Lachy Paterson
The 2020 Covid-19 pandemic has been described, perhaps accurately, as a one-in-one-hundred-years event, but during its history New Zealand has a number of “scares” and lockdowns because of infectious diseases that have had detrimental impacts on Māori. In 2020, the memory of these epidemics has led some Māori communities to attempt to keep the coronavirus away from their own communities.
Historically, Pākehā were more concerned that Māori would spread disease to them. Māori were sometimes seen by Pākehā as a weak link in New Zealand’s chain of health defences, with poor, overcrowded and unsanitary housing and customs that could potentially spread disease. Māori, often due to poverty or lack of access, were also less likely to seek medical treatment, and epidemics could hit their communities hard.
Bread is such an essential part of the foodscape of twenty-first century New Zealand that, apart from food preference or allergy, it is often spared little thought in people’s day-to-day lives. That was until now – people who usually bought bread regularly are now baking it (if they can get enough flour) and rediscovering the pleasure of a freshly baked loaf from the oven. We now might worry about touching the bag the flour was bought in but we don’t distrust a bought loaf. This was not the case during the 1940s, when a number of major acts regarding food hygiene were introduced. One of these laws in particular – the bread-wrapping regulation – had the attention of the Ministry of Health, bakers, grocers, and the New Zealand public for a period spanning 1946 to the end of 1948. Fears concerning an earlier dreaded virus, poliomyelitis, were at the root of the issue.
‘Community transmission’ is a term the entire world will be much more familiar with after the Covid-19 pandemic. In medical parlance, the term refers to the apparent absence of epidemiological link within a community beyond its confirmed cases. It might also be applied in a holistic sense, when the reach of mass catastrophe seeps into cultural and emotional memory.
Remember MRS GREN, the mnemonic for the biological features necessary for organic life? Movement, Respiration, Sensation, Growth, Reproduction, Excretion, Nutrition. The great shared factor – the one that is present in them all – is movement, which occurs at some level, micro or macro, during every one of these functions. This intimate association between life and movement is reflected in human languages, which are laden with movement-related metaphors, imagery and symbolism. In English, for example, we speak of life cycles and seasonal cycles, of money or kindness making the world go round, of giving the nod or of shaking things off. We advise ‘going forward’ and ‘moving on’. We run ideas past other people; we are caught on the hop; we leap to conclusions; we take it step by step. Life, we say, is a journey. Sometimes we see the path clearly and lope along. Sometimes, however, we can’t see the woods for the trees, or our plans are stalled, or the wheels fall off, and everything comes to a grinding halt.