Maori 130 Test 2

Māori Activism in the 2000's

-2000s - shift in attention -Activism in the 2000's saw annual attention on Waitangi Day proceedings at Waitangi and a significant number of hikoi since the 2004 Seabed and Foreshore hikoi -Hikoi - protest marches coming back -Sometimes 2-3 hikoi per week -Bradford wrote PhD on this - found the rise of "mindless activism" - actions taking without sufficient planning - need for a more thoughtful approach -Reactionary activism -Occupations and hikoi - doesn't achieve a lot -Occupations of land

Nation state that didn't agree to adopt the United Nations Declaration on the Rights of Indigenous People in 2007

-Canada, NZ, USA, Australia - all British colonized - all follow the Doctrine of Discovery -NZ was last - why'd they sign up? - because everybody else did and Maori party made it a condition of their coalition -Didn't want to be only country not part of it

Characteristics of Māori prophetic movements

-Charismatic leadership at the center of prophetic movement -Mandated by God/divine entity -Regional (Rātana the exception) -Provided a basis for unity -Anti-Pākehā -Usually rise out of struggle -Aimed to restore NZ to Māori through divine intervention -Idea that justice would come through divine intervention -Combination of tikanga Māori (traditional Māori customs and protocols) and Christian faith

Māori Affairs Amendment Act 1967

-Classified shares in Māori lands worth less than £50 to be 'uneconomic' and empowered the Māori Trustee to compulsorily purchase and dispose of such shares. -Re-designated Māori land held by less than four owners from Māori title to General title. -The Act, dubbed the 'Last Land Grab' was the catalyst that sparked the emergence of Māori activism in the urban centres of Auckland and Wellington in the late 1960s and early 1970s.

Part 3: The Constitutional Values

- when went around to the 252 huis, people were very eager to express and share their values - wanted to make report as widely available as possible, so took the values and re-wrote them in English -The value of tikanga - to relate to or incorporate the core ideals and the 'ought to be' of living in Aotearoa - what we all dream should be possible -When writing down a constitution, you dream THE dream - and you write down THAT dream -The value of community - to facilitate the fair representation and good relationships between all peoples -The value of belonging - to foster sense of belonging for everyone in the community so no one feels marginalized -The value of place - promote relationships with, and ensure protection of Papatūānuku -The value of balance - to ensure respect for the authority of rangatiratanga and kāwanatanga (not one over their other - that they will just respect each other and will talk to each other) within the different and the relational spheres of influence -No two spheres of influence between Maori and the Crown -The value of conciliation - to have underlying jurisdictional base and means of resolution to guarantee a conciliatory and consensual democracy - means that you must look out for everybody (rather than an adversarial and majoritarian one - that's the one in place at the moment - tyranny of the majority - you end up having to fight it - classic example is the Parliament) -The value of structure - to have structural conventions that promote basic democratic ideals of fair representation, openness and transparency - instead of the secretive way things are done at the moment

Significance of Māori Language?

-'To the Pākehā it says we are sick of your mispronouncing our language. We hate your mono-cultural system. We want our rights to be ourselves and not to be changed and adapted to become brown-faced Pākehā. Pākehā, I want to educate you for a change. -To the Māori it is saying- speak Māori to your children so that your children can speak Māori to their children.' -Hirini Melbourne (1976). -One of the greatest Maori composers

What was Tahupōtiki Wiremu Rātana's legacy?

-1. Pan-tribal unification - only movement that stretched across iwi lines -2. Made an alliance with Michael Savage (Labour Party) - the strong alliance between Rātana party and Labour Party still exist today -Led to the creation of Māori electorate seats -3. Rātana Church - still has a presence today

Political Consciousness

-1960s: A growing population of young urban Māori keenly aware of their place in society, New Zealand's colonial legacy, their alienation and oppression, and no longer constrained by the politeness and diplomacy of elders. -Donna Awatere-Huata: -'You have to lose something before you value it, and we were the first generation that really lost it all. It was the fact that Hana [Jackson] couldn't speak the Māori language, her loss, the land loss that we all had, the cultural links that we were all by that stage losing, we were so aware of what we'd lost, and in the losing of it was that rage that we didn't wanna lose it.'

Time Line

-1979 He Taua: The 'Haka Party' Incident -1979 / 1980 Matiu Rata resigns from the Labour Party and launches the Mana Motuhake Party -1980 Maranga Mai -1981 Māori Sovereignty published by Donna Awatere-Huata -Springbok Tour Protests -Investiture at Waitangi Protest -1982 WAC- Protests and arrests at Waitangi Day 'Celebrations' -1983 Protests and arrests at Waitangi Day 'Celebrations' -1984 Hīkoi ki Waitangi

Timeline of Maori Activism in the 2000s

-2001: Activists bar the entrance to the proposed site of a new Northland Prison in Ngāwha -2002: Local Iwi occupy Te Kurī a Paoa (Young Nicks Head) -2004: Opposition leader Don Brash delivers Nationhood speech at Orewa Rotary Club. Activists literally sling mud at Brash at Waitangi. -2004 Te Rarawa host 'Hands Across the Beach' on Te One Roa a Tohe (90 Mile Beach) -2004 Seabed and Foreshore Hikoi -2007: Tūhoe Hīkoi protesting governments' terror raids on Ruatoki. -2007 - 2009: Te Ata Tino Toa campaign for flying of Tino Rangatiratanga flag from Harbour Bridge on Waitangi Day. -2009: Protesters jostle Prime Minister John Keys at Waitangi Marae. -Super City Hīkoi: Six thousand march up Queen Street in protest at the National Governments decision not to include Māori seats as part of the new 'Super City' council -Marched to get National Government to include Maori seats - nothing came of it -2011: Hīkoi to protest the passing of National - Māori Party MACA (Takutai Moana) Bill. -Bradford (2014) highlights the rise of 'mindless activism' in which actions are 'undertaken without sufficient collective analysis and planning' and identifies a need to move beyond this culture to a 'far more analytical and thoughtful left'.

Matike Mai Aotearoa (the group that was set up to do this work) Background

-2010 - Independent Working Group on Constitutional Transformation established by National Iwi Chairs Forum -2005 National Iwi Chairs' Forum (NICF) established - 73 members, 10 Iwi Leaders Groups (ILG) dealing with specific issues -Since 2008 has been increasingly referred to on a range of issues affecting Māori - that was when the Maori Party became part of government (Labor Government had always avoided Maori Party)

Work to date

-252 hui around the country + 70 rangatahi hui prior to 2016 report - if you want us to come talk to you, then invite us (and they got 252 invitations) -All hui recorded and transcribed and the questionaires analysed - this was the basis of the final report -On-going interviews with individual experts to check interpretations and analyses -Report drafted with on-going input from experts - tabled at National Iwi Chairs Forum and at Waitangi 6 February 2016 -Since then more than 30 further hui, conference presentations round country to take the report back to the people, presented overseas, many other groups debating it. -Required text in several university courses.

Māori Activism in the 1990s

-90s - all about powerful symbolic gestures -In the 1990s we see Māori returning to the symbolic gestures of defiance embodied by Hone Heke when he cut down the flag pole over Kororareka in 1844. -1994: Mike Smith attacks lone pine on One Tree Hill in protest against government privatisation policies and the Fiscal Envelope -1994: Te Ahi Kā decapitate statue of Sir John Balance at Moutoa Gardens in Whanganui on the basis that Balance was 'anti-Māori'. Statue repaired and decapitated again the following year. -Decapitation of statues - big thing in the 90s -1995: 80 day occupation of Moutoa Gardens, Whanganui. -1995: Fiscal Envelope Hui -1997: Benjamin Nathan smashes America's Cup. -1999: Second chainsaw attack on One Tree Hill Pine.

United Nations Declaration on the Rights of Indigenous Peoples

-Adopted by the United Nations General Assembly 2007 by overwhelming majority of 143 states to 4 -General Assembly is where everything comes back to (the overriding governance body of the UN) -The 4: New Zealand, Australia, Canada and USA opposed -All share history of British immigration which marginalised, deprived and oppressed the indigenous peoples - same affects as for Māori (perhaps even worse) -These are the states that still adhere to the Doctrine of Discovery - whites are supreme and indigenous peoples are overrun, enslaved, wiped out

Conclusion

-All three rapporteurs, Universal Periodic Review, CERD have been severely critical of New Zealand government treatment of Māori -Each has been careful to point out positive aspects and improvements -Lack of constitutional security for Māori rights and lack of acknowledgement of Te Tiriti by governments remain fundamental problems -Māori have been able to rely on support from the United Nations to keep up pressure on NZ governments in respect of our human and Tiriti rights, especially since UNDRIP

What kinds of expectations and pressures are placed on those who chose to wear moko in the present day?

-Calls on Maori to recommit to strong Maori identities, customs, traditions -Expectations of wearers - to be drug-free, clean living, exceptional moral and cultural role models -Their moko represented "cultural fluency" - expected to have a wealth of cultural knowledge -Wearers faced heavy pressures to be fluent speakers of Maori, competent ritualists, reservoirs of traditional knowledge -Faced challenges from community - their own whānau - Who were they to be adorned with marks associated with authority, mana, prestige? What training did they have? Whose approval did they get? -Attitude especially prevalent for women who choose to have their facial moko done -Impact of colonization - patriarchal society -Have to negotiate marks of difference both with "others," as well as their own -Discrimination - refused service, not being hired, stigmatized - has become associated with gang culture and prison culture -Associates the wearing of moko with criminality, marginalization -Seen as images of marginality, criminality, pathology in certain spaces -Seen as a challenge to "clean," "honest," "respectable" faces -Attract attention in public spaces - supermarkets, cafes, workplace, marae, school -Challenges the viewer to re-examine their social representations of moko and moko wearers -"Our lives are lived through our bodies and those elements that adorn them" -For Maori, the living face also reflects the dead - marking the face is the exteriorization of the interior, which is simultaneously the interiorization of the exterior -Transforming themselves - no longer bare - layered with meaning -Should be regarded and ordinary and socially acceptable across all public spaces - but it's not

Matike Mai Aotearoa ILG Constitutional Transformation

-Common thread through all issues - the current constitutional arrangements leave Māori constitutionally powerless -This powerlessness prevents Māori from addressing basic issues such as injustices, inequities, denial of rights, land confiscations, racism etc. - no power to deal with these issues -Constitutional transformation required to reinstate the balance between mana Māori motuhake (Māori 'sovereignty') and British kāwanatanga (governance over British and other immigrants) - these were the things guaranteed in Te Tiriti

Part 1: The Nature of Constitutions

-Constitutions are about making decisions. -It is a set of rules about how to make decisions -Government is the process people choose to regulate their affairs -A constitution is the code/set of rules to describe how government will function, who will make rules, how to abide by them and live together amicably. -Constitutions are based on -concept of power (philosophy of constitutional authority and values that underpin it) -Your philosphophy of constitutional authority - Where do you think that authority lies? -What aught to be -site of power (institution or place where society decides power is exercised and limits placed on it) -A Constitution is a cultural creation. -Set of rules that people make up - and they make these up out of their on culture! -Western concept and site of power: hierarchical -sovereignty "most high and perpetual power over citizens" - very important in Western constitutional conceptions -site of power is the "monarch in Parliament" with absolute authority and dominion over land and people (that is the Western concept in site of power) -Māori concept and site of power - TOTALLY different than Western culture because TOTALLY different culture -concept of mana - absolute power and authority derived from the gods; -site of power (has nothing to do with buildings and parliaments) - ariki/rangatira - your leaders - power bestowed by the people to be exercised in a way that is tika, makes decisions by concensus, cares for the people, keeps the people together; independence of hapū and iwi

Treaty Claims Settlements

-Crown should negotiate with Māori to reach agreement on a fair and equitable process -This recommendation has been provided to the NZ government countless times

Rangatira

-Dominion: Iwi/Hapū -Mandate: Whakapapa, skills, expertise, prowess -needs to be skilled in battle (difference between mandate of rangatira and tohunga) -Chiefly leader

Tohunga

-Dominion: Iwi/Hapū/Whānau -Mandate: Whakapapa, skills, expertise -expert in anything (area of expertise that they are particularly skilled in), general skill - Can form the rights that responsible for keeping the spiritual rights of the iwi/hapū/whānau in tact -Expert

Ariki

-Dominion: Iwi/Waka -Mandate: Whakapapa

Kaumātua

-Dominion: Whānau -Mandate: Whakapapa -an elder - grandmother/grandfather - take care of the smallest faction - the whanau

Constitutional Vision - First of Three Tricameral Models

-Drafted up 6 models to see what constitutional arrangements you could put in place that would deliver on those values -3 possible tricameral model - 3 parts -The Kawanatanga sphere - where the Crown looks over ITS people - Maori not involved in deciding what the Kawantanga would look like (would probably keep looking like a Western parliament) -Tino Rangatiratanga sphere - where iwi and hapū assembly -Does not exist at the moment -Can't just be iwi - has to be hapū too (very conscious decision) -Fundamentally important that these two bodies talk - so third sphere - Relational sphere (where you would meet together and try to come to consensus on things

Case Study - Interview artists

-Ethics and safety was critical discussion - particularly with more intimate parts of the body -Adornment of genital areas was important aspect of Ta Moko -Health and hygiene concerns

Introduction - Maori and UN

-For several decades Māori have sought the support of the United Nations to uphold our human rights -When unable to solve problems here, they go nationally -A number of reports and decisions

Māori involved in drafting of UNDRIP since early 1980s

-Forty-six articles in it that are a statement setting out the human rights and fundamental freedoms of indigenous peoples at an international level - provide a blueprint for the implementation of Te Tiriti o Waitangi (not a fluke - because some of the main drafters had legal backgrounds and were the ones drafting) -They were: the rights to self-determination, cultures, traditions, languages, institutions, world views and ways of life - an absolute right to indigenous people -UN created out of the atrocities of WWII - ensure that it would never happen again -Out of it also came the Convention on Human Rights - everyone should have the same human rights, but not the case for indigenous people -The rights they were allowed to have: -States called on to prevent and redress theft of land and natural resources and forced assimilation (into Pākehā culture). -States urged to return land wherever possible or to provide full compensation -States to establish minimal standards to eliminate racism, discrimination, marginalisation and exploitation that inhibit the development of indigenous peoples -Before a state could become a member of the UN - convention on the elimination of all forms of racial discrimination - any country that didn't sign up for that, they were in extreme embarrassment - meant that the white NZ policy that was in place had to go (was a hard decision) - in order to remain in UN, NZ had to legally outlaw racial discrimination

Inscribing Maori skin was happening everywhere

-Gangs -Rastafarian movement in Aotearoa -Prison -School yard -Military forces -Debt to these people because they maintained the practice -"Hot spots" for Moko and its retention

Moko having life-changing impact

-Gave up smoking, gave up drinking, lose weight -Also had to respond to expectations of people in their environment -Women would turn up at marae and people would look at them and expect them to be experts in things they had no knowledge of (ex: te reo Maori)

New Zealand finally supports the UNDRIP in 2010 - after Australia and Canada. USA announced was intending to in 2009.

-Had to be done secretly - but Maori knew - because it was a requirement of the Maori party when they went into agreement with National that NZ had to sign up (no way National wanted to sign up, but Maori Party was able to negotiate it) -Only thing NZ media say about it - "How dare Maori TV got to report on this and we didn't know" - attacked the government for not giving them reporting rights) -So NZ people are largely unaware that the country signed up for UNDRIP - that NZ supports the Declaration -NZ was left with no choice because they were going to be the last country who didn't support it -Māori jubilant. Prime Minister played down significance and was dismissive of its potential impact. - said it had no legal standing and that nothing was going to happen -Statement of Sir Edward Taihākurei Durie: "I would still rank the day that New Zealand gave support to the Declaration as the most significant day in advancing Māori rights since 6th February 1840." -International standards would be called on and courts will look to these international standards to create the standards that they will use

Urbanisation

-How did we get modern activism? - urbanization was big contributor -1930s: 90% of the Māori population lived in rural areas. -In the 50 years between 1936 and 1986 Māori transformed from 83% rural to 83% urban. -Profound impact on Māori society and race relations. -Before that, it was very easy to ignore Maori - they were a rural community that was rarely seen - When they started living in the cities, was not as easy to ignore -Māori moved to the cities for the three E's: employment, education and entertainment. -Walker: urbanisation for some Māori led to 'family breakdown, loss of traditional constraints of the tribal leaders, and alienation as a consequence of colonisation'. -Negative impacts -Other consequences: -Emerging political consciousness - growing group of Maori and Pacific Islanders (Polynesian Panthers) that became aware of their place in society - learned about colonial legacy, felt alienated - they were not longer constrained by elders (the politeness of elders - no longer surrounded by people telling them "let peace reign") -They became so aware of what they had lost - felt enraged

Working Group NOT asked

-How might the Treaty fit into the current Westminster constitutional system? Or -How might Māori representation be adequately addressed in the existing Parliamentary framework? -Not what they were asked to do -What they were asked to do: -Instead the group was to seek advice on a different type of constitutionalism that is based on He Whakaputanga and Te Tiriti. -Very clear that Westminister constitutional system as implemented since 1840 does not and cannot give effect to Te Tiriti o Waitangi (reason - it is based on the Doctrine of Discovery and this doctine allows no place for indigenous people anywhere)

Explain Nikora's argument that: "Moko takes on a symbolic power that questions Hegemony" and "contests the assumed right of dominant groups to dominate."

-How moko counters, questions, pushes back against the hegemony of New Zealand society -Signals the continued existence and resistance of Maori -Evidence of the failed efforts of colonization to eradicate Maori culture -Symbolizes existence, resistance, pride in identity/culture - by choosing to wear it and embrace it they're countering Western beauty standards -Moko imaged as survival, pride, femininity, beauty, non-dominant ethnic identity contests the assumed right of dominant groups to dominate -Signals the existence and resistance of Maori and points to all the failed efforts to make Maori subservient -"Moko and the embodied become acutely political"

Ensure whānau and hapū participate

-In the development of the model the Working Party would -Report engagement and progress to each NICF hui; final report 2016 -Ensure that whānau and hapū are fully informed and participate in the development of the model -At each hui, would do a brief introduction to the topic and then work on a questionaire in groups (which is different than normal hui where you would all stay together) -Worked on responses and analysed them to build a model -The model was to form the basis of the constitution for this country but will not be discussed with the government until Māori are satisfied with it

Constitutional Vision - Third of Three Tricameral Models

-Instead of having a central body where two parts came together, it would be regional assemblies

Explain the meaning of the expression 'Kāhore te kumara e korero ki tōna ake reka" (The kumara does not speak about its own sweetness) in relation to leadership.

-It is inappropriate for a leader to praise themselves - they should let others do so -Humility, being humble - leave it to others to sing your praises -Also means that often now the mantle of leadership is placed upon people - if you are power hunger and are seeking out the position, you probably aren't the best person for the job - the leader should be chosen by the people

Māori Language Petition

-Launched a petition -1970: Ngā Tamatoa launched a petition to campaign for the introduction of te reo in preschools and primary schools. -Over two years Hana Te Hemara (female) toured the country rallying support and signatures. -Toured country getting signatures - to introduce te reo Maori in schools -By late 1972 Te Hemara had gained some 44,000 signatures. -The petition was delivered to parliament by Ngā Tamatoa, Te Reo Māori Society, kaumatua Te Uenuku Rene of Ngāti Toa / Ngāti Raukawa and supporters in a solemn ceremony on the 14th of September.

Discuss Dr. Arapera Ngaha's contention that the role of rangatira in traditional Māori society has transferred to other forms of leadership today.

-Leaders now are politicians, professionals, academics, lawyers, doctors, experts in their fields, church leaders, professors -Group-wise - organizations that are made up of Māori leaders -National Iwi Chairs -Marae & Hapū Committees -Rūnanga - a - iwi - the tribal groups who have leadership roles within each tribe -Biggest shift - what rangatira used to do (leading people and keeping them together) has shifted to kaumātua (the elders - because they have all the wisdom and knowledge that the young people don't have)

Niwareka & Mataora

-Maori Underworld -To mortal beings, not necessarily an accessible place -Very closely with spirit -Place of spirit, magic, demigods, origin and return -Mataora was in love with Niwareka -Mataora not particularly nice, very vain - full of himself -Ideas of beauty were very tied to makeup - particularly for men -Mataora and Niwareka had a falling out - Niwareka decided to go back to her parents in the underworld -Mataora was traumatized by her leaving and decided to put on his best makeup and go search for her -By the time he got to the underworld and found her, his makeup was running -People in underworld had beautiful makeup that was permanent - had discovered the art of Moko - was a permanent inscription on face -So when Mataora showed up, he was laughed at -Had to work really hard to win back the affections of Niwareka and her parents -In winning back her affection, promised never to abuse her on their return to the world of the living -On that promise, Niwareka's people gave him a gift - the art of Moko -To Niwareka, they gave her the art of taniko -Moko seen as a "guys thing" - but it's a mark of the absolute promise made by Mataora - promise that his told in contemporary times in relation to men taking on full-faced Moko

Ngā Tamatoa

-Maori activist group that operated in 1970s to promote Maori rights, fight racial discrimination -Young Māori Leaders Conference convened by the New Zealand Māori Council to address urbanisation and social breakdown, University of Auckland, August 1970. -The Conference passed a series of remits, but for the young people in attendance remits were not enough. -This is what the older generations did - passed remits - sent them to government and nothing was ever done - didn't work -The young people met together in Swanson, and organised themselves as an activist group. -They took the name Ngā Tamatoa, 'the young warriors', a name that had been given to the 28th Māori Battalion and was redolent with the weight of history. -Adaption of the pepeha 'Tama tū, tama ora, tama noho, tama mate': 'If you stand or be active, you will live, if you sit, or be inactive, you will die.' -Also did community work -Public presence and did things that grabbed media's attention, but also did other community things - practice of supporting the community

The 'Last Land Grab'

-Māori Affairs Amendment Act 1967: Classified shares in Māori lands worth less than £50 to be 'uneconomic' and empowered the Māori Trustee (was not Maori and can't be trusted) to compulsorily purchase and dispose of such shares. -"Lets help assimilate Maori" -If you had only a small share in land, then this trustee could take this land off you -buy it and dispense it as they wished -Re-designated Māori land held by less than four owners from Māori title to General title. -The Act, dubbed the 'Last Land Grab' was the catalyst that sparked the emergence of Māori activism in the urban centres of Auckland and Wellington in the late 1960s and early 1970s. -A way of changing the status of Maori land - so those with small shares in rural areas had their land seized

Essay Question: Role of Activism in Securing Rights?

-Māori activists have made an immeasurable contribution to the wellbeing of our people and the consciousness of the nation. -Māori language reforms -Establishment of Waitangi Tribunal and retrospective powers -Return of lands confiscated by the government. -Act as the critics and conscience of society, levering government lethargy and inaction by pressuring the state and Māori leaders to act. -Push Māori issues from the bottom of the pile to top of the national agenda. -Both at odds with and supported by kaumātua and 'conservative' leaders, but have also been supported by them -See the same relationship between Maori and their elders -Their efforts have often played into the agendas of 'conservatives', by effectively shifting the middle ground - A is no longer acceptable and F is way too far out - B, C, D are viable actions -Māori activists have contributed to Māori identity and Māori mana. -Helped to transform this country from a colonial nation ignorant of its past to a post-colonial nation that has begun (not finished) the difficult task of addressing the past and recognizing the place of tangata whenua in the present and future. -"I will never never give up. When my Maori thunder begins to roll, everything else is nothing."

Create a future environment where

-Māori are fully recognised and respected (and that would just be the norm!) -Tikanga, mātauranga Māori, He Whakaputanga and Te Tiriti part of natural order of country -Hapū and iwi exercise own mana -All peoples have a respected constitutional place -A constitution for good, just and participatory government for and by all people is consistent with agreed values and benefits everyone -All New Zealanders prosper and celebrate heritage -Māori contribute positively to the growing international activity around constitutional transformation for indigenous peoples

Constitutional matters

-Māori rights are not adequately protected (Maori are always subject to the whim of Parliament and the whim of the government of the day - next government could come along and undo that) - needs to constitutional reform - needs to be an entrenchment of Treaty of Waitangi (making the Treaty a fundamental basis upon which the government operates - so nothing can operate without adhering to the Treaty) -Maori seats in Parliament are not entrenched - only takes 51% majority in the House to take Maori seats (for others it takes a 75% vote) - Maori seats can be taken very easily (constant threat)

Define Moko

-Māori skin adornment -Involves the chiseling of skin and insertion of pigment -An aesthetic and individual self-presentation - it embodies the self -Embodiment of an individual's identity -Specific design or pattern is unique to that individual, but usually comes from a repertoire/tradition of that individual's particular iwi - can pick out certain features that tell you where they're from/who they belong to -Specific design conventions for men and women

Responses to Stavenhagen's Report

-Māori welcomed report as accurate, insightful and helpful - blueprint for restoring Māori rights -Māori Party referred to its recommendations in all speeches for several months -Government initially suppressed the report - didn't want it released -Prime Minister finally allowed it to be released (because Stavenhagen copied a lot of people into the report - so if Prime Minister didn't release it, these other people - academics - would) attacked the author (said he wasn't qualified, hadn't talked to the right people, had only been there 10 days - couldn't possibly find out anything in 10 days) and the UN Commission on Human Rights (said it was being extinguished because it wasn't productive/was useless) - usual reaction of governments reported for violations of international human rights instruments -UN Commission on Human Rights was no longer going to be a commission, was going to become a council - was not being extinguished (that was a blatant lie) -Prime Minister announced government would ignore the report

Education

-Need for more resources for Māori education at all levels

Activism as Tikanga

-Need to locate activism - 1960s -Maori elders saying "This is not Maori" -"This is not our way. You're just copying other people" -Emerges in our creation story -Tane was an activist -He didn't accept his current circumstance - he ended the darkness of ignorance/oppression and brought his people out into the light -Activism emerges in the creation stories as a foundational value. -Tane was the first activist. He challenged his reality and circumstances so as to usher in Te Ao Mārama and bring benefits to his siblings and their offspring. -Māui was another activist. He challenged the status quo to bring benefits to humans. -The actions of the gods and demigods in the creation traditions set a precedence for modern activism. -He went out and spoke to elderly women because they had the knowledge and power to do these things -The actions of Hone Heke, Te Whiti and Tohu, Rua Kenana and others represent ancestral footsteps in a whakapapa of resistance that traverses from creation to the modern day. -Set a precedence for modern activism -There is a whakapapa for this

Māori Activism in the 1980s

-New wave of Maori organizations -80s - more militant, more apt to act with violence -Late 1970's / early 80's: Emergence of a new wave of Māori activist organisations: Waitangi Action Committee, Te Kawariki, He Taua, Māori People's Liberation Movement of Aotearoa and Black Women. -While the activists of the 1970s had been leavened by the guidance of their elders, this new wave of activists demonstrated a more militant edge in their rhetoric and tactics, and were willing to resort to physical violence when words failed. -Though they existed as separate entities, the groups shared a considerable overlap in membership.

Recommendations

-Next five years - discussion amongst Māori -Annual agenda item at national hui of lead Māori organisations -Māori Constitutional Convention 2021 - where would discuss the structure of the spheres -Before that - would have to establish Working Group to work out structural and procedural issues for Māori -Māori initiate dialogue with other communities -Other groups can come under Rangatiratanga sphere if they want (can't exclude people), but if you come into this sphere you must abide by the rules -Iwi, Hapū and lead Māori organisations initiate dialogue with the Crown -2021 - start organising a Tiriti Convention for country about constitutional transformation - so that the country can fully engage in a constitutional change conversation -Constitutions come out of the people -All approved by NICF 5 February 2016 -2040 - goal for constitutional transformation

Waitangi Day Protests

-Ngā Tamatoa introduced Waitangi Day protests at Waitangi on February 6th 1971. -The group discovered that every year on 'New Zealand Day' as it was called by embassies and ex-patriots overseas, a propaganda film of Waitangi proceedings would be sent overseas to bolster the myth of harmonious race relations in New Zealand. -Sent over seas to show the world - mythological thing that Maori and Pakeha were all fine -Nga Tamatoa didn't want this myth to keep being perpetuated overseas -Ngā Tamatoa decided 'to stop the celebration or at least to be disruptive enough to interrupt the film made of it each year and shown overseas to support the myth of cultural harmony'.

Constitutional Vision - Possible Bicameral Model

-No third body -The two spheres have to learn to talk to each other - need to find a way to make decisions together without taking representatives out of each and putting them in a third body

He Taua: Trial and Conviction

-Of the 88 charges laid, most were dismissed. -Seven of the group were convicted of participating in a riot and five were convicted of injury with intent. -The judge, aware of the political implications of the case, chose to lighten their convictions, sentencing them to periodic detention instead of imprisonment. -Maori elders were there supporting their people -The Engineering students learnt their lesson, and the tradition of capping day 'haka' were brought to a close. -In 20 seconds they were able to resolve an issue that had been boiling for 20 years. -It has never happened again. -One of the few times that Maori activism breaks out into violence -That use of violence was very effective - immediately ended the problem -Not suggesting to use violence for everything, but must understand that "violence is the mother tongue of the professor" -And when we speak to the oppression in their mother tongue, they understand -"They know what that means because it is them...it is precisely how they came to be in this country."

Ta Moko vs. Moko

-Often people will point to ink they have inscribed on themselves and say "This is my Ta Moko" -Ta - indicates the "practice of" - "the practice of Moko" -When you point to the color inscribed on your skin - that can be described as "Moko"

Land Rights Movement - 1975

-Organized and inspired Land Rights Movement -Ngā Tamatoa's efforts inspire others. -Māori land rights movement: Māori Land March 1975, Raglan Golf Course 1974 - 1978, Bastion Point 1977 - 1978. -The Māori Land March: hui launched by Ngā Tamatoa and chaired by kuia Whina Cooper at Te Puea Marae, Mangere, 1975. -Launched a meeting chaired by Whina Cooper -Approached all the rangatira (all the men) and they refused to be involved - because a lot of men are supported by the system (so none of the leaders wanted to lead this march - so Cooper led it) -Decided to call a march to Wellington to raise awareness -Hui establish Te Rōpū o te Matakite, 'The People with Foresight' to lead the struggle for Māori land rights and call for a march to Wellington to raise awareness.

70's and 80's - Moko artists

-Pakeha tattoo artists - also interested in keeping practice alive, approached by Maori -Was this the right thing to be doing? -"I was really worried about doing my first moko, I wasn't sure what to do...a wise old man named Rangi told me, you supply the hands and let us do the rest" -Technical aspect of doing work -Spiritual aspect that needs to be looked after along the way

Some comments to date

-People do not want the unicameral model Main discussion points: -Each Māori group/hapū/iwi will choose its own method of determining representation e.g. Direct voting, or electoral college etc. -Fairly clear opposition to having political parties in Māori body -Fairly substantial support for iwi/hapū/urban mix -Considerable debate from which concensus has emerged that tikanga must underpin the Māori and Crown relationship - how we talk to each other -Majority support for vetting representatives to exclude those who do not act in a manner that is tika

Whanua at University of Waikato

-People who would record narratives -Photographers -Goal to create a repository -Didn't get a positive vibe from the people they were talking to -Weren't attractive to a university - majority of people who were wearers were not university people -Who were we to send out this call for people to come into the university? -We weren't artists -We weren't facial wearers at the time -We were just academics -Research projects are living organisms in and of themselves - you start with a plan, but it should morph and be receptive to the communities you are working with - methods and ideas can shift and change - and should!

Anaya 2011 reporting on the situation of Māori

-Pete Sharples went to UN in 2011 -Asked a reporter to come -Positive developments since 2006 - acknowledges NZ government supporting UNDRIP; steps to repealing FSSB (Foreshore and Seabed) Act (but care needed to adhere to international standards); constitutional review -Marine and Coastal Area Act that came out of it is even worse -Serious on-going problems: -Security for Treaty and Māori rights within NZ legal system required so that not vulnerable to political discretion (not vulnerable to the whim of political decision) -Here you have a professor of International Rights very concerned -Māori political representation at national level should be strengthened -Myth that there 21-22 Maori representatives in Parliament -The 7 in the Maori seats have a mandate to represent Maori electorates (the others are there representing other electorates - NOT Maori) -This is the propoganda used to say "Maori are doing just fine - they have 22 people in Parliament!" -Māori participation in local governance should be increased -Consultation with Māori should be in accordance with international standards and Māori decision-making procedures -Consultation at the moment - they send you notification that someone has asked for a resource consent, ignored lots of the time and then have to go through legal process -Waitangi Tribunal should be adequately funded (started saying things government didn't like - so lots of funding was taken away - and then get complaints about why it takes so long for them to do anything - it's because there's no funding)

International Indigenous Rights

-Recommendation that NZ government should support achieving United Nations Declaration on the Rights of Indigenous Peoples by concensus of all states - all countries of world should agree to this declaration

The Report

-Report was written for our people, and hopefully, to help others begin their conversation -Five parts: -The Nature of Constitutions - What is a constitution? -The Constitutional Foundations - What are the foundations? -The Constitutional Values - What are the values? -The Constitutional Vision - What is the vision for this constitution? -Recommendations

He Taua: The 'Haka Party' Incident

-Reports of the first capping day at University of Auckland mention Pākehā students dressed as Māori performing dubious haka. -Early pictures of first capping day -A tradition developed: Pākehā Engineering students would dress up in raffia grass skirts, paint obscene and sexist slogans and crude pictures on their bodies, and parade drunkenly around the city, performing mock 'haka'. -Very offensive, sexist, racist

Early Newsletters: Te Hokioi / MOOHR

-Represent the emergence of combined Maori grievance and discourse of activism that was growing in the West -Pulling on symbolism of past, but very modern -1960s: Civil Rights Movement, Counter-Culture (Hippies), Alcatraz, Second Wave Feminism -Building activism that greatly influenced Maori -Te Hokioi (1968) - Darryl J. Cunningham, Paranihi Alexander Rissetto, Brian Bell. -Māori Organisation on Human Rights - MOOHR (1968) - Tama Poata, Matenga Baker. Began publishing in late 1970. -Newsletters representing the emergence of a radical rhetoric that combined the history of Māori grievance with the language of radical activism that had developed in the United States and other western countries in the 1960s. -By the 1970s, the politics of the 'long sixties' had reached the Long White Cloud.

Māori Language Day / Week / Month

-September 14th 1972 first Māori language day. -Extended to Māori language week between 1973 and 1974, celebrated today as Māori language month. -1974: Government introduced optional teaching of te reo Māori in primary and secondary schools -Government responded quite quickly -Governor went in and introduced an optional teaching - optional, but a start -One year course for fluent speakers established to meet the shortfall of Māori language teachers.

Three UN special rapporteur reports

-Special rappaorteur - a person (professor - academic) go into a country only at the invitation of the state and investigate that country for its upholding of the human rights of indigenous people (the UN is made up of states/governments - don't let anyone in who is not a state - indigenous people have been trying to get formal standing in the UN) - there is an indigeous forum though -1988 Erica-Irene Daes confidential report - Working Group on Indigenous Populations -Government suppressed it - wouldn't allow it to be published -Someone you did not mess with -Dame Ngāneko Minhinnick - had been fighting the NZ government for many years - she took the claim to Manakai Harbor that led to it being cleaned up -Maioro wahi tapu - iron sands that were being mined -Sand dunes are burial grounds - and burial grounds are tupuna - had to protect the sand dunes that were being mined by steal companies -She went up to the UN and asked Daes to come to NZ -Daes' report was suppressed - highly critical of the NZ government

Stavenhagen 2006 reporting on the situation of Māori

-Stavenhagen visited for 10 days, spoke to many government officials, politicians, Māori, academics - asked for all data we had about Maori -Was stunned by how bad the database was in NZ as it related to Maori (so he asked the academics to provide all the info they had) -It's the government that holds the statistics - all the different departments all have huge databases, but they were denying that they existed -Spent most of time speaking to government people - wanted to determine what government people were doing -Reported some positive aspects -Must always take a diplomatic approach - must try to do things in a way that are respectful, but you don't avoid the truth -Beginning of UN report always starts with positive aspects of what's happening in the country -Large number of areas Māori experience difficulty are discriminated against -He listed them quite specifically -Māori continue to be denied self determination -Indigenous people have an absolute right to self-determination - fundamental human right upheld by the UN - but Maori are denied this

Constitutional Vision - Second of Three Tricameral Models

-Still tricameral -Only difference - instead of just iwi and hapu in the assembly, would include urban representation -Would not include groups appointed by statute (because that belongs to the Crown's sphere) -Representatives appointed from both spheres into the relational sphere

Constitutional Vision - Multi-Sphere Model

-T handle situations where groups of Maori already have established relationship with Crown - to make sure it wasn't intervened with -Mana Motuhake sphere in the middle -Relational sphere - hapū, other Maori reps, and the Crown

Whakairo & Taonga

-Taonga in overseas, local and private collections -Taonga - (precious) things - but don't have to be precious, can be many things -Upoko tuhi - close scrutiny of them for chisel technique, patterns and designs -Simply translated as "the tradition of preserving Maori heads" -Many ended up overseas - colonial trade period - upoko tuhi were seen as highly collectible by whalers/sealers/traders

Activism in the 1990s

-Ten year respite in Māori activism: reignited in 1994 -Kicked off by Rogernomics - free-market reforms -Fourth Labour Government and 'Rogernomics': Radical free-market reforms transformed government departments into privatized companies. -A significant number of Māori worked for government entities. Large numbers of staff were laid off and a significant proportion of those staff were Māori. -Māori were hit hardest by Rogernomics. Unemployment skyrocketed, social disparities increased, and the crime and prison rates went up.

Māori Land March 1975

-The Māori Land March borrowed its slogan 'Not One More Acre' from the anti-Vietnam slogan 'Not One More Dead'. -After six months of planning the march set off from Te Hāpua on Māori language day 14 September 1975 and began its journey to the steps of Parliament in Wellington, led by Whina Cooper and her mokopuna. -Set off on Maori Language Day to say that land-loss and language-loss are linked -Carried with it Māori land rights petition and a Memorial of Right. Petition signed by 60,000 people. The Memorial of Right signed only by kuia, kaumātua and distinguished guests. -Most refused to host these people on their marae because the elders didn't support this - the main marae were shut down -Approximately 5,000 supporters reached the steps of parliament 13 October 1975. -The march delivered the Memorial of Rights to Labour Prime Minister Bill Rowling, who assured the marchers that their efforts had not been in vain. -Plans for the march brought embarrassment to the Minister of Māori Affairs Matiu Rata. -He'd been quietly working on different schemes to get Maori land back -Waitangi Tribunal -Shut down all the main marae -Rata drafted and passed the Treaty of Waitangi Act 10 October 1975. -3 days before the march arrived -The Land March pushed Rata to really act -The Act established the Waitangi Tribunal. -Carried with them a Po Whinua that wasn't allowed to touch the ground - could never touch the ground - symbolized the amount of land that was lost

Waitangi Tribunal: Safety Valve

-The government reacted! -Fourth Labour Government elected in July 1984, met with 'a potential time bomb'. -Passed the Treaty of Waitangi Amendment Act 1985, granting the tribunal retrospective powers to hear claims dating back to 1840, increasing its membership and its resources. -Māori finally had an avenue to address their grievances, and protests tailed off as iwi channelled their efforts into treaty claims and te reo Māori. -A bit of a stop from 1985 onwards

Kowhaiwhai/Whakairo

-The house depicted -Patterns in carvings on the wood -Patterns had names and significance - certain patterns put on certain body parts (ex: patterns for thighs) -Question about how mobile were design aspects with regards to Moko -Question - Can you tell form a person's Moko where they come from, what their aspirations are, their tribe, who they're married to

Part 2: The Constitutional Foundations

-Tikanga -He Whakaputanga o te Rangatiratanga o Niu Tireni 1835 -Te Tiriti o Waitangi 1840 -International Precedents - didn't only rely on Declaration of Rights of Indigenous People - also looked at declarations that preceeded it (came out of meetings of indigenous people from around the world - all framed within right to self-determination) -Kari-Oca Declaration 1992 - inalienable rights to lands and territories, resources and waters -Mātaatua Declaration 1993 - cultural and IP rights -United Nations Declaration of the Rights of Indigenous Peoples 2007 (NZ opposed until 2010) -All framed within the right to self determination -Looked at constitutional rights for Sami, Bolivia, Native American

What impact did colonization have on mau moko in the 19th century?

-To European settlers/traders/missionaries - Moko demonstrated that Maori were inferior, savage and barbaric - view was mediated by Darwinian thinking and the Great Chain of Being -Missionaries demonized the process - evil and ungodly - "a disfigurement of God's handiwork" - tampering God's image -As a result of tensions over resources between Maori and settlers in 1860s, moko became sign of resistance - a rallying call for Maori unification (continues to today) -Sign of resistance to colonization (continues today) -Marks of identity and resistance -Reinforced Maori self-determination -1895 - Maori population had diminished so much photographers and painters wanted to capture moko -Wanted to capture "the Maori as he was" - "a portrait of what this race looked like before they died out" -Different from "tattooing" - tattoos invoke images of unfamiliar bodies, places, histories -Moko emerges from difference place

Anaya 2011 reporting on the situation of Māori (cont)

-Treaty Claims Settlement important example - steps needed to strengthen process and include all interested groups - in consultation with Māori address Māori concerns about process and imbalance of power between Māori and Government negotiators -Picks particular groups it's going to settle with and then all other groups that don't latch on just get ignored -"I cannot help but note the extreme disadvantage in the social and economic conditions of the Māori people in comparison with the rest of NZ society." -He applauded availability Māori language instruction - but need to overcome teacher shortage -Continue to support Māori Television (was being told they were going to have to go independent and wouldn't get government funding, so they'd have to rely on advertisement revenue) - should not become reliant on unpredictable advertising revenue -Health statistics raise serious concerns - work with Māori to assess causes and identify culturally appropriate solutions -With Māori - address problem of high rates of Māori incarceration - more than 50% of jail population is Maori (more than 60% of females in prison are Maori) -Whānau Ora (was supposed to gather resources around the whānau - wrap resources around them, so wouldn't have to travel) - positive initiative; on-going support -Special attention needed for situation of urban Māori

Explain the difference between tā moko and mau moko

-Tā moko = "taking Moko" - serious commitment - "It inscribes your soul, it uplifts your senses, and it changes you forever" -Tā = "to draw" -The practice of doing/giving moko -Mau moko = "the wearing of Moko" -Mau = "to hold" or "to put on" -The practice of wearing and honoring your moko

UN 2nd Universal Periodic Review of New Zealand January 2014

-UN monitors countries - measures them, sees what they're doing -Regular review conducted on all member states for compliance with UN human rights instruments -All states in UN have this review -76 states participated in the review of NZ -Overall commended NZ for its committment to improving rights of all -But overwhelmingly states expressed concern about entrenched inequalities and high levels of violence and abuse -155 recommendations from the 76 states - most related to Māori rights -Include reducing racism and discrimination against Māori; addressing concerns about treaty settlements; taking concrete steps to implement UNDRIP

Human Rights and the Waitangi Tribunal

-Waitangi Tribunal be granted legally binding and enforceable powers (because the government usually ignores recommendations of Tribunal - starting to even stop making recommendations because they're so often ignored - so Tribunal becoming less and less effective) -Has provided a record of what actually happened to Maori (govts don't want to know)

Turangawaewae

-Went back to communities once book was published who wanted to revive cultural tradition - like Moko -Turangawaewae was in mourning - death of well-known woman -Part of mourning process asking - "What did her life mean to us?" -Wanted to commemorate her -Women were more introspective - wanted to do something unique that would demonstrate their heart-felt grief - 16 women (most over 60) decided to get moko -Changed the face and nature of a community - a famous marae -In relation to way women lead, people are remembered, visitors welcomed/looked after -Presented an expectation for the next generations - that Ta Moko would survive into future generations

Terms of Reference (for constitution transformation)

-Were asked to develop and implement a model for an inclusive Constitution for Aotearoa based on - present constitution marginalized big sections of population -Would be based on tikanga and kawa, (own law) -He Whakaputanga o te Rangatiratanga o Niu Tireni of 1835, -Te Tiriti o Waitangi of 1840, -and other indigenous human rights instruments which enjoy a wide degree of international recognition - prime one they called on was Declaration of Indigenous Rights

Potential Questions for Test 2 and Exam

-What factors influenced the emergence of Māori activism in the late 1960s and early 1970s? -What is the meaning behind the name 'Ngā Tamatoa'? -What themes and strategies typify each era of activism? -What role has activism played in securing rights for Māori?

Case study with wearers - interview

-What was the source of your desire to become inscribed? -Talked about being children and their grandparents had Moko -Seeing Moko inscribed into wood in carved houses -Some origins were simply (particularly for younger people) - seeing someone on All Blacks field who had markings -Interested in the initial planning, getting permission, telling whanau, who would do it, how it would be done, what preparations you would do -Women tended to be more active in seeking permission of families and partners - guys were more spontaneous -Once you are marked, you're a different person - the world reacts to you differently -Personal decision, but immediately becomes a political decision - we live in presence of dominant majority that may or may not be accepting of Moko -Design and meaning -Operation and process -Living with Moko -90 interviews with wearers -Recruitment: whanau, personal friends, professional contacts -Selection: focus on diversity amongst participants - age, iwi, urban/rural, jobs, gender, sexual orientation, face/bodywork, cost issues -Had to engage in Maori world practices, not just Western research practices

He Taua: Arrest and Trial

-Within hours 11 members of the group were rounded up by Police and charged with rioting. -At Auckland Central Police Station the group were refused lawyers and beaten for demanding legal representation. -When they refused to make statements without a lawyer present, they were beaten and taunted by Police until they confessed. -Trial: July 6th - 88 charges of participating in a riot and injuring with intent laid against the 11 defendants. -Despite a media campaign to pressure Māori leaders to disown He Taua, The New Zealand Māori Council and the Māori Women's Welfare League both resolved to support the principles of He Taua's protest.

Women in activism

-Women led many movements of resistance - but the role of women often overlooked -In the shadow of colonization - colonization tended to glorify men -Power of the Patriarchy

"Māori privilege" accusations

-found no evidence of any privilege to Māori but extensive evidence of deprivation and discrimination -Demanded that he sort out "Maori privilege" - always asserted that Maori were privileged and it was unfair -Found no evidence of privilege, but extensive evidence of deprivation

Korere

-funnel that would be used to feed someone - reflects hygiene practices - infection prevention and healing activities involved in practice of Ta Moko -If lips were being inscribed - not easy to eat -Food in the form of broths was fed through these funnels -The work on them - spirals, pornographic imagery - almost approaching a point of hallucination when things start to spiral in your vision -Theorized part of process of pain control, assisting someone in the process, hygiene practice - getting food and water into person

Culture

-must recognise and respect language, customs, knowledge systems, philosophy, values and arts

Civil Society

-public media encouraged to provide balanced, unbiased and non-racist picture of Māori; independent commission to monitor performance and suggest remedial action -Unusual part of the report (usually don't have a section about the society) -Focus is usually on the state and making recommendations to the government -But he was so concerned with what was going on in NZ society - particularly the media -Media very negative towards Maori - struck Stagenhaven so much that he wrote it into his support - said it must be unbiased and non-racist -THAT'S how concerned he was - because media very powerful in forming the views of the general public - when they feed negative messages to the public, it's Maori that suffer

Foreshore and Seabed Act

-repeal or amend - enacted 2004 and confiscated all land below the mean high watermark (where the tide comes up to the highest point - varies, so it's the mean) that were Maori - if they weren't Maori, they weren't affected -Biggest protest that has ever happened as a result -Rights to property are not protected if you're Maori -Gives you an idea of where the constitutional protection exists in NZ

Social Policy

-social services, particularly health and housing should be tailored and targetted to needs of Māori - more research and statistical data bases -Horrified at lack of proper databases being collected in NZ

Dilemma with publishing images

-sometimes people wanted a specific image published in the book - Rua McCullum image - issue with how she is sitting (ideas of modesty, gender ethics) -Do we run with and print the image the participant chose, or do we make executive decisions about the image? - we needed to be comfortable about it as well

Primary objective of Ta Moko research

-to ensure that people participating were kept safe and had control over their information -About 6 occasions to give them opportunity to see what we were doing with their work/photographs and give them opportunity to withdraw from the project

Constitutional Vision - Unicameral Model

Iwi, hapū, and the Crown all in one sphere where they have to work together

He Taua: The 'Haka Party' Incident

1959: Māori and Pacific students voice their disapproval of these performances through official channels. -1971 / 1978: Syd Jackson sent a letter of protest to the Vice Chancellor and AUSA, but to no avail. -April 1979: AUSA Māori Club sent a letter of disapproval to the Engineering Students -Association urging representatives to meet and discuss the issue before their next performance. -The Engineering students arrogantly ignored these warnings, and went ahead with their plans. -May 1st 30 Engineering students assembled at the Engineering Faculty common room -9:40am: Group of 21 activists made up of 14 men and 7 women of Māori and Pacific Island descent calling themselves He Taua 'a war party', entered the common room with the intent purpose of disrupting the planned 'haka party' and removing the students' grass skirts. -The protestors ordered the students to remove the skirts, and a scuffle broke out in which 13 students were assaulted, and had their grass skirts torn off. -After less than 5 minutes the protestors left, having achieved their goal of removing and making away with the students' skirts. -Turn from protest to violence - Pakeha student called Maori a "black bastard" -Pregnant woman was part of the protest - suggests that they hadn't set out for violence

Sources of Research for Ta Moko

Archival sources - anything stored in some kind of collection -Oral sources - songs, chants, incantation record -Manuscript materials -Visual material - illustrations with great detail (Pākehā art) -Theorizing in relation to the images - Question - many artistic images of Maori men, but not many of women - and the ones that existed of women were nowhere near the artistic quality/detail of the ones of men -Maori world - reverse (we have Miss Universe, they would have Mr. Universe) - men were very into themselves - makeup, jewelry -Moko was not just about being fierce, it was also about being attractive - beauty, seduction -So not a surprise that this is where the gaze went to with these early illustrations -Different artists portrayed Maori in very different ways (artists that were commissioned to paint - portraying Maori more how they would have liked to be portrayed, vs. non-commissioned - would just have Maori come in and sit down and artist would pain them the way they wished based on what they saw/the story they were told -Land court records - newspapers, church and missionary records, official papers and documents -Moko reproduced as signatures - Moko also a mark of authority -People would take inscriptions from their faces and use that as signature on official documents General published and unpublished sources - work by Michael King - had unpublished records in his library, passed away shortly after

What are some of the challenges to Māori forms of leadership today?

Democracy versus Consensus? -Used to do things by consensus (for a decision to be made, everyone had to agree on it), now living in a more democratic society (things can be passed/decisions can be made with 51%) Modern versus Traditional? Diverse range of fields where leadership is expressed -Can't really equate any of them - if two leaders are divergent on a particular issue, then who do you follow? Who determines what Māori leadership is? -Who gets to decide who Māori leaders are? What are they mandated on? -Shifted a lot from traditional leadership, where leaders had very defined roles and it was clear how their power was mandated and what they had dominion over -No longer living in the sort of communities that they had dominion over (hapū, iwi, etc.) -It should be for Maori themselves

National Iwi Chairs' Forum Monitoring Mechanism

NICF established 2005 -informal group of chairs of iwi; -meet quarterly to address issues affecting Māori; -73 members (73 chairs of iwi from around the country); -11 Iwi Leaders Groups addressing constitutional transformation, fresh water ownership, mining, climate change, Whānau Ora, conservation, collection of statistical iwi data, rangatahi, housing, economic development, education -upholds mana motuhake of iwi (not a decision-making group that can tell an iwi what to do - just bringing experiences together and discussing) -2014 - established a Monitoring Mechanism to monitor the government's compliance with UNDRIP; reports to the NICF and the UN Expert Mechanism on the Rights of Indigenous People in Geneva -2015 - first report to UNEMRIP; despite assertions to UN by government of compliance, the Monitoring Mechanism has been unable to find any evidence to support that; PM devolves responsibility to discuss with NICF to Attorney-General; the AT has banned UNDRIP from policy & legislation, including treaty settlements; Minister of Māori Development won't discuss -2016 - second report to UNEMRIP: focused on Māori right to participate in decision-making -the treaty claims settlements - imposition of a policy to which Māori strongly object - they have no role/power in treaty claims settlements -Government refusal to discuss TPPA with Māori before signing it -Lack of Māori representation in local government -Supported by UNEMRIP and indigenous groups -2017 - third report to UN EMRIP July -following 2016 report government promises support but then doesn't deliver; -strong recommendations on need for constitutional transformation and recognition of Māori right to self determination -UN Committee for Elimination of Racial Discrimination August -Highly critical of NZ government's treatment of Māori (as reported by Monitoring Mechanism and picked up by others) -Recommendations include discussions on constitutional transformation as per Matike Mai Aotearoa

Mock 'Haka'

What the Engineering students would say - yelling, threatening people; lots of profanity

Uhi & ngarahu

making chisels and pigment, experimenting with wood, materials for blades, charcoal, soot, different pigments and healing agents