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Vol 2 (1) 019 Jackson.Pdf A DISCURSIVE ANALYSIS OF RANGATIRATANGA IN A MÄORI FISHERIES CONTEXT Anne- Marie Jackson* Abstract Rangatiratanga is a nodal discourse that subsumes a number of smaller discourses. This paper utilises critical discourse analysis to examine the emergent discourses of rangatiratanga within the context of Mäori fi sheries management. Three Tiriti o Waitangi translation texts and six Waitangi Tribunal texts relevant to fi sheries were selected as the texts. The main conclusions are that there are multiple understandings of the discourses of rangatiratanga that allows for certain meanings and not others, and while the principles of the Treaty of Waitangi retain the spirit of the Treaty, the principles in fact limit and restrict the full authority of rangatiratanga that is guaranteed under the Treaty. It remains to be seen whether rangatiratanga that is provided in a Mäori fi sheries context allows for the myriad of understandings discussed in this paper. Keywords rangatiratanga, fi sheries, Tiriti o Waitangi, critical discourse analysis Introduction northern Mäori chiefs, particularly those of the hapü of He Wakaminenga o Nu Tireni Te Tiriti o Waitangi/Treaty of Waitangi is New (the Confederation of the United Tribes of Zealand’s founding constitutional document New Zealand). There are two versions of the (Jackson, 2010). It was signed on 6 February Treaty: Mäori language (Tiriti o Waitangi) and 1840 between the Queen of England’s rep- English language (Treaty of Waitangi), and resentative Captain William Hobson and both versions contain references to fi sheries. * University of Otago, School of Physical Education, Dunedin. Iwi: Ngäti Whätua, Ngäpuhi, Ngäti Wai, Ngäti Kahu o Whangaroa. 4 MAI JOURNAL VOLUME 2, ISSUE 1 In the second article of te Tiriti o Waitangi (2010) explains that rangatira is made up of the word taonga is accepted as encompass- the words ranga and tira; ranga from the word ing fi sheries (Waitangi Tribunal, 1988, 1992), raranga meaning to weave and tira meaning a and within the second article of the Treaty group. Royal (2007) describes tira as a “group of Waitangi, fisheries are specifically men- of people convened for a particular purpose” tioned where Mäori are guaranteed the “full (p. 9). Thus, as Mikaere (2010) outlines, the task exclusive and undisturbed possession of their of the rangatira is “to literally weave the people Lands and Estates Forests Fisheries and other together” and “that survival is dependent upon properties”. the preservation of social cohesion through Contained within te Tiriti o Waitangi is the maintenance of relationships” and this is the term rangatiratanga. Arguably, rangatira- “implicit in the term ‘rangatira’” (Mikaere, tanga emerged in te Tiriti o Waitangi (Jackson, 2010, paragraph 7). Biggs (1989) explains that 2010). Rangatiratanga is utilised in the pream- the suffi x tanga “refers to the time, place, or ble and in Ko te Tuarua, the second article of occasion of the existence or assumption of the te Tiriti o Waitangi. I acknowledge that ran- state indicated. Thus mänu ‘afl oat’, mänutanga gatiratanga is utilised in He Wakaputanga o te ‘the occasion of being afl oat’, pakaru ‘broken’, Rangatiratanga o Nu Tireni (the Declaration pakarutanga ‘the occasion of being broken’” of the Independence of New Zealand) and (p. 310). within scripture by the Protestant mission- Therefore to follow Biggs’ (1989) expla- aries prior to 1840 (Ross, 2001). The usage nation, rangatiratanga can be viewed as the of rangatiratanga in He Wakaputanga o te occasion of being noble, or high ranking. Royal Rangatiratanga o Nu Tireni is important both (2007) contends that ranga- tira- tanga, is thus historically and contemporarily to discussions “the art of weaving groups together into a of the Treaty (Jackson, 2010; M. Kawharu, common purpose or vision” (p. 9). A further 2008). Importantly Jackson (2010) outlines defi nition for rangatiratanga that is useful for that “He Whakaputanga was a legal and con- this paper is from Mutu (2010): stitutional precedent for Te Tiriti o Waitangi” (p. 16). The Waitangi Tribunal’s Te Paparahi [Rangatiratanga] is high- order leadership, the o te Raki (Northland) Inquiry is currently ability to keep the people together, that is an examining He Wakaputanga, the relationship essential quality in a rangatira. The exercise between He Wakaputanga and te Tiriti, and of such leadership in order to maintain and the context of the signing of te Tiriti. Following enhance the mana of the people is rangati- that examination, further light will be shed on ratanga. Tino rangatiratanga is the exercise the understandings of the relationships between of paramount and spiritually sanctioned He Wakaputanga and te Tiriti. power and authority. It includes aspects of There is ongoing debate about the mean- the English notions of ownership, status, infl u- ing of rangatiratanga (see for example: Biggs, ence, dignity, respect and sovereignty, and has 1989; Hill, 2009; Mikaere, 2010; Royal, 2007). strong spiritual connotations. (p. 26) Rangatiratanga has multiple meanings depend- ing on, for example, the context of its use, its Rangatiratanga is a term that is unique applications and the user. Rangatiratanga stems to Aotearoa and it is also situated within a from the word rangatira with the suffi x tanga context for indigenous peoples’ struggles for added. Rangatira as a noun means “‘person of self- determination internationally (Maaka & high rank, a chief’, as a verb ‘to be or become Fleras, 2005). For the purposes of this paper, of high rank, ennobled’, as a qualifi er ‘high I focus on the usage of rangatiratanga in the ranking, noble’” (Biggs, 1989, p. 310). Mikaere second article of te Tiriti o Waitangi, where it MAI JOURNAL VOLUME 2, ISSUE 1 5 TABLE 1 Translations of Te Tiriti o Waitangi Ko te Tuarua by Sir Äpirana Ngata, Sir Hugh Kawharu and Professor Margaret Mutu. Te reo Mäori version Ngata (1963) I. H. Kawharu (1989) Mutu (2010) “te tino “the full possession “the unqualifi ed “their paramount rangatiratanga o ö of their lands, exercise of their and ultimate power rätou wenua ö rätou their homes and all chieftainship over their and authority käinga me ö rätou their possessions” lands, villages and over their lands, taonga katoa” (Ngata, 1963, p. 7) all their treasures” (I. their villages and H. Kawharu, 1989, all their treasured p. 321) possessions” (Mutu, 2010, p. 25) is stated that the chiefs of He Whakaminenga investigates historical and contemporary Treaty are guaranteed of Waitangi injustices by the Crown against Mäori. te tino rangatiratanga o ö rätou wenua ö rätou Through utilising Fairclough’s (2005) ver- käinga me ö rätou taonga katoa sion of critical discourse analysis, this paper will examine the multiple meanings and The English translations of this segment of the understandings of rangatiratanga through second article of te Tiriti o Waitangi are pro- constructing rangatiratanga as a nodal dis- vided in Table 1. course which subsumes a number of smaller The corresponding English version of the discourses. Fairclough (2005) outlines that the second article of the Treaty of Waitangi states emergence of discourse focuses on the analysis that the Queen of England of new discourses and how these discourses have arisen over time, and furthermore inves- confi rms and guarantees … the full exclusive tigates their emergence as new discourses or and undisturbed possession of their Lands and as potential blends of existing discourses. In Estates Forests Fisheries and other properties order to examine the emergence of discourse, which they may collectively or individually Fairclough (2005) proposes that a genealogi- possess so long as it is their wish and desire cal approach is required that “locates these to retain the same in their possession. discourses within the fi eld of prior discourses and entails collection of historical series of texts There are numerous debates over the differences and selection of key texts within these series” in meanings between the second article of te (p. 11). This paper will examine the emergent Tiriti o Waitangi and the Treaty of Waitangi. meanings of the discourses of rangatiratanga Mutu (2010) explains that it “does not require represented in key te Tiriti o Waitangi transla- a great fl uency in Mäori to establish that what tion texts and relevant Waitangi Tribunal texts was being said in Mäori bore little resemblance within a fi sheries context. to what was written in the document drafted in There were three key te Tiriti o Waitangi English” (p. 31). translation texts and six Waitangi Tribunal The descriptions of rangatiratanga from texts relevant to fi sheries that were analysed. the analysed Waitangi Tribunal texts are pre- The three Tiriti o Waitangi translation texts sented in Table 2. The Waitangi Tribunal were Ngata (1963), I. H. Kawharu (1989) provides a signifi cant body of knowledge on and Mutu (2010). The six Waitangi Tribunal treaty jurisprudence and treaty history (Byrnes, texts that were analysed were the Report of the 2004; Hayward, 2004). The Waitangi Tribunal Waitangi Tribunal on the Motunui-Waitara 6 MAI JOURNAL VOLUME 2, ISSUE 1 TABLE 2 Descriptions of rangatiratanga in six Waitangi Tribunal texts. Report of the Waitangi Report of the Waitangi Report of the Waitangi Tribunal on the Motunui- Tribunal on the Kaituna Tribunal on the Manukau Waitara Claim River Claim Claim “the highest chieftainship” “all the power privileges “full authority status and or “the sovereignty of their and mana of a Chieftain prestige with regard to their lands” (Waitangi Tribunal, … or chieftainess” (I. H. possessions and interests” 1983, p. 51) Kawharu in Waitangi (Waitangi Tribunal, 1985, Tribunal, 1984, p. 13) p. 67) Report of the Waitangi The Ngai Tahu Sea Report on the Crown’s Tribunal on the Fisheries Report Foreshore and Seabed Policy Muriwhenua Fishing Claim “full authority” (Waitangi “rangatiratanga embraced The defi nition of tino Tribunal, 1988, p. 173) protection not only of rangatiratanga “includes but Maori land but of much is not confi ned to possession, Outlines 3 elements more, including fi sheries” ownership, authority, self- 1.
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