Visiting Tieke Kāainga: the Authenticity of a Maori Welcome

ABSTRACT Whanganui National Park is one of New Zealand's leading tourist attractions. Tieke Kainga (Tieke settlement) is a Department of Conservation camp site in the middle reaches of the river that was occupied in the mid‐1990s by members of Tamahaki an indigenous group who claim that the land was taken from them illegally. Although a modus vivendi currently exists whereby the Department and Maori group co manage the site, Tamahaki's struggle for exclusive ownership of it continues. Part of the strategy they adopted to solidify their claim involves welcoming tourists and government officials to Tieke Kāinga in a manner that accords with Maori tradition. Such welcomes establish dramatically that Tamahaki own Tieke and that the guests formally acknowledge by their participation in the performance that they are visitors. This paper questions the authenticity of the welcomes performed there and concludes that they are real for good reason. Authentic Maori welcomes solidify Tamahaki's occupation of Tieke and broadcast the morality of their claim to the site.     

文化景观的真实性与完整性

真实性与完整性是提名遗产地能否列入《世界遗产名录》的重要条件,文化景观遗产作为"自然与人的共同作品",其真实性完整性呈现出与其它遗产不同的特点。研究相关国际论著成果及国际古迹遗址理事会对文化景观遗产的评估报告,分析《世界遗产名录》中各类文化景观特征各异的真实性与完整性,对文化景观保护具有一定的参考意义。     

Authenticity,antiquity and archaeology

If nationalism shaped the assumptions and methods of archaeology for well over a century, archaeological concepts and practices made a significant contribution to the nationalist ideal of the distinctive, territorial nation. This is partly because nationalism and archaeology shared a belief in the ethnic uniqueness and tangibility of archaeological cultures, and partly because of the influence of key archaeological concepts and practices. The latter included a profound concern with the authenticity of material cultures; the related belief in ethnic rootedness in the historic territory; archaeology's well‐known interest in the antiquity of civilisations; and its use of the stratigraphic method to analyse continuity and change. Aside from these contributions, the archaeological domain provides a repertoire of vivid symbolism in its often spectacular ‘finds’, which have been able to express and embody the nation's unique culture and the intimate nature of the national bond.     

The Riga Charter on Authenticity and Historical Reconstruction in Relationship to Cultural Heritage: Riga,Latvia, October 2000

Abstract

Global warming is recognised as an important environmental, and consequently political, issue. Rising global temperatures have demonstrated the potential for raising sea levels and increasing surface temperatures, with wide-reaching implications for habitats and biodiversity. While this remains high on the priority list for ecological sciences and coastal management, the implications for archaeological resource management remain unexamined. This is surprising given the increasingly close relationship between ecological and archaeological site management. This paper aims to focus attention on the issue of archaeology and global warming, and presents an outline of the possible consequences and approaches that may be considered, particularly in relation to the archaeology of wetlands.     

Anthropology, ‘Native Schooling’ and Maori: the Politics of ‘Cultural Adaptation’ Policies

This paper examines three policies of ‘cultural adaptation’ formulated in colonial contexts in the 1920s and 1930s — that of the British Colonial Office for education in Africa, that of the New Zealand Native Schools and that of Maori leaders. While clearly inter-related, these policies were developed and promoted by their respective proponents to serve widely different political goals. Particularly significant is the role played by anthropology in that context. Proponents of all three policies looked to anthropologists for insights and scientific validation of their political agendas. Anthropologists, in turn, not only accepted this role but, particularly in the case of the British Colonial education policy, actively claimed it, involving themselves in the processes of colonial control.     

Reproduction, Representation and Authenticity: A Rereading

This essay argues for the moral necessity of retaining connections between the practices of representation and the ideal of authenticity. Using the example of racial representation, the author finds in the political philosophy of Charles Taylor and the cultural criticism of George Steiner resources for engaging in a creative dialogue with the history of our own tradition.     

本真性的困惑:汶川地震后北川羌族的文化展演和身份焦虑

5.12汶川大地震至今十余年间,受灾地区从物质生活、社会关系到地方文化都经历了一系列变迁和重构。北川地处民族交融地区,民众的文化身份从明清到民国都相对模糊,在民族识别后的六十余年中,北川民众在羌族认同越来越清晰的同时又因为其羌族文化的薄弱而感到焦虑。震后北川所获得的资源和关注让当地文化精英有机会重塑地方文化形态。聚焦北川羌族自治县异地重建后的新北川县城,将羌族萨朗舞蹈置入文化展演的框架中,可以考察北川民众在灾后所展现的身份焦虑和文化需求。地方文化展演群体对萨朗本真性的争论背后呈现的是对羌族身份本真性的需求和协商,而观察者在讨论文化本真性的时候,也应该从地方文化脉络和主体性出发来看待文化旅游中的文化建构。     

Essentialism,Memory and Resistance: Aboriginality and the Politics of Authenticity

This paper is about how the discourses of white intellectuals operating in Aboriginal Studies create a knowledgeable gaze which seeks to police the cultural practices through which Aborigines produce themselves. Aborigines have become the focus of a gaze which analyses, questions, and problematises their resistances and even their identities. Determining the boundaries of Aboriginal authenticity has become the preoccupation of some European intellectuals whose concern with situating the culture of Aborigines is at the expense of acknowledging the positioning power of their own cultural practices. This paper seeks to reverse this knowledge-power relationship by focusing on discourses operating in Aboriginal Studies and the effects of power created by the custodial pastoral roles which some white intellectuals have taken on.     

The Traditionalisation of the Maori Meeting House

By focusing on two successive phases in the traditionalisation of the Maori meeting house — exhibition and aestheticisation in the late nineteenth and early twentieth centuries and standardisation and tribalisation during the 1930s and 1940s — I seek to illustrate how the diverse projects of national identity, tourist marketing, ethnology and state-directed rural development converged to displace meeting houses out of time. I argue that while the short-term effect of this displacement was to suppress developing traditions of oppositional Maori agency this was not the case in the longer term, nor was it always the intention of those engaged in the process.     

Ordained Ministry in Maori Christianity, 1853–1900

From 1853 an ordained clergy emerged in the Protestant (but not the Catholic) churches founded by missionary organisations in New Zealand in the first half of the nineteenth century. Ordained indigenous ministers succeeded and largely superseded an earlier large force of lay "teachers." Although the Maori churches might in other circumstances have been seen as progressing towards self–reliance and autonomy, the colonial context of the second half of the nineteenth century confined them and their clergy to a restricted place in the ecclesiastical life of New Zealand. The transition from "teachers" to "ministers" in the Church Missionary Society (Anglican) and Wesleyan missions is examined, and a study is made of the place of indigenous ministers in the Maori Anglican and Wesleyan churches, the Mormon church, and the Maori religious movements such as Ringatu.     

Maori Socio-Political Organization in Pre- and Proto-History

At present it is widely assumed that the socio-political organisation of Maori society is made up of four structural levels: the ‘extended family’, the ‘sub-tribe’, the ‘tribe’ and the ‘super-tribe’, each of which, in turn, corresponds with a certain type of Maori leader. It is rarely realised that a consensus about this framework for understanding Maori socio-political organisation did not emerge until the 1930s, approximately 150 years after colonial contact had begun. This raises the question to what extent the standard model of Maori socio-political organisation is based on the same a-historic and objectivist assumptions that were held around the turn of the century when it was developed. The extent to which these assumptions may have influenced the ethnohistorical and ethnographic analysis of Maori society in past and present also requires examination. It is argued that an essentialist model of Maori tribal organisation hampers the understanding of the dynamics of socio-political practices in Maori society.     

Pakeha Deaconesses and the New Zealand Methodist Mission to Maori, 1893–1940

This paper focuses on the first three decades of deaconess involvement in the New Zealand Methodist Maori Mission. Drawing upon church policy statements, deaconess narratives of experience which entered the public domain, as well as reminiscences which did not, it situates the deaconess missionaries in relation to the assimilationist discourses and gender assumptions of their day. It considers how Pakeha (European) deaconesses' potential as cultural intermediaries and models of white femininity was shaped by the particular histories of the areas in which they worked, by their own anomalous status within their denomination and by the spread of competing, secular channels of influence. As the sisters added a social work role to evangelism and education, many were drawn into close association with Maori communities, acting as advocates for Maori causes and challenging derogatory Pakeha constructs of Maori lifestyles.