Violence in translation: when logic becomes a tool of oppression
Article 3 of Te Tiriti o Waitangi offers a profound insight into the complexities of language translation and the power dynamics it entails:
“Ko te tuatoru (Article 3): Hei wakaritenga mai hoki tenei mo te wakaaetanga ki te Kawanatanga o te Kuini – Ka tiakina e te Kuini o Ingarani nga tangata maori katoa o Nu Tirani ka tukua ki a ratou nga tikanga katoa rite tahi ki ana mea ki nga tangata o Ingarani.”
The English rendition of this article states:
“Article the third: In consideration thereof Her Majesty the Queen of England extends to the Natives of New Zealand Her royal protection and imparts to them all the Rights and Privileges of British Subjects.”
David Seymour, the New Zealand ACT leader and a member of the current governing coalition, addressed this topic in his “State of the Nation” speech on January 28. Seymour argued:
“And when it comes to the Treaty of Waitangi, we as a country have a simple choice to make. We can either believe that the Treaty of Waitangi created a partnership between races, as some say, or we can believe that it delivers what it says itself in the Māori version: nga tikanga katoa rite tahi - the same rights and duties. That is the fundamental question.”
Here, Seymour's interpretation diverges from the commonly used English version, presenting a notable example of epistemic injustice towards the Māori people, as defined by philosopher Miranda Fricker. This instance reveals the significant role logic plays in translation, extending beyond mere linguistic exchange. The concept of 'tikanga,' as interpreted by Seymour, showcases a stark logical imposition of European moral understanding on Māori principles.
Te reo Māori and European logic represent distinct conceptual spaces, with the former embodying a holistic approach, as opposed to the Cartesian framework prevalent in European thought. This distinction is crucial when considering the translation of 'nga tikanga katoa rite tahi' into 'the same rights and duties,' contrasting with the English version's 'all the Rights and Privileges.' 'Tikanga' encompasses a broad spectrum of meanings, including customs, practices, values, and rights, lacking a direct equivalent in English. The choice of translating 'tikanga' to 'duty' imposes a European logical structure, thereby enforcing a specific moral concept with profound legal and societal implications for the Māori community.
This act of translation does not merely reflect a linguistic challenge but represents a form of logical violence, isolating and reinterpreting a rich and interconnected Māori concept within a European moral and legal framework. Such actions underscore the importance of approaching translation with sensitivity to the underlying logical structures, ensuring respect for the original cultural context and preventing the erasure of indigenous knowledge systems.
