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A revised edition of the best-selling book containing two new chapters covering the last decade and a half. 'The struggle without end continues...' This is a revised edition of Dr Ranginui Walker's best-selling history of Aotearoa, New Zealand, from a Maori perspective. Since the mid-nineteenth century, Maori have been involved in an endless struggle for justice, equality and self-determination. In this book Dr Walker provides a uniquely Maori view, not only of the events of the past two centuries but beyond to the very origins of Maori people. In this updated edition Dr Walker has added new chapters covering the years of 1990, the flowering of the Maori culture and the growth of Maori political and economic power. Recent issues such as the foreshore and seabed legislation, the hikoi and Don Brash's Orewa speech are discussed.
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This paper explores the implications of prevailing political thought for the extent to which Māori (native to New Zealand) are able to pursue self-determination, which, although theoretically legitimate, is constrained by elite political pragmatism. While the long-fashionable bicultural paradigm offers some opportunity for self-determination, its utility for meeting Māori aspiration was further limited by the change in political climate following the National Party Leader Don Brash's Nationhood speech in 2004 and by the Foreshore and Seabed Act of 2004. These events encouraged and legitimised a renewed public suspicion of Māori aspiration so that the political space available for the pursuit of self-determination was reduced.
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"Nga Tai Matatu: Tides of Maori Endurance describes and analyses the position of the Maori people and Maori interests at the start of the third millennium. It also recognises the journeys from the past and makes projections into the future. The book builds on the highly successful Te Mana, Te Kawanatanga: The Politics of Maori Self-Determination but also introduces new issues and canvasses recent developments that have influenced Maori lives and Maori resources. Development is an ongoing process that has distant beginnings and no real ending. That sense of eternity is reflected in the Maori title; like the changing nature of the tide, Maori fortunes also change."
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Within the indigenous paradigm lies a paradox over what constitutes legitimate Māori authority: Iwi structures are legitimated and recognised by the state, and traditional forms (for example, Hapū and Māori women), have had their authority diminished. Iwi authorities are colonial constructs that diminish the rights of Hapū and Māori women. The manner in which such constructs have come about generally has not involved tribewide debate over important issues in which Hapū and Māori women have an interest. For their legitimacy, emergent self-governing structures will need to be grounded in principles that ensure legitimate representation of Māori people and not socially constructed hybrids of a colonial past. Structures need to recognise Hapū and Māori women in the formulation, anything less than this will trigger a legitimation crisis.
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There has been, and continues to be, considerable debate about the meaning and intent of different versions of the Treaty of Waitangi and about the extent of its relevance to contemporary New Zealand. It is in this context that a number of organisations and institutions in New Zealand, anxious to demonstrate their positive support for the creation of a just society, have attempted to restructure in ways that allow for a 'partnership' between M ori and P keh . With reference to three different case studies, I argue here that such restructuring, although generally very well intentioned and very welcome, should not be seen - as it frequently is - as an expression of the fulfilment of partnership obligations arising out of the Treaty of Waitangi. To treat organisational restructuring in this way, particularly where it does not provide both 'partners' with an equal right to determine the operational parameters and future direction of the organisation, is to misrepresent (often wholly unintentionally) the nature of the Treaty. Nevertheless, one way of resolving some of the debates concerning the meaning and intent of the Treaty of Waitangi might be to establish a principle of equal partnership in the governance and management of state institutions.
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