1/10 Professor Brian Boyd is one of the world's foremost experts on the Russian novelist Vladimir Nabokov. Armed with these credentials, Boyd has waded into the argument about Matauranga Maori. Unsurprisingly, Boyd has had nothing sensible to say.
2/10 Talking to Newsroom, Boyd claimed that Matauranga Maori was a threat to science, and compared it to Christian Creationism. Because indigenous thought is 'holistic', Boyd said, Matauranga Maori will demand that every Maori oral tradition is taken as literal fact.
3/10 Boyd is worried that Matauranga Maori scholars treat Maui's fishing up of islands as historical fact, and see taniwha as long-lost pleisiosaurs lurking in our rivers and lakes. He should have talked to some of his colleagues at the University of Auckland.
4/10 As Auckland geologist Dr Daniel Hikuroa has made clear, Matauranga Maori involves searching through Polynesian traditions and practices and differentiating what is scientific from what is not. Hikuroa points to the Maori lunar calendar as a work of science.
5/10 It is ironic for a Pakeha scholar to accuse Maori scholars of wanting to treat every aspect of Polynesian tradition as literally true, because that approach was taken in the 19th & early 20th centuries by the likes of Percy Smith and Elsdon Best. The results were disastrous
6/10 As David Simmons has shown in his book The Great New Zealand Myth, Smith and Best inappropriately lumped together different waka traditions and conflated mythological and literal details from those traditions to arrive at the story of the Great Fleet of seven waka.
7/10 It's also ironic for Boyd to liken Maori scholars to Christian zealots, b/c it was Christian bigotry that disrupted Maori intellectual traditions. The Tohunga Suppression Act outlawed those traditions.Scholars like Maori Marsden had to study at secret, secluded whare wananga
8 Perhaps we could make an analogy using a subject with which Boyd is familiar. In addition to being a great novelist, Vladimir Nabokov was an expert entomologist, who discovered many species of butterflies.
9/9 It is quite possible to study Nabokov's scientific work without having to treat his novels as works of science. In the same way, it is possible for scholars like Hikuroa to separate Maori science from literary works like the legends of Maui.
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1/5 Pacific history is always part of global history. When three young Niueans hacked their tormentor Cecil Hector Larsen to death in his bed in 1953, many palagi interpreted their act thru the prism of Kenya. The Mau Mau, they feared, had come to Niue.
2/5 I’ve been reading Caroline Elkins’ book to get a sense of the way the empire’s defenders were feeling in 1953. It’s hard not to find parallels between the dystopia Resident Commissioner Larsen ran on Niue & the Kenyan order the Mau Mau wanted to smash.
3/5 Today Niue’s prison rarely has more than a couple of guests. In 1949, tho, Larsen, who was judge jury & government on Niue, convicted 1,500 islanders of crimes. He put prisoners to work building roads, growing his food, & building him a golf course.
1/7 MAGA is melting down as the movement's lumpenproletarian base rages against tech bros' talk about American mediocrity & the superiority of migrant workers. I'm reminded of a story Tongan-based American sociologist Maikolo Horowitz told me about Trumpism.
2/7 Horowitz grew up in NYC's Trotskyist community; Allen Ginsberg was a playmate. Later he hung out with Warhol & Lou Reed & turned down a job managing the Velvets. He was too busy helping run legendary protest group Students for a Democratic Society.
3/7 He's spent most of the last 30 years in Tonga, & collaborated for many years with its great educationalist & philosopher Futa Helu. Horowitz used a memory of his SDS youth to illuminate the frustration & resentment that fuel MAGA.
22/30 No one familiar with the history of Aotearoa in the 1840s could take the bill's claims seriously. One only has to read William Colenso's notes of the discussions in Waitangi to see the absurdity of the idea that Maori surrendered all claims to sovereignty in 1840.
23/30 No chief talked about giving up sovereignty. Rangatira talked obsessively about the chaos & land loss caused by Pakeha settlers in the north, & the need for Hobson to control his people. But Act's bill is not about history. It is about psychology.
24/30 By pretending that Maori entered into a mystical union with two thousand Pakeha settlers in 1840 Act has created a sort of origin myth & psychic balm for Pakeha conservatives still unwilling to face the fact of Maori difference, & still in denial about colonialism.
1/30 Te Pati Maori's haka in parliament has been greeted with disgust, anger, & fear by many conservative Pakeha. Like Act's Treaty Principles Bill, this response to the haka is the expression of a massive, long-brewing identity crisis.
2/30 Since the 19thC Pakeha have shown an intense ambivalence towards Maori culture. Lacking a culture unique to these islands, we have alternately suppressed and appropriated Maoritanga.
3/30 During the wars of the 1860s Maori culture was dangerous. Wharenui were burned & wahi tapu systematically desecrated. By the end of the century, tho, Pakeha were turning to Maoritanga as they tried to define themselves.
1/4 Act could help settle the debate about the Treaty of Waitangi by republishing & circulating this little book by William Colenso, which contains his detailed notes on the speeches Maori chiefs made at Waitangi in 1840. But the debate wouldn't be settled the way Act wants.
2/4 Act claims the chiefs inexplicably ceded their sovereignty to a handful of Brits at Waitangi, but anyone who reads Colenso's notes will notice that the chiefs never mention doing that. Nearly all the korero focuses on the problems caused by settlers in the north.
3/4 Riotous behaviour by some settlers & the alienation of land are themes. It is very hard indeed to read Colenso's notes & not feel that the pro-Treaty chiefs wanted to empower Hobson to govern the settlers, not the rest of Aotearoa. That's why many Pakeha disliked the Treaty.
1/60 Martin Phillipps contained multitudes. He leaves an oeuvre that is vast & varied, & that can be interpreted in various ways. I see him as someone who extended & updated a distinctively Pakeha cultural tradition.
2/60 Like the music of Douglas Lilburn, the poems of Ruth Dallas, Charles Brasch & Allen Curnow, & the paintings of Bill Sutton & Rita Angus, many of Phillipps' best songs are powerful responses to the land & seascapes of southern NZ.
3/60 I'm not arguing that Phillipps was necessarily directly influenced by the names I've mentioned. He didn't need to be. He responds to the same landscape, is part of the same history, and dealt with the same dilemmas.