In September 2006 the National Political Party leader, Don Brash, questioned whether New Zealand Māori remained as a distinct indigenous group. Brash was responding to High Court Judge David Baragwanath’s comments where he raised the possibility that Māori may need separate legal treatment, and that there needed to be more Māori lawyers. Brash stated that: ‘He continues to talk as if Māori remain a distinct indigenous people.
Marginalisation occurs when a group of people are pushed to the periphery of a society. Many Māori reside at the margins of ‘mainstream’ society, while others are at the margins of Māori society. The present paper explores how ‘by Māori, for Māori’ research and evaluation can create spaces for voices from the margins to be heard. The paper arose out of a series of hui in which papers on the notion of marginalisation and Māori were presented and discussed, along with the broader topic of research ethics and protocols.
Te Rapuwai, Ngāti Mamoe, Ngāi Tahu me Waitaha. The above proverb refers to the many strands that make up one rope. When the rope is tightly bound, it symbolises unity and strength. When the rope starts to unravel, however, it threatens stability and weakens the effectiveness of the rope to function as it was intended. The whakataukī is a metaphor for iwi (tribe) unity and the importance of maintaining strong relationships between all its members. If the unity is not there, relationships that have existed between members of the iwi community become strained and unworkable.
In New Zealand there is on-going tension between how indigenous Māori people and non-Māori New Zealanders speak about the ways that they occupy their space on the landscape. The ways that different groups identify their relationships with the landscape often conflict rather than complement each other, which has consequences for overall resource and environmental management plans.