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New Zealand As an Example of Indigenous Inclusion in Environmental Issues

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New Zealand As an Example of Indigenous Inclusion in Environmental Issues NEW ZEALAND AS AN EXAMPLE OF INDIGENOUS INCLUSION IN ENVIRONMENTAL ISSUES Natalie Kerr December 12, 2019 ​ MUS 367 FInal Paper Dr. Sharon Graf Climate change currently threatens all inhabitants of the globe without regard for difference nor similarity. However, colonization and subsequent political decisions have marginalized and endangered indigenous Oceanic populations. New Zealand provides a case study that emphasizes the importance of including indigenous populations in climate related education, conservation, and policy. A more diverse approach to climate change that incorporates various identities and cultural connections is vital to protecting the population of the planet. Introduction Yesterday, Greta Thunberg was named the Time person of the year for her environmental activism. The teenager from Sweden made global news over the last year for her “School strike for climate” traveling to many countries to deliver passionate speeches about the dangers of climate change and the need to act immediately. This need is felt by many different groups across the world, and the dangers presented by climate change face every person on the planet. The damage that the human population has caused to the natural environment is particularly devastating to indigenous groups that have deep cultural, spiritual, and societal ties to the earth. In the United States, Native Americans have made headlines for protesting the use of sacred lands for a massive oil pipeline which recently sprung a leak devastating the ecosystem. Indigenous groups largely lost their land rights during colonization, which was an especially crushing blow given their regard for the land. Had it not been lost, perhaps there would not be the climate crisis seen today. It is increasingly important to consider indigenous perspectives and representatives in current scientific processes and policy decisions. Indigenous activism and education is necessary and can be supported by artistic efforts. One country that is making strides towards this goal is New Zealand, which will be discussed in depth from an etic perspective here as an example to the rest of the world. New Zealand provides examples of how indigenous, emic beliefs can be combined with modern science and etic beliefs for the benefit of the all. Artistic forms of activism blend well with these ideas to educate the world and equip indigenous communities with agency in the ever changing world. Background Political and physical conflict as a result of colonial contact and colonization is a common theme tying together oceanic communities [1] [2] [3] [4] [5]. This contact and resulting conflicts were fraught with communication breakdown. One example is discussed by Richard Feinberg of Kent State University, who describes Anutan negotiations with visiting Taiwanese. Miscommunication and cultural differences allowed the Anutan to receive favorable trades at the expense of the Taiwanese. Certain negotiations result in the “death of a canoe.” The Pacific Islanders’ response to the loss of the canoe was different than the response of an American recording the experience would have been —the spiritual connection between the canoe and its owners was a powerful connection [4]. The concept of mana, spiritually given agency and power, was important in this example between the canoe and its owner as well as in those authorized to make political decisions and guide the communication bore extraordinary mana [4]. Mana was also held by the chiefs of Maori tribes when the British colonized New Zealand [4] [1] [3] [6]. However, in this instance, miscommunication resulted in the Maori signing the Treaty of Waitangi, which essentially tricked the Maori into surrendering their sovereignty to the British [6]. The British spoke of governance and the Maori spoke of mana. After taking advantage of the Maori, the British found themselves in the midst of violent land wars which prompted societal change. What followed was a harsh understanding of the new political climate in New Zealand. Ultimately, the native tribes united and created the Maori Parliament in 1892 [6] [3]. Later, the Maori stood up for their fellow colonized Pacific Islanders, advocating for Australia, Vanuatu, Hawaii, and other parts of the Pacific basin in 1982 [6]. Their reputation as activists persists today in headlines like “World looks to Maori on Environmental Issues” as Maori Activists support Native Americans protesting the pipeline crossing sacred Sioux land [7]. Indigenous collaboration is important and exists globally in a few forms. However, indigenous collaboration, representation, and agency begins on home soil. Seven Maori electorates currently sit on the New Zealand parliament. While this representation is continually debated across New Zealand, the official website of Parliament states that “One th thing is clear though – as the Maori Representation Act celebrates its 150 ​ anniversary, it ​ stands as one of the building blocks of New Zealand’s democratic history” [8] [3]. Maori governmental representation affords them the respect they deserve. While relations between Maori and the New Zealand government have certainly improved since the signing of the Treaty of Waitangi, there is still work to be done in indigenous-government relationships throughout the world. The Maori have a deep respect for their land exemplified by linguistics and religion. The earth mother and the sky father, known as Papa and Rangi in Maori, are worshiped in oceanic creation stories from many cultures. They are praised for providing a world for their children and their Maori decedents. While Papa is the earth mother, the earth itself is considered whakapapa, an ancestor. Thus, one must bear great, geographically specific mana known as ​ manawhenua to make decisions relating to the land. The inhabitants are given the job of ​ guarding the environment, an idea which is called katiakitanga, and the responsibility is guided ​ ​ by those holding manawhenua. Furthermore, temporary bans called rahui and tapu can be ​ ​ ​ ​ ​ ​ imposed on natural resources either through a physical ban or a spiritual restriction. This is done to protect the land from the people, or the people from the land [9] [10] [11] [3] [12] [1]. This intimate spiritual connection led to many inherent conservation practices. Common ecological missteps, including overfishing, overhunting, overworking the land, or misusing resources, are frequently prohibited by indigenous customs. Maori political representation means that they are also connected to environmental law and policy. However, environmental laws were not ratified until 1980 in New Zealand through the 1987 conservation act and 1991 resource management act [6]. The hesitation in these decisions was unsurprising considering the attitudes of colonial powers towards resources, expansion, industry, and environment. The New Zealand Environmental Foundation and Law Foundation page on Maori and Environmental Law states that “the traditional Maori world view is notably different from the European” [3], which is a vital difference in the face of climate change. The University of Auckland surveyed 6812 Maori and found that their socio-political consciousness and spirituality was directly related to their positive and protective attitudes towards the environment [13]. These are aspects of Maori identity which intertwine with a respect for Maori rights and sovereignty. The research group hypothesized that the connection between the Maori and their land promotes spiritual connection, self-determination, and identity [13]. In the face of a global climate change crisis these vital pieces of identity, ways of life, and cultural connections may be at risk. Current Concerns Despite political representation and cultural connection, the Maori remain disproportionately threatened by climate change disasters in New Zealand. This is because of their proximity to the coast and their economic dependence on agricultural systems [14] [11] [9]. Costal proximity is a major concern for the entire oceanic populations of 42 million, especially as some islands could completely disappear due to rising sea levels; atoll nations like Kiribati, Tuvalu, the Maldives, and the Marshall Islands are most at risk for submersion [15]. Mass displacement and loss of cultural homeland would be devastating on many levels. Other forms of extreme infrastructural, health, biodiversity, economic, and natural disasters are also expected (CCATWG). Preparation for such a catastrophe requires the extensive planning and education efforts which are currently underway in New Zealand. There is a phrase headlining this movement: “‘Mō tātou, ā, mō kā uri, ā muri ake nei’ – For us, and our children after us” [14] [3]. The New Zealand Climate Change Adaptation Technical Working Group, (CCATWG), stated in their 2017 report that they are dedicated to informing and including indigenous people in discussion and activism relating to climate change, but their findings suggest that there are significant, Maori-specific education and planning gaps left to be filled. These gaps are important, embarrassing, and unsurprising. Colonization historically has stripped agency and education from many groups, devaluing cultural norms and practices. The installation and practices of the Kamehameha Schools in Hawaii are a pacific-specific example of the above. These schools cruelly separated Hawai’ians from their culture and their music in particular, exchanging them for western traditions under the guise of charity to the poor, uneducated,
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