#and then in art we did critiques and that waa also good

[evature]

I hope everyone has a lovely day today mwah

[xxk3vonicaxx]

... Here we go againn

So Blurry made a doc about me and posted it through a friend of his aandd... Oh boy is it somethingg, it's basically full of already resolved issues (only showing what I did to him and not what he did to mee), out of context screenshotss (as usuall), aand just blatant liess. He tried to claim I was his "abuser" as well 'cause I had held him accountable for his behaviorr (Whichh... Is absolutely crazyy, buut okk)

The only good thing about this was that Blurry referenced my special interest in the titlee, like yess, thank youu✨

Anywayy, onto discussing the docc:

First of alll, I never drew the art to "get back at him" or whateverr, like he so claimss, those aren't my words like he's claiming they aree, I never said I wanted to get back at himm, that's not what it waas:

It was for two reasonss, though the main one is the firstt:

It was meant as a warning for Blurry to try and stop stealing designs from my bestiee

Also I thought it would be a funny warningg (a jokee)

I've literally stated this several timess, how hard is it for someone to understandd? Not to mention I apologized for itt

Just 'cause something is a warning doesn't make it be out of revengee, Doing something as an act to warn someone not to do what they're doing isn't revengefull, don't know why he keeps trying to think it's out of revenge when it's nott

Likee, it's literally stated heree, by my bestiee, that it's a warningg. Neither of us would do this kind of thing to anyone elsee (unless you steal our designss/pass them off as your ownn, this is also a warning for those kind of peoplee), this was solely directed at Blurryy:

Alsoo, why are you calling nudity pornn? You show the dakimakura my bestie drew as one of your exampless, buut that's... Not pornn?

It's literally nudityy, why are you calling it porn when it's nott? What is your logicc?

Anywayy, continuing onn:

The "several userss" Blurry mentioned is his friend Cultc0ree (who has stolen 5 of my OCs aand has tried to slander my name beforee), aand his fans that contacted mee, who were either proshipperss, nsfw accounts that posted clopping (MLP Nsfww)/irl nsfww/yiff (furry nsfww), or bothh. One of which had reposted/supported bad dragonn, a zoophilic companyy... That kind of stuff makes me uncomfyy, of course I'd block those kind of people who post that stufff:

Due to the bad experiences I had with his fanss, I'm not in the furry fandom anymoree. I don't like drawing furries much unless it's my comfort characterr (more on that laterr). I still draw furries/anthro from time to timee, just not as much as I used tooo

Alsoo, Blurry fails to mention what happened after the callout post was madee, that being his father had threatened to dox me and a minor just 'cause I called him outt (shown heree and heree), aand he did nothing about itt, nor does he ever mention his own behavior towards mee

It's also ironic that Blurry says I stalk himm, when he's stalked both me and Mobcrit beforee. Blurry wouldn't know about this blog if he hadn't stalked my following on my alt accountt (which was privatee, my followingg, not my altt), as the blog isn't searchablee:

This is a blog made by the two authors of the Blurry docc, the blog isn't complete yett (as you can seee), buut it's a critique blog for Blurry's loree, like Mobcrit iss

Basicallyy, tumblr had a glitch that had marked your followers private for you in your settingss, buut had made them public on your profilee, aand that's how Blurry had found itt. It's not searchablee, he wouldn't have found it any other wayy

Anywayy, Blurry claims that me holding him accountable for his behavior (referring to my response post from the Blurry docc) is gaslighting according to himm, whichh... Holding someone accountable for their behavior isn't gaslightingg? Huhh??:

As welll, recentlyy, after Cags on Mobcrit posted an ask with someone saying people should rewrite Mob's FON loree, Blurry came into my DMs threatening su*cide and saying Cagney was attacking him 'cause the people on Mobcrit don't like his workk (He thinks I run Mobcrit when I'm just their archivistt, this has been stated multiple times on the blog itselff) ... He conveniently left this out of his docc:

What prompted that convoo, was that Blurry got mad that Cagney on Mobcrit proposed an idea to rewrite Mob's FON loree... Notice how I said MOB'S and not Blurry'ss, completely missing the meaning of the postt:

Cagney's talking about Mob's lore heree, not Blurry'ss. Blurry just can't understand that some people don't like his workk. You have to expect that kind of thing when you post your work so that people can see itt (Oh yeahh, he also calls that "bullyingg" sooo-)

Blurry had also accused me of gaslighting 'cause I had responded to a joke Cagney made (that Blurry gets no maidenss) by joking about it furtherr, whichh... The fact that you're getting upset over a stupid meme kind of confirms that at this pointt-

Anywayy, here was the response to the joke Cags made in questionn:

Aaand here was Blurry calling it gaslightingg:

Alsoo, he had lied to me about him not following NSFW accountss, aand I had called him out on it in that same convoo, as he was following Mob's NSFW account on twitter with his rebranded accountt, which he conveniently left out of his docc. He tried to lie and say that he had followed aand unfollowedd, buut that's a total liee, 'cause the screenshot shown was taken just before Mob deleted the account due to minors following itt:

Heree, he was acting like he was the main victimm, which he also left out of his docc:

Throughout this conversation there were multiple times in which Blurry was saying I was gaslighting himm... When I was holding him accountable for his behaviorr (aand noo, he hadn't apologized for making fun of my typing quirkk, he had lied in his "apologyy", as you guys already knoww:

Another thing to add onn, Blurry claimed I had "stolen an OC", when I actually hadn'tt:

(Notee, I was mad that Mob sold the original Deramu and other Sassy's Palace characters behind people's backss, lying to me that she said she wouldn't sell them at the timee. The new owner is a supporter/friend of Mob's and compared Mobcrit's critiques to school shooterss. This is also literally public infoo)

Also nooo, I never talked to him about this characterr, don't know where he got that fromm:

Mob had actually given me the OC during the recent chat she had with me when I got the rights to use the plants for Plantae backk (this is also public infoo, it's literally in the Mobcrit archivee), aand Mob had approved of the changes I had made to him after she gave him to mee:

Original design on the leftt, my redesign on the rightt, I liked it 'cause I thought it looked like my comfort characterr, hence the namee:

Anywayy, yeahh, that's not theftt, I literally got this OC for free along with my rights for the plantss. This is literally public infoo, I don't know why it was even mentioned in the doc in the first place since it has nothing to do with Blurry at alll

Mobcrit's probably gonna reblog this anywayy, buut there was some blatant lies that Blurry had said about them that just aren't truee (claiming the admins of Mobcrit were transphobic when in reality they were calling out people for their transphobia/using xenogenderss), also Blurry defends Mob in this specific part of the document as welll, mmm

[communication-for-makers]

Week 8: The Making Of

From the brief for Assignment 2, begin to explore the bubble that you ended up in.  Consider what the relationship between you and the bubble looks like. You may look at the plain physical aspects of the bubble. Or, if you are interested, you may look at the social aspects, or critique this bubble as an emotional site, a political space, or a government construct. Document and visualise this in your journal. We may share some of this work in class.

I stayed during CoVID-19, alert level 4 and 3, in central Wellington. Due to CoVID, the Semester Break started early, and I used it to finish my first Assignment for this course.  I was working on task four, the curious instances, for which I chose a site located is in the Opera House lane. The site was once part of the shoreline that boarded Te Aro and where iwi gathered food. The cultural, historical significance it has to Maoris is not adequately represented because nothing apart from a sign and a Mural laying in the dark, nearly unnoticeable are indicating it. In the research I found that the local and central government is holding all the power in matters regarding Urban planning and are grounded in colonial practices (Livesey, p.267). There are range legal instruments for Maoris available, but they seem to be underutilised by the local government and are rarely used by Maori organisations due to the elusiveness around them. (Ryks, Pearson and Waa p.31)

For this Assignment, I wanted to explore this topic further because most know that colonialism is driven by racism. If we are aware of that, then why would we ground the local and central government in it?

We know colonialism is driven by racism if we have a look into history. In 1492, it was natural for the Europeans to extend their rules over foreign nations, often by military force or by gaining political and economic control of other areas (Mutu, p.3, 2013). Europe's belief system at that time is not a mystery. They believed to be militarily superior and to be culturally superior to indigenous and "non-white people" (Mutu, p.3, 2013) due to that they felt entitled to replace these inferior cultures with their own to "civilise" (Mutu, p.3, 2013) the people of the rest of the world. Therefore, the concept of colonisation is racist and morally reprehensible. 

How is one supposed to make ethical decisions if we are ruled by a government who is still grounded in racist concepts?

The government creates "economic, institutional and social injustices" (Mutu,p.3 2013) by doing so.

Legal instruments for Maoris being underutilised by the local government (Ryks, Pearson, & Waa, p.31, 2016) is an institutional injustice. Institutional injustices can create economic injustices which then can create social injustices. If one of these injustices exist, the other two are most likely to appear. It is a vicious circle.

"Treaty of Waitangi: The comic book" (Toby Morris) proves that New Zealand teaches the history of this country in a very one-sided way. European colonialism and that the British are getting away with a fraudulent document to this day has been conveniently left out.

It is made for schools in collaboration with the ministry of education, and the Crown owns all copyrights. By reinventing history and denying the racism which took place at this time, our society never learns from past mistakes. It means mistakes and history will be repeated. It makes racism an underlying part of New Zealand as it promotes a faulty memory (Kruger, 2018). The social injustice this creates for Maori is massive. The ministry of education making is unethical because their making has such a huge negative impact on all indigenous people in New Zealand as it creates systemic racism. 

On a personal note, in a class, we were given "Treaty of Waitangi: The comic book" (Toby Morris) before we read" Te Tiriti o Waitangi in a Future Constitution Removing the Shackles of Colonisation" (Mutu). I found that when I first read the comic text; I thought straight away, it was one-sided. Others in my class did not notice, or at least it seemed that way. I believe the reason that it stood out to me straight away is that I learned about Europe's colonialism in school. Germany has a traumatic history of wars and murders rooted in racism, and I believe one step to stop the racism in the heads of their society is to admit fault as a country and to teach coming generations the whole story.

I was interested in an Urban planning project which completely respected the visions of Tangeta Whenua and translated them accordingly because I wanted to see what the outcomes would be. I asked my tutors, for an example of this, and one of the cases was Tuhoe.

Past & History

Tūhoe's people never signed the Treaty of Waitangi in 1840, but the Crown forcefully invaded their land (Warnock, n.d.)., Tūhoe and the government settled in 2013 (Warnock, n.d.). The Results of the Tūhoe Deed of Settlement (2013) were "financial redress of $170 million, an apology from the Crown and the right to manage Te Urewera National Park in partnership with the Crown". (Warnock)

Present

Te Urewera became a Landmark person hood legislation which means its "owned by no one" and" the land is a legal person" (Kruger, 2018). This concept refers to the Maori term Tangata Whenua and means" People of the Land". The land is no more extended property of someone which "shifts the relationship between nature and humanity" (Kruger, 2018). Tangata Whenua is a concept which is rooted in Maori customs and traditional values (Tikanga). Tikanga is the "the Māori way of doing things" and driven by the words "right" or correct". In the case of Te Urewera, the right way meant building sustainable villages which provide "companionship and are sociable villages" (Kruger, 2018). "Sustainable water systems and energy sources" (Warnock, n.d.). The Whanau is well integrated into the design process to ensure that "coming generations will know that they have been giving their lifestyle through the hapu & their iwi and not through the Crown" (Kruger, 2018). Sharing information that way is part of the Maori knowledge system and part of Tikanga too. They also built Te Kura Whare, their new "central headquarters for Tūhoe "(Warnock, n.d.) which is now the "15th building in the world to be certified as a Living Building" (Warnock, n.d.). It means it generates renewable energy, collects and treats its water and is constructed from non-toxic materials; therefore, no environmental footprint" (Warnock) Results like these and the national and international reputation proof they did it indeed the "right" way. "Department of conservation employees stated that New Zealand should follow their example, and the UN is using Te Urewera as an answer in dialogues with other countries" (Kruger, 2018). Those are truly remarkable accomplishments. Our current environmental crisis proves the need of their ideas and shows that if one changes their relationship with the land (Kruger, 2018) and changes their worldview, we can change issues like that.

Tamati Kruger and Kennedy Warne mentioned in the interview "Tamati Kruger: Down That way, Glory Waits" (Kruger) that we perhaps need a "people management act and not a resource management act" (Kruger, 2018). "Because people create the problems, in nature. We need to learn that we cannot own the nature, that it owns us. Most of the time, nature fixes itself if we let it. We need to learn to observe and listen." (Kruger, 2018) I am sure this concept makes sense to many of us as and it only a less popular worldview. Many might agree but do not act on it as we do not feel responsible enough to act on it."No responsibility makes one a ventriloquist" (Kruger, 2018). That point is fascinating because I can see this in many areas of our society. However, maybe we act that way too because we get taught to behave in a particular manner? In Kruger's opinion, "many Iwi's have lost their focus through the Treaty Settlement processes as that had asked them to operate as businesses. Iwi's initially function a collective kinship organisation with government duties. As a company making money is the goal and is seen as "good" in our society. Rather than doing that they should focus on working towards justice as the settlement alone will not do it" (Kruger, 2018). This statement is describing the process of westernisation Maori.

Conclusion:

The government needs to acknowledge the created economic, institutional and social injustices publicly to be able to fix them. It is necessary to be able to create an ethical society. One has to ask oneself why they would want to change if the system works for them? Feeling accountable for injustices is necessary for this. It is the obligation of the people that have created, perpetuated and benefited from a system of oppression to be the ones that dismantle it. Therefore, as a privileged person, one needs to disturb the system of power by speaking up or through making. However, how does one reach a society where one has a sense of entitlement and constant need to be worth more than an another (Phillips, 2003, p. 8)? The problems our society is facing should suggest us to change the system we operate. There is a need of showing that if all engage with Indigenous and multicultural perspectives and treat them with equal respect as we treat our one, we can solve not only injustices but also crises like the environmental one, That we need to stop treating anything, not mainstream, western, or white with "suspicion" (Phillips, 2003, p. 8) to be able to succeed. The necessity of Manaakitanga (Linda Tuhiwai Smith) needs to become apparent to all. 

Works Cited

Barbara Kruger and Lisa Phillips. (2003). Money talks. New York: D.A.P Distributed Art Publishers.

Kruger, T. (2018, September 9). Tāmati Kruger: Down That Way, Glory Waits. (K. Warne, Interviewer)

Linda Tuhiwai Smith, F. C. (n.d.). What works. Retrieved from Kaupapa Maori: http://whatworks.org.nz/kaupapa-maori/

Livesey, B. T. (2019, May). Settler Colonial Studies. Returning resources alone is not enough': imagining urban planning after Treaty settlements, pp. Vol. 9 Issue 2, p266-283, 18p. Retrieved from Settler Colonial Studies: https://doi.org/10.1080/2201473X.2017.1409404

Mutu, P. M. (2013, April 22). Te Tiriti o Waitangi in a Future Constitution; Removing the Shackles of Colonisation. Napier: Te Rūnanga-ā-Iwi o Ngāti Kahu and the University of Auckland.

Ryks, J., Pearson, A. L., & Waa, A. ( 2016, 04, 01). New Zealand Geographer Vol. 72, Issue 1. Mapping urban Maori: A population-based study of Maori, pp. p28-40. 13p.

Toby Morris, R. C. (2018). Treaty of Waitangi: The comic book. Lift Education, All illustrations copyright Crown.

Warnock, A. (n.d.). https://thisnzlife.co.nz/tuhoe-leading-way-sustainable-design/.

  From the brief for Assignment 2, select a number of creative work examples from the list that intrigue you. Find out more about the potential that these examples would have to express your ideas

Collecting inspiration:

I looked in to Artist methods who used Art as Activism. Here some examples:

Manifesto: Art manifesto inspired by Arts like the Guerrilla girls. Their manifesto comes in the form of their slogan artworks. 

(https://www.aucklandartgallery.com/whats-on/exhibition/guerrilla-girls-reinventing-the-f-word-feminism?q=%2Fwhats-on%2Fexhibition%2Fguerrilla-girls-reinventing-the-f-word-feminism)

Collage 

(https://www.bitchmedia.org/article/young-women-climate-activists)