A Historical–Contextual Analysis of the Use of “Tapu”, “Utu” and “Muru” in the Māori New Testament and Book of Common Prayer

Abstract

Building on Wittgenstein’s theory of ordinary language use and Lamin Sanneh’s insights into the effects of biblical translations in vernacular languages, this essay examines how the translation process in Niu Tireni (New Zealand/Aotearoa) in the 1830s contextualized or indigenized Christian concepts of the sacred/holy (tapu), the price (utu) paid by Christ for the sin of the world, and God’s forgiveness (muru) due to that sacrifice (utu). Through translation, therefore, Christian scripture was changed, or acquired new cultural referents. On the Māori side of the translation process, the result of reapplying fundamental Māori concepts to Christian narratives and theological categories was to re-map the Māori mental universe—so that it, also, was not the same as it was before the translation came into being. Through translating the scriptures into the indigenous tongue, they had become a Māori (native/indigenous) possession. In so doing, however, the original cultural framework had flexed towards—if not become drastically reformed by—a biblical understanding of sacred and redemptive time and the actions of a Supreme Creator/Te Atua acting within human history but neither identical with that history nor with creation itself. Nevertheless, we are also presented with a picture of intersecting but not always corresponding meanings as the result of cross-cultural translation—with creative misunderstandings or an epistemic “middle ground” (following Richard White) of multiple meanings being one of the inevitable results.

Keywords

• translation
• texts
• contexts
• culture
• hermeneutics
• religious practices