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Les tensions qui existent entre la science occidentale et les systèmes de connaissances, de valeurs et de croyances autochtones sont exacerbées par les nouvelles biotechnologies et notamment par la technologie des organismes génétiquement modifiés ( omg ). Conformément à l'Article II du Traité de Waitangi (1840), qui est considéré comme l'acte fondateur de la Nouvelle-Zélande, la législation néo-zélandaise sur les omg oblige la Couronne à consulter les autochtones (les Maori) lorsque la technologie des omg peut avoir des effets sur leur culture et leurs traditions. S'appuyant sur des enquêtes menées parmi les Maori pour connaître leurs opinions sur les omg , ainsi que sur son expérience au sein du comité consultatif Maori auprès de l'organisme chargé d'appliquer cette législation, l'auteur du présent article examine quelques-unes des questions qui se posent au sujet de la consultation des Maori par la Couronne. Les Maori doivent notamment résoudre des problèmes relatifs aux mandats, à la transparence et aux conflits d'intérêts entre les individus, les hapu (subdivisions des tribus) et les autorités tribales concernant la représentation des collectivités. Il incombe aux régulateurs de la Couronne de mieux comprendre ces problèmes complexes et de s'assurer que les participants aux consultations disposent du temps et des informations nécessaires. Il importe, du point de vue d'une éthique internationale de la production et de l'utilisation des connaissances, d'élaborer les meilleures pratiques possible en matière de consultation, que ce soit au sein des différentes collectivités tribales ou dans le cadre de leurs relations avec la Couronne.

Existing tensions between western science and indigenous knowledge systems, values and beliefs are exacerbated by novel biotechnologies such as genetically modified organisms (GMOs). Under legislation governing GMOs in New Zealand the Crown is required to consult Māori (indigenous people) concerning the potential impact of such technologies on their culture and traditions, as outlined in Article II of the Treaty of Waitangi (signed in 1840 and considered the founding document of New Zealand). Drawing upon research conducted among Māori concerning their views on GMOs, as well as experience gained by the author as a member of the Māori advisory committee to the agency that administers the legislation, this article examines some of the issues surrounding consultation between Māori and the Crown. Challenges for Māori include issues of mandate, transparency and conflicts of interest between individuals, hapu (sub‐tribes) and tribal authorities concerning who speaks for the collective. The challenge for Crown regulators is to better understand these complexities and to ensure that adequate time and information is provided for informed consultation between the parties. The development of best practice consultation in a tribal collective, as well as externally between it and the Crown partner, is an issue of international relevance for the ethics of knowledge production and use.

Existing tensions between western science and indigenous knowledge systems, values and beliefs are exacerbated by novel biotechnologies such as genetically modified organisms (GMOs). Under legislation governing GMOs in New Zealand the Crown is required to consult Maori (indigenous people) concerning the potential impact of such technologies on their culture and traditions, as outlined in Article II of the Treaty of Waitangi (signed in 1840 and considered the founding document of New Zealand). Drawing upon research conducted among Maori concerning their views on GMOs, as well as experience gained by the author as a member of the Maori advisory committee to the agency that administers the legislation, this article examines some of the issues surrounding consultation between Maori and the Crown. Challenges for Maori include issues of mandate, transparency and conflicts of interest between individuals, hapu (sub-tribes) and tribal authorities concerning who speaks for the collective. The challenge for Crown regulators is to better understand these complexities and to ensure that adequate time and information is provided for informed consultation between the parties. The development of best practice consultation in a tribal collective, as well as externally between it and the Crown partner, is an issue of international relevance for the ethics of knowledge production and use. Adapted from the source document.

The use of genealogy by New Zealand Maori is not confined to human descent lines & relationships. It is also used as an epistemological framework for describing the inherent order in nature. Called "whakapapa," these typically contain information concerning an organism's theorized origin from the gods; descent lines; relationships (spiritual & physical), & uses. At one level, they function as all-inclusive "folk taxonomies." But understanding the nature of the relationships is impossible without knowledge of the accompanying narrative(s). These provide explanatory theories of why things came to be the way they are, as well as ethical guidelines for proper conduct. Renewed interest in the whakapapa of plants & animals results from concerns raised by Maori regarding genetic engineering, particularly the transfer of genes between humans & other species. Central to this interest is the nature of the relationships outlined in the whakapapa & what these might mean in terms of modern scientific concepts of taxonomy based on phylogeny & of the nature of a species. In this paper the whakapapa of an important food plant, the sweet potato or kumara, is described & an attempt made to interpret the multiple functions of this particular whakapapa. 2 Figures, 1 Photograph, 14 References. Adapted from the source document.

The use of genealogy by New Zealand Maori is not confined to human descent lines and relationships. It is also used as an epistemological framework for describing the inherent order in nature. Called 'whakapapa,' these typically contain information concerning an organism's theorized origin from the gods; descent lines; relationships (spiritual and physical), and uses. At one level, they function as all-inclusive 'folk taxonomies.' But understanding the nature of the relationships is impossible without knowledge of the accompanying narrative(s). These provide explanatory theories of why things came to be the way they are, as well as ethical guidelines for proper conduct. Renewed interest in the whakapapa of plants and animals results from concerns raised by Maori regarding genetic engineering, particularly the transfer of genes between humans and other species. Central to this interest is the nature of the relationships outlined in the whakapapa and what these might mean in terms of modern scientific concepts of taxonomy based on phylogeny and of the nature of a species. In this paper the whakapapa of an important food plant, the sweet potato or kumara, is described and an attempt made to interpret the multiple functions of this particular whakapapa. 2 Figures, 1 Photograph, 14 References. (Original abstract - amended)

126 pages ; "Risk analysis is both a scientific and a political exercise. Ultimately the whole exercise is driven by values, which determine choices made even within science, and the choices made by decision-makers and by society at large."1 Few issues better characterize the social, scientific, and political dimensions of the late 20th and nascent 21st centuries than do debates about genetic engineering. Faced with growing public anxiety about such research, particularly that concerning genetically modified organisms (GMOs) and their possible release into the environment, the New Zealand Government has sought to address these concerns in two important ways. First was the commencement of a Royal Commission of inquiry into Genetic Modification. The Commission presented its findings in July 2001.2 The Government has also funded several research projects through the Foundation for Research, Science and Technology, which investigates this technology, including the social, cultural, and economic milieu in which this research is being conducted in New Zealand.

The use of whakapapa by New Zealand Maori is most commonly understood
in reference to human descent lines and relationships, where it functions
as a family tree or genealogy. But it also refers to an epistemological
framework in which perceived patterns and relationships in nature
are located. These nonhuman whakapapa contain information concerning
an organism's theorized origins from supernatural beings, inferred
descent lines, and morphological and ecological relationships. In this
context whakapapa appear to function at one level as a "folk taxonomy,"
in which morphology, utility, and cultural considerations all play
an important role. Such whakapapa also function as ecosystem maps of
culturally important resources. More information and meaning is provided
by accompanying narratives, which contain explanations for why things came
to be the way they are, as well as moral guidelines for correct conduct.
Renewed interest in the whakapapa of plants and animals has arisen
from concerns raised by Maori in regard to genetic modification,
particularly the transfer of genes between different species, as
this concept is frequently invoked by those who oppose transgenic
biotechnology. Informed dialogue on this subject requires an understanding
of the structure and function of nonhuman as well as human whakapapa and
their underlying rationale, as well as the nature of the relationships
among the things included in nonhuman whakapapa. Of additional interest
and relevance is the relationship of whakapapa to modern scientific
concepts of taxonomy based on phylogeny and the species concept.
In this paper we describe and interpret the whakapapa of an important
food plant, the sweet potato or kumara, in terms of its apparent
functions and underlying rationale. We also discuss how the whakapapa
and its associated narratives might contribute to the current debate on
genetically modified organisms in New Zealand.