Exhibiting enterprise: how New Zealand museums generate revenue

Museums in New Zealand are not a homogeneous group in terms of their level of incomegenerating activity or the nature of those activities. The gap of knowledge consequent on this situation led to the National Services unit of the Museum of New Zealand Te Papa Tongarewa, commissioning primary research into the revenue‐generation activities of the sector. This paper presents the results of that research, specifically the data gathered through a questionnaire. The results provide a profile of respondents in relation to their operating contexts, the sources of financial and non‐financial support they received (from the local community, local authorities and central government), and the types of income‐generating activities they undertook. The results contribute to a better understanding of both how organisations within the sector generate income (from traditional sources and new, more innovative activities) and what factors influence their ability to do so.     

Pioneers,politicians and the conservation of forests in early New Zealand

In pioneering societies there is usually little interest in resource conservation, and scant concern for the consequences of environmental disturbance. Yet legislation to conserve the extensive forests of New Zealand was introduced soon after settlement began, and despite a general desire for material improvement. Ultimately, this paradox is attributable to George Perkins Marsh's demonstration of the ecological consequences of man's impact on his environment in Man and nature. The arguments of this work published in 1864 were soon heard in New Zealand. But a mere handful of New Zealanders recognized the importance of Marsh's ideas. For the most part, they were immigrants from the middle and upper ranks of British society, drawn to the colony by the prospects it offered, and removed from the general struggle to tame the land. Their concern was essential in promoting interest in the questions of environmental disturbance and conservation in the 1870s. The immediate reason for the introduction of the New Zealand Forests Bill in 1874, however, was Prime Minister Julius Vogel's recognition of the applicability of the conservationists' arguments to the New Zealand scene. Thus character and circumstance combined to heighten the impact of Marsh's writing and to temper the ethic of exploitative land use in the pioneering environment of New Zealand.     

The Influence of ‘Benthamite’ Philosophies on British Colonial Policy on New Zealand in the Era of the Treaty of Waitangi

Most of the recent historiography on the British presence in the South Pacific in the first half of the nineteenth century rightly reflects the dichotomy of private commercial enthusiasm for imperial expansion set against a backdrop of official hesitance and vacillation over any possible enlargement of the empire—a stance manifested in Britain's stance on New Zealand prior to 1840. However, such analyses, which emphasise the reactive, unplanned and incremental extension of British interests and involvement in New Zealand, tend to bypass consideration of the particular philosophical influences that helped to shape British colonial policy during this time. This article surveys those social philosophies formulated by Jeremy Bentham—and advanced by his followers—which prescribed a distinct form of colonial intervention and government. It focuses specifically on Bentham's utilitarianism, and his notions of colonial trusteeship, and explores how these ideas insinuated their way into British colonial policy relating to New Zealand in the 1830s, culminating in the Treaty of Waitangi (1840).     

Harry Holland's ‘Samoan Complex’

ABSTRACT

‘Harry’ Holland, one of the early leaders of the parliamentary Labour Party in New Zealand, was an anomalous figure in early 20th-century New Zealand politics. In addition to a principled adoption of militant socialism, he stood apart from the rest of the House of Representatives due to his pronounced interest in Samoan affairs. This interest was so acute that one of his Labour colleagues, John A. Lee, remarked that he possessed a ‘Samoan complex’. This paper addresses the lack of critical attention paid to this facet of his career. Even though Holland's attitudes towards Samoa were sometimes couched in the same vocabulary as the coloniser, he always stood on the side of the colonised. His endorsement of Indigenous self-government was ahead of its time, and his campaigning played a key role in the Samoan struggle for independence. At a broader level, Holland was possibly the most significant of a cohort of colonial critics who questioned New Zealand's right to govern Pacific Islanders and who sought to rein in New Zealand's more overbearing Pacific Island administrations.     

TRUTH AND MEANING IN HISTORICAL INTERPRETATION: A DAVIDSONIAN APPROACH

This essay argues that Donald Davidson's work in philosophy sheds light on debates about truth, meaning, and context in historical interpretation. Drawing on distinctions between Davidson's project and that of his mentor, W. V. O. Quine, I aim to show that certain ambiguities that have arisen in the methodological reflections of Quentin Skinner and Frank Ankersmit, to take representatives of contrastive approaches to intellectual history, are clarified once we reckon with Davidson's ideas. This discussion leads to a case for the broader pertinence of Davidson's work to historical writing, which insists that his focus on the centrality of truth to disagreement bears salutary consequences for thinking about what constitutes compelling historical scholarship.     

Keith Muckelroy: Methods, Ideas and Maritime Archaeology

Between his graduation from the Department of Archaeology at Cambridge University in 1974 and his death in 1980, Keith Muckelroy’s work and ideology were crucial in promoting an alternative research methodology in maritime archaeology. Instead of a particularist or historiographic approach, methods prominent both then and now, Muckelroy’s methodology was grounded in the foundations of the prehistoric archaeology he learned under Grahame Clark and David Clarke at Cambridge, and the basic tenets of New Archaeology maturing in the United States during the 1970s. This paper, which elucidates Muckelroy’s methods and research, is neither a complete biography nor an exhaustive study of his ideas. Although unpublished letters, papers and notes were studied in archives at Cambridge University and the National Maritime Museum, there is still much more to be learned from many of his former colleagues and their memories—only a handful of those individuals were consulted during the creation of this work. Nevertheless, this paper was written in the hope that by understanding Muckelroy’s ideas, and placing them in the larger framework of the discipline of archaeology, maritime archaeologists who are attempting to pursue a variety of approaches may find inspirations, models and, perhaps, questions that still need to be answered.     

An Exemplary Leader?: New Zealand and Decolonization of the Cook Islands and Niue

ABSTRACT

New Zealand is proud of its decolonization record: Prime Minister Peter Fraser’s role in developing provisions for non-self-governing territories in the United Nations; New Zealand’s support for the 1960 declaration on colonialism; its leadership on decolonization in the Pacific; the innovative decolonization solution of self-government in free association with New Zealand adopted by the Cook Islands in 1965, and similar arrangement by Niue in 1974. This record is ascribed to a New Zealand belief in self-determination. Closer examination shows many officials, ministers and parliamentarians were opposed to self-government for the Cook Islands, and concerns lingered about Niue. The arrangements reached reflected New Zealand’s reluctance to let go. Yet self-government was granted, in the context of a reassuring New Zealand view of itself as the centre of the South Pacific region. With new competition for influence in the region, it is important that New Zealand does not seek to constrain the Cook Islands’ and Niue’s self-government and potential future self-determination.     

Economic re-colonisation: Financialisation,indigeneity and the epistemic violence of resolution

The 1998 Ngāi Tahu-Crown Te Tiriti o Waitangi-Treaty of Waitangi settlement represents a long battle for justice concerning Te Waipounamu (South Island) of Aotearoa, New Zealand. We focus on the resolution practices of the New Zealand Government and the impacts of financialising historic harm as economic techniques dominate the articulation of resolution. The paper challenges three main ideas. First, it illustrates a logical impossibility in a process of ‘resolution’ determined by the Crown. Second, it challenges the financialisation rhetoric applied in ‘resolving’ harm caused. Third, it challenges the imposition of economic control in requiring Ngāi Tahu to establish a corporate structure to be eligible to receive settlement. These three elements constitute ‘economic re-colonisation’ by denying alternative approaches to resolution and knowledge and consequently, the rhetoric of resolution constitutes ‘epistemic violence’.     

‘Why did they take him away?’ The theft of Neddy Larkin

Neddy Larkin, a Bundjalung man from New South Wales, Australia, was stolen from his grave and in 1891 sold to the Peabody Museum, Cambridge, MA. This paper uses the methodology and concepts outlined in Latour’s An Inquiry into Modes of Existence to chart Neddy Larkin’s transitions from kinsman to scientific data.     

Moody and Sankey Down Under: A Case Study in “Trans‐Atlantic” Revivalism in Nineteenth‐Century New Zealand*

This article examines the reception of revivalism inspired by the work of Dwight Moody and Ira Sankey in the Wanganui‐Manawatu region of New Zealand in the 1870s and 1880s. The success of Moody and Sankey's 1873–75 British campaign inspired interest in revivalism, and led to rapid and widespread adoption of their distinctive methods. Though it aroused opposition in some quarters, Moody and Sankey style revivalism became established as a significant feature of New Zealand religiosity at that time. Some aspects continued to appeal well into the twentieth century. This article traces the rise and growth in influence of this form of revivalism, and considers reasons for its appeal in late nineteenth‐century New Zealand.     

Māori Textiles from Puketoi Station,Otago, New Zealand

Abstract

A group of Māori textile artefacts were discovered in a rock shelter in the southern South Island of New Zealand in 1895. The assemblage comprised a significant number of textile and textile-related artefacts including large and small bags, footwear and prepared leaf and fibre for textile production. The artefacts were privately owned until the 1920s when they were acquired by the Otago Museum, remaining there until new techniques made further investigation possible. This paper presents information from an interdisciplinary investigation of the Puketoi Station assemblage of textile artefacts, which examined artefact structure, form and function, and materials of construction. Interpretation of these artefacts using contemporary textile analysis methods, traditional weaving knowledge, and recent archaeological research, turns them from static objects into dynamic components of culture. The Puketoi Station artefacts embody and illustrate a unique material culture associated with the late prehistoric southern New Zealand Māori lifestyle.     

Juvenile Travellers: Priscilla Wakefield's Excursions in Empire

While most discussions of juvenile imperial literature relate to the mid-nineteenth century onwards, this article draws attention to an earlier period by examining the children's books of Priscilla Wakefield. Between 1794 and 1817 Priscilla Wakefield wrote sixteen children's books that included moral tales, natural history books and a popular travel series. Her experience of the British Empire's territories was, in the main, derived from the work of others but her use of interesting characters, exciting travel scenarios, the epistolary form to enhance the narrative and fold-out maps added interest to the information she presented. Her strong personal beliefs are evident throughout her writing and an abhorrence of slavery is a recurring theme. She was also the grandmother and main caregiver of the young Edward Gibbon Wakefield and his immediate siblings. In contrast to his grandmother, Edward Gibbon Wakefield's experience of the empire was both theoretical and practical. He drew on, and departed from, the work of political economists to develop his theory of systematic colonisation and was active in both Canadian and New Zealand affairs. He began writing about colonisation in the late 1820s and his grandmother's influence can be seen in his wide use of existing sources and attractive writing style to communicate with his audience.     

董其昌《山水》册与《董范合参图》轴辨伪

上海博物馆藏董其昌《山水》册(共十开),为天启四年(1624)元旦所作,实并非董氏真迹。据考,该年四月董其昌才抵京。同时,该册对题均节录自董氏及明清书画著录著作与晚清文学笔记中,其第二开对题,与故宫博物院藏董氏癸酉(1633)夏五所作《董范合参图》轴题跋相同。再考《山水》册笔法,嫩弱飘浮,墨色平淡,与典型的董其昌风格相差甚远,更无其生拙秀逸之气;而《董范合参图》轴,用笔亦尖劲细碎,全幅墨气滞涩,艺术水准远不及故宫博物院藏董氏十二年前所作《仿古山水图》册,亦无法企及董氏卒前一年所作的《关山雪霁图》卷。可见,《山水》册和《董范合参图》轴非董氏本家之作。     

The Varying Role of Vertebrae in Pacific Fishbone Analysis: Comparing Tropical Versus Temperate Midden Assemblages

Archaeologists working in the tropical Pacific have demonstrated the feasibility and value of including fish vertebrae in midden analyses, and recent New Zealand studies draw similar conclusions. This work provides an illustrated guide to the identification of vertebrae from key New Zealand fish taxa and shows the effects of including vertebrae on a large fishbone assemblage from southern New Zealand. We note major differences between New Zealand and tropical Pacific assemblages resulting from the inclusion of vertebrae. Unlike the Indo‐Pacific taxa of the tropical Pacific, no New Zealand species have been shown to be sensitive to the inclusion of vertebrae. In both places, including vertebrae results in changes in relative abundance and rank order; but in New Zealand, this is a function of processing practices, not fishing behaviours. This work serves to highlight changes in the Polynesian fishing adaption following the colonisation of New Zealand. Copyright © 2017 John Wiley & Sons, Ltd.     

‘The Colonial Children Cry’: Jo the Crossing-Sweep Goes to the Colonies

In this article I explore the affective power of Charles Dickens's character Jo, the crossing-sweep from his novel Bleak House, and his broader cultural significance. Contemporary audiences were deeply moved by Jo's tragic death, sparking a vast popular, and especially visual, culture around the homeless white child. Yet, by establishing an affective and moral opposition between white waif and black ‘heathen’, in a relationship Dickens termed ‘telescopic philanthropy’, audiences were directed to care about the white poor with the inference that black people were not a proper object of compassion. Jo's touching story circulated widely across the colonies of Australia and New Zealand, and was put to work in transmitting inherited British values and making sense of local political and social circumstances. By the late nineteenth century the emotional regime symbolized by Jo the crossing-sweep effectively consolidated racial exclusions.     

Laplace schreibt nach Gotha

Around 1800, Laplace had an intense correspondence with his colleagues in Gotha on problems in celestial mechanics, especially on the lunar theory. Most of these letters are not included in Roger Hahn's New calendar of the correspondence of P. S. Laplace (1994).     

Introduction

This paper is a discussion of Mark Bevir's The Logic of the History of Ideas (Cambridge University Press, Cambridge, 1999). It focuses on three topics central to Bevir's book: his weak intentionalism; his anthropological epistemology; and his priority claim regarding sincere, conscious, and rational beliefs. It is argued that Bevir's position on these issues is problematic in certain important respects, and that some of his related critical claims against Pocock, Skinner and others are misconceived.     

Relies of reconciliation: the Confederate Museum and Civil War memory in the New South

This article examines the Confederate Memorial Literary Society (CMLS), an organization of elite white women in Richmond, Virginia who founded the Confederate Museum in the 1890s. Faced with the plunder of Civil War relics and cultural homogenization on northern terms, the CMLS founded the Confederate Museum to document and defend the Confederate cause and to uphold the antebellum mores that the New South's business ethos threatened to erode. In the end, however, the museum's version of the Lost Cause served the New South. By focusing on military sacrifice, the Confederate Museum aided the process of sectional reconciliation. By depicting slavery as benevolent, the museum's exhibits reinforced the notion that Jim Crow was a just and effective means of managing postwar southern society. Lastly, by glorifying the common soldier and portraying the South as "solid," the museum promoted obedience to the mandates of industrial capitalism. Thus, the Confederate Museum both critiqued and eased the economic transformations of the New South.     

Ano te mahara e reka,how sweet the memory: The changing remembrance of Bishop Jean-Baptiste François Pompallier in the Twentieth Century*

In 2001, Catholic pilgrims, led by Māori priest Henare Tate, travelled to France to exhume the remains of Jean-Baptiste François Pompallier (1821–1872), the first Catholic Bishop of Aotearoa New Zealand. Placed in a lead-lined coffin, the remains were taken back to New Zealand and laid to rest in Motuti, Hokianga. The interment — 131 years after Pompallier's death — marked the end of an extraordinary renovation of the Bishop as a historical figure, shaped by the tides of Māori and non-Māori Catholic life, and fulfilling, it seemed, a sentiment expressed in this memorial song which Pompallier himself had composed as a parting gift to his Katorika (Catholic) faithful: “Ano te mahara e reka/a ki nga motu o Nuitireni i/sweet is the memory I hold/for the islands of New Zealand.” This article explores the shifting remembrance of Pompallier that underpinned the repatriation and its legacy for New Zealand Catholic communities, especially Hokianga Māori. Three interrelated themes emerge: locally, Hokianga as a foundational place of Māori Catholicism, and the institutional remembrance of Pompallier as the apostolic Bishop of Auckland; and, globally, the reshaping of collective memories in the theological and social changes of the Catholic Church.     

For Science,Salvage, and State: Papua New Guinea’s Earliest Colonial Museums

In recent years, growing attention has been paid to the complex relationship between museums, collecting and colonialism in the Southwest Pacific. This paper contributes to this wider body of research by presenting a baseline study of Papua New Guinea’s two earliest museums: an Economic Museum built in 1907 and an Anthropology Museum initiated in 1907, but not built until 1914. Both museums were financed and run by government departments within the newly established Australian Territory of Papua. Both were imbricated in contemporary colonial agendas aimed at mapping, classifying and, ultimately, exploiting the natural and human resources of the colony. However, their histories also reveal significant differences in the personal and political agendas of their respective founders, Miles ‘Staniforth’ Smith and Hubert Murray, who in 1907 were in direct competition for the position of inaugural lieutenant-governor of the Territory. In the internecine rivalries of the day their respective museums provided each of them with a platform to publically demonstrate his aptitude and vision for governing the new colony.