The bush steams as
I crouch in burning frost
brushing my face in ice
Is it me that begins, or you.
One of the most influencial people in my life was a man called Steve Biko. I found this book when I was young and it affected me greatly. Then along came the tour and I carried a handmade sign saying, 'Remember Steve Biko' throughout all my protest marches.
This is a quote from a paragragh of an article Steve Biko wrote in 1970
"Does this mean I am against intergration? If by integration you understand a breakthrough into white society by blacks, an assimilation and acceptance of blacks into an already established set of norms and code of behaviour set up and maintained by whites, then YES I am against it. I am against the superior-inferior white-black stratification that makes the white a perpetual teacher and the black a perpetual pupil (and a poor one at that). I am against the intellectual arrogance of white people that makes them believe that white leadership is a sine qua non in this country and that whites are the divinely appointed pace-setters in progress. I am against the fact that a settler minority should impose an entire system of values on an indigenous people".
That was written in a different time, place and context I agree, but once you get over the fact that we are not black south africans, and allow your mind to slide over the black/white terminology, the message still resonates.
Steve Biko died on the floor of a empty Pretoria Central Prison cell on 12 September 1977, aged 30 - murdered.
“They are the ones that raise all the significant issues that the Mana Party says they have been established to take up here, the Greens do it on a daily basis. They are a great party when it comes to addressing the issues for the poor, for those who are part of the union movement, those who are out of work,” Mrs Turia says."
To appeal to Sir Apirana Ngata in a newspaper advertisement — as Brash did this weekend — is merely crass. To bring that actual visage in as a prop in an argument to dismantle the Aotearoa that Ngata and others had worked to build — that, as Sharples said, Ngata was criticised for being a “radical” by rich white guys like Don Brash — and seeking to imprint his divisive and offensive policies with Ngata’s mana is offensive to the man’s memory. To seek to take personal credit for Ngata’s mana being properly recognised — “I made the decision” — is obscene. To play a statesman’s memory like a chip on a weak hand at the last-chance saloon is no sort of respect. It is the ultimate “I’m not racist” gambit — “look, some of my best banknotes have Maaris on”.
Na Raihana, the Maori Party's Ikaroa Rawhiti candidate, says Dr Brash's conjecture that Sir Apirana would be an ACT supporter if he were still alive is "despicable."
We have one of those futile exchanges we’ll hear a lot of this year when the question of the unique place of Maori arises.
Brash: Who do you now mean?
Me(Diana): People who identify as Maori.
Brash: If I had one 32nd Maori, could I call myself Maori?
Me: Fine by me.
Brash: I discovered to my surprise when I was Governor of the Reserve Bank two of my senior colleagues were Ngai Tahu. I couldn’t tell. They look as European as I do.
Me: What do looks matter?
Brash: Okay, it doesn’t matter. But how do you define people who get the privilege?
For more than 110 years Hawera-based Matangarara Rd has wrongly been called Matangara Rd and although the slight error was overlooked by just about everyone else, Normanby resident Henare Ngaia was not going to let the issue slide. "Because of the wrong spelling the word meant nothing. But with `ra' added to the end of it a piece of our history can be remembered." The story goes that a woman rejected the man she was betrothed to because of his looks, and the union, perhaps designed to unite two marae, didn't take place. "She called him lizardface: `Mata' means face, `ngarara' means lizard."
He then met with both the Iwi Liaison Committee and the Hawera Community Board with a signed petition and a detailed history. "There was no objection to our proposal. In fact the Iwi Liaison Committee consisted of descendants from both the lady and the lizardface so they all knew the story." Mr Ngaia has now set his sights on roads in Normanby and Manaia.
Because I think that for the first time in a long, long time, ordinary people are sensing that they may finally have a voice in Parliament that represents a growing sector of New Zealand society - those who are poor, those who are marginalised, and those who have to struggle every week just to scrape together enough money to feed the family and pay the bills.
And right now in this country there are a growing number of people living in poverty. It’s not that they want to be there – it’s just that there isn’t the political will to stand against the tide of international takeovers and ruthless free-market economics that are crushing our people.
And that’s what MANA’s here for …
Tomorrow we turn ourselves to the challenges that lie ahead of MANA - of building branches dedicated to the needs of the members rather than the demands of party politics, with electorates actively demonstrating their capabilities so that MANA MPs can see where the real power lies, building a national movement based on honesty and integrity, and selecting MPs chosen for their demonstrated commitment to kaupapa and their willingness to put the needs of their people before the expectations of parliamentary procedure.
From kaumatua and kuia in Kaitaia, to millworkers in Kawerau, the homeless in Auckland, students in Palmerston North, public servants in Wellington, farmers in Canterbury and oyster-shuckers down the Bluff - everybody will know what we stand for.
There’s not a lot of time from now to the election, so we aim to keep our messages simple, we want our messengers to be people you know and trust, we plan to use every form of media we can, but most importantly, we want to win the hearts and minds of ordinary Maori and non-Maori in this country, and we want you to add a spice of MANA to the korero you have with your whanau, your friends and your neighbours, as you debate the upcoming elections and the fastest growing political movement in the country – your movement – MANA.Our past is us, as is our future. It is time to put our backs into the mahi and build our movement.
There was the obligatory reference to wanting the best for Maori and the need to do something about the awful social statistics which bedevil indigenous communities worldwide, but that was just the cover for a vicious attack on Maori who dare to stand up for a better deal. Maori privilege is a sick joke and Maori benefits from the Treaty of Waitangi settlement process are no better.
Since the first Treaty settlement 19 years ago, the total amount paid out so far to iwi groups is barely half last year's $1.7 billion taxpayer bailout of South Canterbury Finance.
And the total value of settlements is well below 1 per cent of the actual value of the land stolen from Maori by the dirty dealings of the Crown, even before the Crown denied Maori the right to argue their case for title over parts of the foreshore and seabed.
He warns of creeping separatism but it's not the gap between Maori and Pakeha which is the problem, but the chasm between the tiny elite who claim most of this country's wealth and income as their own and the majority of New Zealanders who struggle with the leftovers.
Won't it be great to have John Minto in parliment as a member of Mana - his voice is strong, his heart is true and his aim is deadly.
And talk of Treaty rights being a form of apartheid is so much rubbish. Apartheid discriminated against people on the basis of race. Redressing Treaty abuses and entering dialogue with Maori groups is the opposite.
"They're his coalition partner, does he support the racist campaign they are running?" party leader Russel Norman asked NZPA. "The Prime Minister speaks on behalf of all New Zealanders, and the vast majority of New Zealanders are not racists and are very uncomfortable with what ACT is up to and I think it essential he condemn this kind of racist campaign."And what does key say?
This morning, Mr Key told reporters there was nothing new in either the Act advertisement - which was "factually incorrect" or Mr Ansell's subsequent comments and he was not bothered by them. "What happens with him and the Act Party, frankly I don't give a toss about, but at the end of the day I don't think any of us would be surprised that he's making those comments." He said the comments would not sour National's relationship with ACT.Yep the prime minister doesn't give a wank about it - no issue, not bothered. He should care but smile and wave can't see the votes in it, so out of sight - out of mind.
Mr Key said the advert and comments would not affect National's intentions regarding the Epsom electorate where it has essentially allowed ACT to win a seat, giving it a presence in parliament.I suspect this position will change as we get closer to the election. Act are going down and brash is going with them. Brash does not realise that kiwis like their racism more downbeat than this - a bit more under the carpet. I don't think kiwis will vote for these Act idiots and i hope they see the truth of key before it is too late.
Dear Dr. Brash,
How sad and disturbing to read your negative ACT party advertisement in the NZ Herald's Weekender - July 9, as you once again bring the Maori peoples aspirations into contempt and ridicule. Your views are not only inaccurate and ill-founded, but are totally out of tune with middle New Zealand's ideals and aspirations for our country.
It is clear that since your exit from Parliament, you have learnt zilch about fostering an inclusive culture to take our nation forward. Your entire article while posing as an advertisement for the Act party, is devoted almost entirely towards discrediting the Maori drive for a measure of equity within our distinctive genre de vie. Your own culture of ‘Maori bashing' is totally designed to appeal to that negative minority within our community (‘for party votes') and has absolutely no place in a modern society.
So, it is with some amazement, that I note the very positive measures that have been achieved through responsible negotiations between the National government and the Maori Party, have been listed and labelled by you, as negative. Surely, co-governance of the country's greatest river, Waikato, reflects and respects our history and our aspiration for the river; and equally, the inclusion of a Maori voice in the EPA and the RMA reflects our bi-cultural origins as a base from which to service all our NZ cultures.
In turn, the establishment of the Auckland Maori Statutory Board, recognises our largest city's unique history while promising a united future for the growth and development of the place that is home to the largest grouping of Maori in the world.
Dr. Brash, your divisive style of leadership that is used to discredit one section of our community, has no place in today's politics. As we emerge somewhat slowly from an economic recession, and give our attention to the revitalisation of Christchurch city and its community, and as we work to reduce our overseas debt, it is clearly a time for our nation to be united and working within an air of positivity.
And ironically Dr. Brash, the measures which you have condemned as negative in your party advertisement, are the very issues for which I am approached and congratulated for (on behalf of the Maori party's efforts in Government) by members of the general public EVERY day - sometimes by as many as 10-12 a day.
In closing, I would like to draw your attention to the various social, health, and human rights reports that summarise what many of us already know - that is, that Maori people are still amongst the most impoverished, the most marginalised, and the most socially at-risk communities in New Zealand. I do not see much evidence of Maori privilege in these statistics. Please do feel free to review such reports at your earliest convenience.
Kati mo tenei wa
Na Hon Dr Pita R Sharples CBE, MA, Dip Tchg, PhD, TH, JP
"These guys (Maori) have gone from the stone age to the space age in 150 years and haven't said thanks. That's the nature of the thing. In Maori world, if one tribe conquers another you eat the guys' eyeballs. The Brits were pretty civilised by that standard," Ansell said. Ansell, who designed the Iwi/Kiwi billboards, attacked "white cowards" for not standing up against the "Maorification" of the country, the NZ Herald reported.That is some of the tamest bile he spouts - I can't be bothered putting more of it in. Good riddance to bad rubbish and he is very bad rubbish. Act as a party have no ideas and so desperate to stay in they will say and use anything to get a vote. Act are finished as Irishbill explains at The Standard. Their latest campaign is so useless it is a joke - but a dangerous joke and a joke that must be stamped on. Lew at Kiwipolitico does his usual masterful job disassemblying the bullshit.
New commission to hear objections to commercial uses of intellectual property such as the haka. Registrar of haka to be established. Resource Management decisions between tangata whenua and local authorities to be compulsory, formal and proactive. Iwi and hapu would not have ownership rights to indigenous species, but reasonable protection would be given to knowledge of flora and fauna. Maori advisory committee to work with Commissioners of Patents and of Plant Variety Rights. Commissioners would have right to refuse patents which interfere with relationships between "kaitiaki [Maori] and taonga". Decisions about any prospecting activity in DoC areas would be made jointly by the department and tangata whenua. New national and regional partnership structures to give Maori an equal voice with the New Zealand Conservation Authority in setting conservation objectives and priorities. Wildlife Act to be amended to give Maori and Crown shared management of protected species. Expand the role of Te Taura Whiri i Te Reo Maori (the Maori Language Commission) to deal with the crisis the Maori language is in. Maori health is in crisis. Urgent action needed. Expand health system to include rongoa (traditional healing) services. Amend Crown strategy for engagement with Maori on international treaties to require engagement over both binding and non-binding instruments.Dreams are certainly free. Is it possible to realise that you are part of a historic moment? I suppose the berlin wall breakers knew - I wonder if we know. Notwithstanding arguments of what actually is a 'historic moment', we are part of a historic moment in time that really will create change. Mana is a Party that will effect change and we are part of the beginnings. Just like this crowd were part of the beginnings of Oasis.
Citizens from the Yurok, Hoopa, Karuk and other Indigenous Nations, essentially turning a traditional practice into a protest, came together to gather seaweed, mussels and clams along California's North Coast. If the state of California pushes through its proposed MLPA Initiative, the customary practice of gathering these and other subsistence resources would be outlawed.
Local populations around the world are standing up to the coal-fired power industry, resisting private and public-sector pressure to cast aside their rights, homes and livelihoods for projects that are clearly not intended for their benefit. As Grist.org highlights, hundreds of thousands of people in Malaysia, Bangladesh, India, Australia, Colombia and elsewhere are standing up and saying NO.
Despite Argentina's blanket ban on evictions of Indigenous communities, the Quilmes community of Colalao del Valle is facing its third eviction attempt in three years. Police officers already tried to disperse the community on April 29th; but the community, which is attempting to reclaim ancestral lands, resisted.
Word got out that the Canadian government started spying on Indigenous people almost immediately after Prime Minister Stephen Harper took office in January 2006. Information obtained by Access to Information requests revealed that the Department of Indian and Northern Affairs Canada (INAC) was permitted to start monitoring First Nations engaged in direct action to protect their lands and communities and to gather and share intelligence on "First Nation leaders, participants and outside supporters of First Nation occupations and protests."
Communities in the Transkei Wildcoast's Xolobeni area of South Africa successfully pressured the government to halt mining operations in the area. The Xolobeni area is considered the traditional home of the AmaDiba people who claim to have occupied the land for centuries. The AmaDiba Crisis Committee (ACC) said that, if the Xolobeni Mineral Sand mining project had proceeded as planned, the AmaDiba would have "faced permanent and significant changes to their traditional way of life and their connection to the land."And many more - please visit Intercontinental Cry and read about these struggles.
The interests of kaitiaki in their taonga are entitled to protection, but that does not mean that kaitiaki are entitled to a veto over uses of IP in taonga works in all cases. Rather, kaitiaki interests must be fairly and transparently balanced alongside other interests, such as (a) the interests of those who own IP rights, such as authors or film-makers whose work may depict taonga works or related knowledge, or business owners whose trade marks are based on taonga works, and (b) the interests of the wider community in the information and artistic and cultural works available in the public domain.
‘Taonga species’ is a term the Tribunal has used to refer to species of flora and fauna that are significant to the culture or identity of Māori iwi or hapū. The exercise of kaitiaki responsibilities towards those species is a fundamental aspect of Māori culture, and kaitiaki relationships are important sources of identity.
The Treaty allows the Crown to put in place laws and policies relating to research into and commercialisation of the genetic and biological resources in flora and fauna. This includes IP laws, and laws controlling aspects of the research process such as bioprospecting and genetic modification. But in doing so the Crown must to the greatest extent practicable protect the authority of iwi and hapū in relation to their taonga species, so that they can fulfil their obligations as kaitiaki.
The Treaty entitles kaitiaki relationships with taonga species to a reasonable degree of protection. It also entitles Māori to a reasonable degree of control over traditional knowledge relating to taonga species and how that knowledge is used. But it does not entitle kaitiaki to ownership of taonga species, and nor does it mean that kaitiaki are entitled to a veto over uses of IP in those species in all cases.
Rather, kaitiaki interests must be fairly and transparently balanced alongside other interests. Those include the interests of those who conduct research and hold IP rights, the public interest in research and development, and of course the interests of the species themselves.
The Treaty entitles kaitiaki to fulfil their obligations to protect and care for taonga in the environment. But, while Māori interests and kaitiaki relationships are important, this does not mean that iwi and hapū should have a generally applicable veto. In a modern resource management context, other interests should also be considered, including the health of the environment, and the interests of property owners, resource users, those affected by resource use, and the wider community.
Relationships with the environment are fundamental to Māori culture. Every iwi and hapū sees itself as related through whakapapa to the landforms, waterways, flora, fauna and other parts of the environment within their tribal areas. These parts of the environment are taonga, for which iwi and hapū are obliged to act as kaitiaki. They have inherited knowledge relating to these taonga, explaining their whakapapa relationship and their kaitiaki obligations. Kaitiakitanga is a form of law, controlling relationships between people and the environment.
It is time for the Crown–Māori relationship to evolve from one based on historical grievance to an ongoing partnership based on mutual advantage. This partnership must secure the place of mātauranga Māori in New Zealand law, and in government policy and practice. This partnership is what the Treaty of Waitangi envisaged. But it is also necessary for New Zealand’s future – for its prosperity and its sense of nationhood.
This lack of a place for Māori culture in contemporary law and policy compounds a wider picture of social disparity, reflected for example in educational performance, employment and incomes, and the current crisis in Māori health. It also continues a national story in which the Crown, either deliberately or through neglect, has largely supported one of New Zealand’s two founding cultures at the expense of the other.
Yet these concerns mask the underlying good will and respect that characterises the relationship between Māori and non-Māori New Zealanders. This good will is making the settlement of historical injustices possible. And once those injustices are resolved, it can provide a basis for the nation to move forward, for the Crown and Māori to establish a relationship based on mutual benefit, and for New Zealand to develop a new national identity based on the partnership between our founding cultures.
The Treaty of Waitangi gave the Crown the right to govern and enact laws, but that right was qualified by the guarantee of tino rangatiratanga (full authority) for iwi and hapū over their ‘taonga katoa’ (all their treasured things). The courts have characterised this exchange of rights and obligations as a partnership.In this context, tino rangatiratanga means that iwi and hapū are entitled to exercise authority over their mātauranga, and to exercise authority over their relationships with taonga such as cultural works and parts of the environment that are significant to their culture and identity, so that they can fulfil their obligations as kaitiaki.
Ko Aotearoa Tēnei provides a framework for Treaty partnership in 21st century New Zealand. It makes recommendations for forms of partnership in many areas of Crown activity, including education, science, culture and heritage, conservation, resource management, indigenous flora and fauna, language, and patents.
This framework does not seek to elevate Māori cultural interests inappropriately above the interests of other New Zealanders. In a modern, democratic New Zealand, the ‘full authority’ envisaged by the Treaty will no longer be possible in every case. But the framework does seek to ensure that Māori interests are at least at the table when decisions are made – so they can be fairly and transparently balanced alongside other interests, rather than sidelined as they often are now.
The path that embraces partnership recognises and values Māori culture as one of New Zealand’s founding cultures. In so doing, it provides Maori with a positive platform from which they can address social issues and contribute to national prosperity; it moves the Crown-Māori relationship from one based on grievance and negativity to one based on mutual advantage; and it provides the basis for future in which all New Zealanders can look forward with optimism to a shared future. It is, the Tribunal says, time to perfect that partnership.
But Maori Party MP Rahui Katene, daughter of one of the original claimants John Hippolite, said the report had been watered down and politicised. "The claim is about tino rangatiratanga or Maori control of things Maori," she said. "The report goes nowhere near dealing with that." The tribunal identified only one breach of the Treaty of Waitangi - the Tohunga Suppression Act, 1907, which banned rongoa (traditional healing). The act was repealed in 1962. But Katene was scathing: "To say there is only one breach is really ignoring the reality of what happened to each of those claimant iwi, and iwi all around New Zealand."
Good stuff also from Joshua and SimonLawyer Annette Sykes, counsel for one claimant group, said her claimants had asked Mana Party leader Hone Harawira about taking their concerns to Parliament.