In New Zealand, a significant shift is occurring among the Māori people as more individuals identify as atheists, rejecting Christianity as a colonial imposition. This trend reflects a broader movement among indigenous populations worldwide, where non-religion is increasingly seen as a form of cultural reclamation and resistance against colonial oppression.
Over the past few decades, New Zealand's religious landscape has undergone a significant transformation, particularly among the Māori, the indigenous people of the islands now known as New Zealand. In 2006, approximately 37% of Māori identified as having no religion. By 2018, this figure had surged to about 54%, while Māori affiliation with Christianity plummeted from 46% to under 30%. This trend indicates that as Christianity declines, non-religion rises at a nearly equal rate.
When discussing atheism, many envision vocal secular movements in the West, often associated with figures like Richard Dawkins or Christopher Hitchens. However, this perspective frames atheism as predominantly a white, European, and American phenomenon. In contrast, indigenous peoples worldwide, including Māori, are increasingly identifying as non-religious, often at rates higher than the general population. This phenomenon, however, remains underexplored by sociologists.
A research team from Victoria University in Wellington, New Zealand, sought to understand non-religion within Māori communities. Their findings revealed that for many Māori, atheism is not merely a matter of personal disbelief but is deeply intertwined with colonial resistance. Rejecting Christianity is seen as a politically motivated stance against colonial oppression and a means of asserting Māori identity.
Pre-colonial Māori culture was rooted in a polytheistic worldview, where the divine, human, and natural worlds were seen as interconnected. Māori traditions share similarities with other Pacific Islander cultures, tracing ancestry to a pantheon of around 70 gods known as Atwa. These gods are not distant figures; they are considered kin, descending from primordial parents, Rongomai and Papatuanuku, who govern various aspects of life.
This holistic worldview, referred to as Te Māori, emphasizes genealogy and interconnectedness among all beings. However, this worldview faced severe disruption following European contact in the late 18th century. British Captain James Cook's voyages in 1769 and 1770 marked the beginning of colonization, leading to resource extraction, violence, and the introduction of foreign diseases that devastated Māori populations.
In 1840, the British formally took control of New Zealand through the Treaty of Waitangi, which was supposed to guarantee Māori control over their lands and societies. In practice, however, the treaty was often ignored, leading to significant land loss and cultural erasure for the Māori people. The arrival of Christian missionaries in the 18th and 19th centuries further complicated this dynamic, as they sought to convert Māori to Christianity, often at the expense of traditional beliefs and practices.
Following New Zealand's statutory independence from Britain in 1947, tensions between Māori and the government remained high. By the 1970s, Māori political leaders were advocating for recognition of their rights, leading to a cultural renaissance that sought to honor and preserve Te Māori. This revival included efforts to reclaim the Māori language, which had been nearly eradicated due to colonial policies.
The long history of colonization and conversion left many Māori grappling with their religious identities. While Christianity became ingrained in many communities, it also represented a legacy of land loss and cultural suppression. For some Māori, identifying as atheists is not merely a rejection of belief in God but a way to reclaim their identity and resist the imposition of foreign religions.
The researchers at Victoria University explored the complexities of Māori atheism, finding that it encompasses a spectrum of beliefs. Some Māori atheists expressed strong convictions against the existence of God, while others held ambivalent views about supernatural phenomena. Many articulated moral critiques of Christianity, viewing it as a "colonizer religion" that decimated their culture.
For instance, one Māori woman in her 50s described Christianity as a tool of cultural destruction, expressing frustration over family members who still adhere to Christian beliefs. Another participant reflected on the colonial history of missionaries, stating that her anger towards religion grew as she learned about its impact on her culture. This sentiment was echoed by others who felt that Māori identity and Christian belief could not coexist due to the historical context.
Māori atheists often confront stereotypes that equate indigenous identity with spirituality. Many reported feeling ostracized for their non-belief, facing scrutiny from other Māori who questioned their authenticity. This reflects a broader tension within indigenous communities, where rejecting traditional spirituality can be perceived as a betrayal of cultural heritage.
However, the findings from the Victoria University study suggest that non-belief can be as integral to Māori identity as belief. Atheism, in this context, serves as a form of decolonization, allowing individuals to reclaim their identity in the face of colonial legacies. This aligns with similar findings in other indigenous contexts, where atheism is tied to political resistance against colonialism.
The rise of atheism among Māori is a complex and politically charged response to a history of colonization and cultural revitalization. While it shares commonalities with atheistic movements worldwide, Māori atheism is distinct in its historical and cultural context. As more Māori reject Christianity, they are not only questioning personal beliefs but also reclaiming their identity and resisting the colonial narratives that have shaped their history. This ongoing evolution in the Māori religious landscape highlights the need for a deeper understanding of non-religion within indigenous contexts, where atheism can serve as a powerful tool for cultural reclamation and resistance.
