In the presence of all peoples Celebrating cultural diversity

NUMBER TEN IN THE CARITAS SOCIAL JUSTICE SERIES ADRIAN HEKE

For Social Justice Week 2005

11 to 17 September

CARITAS AOTEAROA 2005 Published by Caritas Aotearoa New Zealand PO Box 12-193 Thorndon, 6001, New Zealand [email protected] www.caritas.org.nz

© CARITAS

First booklet in the Social Justice Series published 1997 (A Fresh Start: The Eradication of Poverty)

“My eyes have seen your salvation, which you have prepared in the presence of all peoples.” Luke 2:30-31

This booklet is a contribution to the New Zealand Diversity Action Programme

Caritas would like to thank the people whose pictures and stories appear in this book: Johannes, Dale, Tupu, Aisea, Alvien, Andrew, Faye, Augie, Amber, Juan, Daryl, Mu, Inge, Zubin, Patric, Anbara, Pat, Kaisa, Fr Phil, Sr Catherine, Lee, Kelly, Eileen, Joan, Tsehainesh, Marta, Katrin, Odong, Tara, Maya, Lakan, Datu, Sr Catherine, Tony, Loren, Thomas and the St Mary of the Angels RCIA group

Caritas also gratefully thanks St school, Otaki and Ss Peter and Paul school, Lower Hutt who allowed pictures to be taken of the school visit at Pukekaraka Catholic Marae and Mission, Otaki in April 2005.

Research and writing: Lisa Beech Photography: Adrian Heke Additional photos: Lisa Beech Editing: Anna Sussmilch Graphic design and print consultancy: Rose Miller Printing: The Print Room

ISBN: 0-908631-36-7 ISSN: 1174-331x Foreword from the New Zealand Bishops

Celebrating Cultural Diversity A Statement from the New Zealand Catholic Bishops Conference for Social Justice Week 11-17 September 2005 ADRIAN HEKE

As New Zealanders we like to think of ourselves as a fair Some cultures are over-represented among the poor and and tolerant people. Sadly, events of the past year have vulnerable in our society. We are very concerned when shown that this is not always true. Attacks on Jewish assistance intended for those most in need is described as cemeteries, subtle calls for uniformity and other incidents privileging those who receive it, or is attacked as showing of intolerance indicate that we do not fully value the cultural bias. Justice requires that we address the needs different cultures and traditions in our society. “A fair go” of those who are disadvantaged, especially where that is not always universally applied. disadvantage originates from past injustices experienced in this country or in countries overseas. A peaceful and 3 At the same time we recognise and welcome the many harmonious society is the fruit of justice, not of false expressions of cooperation and mutual acceptance to understandings of what constitutes equality. be found among culturally diverse New Zealanders. We are members of one human family, each created in At a personal level we need the courage to move beyond the image of God. The Gospel of Jesus Christ speaks all the comfort zone of our own culture, to put aside a languages, and esteems and embraces all cultures. natural shyness in order to engage with others who were raised in different places and in different ways. In In the Scriptures St Paul uses the analogy of the body our parishes we must continue the excellent work done with many parts to show that unity does not require by so many parish committees in creating liturgies and uniformity. When diverse groups work together for the ministries which are culturally inclusive. Familiarity with common good they enrich our society through their cultures other than our own in the parish setting will respect for one another’s uniqueness and shared human help us to show the way to racial harmony in the wider dignity. community and in our workplaces.

Pope John Paul reminded us in 1986 that peoples coming Some may feel called to political action in response to to this country from Europe did not come to a desert. racial disharmony, many will not. However we are all They came to a land which already nurtured a rich and called to be agents of peace and justice – the leaven in ancient heritage. He called on us to respect and foster the bread – through our appreciation of cultural diversity that heritage. He also told us that we have a unique and work for racial harmony among the people we mix opportunity to show how Maori and other cultures with every day. can work together to build a society which is just and peaceful. Contents

Foreword...... 3

Introduction ...... 5

New Zealand’s population...... 8

Racism ...... 10

Discrimination ...... 12

Inculturation...... 14

Indigenous peoples ...... 16

The ...... 18

Welcoming refugees and migrants ...... 20

Interfaith dialogue ...... 22

Inequality ...... 24

Building a united national identity ...... 26

Appendix: Catholic Social Teaching ...... 28 “There are different parts, but one body” 1 Corinthians 12:20

aware of the many nations represented in our own parish Introduction communities and schools.

“All of you are invited to share this land in peace When John Paul II visited New Zealand in 1986 he and mutual respect. made a special call for us to live with mutual respect for You do this by recognising the common bond of each other’s cultural traditions. At that time, many New being members of one human family, created in Zealanders took pride in feeling we lived in a fair and the image of God and called to see one another tolerant nation. as brothers and sisters in Christ. In this way, Any complacency we might have had about this has long each culture is given the chance to contribute its gone. In particular, openly racist attacks in 2004 that talents and resources for the good of all. When most of us never expected to witness in New Zealand, you build a just society upon the foundation of forced us to face up to an undercurrent of violent mutual respect and fraternal love, then justice is intolerance. The worst of these included vandalism of shown to be the path to peace.” 1 Jewish cemeteries, and harassment of African and Asian Pope John Paul II, Christchurch migrants.

Simeon’s blessing of the infant Jesus in the temple revealed that he was more than the exclusively owned Messiah to a chosen people. “My eyes have seen your “Each of us is the result of a thought of salvation, prepared in the presence of all peoples.” 2 God. Each of us is willed, each of us is loved, 3 Our universal Church which has sought to preach the each of us is necessary.” 5 Good News to all nations has also become increasingly Pope Benedict XVI ADRIAN HEKE

1 Pope John Paul II: Homily in Christchurch, 1986 2 Luke 2:30-31 3 Pope Benedict XVI: Homily at Inaugural Mass, April 2005 ADRIAN HEKE

However in addition to these incidents, which most New “Through the new life which Christ has bestowed Zealanders would find abhorrent, there was greater on us, we can recognize one another as brothers tension between people of different ethnicities, cultures and sisters, despite every difference of language, and faiths than we had experienced for many years. 7 6 nationality and culture.” Tensions erupted over issues such as political calls for an Pope John Paul II end to “race based funding” of social services intended to address inequalities, and around the ownership of Catholic social teaching offers a clear contribution to the foreshore and seabed. There were deep divisions discussions of cultural diversity and race relationships. over the role of the Treaty of Waitangi in New Zealand’s While we acknowledge that we still have much to learn, legislation. Race relations topped the list of concerns held we also have something to offer our society on our by New Zealanders. 4 experience and understanding of working towards being The public debates were difficult but also enlightening. a diverse but united church community. While some descended into stereotypes, others brought We have very clear Catholic social teaching on racism new thinking to difficult questions about national but, more broadly, as an international Church we also identity, indigenous peoples, the Treaty of Waitangi have learned many lessons about living with cultural and our obligation to build a fair society that not only diversity. Many non-Catholic observers were struck by tolerates, but actively celebrates cultural differences. images of Catholics across the globe celebrating the life There are many signs of hope. The Human Rights of Pope John Paul II at his funeral. Commission notes that New Zealanders place a high From the earliest days of the Church, its members have value on harmonious race relations, and while there are struggled with issues of difference, not only of cultural points of friction and disagreement, there is also a strong diversity but of the different gifts and talents that we tradition of resolving such issues in a peaceful manner. 5 bring to our community. St Paul addressed these quarrels A meeting of community, church and political leaders at clearly in his first letter to the Corinthians, pointing out Parliament in September 2004 formed the New Zealand to the early Church that a body needs all its parts. 6 That Diversity Action Programme, coordinated by the Race we are still struggling with such questions two thousand Relations Commissioner. years later demonstrates how difficult and complex these issues can be.

4 UMR Research poll cited in Human Rights Commission: Race relations in 2004, March 2005 5 Human Rights Commission: Race relations in 2004, March 2005 6 1 Corinthians 12 7 Pope John Paul II: Message for the World Day of Peace, 2004 Stepping outside the personal comfort zones of our own culture can be difficult. But our faith has much to offer a divided world – love, justice, forgiveness and reconciliation. Familiarity with cultures other than our own in our own parishes and communities will help us show the way to racial harmony in the wider community. 8

Catholics, like other members of New Zealand society, are at times confused and fearful about cultural diversity and race relations. Some Catholics who speak very strongly about the secularisation of our society are among those who form opinions about issues such as the Treaty of Waitangi without considering Catholic social teaching on the issue. “Religious convictions and the insights of faith are at times denied their due role in forming people’s consciences.” 9

However, Catholic social teaching has a great deal to offer personal and community reflection on issues with which our society is currently grappling. Some of the key principles that can assist include:

Human dignity: Every single person is made in the image of God. Therefore they are invaluable and worthy of respect as a member of the human family. It is from our dignity as human persons that all other ADRIAN HEKE rights and responsibilities flow. “As Pastors we remind all people of goodwill Solidarity: We are one human family. Our of the Church’s teaching that equality does not 7 responsibilities to each other transcend national, mean uniformity. It is important for us all to racial and economic differences. recognise the diversity and complementarity of one another’s cultural riches and moral Common Good: The common good is about qualities.” 11 respecting the rights and responsibilities of all people. Individual rights are always experienced New Zealand Catholic Bishops Conference within the context of the promotion of the common good.

Preferential protection for the poor and vulnerable: Our Catholic tradition instructs us to put the needs of the poor and vulnerable first.

Participation: People have a right and duty to participate in society. Everyone has a right not to be shut out from participating in institutions necessary for human fulfilment

Ending racism and racial discrimination requires personal conversion – a change of heart to see every person as our brother or sister. “We must look first to the human heart; it is the heart that must be continually purified so that it is no longer governed by fear or the spirit of domination, but by openness to others, by fraternity and solidarity.” 10

8 New Zealand Catholic Bishops Conference: Celebrating cultural diversity, 2005 9 Pope John Paul II: Ecclesia in Oceania, 2001 10 Pontifical Council for Justice and Peace: The Church and Racism, 1988 11 New Zealand Catholic Bishops Conference: Statement for Year of Indigenous Peoples, 1993 “We hear them in our own tongues” Acts 2:11

New Zealand is an increasingly diverse society, made New Zealand’s population up primarily of people of European, Maori, Asian and “The obligation to accept and defend diversity Pacific origins. Population trends indicate we are likely to belongs to the state and to groups themselves. Every become more diverse, with many people identifying with 13 individual, as a member of the human family, ought more than one ethnicity. to understand and respect the value of human Behind these categories are more than 200 ethnic groups, diversity and direct it to the common good.” 12 including more than 60 separate Asian identities. Our Pope John Paul II current ways of asking and measuring ethnicity do not clearly show the extent of mixed ethnicity, which in New The face of New Zealand society is changing rapidly. Zealand is quite high as the result of intermarriage. 14 As with other change in our lives, this brings joy and opportunities, as well as grief and challenges. This diversity is also reflected in the community. The census breakdown for religion and The early Christians also grappled with issues of cultural ethnicity shows that 380,280 people of European diversity. Only weeks after the appearance of the descent, 68,631 Maori, 44,184 Pacific, 27,405 Asian and resurrected Jesus to his own hand-picked group of Jewish 4,917 people of other ethnicities identified themselves as disciples, the outpouring of the Holy Spirit on Pentecost Catholic in the 2001 Census. 15 gave the apostles not only the courage but also the gift to preach to all nations.

2001 Census fi gure Predicted 2021 Census fi gure 8 Ethnicity (percent of total population) (percent of total population)

European 3,070,000 (79%) 3,100,000 (69%) Maori 586,000 (15%) 749,000 (17%) Asian 272,000 (7%) 604,000 (13%) Pacifi c 262,000 (6.7%) 400,000 (9.2%)

Fay and Augie, and their children Amber and Juan have learned firsthand of the joys and challenges of intercultural families. Fay did not know anything about Filipino society until she met Augie. She said they had lots of misunderstandings to begin with. “From socializing with his family and other Filipinos, I understand where he is coming from now. A lot of misunderstandings come through people not discussing things. If you don’t understand something, just ask it.”

12 Pope John Paul II: To Build Peace, Respect Minorities, 1989 13 Human Rights Commission: Human Rights in New Zealand Today, 2004 14 Human Rights Commission: Human Rights in New Zealand Today, 2004 15 Statistics New Zealand, 2001 Census: Ethnic Groups, Table 11a at www.stats.govt.nz The RCIA (Rite of Christian Initiation of Adults) group of St Mary of the Angels parish in Wellington represents the changing face of Catholic parishes, with Chinese, Pakeha, Samoan, Korean, Spanish and Rotuman participants. Daryl said he found acceptance and openness from the parish community that had not always been available to him elsewhere. “Some international students exist in their own community, but we see how the Church has opened up to us.”

A breakdown of the ethnicity of Mass attendance is not 4.5 percent of the total population and 25 percent of known as parishes are not asked to keep those statistics. Maori could hold a conversation in Te Reo Maori. 16 The experience of parishes is that there is a rapidly changing face to their congregations, while South In addition to increasing cultural diversity, New Zealand Island parishes remain relatively isolated from sudden is also becoming a more diverse society in terms of changes. religious affiliation. While over two million people identified themselves as Christian, there has been an Dioceses in New Zealand have created ethnic chaplaincies increase in people who practice other faiths: 39,798 for many communities, including Maori, Samoan, Hindu, 41,634 Buddhist, and 23,631 Islam. 17 Croatian, Polish, Korean, Fijian, Indian, Vietnamese and Filipino communities. This has allowed these Catholic schools reflect the increasing cultural diversity communities to find their own place, while belonging to of Catholic communities. Catholic schools have a the wider church community. greater proportion of Pacific students than the state school sector. There are 18 schools with over 50 percent The 2001 Census showed that the number of multilingual Pacific students, 12 schools with over 50 percent Maori 9 people increased by 20 percent from the 1996 Census to students, and 10 schools with over 30 percent Asian 562,113 or nearly 1 in 6 people. It also showed that students. 18

“The Gospel of Jesus Christ speaks all languages. It esteems and embraces all cultures. It supports them in everything human, and when necessary, it purifies them. Always and everywhere the Gospel uplifts and enriches cultures with the revealed message of a loving and merciful God.” 19

Pope John Paul II ADRIAN HEKE

16 Human Rights Commission: Race relations in 2004, 2005 17 Human Rights Commission: Race relations in 2004, 2005 18 New Zealand Catholic Education Office: Lighting New Fires, May 2005 19 Pope John Paul II: Address at Alice Springs, 1986 “A wound in humanity's side” Pontifical Commission on Justice and Peace

Racism

“The 1965 UN Convention expressed this conviction forcefully: ‘Any doctrine of superiority based on the difference between races is scientifically false, morally condemnable and socially unjust and dangerous’. The Church’s doctrine affirms it with no less vigour: all racist theories are contrary to Christian faith and love. And yet, in sharp contrast to this growing awareness of human dignity, racism still exists and continually reappears in different forms. It is a wound in humanity’s side that mysteriously remains open. Everyone, therefore, must make efforts to heal it with great firmness and Inge Woolf’s husband Ron was proud of his official patience.” portrait of the Pope’s 1986 visit to New Zealand. They felt his wearing of the traditional skull cap Pontifical Commission for Justice and Peace connected him to their Jewish faith.

The Church’s opposition to racism is based on an When Ron’s grave was among those desecrated in understanding of human dignity as given to each of us attacks on Jewish cemeteries in 2004, it brought 10 by God in our creation. “According to biblical revelation, back to Inge not only the grief and mourning of his God created the human being – man and women – in death, but also terrifying childhood memories of his image and likeness. This bond between the human Hitler’s army marching into Vienna. “I remember person and the Creator, provides the basis of his or her the swastikas coming out, and being afraid. I dignity and fundamental inalienable rights of which God remember the Nazis running down the street looking is the guarantor.” 20 for Jews. That physical reaction has stayed with me.” She never thought she would encounter again the The message of Christ was that this spiritual unity of all hate that she experienced as a child. “Once again we being members of one human family requires love and were facing such hate and viciousness just because justice in our relationships with each other. He tells us we were Jewish.” that we will be judged on how we treat the stranger or the least of our brothers and sisters, because without She says people need to be actively tolerant. While our even knowing it, it is Christ we meet in them. 21 most Wellington people were appalled by the attacks “Individuals do not exist for themselves, but achieve their and showed strong support for her family and full identity in relation to others.” 22 community, she said we still have to guard against thinking it is only the actions of a few people. The Human Rights Commission reports that “Violence, “Hitler started very small, with things like hate bullying and harassment represent the most flagrant speech, hate writing, small meetings. Governments human rights abuses and are present in too many New allowed that sort of hatred to flourish. Because Zealand homes, schools, workplaces, playgrounds and 23 good people shrugged their shoulders and looked playing fields.” away and didn’t want to recognise it, it flourished. We always have to stand up and be sure that intolerance won’t be allowed in our country.”

20 Pontifical Commission for Justice and Peace: The Church and Racism, 1988 21 Matthew 25: 38-40 22 Pope John Paul II: To Build Peace, Respect Minorities, 1989 23 Human Rights Commission: Race Relations in 2004, 2005 Zubin experienced bullying from his first day of school. “When I was five, when I had just started school, some older boys used to tease me about being Indian and ask me: ‘Does your Dad own a dairy’ and things like that.” Zubin’s parents only realised that something was wrong when he had not eaten lunch for two weeks. He was too wound up about the comments being made to him to be able to eat.

“At my next school, some people thought it was cool to call you a ‘nigger’.” He says he blames parents more than children for the comments, because even when the school told parents about it, some saw nothing wrong with it. “Another time I was in the supermarket, with my sister, and some boys called out: ‘You’re ugly, you’re Somalian’.”

Zubin says some people see him more for his culture than for who he is. “It’s important to realise that it is not that something is wrong with them, but something is wrong with what they are doing.”

The overt racism seen in the vandalism of the Jewish cemeteries, and open harassment of Asian and African New Zealanders have been shocking reminders of attitudes that usually remain hidden. However these incidents did not happen in isolation, but in an international context in which different forms of racial intolerance are increasing. In spite of, or perhaps even because of, the greater contact the cultures of the world are drawn into through globalisation, internationally there is an increase in ethnic violence and the rejection of 11 those who are different. 24

The Catholic Church acknowledges that although Christians should not participate in racist or discriminatory behaviour, sadly that has not always been the case. Pope John Paul II marked the Jubilee Year in 2000 by requests for pardon in the name of the Church. This included confessions for faults committed in relation to the Jewish people, as well as for actions contrary to love, peace, the rights of peoples, cultures and religions. The Church also specifically apologized in 2001 for the wrongs done to indigenous peoples of the Pacific. 25

Racist ideologies and behaviour are rooted in sin, and it is in repentance, reconciliation and forgiveness that solutions are to be found. “Racism will disappear from legal texts only when it dies in people’s hearts” 26 ADRIAN HEKE

“The evils of racism and sexism are an affront to the dignity of the human person. They are built on the premise that one person, sex, group, culture or race is inherently superior to another. Often they take the form of petty prejudice in a community. Too often they form the basis of social structures that preclude full participation and membership.” 27

New Zealand Catholic Bishops Conference

24 Pontifical Commission for Justice and Peace: The Church and Racism: Introductory Update, 2001 25 Pope John Paul II: Ecclesia in Oceania, 2001 26 Pontifical Commission for Justice and Peace: The Church and Racism, 1988 27 New Zealand Catholic Bishops Conference: A Consistent Ethic of Life, 1997 “Treat others as you would like them to treat you” Matthew 7:12

Discrimination

“No human group can boast of having a natural superiority over others, nor of exercising any discrimination that effects the basic rights of the person.” 28

New Zealand Catholic Bishops Conference

It is natural human behaviour to favour our own cultural identity, and to think we are “normal” and everyone else is different. The word “Maori” itself is an example of this – it was not originally an ethnic description but simply the word “ordinary” used by the indigenous people to distinguish themselves from new arrivals.

Discrimination rises though when we exercise our inclination towards particular groups of people to exclude others. Some parishioners, particularly those of Irish descent, still vividly remember the days when employers advertised “Catholics need not apply”. 12 New Zealand ratified the International Convention on the Elimination of All Forms of Racial Discrimination in 1972, and has processes in place through the Human Rights Commission to hear complaints about racial discrimination.

In 2004, there were 304 complaints to the Human Rights ADRIAN HEKE Commission on the grounds of racial discrimination. The “The unity of the human family requires that the largest group related to employment and pre-employment whole of humanity, beyond its ethnic, national, issues, but there were many more calls to the Human cultural and religious differences, should form a Rights Commission Infoline which did not result in formal 29 community that is free of discrimination between complaints. Other complaints included instances peoples and that strives for reciprocal solidarity.” 30 of racial harassment, provision of goods and services, accommodation, education and special measures. Pope John Paul II

Anbara would like New Zealanders to understand that Muslim women wear the hajib for religious reasons, to demonstrate their commitment to their faith. “When I wear my veil I feel happy because I keep my faith.”

28 New Zealand Catholic Bishops Conference: Statement for Year of Indigenous Peoples, 1993 29 Human Rights Commission: Race Relations in 2004, 2005 30 Pope John Paul II: To Build Peace, Respect Minorities, 1989 Pat felt hurt when she was challenged about teaching Maori childcare workers, while on a marae visit, by women she had not previously met. “I replied that I would continue to do my best to pass my skills to people of all cultures.” She understood that challenge is part of the powhiri tradition, but still felt assumptions had been made about her based on her physical appearance, rather than any knowledge of her skills and commitment.

Some of the complaints of racial discrimination which Although New Zealand has satisfactory processes received media attention and public debate included the for dealing with formal complaints about racial refusal of motel accommodation to Indian people on the discrimination, many instances of hurtful behaviour will grounds that they would cook curry in their rooms; the never reach the status of a formal complaint, but still refusal to serve or employ Maori with moko (traditional cause friction and unhappiness in the community. facial tattoos), and employers who prevented employees from speaking languages other than English. The Pontifical Council for Justice and Peace says it is not enough that laws prohibit or punish all types of racial Muslim women are among those who feel discriminated discrimination. “These laws can easily be gotten around against when they seek employment because of their if the community for which they are intended does dress. They appreciate it when Catholics remember our not fully accept them. To overcome discrimination, a own recent tradition of veil wearing for religious women, community must interiorize the values that inspire just which continues today in a ritual form in wedding and laws and live out, in day-to-day life, the conviction of the first communion veils. equal dignity of all.” 32

Some discrimination is based on an expectation that Racial stereotypes and jokes are two areas where all minority cultural groups, such as Muslim women, discrimination causes pain for many people. Currently 13 will become “just like us” on arrival in New Zealand. some sections of our community decry cultural inclusion This is the expectation of policies of assimilation, to or opposition to racist jokes as “political correctness”. which Catholic philosophy is opposed. Cardinal Thomas But what is at stake is the respect we show to people of Williams described assimilation as psychological and cultures that are not our own. Stereotypes which classify all cultural totalitarianism, or cultural genocide. “It is the people of a particular ethnicity as “lazy” or “hardworking” antithesis of the right to self-determination. This right are equally discriminatory. Assumptions based on physical follows from the fact that each person is unique, and characteristics of particular ethnic groups can set up created in the image and likeness of God.” 31 unbearable expectations for young people.

Kaisa had looked forward to the visit of a storyteller to her new entrant class, but arrived home bewildered and unhappy. The storyteller selected six children to assist him in playing out the parts of the Cinderella story. He chose three blonde haired children to play Cinderella, Prince Charming and the Fairy Godmother, and two Samoan children and Kaisa, a Filipino child, to play the Ugly Stepmother and Stepsisters. She felt instinctively that something was wrong but could not find words to express it. Her teacher afterwards said she had not noticed the choice of students, but agreed that it had been inappropriate.

31 Cardinal Thomas Williams: The Church in a multicultural society, 1980 32 Pontifical Commission for Justice and Peace: The Church and Racism, 1988 “The word made flesh” John 1:14

Inculturation

“Just as the Word made flesh entered history and dwelt among us, his Gospel enters deeply into the life and culture of those who hear, listen and believe. Inculturation, the “incarnation” of the Gospel in the various cultures, affects the very way in which the Gospel is preached, understood and lived. The Church teaches the unchanging truth of God, addressed to the history and the culture of a particular people. Therefore, in each culture the Christian faith will be lived in a unique way.” 33

Pope John Paul II

We all value our own customs and traditions. Catholic Sr Catherine Hannan stands in the carved faith does not require people originating from Europe to entrance to the Wellington soup kitchen give up traditional winter Christmas dinners because the representing Compassion Sisters founder celebration falls in our season of summer, and neither Suzanne Aubert and Peata, the Maori religious does it require us to celebrate other aspects of our sister who shared her knowledge of herbal medicines. Suzanne Aubert said that Maori 14 religion in identical ways. Inculturation is the process of finding what our faith means in our own culture, our should be allowed to keep their culture and own experience and in our own land customs. “Do not make a second-rate European out of him. Help him to be a good Maori, and a Inculturation describes the process by which European true Christian before all. But be sure to let him artists came to depict Christ with Caucasian features, stay Maori.” 36 white skin and blue eyes. But despite what Christianity owes to Europe, Jesus was not born with a European face, but a Middle Eastern one. The early Christian church debated this, as told in Acts 15, when it was asked whether Gentiles must be Inculturation does not accept any culture uncritically. circumcised in order to become Christian. It was decided Pope John Paul II said: “The Gospel challenges cultures that Gentiles who had become Christian should not be and requires that some values and forms change.” 34 But “burdened with more than the essentials” – they did not it makes it clear that the Word does not belong to any have to take on Jewish culture, but only Christian beliefs. one race, culture or heritage.

I wear two taonga. One is a crucifix; the other is a pounamu (greenstone)…. Both taonga are precious to me…They sit well together and ‘warm’ me. The heart of inculturation is giving and receiving. The culture receives the Gospel and the Gospel enriches the culture with its message. 35

Fr Phil Cody

33 Pope John Paul II: Ecclesia in Oceania, 2001 34 Pope John Paul II: Ecclesia in Oceania, 2001 35 Cody, Fr Philip: Nga kakano o te kupu: Seeds of the word, 2004 www.steeleroberts.co.nz 36 Home of Compassion: Audacity of Faith: Sisters of Compassion Centennial 1892–1992, 1992 The Gospel is honoured by the carrying of the lectionary on a chiefly platform in many Pacific traditions.

In his 2001 encyclical to the peoples of the Pacific Ecclesia in Oceania, Pope John Paul II acknowledged that when the missionaries first brought the Gospel to Aboriginal or Maori people, they found peoples who already possessed an ancient and profound sense of the sacred. “The missionaries brought the truth of the Gospel which is foreign to no one; but at times some sought to impose elements which were culturally alien to the people. There is a need now for careful discernment to see what is of the Gospel and what is not, what is essential and what is less so.” 37

Bishop Pompallier told his priests in 1841 not to worry what Maori parishioners were wearing to church: “God does not require European dress from those who want to serve him – He wants our hearts and that is all….It is better to go to Heaven after wearing your country’s ADRIAN HEKE clothing than go to Hell in European clothes.” 38 “Authentic inculturation of the Christian faith is 15 grounded in the mystery of the Incarnation; it is However, other aspects of inculturation were slow to born out of respect for both the Gospel and the follow. Cardinal Thomas Williams gave as example of culture in which it is proclaimed and welcomed.” 40 Maori evangelization in European cultural forms that “the Maori printed in Lyons, in 1893 asks Cardinal Thomas Williams whether Maori customs can be joined to the customs of faith - the answer is hore rawa (no way).

“Today Maori traditional beliefs and values, together with those received from the Gospel, result in a Maori spirituality which is distinct from the New Zealand European part of the Church. Maori culture has succeeded in retaining many of its spiritual values, and in integrating traditional values and institutions with the Catholic faith, for example the link with tipuna (ancestors) and the doctrine of communion of .” 39

Other cultural heritages have also brought aspects of their culture to celebrations of Mass. The honouring of statues with flowers and leis are among contributions made by people of the Pacific. Filipino migrants have brought festivals such as Santa Nino (the feast of the Infant of Prague) in which traditional Filipino dances combine with Spanish Catholic traditions.

37 Pope John Paul II: Ecclesia in Oceania, 2001 38 Munro, Jessie: The Story of Suzanne Aubert, Auckland University Press, 1996 39 Cardinal Thomas Williams: Where have we come from here, National Jubilee 2000 gathering, 2000 40 Cardinal Thomas Williams: Presentation of Ecclesia in Oceania, 2001 “Your country is laid waste by people from strange lands” 1:7

Catholic social teaching on indigenous peoples

“The Church will support the cause of all indigenous peoples who seek a just and equitable recognition of their identity and rights.” 41

Pope John Paul II

The first right of minorities is the right to exist. “Certain peoples, especially those identified as native or indigenous, have always maintained a special relationship to their land, a relationship connected with the group’s very identity as a people…. When such indigenous peoples are deprived of their land, they lose a vital element of their way of life and actually run the risk of disappearing as a people.” 42

It can help in understanding the background to issues about land and identity in New Zealand, to take a step back and look at the international situation. Church 16 teaching on indigenous rights encompasses the experience of indigenous people across the globe.

The Church was first confronted with issues of As a student, Lee was awakened by the Maori indigenous rights and theories of racial superiority challenge to consider the rights of indigenous with the first wave of European colonisation of the people in her home country. “When I lived with Americas, in which the original inhabitants were killed indigenous people in Sarawak, I saw a different and enslaved. Pope Paul III responded in 1537 that the way of life that in my culture has already been Indians must not be deprived of their freedom and lost. There was a closeness to nature, to land, to possessions “even if they are not Christians”. 43 Catholic a communal way of doing things. Modern society theologians and missionaries, such as Bartolome de Las has lost track of a lot, development is seen as Casas, were among those who argued for the recognition material gain. That experience of working with and protection of the rights of indigenous peoples as the indigenous people changed me.” original inhabitants of their lands.

However, the close relationship of the clergy to the understanding and with the benefit of hindsight, it can colonial rulers meant that the Church did not always be acknowledged that the Church, often unwittingly, practice what it preached. In worst cases, some has sometimes allowed its missionary effort to be so missionaries falsely interpreted the Bible in support wedded to the expansion of colonialism as to have of the superiority of Europeans over the people they acted as its agent. Rather than seeking to embody the conquered. 44 Gospel message in the culture of the people, it has The Australian Catholic Bishops expressed well the only too often helped stifle integral cultures, including realisation that some missionaries had undermined their religious content, through the imposition of a 45 their message by their actions. “In the light of our Europeanised Christianity.”

41 Pope John Paul II: Ecclesia in Oceania, 2001 42 Pope John Paul II: To Build Peace, Respect Minorities – Message for the World Day of Peace, 1989 43 Pontifical Council for Justice and Peace: The Church and racism, 1988 44 Pontifical Council for Justice and Peace: The Church and racism, 1988 45 Australian Catholic Bishops: Social Justice statement, 1977 Suzanne Aubert protested against ministers of religion A key question for the future of indigenous rights in who “while directing their eyes to heaven, stole the New Zealand concerns how an indigenous minority ground from under the Maori’s feet”. 46 In New Zealand can best engage with a government that has its eyes the first missions were established for the benefit of on the concerns of the non-indigenous majority. 47 Maori people. However, as settler communities grew, In circumstances where indigenous people are in the many priests were withdrawn, despite their protests, minority, a simple appeal to a majority vote cannot do from missionary work to minister to European settlers. justice to their rights and circumstances.

There has been a growing awareness of the inherent Catholic support for indigenous rights is based on rights of first inhabitants to land and identity. New natural law and recognition of the dignity of all human Zealand has in general been sheltered from much of people. Pope John Paul II recognised this when he the legal and political debate which has taken places in came to New Zealand in 1986: “The Maori people other parts of the world, because we already had our have maintained their identity in this land. The peoples own process in place to address past injustices through coming from Europe, and more recently from Asia, have the Waitangi Tribunal. The greater recognition of legal not come to a desert. They have come to a land already indigenous rights came to many New Zealanders’ marked by a rich and ancient heritage, and they are attention only in the 2003 Court of Appeal decision on called to respect and foster that heritage as a unique and the foreshore and seabed, a decision that was based in essential element of the identity of this country.” 48 English common law rather than Treaty principles.

17 ADRIAN HEKE

“Silence on the part of the Christian community in the face of violation in land rights is not neutrality: it is acquiescence in injustice.” 49

Cardinal Thomas Williams

46 Home of Compassion: Audacity of Faith, 1992 47 Human Rights Commission: Race relations in 2004, 2005 48 Pope John Paul II: Homily in Christchurch, 1986 49 Cardinal Thomas Williams: The Church in a multicultural society, 1980 “A way forward” New Zealand Catholic Bishops Conference

In Australia, in the absence of a document such as The Treaty of Waitangi we have in the Treaty of Waitangi, all members of the community, both Church and secular, who wish to “In the Treaty of Waitangi we find the moral address their own historical injustices towards indigenous basis for our presence in Aotearoa New Zealand, peoples, have united around the religious concept of and a vision that sets this country apart. reconciliation. Reconciliation is also what we are striving We hold in our hands a great treasure – the to achieve in New Zealand. The Caritas Land project opportunity to create a society that truly honours considers reconciliation required between Church and the rights of its indigenous peoples.” 50 Maori over the acquisition of land. New Zealand Catholic Bishops Conference Auckland businessman Pat Snedden draws attention to the remarkable achievements so far of the Waitangi A brief introduction to Tribunal, and the mana this has given to Pakeha New Zealanders who decided it was time to resolve matters the Treaty of Waitangi between the Crown and Maori. “The Crown could have • The Treaty of Waitangi is an agreement, signed in said ‘no’. After all it had for over 130 years. But in the 1840, between the British Crown and a number last 30 years the Crown (the people of New Zealand) did of Maori chiefs not say ‘no’. They said instead, ‘let’s hear what you have • The English and Maori texts of the Treaty are to say and let’s clean up outstanding matters between different us’. Given that the majority of New Zealanders are • The English version of the Treaty gave Pakeha, this was a breathtaking position to be taken by a 18 sovereignty to the Crown while guaranteeing dominant culture, possibly unprecedented anywhere else 51 Maori possession of their lands and the rights of in the world.” British subjects The Treaty of Waitangi is far from being a perfect • The Maori version of the Treaty gave document. Among the key problems it presents is that kawanatanga (government/governorship) the Maori version signed by most of the chiefs is not a to the Crown while maintaining the Chiefs’ good translation of the English version, particularly in Rangitiratanga (sovereignty/chieftanship) key concepts such as sovereignty and governorship. • Confiscations and some land transactions However, it provides a good basis for an understanding breached the Treaty during the 19th century, between all settlers of all races and the original and protests by Maori began and continued indigenous inhabitants. throughout the 19th and 20th centuries • In 1975 the Waitangi Tribunal was established to The New Zealand Catholic Bishops have accepted the role consider current breaches of the Treaty of the Treaty of Waitangi as the founding document of • In 1985 the Treaty of Waitangi Amendment Act our nation, and a covenant between Maori as the original extended Tribunal jurisdiction to include historic inhabitants and the Crown on behalf of all who come claims back to 1840 after. They said in 1990: “With the tradition and teaching of the Church we affirm: that the right of first occupants • Sixteen settlements had been reached by the end to land, and a social and political organisation which of 2004, costing $700 million would allow them to preserve their cultural identity, while remaining open to others, must be guaranteed. This is what the Treaty set out to do.” 53 If the Treaty of Waitangi did not exist, New Zealanders of all cultural and ethnic groups would still have to They reaffirmed this position in 1995: “The indigenous find other ways to resolve historic injustices. If, as some people of our country, the Maori, deserve better than politicians have suggested, references to the Treaty of unilateral arrangements and imposed settlements for Waitangi were removed from all legislation, the issue it genuine, acknowledged wrongs. Treaty of Waitangi represents will not disappear. issues are not about party politics. They are about

50 New Zealand Catholic Bishops Conference: The Treaty of Waitangi in Today’s Perspective, 1995 51 Snedden, Pat: The Treaty of Waitangi: source of disunity or template for cultural inclusion, 2004 “If we are followers of the Risen Christ, then we, too, are called to combat whatever diminishes the dignity of fellow human beings, what ever violates right relationships. And where such actions have taken place, then a first step has to be repentance, and reconciliation, and restoration.” 52

Cardinal Thomas Williams

honouring with goodwill the covenant entered into by commission” 55 in the scope of its revisiting of New the Crown and Maori, on which this nation is founded.” Zealand history, the general lack of knowledge, and sometimes even interest, in that shared history remains In 2004 a number of Catholic Bishops issued a joint an obstacle to reconciliation. statement with Anglican Bishops: “The recent debates reveal the volatile state of popular feeling about race and ethnicity. We believe the Treaty covenant provides the “The Treaty of Waitangi was built on respect for best way of addressing that volatility. We call for a Treaty persons and respect for their diversity. There is debate rather than a race debate….The Treaty properly a way forward. It lies in continued goodwill and honoured provides us all with a cornerstone that is the open recognition that there are many paths that envy of other nations.” 54 we as a nation can embark on as we strive to realise the bicultural foundation of our society. Agreeing on the place of the Treaty of Waitangi in New Together we must find the way which meets the Zealand’s present and future continues to be a challenge demands of justice and of solidarity among for all New Zealanders. In December 2004 a Select peoples.” 56 Committee inquiry was established to consider New Zealand’s constitution, including the place of the Treaty New Zealand Catholic Bishops Conference of Waitangi. While the research and judgment of the Waitangi Tribunal is “akin to a truth and reconciliation

19 ADRIAN HEKE

52 Cardinal Thomas Williams: Address at Korokoro cemetery, 2004 53 New Zealand Catholic Bishops Conference: A Commemoration Year for Aotearoa-New Zealand, 1990 54 New Zealand Anglican and Catholic Bishops: Treaty statement, 2004 55 Human Rights Commission: Race relations in 2004, 2005 56 New Zealand Catholic Bishops Conference: A Statement on the Treaty of Waitangi in Today’s Perspective, 1995 “How can we sing the Lord's song in a strange land” Psalm 137:4

Refugees from Europe after World War II, from Asia Welcoming refugees and following the Indo-China conflicts of the late 20th migrants century and more recently from Africa and the Middle East found a home here. Migrants from many parts of the “We believe that the majority of our citizens do not globe have travelled to New Zealand in search of a better want to see refugees and migrants become society’s life. Not all migrants found an equal welcome. The New scapegoats. We are heartened by the support and Zealand government apologised in 2002 to the Chinese solidarity towards newcomers that we observe.” 57 community for discriminatory laws against 19th century

New Zealand Catholic Bishops Conference Chinese migrants, including payment of a poll tax, which were not applied to other ethnic groups at that time. “In the beginning we were all immigrants to these islands, our ancestors boat people who arrived by waka, People who seek the free movement of trade have not ship or aeroplane,” says King. 58 Aotearoa New worked as hard for a similar freedom of movement of Zealand was founded on waves of immigration: firstly the people. Fear, suspicion and prejudice have increasingly numerous migrations of the Polynesian navigators who closed doors for many who seek refuge from persecution first made this country their home, followed by waves of or to escape extreme poverty. European, Pacific and Asian arrivals.

20 ADRIAN HEKE

“We, peoples of different cultures, are in a relationship one with another. If the peoples of minority cultures do not feel hope and love from members of the Christian community, then we are being unfaithful to the Gospel of Jesus Christ.” 59

Cardinal Thomas Williams

57 New Zealand Catholic Bishops Conference: The rights of refugees and migrants, 2002 58 King, Michael: Being Pakeha Now, Penguin Books, 1999 59 Williams, Cardinal Thomas: The Church in a multicultural society, 1980 Although New Zealanders are increasingly aware of the international scale of refugee needs, we actually bear very little of the weight of this. From the acknowledged Katrin would like to 21 million refugees in the world, we take 750 each year participate in celebrations of through the refugee resettlement quota and a similar cultural diversity by reading number of asylum seekers are accepted each year. a prayer or singing a song in Overall, Oceania (Australia and the Pacific) have less than German. “People can’t tell by one percent of the world’s refugees. 60 looking at me that I am an immigrant.” In Catholic parishes and schools, there have been many lessons learned about creating culturally inclusive liturgies. Mission Sunday in October is becoming a time of year that we traditionally celebrate cultural diversity in parishes, with many communities including national Odong contributes his dress and greetings in the many languages in use in their musical skills to Mass and parish communities. The challenge is to continue to liturgies of the Filipino recognise that diversity does not just happen on Mission community. “It makes our Sunday, but on every day of the year, and to continue to hearts warm to sing our seek opportunities to ensure the equal participation of all own hymns.” members of our congregations.

Pope John Paul II said that dialogue with migrants in our own countries gives us the opportunity to learn the dialogue that is necessary to create peace and “A smile in any language reconciliation throughout the world. “If the ‘dream’ is the same.” Tara notices of a peaceful world is shared by all, if the refugees’ that many migrant people and migrants’ contribution is properly evaluated, then sit around the edge of humanity can become more and more of a universal 61 churches. “Others may family and our earth a true ‘common home’.” say that’s just where they 21 Some recent developments which have made life more want to sit. I don’t believe difficult for migrants and refugees to New Zealand have that, I think it’s quite included: telling.”

• The removal of the humanitarian immigration category and its replacement by a ballot system for family reunification. Migrants are always vulnerable to political scapegoating. • The removal of citizenship rights for children born Some New Zealand politicians have been among those to people who do not have residence or citizenship, unable to resist the temptation to harvest votes from including those on long term work visas or student those who find fear in the difference of their neighbours. permits. However, many New Zealanders continue to show • The lengthening of the residence requirement from generosity in welcoming their new neighbours, continue three to five years before citizenship applications can to participate as volunteers through organisations such be made. This is particularly hard on refugees who as RMS Refugee Resettlement (formerly the Refugee have no travel documents. and Migrant Service) and community English language • The routine use of detention for asylum seekers. classes. • The human rights concerns around the use of secret information in determining security risks for immigration purposes.

60 Smithies, Ruth: Entertaining Angels in Oceania, 2000 61 Pope John Paul II: Message for Refugees and Migrants, 2004 “Nothing genuinely human fails to raise an echo in our hearts” Gaudiem et Spes

Interfaith dialogue

“I address myself to everyone, even to those who follow other religions or who are simply seeking an answer to the fundamental questions of life and have not yet found it. I address everyone with simplicity and affection, to assure them that the Church wants to continue to build an open and sincere dialogue with them, in a search for the true good of mankind and of society.” 62

Pope Benedict XVI

In an era in which global conflict is often now expressed in religious terms as between the “West” and “Islam”, it Lisa took her sons to a ‘Saints and Angels’ party has become imperative that people of faith offer peace – a local churches’ alternative to Halloween and understanding to the world, rather than conflict – dressed as their patron saints and John and intolerance. “Mutual respect and esteem for our in nativity play shepherd costumes. “One of the respective religious traditions lead to a greater awareness organizers told me I was very brave to dress my of our responsibility to cooperate in promoting social children like that. ‘As shepherds?’ I asked. She peace and harmony. War and violence waged in the replied, ‘No, as Arabs’.” 22 name of religion are contrary to the true spirit of religion and can endanger its very existence.” 63 “He was a loving, compassionate being whose impact Since the 11 September 2001 terrorist attacks in the on the world during the past three decades will never be United States there has been an increase in prejudice overturned.” 65 Muslim columnist Muqtedar Khan said against Muslims, and more widely against people of Arab Muslim saw John Paul II as a dear friend who “reached descent, regardless of their religion. This is evident not out to us repeatedly. He was not only our religious only in instances of harassment and prejudice, but also of partner in worshipping the one God, but he also was a government policies and practices. political ally who frequently spoke up for the rights of all Pope John Paul II said Catholics need “a convinced peoples, including Muslims.” 66 willingness for true interreligious dialogue”. 64 This Support by many churches to newly settled Muslim dialogue between Catholics and other faiths has taken refugees has also made a significant contribution to place at many levels –at the level of leadership and of increased understanding between people of different theological discussion, but of equal importance has been faiths. Arshi, a Somali refugee, offered this insight into the growth of opportunities for people of different faiths the shared heritage of Christians and Muslims. “Kiwis to pray together. In New Zealand, interfaith services have find our names difficult, but Christians know our names. been held for the victims of South East Asian tsunami, as Christians and Muslims have many of the same prophets. well as memorial services for Pope John Paul II. Hawa is Eve, the mother of us all. Ibrahim is , People of many religious traditions paid tribute at Pope and Zahra is his wife Sarah. Yacob is , Yusuf is John Paul II’s funeral to the leadership he showed in Joseph and Maryam is Mary. We know Mary. And many promoting dialogue between people of different faiths. men in our community are called Isse which means Jesus. Phante Piyandanda of the Buddhist Sangha Council said We know Jesus, but we call him Isse.” Pope John Paul II embodied love for the whole world.

62 Pope Benedict XVI: Address to Cardinals following the Conclave, April 2005 63 Arinze, Cardinal Francis: Message to Hindus on the feast of Diwali, 2001 64 Pope John Paul II: Message for the World Day of Migrants and Refugees, 2005 65 Phante Piyandanda: Phante reported on ABN news, April 2005 66 Khan, Muqtedar: USA Today, April 2005 Sr Catherine Jones’ work in Northern Africa gave her an awareness that Muslim-Christian dialogue is built on the daily shared experiences of people. “Many people think that this dialogue is only something that happens at a high level between theologians, but what counts are the day to day interactions between people of different faiths. Dialogue can take many forms. There’s a dialogue of living and relating to people.

“I think the Ahmed Zaoui case has been a turning point for the New Zealand church. We’ve been presented with something very difficult, and have taken a courageous stand. It opens a way to a new relationship with the Muslim community which is positive for the future. It lets them know that their concerns are our concerns.” 67

The Catholic Church does not regard all doctrinal The presence of non-Christian faiths in New Zealand has positions of being of equal importance but does brought new questions for our society, such as the recent recognise the equal personal dignity of the parties in legal case which considered whether Muslim women dialogue. The declaration Dominus Iesus describes should be required to remove their veils when giving the process as “faith communities meeting in mutual testimony. The result in which the unveiled women were regard”. 68 Pope John Paul II expressed similar sentiments screened from the public but revealed themselves to legal when he said that although the Church cannot forgo counsel and female court staff showed that compromises missionary activity throughout the world, it “does not can be found that respect both religious traditions and prevent us from approaching dialogue with an attitude the right to a fair trial. of profound willingness to listen.” 69

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“Mutual openness between the followers of the various religions can greatly serve the cause of peace and the common good of the human family.” 70

Pope John Paul II

67 Jones, Sr Catherine smsm: Unpublished interview with Lisa Beech, 2003 68 Cardinal Joseph Ratzinger (now Pope Benedict XVI): Dominus Iesus, 2000 69 Pope John Paul II: Novo Millenio Ieunte, 2000 70 Pope John Paul II: Message for the World Day of Peace, 2001 “Contribute to the common good” Gaudium et Spes

Inequality Some of the areas outlined in the 2004 Social Report include: “Some cultures are over-represented among the poor and vulnerable in our society. We are very • 39 percent of Maori families, 42 percent of Pacific concerned when assistance intended for those families and 22 percent of “other” ethnic groups most in need is described as privileging those had low living standards, compared with 15 who receive it, or is attacked as showing cultural percent of European families bias….A peaceful and harmonious society is the • There are large differences in life expectancy fruit of justice, not of false understandings of – 69.0 years for Maori men compared to 77.2 what constitutes equality.” 71 for non-Maori men, and 73.2 years for Maori women/81.9 years for non-Maori women New Zealand Catholic Bishops Conference • Substantial differences in unemployment rates New Zealand is not alone in experiencing inequalities persisted for the past decade, but are reducing between ethnic groups. Governments and communities • Maori workplace injuries (175 per 1000 workers) all over the world are having to face up to the reality are higher than other groups (129 per 1000 of entrenched disparities in areas such as poverty, Europeans/125 per 1000 Pacific Islanders), employment, health and imprisonment. reflecting their disproportionate employment in high injury occupations and industries There is a balance in Catholic social teaching between • Housing costs exceeding 30 percent of income private property which is seen as a reward for people’s are more common in families with at least one 24 own efforts, and our communal responsibility towards non-European adult. Increased from 8 percent of each other. Large disparity between wealth and poverty, Maori households in 1988 to 32 percent in 1998, or a rapid increase in inequality, is unacceptable because and from 15 percent of Pacific households in it affects people’s ability to obtain their rights and carry 1988 to 43 percent in 1998. out their responsibilities. 72

Between 1986 and 1998 there were substantial changes New Zealand is a signatory to the International to inequality in New Zealand. The incomes of the Convention on the Elimination of Racial Discrimination wealthiest ten percent of the population increased which calls for programmes targeted to particular groups by over 30 percent while the incomes of the poorest to address this kind of disadvantage. 76 The Pontifical ten percent of the population decreased by almost 20 Council for Justice and Peace supports this principle percent. This was the result of structural changes to the while cautioning that it is important as provided by the New Zealand economy. 73 There had been little change Convention to ensure that such measures are monitored measured in these overall inequalities by the time the and do not remain in force once their objectives are 2004 Social Report was published. 74 met. 77 Pope John Paul II encouraged Governments to “pursue with still greater energy programmes to The Human Rights Commission reported in 2004 that improve the conditions and the standard of living of despite considerable investment and some indications of indigenous groups in the vital areas of health, education, improvement, significant racial inequalities continue to employment and housing.” 78 exist in health, housing, employment, education, social services and justice. 75

71 New Zealand Catholic Bishops Conference: Celebrating cultural diversity, 2005 72 Pope John XXIII: Mater et Magister, 1961 73 Child Poverty Action Group, citing Mowbray, Min of Social Development, 2001 74 Ministry of Social Development: 2004 Social Report, 2004 75 Human Rights Commission: Human Rights in New Zealand today, 2004 76 Human Rights Commission: Race relations in 2004, 2005 77 Pontifical Commission for Justice and Peace: The Church and Racism: Introductory Update, 2001 78 Pope John Paul II: Ecclesia in Oceania, 2001 “It is imperative that no one ... would indulge in a merely individualistic morality. The best way to fulfill one’s obligations of justice and love is to contribute to the common good according to one’s means and the needs of others, and also to promote and help public and private organisations devoted to bettering the conditions of life.” 79

Gaudium et Spes ADRIAN HEKE

However there is a growing resentment internationally resources for participating in the new cash economy. against special measures which are portrayed as “special To these can be added what happened to Maori in an privilege” for groups who are actually among the least education system geared to the needs and assumptions privileged in their society. In New Zealand this resentment of the dominant culture, right up to the 1940s. In the has found a voice in opposition to “race based” policies. face of the resulting inequalities, it would be unjust to treat all New Zealanders ‘the same’. That would simply Bishop Peter Cullinane responded clearly to calls to perpetuate the inequalities.” 80 “treat everyone the same”, saying that when people’s disadvantages have resulted from historic injustices, It is important to ensure that programmes targeted to 25 readdressing them is a matter of justice. “The injustices particular ethnic disadvantage are well monitored to included the land confiscations and the serious social and ensure their particular aims are met. But though there economic deprivations that resulted from the confiscations. is legitimate debate about the policy details of such programmes, it is clear that Catholic social teaching “These included poorer living conditions, greater requires the state to address these inequalities, and for us vulnerability to sickness or disease, and no financial all to find ways to contribute to the common good.

“What did happen around 1980 to cause previously strong improvements in Maori life expectancy to take a turn and flat-line? Did Maori call a hui around 1980 and decide to abandon individual responsibility for their health? No. Clearly, other things were going on…. It is inescapable that widening social inequalities during the 1980s and 1990s were associated with widening health inequalities. It is misguided, condescending and simply not useful to dismiss these diverging health trends as being due to Maori or Pacific people behaving badly.” 81

Tony Blakely, Wellington School of Medicine

79 Pope Paul VI: Gaudium et Spes, 1965 80 Cullinane, Bishop Peter: Let us be fair and informed, 2004 81 Blakely, Tony and Robson, Bridget: Ethnic health disparities – who’s to blame?, PHA News, August 2003 “That they may be one” John 17:21

belonging through being descended from the settlers Building a united and Crown representatives who agreed the Treaty of national identity Waitangi. This is the same Treaty that, by joint agreement of the tangata whenua and tauiwi, gives all subsequent “Help us to be servants of unity.” 82 migrants and their communities the right to call this place their own… Pope Benedict XVI “How much more satisfying would it be if we all claimed A key question for our future is how we can build and acknowledged our own sense of belonging, different a united national identity. Pope John Paul II saw in but authentic to its core, Treaty-based in its origins? 2001that “the peoples of the Pacific are struggling for Then this discussion would be quite different. The Treaty unity and identity”. 83 The Human Rights Commission would become our Treaty and our behaviour in relations saw as a key challenge “the need to affirm a sense of to the principles of that Treaty would be inclusive, not belonging or turangawaewae for all people in New exclusive.” 86 Zealand, through the development of an inclusive national identity that embraces Maori, Pakeha, Pacific, Race Relations Commissioner Joris de Bres suggests Asian and many other community identities”. 84 The that the New Zealand concept of the powhiri provides search for a new identity is not just based on idealism, a metaphor for the challenges of diversity: “This but was also seen by those who sought more visibility in process, when played out over time, offers a clue to international arenas such as sport and the international the prerequisites for harmonious relations in Aotearoa marketplace. New Zealand: a recognition of the tangata whenua, an 26 encounter based on peace, goodwill and respect, the Among these were also calls for “One New Zealand” in giving of gifts, the exploration of relationships and a which some people have expressed a wish to recapture coming together over talk and food while retaining one’s a society where assimilation was the aim rather than own identity, and then standing together as tangata respect for cultural differences. However, captured in whenua to welcome new arrivals.” 87 their plea is a desire not to be left behind or left out. There are many people for whom this land, and no other, Anthropologist Dame Joan Metge drew a beautiful is the source of their identity and wellbeing. image of building a society based on all its elements in the plaiting of rope. “Making ropes the traditional way, Historian Michael King, who sought answers to these Maori twisted and rolled strands of scraped flax (muka) issues before many New Zealanders were aware of the together to make longer strands (aho) and then plaited questions, found identity in claiming Pakeha culture as as many as sixteen aho together to make ropes, some indigenous to New Zealand. “For me, to be Pakeha on the round, some square… A rope thus made was many times cusp of the twenty-first century is not to be European; it stronger than any of its strands alone. is not to be an alien or a stranger is my own country.… People who live in New Zealand by choice as distinct from “All of us have experience of ropes in our everyday lives, an accident of birth and who are committed to this land so we should readily understand how this metaphor could and its people and steeped in their knowledge of both, are be used to inspire a new model of nation building. Such no less ‘indigenous’ than Maori.” 85 a model would begin with strands representing the two parties to the Treaty of Waitangi, Maori and Pakeha, splice Pat Snedden says that Pakeha claims to be indigenous are in the diversity of other ethnic groups, and plait them unfair and technically not factual. “But neither do I wish all together into a strong and effective whole, creating a to be deferential in this matter. As Pakeha we claim our sense of belonging to each other, of national identity.” 88

82 Pope Benedict XVI: Homily at Inaugural Mass, April 2005 83 Pope John Paul II: Ecclesia in Oceania, 2001 84 Human Rights Commission: Race relations in 2004, 2005 85 King, Michael: Being Pakeha Now, Penguin Books, 1999 86 Pat Snedden: A place to call our own, NZ Herald, 3 August 2004 87 de Bres, Joris: Race relations and community relations: A Human Rights Framework, address to Race relations forum, Connolly Hall, March 2005 88 Metge, Joan: Rope works – He Taura Whiri, Waitangi Rua Rau Tau Lecture, contained in joint submission on Foreshore and Seabill Bill with Manuka Henare and Williams, 2004 The Bishops of Oceania expressed as their guiding together with other cultures. And all this can be done vision at their 1998 Synod in “the ideal of the in the spirit of harmony and justice, with love and with many cultures of Oceania forming a rich and distinctive the righteousness which the psalmist prayed for and Our civilization inspired by faith in Jesus Christ.” 89 Lord taught us.” 90

Pope John Paul II expressed a similar vision on his visit Whatever image we use – St Paul’s description of the to New Zealand in 1986, saying the two main cultural body with many parts, or the plaited rope of many roots in our society came from Polynesia and Europe. threads – it is clear that it is not God’s design to create “The presence of these two roots of your civilization us exactly the same. Just as we welcome the diversity gives you a great, even a unique opportunity. For you created for us in the rest of nature, so we are learning to can show in this land how these two cultures can work welcome the cultural diversity of God’s human creation.

27 ADRIAN HEKE

“May Christ inflame the desires of all people to break through the barriers which divide them, to strengthen the bonds of mutual love, to learn to understand one another, and to pardon those who have done them wrong. Through Christ’s power and inspiration may all peoples welcome each other to their hearts as brothers and sisters, and may the peace we long for ever flower and ever reign among us.” 91

Pope John XXIII

89 Pope John Paul II: Ecclesia in Oceania, 2001 90 Pope John Paul II: Homily in Christchurch, 1986 91 Pope John XXIII: Pacem in Terris, 1964 APPENDIX

Catholic social teaching The Principle of Participation People have a right and a duty to participate in society, Catholic social teaching is a body of thought on social seeking together the well being of all, especially the poor issues that has been developed by the Church over the and vulnerable. Everyone has the right not to be shut past hundred years. It reflects Gospel values of love, out from participating in those institutions necessary for peace, justice, compassion, reconciliation, service, and human fulfilment, such as work, education, and political community in the context of modern social problems. participation. Catholic social teaching is continually developed through observation, analysis, and action, and is there to guide us The Principle of the Common Good in the responses we make to the social problems of our Individual rights are always experienced within the ever-changing world. context of promotion of the common good. The We can trace the beginnings of Catholic social teaching common good is about respecting the rights and back to 1891 when Pope Leo XIII wrote the encyclical responsibilities of all people. The individual does not Rerum Novarum. In this document, Pope Leo set out have unfettered rights at the expense of others, but nor some basic guiding principles and Christian values that are individual rights to be subordinated to the needs of should influence the way societies and countries operate. the group It talked about the right, for example, to work, to own The Principle of Solidarity private property, to receive a just wage, and to organize into worker’s associations. We are one human family. Our responsibilities to each other transcend national, racial, economic, and Principles of Catholic Social ideological differences. We are called to work globally for justice. The principle of solidarity requires of us that Teaching we not concern ourselves solely with our own individual Human Dignity lives. We need to be aware of what is going on in the world around us. 28 Every single person is created in the image of God. Therefore they are invaluable and worthy of respect as a Preferential Protection for the Poor and member of the human family. The dignity of the person Vulnerable grants them inalienable rights – political, legal, social, Our Catholic tradition instructs us to put the needs of the and economic rights. This is the most important principle poor and vulnerable first. The good of society as a whole because it is from our dignity as human persons that all requires it. It is especially important we look at public other rights and responsibilities flow. policy decisions in terms of how they affect the poor. Human Equality The Principle of Stewardship Equality of all people comes from their inherent human We have a responsibility to care for the gifts God has dignity. Differences in talents are part of God’s plan, but given us. This includes the environment, our personal social, cultural, and economic discrimination is not. talents, and other resources. Respect for Human Life The Universal Destination of Goods All people, through every stage of life, have inherent The earth and all it produces is intended for every dignity and a right to life that is consistent with that person. Private ownership is acceptable, but there is dignity. Human life at every stage is precious and also a responsibility to ensure all have enough to live in therefore worthy of protection and respect. dignity. If we have more than we need, there is a social The Principle of Association mortgage to pay to ensure others do not go without. The human person is not only sacred but also social. The The Principle of Subsidiarity way we organise society directly affects human dignity No higher level of organisation (such as government) and the capacity of individuals to develop. People achieve should perform any function that can best be handled at fulfilment by association with others – in families and a lower level (such as families and local communities) by other social institutions. As the centrepiece of society, those who are closer to the issues or problems. the family must be protected, and its stability never undermined.