title: The contested shift to a bicultural understanding of place heritage in Aotearoa New Zealand

authors: Passey, Emma

abstract: This article explores contemporary threads in the heritage history of Aotearoa New Zealand, as we witness in real-time the emergence of alternative narratives of Indigenous heritage, in contrast to those of Western dominated modernity and colonial hegemony. Moves to actively decolonise heritage studies is creating shifts in the bicultural understanding of culture and heritage to overtly include place heritage. As this new framing emerges, wider acknowledgement of the significance of Māori heritage landscapes is growing. This is explored here in a series of four case-studies. Each account illustrates how Indigenous Māori voices have gained momentum, and reinforces how Aotearoa New Zealand is transitioning to greater bicultural appreciation through inclusion, changes in social and cultural conventions, and new interpretations of dominant narratives using tools like critical heritage studies and existing legal conventions. This evolution of heritage values is not without repeated contestation, however. Positively, increasing numbers of settler-Pākehā (non-Māori) as well as those colonised, no longer believe or accept the histories previously told. Much needed, robust, and sometimes difficult discussions are taking place, enabling New Zealanders to reconsider the significance of what heritage means to all its people.

text: The contested shift to a bicultural understanding of place heritage in Aotearoa New Zealand This article explores contemporary threads in the heritage history of Aotearoa New Zealand, as we witness in real-time the emergence of alternative narratives of Indigenous heritage, in contrast to those of Western dominated modernity and colonial hegemony. Moves to actively decolonise heritage studies is creating shifts in the bicultural understanding of culture and heritage to overtly include place heritage. As this new framing emerges, wider acknowledgement of the significance of Māori heritage landscapes is growing. This is explored here in a series of four case-studies. Each account illustrates how Indigenous Māori voices have gained momentum, and reinforces how Aotearoa New Zealand is transitioning to greater bicultural appreciation through inclusion, changes in social and cultural conventions, and new interpretations of dominant narratives using tools like critical heritage studies and existing legal conventions. This evolution of heritage values is not without repeated contestation, however. Positively, increasing numbers of settler-Pākehā (non-Māori) as well as those colonised, no longer believe or accept the histories previously told. Much needed, robust, and sometimes difficult discussions are taking place, enabling New Zealanders to reconsider the significance of what heritage means to all its people.

year: 2023-01-01

title: Te whakatau i te mita o Ngāti Kahungunu; tōna hītori, tōna whanaketanga me tōna ahunga whakamua

authors: MacLeod, Jeremy Tātere

subjects: Ngāti Kahungunu, Dialect

abstract: He Whakamāramatanga

Ko Te Whanganui-a-Tara te maunga,
Ko Waingōngoro te awa,
Ko Takitimu te waka,
Ko Waimārama te marae,
Ko Taupunga te whare,
Ko Ngāti Kahungunu te iwi,
Ko Ngāti Kurukuru te hapū.

Ko te reo Māori taku reo tuarua. He mea ako ahau e ētahi o ngā tino mātanga reo o te motu. He reo takitini tōku, arā, he whenumitanga nō ngā momo reo o te motu. Ko te nuinga o ōku kaiako nō Ngāti Kahungunu, nō Ngāi Tūhoe me Ngāti Porou hoki. I a au ka tīmata ki te ako i taku reo nei, tere tonu taku rongo i ngā rerekētanga o ngā reo o aku kaiako o Tūhoe me Ngāti Porou. He āhuatanga tērā kāore au i rongo i aku kaiako o Kahungunu nei. Koirā te wā i tīmata ai te kōrori o te tōmina o roto i au ki te rangahau i ngā momo rerekētanga ā-reo o aku tīpuna o Ngāti Kahungunu nei. Nō te tau 2010 ka kopoua ahau hai Pouarataki Reo ki Te Kaporeihana ā-Iwi o Ngāti Kahungunu. Ko taku mahi matua ko te whakatinana i te rautaki whakarauora reo Māori a Ngāti Kahungunu. Ko te whāinga matua o te rautaki i taua wā, ko te whakahoki mai i te ‘reo o Kahungunu’ hai reo kōrero mō Ngāti Kahungunu. Uaua ana ki a au tērā te whakatutuki nā taku kore i āta mārama he aha rā taua reo o Kahungunu nei. 

He ruarua rawa atu ngā kōrero mō te kaupapa nei, arā, te mita, ngā mita rānei o Ngāti Kahungunu. Koinei anō tētahi take i kaha hiahia ahau ki te rangahau i te kaupapa nei. Kai reira anō ētahi rangahau pēnei i ā Dr. Joseph Te Rito rāua ko Lee Smith, engari, kāore anō kia āta whakatauhia he aha oti te mita o Kahungunu, mehemea rānei he mita tōna, ōna rānei. Kāore anō kia āta rangahautia ngā motuhaketanga ā reo o ngā tīpuna o Ngāti Kahungunu mai i runga ki raro. Ko ētahi kua rangahau i ngā putunga kōrero ā-oro nei, ko ētahi kua rangahau i ngā kupu i roto i ngā tuhinga a ngā kaumātua, engari kāore anō tētahi rangahau kotahi kia āta tātari i ngā rerekētanga matua e toru o tēnei mea te mita, arā, ngā rerekētanga ā-wetereo, ā wetekupu, ātangi anō hoki. 

Ko te kaupapa matua o taku tuhinga nei ko: Te whakatau i te mita o Ngāti Kahungunu; tōna hītori, tōna whanaketanga me tōna ahunga whakamua. 


Ko ngā pātai mātāmua:
 He aha oti te mita o Ngāti Kahungunu – tōna hītori, tōna whanaketanga me tōna āpōpō?
 He aha te wāhi ki te mita i roto i te rautaki whakarauora reo pae tawhiti a te iwi?


Ko ngā pātai mātāmuri:
 He aha tēnei mea, te mita?
 He aha tēnei mea, te mita i roto i te reo Māori?
 Ko wai a Ngāti Kahungunu?
 He mita rānei tō Ngāti Kahungunu?
 He aha te wāhi ki te mita i roto i ngā mahere whakarauora reo?


Ko tētahi atu take nui, ko tēnei kupu, te mita. Ko ētahi e whakamahi ana i te mita hai tohu i ngā motuhaketanga ā-reo o tēnā iwi, o tēnā rohe. Ko ētahi e whakamahi ana i te reo ā-iwi, ko ētahi e whakamahi ana i te rangi o te reo. Kāore anō tētahi tangata kotahi kia āta wetewete i te kupu mita, me te wānanga āe rānei e tika ana tērā kupu mō tēnei mea te rerekētanga ā-reo o tētahi rohe, o tētahi rōpū rānei. He kupu mino te kupu mita, arā, he mea tiki ake i te reo Pākehā. E hia nei ōna whakapākehātanga. Ko tētahi mate nui ko te korenga o tētahi kupu wairua Māori nei hai kupu matua mō ngā rerekētanga ā-reo nei. Hai te upoko whakamutunga o taku tuhinga nei ahau hoatu ai i tētahi kupu hou mō te mita, arā, ko te tūreo. Ko te tikanga o te tūreo, ko ngā tūmomo rerekētanga o te reo e motuhake ana ki tētahi rōpū, ki tētahi rohe rānei. Ki te wetewetehia te kupu tūreo nei ka kitea kua honoa mai ko te ‘tū’ me te ‘reo’ kia kotahi te kupu. Ko taua ‘tū’ rā, he kupu anō mō te momo. Ka noho ko te tūreo nei hai kupu whānui mō ngā tūmomo rerekētanga ā-reo e motuhake ana ki tētahi rōpū, ki tētahi rohe rānei. Ki a au, me ruke te kupu mita ki tāhaki, ka whakamahi ai i te kupu tūreo ā muri ake nei. Ka heke mai i taua kupu ko ngā momo tūreo e rua nei – ā-pāpori me te ā-rohe. Nā, ka heke mai i aua momo tūreo e rua ko ngā wāhanga e toru e tohu ana i ngā momo rerekētanga o te reo – ā wetereo, ā-wetekupu, ā-tangi anō hoki. Kua oti nei tētahi anga mita hou hai āwhina i te hunga rangahau.

Kua oti i a au tētahi tūāpapa mō te kohinga kōrero ā-tuhi me te kohinga kōrero ā-oro. Ka noho ko aua kohinga e rua hai puna mātauranga mō ngā mahi rangahau i ngā kōrero a ngā tīpuna me kore e kitea iho ētahi tū āhuatanga ā-reo hai whakahoki mai ki te reo o ēnei wā nei. Ko te tūtohunga nui ko te waihanga i tētahi tūreo ā pāpori hou hai kinaki i te reo ā-motu nāna nei i ora ai te reo huri noa ki roto o Ngāti Kahungunu. Me waihanga tētahi tūreo hou hai tohu tuakiritanga mō Ngāti Kahungunu kia riro ai mā ētahi tū āhuatanga o tōna reo hai whakaatu atu nō Kahungunu te tangata e tū atu nei. 

E tutuki ai tēnei moemoeā me tautoko te hunga kōrero Māori katoa o Ngāti Kahungunu nei. Kai te kaupapa nei ōna anō papatoiaketanga, pēnei i te kimi i te pūtea e taea ai te utu te hunga rangahau i te kohinga kōrero. E ea ai te wawata nei, me kaha te whakaemi mai a Ngāti Kahungunu ki te tautoko i te kaupapa rangahau, ka 10 tau pea tōna roa, ā, oti rawa ake kua whai tūreo ā-pāpori hou a Ngāti Kahungunu hai kinaki i te reo ā-motu, hai tohu tuakiritanga anō hoki.

text: Te whakatau i te mita o Ngāti Kahungunu; tōna hītori, tōna whanaketanga me tōna ahunga whakamua He Whakamāramatanga

Ko Te Whanganui-a-Tara te maunga,
Ko Waingōngoro te awa,
Ko Takitimu te waka,
Ko Waimārama te marae,
Ko Taupunga te whare,
Ko Ngāti Kahungunu te iwi,
Ko Ngāti Kurukuru te hapū.

Ko te reo Māori taku reo tuarua. He mea ako ahau e ētahi o ngā tino mātanga reo o te motu. He reo takitini tōku, arā, he whenumitanga nō ngā momo reo o te motu. Ko te nuinga o ōku kaiako nō Ngāti Kahungunu, nō Ngāi Tūhoe me Ngāti Porou hoki. I a au ka tīmata ki te ako i taku reo nei, tere tonu taku rongo i ngā rerekētanga o ngā reo o aku kaiako o Tūhoe me Ngāti Porou. He āhuatanga tērā kāore au i rongo i aku kaiako o Kahungunu nei. Koirā te wā i tīmata ai te kōrori o te tōmina o roto i au ki te rangahau i ngā momo rerekētanga ā-reo o aku tīpuna o Ngāti Kahungunu nei. Nō te tau 2010 ka kopoua ahau hai Pouarataki Reo ki Te Kaporeihana ā-Iwi o Ngāti Kahungunu. Ko taku mahi matua ko te whakatinana i te rautaki whakarauora reo Māori a Ngāti Kahungunu. Ko te whāinga matua o te rautaki i taua wā, ko te whakahoki mai i te ‘reo o Kahungunu’ hai reo kōrero mō Ngāti Kahungunu. Uaua ana ki a au tērā te whakatutuki nā taku kore i āta mārama he aha rā taua reo o Kahungunu nei. 

He ruarua rawa atu ngā kōrero mō te kaupapa nei, arā, te mita, ngā mita rānei o Ngāti Kahungunu. Koinei anō tētahi take i kaha hiahia ahau ki te rangahau i te kaupapa nei. Kai reira anō ētahi rangahau pēnei i ā Dr. Joseph Te Rito rāua ko Lee Smith, engari, kāore anō kia āta whakatauhia he aha oti te mita o Kahungunu, mehemea rānei he mita tōna, ōna rānei. Kāore anō kia āta rangahautia ngā motuhaketanga ā reo o ngā tīpuna o Ngāti Kahungunu mai i runga ki raro. Ko ētahi kua rangahau i ngā putunga kōrero ā-oro nei, ko ētahi kua rangahau i ngā kupu i roto i ngā tuhinga a ngā kaumātua, engari kāore anō tētahi rangahau kotahi kia āta tātari i ngā rerekētanga matua e toru o tēnei mea te mita, arā, ngā rerekētanga ā-wetereo, ā wetekupu, ātangi anō hoki. 

Ko te kaupapa matua o taku tuhinga nei ko: Te whakatau i te mita o Ngāti Kahungunu; tōna hītori, tōna whanaketanga me tōna ahunga whakamua. 


Ko ngā pātai mātāmua:
 He aha oti te mita o Ngāti Kahungunu – tōna hītori, tōna whanaketanga me tōna āpōpō?
 He aha te wāhi ki te mita i roto i te rautaki whakarauora reo pae tawhiti a te iwi?


Ko ngā pātai mātāmuri:
 He aha tēnei mea, te mita?
 He aha tēnei mea, te mita i roto i te reo Māori?
 Ko wai a Ngāti Kahungunu?
 He mita rānei tō Ngāti Kahungunu?
 He aha te wāhi ki te mita i roto i ngā mahere whakarauora reo?


Ko tētahi atu take nui, ko tēnei kupu, te mita. Ko ētahi e whakamahi ana i te mita hai tohu i ngā motuhaketanga ā-reo o tēnā iwi, o tēnā rohe. Ko ētahi e whakamahi ana i te reo ā-iwi, ko ētahi e whakamahi ana i te rangi o te reo. Kāore anō tētahi tangata kotahi kia āta wetewete i te kupu mita, me te wānanga āe rānei e tika ana tērā kupu mō tēnei mea te rerekētanga ā-reo o tētahi rohe, o tētahi rōpū rānei. He kupu mino te kupu mita, arā, he mea tiki ake i te reo Pākehā. E hia nei ōna whakapākehātanga. Ko tētahi mate nui ko te korenga o tētahi kupu wairua Māori nei hai kupu matua mō ngā rerekētanga ā-reo nei. Hai te upoko whakamutunga o taku tuhinga nei ahau hoatu ai i tētahi kupu hou mō te mita, arā, ko te tūreo. Ko te tikanga o te tūreo, ko ngā tūmomo rerekētanga o te reo e motuhake ana ki tētahi rōpū, ki tētahi rohe rānei. Ki te wetewetehia te kupu tūreo nei ka kitea kua honoa mai ko te ‘tū’ me te ‘reo’ kia kotahi te kupu. Ko taua ‘tū’ rā, he kupu anō mō te momo. Ka noho ko te tūreo nei hai kupu whānui mō ngā tūmomo rerekētanga ā-reo e motuhake ana ki tētahi rōpū, ki tētahi rohe rānei. Ki a au, me ruke te kupu mita ki tāhaki, ka whakamahi ai i te kupu tūreo ā muri ake nei. Ka heke mai i taua kupu ko ngā momo tūreo e rua nei – ā-pāpori me te ā-rohe. Nā, ka heke mai i aua momo tūreo e rua ko ngā wāhanga e toru e tohu ana i ngā momo rerekētanga o te reo – ā wetereo, ā-wetekupu, ā-tangi anō hoki. Kua oti nei tētahi anga mita hou hai āwhina i te hunga rangahau.

Kua oti i a au tētahi tūāpapa mō te kohinga kōrero ā-tuhi me te kohinga kōrero ā-oro. Ka noho ko aua kohinga e rua hai puna mātauranga mō ngā mahi rangahau i ngā kōrero a ngā tīpuna me kore e kitea iho ētahi tū āhuatanga ā-reo hai whakahoki mai ki te reo o ēnei wā nei. Ko te tūtohunga nui ko te waihanga i tētahi tūreo ā pāpori hou hai kinaki i te reo ā-motu nāna nei i ora ai te reo huri noa ki roto o Ngāti Kahungunu. Me waihanga tētahi tūreo hou hai tohu tuakiritanga mō Ngāti Kahungunu kia riro ai mā ētahi tū āhuatanga o tōna reo hai whakaatu atu nō Kahungunu te tangata e tū atu nei. 

E tutuki ai tēnei moemoeā me tautoko te hunga kōrero Māori katoa o Ngāti Kahungunu nei. Kai te kaupapa nei ōna anō papatoiaketanga, pēnei i te kimi i te pūtea e taea ai te utu te hunga rangahau i te kohinga kōrero. E ea ai te wawata nei, me kaha te whakaemi mai a Ngāti Kahungunu ki te tautoko i te kaupapa rangahau, ka 10 tau pea tōna roa, ā, oti rawa ake kua whai tūreo ā-pāpori hou a Ngāti Kahungunu hai kinaki i te reo ā-motu, hai tohu tuakiritanga anō hoki.

year: 2021

title: "The Land Belongs To Those Who Work It": A Critical Evaluation of Land Redistribution Policy in South Africa, 1994-2012

authors: Mackenzie, Graeme Richard

subjects: South Africa

abstract: Land ownership in post-apartheid South Africa carries a powerful symbolic charge for both black and white citizens. Under apartheid, state legislation denied black South Africans access to landownership rights, and confined them to 13 per cent of the available agricultural land. The election of the ANC government in 1994 marked the formal end of this process. Policies to provide access to land ownership to black South Africans were developed, raising widespread expectations for radical agrarian reform. The land reform policies of successive post-apartheid governments have, however, been unsuccessful in achieving any significant change to the overall proportions of land owned by black and white farmers, and the small amounts of land that have been transferred have failed to improve the lives of beneficiaries. In fact, the land ownership regime created under apartheid continues unchallenged in the post-apartheid era. This thesis seeks to investigate why successive democratically-elected governments with a mandate for reform have done so little to redress the entrenched inequality in land ownership. 

Informed by an anti-foundationalist ontology and an interpretive epistemology, this study focuses on processes of institutionalisation as they relate to both patterns of land ownership and the wider institutions of government inherited from the apartheid era that have continued to frame the policy process in South Africa. More specifically, the study adopts a ‘constructivist institutionalist’ approach to capture the way these institutions have been driven by a dominant discourse informed by apartheid-era values. It undertakes a multi-level institutional analysis, seeking to clarify the ideas underpinning the institutions and the discourses influencing the actors at the constitutional, national policy and provincial levels. 

The research involved examining key constitutional and policy documents and analysing interviews with key policy actors in the Eastern Cape and KwaZulu-Natal provinces.  The analysis identifies the international discourses on development and land reform that constructed what South African policymakers understood as ‘possible’ and ‘impossible’ after 1994, and it traces how these discourses went on to inform the development of the property clause in the post-apartheid Constitution. The analysis also reveals how the shifting assumptions, silences and focuses of policymakers implicitly constructed the beneficiaries of such policies – the black landless – as incapable and undeserving. Finally, this study reveals a tacit agreement among the majority of the most powerful stakeholders that land redistribution policy cannot be allowed to fundamentally disturb the agrarian system created by apartheid policies. 

The research extends understanding of the South African land reform programme by identifying the discourses that inform contemporary policy and practice, with specific focus on the Settlement/Land Acquisition Grant (SLAG) policy, the Land Redistribution for Agricultural Development (LRAD) policy, and the recently adopted Proactive Land Acquisition Strategy (PLAS). There has been little scholarly analysis of PLAS, which seeks to provide leasehold access to approved beneficiaries who have the potential to purchase land at some point in the future. This research deepens scholarly understanding of PLAS, and the way the dominant land reform discourses continue to support the position of white large-scale commercial farmers and the emerging black bourgeoisie, at the expense of the interests and aspirations of the rural landless. It demonstrates why land reform has thus far failed to make meaningful changes to the agrarian system created by apartheid policies, and therefore failed to improve the lives of the rural landless.

text: "The Land Belongs To Those Who Work It": A Critical Evaluation of Land Redistribution Policy in South Africa, 1994-2012 Land ownership in post-apartheid South Africa carries a powerful symbolic charge for both black and white citizens. Under apartheid, state legislation denied black South Africans access to landownership rights, and confined them to 13 per cent of the available agricultural land. The election of the ANC government in 1994 marked the formal end of this process. Policies to provide access to land ownership to black South Africans were developed, raising widespread expectations for radical agrarian reform. The land reform policies of successive post-apartheid governments have, however, been unsuccessful in achieving any significant change to the overall proportions of land owned by black and white farmers, and the small amounts of land that have been transferred have failed to improve the lives of beneficiaries. In fact, the land ownership regime created under apartheid continues unchallenged in the post-apartheid era. This thesis seeks to investigate why successive democratically-elected governments with a mandate for reform have done so little to redress the entrenched inequality in land ownership. 

Informed by an anti-foundationalist ontology and an interpretive epistemology, this study focuses on processes of institutionalisation as they relate to both patterns of land ownership and the wider institutions of government inherited from the apartheid era that have continued to frame the policy process in South Africa. More specifically, the study adopts a ‘constructivist institutionalist’ approach to capture the way these institutions have been driven by a dominant discourse informed by apartheid-era values. It undertakes a multi-level institutional analysis, seeking to clarify the ideas underpinning the institutions and the discourses influencing the actors at the constitutional, national policy and provincial levels. 

The research involved examining key constitutional and policy documents and analysing interviews with key policy actors in the Eastern Cape and KwaZulu-Natal provinces.  The analysis identifies the international discourses on development and land reform that constructed what South African policymakers understood as ‘possible’ and ‘impossible’ after 1994, and it traces how these discourses went on to inform the development of the property clause in the post-apartheid Constitution. The analysis also reveals how the shifting assumptions, silences and focuses of policymakers implicitly constructed the beneficiaries of such policies – the black landless – as incapable and undeserving. Finally, this study reveals a tacit agreement among the majority of the most powerful stakeholders that land redistribution policy cannot be allowed to fundamentally disturb the agrarian system created by apartheid policies. 

The research extends understanding of the South African land reform programme by identifying the discourses that inform contemporary policy and practice, with specific focus on the Settlement/Land Acquisition Grant (SLAG) policy, the Land Redistribution for Agricultural Development (LRAD) policy, and the recently adopted Proactive Land Acquisition Strategy (PLAS). There has been little scholarly analysis of PLAS, which seeks to provide leasehold access to approved beneficiaries who have the potential to purchase land at some point in the future. This research deepens scholarly understanding of PLAS, and the way the dominant land reform discourses continue to support the position of white large-scale commercial farmers and the emerging black bourgeoisie, at the expense of the interests and aspirations of the rural landless. It demonstrates why land reform has thus far failed to make meaningful changes to the agrarian system created by apartheid policies, and therefore failed to improve the lives of the rural landless.

year: 2015