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Home 5 Administrative / Public 5 Shane Jones rails against Supreme Court ‘adventurism’: ‘We’ll take this to the election’

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3 Comments

  1. Warren

    First, as I observed in my article “Stentorian, with ‘a whiff of the pompous’: Assessing the NZBA’s retrospective legislation missive”, by reference to a US Supreme Court judgment, legislation that changes the law and uses as its vehicle reference to a statement of the law in a court judgment does not have to dictate the outcome of the case – it changes the law. The distinction is important. Secondly, history is important including recent history when it comes to giving content to the notion of parliamentary supremacy or sovereignty, which can serve as propaganda in a ‘battle of the wills’ if not thought about clearly. The Rump Parliament made up the law to enable regicide – independent judges whose rulings on the constitutional propriety of those laws and which were obeyed may have saved King Charles I from the scaffold and the executioner’s sharp axe (which awaited his prosecutors when the restoration occurred). Cromwell controlled the House of Commons, which was supreme by virtue of a bloody civil war, not a settled constitutional order and the rule of law. Let’s tread carefully and with a sense of where history suggests we could arrive as a destination in this debate.

  2. thomas.newman@swlegal.co.nz

    I suggest a bill overturning the portions the of Supreme Court’s tikanga decision in Ellis v R [2022] NZSC 114 which purported to declare that tikanga is the “first law” of New Zealand with power to ‘shape the development’ of the common law.

  3. Warren

    The Ellis first law dictum is fixating a few people. While, in my opinion, it was ill-advised and unnecessary in a case that did not demand it to be invoked, we need not overturn it, as it is not the law. It is non-binding opinion.

    To frame tikanga in terms of modern legal systems is of course incoherent, not even reaching the level of meaningful analogy. Tikanga as a system of laws, off the marae and outside of customary law, is largely incompatible with the essential components of modern democracies, and the rule of law (apologists would argue that these are ‘western paradigms’, worthy of overturning). The Supreme Court does not explore what they mean by this phrase in terms of a legal system, or how it would fit into a system of law based on, doctrinally speaking, a supreme parliament.

    Even if you choose to label tikanga ‘first law’, so what? Does first in time mean we ought to embrace a tribal world governed by myths, rituals and superstition: the answer is obvious.

    Which is not to say that Maoritanga does not offer deep insights into our society and the human condition in the modern world, which might say something about how we might better be governed; but policies based on such insights are more suited to exploration through democratic processes and civil society.

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