#tinorangatiratanga

[alwaystochocolate]

This is a powerful performance of the Ka Mate haka, a traditional Māori dance composed by Ngāti Toa rangatira Te Rauparaha - it's internationally known because the All Blacks (national Aotearoa rugby team) perform it before games.

When you watch this, please also understand its context.

The ramification of Hana-Rawhiti Maipi-Clarke leading this haka was censure and a temporary suspension.

Expressing her outrage and challenging the injustice of the Treaty Principles Bill being presented and moving into its first reading - in a traditional Māori way - was deemed a "disgusting" disruption by the Speaker of the House.

This is about a Bill that, alongside other steps that the government has taken over the last year, seeks to undermine Maipi-Clarke's culture, and her language, and her right for self-determination and sovereignty in Aotearoa, and her ancestors' involvement in fighting for these rights.

The Treaty Principles Bill dishonours the decades of hard-won progress that has been made in Aotearoa, and Seymour's talk of "equality" in Aotearoa fails to take into account the multi-generational harms that colonisation has wrought on Māori, the colonial systems which continue to disadvantage Māori, and the institutionalised racism that they have to overcome every day.

I'm pretty darn sure I know what the disgusting thing is here, you know?

If you can, please turn up to the nationwide hīkoi to demonstrate your support for te Tiriti and itks principles.

Pākehā, tauiwi - we are tangata Tiriti. We are here because of te Tiriti. We need to be marching alongside Māori at this hīkoi. This is about all of us.

https://toitutetiriti.co.nz/

Please sign the petition opposing the Treaty Principles Bill. You can do this from anywhere.

https://our.actionstation.org.nz/petitions/kati-stop-the-introduction-of-the-treaty-principles-bill

Please share and amplify the hīkoi organisers' and other Māori voices about what NZ govt's actions mean for our future.

And please keep an eye for the next activations.

te pāti māori haka in response to the first vote on the racist anti māori treaty principles bill introduced to parliament today by david seymour and the act party. toitū te tiriti

[alliyah237130]

Tiriti o Waitangi:

- I see cursive writing

- Signatures/Names (over 213)

- Ink on parchment paper

- Edges are ripped/burnt and damaged

What did He Whakaputanga-The Declaration of Independence provide for Māori?

The He Whakaputanga brought protection from the King of England (at the time) from other other emerging nation states/countries, Sealers/traders, missionaries and traders. It stated that New Zealand was a country ruled by Maori.

When we consider both Te Tiriti and The Treaty, what are the different understandings held by peoples about what these two artefacts stand for? Name more than one.

Both Te Tiriti and The Treaty were initially presented as an agreed relation of both peace and friendship. To Pakeha, the Treaty stood for new land, new lives, trading and resources. To Maori, Te Tiriti claimed both good and bad perspectives. Some Maori believed their land and livelihood were being stripped away by the missionaries and settlers. Others believed that Te Tiriti would put and end to wars between iwi and make trade between Maori and Pakeha easier and fairer.

Kawanatanga made Maori believe they had authority to make laws with the Pakeha, however, they were mislead to believe this as the term pakeha were referring to was ‘sovereignty’ of the British Crown. This process happened around the 1830’s.

Copyright: Tinorangatiratanga

[grad603-caitlin]

Week 1: Johnson Witehira

Johnson Witehira is a New Zealand artist, designer and researcher of Māori and Pākehā (British descent). Since completing his Masters in Graphic Design (2007) and then Doctorate in Māori visual arts (2013). Witehira's writings have been published in some of the worlds leading academic journals and books including; Visible Language (University of Cincinnati), The Graphic Design Reader (Bloomsbury), AIGA Eye on Design (US), Novum (Munich) and Monocle (London).

"My kaupapa (mission) as both an artist and designer is to bring Māori visual culture back into the lives of all Māori. This is done through careful consideration of how indigenous culture, design and technology intersect."

Beyond design, Johnson maintains a practice as a contemporary Māori artist where his work is centred around tinorangatiratanga (self-determination) and how Māori aspirations might be brought to fruition. In 2012, Johnson's Toi Māori X Times Square project was exhibited across 34 digital billboards in Times Square, New York in the first-ever synchronised display of digital art.

Johnson's work is most prominent in Wellington, New Zealand where three current art projects are on display; Waituhi (2013), Those who live in darkness (2014), and Ngā Kākano: the seeds (2017).

Works from his Ko Aotearoa Tēnei (2012) series are on permanent display in a number of New Zealand Embassies and Consulates (Shanghai Consulate, NZ Embassy in Dublin, NZ High Commission to Canberra and the NZ Consulate Hawaii).

Sources: Johnson Witehira

[da-maori-called-tahu]

Remember whanau we are tangata whenua ,people of the land, dont let the pakeha steal our land with money and other colonial constructs only land can be traded for land

[alwaystochocolate]

Also, for more info on hīkoi mō te Tiriti that wraps up on Nov 19th (the national protest march mentioned above) you can go to https://toitutetiriti.co.nz

You can also donate to support the movement!

For FAQs about the Bill and Te Tiriti as well as a bunch of other resources (and to order support merch) you can head to https://togetherfortetiriti.nz/

Together for Te Tiriti is an initiative led by the progressive, people-powered organisation ActionStation Aotearoa.

They're the ones hosting the petition opposing the Treaty Principles Bill that is still collecting signatures - you can sign it here.

much better footage of the haka that shut down parliament today

[hadzyuka]

@tinorangatiratanga cont. from here!

Tāne Mahuta looked down at his glass and gagged. Somehow, in his alcohol-addled mind, he’d thought that doing a fear factor was a brilliant idea despite the fact that it was not, in fact, a brilliant idea. The liquid(?) in the cup seemed to bubble, the thick milk curdling in the orange juice, while chunks of rotting tomato bobbed about in a lathering of hot sauce. Yet, he was determined not to give up. He hadn’t gone this far just to give up now!

But every time he brought the glass to his lips, he just couldn’t bring himself to drink it. It was as if there was an invisible barrier that physically prevented him from pouring it down his throat. He needed to think fast. With the difficulty he was having with just taking a sip, he knew there was no way he was going to be able to drink it all without puking and losing.

“Y’know…why don’t we go together, on the count of three? Whoever pukes first is the loser!”

Natallia had absolutely no idea how she had gotten in this situation, but here she was, about to chug a vomit inducing mixture of god-knows-what with a personification she didn’t know all too well. She chalked it up to being mildly drunk (a feat enough for her) and decided to go with the flow. 

“Fine, on the count of three.” She agreed, nose, wrinkling at the disgusting concoction. “One...two...”, she paused, almost unwilling for a moment. “...three.” And with that, she pinched her nose and chugged.

[hannahleesplease]

[otwinfilms]

It is a good workout to run away from sport . #🏃‍♂️ #⚽️ #sportyboy #sportmotivation #sweat #sweatface #tinorangatiratanga #kiwi #football #workout #fight #sport #sports #otwinbiernat #otwin #dailyphoto #instadaily #photooftheday #pictureoftheday #me #photooftheweek #picoftheday #instasports #instagood #instaphoto #instafit https://www.instagram.com/p/Bx-U-nRIcY5/?igshid=mbumrqemwa7t

[alwaystochocolate]

Oppose the introduction of the Treaty Principles Bill and everything is stands for?!

March in Hīkoi mo te Tiriti in support and solidarity - tangata tiriti and tabgata when's alike - if you're NZ based!

Sign the petition no matter where you are:

So if you are not from NZ, you may not be aware, but the Act party, one of 3 parties in government, is wanting to up haul Te Tiriti O Waitangi, our founding document to redefine what it means, with a new bill called the treaty bill.

Their reasoning behind this is that everyone should have equal rights, and we need to stop giving Māori "extra rights".

And whilst I do agree with the fact that everyone should have equal rights, which we already do have, equal rights are a separate thing to reparations and fixing the wrongs of the past, as well as making sure everyone has equal outcomes, which is what those "extra rights" are.

The Māori Health Authority which the government has gotten rid of, existed to help better the health outcomes from Māori as they have the worst health outcomes out of our population. This was not some fancy new fangled thing which have Māori so much more benefits than the Healthcare system for the rest of the country, it was there to have Māori health outcomes reflect the same level that other ethnicities have here in Aotearoa.

The bill also wants to get rid of Māori seats in councils. It has already been changed so councils recently could vote if they want to get rid of them, and some have whilst others have kept them. Maori seats are mandatory seats in council, which means that Māori are always represented in local councils.

This part counts as self governance, which was promised in te tiriti. Changing this, changes a major part of te tiriti which Act party is claiming its not doing. This is not Māori having more rights, it is part of reparations, allowing Māori to have a voice in what happens with the land taken from them.

Those are just two things which the bill will implement.

Whilst the National party and NZ first party, the two other parties in government have voiced that they don't support the bill, actions have already been taken which implement aspects of the bill prior to the bill being read. The other parties in opposition have also voiced that they do not support the bill.

The government has also played dirty.

There was meant to be a peaceful protest, going from different parts of the country to parliment, planned for when the bill was originally supposed to be proposed and potentially have a first reading, in 2ish weeks. The bill was moved up to today.

This undermines the Waitangi Tribunal, which is a Tribunal that protects the rights of Maori which was preparing a case to prevent the proposal of the bill. The change of the proposal of the bill means that the Waitangi tribunal can't do anything. And this isn't the first time this has happened this year.

It is incredibly disgusting what this government is doing to Māori.

[iamshar]

Getting in on the action 🙌🏼 #waitangiday #waitangiday2019 #waitangi2019 #maori #culture #beproud #standstrong #waitangi #tinorangatiratanga #waitangi #waitangitreatygrounds (at Waitangi Treaty Grounds) https://www.instagram.com/p/BtppslBHRm_/?utm_source=ig_tumblr_share&igshid=sk737y2d9lvn

[saltyaphaesthetics-blog]

New Zealand Headcanons!

1. Their culture is of utmost importance and they frequent various marae. 2. Satire is their coping mechanism and they really do enjoy poking fun at themself, much to the concern to others. 3. New Zealand is well acquainted with nature and can easily survive for years in the bush. 4. Birds are their all-time favourite animal, but they have a soft-spot for tuatara too. 5. Wellington is their favourite haunt and they can often be found wistfully playing the piano by the harbour.  6. They’re always at least ten years behind global fashion trends. 7. Always wears their pounamu around their neck. 8. New Zealand has a tāmoko on their left shoulder. It began as nothing more than a small sun, but has slowly grown as the years go by, a miniature tale winding down their arm. 9. New Zealand will never stop bickering with Australia ( but they really do care about him, somewhere deep down ).

[blogpauludowiesnerme]

ihumatao ihumatao protest new zealand hamilton by pauludowiesner

[alwaystochocolate]

If you can't make it to the hīkoi and you don't have any pūtea to donate to the cause, guess what?

You can still sign the petition opposing the Treaty Principles Bill!

[portlandflag]

#Repost @rawhitiroa ・・・ Ahu Tongariki - Rapa Nui #waekaikapua #livingthedream #RawhitiroaPhotography #Moai #RapaNui #EasterIsland #polynesia #Māori #TinoRangatiratanga #worldnomads #maoriflag (at Easter Island)

[lilyjoycemfa]

Reading Holly’s thesis

“Pākehā undergo a process of separating from their original home

culture, its homeliness, and its authority, they also keep separate from

the violent history of their homemaking in the new country. This

separation avoids recognising the violence on which Pākehā being and

belonging to Aotearoa is based, Hence, Pākehā identity being

constituted as an alienated one, rejecting history, cut off from the

homeland.” (Mitcalfe.11)

“Most of us live such fragmented lives and have so many

mini-communities that no one knows us as a whole. The incomplete self

longs for the fragments to be brought together. This can't be done without a

context, a place.

(Lippard. 25)

Te Awa Atua - by Ngahuia Murphy

In my work I use my privilege to create space for Pākehā to learn and unlearn their inherent binds to colonialism and in doing so creating less labour for Māori; who while powerfully resisting colonialism are also wrongly expected to educate Pākehā, on being Māori, which leads to further disregard of whiteness and the threat of Pākehā further appropriating te ao Māori into their making of identity .

-Holly

It is Pākehā who need to do some mahi surrounding our own culture, breaking down the foundation of which uphold hegemonic whiteness, history and identity, and then consider how this relates to te ao Māori.

-Holly

“Native people have had historically to play the role of the

subject/object, the observed, rather than the observer. Rarely have we

been in a position of self representation. Native peoples have always

been the informant, seldom the interrogator or initiator”(McMaster.66)

This process has been an unsettling and emotional process, my most intensive endurance performance yet. In this process, It has become very clear that my artist body, literary voice, political voice, performance body and the woman sitting here writing this are informing each other separately whilst existing here together. As Amelia Jones quotes ,

-holly

“The body is at once the most solid, the most elusive, illusory, concrete, metaphorical, ever-present and ever distant thing-- a site, an instrument, an environment, a singularity and a multiplicity.”. (qtd.Jones.12)

The presence of mauri infers a whakapapa to this place. It is alive; therefore, it has histories, existing relationships, and kinship with places and peoples. Whakapapa extends from and surrounds a thing as interconnecting layers and can be understood as both a genealogy and a geological layering of people, places, and things.(Smitheram and

Joseph.3)

It is my responsibility to further acknowledge that I am not performing Māori culture, I am seeing it, making sure it is acknowledged in my understanding of location, separate from my Pākehā cultural embodiment. I have an awareness of how often Pākehā women culturally commodify Māori cultural practices , I specify women, in reference to Feminist academic Andrea Smith’s writing on how white feminists can appropriate from indigenous women in their attempts to heal from patriarchal structures and violence.

This taking from indigenous women continues a pattern of colonisation of their bodies, histories, land and the enviroment, further hindering their pursuit of tinorangatiratanga. (101 ) 

I seek to reconise the indigenous knowledge that is at home here, that need recognition to support decolonial thought when working in this land.

-Holly

I choose to acknowledge the land as Papatūānuku, she is Māori. I feel the

tension in our politicised difference and as Alison Jones describes “histories rubbing uncomfortably against each other.’ Jones.28

-Holly

“ accountability to location requires vigilance rather than presumption’.

48

(Wuthnow.189)

Deleuze in the postcolonial On nomads and indigenous politics

[shelbct-blog]

From Flag to Poi

As a team we decided on changing the concept of the Flag to a more traditional Maori object the Poi, as its apart of more in-depth story telling. We hope to create a performance and a visual demonstration to communicate our data-set further,  than just a visual slab broken down into chunks. The Tinorangatiratanga flag was only created in 1989 and our data-set dates back much further. The poi has been broken down to represent different data in the different areas:

THE HEAD SIZE

Demonstrates the Maori population at the same specific time period;

THE STRING LENGTH

Is set to demonstrate the percentage of Te Reo Speakers for the specific matching time period;

THE STRING COLOURS

Will talk about the cultural influence and impacts;

With this new object we are able to tell more with the motion and range of the object, the unusual sizing proportions and surprising short lengths that do not look to match the sizing correctly. The audience will be able to interact with the item a lot more, however, the sacrifice I see is that we aren’t able to print a vocabulary of Maori words over the entirety of it to educate people at the same time. Regardless, this item feels a lot more genuine to us and our data which tells a deeper story.

I believe have we had more time outside of holidays with 2 full weeks or studio sessions, we could have included further data-sets for the weight of each poi, number of string used, length of plat etc; but as uni students we done what we could with our limited number of members and time frame availability.