#kaitiakitanga

[planetwaving]

poster designs for my design visualisation class :)

[thisisgraeme]

Te Ao Māori AI in Education: Integrating Cultural Values Through a Wharenui Framework

Explore the integration of Te Ao Māori values into AI in education through a unique Wharenui Framework. Learn how principles like whanaungatanga and manaakitanga can enrich AI systems, making them more culturally sensitive and ethically robust

Setting the Stage: Considering how we integrate Te Ao Māori AI in Education In the rapidly evolving landscape of education, Artificial Intelligence (AI) is no longer a distant concept but a transformative force. While the integration of AI into educational systems offers unprecedented opportunities for personalised learning and administrative efficiency, it also raises complex ethical and…

[dailyanarchistposts]

Histories of colonisation ought to be remembered, including the horrors and atrocities, but also the endurance and empowerment found in trenchant resistance and the fight for sovereignty, writes Radhika Reddy.

India and Aotearoa are both grappling with decolonisation. In this ongoing struggle to wrest free from the legacies of colonialism, each society can learn from the other.

A recent piece published by The Spinoff uncovered some of these lessons, but in my view gave a rather disempowering view of both Māori and Indian experiences. It emphasised tragedy, brutality and suffering, but overlooked trenchant resistance efforts seeking sovereignty, where we might find the most useful stories to exchange.

Common ground

The previous article began with common ground, but only focused on Māori and Hindu ecological values, so let’s broaden the picture with some Indian traditions beyond Hinduism, and decolonising Māori values.

Papatūānuku and Kaitiakitanga: Khalifa, Amana (from Islam)

An “ethos of living in harmony in nature” is found in Islam, India’s second-largest religion. The Quranic approach is based on Khalifa and Amana (trusteeship of nature) in which humans have guardianship over nature, to appreciate and care for it, pass it unspoiled to future generations, and manage sustainably.

Manaakitanga: Seva (from Sikhism)

A spirit of hospitality pointedly appears in the centuries-old Sikh tradition of Guru Ka Langar (communal meal), an act of Seva (selfless service). Langar serves food freely and equally to all-comers, regardless of religion, caste, wealth, gender or age, overcoming divisions exploited by colonialism.

Tino rangatiratanga: Swaraj (from secularism)

Māori notions of self-government and Gandhi’s credo of Swaraj (self-rule) share an essence of seeking self-determination, with social structures and values separate from colonial interference.

Besides principles, there are common experiences and episodes of resistance shared in history:

Parihaka

The events of Parihaka came long before India’s independence movement gained momentum, but the spirit of non-violent resistance echoes across centuries, possibly having influenced Gandhi.

Redcoats

British regiments frequently rotated through India and New Zealand. Waves of veterans, after plundering India or suppressing its rebellions, came to fight the New Zealand Wars, or left to police India. British statues as well as town, street and suburb names across Aotearoa are familiar to students of Indian history — Empress Victoria, Governor-General Auckland, Colonel then Commander-in-Chief Wellesley (later Duke of Wellington), and places like Bombay or Khyber Pass. These are connected histories.

Lessons India has to offer for Māori

Among decolonisation projects, India’s imperfect story of independence still has interesting lessons.

Non-violent resistance works

Māori have led non-violent resistance in Aotearoa for generations, from Parihaka to Ihumātao, and may find the example of India’s liberation a hopeful landmark victory in global history.

The practice of Indian non-violent resistance continues to this day, as protests rage against likely unconstitutional policies such as the Citizenship Amendment Act and the National Register of Citizens, with assemblies, marches, sit-ins, and art, despite state violence.

Coexistence

Although India ejected British occupation and suffers internal divisions, there is still a firm thread running through the ages demonstrating coexistence between different cultures.

Look to chapters in history like the peaceful inclusion of Muslims in South India since the seventh century, the religious tolerance of Akbar in the 16th century, the joint Hindu-Muslim Indian Rebellion of 1857, and the secular Indian constitution. They contrast with divisive ideologies like Hindutva founder V.D Savarkar’s two-nation theory that promoted a dominant Hindu nation. The daily lives of many Indians today embody inter-cultural acceptance, the norm across much of the country, most of the time.

Whereas Aotearoa may not return its settler society for a full refund, multicultural coexistence is possible.

Overcoming divide-and-rule

Whether it was the East India Companies or the British Raj, a small minority of power brokers ran the show — infamously, 35 staff in an East India Company office. They relied on divide-and-rule, recruiting vast numbers of Indian foot soldiers (Sepoys) to do the hard work. But a highly-leveraged organisational arrangement is weak to united resistance (like Kotahitanga). Today it appears in gig economies or the criminal justice industry, which pit marginalised people against each other.

Self-government is not always good government

Today’s India shows how things can get wobbly even 70 years after independence, as a homegrown blood-and-soil movement undermines equality and reproduces colonial hierarchies atop a diverse society.

Take the word “decolonisation”. It probably looks straightforward, but it is a co-opted term in India. In the name of decolonisation, the Hindutva movement promotes discriminatory reforms, such as ending affirmative action for lower-caste people, and passing the exclusionary Citizenship Amendment Act.

There are regions under Indian rule seeking greater autonomy or Azaadi (freedom) today – resisting occupation by a central Indian state, as Assam endures detention centres, and Kashmir a militarised siege.

It takes eternal vigilance to protect hard-won sovereignty from sabotage.

What India can learn from Māori

Colonialism is now

It is tempting to think colonialism must belong only to museums and history books. But settler-colonial societies still persist. In Aotearoa, settlers may have settled but the nation remains unsettled. As Treaty negotiations, claims and protests unfold, Indians can reflect on how the colonial legacy is fed by continuous re-colonisation – a risk India is prone to, not from Britain, but from, say, supremacists within.

Indians in Aotearoa can also respond by allying with Māori in decolonisation efforts.

Overcoming casteism and anti-indigeneity

While there is no comparing two complex societies, there are still parallels between the institutional discrimination that Māori have endured, and the discrimination against Dalit, Other Backward Class, Scheduled Caste, Scheduled Tribe and Adivasi (indigenous) people. As Indians in Aotearoa can find solidarity with Māori in undoing colonial oppression, so too can India find equality for its systematically disadvantaged classes.

Protecting taonga like language

While India is blessed with a diversity of cultures, a tendency to homogenise society with one language and identity sometimes rears its head. Whether under well-meaning secularism, or Hindutva rule, language imposition threatens diversity. South Indian languages like Tamil, Telugu, Malayalam and Kannada are spoken by large minorities but are often in tension with a Hindi regime pushed by central governments. The experience of Te Reo Māori shows the value in preserving languages, and the perils of erasure.

Common struggles

Supremacism

Whether it is white supremacy or Hindu supremacy (sharing traits like Islamophobia), countering dangerous ideologies is vital to fulfill the egalitarian promise of the constitutions of both Aotearoa and India.

Climate change

A global challenge like climate change demands a variety of solutions, but most importantly by centering indigenous people in decision-making — something Aotearoa has yet to fully embrace. For all the “harmony with nature” embedded in dominant Indian cultures such as Hinduism, the ruling BJP government has much to answer for when it comes to emissions, environmental degradation and deregulation.

Feminism, LGBT and disability equality

Achieving equality for women, non-binary, LGBT and disabled people in India and Aotearoa is an ongoing struggle. Threats like sexual abuse, domestic violence, inadequate healthcare, colourism, repressive gender roles, limited autonomy, inaccessiblity, and economic inequality, are common concerns.

Patriarchal British norms echo in Indian laws, as with Section 377 that criminalised homosexuality until recently. Despite decriminalisation in 2018, there is not yet recognition of same-sex or gender-diverse marriage, protection against discrimination, or adequate healthcare. Trans Indians are targeted by the new Transgender Persons Act which sanctions second-class treatment — for instance, it provides for lower sentences in cases of violent crimes against trans women. The new Citizenship Amendment Act and National Register of Citizens especially threaten women, non-binary, LGBT and disabled people.

In Aotearoa, amendments to laws like the Birth, Deaths, Marriages, and Relationships Registration Bill, letting trans people more easily update birth certificates, still face transphobic opposition. Abortion decriminalisation remains under consideration. Māori may be worst affected by settler-colonial sexism, homophobia, transphobia and ableism.

These are signs that our societies have a long way to go, to enact systemic reforms, and to lift the veil of everyday shame and silence surrounding marginalised lives in our cultures.

Remembering

Histories of colonisation ought to be remembered, including the horrors and atrocities, but also the endurance and empowerment found in resistance. The previous Spinoff article proposed a museum dedicated to New Zealand colonisation, and praised changes to the curriculum teaching New Zealand history in all schools.

Both of these are laudable goals, but must be conducted with care to avoid the kind of revisionism seen in India under Hindutva rule. Any museum of New Zealand colonisation should seek to share with all New Zealanders the narratives Māori have learned and developed, to centre Māori self-determination and agency, and to emphasise coexistence under a Treaty framework that respects Tino Rangatiratanga.

[cringefaecompilation]

so why do you see orym as a poc? not hating just asking!

a couple reasons!

orym has darker skin than the rest of the human(oid) characters which is subtler in the campaign art but extremely obvious in the animated intro. it isn't just the lighting of the scenes he's in either! imogen, fearne and chetney are all fair-skinned (and laudna is literally a corpse) and orym is not. he's also got fuller lips compared to them as well

(examples with multiple different lighting sources)

the only time orym has been depicted with fair skin is in a pin on the critrole shop, but the pins also have scanlan, vax, vex, and pike depicted with fair skin despite them all now being portrayed with dark skin. though orym does have brown eyes in the pin and it is very cute

there's also the whole "kaityake" thing which is a corruption of the terms "kaitiaki/kaitiakitanga" from the maori language because of the ashari's connection to nature and the elements. (sidenote: i'm not exactly thrilled about the usage of it being turned into a "fantasy" word but the same can be said for the word "mana"). also orym's full sleeve tattoo he got in honor of his dead loved ones lends well to maori culture too.

basically i think orym is mixed fantasy polynesian. i just think it'd be neat.👍

[duskandherembracex]

Te Reo Māori vocab list part 2

part 1 here

🖤❤️🤍🖤❤️🤍

Arohanui - much love (used to sign off letters/messages)

Hoki whenua mai - the concept of land back “as land was taken then land should be given back”

Kaitiakitanga - the Māori concept of guardianship and protection, for the sky, the sea, and the land

Mana Motuhake - self determination (the concept of mana motuhake is often seen in indigenous rights movements and has a long political history in AO/NZ)

Mānawatia - to honour, acknowledge and welcome, commonly in the phrase “Mānawatia a Matariki” which welcomes the Māori new year

Papatūānuku - the land, the earth mother

Rangatahi - young people / the younger generation

Taonga - something that is treasured (although it’s translated as treasure in English, not usually of economic value rather something treasured like culture or natural resources)

Taiao - the natural environment

Te Ao Māori - the Māori world (encompasses culture, values, language, spirituality etc)

Wairua - soul/spirit, literally meaning two waters, sometimes used in exchange for mental health/wellbeing (eg. spending time in taiao can have a positive effect on your wairua)

[teepeecider]

Kaitiakitanga is a Māori term used for the concept of guardianship of the sky, the sea, and the land. A kaitiaki is a guardian, and the process and practices of protecting and looking after the environment are referred to as kaitiakitanga.

This Kaitiakitanga symbol is inspired by the pekapeka, the native bat. A taonga (treasure) Pekapeka act as a kaitiaki for the wearer and are passed down through generations to continue guardianship of the mauri (life force). Pekapeka live in the native bush just a few kilometres from the orchard and fly over it.

At TeePee Cider we think of ourselves as as Kaitiaki working with nature to protect the orchard. #orchard #kaitiakitanga #TeReo

[zeeshan323]

Discovering New Zealand: A Journey Through Aotearoa

New Zealand, or Aotearoa as it's known in the indigenous Māori language, is a land of breathtaking beauty, rich culture, and diverse landscapes. This island nation, located in the southwestern Pacific Ocean, comprises two main landmasses—the North Island (Te Ika-a-Māui) and the South Island (Te Waipounamu)—along with numerous smaller islands. From its rugged mountain ranges and lush rainforests to its vibrant cities and serene beaches, New Zealand offers a unique blend of natural wonders and cultural experiences that captivate travelers from around the globe.

Natural Beauty

One of the most striking features of New Zealand is its stunning natural scenery. The country is famous for its dramatic landscapes, which have served as the backdrop for numerous films, including the renowned "The Lord of the Rings" and "The Hobbit" trilogies. The South Island is home to the Southern Alps, a majestic mountain range that includes Aoraki/Mount Cook, the highest peak in the country. This region is also known for its pristine lakes, such as Lake Tekapo and Lake Wakatipu, which reflect the snow-capped mountains and create picture-perfect vistas.

In contrast, the North Island boasts geothermal wonders like the bubbling mud pools and geysers of Rotorua, as well as the beautiful Bay of Islands, a haven for marine life and water sports enthusiasts. The island’s diverse geography also includes lush rainforests, rolling farmlands, and the famous Tongariro National Park, home to three active volcanoes and the stunning Tongariro Alpine Crossing, often described as one of the best one-day hikes in the world.

Cultural Richness

New Zealand's cultural fabric is a rich tapestry woven from its Māori heritage and the influences of European settlers. The Māori people, who arrived in New Zealand over a thousand years ago, have a profound connection to the land, which is reflected in their language, art, and traditions. Visitors can experience this unique culture through various Māori cultural centers, traditional performances, and marae (communal meeting grounds) visits. The haka, a traditional Māori war dance, has become internationally recognized, especially through its performance by the All Blacks, New Zealand’s national rugby team.

European settlers began arriving in the 19th century, and their influence is evident in the country’s architecture, cuisine, and societal norms. The blending of these cultures has created a unique New Zealand identity that is both inclusive and dynamic.

Adventure and Recreation

For those seeking adventure, New Zealand is a playground of outdoor activities. Known as the "Adventure Capital of the World," the country offers everything from bungee jumping and skydiving to skiing and white-water rafting. Queenstown, situated on the shores of Lake Wakatipu, is particularly famous for its adrenaline-pumping activities. The country's extensive network of national parks and protected areas provides endless opportunities for hiking, cycling, and wildlife spotting.

Sustainable Tourism

New Zealand is also a leader in sustainable tourism, with a strong commitment to preserving its natural environment. The concept of kaitiakitanga, or guardianship, is deeply ingrained in the Māori culture and underscores the importance of protecting the land for future generations. Visitors are encouraged to respect the environment and follow sustainable practices, ensuring that the beauty of New Zealand remains unspoiled.

Conclusion

New Zealand is more than just a travel destination; it's an experience that touches the soul. Its awe-inspiring landscapes, rich cultural heritage, and endless opportunities for adventure make it a place like no other. Whether you're exploring the serene fjords of Milford Sound, immersing yourself in Māori culture, or seeking thrills in Queenstown, New Zealand promises a journey of discovery and wonder. So, pack your bags and set off on an unforgettable adventure to the enchanting land of Aotearoa.

[scentedchildnacho]

Kaitiakitanga

Yea a lady....

[vachirajindakul]

Poster Development

Design Choices:

Color Scheme: The use of bright green against a black background creates a striking contrast, making the text and graphics stand out.

Imagery: The first poster features a tree with roots, symbolizing ancestry and the deep connection to one’s roots. The second and third posters use a staircase effect with words, symbolizing the journey and layers of heritage and cultural concepts.

Typography: The text is bold and varied, using different fonts to emphasize key terms like "Ancestry," "Genealogy," "Lineage," and cultural concepts such as "Whanaungatanga" and "Kaitiakitanga."

Background

Key Concept: The background of my design integrates both Thai and Māori elements, creating a unique fusion that reflects my experience living in Aotearoa. This combination creates a visual narrative that represents my cultural heritage and my journey of embracing and celebrating the Māori culture. The integration of these design elements promotes a sense of unity and shared identity, highlighting the connections and intersections of my personal story with the cultural landscape of New Zealand.

What is Working:

Visual Impact: The high contrast and bold typography create a visually impactful design.

Symbolism: The use of trees and stairs effectively conveys themes of growth, connection, and the journey of understanding one's heritage.

Cultural Representation: The incorporation of cultural terms emphasizes the significance of cultural heritage and values.

Areas for Improvement:

Consistency: Maintain a consistent style across all posters to create a cohesive set.

Detail: Adding more subtle details or textures can enhance the depth and richness of the design.

[ashleysingermfablog]

Wk 12, 25th of April, 2024 Research

In Aotearoa, Papatūānuku is the feminine earth

From the text: "Ko wai ahau? Papatūānuku and I" on The Pantograph Punch, 2017…

"Whenua in Aotearoa is feminine and her name is Papatūānuku. She exists in almost every culture and manifests under several pseudonyms. In Bolivia, she is ratified and protected by the constitution. The notion of land as feminine has persisted relentlessly throughout history, hand in hand with a colonial desire to claim and subjugate her. As a child, I saw the sinuous curves, danger and beauty of the whenua as evidence of a living, breathing wāhine.

Her waist, the crevices and valleys between her hips and bosom, were cinched by years of erosion. The flowering and prospering native fauna and flora spoke to her investment in tikanga; the protection of this taonga ensured her health, sustainable growth and fertility. Her diverse environments co-exist; the dehydrated plains of central Otākou, the salty West coast wind, the glare of the Ahipara sun; were all telling of her fragmented self.

Her legs the length of the Waikato River. To speak her name, Papatūānuku, was to taste sea-spray, ochre soil and the shade of a kauri." - Miriama Aoake (Ngaati Maahuta, Ngāti Hinerangi, Waikato-Tainui): writer, critic and postgraduate student in Māori Studies.

I think it would be disrespectful if my research on the landscape, flowers and fruits in Aotearoa and what is observable in Tāmaki Kakaurua, didn't acknowledgement Māori sciences and tikanga. I am researching these thinkers and writers in order to fill in any gaps.

From the text: "Ko Taupiri te Maunga, Ko Waikato te Awa, Ko Pōtatau te Tangata" Taupiri is the Mountain, Waikato is the River, Pōtatau is the Man…

"Colonial desecration is defined by the erasure of Te Ao Māori, and the establishment of invasive, foreign boundaries that must fall. Māori understanding of Papatūānuku as a living body comes with an understanding of kaitiakitanga, that she exists alongside Māori, personified in the geographic terrain of Aotearoa. To apply Marama Muru-Lanning’s assertions of landmarks as a living being, “[rivers] were just part of the way we lived, not something to be controlled or owned” by Muru-Lanning, Marama. ‘The Analogous Boundaries of Ngaati Mahuta, Waikato-Tainui and Kiingitanga. University of Auckland. Pages 9 - 41.

Papatūānuku, against her will, became subject to settler reconstruction. Lisa Taouma purports European interest in the Pacific and her bountiful land is synonymous with the construction of the dusky maiden stereotype, “naive, untouched and passively inviting of Western penetration.” Papa’s autonomy was stolen from her, defiled, devalued and defaced. She was forcibly fragmented by irreversible colonial boundaries, becoming an unwilling subject of the Crown. The domineering Pākehā hegemony dissolves the importance of the Māori world view within the self to promote a monocultural agenda. Colonial methodology evaporates the visibility of tikanga; manaakitanga, whanaungatanga, kotahitanga, rangatiratanga, mohiotanga, maramatanga, tuakana, kaitiakitanga, atuatanga, wairua and mauri. Resistance is the less desirable, more difficult path to restore the principles of tikanga to reclaim the whenua/body." From ‘Ko wai ahau? Who am I?’." -Miriama Aoake access here: https://www.pantograph-punch.com/posts/papatuanuku-and-i

From the text: Saana Murray — and an awakening for a Pākehā by Kennedy Warne, 2016, E-tangata…

Kennedy Warne, a co-founder and former editor of New Zealand Geographic and the author of Tūhoe: Portrait of a Nation, on how the cultural sleep was rubbed from his eyes.

"It was 1989. New Zealand Geographic, the magazine I co-founded and edited with the publisher, John Woods, was less than a year old. One of our photographers, Arno Gasteiger, had produced a set of evocative images of the Spirits Bay — Cape Reinga area, and I was keen to publish them but didn't have any text to go with the photos. A friend suggested Saana Murray, a poet, an elder of Ngāti Kuri, the tribe of that place, and a keeper of the long-burning fires of her people. I asked how soon she could deliver the text. What she told me I have never forgotten. “I cannot write anything here,” she said. “I will have to go to the land". She said it as if she were stating the obvious. Yet it was the first time I had heard such a thing: that words about the land required the presence of the land. That knowledge was inseparable from its context. For someone steeped in scientific thinking — a mindset in which knowledge is a commodity, endlessly transferable — it was a challenging thought. For a moment, the fabric of my fact-based worldview started to fray, and I caught a glimpse of another country. I‘ve come to learn that this is the country Māori inhabit. In the Māori worldview, context is vital. Knowledge is not disembodied information but part of a living matrix of encounters and relationships, past and present, natural and spiritual. Tūhoe take this sort of experience in their stride, incorporating it into a life narrative that interweaves many ways of knowing. And, really, this is what Saana Murray showed me all those years ago, when she said she had to go to the place where the knowledge belongs." -Kennedy Warne.

Adding to Warne's comments

From the text: Becoming ‘really Pākehā’ by Jen Margaret, 2019…

"The Pākehā nation is an unruly beast. Reflecting on the state of the Pākehā nation is therefore a daunting task that has made me query what the Pākehā nation is, as well as what it might be.

I employ the common usage of Pākehā, which describes the diverse group of people who are white European, particularly of British descent. Our stories prior to arrival in Aotearoa are varied, as are our experiences since arrival. What we have in common is our privilege as beneficiaries of colonisation.

Ani Mikaere (Ngāti Raukawa, Ngāti Porou), a barrister and solicitor and teaches Māori law and philosophy, said:

There is nowhere else in the world that one can be Pākehā. Whether the term remains forever linked to the shameful role of the oppressor or whether it can become a positive source of identity and pride is up to Pākehā themselves. All that is required from them is a leap of faith.

Problematic theories of the inherent superiority of white folk (like the Great Chain of Being), which many Pākehā disavow while holding firmly to patterns of thought which the theories have planted. While often articulated in more subtle ways than in the past, cultural racism — the innate belief that cultures have certain attributes that make some superior to others — is flourishing in Pākehā society.

Within the article, Rebecca Solnit attests that being dominant “means seeing yourself and not seeing others” and how, in this way, privilege limits and obstructs imagination. Winning the colonisation race — the race of cultural dominance — has generated huge imbalance and loss. Māori have been the most devastated, yet Pākehā too have been damaged.

We should teach our colonial history, because we don’t, and this is a huge mistake. You cannot know who you are as a society unless you know your history. Look out across the world and see the extraordinary divisions within societies. Frankly, the rise of white racism is partly because people don’t understand their history. (Jim Bolger)

Pākehā ignorance is coupled with British ways of operating that don’t fit here on Māori land. Re-centring indigenous ideologies is a core dimension of decolonisation.

In the face of climate change and growing inequity, decolonisation is critical to the survival and health not only of indigenous peoples but of us all. "The task of calling things by their true names, of telling the truth to the best of our abilities, of knowing how we got here, of listening particularly to those who have been silenced in the past". (Rebecca Solnit)

[desn512-dannye]

Here are my final posters for this weeks formative assignment.

For my final posters, I wanted to create a design that communicated with my readers by incorporating the use of the Maori language. I found an idea of connecting my 2 posters by showing contrast of both English and Te Reo. My designs both speak about how it is important in today's society to be taking care of our environment. Being partially fluent I had already felt connected with the Whakatauki of “Kaitiakitanga” and how much it means to me to keep Aotearoa today 100% pure. I used the color palette of green to represent the natural resources or our beautiful country. To show the and of the free and the green can represent almost anything to do with environment. ( Grass, Trees, Mountains, Clean )

[planetwaving]

KAITIAKITANGA

(guardianship for the sky, the sea, and the land)

[realkorero]

Care not cages

As I sit down to write this blog post, I can't help but feel a sense of optimism and hope. Today, I stumbled upon a petition that has struck a chord with me, and it's all about transforming our justice system here in New Zealand. The call is simple, yet profound: "Care Not Cages." This message encapsulates a vision for a justice system that prioritizes prevention, restoration, and rehabilitation over the outdated and ineffective "tough on crime" rhetoric. I agree with the views in this post and in this blog I will share with you my reasons why.

The call is directed at our Government, urging them to abandon the old ways in favor of a system that aligns with the principles of Te Tiriti O Waitangi. It's a call for change, for progress, and for the recognition of the importance of restorative justice in our society.

This petition centers around the Turuki! Turuki! Report, a groundbreaking document published by the Te Uepū Hāpai I te Ora - Safe and Effective Justice Advisory Group back in December 2019. The report contains 12 key recommendations, each representing a step towards a more compassionate and equitable justice system. 

The petition provides a helpful summary of these recommendations, but it also links to the full report, alongside papers such as He Waka Roimata and Hui Māori reports. This wealth of information serves as a valuable resource for anyone seeking to understand the issues at hand and the path to transformation.

So, why do we need this change? Why "Care Not Cages"? It's a question that beckons us to reconsider the way we approach crime, punishment, and justice. The answer is multifaceted, but at its core, it's about recognizing that punitive measures alone have proven to be ineffective. Our current system often perpetuates cycles of crime, disproportionately affecting Māori and other marginalized communities. It's not just about being soft on crime; it's about being smart on crime. It's about recognizing that a focus on rehabilitation, prevention, and restoration can lead to lasting change and healthier communities.

I am deeply moved by the call for change that aligns with our nation's core values of inclusivity, compassion, and partnership. As someone residing in Aotearoa, I often wonder what can be done to make a difference when I see Māori being portrayed in the media as involved in crime and filling our prisons. The Treaty of Waitangi is not just a historical document, but a living commitment to equity and justice. Its key principles of partnership, protection, and participation with Tangata Whenua require a more Māori approach to deal with these issues that affect our people so badly. 

This "more Māori approach" entails embracing values such as Manaaki (care), Kaitiakitanga (guardianship), and Whānau (family/community) to create a better future for all. Recognizing this vision means acknowledging that the current justice system is insufficient in helping all people, Māori and non-Māori, thrive as contributing members of society in Aotearoa. Let us work together to create a fairer and more just society that honors the Treaty of Waitangi's principles of partnership, protection, and participation.

Peoples Liberation Aotearoa's post offers incredibly valuable insights and highlights the positive outcomes of the petition. The petition's approach of holding criminals accountable while providing healing for those who have been harmed is a breath of fresh air in the justice system. By prioritizing individuals and promoting a more respectful and responsible justice system, this people-centric approach should be integrated into all of Aotearoa's systems to ensure their effectiveness. As a strong believer in the importance of people, I am confident that this approach will lead to better outcomes for everyone involved. After all, as the famous Māori proverb goes, "What is the most important thing in this world? It is people, it is people, it is people."

Having a "tough on crime" approach has not been beneficial for communities in Aotearoa. It can create further divide within communities. A more collaborative and people-first approach is needed to help communities become safer and enable people to make better choices for their futures. As someone from South Auckland, I have seen the impact of crime on my own community and the negative stigmas that are circulated by the media about our area. I disagree with any rhetoric that suggests that our area is full of "dangerous people" because I know that is not the case. Society's view of communities affected by crime is not necessarily the truth for them. It is important to go within those communities, know their stories, and avoid labeling them. Labeling individuals and groups as "criminals" can cause a divide that does not help in healing our communities or helping them make better choices.

I believe that change is possible, but it requires collective action. By signing and sharing this petition, we can show our support for a more compassionate justice system—one that prioritizes care over cages. It's a small yet impactful step toward a brighter future for New Zealand, a future where justice truly serves the well-being of all its people.

In conclusion, I encourage you to access the petition through the provided link and consider adding your voice to this important call for change. Together, we can make a difference and help pave the way for a more just and equitable Aotearoa. Care Not Cages—let's make this vision a reality.

By Tui Hawke for Te Waha Rangatahi

[nzconservationjobs]

Kaitakawaenga 25 Year Review - Department of Conservation - Flexible location

Unique opportunity to enable and support kaitiakitanga to achieve conservation outcomes At Ngā Whenua Rāhui, we are working to create an environment where you’ll thrive as a part of a whānau that is committed to the kaupapa of Māori succeeding as Māori – you’ll take pride in the work that you do, because you know that it matters. Permanent, full-time role with flexibility in location  Te toto o…

[cccrhirdb2]

assignment breif

Throughout this assignment you will need to ethically consider what is appropriate when engaging with other peoples knowledge, or sharing your own cultural knowledge, in a colonised context.

I don't know how this will play out without misappropriating something but I guess that is the whole point??

so what seems to be different so far is that for the 2nd assignment we have to have a work of art in a group setting instead of individually - we still have to write on our own though, which makes sense because I cannot imagine co-writing a definition with other people.

group part

so will need to choose a topic from the list; Whakapapa, Sovereignty/Nationalism, Kaitiakitanga, Te Tiriti, Tikanga, Pacific Histories, Te Reo, Asian Aotearoa Histories, Tātai arorangi, Takatāpui/Queer Histories, Colonisation, Decolonisation and Capitalism, Mana Wahine/Feminism

then consider your own position/identity within the context of the project (or in context of the example??) - pose yourself a question e.g “What does my day look like with active decolonising/indigenising?” (I can only presume indigensing means existing to involve ingidneous people or knowledge, bringing it back to who was here first)

and then make an interactive or response artwork to it!

part 2

section a

200 words reflection on the chosen resource for the group (does resource mean what we made or the topic chosen)

consider these questions/use them to help you respond

What did you learn/begin to understand differently?

If you were going to produce your resource commercially what ethical concerns might you address?

Who benefits? What benefits are there?

Who is your audience? Who might be included/excluded?

What further research might be necessary if you were going to continue developing the resource?

What changes would you make, having completed your prototype?

okay so i think by resource it means the thing we make.

section b

1000 word formal writing that unpacks the key topics of chosen example.

Must include at least 3 resources from google scholar, massey library, discover (your own found resources)

must also include 1-3 art and design examples that may have inspired or informed proposal - must be captioned correctly with images

must site correctly in MLA format

workbook (dont have to do individual one)

do not have to submit a workbook that shows the process of making your resource and responces to the weekly independant tasks.

[lingyue226]

Week 6

I continued to brainstorm and conceptualize ideas this week, but this time, they were more physical ideas combined with previous virtual ideas. Things I have done this week: 1. Continue brainstorming and sketching ideas 2. Listing the top 5 of my ideas

Reflection/Thoughts on what I have done based on Rolfe et al's (2001) reflective model( What? So What? Now What?):

Rolfe et al's (2001) reflective model

What? The ideas I had previously conceived were all virtual, such as games and interactive websites, but for me personally, I preferred to have my final prototype physically realized. So, I started to physicalise my previous ideas. Firstly, I conceived an exhibition board and tried to combine the board with the game I had previously conceived, so I designed to add an embedded screen on the board so that the user can use the touch screen to browse my interactive website and play the game, and when the user obtains a coupon in the game, the small printer placed on the board can print out the coupon like a small ticket. There is also a platform on the board where sustainable fish food trial packs can be placed so that fish farmers can pick them up and try them on their salmon. The exhibition boards I have conceived will be placed next to each salmon ranch for as many people as possible to browse. Another idea I have conceived is a simple pinball game where the marbles are designed in the shape of a fish, and the game board has holes in it. The areas with holes will be marked with unique colors as well as patterns, such as "water temperature too high", "marine litter all over," and "Unsustainable fish food.", Players need to be careful to avoid these areas as the marbles will fall into the holes if they step into them accidentally.

So What? I compared the two designs together, and the exhibition board is far superior to the pinball game in terms of innovation. and if it does manage to be made, it will be visually stunning, and it combines the virtual ideas I had previously conceptualized very well and is more in line with my plan c. But it's very difficult to make and will cost a lot of money as I will need to acquire screens. It will also take a long time because I won't only need to make the interactive website pixel mini-games, but I will also need to model and figure out how to materialize the exhibition boards. The pinball game is not as creative as the exhibition board; many people have made similar games, and the only way I can innovate is with the patterns drawn on the board and the "traps". The difficulty was within my reach, and I was able to do it within the time limit. Still, more importantly, the pinball game materialized the idea while retaining some of the elements of the virtual game that I like so much (such as the playability). It saved me the time of having to design an additional interactive website and pixelated game, so I was able to concentrate on one thing.

Now What? Along these lines, I compared my physical ideas this week with all previous virtualization ideas conceived under Plan C and selected my five favorites. They were the pinball game, the exhibition board, the interactive website ➕ pixel mini-games, the interactive website ➕ stop-motion animation, and the interactive website ➕ interactive video. The pinball game is my favorite idea so far, but it needs to be worked out in more detail, and if the pinball game is chosen as the final prototype, it means that my Plan C needs to change as well.

With all these ideas I've conceptualized so far, I still think the connection with the community needs to be deeper due to my HMW mentioning kaitiakitanga. What I'm going to do next is to finalize the details related to the pinball game (if it's finally confirmed that I'm going to develop the idea) to strengthen the connection with the environment, the Māori community, and to make changes to the HMW statement if necessary. Reflecting deeply on how the project I've conceived as Tangata Tiriti can positively impact the Whare Tapa Whaa well-being of the community.

Reference:

The University of Edinburgh. (2020, January 30). What? So what? Now what? The University of Edinburgh. https://www.ed.ac.uk/reflection/reflectors-toolkit/reflecting-on-experience/what-so-what-now-what