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The New New Zealand
Today's New Zealand is an emerging paradigm for successful cultural relations. Although the nation's Maori (indigenous Polynesian) and Pakeha (colonial European) populations of the 19th century were dramatically different and often at odds, they are today co-contributors to a vibrant society. For more than a century they have been working out the kind of nation that engenders respect and well-being; and their interaction, though often riddled with confrontation, is finally bearing bicultural fruit. By their model, the encounter of diverse cultures does not require the surrender of one to the other; rather, it entails each expanding its own cultural categories in the light of the other. The time is ripe to explore modern New Zealand's cultural dynamics for what we can learn about getting along. The present anthropological work focuses on religion and related symbols, forms of reciprocity, the operation of power and the concept of culture in modern New Zealand society.
The Invention of God in Indigenous Societies
Indigenous societies around the world have been historically disparaged by European explorers, colonial officials and Christian missionaries. Nowhere was this more evident than in early descriptions of indigenous religions as savage, primitive, superstitious and fetishistic. Liberal intellectuals, both indigenous and colonial, reacted to this by claiming that, before indigenous peoples ever encountered Europeans, they all believed in a Supreme Being. The Invention of God in Indigenous Societies argues that, by alleging that God can be located at the core of pre-Christian cultures, this claim effectively invents a tradition which only makes sense theologically if God has never left himself without a witness. Examining a range of indigenous religions from North America, Africa and Australasia - the Shona of Zimbabwe, the "Rainbow Spirit Theology" in Australia, the Yupiit of Alaska, and the Māori of New Zealand – the book argues that the interests of indigenous societies are best served by carefully describing their religious beliefs and practices using historical and phenomenological methods – just as would be done in the study of any world religion.
Trees As Symbol and Metaphor in the Middle Ages
Forests, with their interlacing networks of trees and secret patterns of communication, are powerful entities for thinking-with. A majestic terrestrial community of arboreal others, their presence echoes, entangles, and resonates deeply with the human world. The essays collected here aim to highlight human encounters with the forest and its trees at the time of the European Middle Ages, when, whether symbol and metaphor, or actual and real, their lofty boughs were weighted with meaning. The chapters interrogate the pre-Anthropocene environment, reflecting on trees as metaphors for kinship and knowledge as they appear in literary, historical, art-historical, and philosophical sources. They examine images of trees and trees in-themselves across a range of environmental, material, and intellectual contexts, and consider how humans used arboreal and rhizomatic forms to negotiate bodies of knowledge and processes of transition. Looking beyond medieval Europe, they include discussion of parallel developments in the Islamic world and that of the Māori, the indigenous people of New Zealand.
Tiki and Temple
2013 Best International Book Award, Mormon History Association From the arrival of the first Mormon missionaries in New Zealand in 1854 until stakehood and the dedication of the Hamilton New Zealand Temple in 1958, Tiki and Temple tells the enthralling story of Mormonism’s encounter with the genuinely different but surprisingly harmonious Maori culture. Mormon interest in the Maori can be documented to 1832, soon after Joseph Smith organized the Church of Jesus Christ of Latter-day Saints in America. Under his successor Brigham Young, Mormon missionaries arrived in New Zealand in 1854, but another three decades passed before they began sustained proselytising among the Maori people—livin...
Interpreter: A Journal of Mormon Scripture, Volume 8 (2014)
This is volume 8 (2014) of Interpreter: A Journal of Mormon Scripture published by The Interpreter Foundation. It contains articles on a variety of topics including narrative theology, Limhi's use of enallage, a book review of The Intolerance of Tolerance, biblical theophanies and Joseph Smith's First Vision, Oliver Cowdery's aborted attempts to describe the First Vision, a book review of Tiki and Temple: The Mormon Mission in New Zealand, thoughts on Christmas from Hugh Nibley, the scale of creation in space and time, a book review of In God's Image and Likeness 2: Enoch, Noah, and the Tower of Babel, Hagar in LDS thought, two book reviews of Letters to a Young Mormon, the NHM inscriptions as evidence for the historicity of the Book of Mormon, chiasmus in Abraham 3, a note on the names Zeezrom and Jershon, two book reviews of Significant Textual Changes in the Book of Mormon: The First Printed Edition Compared to the Manuscripts and to the Subsequent Major LDS English Printed Editions, and a call to Pacific anthropologists on the origin of mankind in the Pacific.
Tangata Whenua
Tangata Whenua: An Illustrated History charts the sweep of Māori history from ancient origins through to the twenty-first century. Through narrative and images, it offers a striking overview of the past, grounded in specific localities and histories. The story begins with the migration of ancestral peoples out of South China, some 5,000 years ago. Moving through the Pacific, these early voyagers arrived in Aotearoa early in the second millennium AD, establishing themselves as tangata whenua in the place that would become New Zealand. By the nineteenth century, another wave of settlers brought new technology, ideas and trading opportunities – and a struggle for control of the land. Surviva...
Quandaries of Belonging
Those who leave their homelands, either under duress or by design, will see them in a different light than those who have stayed put. Michael Jackson argues that the perspective of the expatriate may be compared with what ethnographers call ‘stranger value’. In moving between detachment and deep immersion, this bifocal perspective implicates a bicultural one, which is why Jackson has recourse to Māori traditional knowledge, not in order to impose a Eurocentric interpretation on them, but to show how cross-cultural conversations and interactions can promote new forms of sociality and coexistence.
