a need for reconciliation. To address this need, I posit a Christian model of reconciliation, an ontological-ethico schema which provides the framework for some reconciliatory ideas that fulfil the Pākehā existential need for identity and also satisfy a postcolonial perspective. The main reconciliatory idea inspired by this model is that the Treaty of Waitangi, when understood covenantally, is an ontological and ethical structure that provides both an opportunity of reconciliation and a location of ‘identity and belonging for Pākehā’. To clarify the covenantal scope of the Treaty and its meaning for Māori-Pākehā relations, I propose the idea of Hobson’s ‘one-people union’ at Waitangi as analogous to marriage. Understood in this way the Treaty is a locus of reconciliation and identity, and one that continues to provide for the Māori and Pākehā relationship a covenantal security that also yields a concomitant relational ethic. iii Acknowledgments He hōnore, he korōria ki te Atua – Honour and Glory to God He maungārongo ki te whenua – Peace to the Earth He whakaaro pai ki ngā tāngata katoa – Goodwill to all humankind! This thesis is dedicated to the kuia at Parihaka: Aunty Marg, Aunty Ena and Aunty Neta, for it was in your aroha [love] that this reconciling journey began. “Nō reira, e kuia mā: moe mai ra e ngā wahine o te hohou rongo, moe mai, moe mai! Therefore, reconciling women, rest in peace, rest in peace!” Writing a thesis is a family affair. To my longsuffering and supportive wife, Jeannie – this is a work that belongs to both of us. My daughter Naomi has been a constant support and a bibliographical ‘angel’! Cousin Graeme Carlé, is my hermeneutical ‘plumb line’ and one who helped me arrive at the finish line. To my wider family and friends, and to my reconciling partners in Te Kohinga, thank you for all your encouragement, especially the Elvins, who lent me an office in a season of need. Liz Ardely has patiently searched out the misplaced commas and apostrophes – but the mistakes are still mine! Andrew Bradstock, my second supervisor made some helpful comments on the Public Theology chapter. I reserve my final thanks for my main supervisor Neil Darragh, who accompanied me on this journey and who read so many words…Neil thank you for your wise counsel and faithful patience! Nō reira, kei te tino manawareka te ngakau ki a koutou! Therefore, my heartfelt thanks to you all! iv CONTENTS ABSTRACT III ACKNOWLEDGEMENTS IV CONTENTS V CHAPTER ONE: INTRODUCTION 1 CHAPTER TWO: PUBLIC THEOLOGY 13 CHAPTER THREE: HISTORICAL CONTEXT AND REPRESENTATIVE EXAMPLES 35 CHAPTER FOUR: IDENTITY AND BELONGING – A POSTCOLONIAL CRITIQUE 57 v CHAPTER FIVE: TOWARDS A MODEL OF RECONCILIATION 86 CHAPTER SIX: RECONCILIATION AS ETHICAL AND STRATEGIC 124 CHAPTER SEVEN: RECONCILIATORY IDEAS FOR AOTEAROA NEW ZEALAND 156 CHAPTER EIGHT: ‘CHRISTIAN’ RECONCILIATORY IDEAS FOR AOTEAROA NEW ZEALAND 176 CHAPTER NINE: CONCLUSION 207 APPENDIX: BRASH AND MALLARD SPEECHES 219 BIBLIOGRAPHY 238 vi Chapter One: Introduction Background The foundational concern of this thesis is the vexed relationship between Māori and Pākehā New Zealanders and the related impact of colonization.1 I share Rowan William’s conviction that theologians should be “involved as best they can in those enterprises in their culture that seek to create or recover a sense of shared discourse and common purpose in human society”.2 Twenty-first century controversies around the role of the Treaty of Waitangi3, the place of te reo Māori4 in school curricula, the ownership of the Foreshore and Seabed and the dispute over government asset sales, are some of the issues that threaten our “shared discourse and common purpose” and serve to highlight the uneasy relationship between Māori and Pākehā. There persists an uneasy relational strain in the land and it is a concern with this tension that provides an important motivation for this research. I approach the study from a myriad of vantages and assumptions. I am a Christian male of British descent, a settler or post-settler depending upon perspective.5 However, I am also a theologian and historian, who attempts to make sense of his context via a faith that believes that the gospel, as revealed in the life, death and resurrection of Jesus Christ, in the canon of Scripture, and in the tradition of the church, has relevance within the public sphere. This is therefore no detached analysis; but in the words of Miroslav Volf, the work is “almost inescapably personal” in that it relates to my own identity on several levels.6 As he has stated: No free-floating and unaffected mind is trying here to resolve an intellectual puzzle! I chose not even to try the impossible. I, a citizen of a world…and a follower of Jesus Christ, could not hang up my commitments, desires...and uncertainties like a coat on 1 Māori are the original Polynesian settlers in Aotearoa New Zealand. The word ‘Māori’, literally means, ‘normal’ or ‘ordinary’ and was not initially used as a self-description. For Māori, the main self-identifiers were via genealogical and geographical locators situated in their whanau [family], hapū [sub-tribe] and iwi [tribe]. The New Zealand Oxford Dictionary defines Pākehā as, ‘a light-skinned New Zealander especially one of British birth or ancestry’. I shall refer again later to these “problematic” identifiers. 2 Rowan Williams, On Christian Theology, Oxford: Blackwell, 2000, p.37. 3 The Treaty of Waitangi refers to an ‘accord’ signed between Māori chiefs and the British Crown in 1840. I shall explain more about the detail and significance of the Treaty during the course of the thesis. 4 I shall italicize Māori words, except those which are now considered integral to New Zealand English, such as Māori and Pākehā. 5 In line with certain postcolonial definitional conventions, I adopt the term ‘settler’ in contrast to ‘post-settler’ to describe New Zealand citizens of European descent. 6 Miroslav Volf, Exclusion and Embrace, Nashville: Abingdon Press, 1996, p.10. 1 a coat rack before entering my study, to be taken up and put on when the work of the day was over.7 However, while it is “inescapably personal”, it is at the same time a theological reflection within a contested landscape that will posit some constructive ideas into the national conversation. Specifically, the emphasis within the study is upon reconciliation and the Pākehā quest for identity and belonging. I characterize this quest as the attempt by various New Zealanders of European descent to redefine their identity and the way they ‘belong’ to Aotearoa New Zealand.8 The thesis will examine this ‘redefining’ via a public theology of reconciliation. According to the prominent New Zealand historian Judith Binney, “[T]here have been two remembered histories of New Zealand since 1840: that of the colonizers, and that of the colonized. Their visions and goals were different, creating memories which have been patterned by varying hopes and experiences”.9 Like many Pākehā, my ‘remembered history’ was shaped by the mono-lingual and essentially monocultural educational years that reflected the narratives of my peers and forebears. However, this way of remembering was challenged in the 1970s onwards, not only for me, but also nationally by the emergence of another narrative in the land that demanded attention. This account belonged to Māori, whose new found voice at last found a place to reveal, not in fact a “new” story, but an enduring one that had informed their claims of identity and belonging, arguably since their arrival by various waka a millennia ago. That “voice” was poignantly summarized for me by the then Anglican Māori Bishop of Aotearoa, Whakahuihui Vercoe, who spoke at the sesquicentennial celebrations of the Treaty of Waitangi, February 6th, 1990. Vercoe’s speech was the latest in a long line of 7 Volf, Exclusion and Embrace, p.10. 8 There are three official names for the political entity of New Zealand: ‘New Zealand’, ‘Aotearoa’ [Land of the Long White Cloud] and a sign language configuration – reflecting the three official languages. However, there are other “colloquial” appellations, such as ‘Aotearoa New Zealand’ – used by those who want to emphasize the country’s bi-cultural heritage and aspirations. Reflecting my own political perspective and ‘bi-cultural preference’ I shall use Aotearoa New Zealand, but at times, for stylistic literary reasons, I shall also use the more common English name of New Zealand.
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