Abstract:This essay utilises the concept of the “Māori economy” to explore the story of Māori poverty following colonisation and enrichment after settlement. It merges settler colonisation and institutional economics theories into an analytical framework. Using this framework, it examines the role of settler institutions in Māori impoverishment and makes the case that there is no contemporary Māori economy, arguing a true Māori economy requires culturally-matched political, legal and economic institutions and that with… Show more
“…The diverse economies framework is useful in Indigenous contexts for highlighting the complex negotiations required for these balances. The authors conclude that diverse economies of tourism open up space for how specific groups engage with capitalism and other social processes simultaneously (see also Tau and Rout, 2018; Amoamo et al ., 2018b).…”
Section: Rethinking Surplus Within Diverse Economies and Indigenous E...mentioning
This study examines Indigenous Fijian and Papua New Guinean enterprises on customary land. It explores the duality of merging Indigenous and Western principles of entrepreneurship and the ability to balance business and socio‐cultural imperatives. A qualitative, ethnographic‐case study approach is deployed, with talanoa/tok stori used to collect empirical materials. Two interrelated themes emerged from the study: The need for Indigenous enterprise models to contribute to a more holistic conception of well‐being, and as a result, the requirement to rethink how surplus is distributed beyond mainstream shareholder ownership models. This study reveals a more nuanced approach to distributing surplus based on Indigenous conceptions of kinship. The specific theoretical contribution of this study is an Indigenous conception of surplus distribution that offers a challenge to traditional shareholder models.
“…The diverse economies framework is useful in Indigenous contexts for highlighting the complex negotiations required for these balances. The authors conclude that diverse economies of tourism open up space for how specific groups engage with capitalism and other social processes simultaneously (see also Tau and Rout, 2018; Amoamo et al ., 2018b).…”
Section: Rethinking Surplus Within Diverse Economies and Indigenous E...mentioning
This study examines Indigenous Fijian and Papua New Guinean enterprises on customary land. It explores the duality of merging Indigenous and Western principles of entrepreneurship and the ability to balance business and socio‐cultural imperatives. A qualitative, ethnographic‐case study approach is deployed, with talanoa/tok stori used to collect empirical materials. Two interrelated themes emerged from the study: The need for Indigenous enterprise models to contribute to a more holistic conception of well‐being, and as a result, the requirement to rethink how surplus is distributed beyond mainstream shareholder ownership models. This study reveals a more nuanced approach to distributing surplus based on Indigenous conceptions of kinship. The specific theoretical contribution of this study is an Indigenous conception of surplus distribution that offers a challenge to traditional shareholder models.
“…This then undermines the opportunity for developing resources autonomously, or otherwise in ways that reflect aspirations for a Māori ‘cultural’ economy. Indeed, Tau and Rout, in their examination of the role of settler institutions in Māori impoverishment, write that there is no contemporary Māori economy: ‘a true Māori economy requires culturally matched political, legal and economic institutions and…without these institutions Māori risk their Treaty settlement funds leaking back into the settler economy’ (2018:92). The following comments are derived from interviews with Māori in their capacity as members of MIOs and AHCs and in response to questions concerning their assessment of the fisheries settlement and future aspirations:Despite the inevitable tensions that come from trying to make a dollar in a commercial environment there is an enduring ‘how can we live our Māori values around the environment, through this operation or that operation’.…”
Section: Iwi and The Pull Of The Commonsmentioning
This paper explores ascriptions of dependence and independence in Māori marine environments alongside the entrenchment of colonial constructions of hierarchical kinship organisation. The modelling of independence on liberal understandings of individualism is apparent in the development of the Treaty of Waitangi settlement of Māori commercial fisheries, wherein attributes of self‐reliance enabled through accumulation prevail. This articulates with a fisheries management regime whose logic is grounded in neoliberal market environmentalism, exacerbating tensions between iwi and hapū, two different levels of tribal organisation. The contemporary power ascribed to iwi, however, is more tempered than supposed, and the fluidity of hierarchical kin group positionings, noted in historical accounts, is still in existence today. Interdependence is historically continuous. It is expressed in the social relations embedded in cognatic kinship, marine tenures as well as kincentric ecologies and is inclusive of ancestors and fish species. The current claims of Māori to tribal seascapes are interpreted as an expression of interrelationships of stewardship, as a response to environmental demise and as a challenge to emergent social hierarchies.
“…Communal sharing (especially of resources and land) and tribal affiliations may have been, and remain, central to Māori culture (Mead, 2016). However, individualisation of land titles after colonisation had major negative economic impacts for Māori (Tau and Rout, 2018). These impacts contributed to the ways in which new colonial structures undermined how land emotionally connected communities, although place-based iwi remained vital for most.…”
Section: Theorising Reflexive Emotionalisation: Relational and Not Always Restrainedmentioning
Reflexive emotionalisation means increased thinking about and acting on emotional experiences in response to major changes to social life, such as those accompanying colonisation. This article explains and develops this novel concept, assessing its usefulness through an exploratory assessment of reflexive emotionalisation in the formation of Aotearoa New Zealand as a colonised settler state. It is argued that as cultures met and sought to coexist, emotions were vital. Focusing on reflexive emotionalisation in Aotearoa reveals how differences in feeling rules were navigated, sometimes in violent ways, as power shifted towards the colonisers. Feelings of belonging are important in that ongoing process of reflexive emotionalisation, the elucidation of which provides a new understanding of social change and settler state formation that avoids casting colonised peoples as passive objects of ‘progress’ brought by colonisers.
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