Here is the full table of contents for Guilty as Charged? along with chapter summaries—the major part of which is hidden when you first load it. To see more, click on the various links. These links are colour coded and work as follows:
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| Title Page | ||
| Dedication | ||
| Acknowledgements | ||
| Significance of the Title Page Image | ||
| >∨ | Introduction | Look at this First Before Diving into the Book
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| Prologue | General Background (Adapted for Non-New Zealanders) | |
| >∨ | Part One | The Personal Perspective: Why ‘I’ is Crucial in the Great Māori/Pākehā Debate
The most personal part of the book. It begins with a little background about myself, a statement of the basic ideas behind Don Brash’s argument and the charge of racism against anyone who supports it, including me. It ends with the confession that I was wrong, a desire to move forward, and a newly awakened understanding of the essence of Māori culture and their unique connection with the land of Aotearoa New Zealand. This journey spans a period of several months and documents my view as it matures over that time based on both reflection and research. Some of the journey even takes place on right in front of the reader as I crystallise my thoughts in the process of writing.
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- Afterthought 1: The Music of Hirini Melbourne and Richard Nunns
As mentioned in Chapter 1, Hirini Melbourne and Richard Nunns spent several years rediscovering traditional Māori instruments, such as the pūtātara (shell trumpet). They also made several recordings on these instruments. This very short section captures my initial reaction to one of their CDs.
- Afterthought 2: The Foreshore and Seabed
My initial reaction of shock on finding out about the Foreshore and Seabed Act 2004—the Act whereby the Crown claimed ownership of the foreshore and seabed. This section also includes further thoughts and comments on this topic written at various times throughout the development of this book.
- Afterthought: Traditional Knowledge versus Science—Experience versus Experiment
Do the beliefs and traditional knowledge systems of indigenous peoples have any place in the modern scientific world? Does science have any shortcomings that can be filled by the knowledge of indigenous peoples. (Incidentally, this is not yet another fashionable attack on science by someone with no scientific knowledge, but a careful consideration of the limitations of science by an author with a strong scientific background—see the About the Author page.)
- Poem: Useless Words?
| >∨ | Chapter 1 | My First ‘Aha!’ Moment: I versus We—Two Radically Different World Views
The basics, and my first attempt at refuting the Don Brash style of argument. This is primarily driven by the realisation that Pākehā and Māori operate on very different levels—namely, that while Pākehā culture focuses on individuals, Māori culture focuses on groups of individuals, such as the whānau, hapū and iwi.
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| Chapter 2 | My Second ‘Aha!’ Moment: Relationship, Relationship, Relationship—The Answer to Everything Māori and Why We Pākehā Just Don’t Get It
This was written several months after Chapter 1. It describes another fundamental difference between the Māori and Pākehā mindsets—namely, that while much of Pākehā culture aims at objectivity and categorisation, Māori is a subjective culture that focuses on relationships between individuals, groups and concepts. In other words, Māori culture cannot be understood except via a relationship with that culture. This then means that each person has a different, i.e. subjective, understanding of that culture. This profound idea becomes absolutely central to the book as a whole.
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| >∨ | Chapter 3 | My Third ‘Aha!’ Moment (and Other Things): Cultural Roots—The Difference Between House and Home
A discussion of several topics, such as a deeper understanding of the idea of equality, the true meaning of love, and the inherent dignity of Māori protest and their dealings with Pākehā. The main topic, however, is the idea of cultural roots. In particular, it is the realisation that, whether we like it or not, Pākehā culture is ultimately rooted in Europe—especially Britain, whereas Māori culture is rooted nowhere else but Aotearoa (New Zealand).
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| >∨ | Part Two | Honest Answers to Honest Questions: Common Pākehā Questions Given Uncommon Pākehā Answers
The intellectual heart of the book, comprising nearly half the entire text. It directly addresses a broad range of issues that Pākehā raise when confronted with the question of Māori rights. Generally speaking, the arguments proceed by applying the lessons learnt in Part One to the issues at hand, with references to the literature as appropriate. By way of preliminaries, Part Two also provides a concise background to the recent developments of Māori rights in New Zealand, such as the nature of the Waitangi Tribunal and the government’s Treaty Settlement process.
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- State the Pākehā case.
- Look at the case with the understanding or, more correctly, attitude of Part One—namely, a commitment to personal engagement rather than impersonal debate.
- Show that the Pākehā case is built upon discrimination, fear and, most especially, ignoarance.
- Conclude that the Pākehā case cannot be supported in a ‘fair’ society.
- Afterthought 1: Some Recent Legislative Activity
What I thought when I found out about some recent legislation and proposed legislation affecting Māori.
- Afterthought 2: A Response to Brookfield’s Waitangi and Indigenous Rights
An afterthought to Chapter 5. This serves many purposes, one of which is to draw together the main abstract themes that have been developed in Chapter 5. These themes include the realisation that true objectivity doesn’t exist, and of the need for the personal element—or at the very least, personal awareness—in the great Māori/Pākehā debate, including academic writing.
| >∨ | Chapter 4 | The Modern State and its Dealings with Māori Since 1975—Some Background
A concise discussion of New Zealand’s constitution and the recent developments of Māori rights in New Zealand, such as the nature of the Waitangi Tribunal and the government’s Treaty Settlement process.
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| >∨ | Chapter 5 | One Debate, Many Facets—A Topic by Topic Rebuttal of Common Pākehā Concerns
A discussion of the great Māori/Pākehā debate from many different angles and academic disciplines—ranging from the popular Pākehā complaint that the ‘war-like and cannibalistic’ Māori were ‘saved’ by colonisation, to the heavy-weight argument about consolidation of Māori rights within New Zealand via constitutional reform. Generally speaking, the pattern is more or less the same for each topic:
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| >∨ | Part Three | Exploding the Myth: Does New Zealand Really Have the Best Race Relations in the World?
The most academically rigorous part of the book and the one with the least personal element. It deals solely with the question of how the treatment of Māori in New Zealand compares with the treatment of indigenous peoples in other countries (most especially Canada, USA and, to a lesser extent, Australia), and with international expectations under international law. Again and again, the conclusion is that New Zealand is falling behind. In short, the conclusion is that New Zealand could do better—a lot better.
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| Chapter 6 | How Māori Fare in New Zealand—A Basic International View
Is New Zealand really the world leader when it comes to treatment of its indigenous peoples? Not at all, say I. This chapter states the case against New Zealand and outlines the evidence. It is an overview of the next chapter.
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| >∨ | Chapter 7 | How Māori Fare in New Zealand—A More Detailed International View
The development of the case outlined in the previous chapter.
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| >∨ | Part Four | Epilogue and Conclusion
A short reflective part that ties all the issues of the book together, both practically and intellectually. The practical part—i.e. the Epilogue—concerns a visit I made to Aotearoa New Zealand in 2008, which included, among other things, a visit to the Waitangi Tribunal.
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- A More Conventional Set of Conclusions
A bullet-pointed list of conclusions for the book as a whole—including a separate bullet point for each section contained in the extensive Chapters 5 and 7.
- Conclusion of the Conclusions
A somewhat toungue-in-cheek ‘apology’ for the book as a whole—both the subject matter and its length.
| Epilogue | A Visit to Aotearoa New Zealand in 2008
I visited Aotearoa New Zealand in 2008 after I had written Parts One and Two. This short Epilogue is about my reflections on this visit—how I felt about being in the country after ‘understanding the special place of Māori in Aotearoa New Zealand’, reactions of people I met when I told them about this book, and what I got up to, including spending a day at the Waitangi Tribunal.
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| >∨ | Conclusion | Look at this Last After Reading the Book
A relatively brief conclusion for the whole book. The content under the main heading highlights the overall core message of this book as a whole, namely this—I cannot say. This will more sense, the more the reader has read of this book.
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| References | | |
| >∨ | Appendices |
| Appendix 1 | Glossary of Māori Words | |
| Appendix 2 | Maps of New Zealand | |
| Appendix 3 | Map of Tribal Areas in Aotearoa | |
| Appendix 4 | The Treaty of Waitangi | |
| Appendix 5 | Full Text of Don Brash’s ‘Nationhood’ Speech | |
| Appendix 6 | Full Text of the United Nations Declaration on the Rights of Indigenous Peoples |