‘Improving’ the Māori: Counting the Ideology of Intermarriage
New Zealand Journal of History
Volume 34, Number 1 (2000)
pages 80-97
Kate Riddell
Waitangi Tribunal, Wellington
IN 1996 THE CENSUS gave a total of 3,681,546 New Zealanders, of whom 524,031 were self-described as Māori or of Māori descent — thus, around 14%. The 1896 census gave 743,214 New Zealanders, and of that figure only 39,854 were described by the enumerators as Māori — around 5%. The closest thing to the category ‘of Māori descent’ in that census was the 5,762 ‘half-castes‘ described either as living as Pākehā or Māori. The New Zealand population in 1769 has been estimated as perhaps 100,000, and was 100% Māori.
These figures expose vast changes in the Māori population in size and compilation, from 100% of the population to a nadir of 5%, and back to an increasingly significant percentage of the overall New Zealand population at the close of the twentieth century. But the figures alone tell a small part of the revival of a supposedly ‘dying race’. This article explores the ideology of the censuses and the enumerators who contributed to them. At the core of this investigation is a belief that the prevalence of intermarriage between Māori and Pākehā directly affected popular views of whether or not the Māori population would survive the experiment of contact.
In 1896, with the Māori population at around 5% of the total population (and thought to be dropping), many did not believe that Māori would survive. That belief, however, flew directly in the face of much contemporary evidence to the contrary. Perhaps in one aspect, however, it was not so very wrong. Even some of the most ardent ‘fatal impact’ protagonists allowed that intermarriage with Pākehā would slow the extinction of the Māori. Others, perhaps best characterized as ‘assimilationists’, promoted intermarriage as the tool to save the Māori from themselves. To such people, the ‘half-caste’ product of intermarriage would improve the Māori ‘race’, both in terms of their statistical significance and as a people — rather like European husbandry would improve the land.
‘Half-caste’ is a problematic term. In New Zealand it has been used to describe both cultural and physical forms of the fruits of intermarriage. But it has almost never been used in a strictly biological sense. Once contact between Māori and Pākehā became widespread, ‘half-caste’ was never either a legal definition or a precise term for measuring blood-mixture. This is in direct contrast with strict legal and biological definitions in other New World colonies. In the censuses, the term came to be closely linked with the idea of ‘improving’ the Māori, like the land, by degrees. Intermarriage and the production of half-castes became synonymous with clearing away the native and planting the introduced…
…The Māori censuses to 1921 will be explored through three related myths. The myths are not easily separated, but each has some distinctive features. The first is an ambiguous one: the idea that Māori were better off either in close contact with or in isolation from Europeans. This myth expressed the belief that Māori were dying whether in close contact with Europeans or not, but that some factors could temporarily ameliorate or limit the effects of that contact. The second myth was that Māori were not worthy possessors of their own land. If they did not use it as Pākehā believed land was ordained to be used, then Māori would lose it. In this view, ‘improving’ the land and ‘improving’ the Māori went hand in hand. The third myth was that ‘half-castes’, the physical product of Māori and Pākehā intermarriage, were the only possible future for Māori (if Māori were to have a future at all). This explanation will be followed by a discussion of how the myths remained intact, despite the numerical evidence of the censuses to the contrary, and despite Māori opposition to the ideology of assimilation through intermarriage…
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