Ruatepupuke II and the interpretation of "Marae"

In 1905, the Field Museum acquired an authentic Maori house. They had it shipped over from New Zealand to Chicago and had it reassembled in the Museum itself. It is one of the more impressive "artifacts" (if you can call it that) on display. Today, one can visit the beautifully carved structure on the upper floor in the Pacific Island ethnographic section.

This structure has been the source of controversy for quite a while. There is a disagreement, for example, whether it should be left "as-is" or to enhance the colors by repainting. It may sound like a silly matter, but the Museum wants to do right by the Maori people and the artifact. Of course there are other issues too (gatherings within the space, what the space is meant to evoke, etc.) According to the Maoris, it should be USED as proactive space (either for discussion, celebrations, etc.), for that is the intention of all Maori meeting houses.

A delegation from New Zealand has journeyed to the Field Museum this week to facilitate the dialogue necessary for the Museum's renegotiation of understanding and policy of this beautiful structure. I had the sublime privilege of attending one of the meetings regarding these issues...in Ruatepupuke II itself.

This link can much more clearly explain what the marae is.

The discussion began with a presentation on reinterpretations of the "marae." There were fantastic photos of different marae from all over New Zealand, including the presenter's home. His speech was New Zealand English interspersed with Maori words and phrases. The use of ancient Maori proverbs to explain better the feeling of a meeting house was a useful and effectice tool to promote understanding in a culturally-ignorant individual like myself.

He aha te nui mea o te ao? He tangata, he tangata, he tangata.
What is the most important thing in the world? It is the people, it is the people, it is the people.

A representative from the National Museum in Auckland, New Zealand discussed the marae built there to house an assortment of events, many of which included food which seems to be a big issue for the Field.

Thirdly, a tribe leader spoke about his experiences in the marae. He ended with a plea for the Field to repaint the Maori house and restore it to what it is meant to be.

The fascinating dialogue centered around the difference between rules and values. The Field didn't want to insult or disrespect the Maoris and consequently established rules regarding the treatment of the marae. (e.g. no shoes, no food, etc.) The Maoris insisted that respect isn't promoted through rules, but through sincere recognition and acknowledgement of Maori cultural values. The rest is trivial.

It was an amazing experience in which I learned quite a bit about museum policy and the moral dilemma facing curators and conservators. Most importantly, I think I gained an immeasureable insight into the depths of pragmatic and positive cultural dialogue and understanding.

PS: Perhaps we'll touch noses next time we meet.