Abstract
In recognition of the tino rangatiratanga of Maaori (the indigenous peoples of Aotearoa New Zealand) and the agreement to partnership by Maaori and Paakehaa (colonial settler New Zealanders of European descent) in Te Tiriti o Waitangi (Te Tiriti), this thesis proposes a partner-centred hermeneutical approach for biblical criticism in Aotearoa New Zealand. Since Paakehaa are legitimised in Aotearoa New Zealand through our relationship and partnership with Maaori in Te Tiriti, Paakehaa are relationally obligated to be in partnership and dialogue with tangata whenua (people of the land; indigenous people). This obligation means that to interpret the biblical text in Aotearoa New Zealand, partnership and dialogue with tangata whenua are essential. However, while some such interpretations have been previously attempted, the theory and method of partnership and dialogue with Maaori has not received much attention. This aspect of the discussion is crucial because we live in a context of systemic settler colonisation and racism. If Paakehaa attempt to interpret the biblical text in partnership and dialogue with tangata whenua without a theory that is attentive to this context, Paakehaa will inevitably recolonise the relationship under the guise of dialogue.
This thesis builds on the philosophical hermeneutics of Hans-Georg Gadamer, the relational hermeneutics of Rev Prof Upolu Lumā Vaai, and the whakapapa hermeneutics in the Kaupapa Maaori discourse. Through these hermeneutical discussions, I argue that our partnership with Maaori in Te Tiriti is the foundation of our understanding of the biblical text in Aotearoa New Zealand. Paakehaa biblical criticism in Aotearoa New Zealand must arise from our partnered identity under the tino rangatiratanga (sovereignty) of Maaori. However, to do this, we (Paakehaa) must first recommit ourselves to the Tiriti Partnership with Maaori. I argue that this recommitment to Te Tiriti Partnership is characterised by: living relationship; relinquishing sovereignty, power, and resources; validation; responsibility; and support. By recommitting to Te Tiriti partnership, an equitable relationship of partnership becomes a possibility. I argue such an equitable relationship is a fundamental requirement for dialogue and understanding in interpretation.
This partner-centred interpretive theory is then applied to 1 Corinthians 11:23–34 as a test case to explore whether a valid, partnership-based interpretation can be formed using this hermeneutic. This involves a three-stage method of interpretation. The first stage is re- perceiving the world through a metaphysical framework with our partner. The second stage analyses the text using the appropriate tools from “mainstream” biblical criticism. The final stage is to re-interpret the text through the co-constructed lens (developed in this first stage), thereby applying new questions and the co-constructed perspective to the text and suggesting a meaning of the text in this place.
In analysing 1 Cor 11:23–34 using this hermeneutical approach and these methods, the passage, in which Paul addresses the abuses at the Lord’s Supper in Corinth, becomes laden with meaning for Maaori and Paakehaa in this place. The hermeneutic highlights the imperative for te Apo (the Greedy) in te haahi Koriniti (the Corinthian community) to return to tradition, move from self-interest to communalism, relinquish power, and restore relational equity and equality. Finally, I draw connections to the need of Paakehaa in biblical criticism to return to our partnership in Te Tiriti, stop seeking our own self-interest and, instead, seek the interest of our partner, relinquish the power we stole from tangata whenua through systemic settler colonisation, and ensure equitable funding and space for Maaori studentship and academics in biblical criticism which reflect the Tiriti partnership.