DOCSLIB.ORG

Subsequence, Prophecy and Church Order in the Apostolic Church, New Zealand

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Subsequence, Prophecy and Church Order in the Apostolic Church, New Zealand SUBSEQUENCE, PROPHECY AND CHURCH ORDER IN THE APOSTOLIC CHURCH, NEW ZEALAND by W. Luke Worsfold A thesis submitted to the Victoria University of Wellington in fulfilment of the requirements for the degree of Doctor of Philosophy in Religious Studies Victoria University of Wellington 2004 ii To my father, James Evans Worsfold iii ABSTRACT SUBSEQUENCE, PROPHECY AND CHURCH ORDER IN THE APOSTOLIC CHURCH, NEW ZEALAND The Apostolic Church of New Zealand forms a distinct group within the pentecostal movement on account of its practice of “divine government.” The revelation of the restoration of apostle and prophet ministry, which originally came to the founders in the UK, served to establish a denomination which espoused prophetic guidance in matters of praxis and doctrine. The purpose of this thesis has been to critique the Apostolic Church’s understanding of not only the doctrine of subsequence (i.e. Spirit-baptism is logically distinct from and subsequent to salvation) but the function of the prophetic and its effect on the organisational structure and operation of the church. A major focus of the early Apostolic churchmen was a defence of subsequence. Widespread mainstream opposition ensured pentecostals endured an isolation which served to reinforce their determination to validate the empowerment that they had experienced. As the need for polemic reduced, the emphasis shifted to promoting the gift of the Spirit as a missionary endowment. Methodist-Holiness teaching formed the basis for the early influences on pentecostal theology and as such promoted a verifiable work of the Spirit given in response to seeking. The challenge and influence from the Latter Rain and Charismatic movements saw the bestowal of the gift without an attendant period of tarrying. While this brought a universality to the experience, it did so at the expense of depth or intensity, with a resulting weakening in the expression of prophecy. iv An assessment of the view of prophecy held by the early Apostolic churchmen shows that too high a level of inspiration was often credited to prophetic utterance. The possibility of human frailty corrupting the purposes of God was not countenanced to any great degree, with the result that flawed or outright erroneous decisions proceeded unchallenged: in this the role of the apostle was under-exercised. The combination of a high view of prophecy and a decreasing quality of utterance over time affected the level of guidance available to the movement. The operation of the apostle necessarily changed: previously concerned with outworking the “Word of the Lord,” the function of the apostle became limited to that of superintendent minister. The inability of the first and second generation Apostolics to recognise their schismatic origins perpetuated the rigid adherence to centralism, believing it to be the divine pattern. Centralised control manifested in two spheres: finance and personnel. Initially, when the movement was small, centralism was an expedient philosophy; however, its usefulness was soon outgrown. A retarding factor for the Apostolic Church has been the lack of autonomy afforded local assemblies and the ineptitude of the centralised government, which frequently mismatched men and their roles. Currently, there exists a trend towards relationship-based apostleship, utilising the concept of networks. A particular subset of this system is the church plant where a natural line of authority exists between it and the parent church. Prophecy operating in this situation confines itself to expansion, and avoids the problem, evident in previous years, of centralised revelation initiating the relocation of personnel. The Apostolic Church will survive the 21st century by allowing greater autonomy, with the apostolic function and the prophetic voice finding expression primarily through the local assembly. v ACKNOWLEDGEMENTS I am grateful for the opportunity to have completed this study in a Religious Studies Department on account of the greater freedom afforded to investigate the issue, as compared to the constraints inherent in pursuing such a topic in a purely theological discipline. This work would not have been possible without the support of many. In particular I would like to thank: The Julian Literature Trust for supplying a scholarship; Dr Mark Hutchinson for direction early in the project; Associate Professor James Veitch for his supervision; the many Apostolic Church pastors and lay people who willingly provided interviews and loaned their written resources; my wife, Renée, who read and corrected the entire work; and my mother, who kept me focussed on the end goal. Lastly, I owe a debt to my late father, who first stimulated my thinking on the topic. vi CONTENTS ABSTRACT iii ACKNOWLEDGEMENTS v INTRODUCTION ix Background to the Term ‘Spirit-baptism’ Pentecostal Proof Texts Subsequence Prophecy Apostolic Function Purpose Methodology Author’s Position CHAPTER ONE APOSTOLIC CHURCH ORIGINS 1 W. O. Hutchinson and the Apostolic Faith Church D. P. Williams and the Apostolic Faith Church Factors in the Formation of the Apostolic Church The Secession The Apostolic Church in New Zealand Summary CHAPTER TWO SUBSEQUENCE 38 Opposition to Pentecostalism Pentecostal Apologetic Apostolic Doctrine Premillenialism Tarrying Summary vii CHAPTER THREE CRITIQUE OF SUBSEQUENCE 86 An Issue of Theology “With” / “In’’ Schema Differentiation of the Spirit of Christ from the Holy Spirit A Related Problem Tarrying Latter Rain The Charismatic Movement The Present Position Summary CHAPTER FOUR PROPHECY 139 The Nature of Prophecy The Function of Prophecy Shifts in the Practice of Prophecy The Process of Prophecy Summary CHAPTER FIVE CRITIQUE OF PROPHECY 175 Form of Prophecy Content of Prophecy Functioning of Prophecy Weberian Analysis Conclusion CHAPTER SIX CHURCH ORDER 213 Finance Centralism’s Other Arm Restructuring the Movement Maori Issues Summary CHAPTER SEVEN SYNTHESIS AND PATHWAY FOR 260 THE FUTURE Origins to the Present viii Specific Findings The Way Ahead APPENDIX “BAPTISM IN THE SPIRIT” SURVEY 280 SOURCES CONSULTED 281 INTRODUCTION A distinguishing feature of pentecostalism is that its pneumatology predicates a post-conversion filling with the Spirit. In fact, it has been rightly observed that the pentecostal doctrine of the Holy Spirit is essentially the experience of the Spirit.1 One is not generally referred to as a Pentecostal because of a belief in, but rather an experience of, the Spirit. Given that an experience is the fundamental essence of being pentecostal it requires that an understanding of the event be achieved. In attempting a definition, however, one is immediately faced with the theological difficulty of postulating an “additional” work of God in the life of the believer. A first approach to the task may consist of examining the label and biblical material upon which this experience is posited. Background to the Term ‘Spirit-baptism’ The Greek concept of pneu/ma is primarily one of a corporeal reality, which stands in contrast to the strict spiritual connotation of the NT. In both worlds, however, there is a parallel understanding of the action of pneu/ma in that it “as a du,namij fills, generates, catches away, inspires and discloses. It gives the power to say and do extraordinary things.”2 Secular Greek regards pneu/ma as a thing, never the persona of the Spirit present in Christian thinking.3 In the NT the 1 F.D. Bruner, A Theology of the Holy Spirit: The Pentecostal Experience and The New Testament Witness (London: Hodder & Stoughton, 1970), 57. 2 H. Kleinknecht, “pneu/ma,” Theological Dictionary of the New Testament (TDNT) (1968), 6:357. 3 Kleinknecht, “pneu/ma,” TDNT (1968), 6:359. essence of pneu/ma is found in the Hebrew equivalent t;Wr (ruach) for which a variety of meanings are evidenced in the OT:4 i. Breath of the Mouth “My breath is offensive to my wife” (Job 19:17). Another literal use is hard breathing in anger by man (Is 25:4). Anthropomorphically, Eliphaz has God breathing angrily (Job 4:9), and the Psalmist has God exercising divine fiat by the breath of his mouth (Ps 33:6). Metaphorically there is the sense of empty words as mere breath (Jer 5:13) and breath as the symbol of life (Gen 6:17). ii. Wind or Breath of Air “And God made a wind to pass over the earth, and the waters subsided” (Gen 8:1b). In directional terms, wind can be from the east (Ex 10:13), north (Pr 25:23), west (Ex 10:19), the absence of a specific southerly wind being covered by reference to the four winds (Jer 49:36). In a figurative sense wind connotes futility (Job 7:7), a striving or grasping for the wind (Ecc 1:14). iii. Life Principle “And behold, I myself am bringing the flood of waters on the earth, to destroy from under heaven all flesh which is the breath of life” (Gen 6:17). Idols lack the breath of life (Hab 2:19), the entry of which into the bones in Ezekiel's vision brought life (Ez 37:6). If God takes this life principle away (Ps 104:29) or if it otherwise returns to him (Ecc 12:17) then men die. The animating action of t;Wr is displayed in personal courage (Ps 76:13), temper (Jud 9:23), impatience (Mic 2:7), bitter disposition (Is 54:6), jealousy (Nu 5:14), and prophetic enablement (Nu 27:18). 4 The semantic divisions used here follow, with some modification, those used in F. Brown, S. R. Driver, C. A. Briggs, Hebrew and English Lexicon (Peabody: Hendrickson, 1979), 924-926. Cf. Yves Congar, I Believe in the Holy Spirit, trans. David Smith (London: Geoffrey Chapman, 1983), 2:3, who finds that ruach can be divided into “three roughly equal groups” viz. (i) wind or breath of air, (ii) principle of life, (iii) life of God, “the force by which he acts and causes actions.” iv. Seat of the Emotions, Intellect and Will Emotionally there is reference to inner disquiet (II Kings 19:7), despondence (Is 61:3), vexation (Ps 77:3), desperation (Job 7:11), religious feeling (Zec 12:10) and temper (Job 6:4).
Load more

Recommended publications
  • This Is Not Us”: but Actually It Is
    “This is not us”: But actually it is. “This is not us”: But actually, it is. Talking about when to raise the issue of colonisation. Waikaremoana Waitoki University of Waikato, Māori and Psychology Research Unit This paper is a commentary on some of the responses to the public narrative of the events after the March 15th Christchurch attack. Several colleagues had publicly and privately, offered their views on the Government’s and media outlets use of terms such as ‘unprecedented’, ‘our loss of innocence’ and ‘our darkest day’. A fiery and empassioned exchange of words emerged on social media about the statement: ‘This is not us’. By exposing the counternarrative to these emotion laden terms, a shady past, and in invisible present was revealed. However, the timing of the talk about colonisation also seemed out of step with the need for sensitivity. This paper also explores the role of White supremacy and casual racism in New Zealand. A personal I/we/us narrative style is used throughout the paper to describe how Muslim and Māori lives intersected prior to, and after the attack. The timeline of events is primarily 1 week, and up to 6 weeks post the attack. March 15th culture that has othered them. The health system (Came, McCreanor, On the afternoon of the 15th March I portrayal of Muslim and Māori as savage, Manson, & Nuku, 2019). Or, will they was waiting at the Hamilton airport to misogynistic, undeserving, troublesome have to fight for every inch of their rights pick up my daughter and her family. and uncultured is a narrative we have because the society they live in tells them When I received an email from the lived with since colonisation stepped on to every-single-day, in some overt and University alerting staff to the shooting our foreshore (McCreanor, 1997).
    [Show full text]
  • Bredesen, Harald: Collection
    http://oac.cdlib.org/findaid/ark:/13030/c8c829vc No online items Guide to the Bredesen, Harald: Collection Finding Aid Authors: Nancy Sanders Gower. © Copyright 2012 David Allan Hubbard Library Archives. All rights reserved. 135 N. Oakland Avenue Pasadena, CA, 91182-0002 URL: http://library.fuller.edu/archives/ Email: [email protected] Phone: (626) 584-5311 Fax: (626) 584-5613 Guide to the Bredesen, Harald: CFT00049 1 Collection Guide to the Bredesen, Harald: Collection 1962/2007 David Allan Hubbard Library Archives Overview of the Collection Collection Title: Bredesen, Harald: Collection Dates: 1962-2007 Identification: CFT00049 Creator: Bredesen, Harald, 1918-2006 Physical Description: 1.00 Language of Materials: English Repository: David Allan Hubbard Library Archives 135 N. Oakland Avenue Pasadena, CA, 91182-0002 URL: http://library.fuller.edu/archives/ Email: [email protected] Phone: (626) 584-5311 Fax: (626) 584-5613 Administrative History: Harald Bredesen (1918-2006) was a leader in the Charismatic Renewal of the 1960’s. A Lutheran pastor, he was baptized in the Spirit at a Pentecostal summer camp in 1946. Though he offered his resignation from the Lutheran pastorate, this was not accepted by the authorities; he took this to be God’s call to stay in his church. He was encouraged in this challenging position by David du Plessis and the Full Gospel Business Men’s Fellowship. In 1957 he accepted a call to the Mount Vernon Dutch Reformed Church in New York City where he began a charismatic prayer meeting. Pat Boone, John Sherrill, Bob Slosser and Pat Robertson all speak of Harald Bredesen’s role in their Spirit baptism.
    [Show full text]
  • The Pneuma Network: Transnational Pentecostal Print Culture in The
    Florida International University FIU Digital Commons FIU Electronic Theses and Dissertations University Graduate School 4-18-2016 The neumP a Network: Transnational Pentecostal Print Culture In The nitU ed States And South Africa, 1906-1948 Lindsey Brooke Maxwell Florida International University, [email protected] DOI: 10.25148/etd.FIDC000711 Follow this and additional works at: https://digitalcommons.fiu.edu/etd Part of the African History Commons, Christian Denominations and Sects Commons, Christianity Commons, History of Christianity Commons, History of Religion Commons, Missions and World Christianity Commons, New Religious Movements Commons, and the United States History Commons Recommended Citation Maxwell, Lindsey Brooke, "The neP uma Network: Transnational Pentecostal Print Culture In The nitU ed States And South Africa, 1906-1948" (2016). FIU Electronic Theses and Dissertations. 2614. https://digitalcommons.fiu.edu/etd/2614 This work is brought to you for free and open access by the University Graduate School at FIU Digital Commons. It has been accepted for inclusion in FIU Electronic Theses and Dissertations by an authorized administrator of FIU Digital Commons. For more information, please contact [email protected]. FLORIDA INTERNATIONAL UNIVERSITY Miami, Florida THE PNEUMA NETWORK: TRANSNATIONAL PENTECOSTAL PRINT CULTURE IN THE UNITED STATES AND SOUTH AFRICA, 1906-1948 A dissertation submitted in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY in HISTORY by Lindsey Brooke Maxwell 2016 To: Dean John F. Stack, Jr. choose the name of dean of your college/school College of Arts, Sciences and Education choose the name of your college/school This dissertation, written by Lindsey Brooke Maxwell, and entitled The Pneuma Network: Transnational Pentecostal Print Culture in the United States and South Africa, 1906-1948, having been approved in respect to style and intellectual content, is referred to you for judgment.
    [Show full text]
  • ALL the QUEEN's AGENTS & CORPORATIONS the Queen's
    ALL THE QUEEN’S AGENTS & CORPORATIONS The Queen’s Prerogative English law prohibits questioning the Monarchy about their personal holdings and business. This is true of most of Europe’s royalty, whether enthroned or not. The wealth of the Monarchies is held outside of the countries that made the wealth. The British Crown’s offshore banks hold the greatest personal wealth in the world estimated at $35 trillion. Perhaps the British Crown still owns and controls its Commonwealth Nations, including the American “colonies.” Monarchies are not supposed to be warlord bankers who create conflict and chaos to turn a profit or destabilize an economy for personal gain. But they have been for some time now, and history is a string of immoral wars caused by monarchies, the Vatican and other religions. Untold millions have died while kings and popes lived on to grab the wealth through well-established institutions that were created to control the people of the Earth. The Commonwealth of Nations, headed by Queen Elizabeth II, is made up of 53 nations, spanning the globe, accounting for one-fifth of the land mass of the Earth, and a very high percentage of its strategic resources and population. The Queen is a Knight of Malta and has vowed allegiance to the Pope through the largest insider trading club on the planet. The British Crown Agents are, in fact, also agents of the Vatican’s Knights of Malta. The Queen is a Knight of Malta The Sovereign Military Order of Malta (SMOM) took control of the power and wealth of the Poor Fellow-Soldiers of Christ and of the Temple of Solomon from within the Roman system.
    [Show full text]
  • Finding Aid for Harald Bredesen Collection
    Archives, Rare Books and Special Collections David Allan Hubbard Library Fuller Theological Seminary COLLECTION 49: Harald Bredesen Collection, 1962- 2007 Administrative Information Title: Harald Bredesen Collection, 1962-2007 Collection Identifier: CFT00049 Creators: Bredesen, Harald (1918-2006) Size: 4 Boxes, 2 linear feet Repository: David Allan Hubbard Library Fuller Theological Seminary 135 N Oakland Ave Pasadena, CA 91182 [email protected] Provenance: Donated by Mrs. Genevive Bredesen in 2008. Personal correspondence and documents were added in 2010. Conditions Governing Access/Restrictions: Scholarly use with parameters of copyright law Language: English Processing: Nancy Sanders Gower, 2012 Finding Aid Revisions: Alyson Thomas, 2017 Biography Harald Bredesen (1918-2006) was a leader in the Charismatic Renewal of the 1960s. As a Lutheran pastor, he was baptized in the Spirit at a Pentecostal summer camp in 1946. Though Bredesen offered his resignation to the Lutheran pastorate, the authorities did not accept it. He took this to be God’s call to stay in his church. Bredesen was encouraged in this challenging position by David du Plessis and the Full Gospel Business Men’s Fellowship. In 1957, Bredesen accepted a call to the Mount Vernon Dutch Reformed Church in New York City where he began a charismatic prayer meeting. Pat Boone, John Sherrill, Bob Slosser and Pat Robertson all speak of Harald Bredesen’s role in their Spirit baptism. When Jean Stone formed the Blessed Trinity Society in 1960, Bredesen became Chairman of the Board. He was a regular speaker at the Society’s “Christian Advance” events. In 1963, Jean Stone and he coined the phrase “charismatic renewal,” a term they both preferred to “Neo-Pentecostalism.” In 1971, he became the pastor of Trinity Christian Center in Victoria, B.C.
    [Show full text]
  • Final Thesis Philip Carew
    Māori, Biculturalism and the Assemblies of God in New Zealand, 1970 - 2008 By Philip D. Carew A Thesis Submitted to the Victoria University of Wellington in fulfilment of the requirements for the degree of Masters of Arts in Religious Studies Victoria University of Wellington Te Whare W ānanga O Te Ūpoko O Te Ika a M āui 2009 i ABSTRACT This thesis examines the extent to which the New Zealand Assemblies of God, one of the largest and oldest Pentecostal denominations in the country, has fostered participation by M āori, and its success in doing so between 1970 and 2008. From the advent of the Mana M āori renaissance in the 1970s the idea of biculturalism became an important vehicle for M āori aspirations. As part of its broader agenda, the thesis also considers the church’s response to this bicultural emphasis. The Assemblies’ particular response is analysed in the light of experiences in the mainline denominations and the Apostolic and Destiny churches which either experienced considerable success in attracting M āori participation, or explicitly accommodated the call for a bicultural response using recognised bicultural models. The research is based on the published literature of the Assemblies of God and an extensive range of interviews. These provided detail on the motivations and underlying beliefs that have generated particular responses. The published literature of the other denominations has also been addressed for comparative purposes, along with a range of relevant secondary literature. The Assemblies of God’s flexible structure, clarity of teaching, fostering of indigenous leadership and emphasis on local church autonomy, has enabled it to grow rapidly throughout the world.
    [Show full text]
  • THE REV. KNOW-IT-ALL Looks at the History of the Charismatic Renewal and Expounds Thereon
    THE REV. KNOW-IT-ALL Looks at the History of the Charismatic Renewal and Expounds thereon ©2013 by Rev. Richard T. Simon The Rev. Know‐it‐all Looks at Charismatic Renewal 2 The Rev. Know‐it‐all Looks at Charismatic Renewal CONTENTS IN THE BEGINNING .................................................................................................................. 4 MY INTRODUCTION TO THE PENTECOSTAL MOVEMENT ......................................................... 9 A SNAKE ARRIVES IN THE GARDEN ........................................................................................ 14 THE TRAIN GOES OFF THE TRACK ........................................................................................... 19 CHARISMATIC AND ORTHODOX – THE STRUGGLE OF A YOUNG PRIEST ................................. 24 OF BAPTISM OF THE HOLY SPIRIT, GIFTS AND CHARISMS ...................................................... 29 GIFT AND CHARISM – WHAT IS MINE, WHAT IS FOR THE LORD ............................................. 35 OF CRAZY TONGUES AND OTHER MANIFESTATIONS ............................................................. 40 STRUCTURED SPONTANAEITY AND FREE FORM MASS ........................................................... 46 WHAT SHOULD A GOOD PRAYER MEETING BE? ..................................................................... 52 CAN YOU HEAR ME NOW? ..................................................................................................... 56 PRAYER MEETING OR TEACHING SEMINAR? .........................................................................
    [Show full text]
  • Proposed Regional Pest Management Plan P301 Date: 14 December, 2018 6:27:20 AM
    From: Otago Regional Council To: Pests Subject: Anonymous User completed Proposed Regional Pest Management Plan P301 Date: 14 December, 2018 6:27:20 AM Anonymous User just submitted the survey 'Proposed Regional Pest Management Plan' with the responses below. Contact details Please note: all information contained in a submission, including names and addresses for service, becomes public information. Full name Fionna McCormick Organisation submission is on behalf of (if applicable) No Answer Contact phone 02102906686 Postal Address 71 Carlyle Road, Mosgiel, 9024, Dunedin Email [email protected] Contact name for service of person making submission (if different from above) No Answer Postal address for service of person making submission (if different from above) No Answer Public hearing - please choose one of the following options: I do not wish to be heard in support of my submission Signature Please note a signature is not required when making a submission by electronic means. Please ensure you include the following information in your submission. Submissions should state: □ The specific provisions of the Proposed Regional Pest Management Plan to which the submission relates; □ Whether you support or oppose the specific provisions, giving reasons; and □ The precise details of the decision you wish ORC to make. You can use the below space to write a submission on the Proposed Regional Pest Management Plan or you can attach your submission below. I am writing to oppose the inclusion of feral cats as a pest species covered under the Regional Pest Management Plan. I find this particularly problematic in residential and urban areas as the definition of a "feral cat" is too loose and measures taken to control them other than live capture that includes a careful search for each individual cat's owner will inevitably result in the death of people's beloved pets.
    [Show full text]
  • Harald Bredesen Collection
    Archives and Special Collections Fuller Theological Seminary COLLECTION 49: Harald Bredesen Collection Table of Contents Brief Description of the Collection ..................................................................................................2 Biography .........................................................................................................................................3 Box Inventory ..................................................................................................................................4 Box 1 ............................................................................................................................................4 Box 2: Media................................................................................................................................5 Box 3: Hand written and typed letters, photos, emails and faxes, cassette tapes of sermons ......5 Box 4: Personal and family history documents, speaking engagements, collected articles and tracts, newspaper clippings ..................................................................................................5 1 Brief Description of the Collection The collection includes books, articles, tapes, photos, news items, Prince of Peace Prize documents, awards and audio and video recordings. Added materials include photos, collected publications and correspondence, including Harald Bredesen’s handwritten letters addressed to Gen. Size: 4 boxes, 2 linear feet. Provenance: The collection was given to the David du
    [Show full text]
  • Unreasonable Force New Zealand’S Journey Towards Banning the Physical Punishment of Children
    Unreasonable Force New Zealand’s journey towards banning the physical punishment of children Beth Wood, Ian Hassall and George Hook with Robert Ludbrook Unreasonable Force Unreasonable Force New Zealand’s journey towards banning the physical punishment of children Beth Wood, Ian Hassall and George Hook with Robert Ludbrook © Beth Wood, Ian Hassall and George Hook, 2008. Save the Children fights for children’s rights. We deliver immediate and lasting improvements to children’s lives worldwide. Save the Children works for: • a world which respects and values each child • a world which listens to children and learns • a world where all children have hope and opportunity. ISBN: 978-0-473-13095-4 Authors: Beth Wood, Ian Hassall and George Hook with Robert Ludbrook Editor: George Hook Proof-reader: Eva Chan Publisher: Save the Children New Zealand First published: February 2008 Printer: Astra Print, Wellington To order copies of this publication, please write to: Save the Children New Zealand PO Box 6584 Marion Square Wellington 6141 New Zealand Telephone +64 4 385 6847 Fax +64 4 385 6793 Email: [email protected] Website: http://www. savethechildren.org.nz DEDICATION Our tamariki mokopuna (children) carry the divine imprint of our tupuna (ancestors), drawing from the sacred wellspring of life. As iwi (indigenous nations) we share responsibility for the well-being of our whānau (families) and tamariki mokopuna. Hitting and physical force within whānau is a viola- tion of the mana (prestige, power) and tāpu (sacredness) of those who are hit and those who hit. We will continue to work to dispel the illusion that violence is normal, acceptable or culturally valid.
    [Show full text]
  • Monday, March 23, 2020
    TE NUPEPA O TE TAIRAWHITI MONDAY, MARCH 23, 2020 HOME-DELIVERED $1.90, RETAIL $2.20 COVID-19 NEW • GDC activates emergency co-ordination centre PBL • Reserve Bank starts $30 billion bond buy-up • Ngati Porou step up to protect whanau • New York to shut down, a virus hot spot PAGE 3 • Military could be called in • People flouting lockdown practices • Call to lock NZ down now PAGES 3, 6, 7, 9, 11 CHECK POINT Gisborne Hospital has stepped up precautions after the Government’s declaration of Covid-19 alert level 2. Security guard William Ngarangione and others will check a visitor’s recent travel history and ensure they are at the hospital for an appropriate reason. Visitors will only be allowed to enter the hospital through the Emergency Department and the main entrance. Visitors should be healthy and not displaying symptoms such as a fever, cough, sore throat, sneezing or runny nose. Each patient is only allowed one visitor. The precautions have been introduced to protect staff and vulnerable patients. STORY ON PAGE 3 Picture by Liam Clayton ‘Reduce contact’ alert stage to PM’S PLEA protect over-70s by staff reporters “Today I am announcing a four-stage themselves in the workplace. We are now anxious. The alert system is designed to Covid-19 Alert Level system, with asking you to put those plans in place. offer certainty around future action and GISBORNE and the rest of New escalating restrictions on human contact, “Health and emergency professionals, the ability for people to plan and prepare Zealand are at Covid-19 Alert Level travel and business operations,” said the transport and delivery staff, supermarket for any future eventuality.
    [Show full text]
  • Black Rainbow Stories of Māori and Pākehā Working Across Difference
    Black Rainbow stories of Māori and Pākehā working across difference Rachael Fabish A thesis submitted to Victoria University of Wellington in fulfilment of the requirements for the degree of Doctor of Philosophy in Social Anthropology Victoria University of Wellington 2014 ii Abstract This thesis examines the impacts of colonialism on the interpersonal experiences of Māori (indigenes) and Pākehā (settlers) involved in anarchist organising in Wellington, Aotearoa New Zealand. This research contributes to literature on urban Māori identity, processes of Pākehā change, and ‘biculturalism as lived’. It also contributes to international literature on indigene-settler relations, whiteness studies, activist studies and anti-oppressive praxis. The central research question is: how do Māori and Pākehā work together across difference? This question was also considered when developing a collaborative methodology, in response to Kaupapa Māori (indigenous) critiques of ‘traditional’ research. This involved establishing and working closely with Black Rainbow, a collective of five Māori and two Pākehā activists (including myself). We met over twelve months and recorded our discussions, as ‘interactive interviews’. These discussions have been transformed into ‘stories’ showing the rich shared meaning-making that occurred while we told tales of our experiences in the anarchist ‘scene’. The Black Rainbow discussions show the difficulties of working across difference in Pākehā dominated communities, where Pākehā often undermine or tokenise Māori identity, respond insensitively to Māori members’ concerns and fail to share power. Throughout this thesis I build on Uma Narayan’s work, arguing that ‘insiders’ epistemic privilege’ is based on lived experience and tied to identity, yet ‘repressive authenticity’ is often used to dismiss urban Māori identity and therefore, their epistemic privilege.
    [Show full text]