Posts Tagged ‘biculturalism’

On the importance of woke whiteys (to other whiteys)

datePosted on 15:04, May 13th, 2016 by Lew

New Plymouth mayor Andrew Judd announced this week that he would not seek re-election, due to the abuse he has received after his campaign to introduce a Māori ward representative to the New Plymouth District Council. You can hear his interview with John Campbell here.

Nobody deserves to be spat at on the street. The tragedy is that the spitters, of insults and of phlegm, don’t realise what a favour Andrew Judd has done them.

Much has been made of the favour that Judd’s stand has done for Māori. But two Māori candidates for that council have said Judd needs to go further. They rejected his call for a Māori ward, but they believe he should stand by his convictions and keep fighting. Māori do not have the privilege of walking away when it all gets too uncomfortable.

Bill Simpson: “If Mr Judd was Māori, and he came up with the same issues, do you think this would be publicised as strong as it is now?”
John Campbell: “My honest answer is probably not.”

Simpson: “Maori have been saying what Mr Judd has been saying for a number of years but no-one has actually paid attention.”

This is typical of the Indigenous experience: their histories, their stories and their lived reality is disregarded until it can be corroborated by white folks, and often not even then. It all goes double for women and other power minorities.

It’s not new, or isolated. White society systematically disregards Indigenous views, and not just for contentious, contemporary stuff. In 2003 Australian university researchers led by Heather Builth demonstrated using geographical, chemical and computer analysis that the Guditjmara people of what is now called southwestern Victoria had, for about 8,000 years, constructed and maintained a vast system of weirs and canals to farm eels. Eel farming is something modern societies struggle to do effectively, and 8,000 years is a long time ago — roughly at the same time as humans first domesticated chickens. This was an achievement of incalculable value for hundreds of generations, not only the Guditjmara, but also their trade partners and the other mobs who adapted the technology for use in their own country. But its very existence needed to be anointed by the proper authorities before it would be recognised. Guditjmara man Ken Saunders:

We weren’t nomads. We didn’t wander all over the bloody place and gone walkabout. We had an existence here … Well you couldn’t have a blackfella telling that story. So to prove it we had to have a white person doing the scientific research to say this is real

The dynamic is insidious. In Aotearoa we have come a long way from the bad old days of being caned for speaking te reo Māori, changing names and trying to pass for Pākehā, and most of that progress has not been due to the efforts of woke honkeys, but by the dogged struggle of Māori swimming against a white tide. But little gets done in New Zealand without at least the acquiescence of the dominant White society, because white society only listens to itself. And so it often takes people like Andrew Judd and Heather Builth to usher these contraband discussions past the sentinels of public discourse.

I used to write a lot about this sort of thing, but I have no real standing to talk about this stuff, except that I am Pākehā, and therefore less easy to write off as another crazy radical. It’s easy for woke whiteys to pat ourselves on the back for and doing those poor brown folks a favour, bestowing our privileged advocacy on them, but the only way it works is if we talk to ourselves. Indigenous people are better at fighting their own battles than we are. But because little happens without our acquiescence, there is a role for woke whitey race-traitors working to change our own people.

So from my perspective, Judd’s stand is of greater benefit for other Pākehā than it is for Māori. As I wrote earnestly in 2011, honouring the Treaty is not simply about doing what is right for Māori, but about white New Zealanders honouring our own principles and standing upright on this ground that we occupy.

So it’s really very simple: as Tau Iwi, if we live here in Aotearoa, we have an obligation to do our bit in ensuring the Treaty gets honoured. Because to the extent it remains unhonoured, we’re in breach of the only thing which grants us any enduring legitimacy, the only agreement which gives us a right to be here. One of the basic, fundamental principles of the English civil society which Hobson represented, and which New Zealanders continue to hold dear today is the notion of adhering to one’s agreements; acting in good faith. In fact, Hobson’s instructions were to deal with the Māori in good faith as equals. … I’m Pākehā, and even if those other pricks won’t live up to their own declared standards, I want to honour my agreements, and those of my forefathers; and those made by people from whom I’m not descended but from which my 20th-Century immigrant grandparents benefited. This Pākehā, at least, pays his debts.

Andrew Judd is a good model for this. I am not. I had the fortune to be brought up by a mother who lived with Māori and grew biculturalism into our bones, and I have never been properly able to grok people who think the Treaty is a farce, that bygones should be bygones, or that Māori should just be more like “us”. Judd came to it as an adult with his eyes open to the monoculture that grudgingly permits biculturalism to exist, and he tried to change it in a meaningful way.

Another good model is Race Relations Commissioner Susan Devoy, who was roundly mocked (including by me) as a part-timer with no credibility for her role, but who has repeatedly proven her ability to learn and own the job. These are the people white New Zealand needs: people who know that insidious racism isn’t just a redneck thing, or a Tory thing, or a South Island thing, but something intrinsic to society that is, nevertheless, curable by honest engagement with the historical facts. The people who hold these views are, by and large, just ordinary decent folk afflicted by banal prejudice and ignorance about the realities of a divided society.

White Aotearoa is right, in its way: these divisions harm us. New Zealand would be a better country without racism, without the poverty and crime and dysfunction that results from racism and from the systematic exclusion of a small but growing proportion of our people from full access to education, healthcare, prosperity and influence. Quite apart from the value of basic justice, there are more measurable benefits: the greatest gains begin from a low base, and there is a vast opportunity for Aotearoa’s underprivileged and under-utilised Indigenous people to make enormous economic, cultural and intellectual contributions to the nation. Some already do, and what a difference it makes.

Judd’s bid to ensure Indigenous representation on the New Plymouth District Council failed, and it seems certain that even were he to stand for re-election he would be beaten, because what Mike Hosking said is basically true: he is out of touch with middle New Zealand, and thank goodness! Middle New Zealand is wrong, and it needs to be told so by people whose views it cannot dismiss out of hand. Judd has showed White Aotearoa a way forward. Not an easy way, but an honest way to be true to ourselves, and we owe him our thanks.

L

Perspective and colonial counterfactuals

datePosted on 08:55, April 14th, 2010 by Lew

It’s hardly the stuff of rigorous historico-social investigation, but Simon Schama sees much to celebrate in NZ biculturalism — particularly in comparison to our Anglo comparators:

But it’s the story of Maori and pakeha, the settlers of European origin, that – for all the pain, betrayals and suffering – still deserve to be known and celebrated as offering a different model of cultural encounter than anywhere else in the world. […] Of course there have been serious problems of unequal social opportunity, of street gangs. But if there is anywhere in the post-colonial world where two cultural worlds truly live an engaged life alongside each other, it’s in New Zealand.
Such stories don’t come along very often. Cherish them. Chant them. Dance them.
Upane upane, kaupane, whiti te ra! Up the ladder, up the ladder, the Sun Shines.

This is broad-brush stuff, and minimises the genuine grievance and disquiet which exists on both sides of the cultural divide — his “divided no longer” caption to a stock photo is altogether too pat. And his assessment of Paul Holmes as a “tough” and “a reproach to dozy thinking” is marginal at best. But Schama’s observation that what we have in this country is quite unlike any other postcolonial nation is exactly right. It provides a glimpse at what might have been been elsewhere, and what might have been here if the post-Treaty settlement had been undertaken in better faith.

This raises a question Pablo and I discussed in email after he wrote this post (I didn’t want to hijack the excellent discussion there): do those who hate and fear Tino Rangatiratanga and consider the Treaty a “simple nullity” really believe that the people of Aotearoa — of all colours — would be better off if the typical colonial counterfactual were true — if Hobson’s marines and settlers had simply driven the natives into the sea or exterminated them as animals? In my email to Pablo, I wrote:

I’ve often argued (as a wind-up or a devil’s advocate position) that the Māori are ungrateful whingers who don’t appreciate what an incredibly good deal they got from Hobson, and that NZ would have been better off if Europeans had just landed with boatloads of armed soldiers and done to the natives what they did in the rest of the world. Anything for a peaceful life. What’s interesting is that, even when discussing the topic with people who genuinely believe that the Treaty is a gravy train and the natives are taking the piss and actually are ungrateful, they generally balk at this suggestion. That consent [given by the colonised to the colonisers], however fraught and limited, is important to how we see ourselves. That’s one of the reasons I’m generally pretty hopeful about the bicultural future.

I expressed somewhat similar views in comments to this post of Chris Trotter’s a short time later. Neither Chris, nor the other commenter to that post (RedLogix, with whom I’ve had robust but usually cordial disagreements on this topic) responded to my comments, which I took as a sort of confirmation of my thesis.* As I say, this is the usual response to the argument I’ve made many times before — all but the most unrepentant rednecks are repelled by the view that colonialism NZ-style was worse than what might have happened if we’d undertaken it Australian-style. This indicates to me that even for those who are highly critical of it grudgingly accept that the Tino Rangatiratanga movement, Waitangi Tribunal and attendant concessions to Māori in our political and social systems are better than the counterfactual alternative of a white monoculture in the South Pacific, even if it were more peaceful. The importance of this for a bicultural future is profound.

L

* I don’t want to put words in Chris and RL’s mouths, though — it may be that they simply thought my remarks too ridiculous to bother engaging with. Happy to accept clarification on this point.

(Schama article via Tim Watkin at Pundit. Thanks! And as it happens, Idiot/Savant at No Right Turn has excerpted it as well.)