RELIGION AND RACE IN NEW ZEALAND

Te Ao Hou, June 1967, Page 57

RELIGION AND RACE IN NEW ZEALAND by Hans Mol National Council of Churches, 15s reviewed by Ken Hills (Ken Hills was formerly Vicar of Porirua and is now Industrial chaplain in a Social Group Ministry in Birmingham.—Ed.) The first thing to be said about this small (about 80 pages) book is to welcome it, on two counts: First, because it has some very valuable things to contribute to the question of race relations generally, which should commend it to anyone seriously interested in the mass of communities which we call New Zealand. In particular a very important analysis of the (or some of the) perspectives from which the question can be viewed, and, of very special importance, the dangers of over emphasising one or other of them—which we generally do, even in official circles, and thereby set the seal of failure on our well-intentioned efforts. The second reason for welcoming this study, on general grounds, is the ‘theory of Race Relations as a basis for policy’. This is not the easiest of reading, but is undoubtedly valuable—and practical. It is a three-stage description of the movement towards and away from each other in a situation where there is a majority and a minority. I'll leave you to read it, but will pick out three things for special attention when you've grasped the general theory. One, is a summary of ‘The Reasons why N.Z. race relations are relatively good’—the usual theme for smug self-satisfaction; but this summary is realistic, and leaves no room for satisfaction with our present state. No one reading it should be left without the knowledge that they personally are involved in improving relationships. Two, is the author's statement “the negative stereotype of the Maori is an articulate and concrete expression of the values which the majority intends to protect.” I think this can be said of the Maoris negative generalisations about Pakehas too. If the reader, Maori or Pakeha, realises that when he thinks or repeats some hoary old blanket-description of the other race he is really merely saying something very revealing about his own stiffness and insecurity, he will be ready to appreciate the third thing I want to underline; when the third stage ‘Mutual Inclusion’ is reached, I quote; “Both groups (Pakeha and Maori) will have gone through a process of resocialisation (with the majority doing most of the socialising) and mutual influencing in face to face, smaller, intimate groups.” In this, general, section there are just two criticisms I would suggest. The first one is Dr Mol's persistent use of ‘westernisation’ as being the same as ‘urbanisation’. It seems to me that this is unhelpful for ‘westernisation’ carries undertones and historical connotations which might rightly be resisted. Further, ‘urbanisation’ is in most respects, in our age, a new thing which is by no means ‘western’ merely. It is the revolution of our age which is embroiling all men alike—and bewildering them regardless of race of historical background. The Pakeha is often by no means on his own home ground in the new urban revolution, and is in no position to paternalise his own country cousin let alone rural Maoris. The second criticism is that not enough is made of Ritchie's comment that the intricate structure of ‘maoritanga’ has “… an amazing similarity to the rural proletariat … in any part of the western world”. If urbanisation is inevitable, as seems to be the case, then the most important things about maoritanga will be (quoting Metge) that “adaptability has always been the real strength of Maori culture”, for Maoris with adaptability will be prized citizens of any race in the painful business of urbanisation. This brings me to the sections which deal with ‘What the Churches say they do’ and ‘What they actually do’ (which aren't as different as one might have thought). The constant criticism of the protestant and Anglican churches (who comprise his publishers, the N.C.C.) as amorphous and unable to influence the behaviour of their members is paired with the comment that they are thereby dedicated mainly to protecting old values. This could mean that they are busily preserving Maoritanga while utterly out of touch, in practice, with what is happening in the modern, urban, world. Dr Mol has a dilemma! He is writing for

the institutional Church as represented in the existing structures of the National Council of Churches and dutifully analyses the amorphousness and cohesiveness, respectively, of them and the Roman Catholic churches and the Mormon religion. At the same time he feels bound to point out that cohesiveness sought as an end in itself would be disastrous, and is anyway by no means all that it appears to be in the R.C. and Mormon institutions (he has particularly interesting comments, from the race relationships point of view, on the possibility that Maoris, who form two thirds or more of Mormons in New Zealand, find therein not a new religion so much as a way to ‘westernisation’ while avoiding assimilation by New Zealand's Pakeha majority). However, he reveals his real conclusions in the very valuable last chapter. First, for the churches as they are at present structured, he gives what he frankly calls ‘Patchwork Recommendations’. These are really creative, stimulating suggestions and should be read by every pastor, lay-reader and other member of the ‘People of God’ with an honest eye to present shortcomings in his church community's engagement (or lack of it) in the problems of race relations and understanding of Maori culture and “the painful, but only way to congruity”. But, lastly, his ‘Basic Renewal Recommendations’ are based upon the even more exciting insight: “It is around the intrinsic dynamism and vitality of the Christian faith that new forms can crystallise. The adaptation of both Maori and Pakeha christianity to a changing world should have this dynamic core as the centre.” He urges the churches to freedom to experiment within the race situation with new forms of its life in which cohesiveness happens with smaller, intimate, face to face groups, within which persons of all races truly meet, influence each other and, together, change. Here, ‘aroha’ is no longer the Maori name for a typically rural characteristic to be gradually lost as “young Maoris achieve Pakeha individualism”, but a race-transcending Grace to be found at the root of life itself when men meet each other in meaningful and creative relationships—to which the “intrinsic dynamism and vitality of the Christian faith, crystallising in new forms, bears witness”. This is an important book, the outcome of the initiative of the National Council of Churches whose ordinary, local members will, I trust, receive it, as the author suggests, in study booklet form with modern methods of use outlined in it. Meantime, to anyone who can read it, churchman or not, I urge: this is an important contribution to anyone's understanding of race relations in New Zealand. It is a bargain at 15s.