Me karakia tātou, kia uru mai a hau ora, a hau kaha, a hau māia, ki runga, ki raro, ki roto, ki waho, rire hau, pai mārire. Tēnā koutou katoa, welcome to this Allen and Clark webinar, Toitū Te Tiriti. Warm greetings to you all at this time of the year as Hineraumati, the summer maiden, takes her place around us for the season.
Ki ngā mate o te wā, those who have recently passed from our site, we bid thee farewell, go, sleep, rest. Kia tātou te hunga ora to us the living who remain here, tēnā tātou. I acknowledge Te Ariki Nui, Queenie Ngā Waihono i te Pō, me te Kahui Ariki whānui tonu.
We also acknowledge those who have authority to determine matters here in Wellington City. Ngā mana whenua o tēnei pito o te ao, Ngāti Toa rangatira, Taranaki whānui ki te upoho o te ika a Maui. E mihi ana, e mihi ana kia koutou.
To each of you who has joined us today, I acknowledge your noble mountains, waterways and the sacred sites in each corner of the land where you are and where you originate from. Tēnā koutou, tēnā koutou, kia ora tātou katoa. Kia ora, my name is Jackie Kaituhanaoka and it's my pleasure to welcome you to our kōrero today.
For some of you, this will be your first time joining us, so you may not be familiar with Ellen and Clark. We're a consultancy founded in New Zealand with offices here in Wellington and Melbourne. We're dedicated to making a positive impact on communities throughout Aotearoa, Australia and the Pacific.
Some of our areas of speciality include strategy, change management, programme delivery, policy research and evaluation. And as an organisation, our motto is that we give a damn about supporting people to overcome society's biggest challenges, which is why we regularly run these free webinars, create desk guides and provide expert advice wherever we can. Today, our kaupapa is Toitu Te Tiriti, Staying the Course of Tiriti Honouring, which will cover on the ground experiences and insights from tangata whenua and tangata tiriti, reflections on organisational te tiriti honouring and practical strategies and actions that you can take to honour, commit and thrive.
No mātou te whiwhi i tēnei rā, we are thrilled to welcome two special guests to today's webinar. In 2023, they both delivered in-house treaty training and development for 90 of our staff here at Alan and Clark. Through self-paced courses, online group discussions and one day workshops, we collectively deepened our understanding of Te Tiriti, exploring its historical context, present day impacts and future possibilities.
Their guidance was instrumental in helping us envision how Alan and Clark can one day truly embody the principles of a tangata tiriti organisation. The progress we made would not have been possible without their invaluable contributions. I'm joined today by special guests, Dr Cathy Irwin and Jen Margaret, who will now introduce themselves.
Kia koutou, ngā kaimahi o ngā mihini rā, tēnā kōrua, tēnā kōrua, tēnā kōrua. Ko Hekurangi me Maumau Kainga Maunga, ko Waiapu me Nuhaka ngā awa, ko Ngāti Rau Ngāti Kahungunu me Rākai Pāka ngā iwi, ko Cathy Irwin ngā hau, ko Putanga me Tānenuāringi ngā marae. Ka hono taku whakapapa ki ngā motu o Orkney, Scotland me Ireland hoki.
Cathy Irwin, kia ora rā, nice to see you. Tēnā koutou, tūtahi, he mihi nui ki a kōrua, Jackie, kōrua ko Cathy, kōrua mahi rangatira, tēnā kōrua. E ngā tāranga rahirahi kua hau hau mai nei tēnei ahi-ahi, he mihi mana hau kia koutou.
Nō Inarangi, nō Tinemaka, nō Kotirana hoki, ōku tipuna, i whānau mai ahau tātaki o Taikahi, i te rohi o Kaitaroa-Hikihiki, he mihi ki a rātou me o rātou whenua, tūtonu, tūtonu. Ngāi nei noho ana au ki te Whanganuiātara, nei rā te mihi ki te mana whenua o tēnei rohi. Tēnā koutou katoa.
Tēnā kōrua. It's so great to have you here. Well, Te Tiriti o Waitangi has profound historical and cultural significance, as well as impacts on Māori rights today.
And while there's been a lot to celebrate, challenges remain, and the resilience of Māori, which is deeply rooted in practises passed down through the generations, is reflected in the ability of tangata whenua to adapt and thrive. To delve deeper into this with her expert insights and tangata whenua perspectives, here's Cathy from Cathy and Irwin and Associates. Kia ora.
So I come to you as something of a recovering academic. 20 years in the trenches at Massey and Victoria, Christchurch College of Education, Awanuiāringi, and then 20 years in the public service. Jumped the fence and tried to take those research and critical analysis skills into a public service context that gave us a stronger sense, first at Te Puni Kōkiri, at the Families Commission, which is now gone, note to audience, at ACC, at OCC, and then at the Retirement Commission.
So I'm something of a commission groupie, I think, in the apparatus of the state. One of the things you did coming into the session is that you registered 55 questions for us to address, and I just want to outline quickly what the main themes were that came up, and I'm going to hope to speak to those through the material I present, although I may not address them directly. One, a lot of you asked about challenges in the current political environment and how to take bold approaches to those.
One was about engaging with iwi and supporting Māori communities. I've got a bit about that. How to build meaningful partnerships and relationships.
One was about innovative solutions, integrating Te Riti values, section about allies, and critical insights to deepen understanding and foster wider education in the space. So we start our work in this space, not in 1840. We argue that the beginning is actually the Orokohanga, the creation story, where Te Terohanga Māori, the Māori worldview, where Mātauranga Māori, Māori epistemology, the knowledge system itself, starts before humanity becomes involved.
And that's important in our worldview for a number of reasons, and they are because in that space we find the real depth of knowledge about how we live, feel and act as Māori, why we behave the way we do, and how we see our place in the natural world as much as our place in the human world. So starting at the creation story is our important first step. When I'm thinking about that context in this, probably not just this month, in this last couple of weeks, three concepts came up for me.
Hana, haka and hikoi. So Hana, of course, our wonderful young politician, who in October, before the haka and the hikoi, Time magazine had already identified as one of the 100 future Gen Z leaders of the world. Fabulous young woman who speaks to the seven generations supporting her in her leadership stance and in her role.
And she speaks also about the fact that she is a graduate, a manu pirere of the Kohanga Reo movement. And that's a movement we're going to come to a little bit later. But what it gives us is the opening sense of how that creation story is not only a framing of our knowledge system, but very much a framing of our current decision making actions and how we understand how we walk this earth as Māori.
One of the case studies that you see there at the bottom of the slide, the third entry, Te Wānanga o Raukawa. I would point you to Te Wānanga o Raukawa. They've got a fabulous website with all of the information available about their kaupapa, about their delivery.
Next year will be the 50th anniversary of Whakatupuranga Ruamano, which is the tribal strategy of the three iwi on the Kapiti Coast, the Art Confederation, Atiawa, Toa Rangatira and Ngāti Raukawa. And Te Wānanga o Raukawa, when that strategy was launched in 75, Te Wānanga o Raukawa was the key flagships of that whole intertribal strategy. So that's a great place to go for you to see practical insights about what an organisation looks like when it has a kaupapa Māori base.
Our second slide takes us to, I guess, our next position leading up to Te Tiriti o Waitangi, and it is very much a position described by the newly coined Te Taura Whirikupu Aotearoatanga. So our work is pitched in the nation building frame, and that is nation building from Te Orokohanga, the creation story, to future proofing a thousand years out what Aotearoa could look like from our point of view as signatories to Te Tiriti. So Orokohanga, Whakaputanga, Te Tiriti in 1840, and then that long-term strategic vision of Aotearoatanga, key parts of how we see the infrastructure that supports how to honour Te Tiriti from a Māori point of view.
One of the key things people talk about in our world is the long-term strategic visioning that is a characteristic of Māori knowledge and indigenous knowledge. What I want to bring to you as a case study in this context is Te Kohanga Reo, the beautiful taonga on the right, and a taonga I wear myself, Kohanga Reo nanny, and also a former kaupapa kaimahi in the Kohanga Reo National Trust. And what Te Kohanga Reo did in 1981 is it brought into New Zealand a model of total immersion, Māori development, lifelong learning, and whānau management in the early years space.
Notice I haven't said early childhood education because Kohanga Reo is very much a flagship of Māori development and it's recently had its Level 7 degree qualification for the kaimahi accredited by NZQA and TEC on those grounds that it is not a teacher education degree, it is a Māori development degree. Again you can go to their website, www.kohanga.ac.nz to have an insight into the background of Kohanga if you're not familiar with it. Not only did it bring through, and Hana is one of the graduates out of that movement, not only did it bring through new generations, multiple generations of fluent speakers, it also created a whānau development model and also a business development model.
Every single Kohanga Reo has its own GST number and is an IRD registered small business, so you've got multiple levels of development going on around the Reo and around these beautiful babies. Right now around the country a thing is happening called Mokotini. You might have heard of Matatini which is the every two year beautiful kapa haka, national competition, the secondary school and the primary school kapa haka.
Mokotini is where all the Kohanga Reo get together in their region and those little beautiful darling mokopuna have their own kapa haka Mokotini festival. So much going on in the Māori world around the revitalisation of our language and culture. This is a slide that's the bane of my life, so just putting it out there.
This is a slide that encaptures the role of the machinery of government as a vehicle of colonisation itself, through policy, through legislation, through regulation. This is how the intent of the Tiriti Pātana was built into the very fabric of public policy in our society. I cite three pieces of legislation that you can go back and have a look at if you'd like to.
The first roll up 1847, the Education Ordinance, just seven years after the signing of the Tiriti, the Education Ordinance created the first public spend in education. There were four criteria to gain access. One was instruction must be in English.
So that's the first primary strike against te reo Māori in the public policy space in 1847. You can go to 1904, the Midwives Act, where traditional Māori birthing was made illegal, outlawed in the Midwifery Act. And then, of course, you have the Public Services Act in 2020, which is a turnaround and brought Te Tiriti and Mātauranga Māori into that piece of legislation.
So I was really heartened that we were able to see that inclusion in the Public Services Act. So legislation has had a role negatively, turning around to have a slight role positively, and now, of course, we face the Treaty Principles Bill, and as well as that, 28 pieces of legislation that are proposed to have their Tiriti clauses taken out. I noticed the Public Services Act isn't on the 28th.
I hope there's no one out there thinking, oh, now that she's reminded us, we can put that in. When you have a look at the graph on the right in the green, and the notes that come out with this will give you some more explanation of it, but really it shows that on the far right-hand side, indigenous theorising takes a strengths-based rights approach from the bottom up, and public policy in our race relations space takes a needs-based disparities top-down approach. So you've got competing discourses on that count alone.
Tangata Whenua knowledge is sacred, collective, and organised bottom-up in its very foundation, and the Westminster system, of course, is based on secular, individualised rights and access and top-down approach. So you've got some fundamental philosophical clashes going in that machinery of government space, all of which, in terms of a Māori view, other us, place us on the outside and don't put us in the driver's seat. So key thing about understanding how the machinery of government became a vehicle of colonisation and its current impact.
The Mātauranga Māori slide that we've got here, and I've just referred to three important characteristics about the Māori knowledge system, that it is sacred, hence we start with karakia, that it is a system that has as its foundation the collective, not the individual rights, and that it is a bottom-up approach. When you hear any Māori do a pepeha, as I did to start, I start with my maunga, I start with the awa, I start with marae, I start with waka, we start with water bodies and collectives of people like our ancestors, our parents, our whānau, before we get to ourselves. On a good day we come ninth in a Māori introduction.
Isn't that fabulous? How an indigenous epistemology can position humanity in such a displaced position. I love that because what it says is, Te Tai Ao, the beginning of the foundations of knowledge, aren't egocentric in our world. When we look at the particular application of how Mātauranga Māori can inform public policy engagement and debate, I reflect on a particular project I've just finished, an 18-month facilitation role between the Greater Wellington Regional Council, the Kāpiti Coast District Council, and the three iwi of the Aotearoa Confederation, Aotearoa, Raukawa and Taurangatira.
What we were doing was coming together to develop the water implementation plan as a response to the Te Manu o Te Wai policy. The group decided to use Professor Whatawiniata's iwi Te Riti decision-making model and how it conducted itself. And so my role over 18 months was to facilitate how that Te Riti-based model could work in a current live decision-making space.
And a couple of observations, other whaitua projects, excuse me, that were led by Greater Wellington Regional Council had between three and five years to be undertaken. We got nine months. We finished in 14.
There's an insight there about how a different way of framing decision-making using Te Riti in that space can actually, and not that this is a good objective, but it did save time and it cut to the chase of what people were arguing much quicker. A second iwi model that influenced that process was Apirana Ngata's E Tipu I E Reo, the valuing of two worldviews and how those worldviews can bring together ancestral knowledge and modern knowledge codes that it is meeting. And then the third was a model that has been championed by Professor Angus McFarland, He Awa Whiria, the braided river approach, which enables each body of knowledge to be explored during a research project and then to come together in the conclusions at the end.
And at this point, we've just picked up the news this morning that Angus passed this morning. So, e te rangatira. Ke nei te mihi atu ki a koe.
Hoki wairua e kuima, e koroma, kei tua o te araie. Your contribution, your legacy lives on through your work and we honour it today. Second to last slide, a critical thing in this space is strategy.
If you don't have a planned, strategic, purposeful approach, then it is difficult for organisational focus and outcomes to be efficient and to be effective. And that's an observation not just about Māori strategy, that's an observation about strategy generally, but it's particularly important, I've found, in the Māori space. I led the Māori strategy work at ACC for three years, from 2017, 2020, and I'd say a couple of things about that.
The first is we developed an implementation roadmap that took us across the organisation. We suggested every single business unit needs its own implementation plan in response to the bigger strategy, because the units are so different. ACC, when I was there, 26 branches, 3,000 staff, $42 billion investment portfolio.
What the investment team need in their implementation space won't be the same as what we were looking at in the customer group. So that was about laterally each unit having their own implementation response, and then we went vertically through the organisation and looked at Māori membership at governance level, management level, board level, at what was happening in the strategy structure and also in the culture of the organisation. So you get a vertical and a horizontal dimension to your implementation roadmap.
Māori engagement, key thing there, go to the people. Don't always expect that the people will come to you. And where you can, take a tainer approach.
Why should agencies always be tuakana to Ngāi Māori? And particularly in an Article 2 space, where the mātauranga of the reo is in the taonga category, I strongly encourage you to develop a tainer manuhiri space in that area. And, yes, the last thing to end on is what you're looking for is examples and ways to bring about change, and that's at the heart of the course that I run. So in that gold standard treaty praxis notion, what we're saying is, if you need to be gold standard when it comes to allocating your budget and how you account for your money, why wouldn't you want to be gold standard with the history of our country and the potential future that Te Tiriti offers it? So we say gold standard treaty praxis, and boy, do we have a course for you on that very subject.
Kia ora rā. Kia ora Cathy. Tēnā koe.
Tēnā koe. That was amazing, and she absolutely does have a course for you on that stuff. That was one of the courses that our Alan and Clark staff went through last year, and it's awesome.
But thank you for all the insights, Cathy, and lots of ways that we can, that organisations, non-Māori organisations, government agencies, can start to think about and incorporate and understand more about te ao Māori and the mahi that they do on our behalf as Māori lots of times. So we're going to move to a different perspective now. I suspect there'll be some similarities, but nevertheless coming from a different space.
Discussing Te Tiriti can be challenging, and particularly for non-Māori when there are varying levels of understanding and knowledge, and can lead to potential misunderstandings or misinterpretations. And there can also be a lack of confidence or fear of saying the wrong thing or getting it wrong, and that can stop people from engaging in sort of open and constructive dialogue. So how do we deal with that, and where's some of that coming from perhaps? I'm going to hand over now to Jen from Groundwork to explore further about her mahi in this space.
Kia ora, Jen. Kia ora, Noel, and kia ora, Cathy, for a wonderful framing, and so much in a short amount of time. Kia ora, and to you, Jackie.
So just probably to start with a little bit about who I am in terms of coming to this work. As I mentioned earlier, Pākehā from the Canterbury Plains grew up learning absolutely nothing through my compulsory education around New Zealand history, He Whakaputanga, Te Tiriti o Waitangi, mana whenua, the lands that I was raised on. That learning came about for me by chance really, taking a fourth year paper at Canterbury University, a place of privilege.
So when I first learned about Te Tiriti o Waitangi in the 90s, it was the time of the Kaitahu settlement, there was a whole lot happening in the media, and learning about Te Tiriti o Waitangi made me mad that I hadn't learned about it before. But it also helped explain a lot of what was happening in my world. So I went from there into connecting with the movements of tangata Tiriti, of non-Māori active in responding to the call from tangata whenua to be involved in this work of building understanding amongst our own people and working alongside tangata whenua.
So some of that work has involved me reflecting and learning about my own family stories, so the image that you see there is me standing on Drain Road where I grew up, beside the drain. But it's from a series called The Land of the Long White Cloud, and you might be interested in looking at that, it's some reflections of me understanding my family story and other Pākehā exploring their role in responding to colonisation and to upholding and honouring Te Tiriti o Waitangi. So these days, I've had a number of years of being part of those movements and the image there is an older one from Waitangi, but many of you will have been active and part of the recent hikoi, and I'll refer to that in a moment.
But day to day, the work that we do through groundwork is building that understanding of Te Tiriti o Waitangi, providing resources, workshops, and mentoring for tangata Tiriti leaders. In that work, I'm shaped by so many people, and so just to acknowledge the many tangata whenua and tangata Tiriti who always stand around me and with me and who I learn from. So, in terms of just the context of being tangata Tiriti in this work, and thinking about how we come to this conversation, just that acknowledgement that when we're talking about Te Tiriti o Waitangi, it created that enduring power-sharing relationship between existing hapū authority, the Tino Rangatiratanga sphere, and the new sphere that was created for leaders of the British Crown, and so the Kawanatanga sphere.
And that relationship was for one of peace and mutual benefit with each party recognising the authority of the other, but exercising authority on the matters in which they had their own interests, and coming together in that relational sphere for points of connection. So, one of the things I often hear is, particularly for those of you who are joining who are NGOs, is like, where's our place in this relationship, and recognising that as NGOs, if you're not a kaupapa Māori NGO, then your authority is coming through those structures that have been allowed for by hapū within the Kawanatanga sphere, and sitting within that sphere means that there's a responsibility to honour Te Tiriti o Waitangi within that space. As you'll be well aware, hopefully, and as we see today, and as we've known since 1840, the Kawanatanga space, successive governments have exercised their power in ways that have been in breach of the agreement of Te Tiriti o Waitangi, and have actively worked to undermine the political, the cultural, the social, and economic base of tangata whenua.
So now we're in this place of deep imbalance, deep imbalance between peoples, and deep imbalance in terms of our relationships with our environment. So when we look to Te Tiriti o Waitangi, it is and continues to be, and always understanding it, of course, in the context of Hapū Rangatiratanga and Whakaputanga o Te Rangatiratanga o New Zealand, the Declaration of Independence, really critical to see that it is this beautiful, inclusive agreement, but an agreement that critically requires all who are tangata triti, all who have come through that Article 1 space of Te Tiriti o Waitangi to act in all the ways that we can to uphold Te Tiriti o Waitangi, to restore balance and harmony, not only for this generation, but for the generations to come. There's a lot happening in that space and we're seeing examples in that space.
There's been discussions that have been ongoing for tangata whenua for a really long time. There's work that is happening in community organisations to think about how internally what we do at the organisational level can support the change that we need at a national level for Te Tiriti honouring. So obviously critically, we need this work of constitutional transformation.
We need a constitution that reflects Te Whakaputanga, Te Tiriti o Waitangi, not only reflects, but is from and emerges from those documents and is also upholding our international instruments of indigenous rights. So that is really critical work. It's something that we can all advocate for.
And if you haven't already, really encourage you to read that report that comes from the major conversations that have happened throughout the Maori world in recent years and that are continuing around how to bring this model forward. And so it's an important piece of work for tangata Tiriti organisations and individuals to really understand these conversations and to think about how the critical part about this is really the work that's needed for the kawanatanga sphere to really build a system of governance in that Article 1 kawanatanga space that is consensual, conciliatory, and that actually works effectively for Te Tiriti relationships. Right now, as has always been since 1840, but we're in a time of intensification, we just see the failure of that kawanatanga system in terms of being structured in a colonising way that does not support Te Tiriti honouring.
So in terms of this change, what you do at an organisational level is really important. And there's a lot of steps to this process and organisations, those of you who are joining, will be at different stages in your organisational journey. The image that's there on the right, Ngā Riringo o Te Tiriti, is some reflections from community organisations around the Te Tiriti voyages of upholding and engaging with Te Tiriti o Waitangi.
That resource is, while coming from the community organisation space, is also one that has a lot of learning for other organisations as well. And as I understand, we'll be sharing links to any of these resources that Cathy and I have mentioned following this. So there's a number of things in the image that is on your slide of organisational actions.
Core things are, as we've been talking about, ensuring that your people understand Te Tiriti o Waitangi, understand its historical context, its relevance to today, and the action that that means for your organisation. So investing in that learning, current up-to-date learning, is really important. Being really clear, as Cathy has mentioned, in strategy and policy, and I'm feeling heartened by the number of organisations in the NGO and in the private sector who are really working to build commitments that are based on the articles of Te Tiriti o Waitangi.
So being clear in that commitment. Organisations that are also looking at how they have power-sharing models that reflect the Te Tiriti relationship. And what we're seeing is more organisations that might have had a Tangata Whenua Ropu doing some core leadership in this mahi over time, now standing up Tangata Tiriti Ropu to stand and walk alongside.
To do, which is sometimes not particularly exciting work, but the critical work of looking at how interpersonal and structural racism is present in the organisations and working to shift from monocultural Pākehā ways of working to ways that better reflect and centre being here in Aotearoa. That reflect the whenua on which they're located and that are right for Aotearoa not imports from elsewhere. Interesting when we look at some of that work, as many of you know, Tangata Whenua have known this for a long time, a lot of those models that are offered to us and generously shared to those of us who are Tangata Tiriti from Tangata Whenua are models of best practise internationally as well.
We work with a health organisation, they brought in this international best model, best practise model. Interestingly it was about whānau centred care. So it was work, the Māori team within that organisation did the miri miri work of shaping it to fit with the organisation and context but everybody in that organisation assumed that it would always come from here.
So recognising that alignment of Māori best practise and Māori work and Māori ways of being, serving and working so effectively and inclusively for us all. So those are just some of the examples and actions and there's more things there on your screen but as I say, finding your starting point and then finding the next steps that are the right ones for your organisation and working through those. Sometimes for Tangata Tiriti there's this aspect, individually and sometimes collectively, of where's our place in this? And there's been this huge misunderstanding that Te Tiriti o Waitangi is a Māori thing.
Well, actually it's an affirmation of Māori rights or Māori ways of tino rangatiratanga that have been continuous for generations and actually it offered something new in Article 1, kauanatanga for all of us who are Tangata Tiriti. So it's a critical relationship for Tangata Tiriti as well. And one of the ways of thinking about being in that relationship is as haumi, as allies so that critical part of the allies work being about recognising Te Tiriti o Waitangi gives us a right to be here, it comes with responsibilities this is relational practise, it's not a kind of badge that we can get and say I'm a good ally, it only comes if you are given that from tangata whenua who you're working alongside.
So it's really an action orientated approach and it's about both working with our own people to create change and supporting the independent work of tangata whenua. So it's underpinned by the critical acknowledgement of the authority, the autonomy the agency of tangata whenua to be self determining. So thinking about the action in the personal space and recognising sometimes there might be limits to what we feel we can achieve in organisational spaces and it's a really hard time when we're in this place of Te Tiriti o Waitangi still being used by governments as a political football rather than having this enduring commitment so there are these important critical steps forward and then still on the government side of that relationship these massive steps back as we're experiencing right now.
So critical as haumi and as tangata Te Tiriti to understand our times to understand the violence and the enduring violence of the Crown and of the systems that we are part of and benefit from what they're doing right now in terms of the enduring attack on tangata whenua. So this is a really critical time to be standing up and in doing that, recognising that for many tangata Te Tiriti learning te reo, tikanga Maori can be a go-to that is important but it's really important to first ask who does this serve and how does it benefit Maori, any of these actions that we're taking what space am I taking in doing this, how am I reciprocating. So starting from a place of understanding our history, your history, our history the history of your people there's lots of actions at the moment there's submissions on bills to be made which is fairly endless it's not just the Treaty Principles Bill.
If you're not in a position to be able to do that because there's limits on what you're allowed to do within your role, recognise the importance of the conversations that you can have with family, with friends within community groups, the importance of sharing factual information We have a conversation guide that Groundwork has created to support those conversations and again we'll share links to that because we acknowledge as Jackie said at the start, these are not always straightforward conversations so some guidance for how to navigate those is valuable and we can provide that to you Supporting Maori led and Te Tiriti led initiatives, not only within your organisation but in your places of worship, in places of sport community groups, arts, recreation all of those places stepping into those spaces to be active. And also if you have disposable income think about the ways in which you can materially support kaupapa Maori and Maori led work in your community and organisations in your community and so there are a number of organisations obviously Maori led organisations and then philanthropic trusts here in Te Whanganui-a-Tara we have Te Mukoro which is one small trust but that provides critical support to Maori initiatives in your community So that's just some of the suggestions that we have and just to add that there's, just as Cathy has many resources to support this mahi, we too within Groundwork also have self-paced workshops and as well as facilitated workshops to provide that base understanding and as I mentioned explainers, resources around applying the articles of Te Tiriti o Waitangi in your work and many others so an encouragement to go and find those resources and to be taking the steps on this journey Kia ora Ka mau te wehi That was awesome Tēnā kōrua, thank you both for those awesome presentations kōrero and as you all know people that's probably about 1% of everything that these two wahine can give and as Jen mentioned there are links to all of those resources that are there to help, you know, we don't just put the stuff out here for something to do it's about a call to action You're on this webinar for a reason and I'm pretty sure the reason is probably to start looking at the resources that Cathy and or Jen have to help you on that journey so kia kaha So thank you both He kite maringi, our kite is overflowing We're going to get into some questions, so in terms of pātai we did have a lot as Cathy mentioned we had about 55 submitted before and have we got some that have come through today Adam? Yep we have we might start with a couple that we had a bit earlier so Jen is there anything else you might add to the idea of what approaches could help us to navigate honouring Te Tiriti in the shifting landscape Kia ora Jackie and just to acknowledge again the particular times that we are in and the importance of recognising the need for innovative sometimes and creative responses in these times and also to not be reading the external kawanatanga negative Te Tiriti environment as the whole environment as Cathy has been talking about, we need to remember that not only now but into future generations and acknowledging the past, this mahi has Te Tiriti honouring work and work to exercise Tenga Rangatiratanga has been going on for generations, there's a lot of really awesome stuff happening at community level in terms of relationships that are Te Tiriti honouring and quite a lot of that is in the environmental restoration space but as I say there's also community organisations using Te Tiriti honouring models and looking at how all the services that are provided reflect our Maori ways of working and that Tangata Tiriti are taking their responsibility ensuring their people have the understanding to be on board and shift ways from Pākehā centred ways of working so sometimes what we see in these times is people reading that and focussing on the kauanatanga negativity and thinking that means we can't do this stuff anymore and some of you might be being told that directly so then it's thinking about what language do we need to shift to be able to still achieve the best outcomes because Te Tiriti honouring supports us to achieve best outcomes how do we still do that and maybe use different language for a few years we also need to be really monitoring our own practise to think have I been told I can't do this or am I thinking that I can't, am I jumping forward to thinking that I can't do this because of that broader environment and in that and I think that's an easy kind of or potentially a place where Pākehā can go in this current environment so an encouragement to think about well actually balancing the vision of our and the reality of our society what am I doing to ensure that all of my actions and my work are benefiting Māori and keeping that lens on my work. Cool just while you're standing there Jen there's a question from Vladimir and it's about haumi so I thought I would give it to you to answer if the proposed Treaty Principles Bill is approved how will that impact all the work that has already been done what can haumi do to it says repel it might mean repeal, repel the Bill kia ora so I'll just go to the what can we do I mean the implications of the Bill are massive and I'd really encourage you to look at, there's a number of sites that can give you good information around all of the issues with the Bill Carwyn Jones has recently produced a new primer on that, we have an explainer so as well with those resources so I do encourage you to look at that organisations like Te Keda Poti has a submission making guide to support you in making a submission, what's critical I think in those submissions as Cathy mentioned earlier is that yes the Bill is a big focus but we really need to be talking as well about the 28 laws that through the New Zealand First and National Government Coalition Agreement the Treaty Principles and those are being looked at, reviewed, repealed, replaced and so that work is ongoing alongside the Bill so in our submissions we need to talk about how we want to see Te Tiriti o Waitangi on it, how critical it is for all of us for flourishing and wellbeing in Aotearoa we don't need to feel like we're an expert in that space, to make a submission talking from whatever place we're in is I think really critical.
So Cathy as a recovering academic what are the critical insights needed to deepen our understanding and foster that wider education? So insight number one, the traditional Maori education system has never been extinguished by colonisation that is why our resilience and our resistance has an international standing Point number two, I'd ask you this question, do you think the genius is a mandate of only one culture? Because if your answer to that is no genius is found everywhere and anywhere in every culture then that's part of the answer as well and it connects to the new understanding that we have in the archaeology of racism in the narratives of this country and that is epistemological racism we've talked about structural racism, we've talked about institutional racism we've talked about personal racism epistemological racism is a body of ideas which suggests that one set of cultural ideas is the benchmark and everything else is othered in relation to it and as you can see by my hand movement, not only othered but of diminished value I can't tell you how many times, over and over and over, as a professional in my 40 years of service I have had to argue the value of Mātauranga Māori as a space of innovation and creativity now, if we don't want a future as a mignation a generic nation, more like some other countries in the world than our own authentic footprint then Mātauranga Māori Te Tirohanga Māori Te Tiriti o Waitangi gives us an authentic stamp is it only for Māori? Let me give you a couple of examples number one, Te Wānanga o Aotearoa one of the largest tertiary institutions in the country not the largest, but a very big one just reading its annual report it's an annual report that doesn't report 100% Māori student enrolment go and have a look at the enrolment figures for yourself non-Māori make up 40-45% of the Te Wānanga o Aotearoa enrolment and what that tells you is that non-Māori want that kaupapa Māori education they want the pastoral care that the wānanga provide, they want the inclusiveness and the power sharing of the ako pedagogy that sits at the foundation of the three wānanga and it's a really good evidential base that Māori and non-Māori are making that choice. The other one I would point to is the use of rongoā funded by ACC to non-Māori and the take up of that use one of the first things that ACC did when they funded rongoā was they made it available to all of the staff isn't that a smart move? because those are the staff that are going to be making decisions about rongoā for customers and clients, so the organisation gave them first access so there's wonderful evidence of some of the things that our people say like, what's good for Māori is good for the country. Those are two empirical sets of data that show you non-Māori are accessing māturanga Māori as well.
Yeah, kapai. Well, ko tata pau te wā i a tātou te rā nei we're practically out of time to answer any more questions but happy to catch up another time if you want to ask anything else you can contact us click the button on your screen and one of us will be in touch but before we close off I just want to go back to Cathy and Jen any final reflections or inspiration? So when my mokopuna was born I was in the birthing suite and I called him into this world and the words of my karanga called him into a place of hope and love and strength as a mokopuna who is Māori and has Samoan ancestry and whakapapa to the wider world and I believed in that karanga and I hope you do too because the future we have as Aotearoa informed by Te Tiriti no one else can touch. Kia ora Cathy, that's beautiful and thank you again Jackie.
Just thinking about reflecting on the hīkoi the mass of people that were here and many, many Māori and many, many Tangata Tiriti standing alongside and it was an amazing thing to have such a huge gathering here so recently in Te Whanganui-a-Tara and the peace and the beauty of that and the ways of working the hosting that happened and the volunteering that happened and many Tangata Tiriti moving into that space to stand up and support and work alongside being held by the whāreki the korowai of mana whenua here and so when we're talking about Te Tiriti honouring it is those beautiful daily relationships I was there serving sausages with my girl and the beauty and the joy of working alongside people, being with people it's that flourishing and that as you've talked about Cathy that vision of a peaceful a flourishing Aotearoa that Te Tiriti honouring is about and so kia ora koutou Well I just want to thank our guests again, Jen and Cathy, thank you it's been awesome e kore e me mete te puna o mihi kia korua if you're feeling something after what you've heard wairua moves in special ways there are plenty of people out there who have that same feeling there is plenty of support, there are plenty of resources there is huge amounts of goodwill and positivity and moves towards Aotearotanga in the country and I encourage you to seek them out until then tiaki pai koutou i o koutou kainga maha take care, look after each other thank you for joining hei kona unuhia, unuhia unuhia te urutapu nui a tāne kia wātea, kia māma te ngākau, te tīnanga, te wairua i te ara takatu hui e, tāiki e
