Abstract:
This dissertation deals with the Hawke's Bay Philosophical Institute, its members and museum collecting, and in particular the collecting of William Colenso and Augustus Hamilton between 1877 and 1890. In the past, many studies of colonial collecting have tended to offer a crude analysis based on the 'big ideas' such as power, colonisation and nation. By addressing problems in the existing literature, particularly with the use of Foucault's work in postcolonial theory, this study considers how we can reframe the study of colonial collecting.
Drawing from literature in anthropology and the 'new imperial history,' this research employs a range of ways to approach the topic and create a compelling and in-depth micro-level account of collecting in Hawke's Bay, including close readings of archival evidence balanced with theory, and a particular emphasis on social and historical context through detailed and localised case studies. While attention is paid to theory, loosening of the grip of the 'big ideas' has enabled an exploration of the collecting motivations of specific individuals in terms of international, national, local, and personal contexts and networks. This highlights the interaction, exchange, and agency characteristic of the colonial period, and illuminates distinguishing features of the collectors which have previously been neglected or ignored.
As such, this dissertation adds to our understanding of New Zealand philosophical institute members, and their institutional and personal collecting. It also reveals aspects of Colenso's and Hamilton's collecting practices which have not been previously considered, such as the role of collecting in creating and consolidating intellectual and social standing. The study also demonstrates the evolution of collectors and the changing nature of their collections. The overall affect of the study is that it challenges, tests, and complicates previous frameworks used to analyse colonial collecting and collectors. By reframing colonial collecting, it makes a significant contribution to museum studies in New Zealand and provides a model for future studies of philosophical institute museums in other provinces, and reassessments of colonial collectors.
