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Editorial

Horrible history

New Zealand has 123 statues of named people on outdoor public land. Over 2018 and 2019, a team from the University of Otago, Wellington studied whether these statues had ever been attacked. Almost a quarter of them had. The weapons of choice? Hammers, axes, concrete cutters, and paint: gold, red, blue. Seven per cent of statues had had their noses damaged or knocked off. (Robbie Burns, in Hokitika, is still missing his.) Six had been decapitated, some repeatedly. (A statue of King George V in Matakana has lost his head five times.) Three statues were destroyed entirely. The study found that 93 per cent of statues were of European people, and 87 per cent of them were men. Only one statue on public land featured a person of Pacific ethnicity: that of rugby player Sir Michael Jones. This research is thought to be the world’s first study surveying a country’s attitude towards its public statues. It wasn’t funded; the four authors carried it out in their spare time, out of personal interest. Its publication comes at a time when we’re asking ourselves: Who do we venerate? Who are our cities and streets and maunga named after? The answers to these questions can be rather dismaying. Recently Wairarapa resident Raihānia Tipoki looked into the namesakes of five of the region’s towns: Joseph Masters, Charles Carter, George Grey, Isaac Featherston and John Martin. All were active in displacing the area’s original inhabitants. “So as the many kāinga throughout Wairarapa slowly shrank behind the billowing smoke of the growing colonial towns, new streets were created, monuments erected,” writes Tipoki, “and now as I drive north to visit my friends in Masterton, my eyes are subjected time and time and time again to the names of the people riddled throughout our region who sought and succeeded to suppress the indigenous peoples of this land.” A former mayor of Hamilton is calling for a referendum on restoring the city’s original name, Kirikiriroa, which means “long stretch of gravel” in reference to the Waikato River. A statue of Captain John Hamilton was removed by the city council in June after a request by the confederated iwi of Waikato-Tainui. A statue of George Eden, Lord Auckland, only ended up in its namesake city after being kicked out of West Bengal. (Eden had been Governor-General of India; he never set foot in New Zealand.) When one state government in India decided in 1969 to retire all colonial statues, a New Zealand insurance company offered to ship Lord Auckland over here. His statue, which usually stands near Aotea Square, is presently in storage due to construction work. Some of our public figures are not connected to this country at all. Some of them were responsible for terrible things. What do we do with these monsters of history, looming at us all of a sudden out of the dark? As more than one nation is learning, it isn’t possible to move on from a racist past by pretending it didn’t happen. We can’t just switch the lights off and hope the darkness makes our monsters disappear. Ocean Mercier, profiled here, suggests we tell the full story of people that our statues commemorate, crucial as they were to New Zealand history. The George Edens and the George Greys alike. But my favourite solution to the problem comes from Tūhoe activist Tame Iti, who wrote on Twitter: “Don’t destroy the statues! Put them in a place all together where people can talk about them... like a racist museum... having them altogether in one space as racists and no longer as upstanding citizens is way more useful than having them at the bottom of a river.” Let’s turn the lights on. Let’s remember the racism of our past, so that we can recognise it when it looms up again, and turn with confidence to a different future.
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Features

The 147th year at Castlepoint

Freelance jockeys, keen spectators, farming families with station hacks and horse trainers with thoroughbreds descend on the Wairarapa every autumn to take part in one of New Zealand’s longest-running events.
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Geo News

No more blame

As social researchers seek ways to defuse hostility towards “outgroups”, one United States study has found a simple means to get people to rethink their attitudes towards, in this case, Muslims. First, the researchers asked their Spanish study subjects whether they considered themselves responsible for the actions of white supremacists such as Anders Breivik. Overwhelmingly, they felt that they were not. Then the researchers asked whether individual Muslims should be held responsible for the 2015 Paris terrorist attacks, which were committed by Islamic extremists. The subjects again said no. People’s natural desire to be consistent, say the authors, moderates prejudice and delivers more considered views on conflict.
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Features

Gun country

Last century, firearms flooded into New Zealand with returning servicemen, and during peacetime guns became synonymous with an honest, healthy way of life in the hills. Now, there are thought to be 1.5 million firearms in New Zealand—one for every three people—used as conservation or farming tools, or simply for sport. To some, firearms symbolise self-sufficiency and responsibility. To others, they’ll never be more than instruments of death. But is this issue as clear-cut as it seems?

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Geo News

Global shapers

When did the Anthropocene, the current geological epoch, actually begin? In research published in Science in August 2019, Australian social scientists say humans have been the main influence on the Earth’s climate and environment since 2000 BCE. “The activities of farmers, pastoralists and hunter-gatherers had significantly changed the planet four millennia ago,” writes co-author Andrea Kay from the University of Queensland. “The long-term cumulative changes that early food producers wrought on Earth are greater than many people realise.”
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Geo News

Walk like a shark

When spider monkeys, honey bees, or sharks are foraging for food, they’ll use a pattern of movement called a Lévy walk—random but correlated steps with no destination in sight, involving many short movements mixed with a few longer ones. The theory goes that this pattern is statistically best for finding randomly distributed objects, such as food. Now, Japanese scientists have shown humans also do the Lévy walk when moving through crowds—the free spaces substituted as the resources being sought. Though people move haphazardly, they naturally choose efficient routes. The study has implications for crowd-behaviour research and urban design.
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Editorial

A park a day...

We’re increasingly stressed, and so are our kids. Their rates of anxiety have surged by 875 per cent over the past decade, and that’s just for children under 14. But there’s something that can help, and it’s free. Nature is good for us primarily because it acts on stress. Earlier this year, United States science journalist Aaron Reuben tallied more than 450 studies showing a positive connection between nature and human health. You don’t need a lot of it, either: a recent British study of 20,000 adults found that spending two hours per week in a park provided the same benefits as five. But for those able to devote a weekend to the wilderness, nature appears to act like a deep-clean for the brain: people emerge better able to concentrate, problem-solve, and think creatively. In other words, a research-approved remedy for our increasing rates of depression, anxiety and health problems costs us nothing extra. We simply need to use a resource that we’re already paying to maintain for other purposes. The Department of Conservation is a health provider, and its land—a third of New Zealand—a massive therapeutic facility. So how do we get people there? How do we teach them about it? How do we help them use it? These connections are starting to be made. DOC’s Healthy Nature, Healthy People initiative, a partnership with the Mental Health Foundation, is a step in the right direction—it’s based on the pioneering Parks Australia programme that saw the concept of ‘nature prescriptions’ spread around the world. But it needs to be scaled up a thousand times. It needs funding, support and other partnerships. Then there’s Federated Mountain Clubs, its members overflowing with knowledge and goodwill, but facing an ageing membership and lacking connection with young people. We need better connections between healthcare providers and the people who manage and advocate for our outdoor places. We need better infrastructure to help our diverse population, with its various needs, to access these places. And we need better information about how much our conservation land can help us. Imagine if we designated areas ‘therapy forests’ or ‘therapy beaches’ or ‘therapy valleys’, and there was a subsidised bus that took you there on Saturdays, and once you got there, a track that was good enough for strollers and wheelchairs, too. We can learn from the many successful initiatives overseas. In the United States, the non-profit Park Rx connects healthcare providers with park areas or non-profits that help improve access among groups of people who typically don’t go bushwalking or tramping. Community group Unlikely Hikers provides support for people living with disability to access parks, as well as people who feel they don’t fit in with traditional tramping clubs. Hike It Baby does the same thing for parents with young children. We underestimate what can be learned and gained from time outdoors. On my way to meet the Rapsey family (see page 32), I hitchhiked to Nelson Lakes National Park with an high-school outdoor education instructor (the lack of transport between Nelson and its proximate national park is another story). She told me outdoor education was falling out of favour among students—the subject was perceived as a dead-end, as fun rather than useful, not the kind of thing that smart kids might do. Nature shouldn’t really be an option, but a default, like maths, like English, like eating five fruits or vegetables a day. Nature is the environment that our bodies evolved to fit, not the cities we’ve made for ourselves. Nature activates our parasympathetic nervous system, the ‘rest-and-digest’ process that’s the opposite of the ‘fight-or-flight’ one. Our bodies know it’s home, even if we don’t.
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Editorial

Is this us?

Everything changed on March 15, including the content of this magazine. In the days following the Christchurch terrorist attack, two journalists who contribute to New Zealand Geographic, Anke Richter and Kate Evans, began reporting on the nascent aid response led by members of the country’s Muslim and refugee communities. Photographer Lottie Hedley flew in to spend a week shadowing volunteers and victims’ families. We listened, and we waited. It took us a while to figure out what kind of story New Zealanders ought to hear—what kind of story New Zealand Geographic ought to tell. It was becoming apparent to the nation that the Muslim community was one we had not, collectively, paid much attention to. Muslims are barely represented in newsrooms or boardrooms or council chambers, and we rarely hear their stories. Yet through their actions in the wake of tragedy, the Muslim community has writ large the principles of the religion for all to see: grace, forgiveness, openness, gratitude. Anke, Lottie, Kate and I witnessed how Islam guided people’s responses to an incomprehensible event—just as it had long provided a framework, structure and routine to their lives. Since the attack, New Zealand Muslims have been telling a story about this country that’s jarringly different from the one that the majority of us have been telling ourselves. These are the stories we have focused on in our feature about the Christchurch attack. We set out to learn: how has Islam guided people through life in New Zealand thus far—and now? What would they like to add to the story we’re telling ourselves about who we are? This is us, we heard: well-meaning and friendly, a bit ignorant, not great at reaching out a welcoming hand, sometimes rude to women in hijab. We can’t ignore the negative parts of ‘us’ if we want to turn New Zealand’s outpouring of aroha into genuine acceptance of minority communities. We have to stop confusing unity with homogeneity. We have to recognise that sharing values doesn’t require conformity. “When I hear people talking about New Zealand being unified and one voice for all—all that means is suppression, it means that in order to achieve that, you all have to be the same,” says Anjum Rahman, profiled here, who spends her time combatting discrimination and division, largely on a volunteer basis. “What I don’t understand is why white supremacists are full of so much rage,” says Nada Tawfeek, who has lived in Christchurch for a decade, and lost a family member in the attack. “What happened to them to make them hate others so much? What injustices have they seen in their lives to make them this traumatised? We need to look at what the root cause of white supremacy is rather than just tackling the symptoms.” As many people quoted in the story point out, it isn’t enough to not be racist—inclusion involves effort and discomfort. It involves getting to know people who might choose to exercise their freedom differently. Integration and inclusion are active processes, requiring participation from all. Like Haji-Daoud Nabi, we all have the responsibility to say, “Hello, brother. Hello, sister.” Our refugee community is particularly good at this. In the wake of the tragedy, volunteers flew to Christchurch from other parts of the country to help. Many carried with them a shared understanding of trauma. One person featured in our story, former refugee Yobi Rajaratnam, arrived in Auckland five years ago after fleeing Sri Lanka in a people-smuggler’s boat. “Our dictionary is the longest,” he wrote of his experience as a refugee: the entries for ‘terror’ and ‘loss’ and ‘sadness’ are extensive. He flew to Christchurch to help others navigate their rapidly-expanding dictionaries: new emotions, new grief, new words. By listening, we can tell a story about ourselves that’s truer. A story that doesn’t leave anyone out.

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Features

Brothers and sisters

After the attack on two Christchurch mosques, after the number of dead and injured climbed and climbed, New Zealand came to several hard realisations: This is not a peaceful and equitable country. Many people go about their daily lives steeled to hatred. At the same time, people in Christchurch banded together to help the hundreds left bereaved and traumatised by an act of terrorism.
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Geo News

Use the force

British artists Ruth Jarman and Joe Gerhardt turn data into art. One of the pieces at the duo’s upcoming solo show at City Gallery, Wellington, compiles seismic data from around the world—including the Kaikōura earthquake of 2014—into a dynamic moving picture that condenses eons of tectonic change into minutes. This piece, Earthworks, along with others, will be on display from March 23-July 14.

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