scholarly journals Stakeholder Values Inform Indigenous Peoples’ Governance and Management of a Former National Park in New Zealand

Human Ecology ◽  
2020 ◽  
Vol 48 (4) ◽  
pp. 439-453
Author(s):  
C.Y. Bataille ◽  
K. Luke ◽  
T. Kruger ◽  
S. Malinen ◽  
R.B. Allen ◽  
...  
Keyword(s):  
New Zealand ◽  
Indigenous Peoples ◽  
National Park ◽  
Legal Person ◽  
Personal Connection ◽  
Consumptive Use ◽  
Stakeholder Groups ◽  
Legal Personhood ◽  
Common Interests ◽  
Deliberative Processes

Abstract The global emphasis on stakeholder engagement in protected area management has increased over the last three decades. Here we present key values of statutory and non-statutory stakeholder groups as they relate to their relationship with the former Te Urewera National Park (NP), New Zealand, which is now recognised as “a legal entity” with “all the rights, powers, duties, and liabilities of a legal person.” Non-statutory stakeholders conveyed a close, personal connection to Te Urewera NP in terms of heritage and legacy, which include both consumptive (e.g., hunting; fishing) and non-consumptive use (e.g., sight-seeing, hiking, boating). In contrast, statutory stakeholders expressed a more distant and procedural relationship with the park. Both stakeholder groups perceived the possible transfer of ownership or governance of Te Urewera NP to Tūhoe (the Indigenous Māori peoples of the Te Urewera region) favourably and expressed a desire to be engaged in the future stewardship of the NP. Stakeholders considered the fostering of relations with Tūhoe and other stakeholder groups as important to nurturing and maintaining their links with the area in future. Importantly, common interests that emerge from these relationships can increase mutual understanding between cultures and willingness to collaborate. Moreover, we posit that the legal personhood status for protected areas will be a powerful tool for reconciling pluralistic values and enable deliberative processes and flexible modes of collaboration between Indigenous peoples and non-indigenous stakeholders.

scholarly journals Who or What Can be a Legal Person?

2019 ◽  
pp. 127-152
Author(s):  
Visa A.J. Kurki
Keyword(s):  
New Zealand ◽  
Legal Person ◽  
Legal Personhood ◽  
Capacity To Act ◽  
Sentient Beings

The chapter assesses the rather popular claim that anything can be endowed with legal personhood. This ‘everything-goes’ view is often supported by examples such as the putative legal personhood of Indian idols and the Whanganui River in New Zealand. The chapter exposes a conflation of two senses of the phrase ‘legal person’, which can refer both to the holders of legal positions (rights and duties) or to the legal positions themselves. This conflation often underlies the everything-goes view, rendering it unsustainable. Instead, one must either have the capacity to act or the capacity for claim-rights in order to qualify as a potential legal person. As rivers can neither act nor hold claim-rights, rivers cannot be legal persons. The Whanganui River arrangement should rather be understood as endowing a collectivity—the Maori and other sentient beings who are dependent on the river—with legal personhood.

Settler Histories and Indigenous Pasts: New Zealand and Australia

2018 ◽  
Author(s):  
Bain Attwood
Keyword(s):  
New Zealand ◽  
Cultural History ◽  
Indigenous Peoples ◽  
Race And Ethnicity ◽  
First Generation ◽  
Historical Writing ◽  
Younger Generation ◽  
The 1950S

This chapter focuses on historical writing in New Zealand and Australia, which has been transformed since 1945. In the 1950s and 1960s, as the number of academic historians increased exponentially and growing professionalization occurred, a project of constructing a progressive story of masculinist nation-making and nationalism became dominant, while in the 1970s and 1980s, a younger generation of historians—many of them women and first-generation Australians—challenged this triumphant nationalist story of self-realization as they embraced social and cultural history and their emphases on the differences of class, gender, sexuality, race, and ethnicity. There is one area in which historical writing in New Zealand and Australia has undoubtedly been distinctive, at least in terms of its public impact; namely, that concerning the pasts of the indigenous peoples. The chapter then looks at the historiography of aboriginal–settler relations in Australia and New Zealand.

Racism and silencing in the media in Aotearoa New Zealand

2021 ◽  
pp. 117718012110154
Author(s):  
Liana MacDonald ◽  
Adreanne Ormond
Keyword(s):  
New Zealand ◽  
Indigenous Peoples ◽  
Media Industry ◽  
Racial Discourse ◽  
European Descent ◽  
Aotearoa New Zealand ◽  
The Media ◽  
The Subject ◽  
New Zealanders

Racism in the Aotearoa New Zealand media is the subject of scholarly debate that examines how Māori (Indigenous Peoples of New Zealand) are broadcast in a negative and demeaning light. Literature demonstrates evolving understandings of how the industry places Pākehā (New Zealanders primarily of European descent) interests at the heart of broadcasting. We offer new insights by arguing that the media industry propagates a racial discourse of silencing that sustains widespread ignorance of the ways that Pākehā sensibilities mediate society. We draw attention to a silencing discourse through one televised story in 2018. On-screen interactions reproduce and safeguard a harmonious narrative of settler–Indigenous relations that support ignorance and denial of the structuring force of colonisation, and the Television Code of Broadcasting Practice upholds colour-blind perceptions of discrimination and injustice through liberal rhetoric. These processes ensure that the media industry is complicit in racism and the ongoing oppression of Indigenous peoples.

Return of the Natives: Explaining the Development and Non-Development of Political Action by Indigenous Peoples in Democratic Political Systems

2012 ◽  
Vol 19 (4) ◽  
pp. 453-480
Author(s):  
Lee E. Dutter
Keyword(s):  
New Zealand ◽  
North America ◽  
Indigenous Peoples ◽  
Political Action ◽  
The Political ◽  
Political Systems ◽  
Present Treatment ◽  
Or Groups ◽  
Torres Strait ◽  
Political Actions

Studies of individuals or groups who might use violence or terrorism in pursuit of political goals often focus on the specific actions which these individuals or groups have taken and on the policies which defenders (that is, governments of states) against such actions may adopt in response. Typically, less attention is devoted to identifying the relevant preconditions of political action and possible escalation to violence and how or why potential actions may be obviated before they occur. In the context of democratic political systems, the present analysis addresses these issues via examination of indigenous peoples, who typically constitute tiny fractions of the population of the states or regions in which they reside, in terms of their past and present treatment by governments and the political actions, whether non-violent or violent, which individuals from these peoples have engaged or may engage. The specific peoples examined are Aborigines and Torres Strait Islanders of Australia, Haudenosaunee of North America, Inuit of Canada, Maori of New Zealand, and Saami of Scandinavia.

scholarly journals Indigenous ethnic identity, in-group warmth, and psychological wellbeing: A longitudinal study of Māori

2021 ◽  
Author(s):  
Carla Houkamau ◽  
Petar Milojev ◽  
Lara Greaves ◽  
Kiri Dell ◽  
Chris G Sibley ◽  
...  
Keyword(s):  
Ethnic Identity ◽  
Longitudinal Study ◽  
New Zealand ◽  
Ethnic Group ◽  
Indigenous Peoples ◽  
Large Scale ◽  
Strong Relationship ◽  
Cultural Knowledge ◽  
Identity Centrality

AbstractLongitudinal studies into the relationship between affect (positive or negative feelings) towards one’s own ethnic group and wellbeing are rare, particularly for Indigenous peoples. In this paper, we test the longitudinal effects of in-group warmth (a measure of ethnic identity affect) and ethnic identity centrality on three wellbeing measures for New Zealand Māori: life satisfaction (LS), self-esteem (SE), and personal wellbeing (PW). Longitudinal panel data collected from Māori (N = 3803) aged 18 or over throughout seven annual assessments (2009–2015) in the New Zealand Attitudes and Values Study were analyzed using latent trajectory models with structured residuals to examine cross-lagged within-person effects. Higher in-group warmth towards Māori predicted increases in all three wellbeing measures, even more strongly than ethnic identity centrality. Bi-directionally, PW and SE predicted increased in-group warmth, and SE predicted ethnic identification. Further, in sample-level (between-person) trends, LS and PW rose, but ethnic identity centrality interestingly declined over time. This is the first large-scale longitudinal study showing a strong relationship between positive affect towards one’s Indigenous ethnic group and wellbeing. Efforts at cultural recovery and restoration have been a deliberate protective response to colonization, but among Māori, enculturation and access to traditional cultural knowledge varies widely. The data reported here underline the role of ethnic identity affect as an important dimension of wellbeing and call for continued research into the role of this dimension of ethnic identity for Indigenous peoples.

Protecting the Empire's Humanity

2021 ◽  
Author(s):  
Zoë Laidlaw
Keyword(s):  
Nineteenth Century ◽  
New Zealand ◽  
Indigenous Peoples ◽  
Settler Colonialism ◽  
South Australia ◽  
Indigenous Rights ◽  
British Colonialism

Rooted in the extraordinary archive of Quaker physician and humanitarian activist, Dr Thomas Hodgkin, this book explores the efforts of the Aborigines' Protection Society to expose Britain's hypocrisy and imperial crimes in the mid-nineteenth century. Hodgkin's correspondents stretched from Liberia to Lesotho, New Zealand to Texas, Jamaica to Ontario, and Bombay to South Australia; they included scientists, philanthropists, missionaries, systematic colonizers, politicians and indigenous peoples themselves. Debating the best way to protect and advance indigenous rights in an era of burgeoning settler colonialism, they looked back to the lessons and limitations of anti-slavery, lamented the imperial government's disavowal of responsibility for settler colonies, and laid out elaborate (and patronizing) plans for indigenous 'civilization'. Protecting the Empire's Humanity reminds us of the complexity, contradictions and capacious nature of British colonialism and metropolitan 'humanitarianism', illuminating the broad canvas of empire through a distinctive set of British and Indigenous campaigners.

Indigenous Peoples

2016 ◽  
Author(s):  
Jenny Te Paa-Daniel
Keyword(s):  
New Zealand ◽  
Indigenous Peoples ◽  
Anglican Church ◽  
Aotearoa New Zealand ◽  
Treaty Of Waitangi ◽  
History Of ◽  
The Creation ◽  
The Relationship ◽  
Constitutional Revision

In 1992 the Anglican Church in Aotearoa New Zealand and Polynesia, which owed its origin ultimately to the work of Samuel Marsden and other missionaries, undertook a globally unprecedented project to redeem its inglorious colonial past, especially with respect to its treatment of indigenous Maori Anglicans. In this chapter Te Paa Daniel, an indigenous Anglican laywoman, explores the history of her Provincial Church in the Antipodes, outlining the facts of history, including the relationship with the Treaty of Waitangi, the period under Selwyn’s leadership, as experienced and understood from the perspective of Maori Anglicans. The chapter thus brings into view the events that informed and influenced the radical and globally unprecedented Constitutional Revision of 1992 which saw the creation of the partnership between different cultural jurisdictions (tikanga).

scholarly journals Fostering sustainable tribal economies in a time of climate change

2020 ◽  
Author(s):  
Ema Maria Bargh ◽  
SL Douglas ◽  
Annie Te One
Keyword(s):  
Climate Change ◽  
Environmental Management ◽  
New Zealand ◽  
Indigenous Peoples ◽  
Geographical Society ◽  
Local Resources ◽  
Energy Needs ◽  
Management Plans

In this article, we explore how Maori tribal organisations are responding to calls by other Indigenous peoples to become more sustainable in a time of climate change. From a close examination of tribal Environmental Management Plans, we move to a specific case study in the Bay of Plenty area, Ngati Kea/Ngati Tuara. Ultimately, we suggest that many tribal organisations are seeking to respond to climate change and transition to becoming producers of their own food and energy needs, and are often articulating these responses in relation to specific local resources and contexts. © 2014 New Zealand Geographical Society.

scholarly journals Indigenous Lessons about Sustainability Are Not Just for “All Humanity”

2018 ◽  
pp. 149-179 ◽  
Author(s):  
Kyle Whyte ◽  
Chris Caldwell ◽  
Marie Schaefer
Keyword(s):  
Sustainable Development ◽  
New Zealand ◽  
Indigenous Peoples ◽  
Self Determination ◽  
The Sustainable Development ◽  
Indigenous Planning ◽  
The Face ◽  
Colonial Oppression ◽  
Planning Concepts ◽  
The U.S

Indigenous peoples are widely recognized as holding insights or lessons about how the rest of humanity can live sustainably or resiliently. Yet it is rarely acknowledged in many literatures that for Indigenous peoples living in the context of settler states such as the U.S. or New Zealand, our own efforts to sustain our peoples rest heavily on our capacities to resist settler colonial oppression. Indigenous planning refers to a set of concepts and practices through which many Indigenous peoples reflect critically on sustainability to derive lessons about what actions reinforce Indigenous self-determination and resist settler colonial oppression. The work of the Sustainable Development Institute of the College of Menominee Nation (SDI) is one case of Indigenous planning. In the context of SDI, we discuss Indigenous planning as a process of interpreting lessons from our own pasts and making practical plans for staging our own futures. If there are such things as Indigenous sustainability lessons for Indigenous peoples, they must be reliable planning concepts and processes we can use to support our continuance in the face of ongoing settler colonial oppression.

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