The drivers for achieving meaningful and sincere relationships with Māori, and caring for taonga in a holistic way, are both ethical and pragmatic. In doing so New Zealand museums will meet ethical guidelines as outlined in the entirety of section 6, sections 2.5, 3.7, 4.3 and 4.4 of the ICOM Code of Ethics (2006) and sections 1.1a, 1.1d, 1.2iii, 1.2iv, 1.2d, 2.1e, 3.3e, 3.4b of the Museums Aotearoa Code of Ethics (2003), which relate to the care and management of objects from indigenous communities13. As noted by O‟Reagan the adoption of the term „taonga‟ by the “museums of New Zealand and their profession have in effect written themselves into moral, if not legal, obligations under article II of the Treaty” of which the Māori text guarantees Māori “te tino rangatiratanga” (unqualified exercise of their
chieftainship) over their land, villages and taonga (State Services Commission 2005: 7; O‟Reagan 1997:15-22).
In pragmatic terms funding in the public sector has become far more competitive and public and government scrutiny of the use of this funding has also intensified
(Legget 2006: 26-27). The resultant environment is one where the museum sector is expected to appeal and be accessible to all spheres of the community, including source communities such as Māori (Ames 1996: 215; Legget 2006: 5; Genoways and Ireland 2003: 256; Hooper-Greenhill 1995). More specifically the very real
implications of the development of iwi cultural centres and demands for repatriation have necessitated the acknowledgement of mātauranga Māori and the development of relationships with Māori (Brown 2006; Simpson 2006).
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Other examples include The World Archaeological Congress, who adopted the Vermillion Accord on Human Remains in 1989 and the Tamaki Makau-rau Accord on the Display of Human Remains and Sacred Objects in 2005, emphasising mutual respect and co-operation between indigenous peoples and archaeologists (T.P.N.S. 2000: 5; W.A.C. 2009). Another document regarding indigenous rights and cultural heritage is The Principles and Guidelines for the Protection of the Heritage of Indigenous Peoples (UN Human Rights Commission: 1997)
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One of the main issues facing museums with regard to collection management of taonga Māori is the development of networks within Māori communities to access knowledge (O.A.G. 2006: 33); and as stated by Rosoff (2003:75) native people are only willing to share knowledge with those committed to inclusion and
acknowledging indigenous perspectives. In order to build the necessary relationships to access this assistance museums first need to overcome the weariness many
indigenous peoples harbour toward museums (Singer 2006: 413). Many indigenous peoples associate museums with “colonialism, cultural repression, loss of heritage and death” (Simpson 2006: 153-154). There is also concern that Māori involvement in museums is used to primarily to furnish events, such as openings, without true reciprocity (Clavir 2002: 228).
The safe, appropriate and respectful collection care of taonga is of fundamental importance for Māori museum stakeholders; particularly with regard to kōiwi and funerary objects (Legget 2008: 258-259; Rosoff 2003:73). Collection Management lies at the heart of collection care and is strategically placed to demonstrate whether there is sincere commitment to Māori. Creating meaningful relationships with Māori not only serves to maintain the spiritual and physical care of taonga, but can also increase the speed at which collection issues or requests are resolved, or conflicts avoided. For example in cases of repatriation the networks developed by kaitiaki can assist verifying that the person or groups receiving the objects have the authority or permission to do so. Similarly the reciprocity between museum kaitiaki and the Māori community makes Māori more comfortable with depositing or lending objects and/or entrusting institutions with information that can add to documentation,
interpretation and exhibitions.
2.5 Concluding Statement
Increased recognition of the intangible needs of taonga has seen the incorporation of mātauranga Māori principles, most notably kaitiakitanga and tikanga, with collection management practice. There is room for further developments in the care of taonga Māori, as with all collections. It is important for museums to better define what will constitute taonga Māori in their collections and how these will be cared for and developed. For example will taonga Māori collections include items currently
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classified within the contemporary art, or other collections within the museum, that hold relevance for Māori? How will these objects be arranged in storage; by
typology or in iwi and hapū groups? Will museums actively seek to unite objects with relatives? Will there be active repatriation? Will kōrero (provenance/ meaning) be actively researched and collated? Will there be more active collecting of taonga Māori? How will the application of kaitiakitanga continue to challenge the often antithetical concept of western care and preservation?
In order for museums to be able to respond effectively and responsibly to these issues and others that may arise, they need to undertake considered planning, as well as develop meaningful relationships with source communities. As stated by Singer (2006: 415) the approach of museums in developing participation with source communities has often been established on an ad hoc basis with mixed results. Similarly Doxtator (1996: 56-57) argues that museums are often reactive to issues rather than proactive; not responding to challenges “until they have been shaken by protest, controversy or a crisis.” The list of issues facing the collection care of taonga Māori is varied and complex and requires a considered approach; auditing initiatives can assist museums and practitioners to be strategic in their approach to collection management and achieve tangible results.
The following chapter will provide an overview of auditing, using examples of national and international audits, in order to elucidate why and how museums
undertake audits and the potential benefits for collection management. Chapters Four and Five discuss the Tairāwhiti Museum Audit case study in detail to illustrate the process and potential benefits of auditing; specifically relating to taonga Māori.
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