Te Tiriti - Vicky

Joy Cowley Poem - "I enjoy looking at other people's roads"

What does the Treaty mean for us to RSS?

The lens of Education Act 1989 - Principles of Partnership, Protection and Participation.

NZ is both Bi-cultural and Multi-cultural.

We have all come from somewhere.  What do we know about the first people who were here in NZ?

1100 - First people came
1769 - Cook 'discovered' NZ
1790 - Traders
1840 - Treaty
1860 - PN established
1931 - RSS began

• Language I use tells a story - we need to be conscious of what language we use.

Were my descendants called to come to NZ?

We all come from multi-cultural backgrounds - and we make up this nation.

Who defines as Maori? How is that defined?

• Whakapapa (You are Maori if you can prove you are)
• If you have all of that, you can still choose not to be.

We learnt as children that the Moriori were in NZ first, then the Maori came and 'eat and beat' the Moriori.  What in that is true? 

• Melenesian descent line rather than Polynesian
• Documentary - 'Feathers of Peace'
• Landed on Chatham Islands.  
• Was a cultural norm to go out in winter and fight
• Because this group were on the Chathams, the cultural norm changed so they didn't die out!
• When they came up against another group with a cultural norm that was to go out and fight, a lot of this group did die out.

The language of colonisation - 1/2 cast, 1/4 cast - every generation was becoming diluted, becoming washed out.

The language of the people - Yay - more whanau - more Maori people...

Identity for Maori is connection & relationship to land and people - whakapapa

In the latest census, 16% of people identified as Maori. 4% living a life, speak the language, tikanga, te reo etc

Our colonised past is still very present.

Rather than ask "What do you do?" ask "Where are you from?" Look for connections to the land & people

Our bicultural relationship is with Rangitāne - they are our tangata whenua.

Relationship first, task second - are we doing this the Rangitāne way?

Tangata whenua - the people of this area.

1996 - us as a nation (the government) saying that we have got things wrong.  1994 - the government visiting iwi around the country discussing this fact. 

• The apology has been the most powerful part of the process.
• Cultural redress - the crown acknowledging that land that was taken would be returned
• Land is the key injustice that was carried out
• Financial redress - decided of the value of land that was taken of value loss, yet settlement is between 4 - 7%.  So why do iwi settle?  Because they want to get on with life and move on. 
• Where possible land is given, but if not possible, $ is given.

Mihi/Pepeha

As a non-iwi person, you have a choice.  It is about your connection to the land.  Could be from Scotland - where does your heart tell you you are connected? What brought you here?  Include that in your mihi.  If you don't know, leave it out. (waka rererangi).  Iwi - your family name is not an iwi.  What type of NZ are you calling yourself?  NZ European.  Hapū is your family line.

A pepeha is all about making connections with others.

Tangata Tiriti - The Treaty is a place to stand.

The Treaty gives everyone a place to stand.

1835 - Declaration of Independence

A hapu (pre-European times) was about 300 people.  Face to face decision making.

1790 - Traders came - Seals, whales, Kauri, 

Traders were absorbed into the hapu - they were learning Maori, hapu laws etc...

1814 - Missionaries came - also lived within hapu.

Missionaries were invited to come.

These relationships were mutually beneficial when living within the world that was already here.

1830 - When numbers increased, traders started to set up their own thing!

Code Principles

1. Commitment to the Teaching Profession

• Bi-cultural Partnership - honouring both partnerships in the Treaty.  
• How do we affirm relationships with Rangitane currently and in the future?
• We have grown in our understanding and protocol and adapt our practices into our tikanga

2. Commitment to learners

• What affirms our learners?
• Encouraging use of language
• Representation of each culture in physical environment
• Understanding Maori world-view
• Identifying group strengths
• Learning mihi/powhiri
• Mana Potential
• Prioritising Kapa Haka during learning time - cool to be 'Maori'
• Term focus every year
• Tuakana (Role to be a server) - Teina (having the responsibility of being a learner - following tuakana) relationships
• Maori focus each term
• Waiata - specific to RSS
• Being aware of favoured mode of communication - e.g. face to face
• Sense of belonging

Eddy Durie:

"At the time of signing the Treaty the word used for everyone who was not Maori was "Pakeha". These days, people who do not have Maori ancestry and who are committed to a Treaty-based future often describe themselves as Tangata Tiriti. Judge Edward Durie, stated at Waitangi, in 1989 “...... we must also not forget that the Treaty is not just a Bill of Rights for Maori. It is a Bill of Rights for Pakeha too. It is the Treaty that gives Pakeha the right to be here. Without the Treaty there would be no lawful authority for the Pakeha presence in this part of the South Pacific. The Pakeha here are not like the Indians in Fiji, or the French in New

Caledonia. Our Prime Minister can stand proud in Pacific forums, and in

international forums too, not in spite of the Treaty, but because of it. We must remember that if we are the tangata whenua, the original people, then the Pakeha are the Tangata Tiriti, those who belong to the land by right of that Treaty...."