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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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Gene editing is arguably the most significant recent addition to the modern biotechnology toolbox, bringing both profoundly challenging and enabling opportunities. From a technical point of view the specificity and relative simplicity of these new tools has broadened the potential applications. However, from an ethical point of view it has re-ignited the debates generated by earlier forms of genetic modification. In New Zealand gene editing is currently considered genetic modification and is subject to approval processes under the Environmental Protection Authority (EPA). This process requires decision makers to take into account Māori perspectives. This article outlines previously articulated Māori perspectives on genetic modification and considers the continuing influence of those cultural and ethical arguments within the new context of gene editing. It also explores the range of ways cultural values might be used to analyse the risks and benefits of gene editing in the Aotearoa New Zealand context. Methods used to obtain these perspectives consisted of (a) review of relevant literature regarding lessons learned from the responses of Maori to genetic modification, (b) interviews of selected ‘key Maori informants’ and (c) surveys of self-selected individuals from groups with interests in either genetics or environmental management. The outcomes of this pilot study identified that while Māori informants were not categorically opposed to new and emerging gene editing technologies a priori, they suggest a dynamic approach to regulation is required where specific uses or types of uses are approved on a case by case basis. This study demonstrates how the cultural cues that Māori referenced in the genetic modification debate continue to be relevant in the context of gene editing but that further work is required to characterize the strength of various positions across the broader community.
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