Abstract:
Since the 1790s the Maori have been in continuous contact with Europeans. From 1835 this contact became definitive with the signing of
the Declaration of New Zealand Independence. This marked the beginning of state formation in New Zealand. From that time Maori political
development has been circumscribed within the limits of state formation and settler domination of the political system. Settler control of the institutions of the state began with the granting of responsible government in 1855. From that time the Pakeha were able to determine the extent and direction of state formation. Settler control of the state resulted in a variety of tribal responses. From the end of the nineteenth century these political strategies have been
directed at formalising a relationship with the state and gaining recognition of the right to retain some degree of tribal autonomy. To this end tribes have either attempted to resist, ameliorate or gain access to state power. Maori response to state formation and settler penetration has invariably been in the development of new forms of tribal organisation. These responses have ranged from tribal confederations to loose associations. This thesis attempts, by the application of Anthony Smith's theory of 'ethnic revival' and Monon Fried's concept of 'secondary tribalism' to analyse Maori quest for autonomy from the dominance of the settler state in New Zealand. Confined to the years between 1835 and 1975 this thesis
divides this span into five periods which reflect both the degree of state integration and Maori strategies to state formation and the development of Maori ethnic identity. Of significance has been the development of a Maori
conception of tribal autonomy defined within the confines of the state and expressed in terms of citizenship. While there has been a projection of a
'Maori identity' in such concepts as te iwi Maori, in reality there has always been strong conception of a hapu or iwi identity. This has led to tension
between pan-tribal and tribal identity for Maori and an understanding of unity that takes into account the various tribal identities. In New Zealand, therefore, ethnic revival and secondary tribalism need to be examined both at the hapu and iwi level and pan-tribal level.
