Issue 20 - Te Ao Mārama by Salient

20 13.09.21

Te Ao Marama 1

Editorial

The best of both worlds

Mahi From Within

08 - 11 12 - 15

Ko tōku reo, ko tōku taonga, ko tōku taonga ko tōku reo

Tapping into our Taiao

16 - 19

Updating our Profile

21 - 23

Artist Profile / Centrefold

25 - 29

Culture Poetry (25), Quiz (27), Dating as a Modern Māori (28)

30 - 34

News

35 - 39

Columns

Rawinia Higgins (35), Te Mana Ākonga (36), Ngāi Tauira (36), Te Hōhaieti o te Reo Māori (37), Ngā Taura Umanga (38), Ngā Rangahautira (39)

40 - 44

Entertainment

About Us Salient is published by, but remains editorially independent from, the Victoria University of Wellington Students’ Association (VUWSA). Salient is funded in part by VUWSA through the Student Services Levy. Salient is a member of the Aotearoa Student Press Association (ASPA).

Complaints Complaints regarding the material published in Salient should first be brought to the Editors in writing (editor@salient.org.nz). If not satisfied with the response, complaints should be directed to the Media Council (info@mediacouncil.org.nz).

The views expressed in Salient do not necessarily reflect those of the Editor, VUWSA, or the University.

Sink your teeth into it!

Editorial

Tēnei te tira hou, tēnei haramai nei. Tēnei te reanga hou, te rangatahi te hao ake nei, te hao ake nei me ōna ake whakaaro, me ōna ake kaupapa. Kei ōku rangatira, ngā mana nui, ngā mauri tiketike koutou katoa e pānui nei i tēnei kohinga kōrero nā ngā tauira Māori o Te Herenga Waka, tēna koutou katoa.

read my required readings for my lectures, so what would make you think I would read anything else? loool.

However, being part of the generation of change has inspired me that this is an opportunity to change the narrative of myself. I am the embodiment of Tēnei te tira hou, tēnei haramai nei my whānau and village that has raised me and it’s only right that I use this platform to pass on the We are the generation coming through with new knowledge and skills I have gained, to those that have perspectives. We are the generation that are speaking crossed paths with me then and now. As I worked out, even when we are told to be quiet. We are through this role, I learned that it was my job to the generation that will take our seat at the table, tackle new challenges and do what I can to create whether we are invited or not. We are the generation great outcomes. If my tīpuna could voyage across that will call out bullshit when we see it or hear it. We the Pacific Ocean from Hawaiki and adapt to the are the generation of change- coming through with challenges they had along the way, then I can adapt to new voices, new ideas, new plans and we will be in the challenges that I didn’t feel prepared to face. control of our own narrative. This year has been a challenging year- the closing of This year I am honoured to be the editor of Te Ao our marae, relocating our Māori space, the departure Mārama and I must say that it is pretty buzzy that of some of our Awhina staff, the postponing of Te this magazine was entirely created by tauira Māori Huinga Tauira, experiencing lockdown again, several for tauira Māori and the wider community. Te Ao cancellations of kaupapa Māori and to those that have Mārama is full of content written by tauira Māori loss a loved one this year. So, I would just like to give who are proud to speak the realness of their identity, a big mihi to those that have put in the hard yards culture and/or experiences in te ao pākehā. The first into putting together this amazing magazine during half of the issue is separated into four parts, each these challenging times. I would also like to thank the representing Mātauranga, Te Reo Māori, Te Taiao and Salient team massively for guiding and putting up Tuakiritanga. with me when I had no clue what was going on but ensuring that I had the smoothest time being in this Reflecting on the year as Āpiha Tūmatanui (Public position. Communications Officer), it has been a privilege but also a b*@#h. Stepping into this role, I had no fucken clue what it was about, nor was I ready for what it Maata Hamiora was going to put me through. I’m a person that had Ngāti Raukawa ki Wharepūhunga, Tūhourangi-Ngāti no skills in journalism and hates reading. I don’t even Wāhiao, Ngāti Whakaue

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Letters and Notices

The best

Kaea Hudson (she/her)

Starting next year, tīkanga and te ao Māori will be included in the teaching of all core Law papers, bringing together Māori and pākehā legal systems. But... will it be the best of both worlds? In the iconic show Hannah Montana, Miley Cyrus becomes a superstar under the alias Hannah Montana. The show focuses on her “double-life” and the difficulties she faces as they come together. Here, I draw similarities between the show and the situation Māori Law students are currently facing. Historically, Māori followed their own kawa and tikanga. Since colonisation, we have been subject to British law under the Westminster legal system. Nowadays, Māori legal academics are working towards creating a “bijural” system that combines our two systems of law. This is easier said than done. In the show, Billy Ray was in a unique position to make decisions for Miley as both her father and manager (as well as being the adult). He always tried to do what was best for her, even if Miley didn’t like it at the time. Like Miley, we are subject to the decisions of others, including the Council of Legal Education (CLE). However, we aren’t troublemaking 14-year-old, WE DESERVE A BIGGER SAY! Many tauira feel blindsided by the CLE decision. We have only just begun to hear about it, and it’s coming into effect next year. Thanks for the heads up? What’s more, the committee of students who were consulted during this process didn’t include a single Māori student. We feel like we’ve been left out. This isn’t the time to lock us in our rooms while the ‘adults’ talk. This decision will have real and immediate impacts on our lives. We are key stakeholders and should be treated as priorities.

If Miley and Billy Ray taught us anything, it’s that logistically, leading a double-life is hard, and bringing those lives together is even harder. There is more to consider in this situation than forgetting to put on a wig or losing your moustache. There are practical things that will make teaching tikanga difficult. I don’t think our Law schools are ready for this. We are being taught predominantly by pākeha lecturers who are experts in the law, not te ao Māori. So why are we giving them the power to teach it like they are? Tauira have serious concerns about pākeha teaching Māori terms, especially what happens when it goes wrong. Hannah says that “nobody is perfect” and “everybody makes mistakes”, but can the benefit of the doubt really extend so far? Miley values and wants to protect her core identity. She’s scared that if she gives in to being “all Hannah, all the time” she will lose her sense of self. Tauira Māori have similar concerns about the integrity of tikanga if taught in pākeha institutions. Our tikanga are taonga that are incredibly special to us. I’m inherently distrustful of anything that I believe could harm it. But maybe I’m just an overthinker like Lilly Truscott. There needs to be more guidance around how tikanga can be taught safely on a wide scale, without being whitewashed. Hannah sings “you’ll always find your way back home”—maybe she’s right. The core values of our tikanga could be preserved while being taught to the masses. I think Hannah is an optimist. I don’t think I am. Miley was never sure if her life would change for the better or the worst if her two personas became one. We don’t know the full effects of combining our law systems. If this fusion was a TV show, the CLE decision would only be one episode. We don’t know if there’s a happy ending because we aren’t finished yet. That means we still have time to do it right. So, here’s to hoping that if we mix it all together, we’ll know that it’s the best of both worlds.

of both worlds

Public Interest Journalism funded through NZ On Air

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Mahi From Within

Curriculum

Eden Roberts (she/her)

Our education system: failing our people, the least exciting to look at, and an extension of our colonial histories. I won’t sit here and act like I know the ins and outs of the system, because I don’t. But what I do know is that pākehā people sit in positions of power and continue to act like they know what’s best for Māori. I also know that the systems Māori walk and navigate through are not tikanga, and we need that transformational change. The odds are consistently stacked against Māori and it’s hard to thrive in a system built to keep us out. It’s built for the Steves and the Emilys (no offence if this is your name but like those do be white people names). Our indigenous hearts want to tear the education system down from the outside to rebuild something completely different, something rooted in Te Ao Māori which is our ultimate goal and shared purpose. However, as much as that is our ultimate objective, there is other significant mahi going on inside the system which is also valuable, needed, and productive. The different kaupapa we involve ourselves in can all work towards that ultimate goal. Keeping that shared purpose consistent throughout is what will make change. We need Māori on the inside too, because we are faced with the fights every day to reclaim and take back what’s rightfully ours.

Mahi From Within

As much as we all want to complain about colonisation and its ongoing impacts for Māori, the changes happening within the colonial education system improve outcomes for Māori and these are important to highlight too. The Ministry of Education is currently refreshing the National Curriculum (which is made up of Te Mārautanga o Aotearoa and the New Zealand Curriculum). This includes producing a curriculum that has aspects of local tikanga, mātauranga Māori, and te ao Māori. There are plans for it to be fully implemented in schools by 2025. The current te reo Māori curriculum is going to be strengthened by changes being made to Tau Mai Te Reo (The Māori Language and Education strategy). There are goals and conditions within Tau Mai Te Reo, for te reo Māori to be seen, read, heard, and spoken more in Aotearoa. This includes that by 2040, 85% (or more) of New Zealanders will value the Māori language as a key part of their national identity. One million (or more) will have the ability and confidence to talk about the most basic things in te reo Māori, and 150,000

Māori aged 15 and over will use te reo Māori at least as much as English. This means the curriculum will have an opportunity to both highlight our culture and show respect to the diversity within the student body by making sure that tauira Māori are better supported within the education system. Some other exciting change is that there is new curriculum content being built and produced for Te Takanga o te Wā. Te Takanga o te Wā helps teachers educate their students on Māori history and encourages them to consider local contexts by supporting engagement with local iwi and hapū; it is an avenue for our histories to finally be taught. Underpinning this curriculum content is a structure built off whakapapa, tūrangawaewae, mana motuhake, kaitiakitanga, and whānaungatanga. Through these concepts, students and teachers can connect, understand, and form opinions on Māori histories. It also allows Māori students to understand contemporary issues affecting them, and provides them with knowledge that will help them to better understand their communities, landmarks, historical events, development, and histories. Te Takanga o te Wā does not leave as much room as our current mainstream curriculum does for misinformation, and it gives our tamariki knowledge to take forward with them to thrive in Aotearoa. Māori students have a right to learn about their own histories and for it to be recognised as the foundational history of this country. The kind of mahi put into this curriculum will provide students with knowledge that is valuable and impactful not only for them as individuals, but also for their communities and sense of collectiveness.

Māori working within these systems and applying their rich experiences and knowledge is exciting and impactful. The curriculum refresh is a chance for systemic reform that will impact the future of our tamariki. We need these systemic reformations alongside dismantling and rebuilding the systems. Using the system to create frameworks and encourage revitalisation allows for shifts to happen. If there was ever a time to push the Government for what we want in education, that time is now. That time is now for us to be great tūpuna for our tamariki and mokopuna. The work happening on the inside is creating opportunities for us to play a part in shaping the systems to best benefit our people. Keeping our eyes peeled and jumping at these opportunities to make our voices heard and apply our knowledge, skills, experiences, and input is important for tamariki now and the generations after us. Education is going to be a lot more bicultural and inclusive, as it should be and as it should have been a long time ago. Now is the time to ask ourselves, what do we want for our tamariki? What do we need for our mokopuna? How can we work to transform the current systems alongside radically reimagining new ones? We have wisdom, we know what’s best for our people and our communities. Enough with the white people in power telling us what they think we need and what they think we should do. We know what our whānau needs. We know how we should navigate these spaces. There is power in what we have to say and even more so when we say it out loud and collectively for our shared purpose. Our feedback, questions, opinions, and advice hold mana, so let’s get involved. Let’s reclaim what is ours. Let’s fuck shit up. Ki te kotahi te kākaho, ka whati; ki te kāpuia, e kore e whati. If a reed stands alone, it can be broken; if it is in a group, it cannot. As our ancestors knew, our togetherness holds power. To send feedback and input on the New Zealand Curriculum refresh and to find out more information contact this email: nationalcurriculum.refresh@education.govt.nz Public Interest Journalism funded through NZ On Air www.salient.org.nz

Te Reo

News

Ko tōku reo, ko tōku taonga, ko tōku taonga ko tōku reo Ngākura Ngātai-Toopi (she/her)

E kī ana te whakataukī “Ko tōku reo, ko tōku taonga, ko tōku taonga ko tōku reo” “My language is my treasure, my treasure is my language” he whakataukī tēnei mai i Te Kura Kaupapa Māori o Ngāti Ruanui, he ākonga o mua au nō taua kura. This whakataukī holds a major impact on myself simply because of the effect colonists have on Māori and our language, te reo Māori. The “proverb” as Pākehā would like to call it, gives me purpose as to why I still fight and protect our reo to this day.

My experiences and the value I place on te reo Māori can be sourced back to my upbringing; I was fortunate enough to be bestowed this taonga from an early age. Unlike most of Aotearoa, te reo Māori was my first language and the only language I could properly communicate with. Growing up I was criticised because of the lack of english I used. Being called ‘Dumb” or asking someone how to spell something as simple as “because” led me to begging my parents to send me to mainstream school. This experience is not unique to most Māori, who have had to substitute Māori knowledge for western standards either by force or by way of life. This is evident throughout the repeated history of Māori inequality in Aotearoa, but it is this repeated history that remains a reminder to my purpose.

Reflecting on my whakapapa & heritage, E uri noa au ki Taranaki – It is only befitting that I turn to the history of Taranaki and the background story of the invasion on Parihaka. An injustice felt by my very own tūpuna.

Parihaka Mai i Te Waingongoro ki te Hangataua, tū mai ana te mōunga whakahī o Taranaki, ko ngā wai karekare ki tai, ko Parihaka kei waenga nui. Tērā tētehi tokorua rongonui, ko Te Whiti o Rongomai rāua ko Tohu Kākahi, e kī ana ko rāua ngā pou o te papa kāinga rā. Nā a rāua mahi kua mōhio whānui te ao ki a rāua, ki ngā āhuatanga i pā ki te hapori o Parihaka, ki te rohe o Taranaki. Inā te maha o ngā āhuatanga kino i pā atu ki te hapori o Parihaka, o Taranaki whānui. I ngā tini pakanga o taua wā i hinga te tini o ngā uri o Taranaki, i raupatungia ngā whenua, i tukinohia ngā wāhine. Ahakoa te kino o ngā mahi a te pākehā ko tā Tohu rāua ko Te Whiti, he whai i te ara o te rangimārie, o te maungārongo. I whai ngā iwi e waru o Taranaki i te tikanga a Tohu rāua ko Te Whiti, kāore rātou mo te pakanga atu ki a tauiwi. Ināianei e titiro whakamua ana a Parihaka ki anamata, kia kimi oranga anō i roto i te rongomau, i te rangimārie anō hoki. Ko ngā āhuatanga pēnei ka tino whāia e au i te huarahi e whāia ana e au. My tūpuna held fast to this tikanga, in the face of adversity they stayed staunch in their identity and protected the mana of Taranaki. To protect the little reo we had left, our values and tikanga – they met violence and disdain with peace and calmness for us, for my generation, past and more. Now, we, as descendants of these great Rangatira continue to have a place to call home, a land to connect to, a history to trace back to.

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It is these lessons borne from my tūpuna that I will continue to uphold. It is this very grievance I will keep in mind in my fight for the everyday use of te reo Māori, it is the tikanga of my tupuna I will inherit when dealing with snarky remarks made by pākehā, in my journey to revitalise te reo Māori. As I now look forward toward the future of Parihaka and find solace within the settlement and peace that my ancestors upheld, I bear this in mind as we further explore the wounds inflicted upon this gift and it’s journey through the colonists standard.

Imagine the toll this has on a child’s psyche, on their sense of identity and self-worth. Forced to reject the only language they know, to yield their only form of expression. Ko te reo Māori he taonga, it is more than a vehicle used for communication, it is a source of identity, of mana and pride. A tool used to express one’s values and beliefs, it is the substance of their culture and makes up who they are. To strip away a child’s reo is to strip away a child’s mana, to rob them off their native tongue and beat away the very essence of their culture is to rob them of a taonga rightfully theirs.

Frightened by past ridicule, fearing their own children will endure the same, a dramatic decline in fluent te reo Māori speakers arose as parents opted to endorse the use of the english language instead. Consciously aware of what was beaten into them young, parents abstained from passing on this taonga to their children and te reo Maori faced the brink of extinction.

The attack on Māori sovereignty began on New Zealand’s native language, te reo Māori. Signed on the 6th of February 1840 between ngā rangatira o Aotearoa and the Crown, Māori have always considered Te Tiriti as charter for, what was supposed to be a national dual planning system. This founding document written in both te reo Māori and english was meant to incorporate both Māori and Pākeha values into every aspect of decision making in New Zealand. Under these 3 articles it was signed that Māori would be protected, that our sovereignty would be protected, that our taonga, our reo – would be protected. It was promised that we would obtain the same rights and privileges enjoyed by the Queen’s British subjects, that there would be balance between Te Ao Pākehā and Te Ao Māori and yet, to no avail. The Crown failed to uphold this agreement, deliberately. Betrayal was bought upon Māori and our voice was belittled. As the Crown instilled their rule over Aotearoa te reo Māori was no longer a taonga to be cherished but a mere ‘thing’ Imagine the toll this has on their children, the that needed to be snuffed and the consequences that ripple effect this will have on their mokopuna. The incurred as a result were ever more damaging. generations that miss out on a taonga rightfully theirs Back in the ra’s this taonga was wrongfully taken from as te reo Māori dwindles through blood lines, the toll my people and as the colonist population grew, we were this has taken on my very generation. It is here we see the very first signs of the struggle to keep te reo Māori forced to learn a reo foreign to our lips, discouraged alive. This trauma continues to be felt everyday as the to speak our own. The value of te reo Māori began to english language remains superior. diminish at the hands of pākehā. Māori children were forbidden to speak their native tongue in common Reflect on this. Māori mā know it all too well, this spaces like the playground or within the classrooms, they were prevented from speaking the only language mamae repeated throughout our nation’s history, scorned into our whakapapa as it spills into our they knew, punished and abused should they disobey everyday lives, still. Beaten, betrayed, subdued. It’s no or worse – forget. surprise this taonga sits withering away now.

News

Ko tōku reo, ko tōku taonga. My language is my treasure. It wasn’t my treasure at the age of 9, I thought of it more as a curse rather than a gift. Ko tōku taonga, Ko tōku reo. My treasure is my language. By 10, I hated Te Reo Māori, the only people I could properly communicate with were school friends and family. By the time I hit high school, I developed a whole different perspective. I was sent to a mainstream boarding school within Taranaki, where I was stereotyped and was viewed as unintelligent, “Hori”, not able to cope with the strict time demands of the capitalist world. A part of me wished I stayed under the umbrella of Te Aho Matua but I don’t think I’d ever change my high school experience amongst a bunch of Pākehā. My experience pushed me even further to fight for the purpose of our reo and encourage other tauira māori to start fighting together in efforts to restore this taonga and return it to its former glory. Māori have been fighting for the right to be able to speak their language freely for the longest time and though we are still often thrown racist remarks in regard to our reo and simple greetings such as “Kia Ora” are still frowned upon by many. Tēnei te tira hou, Tēnei haramai nei. We are the generation of change, languages die because they are no longer spoken so we will speak, we will wear the grievances endured by our tupuna for future generations na te mea ko Te Reo Māori, he taonga tuku iho. Public Interest Journalism funded through NZ On Air

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Taiao

Feature : The Proof is in the Potty

TAPPING INTO OUR TAIAO Saiah Claydon-Wade (he/him)

Let me paint the picture for you.... My friend and I were out at the beach not long ago, sharing whakaaro and having deep kōrero about life, digging in deep details about our eventful lives and what events have occurred down in Welly town. Stuck in deep reflection on my ever so eventful life, my friend asked me “Where do you see yourself in the world, in 5 years?”.

Exploring indigenous perspectives on climate change “Te toto o te tangata he kai, te oranga o te tangata he whenua. Food is the blood of people, but the welfare of the people lies in the land.”

This whakataukī embraces the significance of why our climate is integral to the survival of us. We live and breathe off the whenua. How is this land meant to be In all honesty, I looked around the beach and thought sustained for future mokopuna and tamariki if it’s dying to myself, shit. F**K. The world that I’ve come to beneath us? The indigenous knowledge of our whenua see and know, our world, is crumbling much like is a key component for working with the whenua, to the crumbling of these colonisers and their colonial ensure it’s health and strength can reflect onto those bullshit. Enough of that, times are changing and living on it. Because sis, you know what? That Western certainly in 5 years they better have or there’s gonna knowledge (if we can even call all of it that..) of our land be beef, I mean there already is sis. We’ve been forced ain’t been doing shit since the 19th century, it ain’t it to follow and conform to these western structures and it’s time to change. Those Westernised institutions/ and ideas that have diminished our own indigenous ideas have majorly impacted our taiao by prioritising knowledge our tūpuna left to us. NO MORE WHĀNAU. a thriving economy over a thriving environment, and We’re saying goodbye to conforming and hello to you know the saying, “There ain’t no wealth on a dead transforming. For the betterment of our climate and planet”. We’ve seen the devastation of contamination our people. What world do we want to create for to our moana, a place once where our tūpuna sourced ourselves? their kai. The pollution filling our air and our taiao, just because people are too lazy to find a rubbish bin, Te taiao, te whenua, te moana as our tūpuna once recycle their shit properly or even just the excessive knew is not a world they’d want to know now. At the use of transport, our taiao was once clean and fresh. hands of Papatūānuku and Ranginui, climate change is How the f**k did we get here? A pātai we’re too familiar detrimental not only to our earth, but to us too. Hence, with. So, I reached out to other tauira of indigenous on this waka of living more sustainably and creating a backgrounds on climate change, to explore and better earth for our mokopuna, it’s important that we understand their views and knowledge, hearing their learn and understand other indigenous perspectives. whakaaro on how it affects them as tangata whenua So then, we can awhi Papatūānuku and leave this earth and how they are tapping into their taiao.. as the taonga it is. As I once read from Jacqueline Paul in ‘Living with the Climate Crisis’: www.salient.org.nz

Nai Ronaki (she/her) When I anticipate the threat of climate change, I become overwhelmingly concerned with the world our mokopuna will live in. We must be conscious of our future generations and how this environmental crisis will impact their identity, papakāinga and culture. From my perspective, as a woman of Māori and Fijian descent, majoring in Health Policy, we as a society need to seriously consider the implications climate change has on the health of our indigenous whānau and communities. Climate Change reflects the health of our environment, which is inherently connected to the health of tāngata whenua. The state in which the ecological environment sits directly influences its people due to indigenous communities having a strong connection to the land and relying on it to provide food, water, and shelter.

Despite the diverse contexts of indigenous populations, the underlying similarities of the consequences this emergency will create will be our Māori and Pasifika whānau, at varying rates but equally detrimental. Chronic health conditions are prevalent in indigenous communities and are often climate-sensitive and widen the health inequities and outcomes. Indigenous peoples are highly adaptive and innately work as a collective to mitigate risks. Yet, there continues to be a substantial barrier in access to resources to aid in an effective long-term response.

This climate crisis is inevitable, and we must try to rectify our past shortcomings for the betterment of our children’s future. The actions we take at a personal level supports a greater collective climate action to mitigate the irreversible effects climate change will have on the whenua and how our future generations will interact with the world.

Ruiha Evans (he/him) To be honest, climate change hasn’t really affected me directly to a massive degree. However, climate change has actually had a somewhat positive impact on some of the things that I do and some of the habits I have/used to have. To do my bit to try to contribute less to climate change, to maybe try and combat the issue, I have become far more conscious of my carbon footprint and anything I do that could be detrimental to the taiao. Including things like no longer eating red meat, sourcing kai sustainably and doing my part to be a tidy kiwi with rubbish and recycling. Climate change is a bit daunting and scary to think about at times, but I feel like more and more people are becoming environmentally conscious which gives me a bit of hope that we can turn things around a bit to preserve our whenua and look after our people a bit better.

Tapping into our Taiao

Reni Broughton (she/her) Climate Action is like a touch rugby game. You know the rules, strategies and have perfected your skills over the years. Your team will win if they listen to you & follow the rules & strategies you’ve outlined But your team are cocky dumbasses who think they’re the shit—so they flex their mud stepping skills, drop the ball, and are always offside. You lose the game. Maori & our fellow tāngata Moana know how to look after the planet—we were the first, the OG’s in this space. But our knowledge, skills and people are constantly side-lined and Papatūānuku is suffering because of it. We’re suffering because of it. Put tāngata whenua/tāngata moana in the decision making positions & we might have a chance to heal the mamae that has been inflicted. Ko au te whenua, ko au te moana. I am not separated from the land or sea.

Saiah Claydon-Wade, (he/him) It’s hard not to worry about the effects of climate change, especially when the people we look up to don’t even know the price of a block of cheese, all tea, all shade. Because our earth is the core (no pun intended) of everything we are as a society. The health of our whenua, the health of our moana, the health of our taiao, are all linked together and linked to the health of us. The health of our country, coastal iwi, hapū, hapori, Pasifika communities and their haukāinga are facing the brunt of climate change. It’s an injustice to indigenous communities, it reflects back on the poor decision making within these western institutions and how that’s affecting us now and future mokopuna. No thank you ma’am. Not today, not ever. I used to look at climate change and believe that it came down to individual responsibility, within the choices we make in society and how those choices will reflect upon our taiao. However, it comes down to not one of us, but all of us. That collective drive is key to

implementing systemic change, that will improve the health of our country and embed a sustainable future for us and our mokopuna. Our exposure to climate change forces us to look deeper than just the surface. Subsequently, diving into systemic change will have to involve that indigenous knowledge on social, economic, political issues that affect the health of our hapori. There’s no longer a choice to look beyond the issues, they are here and it’s time now to channel that collective drive towards a better climate. Going back to the kōrero with my friend, I still don’t know where I see myself in 5 years in the world, I can’t even see a week ahead, let alone 5 years. However, what is that 5 years going to look for Papatūānuku? These colonisers have had their time and it’s our time now, it always has been boo. To connect with our people, to connect our indigenous knowledge and to hold those people accountable, let them hear it. LET THEM HAVE IT. Express your tino rangatiratanga. Let your ancestors navigate the way for you much like they navigated their way here. We have the knowledge there, if it’s going to influence systemic change, pave the future for our mokopuna and save Papatūānuku -- don’t let nothing get in yo way!

Ask yourself this pātai, how will you tap into your taiao? Ngā mihi nui ki a koutou, Saiah Claydon-Wade Nai Ronaki Ruiha Evans Reni Broughton

Public Interest Journalism funded through NZ On Air www.salient.org.nz

hauora

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Updating our Profile: Racial

Public Interest Journalism funded through NZ On Air

Profiling in Aotearoa Ruiha Evans (he/him)

In today’s modern, technology-centric society, it is not uncommon for individuals to ‘update their profiles’ on social media. Whether it’s a dusty photo-dump of the weekend’s antics, a thirst-trap to inspire a particular someone to message you, or an angry status about how shit the Warriors played, we’re all a little guilty of this daily routine of updating the world on our personal goings-on. We spend countless hours updating our profiles online, trying to make them look better, so I think it’s time that we invest the same effort into updating our profiles irl, so that the rest of Aotearoa is aware of our updates. I am particularly referring to profiles that are created for us as Māori in society. These outdated profiles have been forced onto us by others for decades and, spoiler alert, they don’t paint us tangata whenua in a pretty light. Racial profiling has varying definitions, but for me, it’s about making a number of assumed judgements about someone’s abilities, habits, or lifestyle purely based on their race. For those who are privileged or live under a rock, racial profiling is still prevalent in our beautiful country and is in fact a painful reality for a lot of Māori and other marginalised groups who have the pleasure of growing up here. Racial profiling has many ugly heads that rear all too often, so for the meantime let’s imagine racial profiling in Aotearoa as sort of like Fluffy, the ugly three-headed dog from Harry Potter. Just a note: For the purpose of this article, I will mainly focus on the profiling experienced by Māori in NZ as it is an issue that I have experienced, and something I know enough about to shed some light on. This is not to say other people within New Zealand do not experience any type of profiling or that it is not as important.

The first ugly head of the dog that we are a little too familiar with, is profiling within the law and law enforcement. Perhaps the most prominent type of racial profiling experienced by us more melanin-infused folk, profiling from law enforcement looks like a few things.

It looks like the brown person walking in a ‘nice neighbourhood’ and getting questioned by police, or having the police called on them by Aunty Karen because they look ‘suspicious’. It looks like the brown person being pulled over for a ‘routine check’ and then being questioned on who the owner of the car is. It looks like the brown person shopping and being followed around the store ‘just in case’. It looks like brown teenage boys being stopped and photographed by police because they “matched the description of people who recently committed a crime in the area” when the only matching descriptor was their skin tone. www.salient.org.nz

These off-the-cuff examples are all real-life occurrences that my close friends and I have experienced at one point or another in life. However, the last example was referencing a report published in the news earlier this year, when police in Whanganui stopped, photographed, and collected the details of two teenage boys who they believed had been a part of a robbery that happened nearby.

how their parents turned out’) we need to step up and speak up for them and share the things that our kids are great at, the aspirations we have for them and they have for themselves. As hard as it is for some, we as parents need to be visible in our schools to the teachers, principals, and support staff so they know our kids are not alone. More importantly we need to be present.” - Lucy Te Moana

The boys were later found to have been “misidentified” (surprise surprise) and reports from Radio New Zealand showed police denying that any sort of racial profiling had taken place from the officers involved (surprise surprise, anō).

Now this next one might have a few keha confused, but the last head of the racial profiling dog I’m going to shed some light on is backhanded stereotyping.

Their experience, along with those of others, confirms that this type of racial profiling is not only very real, but still prevalent today, even in New Zealand’s ‘PC’ society. The second head of the dog is the racial profiling that happens within our schooling system. The sad truth is that Māori and Pasifika students are still frequently profiled by teachers as ‘slow learners’ and ‘under-achievers’, leading teachers to have lower expectations of these students. Despite being wildly condescending and objectively wrong, this type of profiling is the reality for many tauira Māori. I had a yarn with a lovely lady named Lucy Te Moana, who is a manager at the Ministry of Education (and also the absolute ledge who birthed me and my siblings), and she believes that this is one of the major hindrances to rangatahi success in education. She referred to the Te Kotahitanga research project in which Māori students identified teachers and in-class relationships as a “main influence on their educational achievement”, with students from the study confirming that their teachers had low expectations of their ability to achieve academically. This profiling is detrimental to a students’ success within school, as well as being quite disheartening to students who have aspirations to surpass these expectations which themselves easily lead to disengagement or to these expectations becoming a reality. “As parents, if we don’t want our kids to have negative experiences or to be judged by our experiences in education (‘oh that’s so and so’s kid, and we know

Updating Our Profile

Some of you might think, “how was that offensive?” when a brown person turns their nose up at your question because it was about ‘being good at something’. Well my ignorant friends, let me take you on a journey to *enlightenment*. While you may think it’s a ‘nice’ thing to assume that I’m good at sports because I’m Māori, assumptions like this still just place people in a box just based on something at face value (in this case, my beautiful chocolate skin). They can also make people feel shitty or inadequate if they aren’t good at whatever you have pre-profiled them to be good at. Now, Fluffy the three-headed-dog has plagued my people for years on end, and other cultures in Aotearoa have had their run-ins with him too. In response, people have been trying to break the mold, and get out of these boxes that we don’t belong in.

We have an abundance of great examples where Māori are not only breaking molds, but absolutely killing it in their respective fields, giving Māori and non-Māori all around the motu (shout out Dr Ashley Bloomfield ;-)) plenty of role models to look up to.

Māori stars like Taika Waititi (Te Whānau-ā-Apanui), a Coastie/Welly boy turned world-famous Hollywood director, screenwriter, and actor.

Returning to Fluffy, these inspirational Māori are living proof that we have officially outgrown these misinformed boxes.

And, as of quite recently, New Zealand’s most decorated Olympian, Gold-Medal canoer Lisa Carrington (Ngāti Porou, Te Aitanga-a-Māhaki).

If we can make society aware of our updated dp’s, statuses, and thirst traps, then we should be able to make them equally aware of the updates we, as Māori, are making to our irl profiles so we can prevent situations like the ones previously mentioned from repeating themselves.

Looking at Parliament, with people like Dame Cynthia Kiro (Ngāpuhi, Ngāti Hine, Ngāti Kahu), who will become the first wahine Māori governor general of NZ in October of 2021. Of course we can’t forget about Aunty Debbie and Uncle Rawiri (Debbie Ngarewa-Packer and Rawiri Waititi), our co-leaders of Te Paati Māori who are always putting their best foot forward to fight for Māori and creating their own pathways and breaking molds inside the House (and that’s on not wearing ties and giving the speaker of the house a phat pūkana). With that being said, people don’t have to be breaking world records, making blockbuster films, or changing the country to overcome profiling. We can also see our own whānau and friends doing all these amazing things as friendly, neighborhood superheroes and role models. My oldest brother dropped out of high school when he was 17—something that is oddly still frowned upon by people—and is now an operations manager at a large infrastructure and construction company. My aunty, Ripeka Evans, once labelled as a ‘terrorist’ for her work protesting the 1981 Springbok Tour, went on to work within a multitude of fields and do tons of work for Māori economic development, helping lay foundations for important mahi such as Te Māngai Pāho and the Waitangi Tribunal. When talking to a few of my Māori peers at Vic about these topics, a lot of them stressed the importance of having Māori role models, especially those who are succeeding in fields we want to be in. “Seeing wāhine Māori excel in science, a field that is quite dominated by old, white men gives me confidence and self belief that I can also succeed in that field. It also shows me that their knowledge and expertise is valued, which is reassuring and gives me hope for my potential future in science.” - Master’s student @ VUW

In the same vein, we have to hold those who see our people in certain lights accountable. We can do everything to try and ensure that we don’t fall into these boxes that other cultures and society put us in, but at the end of the day if they aren’t actively working to change and update the lens or filter they are looking through, then they will be looking at our really outdated profiles. Let’s put this back into social media terms and talk about why this is a bit of a stitch-up. For Māori, you wouldn’t want someone looking at your Instagram posts from ages ago with all your embarrassing old CamWow selfies, right? So we have to make our profile updates bold and known to everyone so they aren’t hung up on these outdated profiles that aren’t relevant nor accurate. And for the keha, you wouldn’t want to be out of the loop on the latest Kardashian goss would you? So put some mahi in, update your internal iOS or whateverthe-f*** and get in the know, because we have some updates that we have been making for a long, long time and you need to get up to date. Time for Fluffy to be put to sleep, for good. www.salient.org.nz

ARTIST PROFILE

Renati Waaka

(he/him/they)

Kia ora, ko Renati ahau, I am an interdisciplinary artist based here in Pōneke. And my background is in communication design and photography. I started photography in 2016 when my best friend would bring her camera to our school production rehearsals in year 12. I asked her for a turn one day and I quickly became obsessed with it. I bought my first camera in 2017, a canon 700D, and to this day is the only camera I use. Photography began as a hobby, shooting friends, local shows etc, but since then my subject interest has shifted slightly. A lot of my photography work now has become a reflection of the beauty that I see in the world. On my journey of decolonisation, I’ve come to understand and appreciate that there is beauty in everyone and everything, and my hope is to help others appreciate that too. Over the last year I’ve been super intentional about the art that I want to make and how I want it to represent my values. A lot of what’s missing in the media is real diversity and representation, and I’m not here for it. What I want is for my communities to see themselves proudly represented in my work, and I Photography will always be my foundation, but I aim want them to feel inspired and uplifted. to take the skills and lessons I’ve learnt to explore other pathways. My ultimate goal is to gain access to the resources I need to be a storyteller to my fullest potential, using whatever medium I feel necessary. Whether film, music, fashion, painting, writing. My ideas are all interconnected and multifaceted and I aim to become well versed in anything I have my hand in. Storytelling is woven into the fabric of te ao Māori. I claim myself as a story-teller because it doesn’t confine me to one medium. Art, both visual and musical, is the way Māori and many other indigenous peoples share our culture and tell our stories. It’s how we maintain our history and honour our whakapapa. It’s how we move culture forward. That’s my intention moving ahead. Chur. www.salient.org.nz

Ngāti Ruanui, Ngāti Tūwharetoa, Ngati Whātua

RENI BROUGHTON she/her

NOMINATIONS OPEN 06.09.21 Nominate yourself to be on the VUWSA Executive 2022 and learn more at: vuwsa.org.nz/vuwsa-executive2021 Nominations close: Tuesday 14th Sept 2021

The VUWSA Student Executive is elected each year by Vic students and are there to make sure the student voice is part of all the important conversations at the university. This team is the face of VUWSA and you’ll see them on campus, at events, at important meetings and in the media repping student issues.

Plastic Māori He Māori ahau engari, i tipu ake ahau i te ao Pākehā And according to some man-made ture, this classifies me as a Plastic Māori. Cemented on my skin, tagged across my forehead, Plastic. Foul matter populating our streets, contaminating our wai, turning Rangi’s vivid blue poho stone grey. An insidious murderer. This is what I’m referred to every time you use that label. Plastic Māori. Problematic Māori. Not enough Māori. Is it because my eyes don’t bulge wide enough when I pūkana? Or because I lose control and the poi flings across the room one too many times? Is it because I didn’t grow up reciting my whakapapa? Or because ehara i te mea ko te reo Māori tōku reo tuatahi You’ve chucked me in a prison cell, lined me up for a mugshot holding a placard with a title I choose not to go by. Plastic.

There you go again with that futile term, Digging graves for unrealised potential. Removing the hāngi before the kūmara has had time to soften. A real misfortune. Hard kūmara pleases no one. Plastic. Sits bitter in my mouth. I don’t like the term. I hate it. I hate being called it. Ko wai hoki koe ki te takahi i tōku mana? This is my birthright. For goodness sake! At least I’m trying, Trying. My fingers retracing bloodlines that are broken and bruised. Trying. My heart, unsettled by the gaps of a pepeha never taught. Trying to restore the shame of a tongue ripped from their mouths, a shame I am told I do not know. Yet, when I hold my tongue I taste blood too.

You’ve put me in a booster, back seat of the car. Strapped me up with no freedom to move or speak because apparently my inadequacy carries too much shame. You tell me the front seat is a privilege, one I will never know personally.

Plastic.

We are all fantastic Māori. Let us hold up signs of solidarity, not placards of division. Let us sit in the front seat, so we can see the roads paved out before us. Let us be enough because we are enough. We are Māori.

My eftpos card enters the machine, insufficient funds. But I swear I transferred enough money. Declined. “Sorry, you don’t have enough.” Not enough. I’m not enough.

Why not fantastic. Call me a fantastic Māori. Consciously indigenous, consciously anti-imperialist, consciously, unapologetically, Māori.

Yours truly, A fantastic Māori.

Plastic.

www.salient.org.nz

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Tērā te ahi Nā Safari Hynes rāua ko Mason Lawlor i tito He waiata tēnei i titoa e māua hei whakapuaki i ō māua, otirā, i ō tātau kare ā-roto ki te whakamoetanga o te whare, me tō tātau mokemoke ki a ia. Ka kōrerohia te ahi i tutūngia i runga i te marae ātea i te ata o te whakamoetanga o te Tumu Herenga Waka. I reira i kitea ai ngā ngarahu o te ahi Tērā te ahi e Ka hū rā i te ata mātao Ka korikori ake te ngarahu Whakaangi rā, ka mahana i taku kiri I te paepae tapu o Rangiāhuta Ko te rite o aku kamo ki ngā wai E pūheke nei i Ahumairangi e. Tauāraitia nei tāua, e koro e Tumu e. Ki hea rā e Ki hea tau ai ngā manu? Ki hea here ai ngā waka? Ka mate nei au, i te matapōuri Ka pō rautia te tangi e i Hoki mai taku mōwai rokiroki Hoki mai taku whare e

Poem / Column

F**king up Colonial systems & Other fun hobbies

New Zealand doesn’t pass the vibe check. Colonial systems are not for me sis and I’m ready to throw the whole damn thing out. But, since we can’t do that ‘til the Karens & Kens are *un-alive*, how do we thrive and add spice to a bleach & laundry powder world? Here’s how to fuck up colonial systems and change the world

Learn the rules

What do education, justice, capitalism and tiktok algorithms have in common? They’re all systems betting on us to fail. Not today, satan! Before we can blow it all up and remake the system, we’ve gotta master existing frameworks. Learn how to succeed in those systems, learn where they fail us, learn how to manipulate in our favour!

Play the Game

Now that we know the rules, Bestie, we get to play the game! Coloniser 101 handbook says “Exploit and manipulate all loopholes until you get all the land, money & power”. (Can’t confirm, but sounds legit). Normally I wouldn’t recommend following the example of the colonisers but they did secure the land, money & power and we gotta get it back, boo. How we game the system is going to look different for everyone, but for myself, I believe in the power of petty and the pettiest thing we could ever do is exploit those same systems that oppressed us for the restoration of mana and sovereignty – hallelujah, amen.

Find *that* Bitch

*That* bitch is ready to throw down with/for you. You need some ride or die’s (i.e tops/doms in senior management) to back you up when you’re critiquing yt supremacy in palm coloured spaces. Baby, you’ll always have pushback, fragility and racism to contend with, but a boss bitch who got backs is your biggest buffer from big baddie burnout (burnout from the stress of being a baddie). If you find there’s no bad bitches in your corner, be *that* bitch and step to the plate.

secure the Bag

Get that money sis! We’re cleaning up the messiness of capitalists & colonisers so make sure you’re paid good for it! Do the mahi and get the…pay you deserve for cleaning up after their messy asses. Mantra: “I’m not your token Māori, pay me for my knowledge and experience”. Also, Big Change = Big Money. Find the money, make the change.

Call ‘em Out

If you’re looking around Bestie, and you don’t see our tāngata moana/tāngata whenua whānau or you see tāngata Tiriti acting up - call ‘em out. Take out that pākehā voice and hit ‘em with the “David, you don’t seem to be embarrassed about failing to uphold te Tiriti” Or “Judith babe, it’s a bit yike cos your senior management are all yt males”. Keep them accountable, boo!

self-Care is Life

Don’t be a dick

Reconnect to self

Bad bitches need breaks too! Big baddie burnout is real (a.k.a stress & chronic illness), and you cannot afford to do this to yourself. This mahi is hard and endless. Taking a break & stepping back is a MUST! If the Maramataka knows when a baddie needs a break then take one and don’t let anyone make you feel bad about it.

Most people aren’t trying to offend, they’re just incredibly dumb. Be gentle with them. They’re probably trying to be good people but need a little nudge out of the privilege of complacency/ignorance and into reality. If you need to shove them into reality, bestie, remember to do it with love! Embrace the bitch only as needed.

You a baddie, you a boss bitch, a changemaker, an innovator. When you get lost in the mess of it all, return home and reconnect. Our tūpuna are never far from us. But, If the whakamā & trauma are too real: Bestie, you’re not alone. We’re here for you! Breathe in that air from the maunga, take a swim in the awa, sunbathe by the moana, hike through the ngahere – you’ll find you, and you’ll be stronger for it. It’s a yt man’s world but we’re about to tear it apart. Let’s fuck it up besties, I believe in us!

RENI BROUGHTON (she/her) www.salient.org.nz www.salient.org.nz

Dating As A Modern MAORI Areta Pakinga

Picture this: it’s a Saturday night, and you’re out on the town. You are currently in Siglo and the balcony line is non-existent, so you slide outside for a cheeky vape to compliment your vodka Fanta when suddenly you lock eyes with a tāne a few feet away. Brown skin, luscious locks, and even better smile, it takes only a few minutes for him to sidle over to you and strike up a conversation. He introduces himself, and just when things seem to look good, he has a Māori name. Why should it matter if he has a Māori name, you ask? Well, my dear friend, this is the first roadblock in your quest for a bed buddy for the night, and let me tell you why. Dating as a modern-day Māori is hard. I hate having to admit this because I come from Te Arawa, the land of star-crossed lovers. Yet, this may be my very own downfall, as I’ve grown up expecting to have my own Hinemoa and Tūtānekai style love story. However, this is the 21st century, and sadly colonisation has left me in a predicament. My bloodlines run in all the tiny crevices of Aotearoa. Nonetheless, this leaves us young Māori folk in a dilemma. Am I willing to risk looking like a complete nerd by blatantly asking for this balcony babes pepeha “just to be safe”, or will I enter the land of uncertainty, head held high in the face of, dare I say it, incest?

Now you may be thinking (especially if you aren’t Māori), “why would you even enter the murky waters of possible cousinhood?”, and to that I must introduce Safari Hyne’s guide to dating cousins. Same Waka = all good Same iwi = all good Same hapū = up to you Same Marae = Nah, bye Same whānau = too far, bro Essentially, what I am trying to say is that this is not some twisted Alabama cousin dating kink, but rather a situation of needing to find out how closely related we are. Familyhood is viewed as a multifaceted sphere in Te Ao Māori; as a result, it provides tāngata Māori with the opportunity to explore this realm. You just need to specify how closely related you are, hence the whole asking for your pepeha business.

This prognosis may appear to dismiss the hardship of dating as a modern-day Māori; however, this is not the case. Coupled with the trials and tribulations of being possible cousins, I also need to consider whether this specimen of interest is worthy of being in the presence of my whānau. If you’re Māori, you’ll understand what I mean here; all those aunties and their need to express opinions, all those annoying snotty-nosed cousins, and most importantly, those staunch parents of yours. Will this Siglo stunner be a ‘pick up the tea towel and help’ type of person, or will they sit back and idiotically watch the mayhem that is your whānau?

So why not just date outside your culture, you ask? Here’s the thing, it is just as daunting as dating within your culture, if not more. Branching into the fields of non-Māori leaves me feeling as though I must make sacrifices; am I looking for love, or am I looking for cultural sensitivity? Now don’t get me wrong, I went through my white boy loving stage, but this quickly became a “you walk on stolen land, you owe me reparations” situation after having to correct them one too many times on how to pronounce my name. Dating white boys felt like I was fumbling through the trenches of an identity crisis. Of course, there are challenges and perks to dating in general, but attempting to cross the boundary of mutual cultural assimilation is challenging and frankly exhausting. Dating non-Māori may be your thing, though, especially considering only one of you has to get over the trauma of being Māori in the New Zealand school system. I’m not trying to scare you away from dating in general, but merely present my case as to why navigating this sphere of life as a Māori is HARD. As Māori, we are inherently meant for greatness, so not being able to absolutely dominate the dating game is discouraging. Engari, do not be disheartened, my friend. If you’re finding the dating field hard to navigate, it’s not your fault but that of those around you. Our ancestors only wanted the best for us; I just don’t think they realised that modern-day dating for Māori would be a mix of in real life tinder and ancestry.com. It’s never too late, though, e hoa mā, date who you want, learn what your type is, be a hangi pantz; just remember the two golden rules of dating as a modern-day Māori. Don’t date your cousin (ESPECIALLY the one who’s always inviting you to the mattress room), and do not UNDER ANY CIRCUMSTANCES date a racist.

Art by Reni Broughton & Ren Waaka p.s we’re single, hit us up!

xoxo, just another confused modern-day Māori www.salient.org.nz

Public Interest Journalism funded through NZ On Air

News

Editorial disclosure: Salient in partnership with Ngāi Tauira supports and acknowledges the stories of our Māori communities. The news coverage published in Te Ao Mārama follows a kaupapa Māori news style and is led by the Ngāi Tauira editorial team and the writers themselves.

Ngā Tikanga Māori me te New Zealand Legal System Safari Hynes (he/him)

Photo: Ani Mikaere via Community Waikato and Moana Jackson via RNZ

Ināianei, e whakatauhia ana e ngā tiati o Te Kōti Mana noho mai ko ngā tiati te mana nui o ngā tikanga Māori! Nui o New Zealand mehemea ka taea te whakamahinga Kei noho mai ko ngā kōti Pākehā hei tūrangawaewae mō o te tikanga Māori e roto i te kōti Pākehā. ngā tikanga Māori. Nō ngā tau e hia ake nei a Peter Ellis e tohe ana i te Ko Ani Mikaere tētahi anō e whakatūpato ana i te iwi whakahāmene ōna, e ngā kōti. Nā wai rā ka mate a Peter Māori. Hei tāna, he pai te raweke haere i ngā whare Ellis, ā, ka ara ake te whakaaro mehemea ka taea tonu Pākehā pēnei i ngā kōti, kia pai ake ai tō rātau hanga tana kēhi te tohe. Tōna tikanga i ngā ture Pākehā, ka mō mātau. Erangi, kei hāneanea te noho a te Māori, mate ana te tangata kua mutu katoa tōna kēhi te tohe. mea rawa ake kua tangata whenua tana noho i tētahi Erangi, i hua mai ai te whakaaro tēnā pea e pai ana kia anō whare, ehara nāna. Me te mea hoki, ki te noho ngā tohe tonutia te kēhi, i runga i te hiahia nō te whānau kia tikanga i ēnei whare Pākehā, ko wai te mana nui? Ko ngā mukua ngā hāmene kua whiua ki runga i a Mr Ellis—arā ture me ngā whare Pākehā. Ko tāna hoki, me pūmau te kia whakamanahia ia. Kāore anō te tikanga Māori kia Māori ki tana pae tawhiti, arā ko te tino rangatiratanga, whakamahia pēneitia i ngā kōti o New Zealand. tērā ia ngā wawata o ngā mātua tūpuna. Kia kaua e wareware i a tātau ki te whakatinana i ēnā wawata. Ko Nō mai rā anō tā te tikanga Māori arataki i te oranga, i tāna, he āhua ōrite ki tā Moana, me tiro te whakapapa. ngā āhuatanga katoa o te ao Māori. Otirā, e ora tonu Ko te tikanga, nō ngā hapū me ngā iwi o tēnei whenua. ana, ahakoa ngā whakawhiunga ōna e ngā ture Pākehā Ko ngā ture me ngā kōti i hua noa mai i Parliament, he e hia kē nei ngā wā i roto i ngā tau. Anei ētahi kōrero a mea hanga i whenua tawhiti, i whenua kē. ētahi mātanga e āta matapaki i ngā painga, i ngā kino rānei o te noho tangata whenua a ngā tikanga Māori ki E hika mā, me whānui ake te kōrerotia o tēnei kaupapa, roto i ngā kōti o New Zealand. i waenga i a tātau, i ō tātau marae, i ō tātau kāinga. Kei kūware noa te iwi Māori ki ēnei tiati e whakaputa ana E ai ki a Moana Jackson, ko ngā tikanga i hua mai i te i tētahi whakatau e pērā rawa te nui o te toronga ōna Māori, i ōna marae, i tōna ao. Nā reira, me noho mai ko ki te motu whānui. Tērā ia te pātai kāhore pea i te nui tana kāinga, ko te ao Māori—kei riro ko te kāinga o ngā te pātaitia: ko wai ngā iwi, ngā hapū me ngā marae tikanga Māori ko ngā kōti Pākehā. Me te mea hoki, ki e whakaae ana? Ākene pea, akuanei tēnei pātai ka te noho mai ngā tikanga ki roto i ēnei kōti, ka taea pea whakautua. e ngā tiati te raweke haere, te panoni, te aha atu rānei i ngā tikanga ā te Māori. Ko tāna, he whakatūpato. Kei Public Interest Journalism Funded through NZ On Air www.salient.org.nz

Māori vaccination uptake:

“What’s important to us is seeing our whānau and friends and our community is there to support” Katelynne Pōtiki-Clune Uncertainty is prevalent around the world due the disruption caused by COVID-19. New Zealand’s Government response has been on the more successful side globally but there is a significant amount of uncertainty regarding how COVID-19 will affect iwi Māori and our ways of life. For Māori, it appears a large portion of this uncertainty surrounds the vaccine. Jason Moses, group manager for equity & COVID vaccines at the Ministry of Health, reports that within the Māori population, 37% have received their first dose, while 19% have received two doses. These rates are significantly lower than the vaccination rates among non-Māori. Māori experience the highest levels of health inequality in New Zealand, and there is a high prevalence of risk factors for infection within Māori communities. This is linked to impacts such as low socio-economic status, crowded and poor living conditions, and lower levels of health literacy. The Ministry of Health suggests that Māori who do engage with the health system perceive a level of bias, and because of this avoid engaging with care. Debbie Ngāwera-Packer said in an interview with Radio New Zealand that poor vaccine uptake by Māori translates as a lack of trust. Misinformation spread by social media also raises concern. Graham Young, South Taranaki Māori health provider and Ngāti Ruanui Tahua general manager, suggested to RNZ that Māori are more likely to consider information when it comes from their own people: “And that’s why the iwi in particular chose a strategy of directly approaching our people so we can get the right information to them”

Graph: Vaccination rates via Ministry of Health

History has indicated that when it comes to foreign illnesses, Māori are at the most risk. The Influenza epidemic in the early 1900s swept through Māori communities like a storm, devastating our communities with mortality rates 7.2 times higher than those of Pākehā. Research surrounding the influenza pandemics of 1918, 1957 and 2009 identify prevalence of infection, concurrent health conditions and lack of access to health care as the three main contributing factors towards poorer outcomes. Comparing this to modern conditions with COVID-19, Māori communities experience higher levels of COVID-19 risk factors such as chronic respiratory illness and cardiovascular disease. This means there is an increased likelihood that Māori will be susceptible to infection. Coupled with an inherent mistrust in the health system, hesitation to access care, and misinformation, Māori are left vulnerable to a devastating outcome if COVID-19 were to enter our communities. Māori responses to the COVID-19 pandemic have been considered critical in ensuring that Māori communities are not disproportionately affected by the disease.

Māori make up only 8% of the country’s confirmed COVID-19 cases. A 2020 study by Sacha McMeeking and Catherine Savage, published in Policy Quarterly, “People feel more comfortable about considering that found that this outcome can be attributed to be Māori information than if they get it from a third party or even get communities and our own responses to the pandemic. a letter or newspaper article from the Government” he said.

News

Māori have worked both with or without local law enforcement to establish roadblocks to parts of the country where our most vulnerable reside, as well as establishing marae based vaccination centres. According to vaccination data, 82% of all vaccinated Māori are over the age of 65, but there are still calls to prioritise the health of Māori across all age groups. More recently, Te Rōpū Māori, the Māori students’ association based at Otago University, in collaboration with the University of Otago Pacific Island Student Association (UOPISA), were responsible for setting up a drop-in vaccination centre to encourage our communities to get vaccinated.

“I was in the same boat - feeling a little bit anxious about going and getting vaccinated” “What’s important to us is seeing our whānau and friends and our community is there to support us and encourage us to get vaccinated” she said. While Māori may be feeling hesitant in the face of this particular taniwha, Māori in their communities are seeking to mobilise their people to ensure we are all safe, informed and in control of our own health and health decisions. Public Interest Journalism Funded through NZ On Air

Karamea Pēwhairangi, Tumuaki of Te Rōpū Māori, expresses the importance of community encouragement.

Race within the House

Waititi and Ngawera-Packer laid down the wero Phoebe Sullivan

Race in the House of Representatives is becoming a strong topic of discussion.

been brought into the centre of debates, calls for referendums, and discussions within communities.

With the arrival and presence of more Māori MP’s in the beehive, this has led to more critical debate and discussions about Māori political issues.

‘Culture cancelling’ has become the forefront of racism in the House as well. Māori have been in Parliament since 1868.

Throughout successive generations we have seen many great leaders and powerful movements through which Māori have pushed for increased representation, Māori rights, and the honouring of the promises of Te Tiriti o Waitangi. 21st century Aotearoa brings to light new Māori leaders, such as Māori Party Co-Leaders, Rawiri Waititi and Debbie Ngarewa-Packer. Many people describe Parliament as a symbol of colonisation, and its purpose is to assimilate and subjugate Māori. And some have said It exercises racism through supporting a structure that works for only one race. He Puapua, the Māori Health Authority, and the Mokopuna Authority (Oranga Tamariki) have

Māori are a minority in Parliament, constantly fighting for Tino Rangatiratanga since Kāwanatanga (limited authority over their own citizens) was granted by the Crown on whenua Māori. Waititi and Packer have taken over Aotearoa’s headlines since the 2020 election season with their determination to bring Indigenous ‘wokeness’ to the House (Parliament). The co-leaders have been hugely influential within Parliament, challenging the colonial institution every day. This includes objecting to “proper Parliamentary protocol” by singing a waiata, instigating discussion around “ties, taonga, and hei tiki” or rectifying the misuse/misunderstanding of koha. www.salient.org.nz

The pair have since laid down the wero within Parliament.

government that automatically disenfranchises us and our people’s lived experiences” she said

Kyra Waetford (Ngātiwai), 21, said her own experiences with race and as a wahine Māori have at times burdened her pride and confidence.

Wirangi Parata (Rongowhakaata, Ngāti Kahungunu, Ngāti Ruanui), 23, said debating race related issues and in this case Māori issues takes understanding and discipline from all sides to achieve a positive outcome.

“I automatically make myself seem less [Māori]—the way I speak, act, talk about things without making [pākehā] butthurt about their white privilege” “It’s everywhere I go if it’s not in a Māori space. I change myself for their comfort and white fragility […] these are things I am still unlearning” she said. Social media is hugely influential when it comes to Waititi and Ngarewa-Packer voicing their concerns relating to racism and Māori issues. Waetford describes her own experiences watching the two Māori MPs as being inspirational. “when I see [them] on social media, TV appearances, interviews etc their presence online via these mediums is a reminder that they are continuing this ongoing whawhai for our people’s rights and mana motuhake”

“Simply screaming down the house is not always the right solution” “There are times to protest and then there are times to collaborate. I think in certain situations for our people to grow there has to be different methods and ways we can work together to achieve a better outcome” he said. Jasaiah Claydon-Wade (Ngāi Tahu), 19, said the future of Parliament is likely to experience a shift where Māori issues and tikanga Māori practices debated in the house will depend on the presence of more Māori seats and Māori MP’s. “I think there will be a big cultural shift in the way of incorporating more tikanga into our Parliamentary processes, house formalities etc […] I hope that we have [more] Māori seats and Māori MPs for a reason, not to tokenize them but to represent our people.”

“It is especially prevalent within a colonial system and Public Interest Journalism Funded through NZ On Air

OPENING HOURS: LUNCH 11:30AM - 3:00PM (MONDAY - SUNDAY) DINNER 5:00PM - 8:30PM (MONDAY - SATURDAY)

FRESH, FLAVORSOME Culture: Dance Trends 34 VIETNAMESE CUISINE

62 DIXON ST, TE ARO, 6011, WELLINGTON

Kia kaha te reo, kia kaha te pā, kia kaha Te Herenga Waka Nā Ahorangi Rawinia Higgins, Tumu Ahurei

Photo: Rawinia Higgins. Source VUW

Ahakoa ngā piki me ngā heke o te wā i roto i ēnei rangi noho mohoao o te Mate KOWHEORI kua kite tātau i te kaha whakamahia o tō tātau reo hai reo manaaki i a tātau. Ko Dr Ashley Bloomfield tētahi e kaha whakamahi ana i ngā kupu Māori i roto i ana pānui ia rā mō tēnei momo mate. Ehara i te mea he mihi noa i te tīmatanga, he kaha ia ki te whakamahi i ngā kupu iti noa nei, penei i te motu. Ehara i te mea he harore rangi tahi, ka kōrerohia anō nei he kupu Pākehā kē. Ko te whakatangata whenua i ngā kupu reo Māori tētahi āhuatanga o te kite, o te rongo hoki e whakawhirinaki ana te papori whānui i ngā hua o tō tātau reo. Mō tātau o Te Herenga Waka, kua tino kite i tō tātau whare wānanga e whakamahi ana i tō tātau ingoa Māori, ā, kua whakataka i te ingoa Pākehā (i ētahi wā). He tohu pea tēnei i te kaha o te hapori ki te tautoko i te reo, i te whakaaro nui ki te ingoa Māori tēnā i te ingoa Pākehā. Ko wai ka mōhio? Engari #KiaKahatereoMāori. I tērā tau neke atu i te kotahi miriona tāngata o te motu i rēhita mō te wā tuku reo Māori ki te pae tukutuku www.reomaori.co.nz . Ko te whainga i tēnei tau kia eke ki te rua miriona, nō reira rēhita mai kia kite pena e taea ana e tātau katoa o te motu te whakaatu i te kaha o tō tātau reo. Ki te whakapono tātau ki a tātau anō, ki tō tātau reo, ki ā tātau tikanga me kaha tātau ki te whakaatu i tō tātau kaha mā ēnei momo mahi. Kai pōhēhē mā te hunga ako i te reo, whai i te reo anahe tēnei momo mahi. E hē, mā tātau katoa, ahakoa iti tō reo, nui rānei – Karawhiua! Mō tātau, ngā ākonga me ngā kaimahi Māori o Te Herenga Waka he tau rerekē hoki tēnei i te whakamoenga o tō tātau marae i te marama o Paenga-whā-whā nei. Katahi te atapō ataahua ko tēnā i ngā karakia whakamoe a ngā tohunga o Te Ātiawa, o Ngāti Toa me Ngāti Raukawa. Muia ana te rori matua i ngā tāngata i haramai ki te poroaki i ngā whare i mua i Te Tumu Herenga Waka, ā, i ia whare i takahi ka whakaweto i ngā rama o roto hai tohu kua kati. I rongo te marea i te ihi me te wehi o ā tātau tikanga whakamoe i aua whare mai i waho, ā, ki te aroaro o tō tātau wharenui kia ea ai aua mahi, ā, kia whakarite te papa mō te hangana o tō tātau pā. Kāre e kore kua kite i ēnei wiki tata nei te whakahoro o 50KP me Ngā Mokopuna ki 46KP. 80% o te katoa o aua whare ka hangaruahia i raro i ngā ture o te kaupapa o te Whare Mataora (Living Building Challenge). Nō reira, ka ū te kaupapa ki te whakaora i te taiao, hai kaupapa whai mā tātau o Te Herenga Waka. Hāunga tēnā kāre e kore kua rongo tātau i te uauatanga o te noho kore marae hai wāhi huihuinga mō tātau. Ahakoa e noho marara ana te whānau i tēnei wā, ā, mō ngā tau e toru, ko te whāinga nui kia ora ai tō tātau pā #KiaKahatePā. Inā tū mai tō tātau pā, hai reira ka rongo, ka kite i te kaha o tō tātau ao Māori ki te manawa o Te Herenga Waka - #KiakahaTeHerengaWaka.

www.salient.org.nz

Te Mana Ākonga

Ngāi Tauira

We have a co-president’s Nkhaya Paulsen-More and Renata White elected alongside Josh Wainui.

Tukua mai kia piri, tukua mai kia tata. Kia eke mai ki runga i te paepae tapu a Rangiāhuta e!

Our values are: To advocate for, uplift and further empower Māori students to flourish in tertiary education, guided by the values of Te Mana Ākonga and the articles of Te Tiriti o Waitangi (Te Tiriti).

Kei ngā waka, o ngā hapū, o ngā iwi huri i te motu tēnā koutou. Papaki mai ngā hau i te rehu moana o Raukawa, i Te Au-a-Tāne ki roto i Te Whanga-nui-a-Tara, kia tae mai i raro i te pūāhurutanga o Ahumairangi e tū ake nei.

Born out of the student protest movements of the 1970s, Te Mana Ākonga joins a long line of individuals and rōpū who wanted to change the status of ākonga Māori. The first examples of this back in the late 19th century were the likes of Tā Apirana Ngata, Te Rangihīroa and Tā Māui Pōmare - who were pioneers of their time. Whetu Tirikatene-Sullivan was the first president of the Federation of Māori Students during which time Emeritus Professor Whatarangi Winiata was also involved. Ngā Tama Toa included people like brothers Sid and Moana Jackson, and shortly after Te Mana Akonga was established. We have been working on improving relationships with National representatives like NZUSA, the Ministry of Education and governing bodies.

Nei ra te Komiti Whakahaere a Ngāi Tauira e mihi ana. Ko tā Ngāi Tauira he noho mai hei kāinga tuarua mō ngā tauira Māori katoa kei Te Herenga Waka. Arā, kia whakaara kaupapa, kia tohe, kia aha atu rānei mō ngā tauira Māori. Kua roa a Ngāi Tauira e mahi ana i āna mahi, ā, tau atu, tau mai, whanake ake, whanake ake!

Covid and the pandemic have really tested and reprioritised student wellbeing, academic success and Tauira as a whole. TMĀ seeks to voice concerns and areas of improvement for our members and all tauira Māori on their academic journey.

Kāti rā e hika mā, whakaarahia ngā poupou o tō tātou whare, a Te Tumu Herenga Waka.

In Partnership with Tītahi ki Tua, AUT Māori student association, The Office of Māori Advancement and TMĀ, Te Huinga Tauira is our national conference hosting upwards of 300 students yearly. Here we conduct our AGM, so entitled Te Huinga Tauira. We provide a space to focus on Māori success, workshops, integrating with knowledge of mana whenua and tours, speaking on current events affecting tauira Māori. Also, we have activities like kapa haka, formal, Manu kōrero (Speech competition) all facilitated by the hosting members. Because of the pandemic, Te Huinga Tauira was cancelled in 2020 and is now postponed in 2021 to be delivered in 2022. One of the decisions created with this years huinga committee is the choice to stir away from regular evening events. Te Huinga Ki Tua looks to refocus on engagement and lead up to the formal on the final evening.

Safari Hynes, Rangitāne & Katelynne Pōtiki-Clune, Ngāti Porou, Waikato-Tainui & Tapuika Tumuaki Takirua / Co-Presidents Tohu-ana-te-rangi Waetford-Hekeata, Te Arawa Tumuaki Tuarua / Vice President, Te Reo and Tikanga Areta Pakinga, Te Arawa & Ngāti Raukawa Kaituhi / Secretary Kiana Ringrose - Perez, Ngāti Porou & Ngāti Tuwharetoa Kaitiaki Pūtea / Treasurer Maata Hamiora, Ngāti Raukawa ki Wharepūhunga, Tūhourangi-Ngāti Wāhiao & Ngāti Whakaue Āpiha Tūmatanui / Public Communications Officer Shaadiya-Lee Filoa, Ngā Puhi Nui Tonu, Waikato-Tainui & Saleaaumua, Lotopue Āpiha Whakangāhau / Social Events Officer Nicole Wilson, Ngāti Tukorehe & Muaūpoko Āpiha Hauora / Health and Wellbeing Officer

Mauri ora, Nkhaya Paulsen-More | Renata White Tumuaki Takirua Te Mana Ākonga

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I tēnei tau nui ngā mahi tā te Komiti kia tū pakari ai te whare o Ngāi Tauira, pēnei me te whai i tētahi kaiwhakahaere, te whakahou i te tohu me te whakapūmau i te hononga a Ngāi Tauira rāua ko VUWSA. I mahue mātou i ēnei kaupapa: Koroneihana, Te Huinga Tauira me te whakaara i a Haka Ngahau ki Te Herenga Waka. Ko te tūmanako ia hei te tau hou whakarewa anō i ēnei kaupapa.

Columns

Phoebe Sullivan, Te Aupōuri, Ngāi Takoto, Ngāti Whatua ki Kaipara ki Ōrākei & Tainui-Waikato Āpiha Mātauranga / Academic Officer

Te Hōhaieti o te Reo Māori Kei ngā whenu tinitini, ngā aho manomano, ngā kaipupuri i ngā kuku o manawanui, manawa rahi, nei mātau o Te Hōhaieti o te Reo Māori e mihi atu nei. Kei te takuate tonu te ngākau ki ngā mate tāruru nui kua tīraha atu rā ki ngā tini takapau a Hineteiwaiwa. Ka uwhia koutou ki te huaki paepaeroa a Hinenuitepō, hei hoa haere ki te pūtahitanga o Rehua, ki ngā wai o akeake, te haupūranga o te kauheke kaumatua, he atua he tangata. E eke nei te kōrero, tau ārai i te pō, tītoko o te ao mārama. Tēnei te kaitaka o mihi, o whakamānawa e whakakākahu nei i a koutou e pīkau tonu nei, e manaaki tonu nei i ngā tūmanako o rātou, arā kia pēnei rawa te whakamahinga me te oranga tonutanga o te reo, otirā kia kore ai e kīia ka mate pērā i te moa. Ka noho ko ērā tūmanako ki te kūrae o mahara hei whāinga matua mā tātau te tangata ā mate noa. Me mihi ka tika! Whakamirohia ngā whītau hei whenu, hei aho koia e rangitāmiro nei i a tātau e herehere nei i a tātau ki Te Tumu Herenga Waka, te pūkei wānanga o Rangiāhuta, o Paaka. Ahakoa te hūkerikeri o te hau, ko tērā whenu ka renarena kē atu, ka mārō kē atu kia tū kotahi ai tātau i ngā wā katoa i raro i te marumaru o ngā pou whirinaki o Āwhina, o Ngāi Tauira, o Ngā Rangahautira, o Ngā Tāura Ūmanga, me Te Whānau o Te Herenga Waka. Me mihi ka tika!

o rātou e ngā kupu whakaparahako, ngā kōrero whakatakē. Ka waiho mā tātau o muri nei te kaupapa o te kahu e whakaoti, e whakarākei, ā, ko tātau anō tērā kei te whakatinana tonu i ō rātau tūmanako. Ā, ka noho kawa ki tā rātau i whawhai ai, i tohetohe ai, i mate ai. Me mihi ka tika! Whatua te aho poka, koia ngā hau kino, ngā ngaru nunui i pā mai ki a tātau. Ahakoa ka pakihawa, ka pōrahurahu te whatu, me ngana tonu, me ngākau titikaha. Ko te aho poka tērā e pakari ai, e pai ai, e māmā ai te kaupapa o te kākahu. Ahakoa ngā piere nuku o te tau nei, nā koutou te aho poka i whakaoti. Nō reira, me mihi ka tika! Haere te tau he whatu anō, haere te tau he rārangi anō. Nā konā ka pērā rawa te taiea o te kaka, e tū rangatira ai tātau. Kei ia whatu he kōrero, kei ia rārangi he wānanga. Tuituia te tāniko o Nihoniho taniwha, o Pātikitiki, o Purapura whetū, koia ka noho hei tauira mō ngā uri whakaheke, ngā whakapaparanga i muri i a tātau. Ā tōna wā ka waiho mā rātau hei whakaoti i ā rātau anō rārangi o whakarauora, o whakatairanga, haere ake nei. Whatua te rārangi whakamutunga, tāpikitia ai ngā whenu o kōrero, o whakamānawa. Whītikiria tō kahu hei whakaruruhau māu i ēnei wā nei. Ā kō ake nei tātau ka hoki atu ki te pā harakeke, he kōrero anō e tatari ana i roto i ōna muka huna.

Whatua te aho tapu, te rārangi tuatahi, koia a Ngā Mei kore ake koutou, me mihi ka tika! Tamatoa, me Te Hōhaieti ka noho hei tauira mō tātau. Inā hoki, i noho rātau ki te teihana tereina ki te kimikimi i Nā mātau, me ngā mihi o te wā, ngā waitohu mō te petihana reo Māori, me te whakawhiu Nā Te komiti whakahaere 2021 www.salient.org.nz

Ngā Taura Umanga Kei ngā mana, kei ngā reo, kei ngā ihorei o te ao Māori, tēnā tātou katoa! Ko Ngā Taura Umanga te ingoa o tō mātou nei rōpū. Ko tā mātou nei mahi, he poipoi, he akiaki i ngā tauira Māori e ako ana i ngā mahi pakihi. Ko tā mātou aronga matua, he tautoko i te iwi Māori kia eke ki ngā tāpuhipuhi taiorere e wawatatia nei e tātou. E angitu ai ngā tauira Māori, he mea tika kia whakatapoko mai ki roto i tō mātou nei rōpū. We have continued to prioritise key values outlined by the previous year’s executive team. These five tikanga are as follows: 1. Whiwhi i te Kete Mātauranga Encourage and support students to excel 2. academically.

Whakawhanaungatanga Establish, foster, and maintain a support network for students.

Puna Tautoko Support the needs of Māori Commerce students through cultural and academic 4. assistance. Mana Tangata, Mana Motuhake Uplift tikanga Māori in the University community and advocate for Māori Commerce students to contribute their skills to whānau/ 5. hapū/iwi development. Manaakitanga Be inclusive and supportive representatives.

Columns

In the past we have coordinated study workshops, Te Reo Māori classes, and student social events. This year, we collaborated with VicCom to deliver a “Māori Business” workshop sponsored by CAANZ. The workshop was facilitated by Cheri Waititi, an experienced manu taiko (cultural advisor) from Ngāti Porou and Te Whānau-a-Apanui. We had a mixture of Māori and non-Māori examining the concept of whanaungatanga in practice. Nau mau, haere mai e te iti, e te rahi—karapinepine mai, kia tauwhiro, kia āwhina rānei, kia tū hei mema mō te kōmiti whakahaere mō Ngā Taura Umanga! WHAKAPĀ MAI Pukamata (Facebook): Ngā Taura Umanga - VUW Māori Commerce Students’ Association Honoga (LinkedIn): Ngā Taura Umanga - VUW Māori Commerce Students’ Association Īmera (Email): Ngatauraumanga@gmail.com

Ngā Rangahautira Ngā Rangahautira was formally established in 1988 by Dr Moana Jackson, however our roots began in 1982 with the formation of the Māori Law students’ study group by Justice Sir Joseph Williams, Ani Mikaere, and Toni Waho. The main objective of Ngā Rangahautira is to assist Māori students in their journey through studying Law by following the footsteps of our ancestors and promoting the education of ngā tikanga Māori, in the hope of making a positive educational change for the wider Māori community, and for the future generations to follow. We provide support, representation, and fellowship to close to 300 Māori Law students at different stages of their degree. Ngā Rangahautira aims to instill holistic excellence within its cohort. This involves academic support and mentoring, development, and protection of students’ links with their tikanga and whakapapa, as well as professional development opportunities. Our current Executive Committee is made up of: Rhianna Morar & Sam Taylor Tumuaki Wahine & Tumuaki Tāne (Co-Presidents) Phoebe Sullivan Kaituhi (Secretary) Hinemoana Markham-Nicklin Kaitiaki Pūtea (Treasurer) Tiana Jakicevich Āpiha Matauranga (Academic Officer) Mahura Te Kani Āpiha Tikanga (Tikanga Officer) Larissa Tucker Āpiha Whakangāhau (Social Officer) Toni Wharehoka Āpiha Ngā Kaiaronui (Ngā Kaiaronui Officer)

Kelly Mitchell & Israel Elkington Kaiwhakahaere ā tau 300 (300 Level Reps) Kaea Hudson & Hana Te Puni Kaiwhakahaere ā tau 200 (200 Level Reps) Sophie Irving & Tupari Tunarnia Kaiwhakahaere ā tau 100 (100 Level Reps) Jessica Smith General Executive Member

In order to meet the needs of our students, Ngā Rangahautira is proud to partner with various law firms and other organisations around Te Whanganuia-Tara to run events that are beneficial to our tauira. These events include: networking opportunities with law firms; practical workshops for LAWS 121, 122, 123, and 297; noho marae; careers and CV workshops; the regional Māori Moot and Negotiation competitions which feed into the national competitions held at the annual Te Hunga Rōia Māori o Aotearoa Hui ā Tau; social events; mana Māori speaker series; opportunities to attend kura reo; waiata sessions; and a range of other whakawhanaungatanga events. A large focus for Ngā Rangahautira this year has been to ensure the voices of our students were being heard when it comes to issues that directly relate to them. Our earliest members were vocal critics of the status quo and worked tirelessly to get Māori voices to the front of every conversation. Through our dedicated Ngā Kaiaronui role, we have been able to submit on a number of bills, legislation, policy documents, and issues papers that have a direct impact on the lives of our students. These include submissions relating to: the Māori Electoral Option; the Water Services Bill; the Local Electoral (Māori Wards and Māori Constituencies) Amendment Bill; the Mental Health (Compulsory Assessment and Treatment) Bill; Class Actions and Litigation Funding; ongoing work the for Indigenising the LLB project; succession; and upcoming work relating to adoption and surrogacy. We believe our biggest achievement of the year is our submission to the New Zealand Council of Legal Education regarding their decision in principle to incorporate tikanga and te ao Māori concepts into the Law degree. The Co-Presidents of Ngā Rangahautira compiled a 61-page submission addressing the concerns of our tauira and the potential challenges of implementing such a decision. If you have any questions regarding the work we do, please do not hesitate to contact us on any of the following: Pukumata (Facebook Page): Ngā Rangahautira - Māori Law Students Association VUW Pukumata (Facebook Group): Ngā Rangahautira 2021 Paeāhua (Instagram): nga_rangahautira LinkedIn: Ngā Rangahautira Īmera (Email): ngarangahautira1986@gmail.com www.salient.org.nz

Crossword: Apple of my eye

ACROSS 2. Art movement that emerged in the mid 1950’s 4. Continuation of 2 across 7. Nickname for president lincoln 8. artist famous for 2 across 10. Lorde song that is also on the Lone Star menu 11. Pass the ___ cord 13. Precious or semi precious stone 14. Rapper whose birth name was Christopher Wallace 16. A way to distress your clothing 17. Adam Sandler movie _____ Madison 19. Creators of the iPhone 20. Steven Spielberg movie 22. Reasoning that you’re feeling a bit weird RE: Horoscopes 24. USA West Coast city 25. Six60 song “Only to __” 26. vulgar abbreviation 28. 3rd person singular present indicative of 25 across 29. Born between July 22 – August 22 31. Artist famous for using X’s 33. Which organ did Vincent van Gogh chop off?

Puzzles

34. Warm water bath 35. Kellogs cereal bar 36. 88 keys

DOWN 1. Rowing equipment 3. The magical land where Dorothy ends up with her dog Toto 4. Pop band who recently announced their return 5. What you would do if your NCEA assignment hadn’t got the marks you wanted 6. Summer Beach Activity 7. Computers using human brain functions 9. Song by BTS 12. President of the People’s Republic of China 13. God’s messenger to Mary 15. “The Chase’s” Anne Hegerty 18. Music that’s good for study 21. A place to play tennis 23. Star Wars character 27. Apart of the US NAVY 30. Middle earth goblin 31. Youtuber who fought Logan Paul 32. Reference style

Word of the Week Skuxdoku

“whakaara” English raise, elevate New Zealand Sign language

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Iwi-scopes Te Arawa

Ngāi Tahu

Te Taitokerau

Pretty haunga, sore back from carrying Te Ao Haka - cant touch them poi Will swim across the lake for that RAKZZ “Pokarekare anaaaaaaa”

All about that shmoneyyy! Bad and boujeee A different breed “Ko te whirika o te taura takata”

Can’t sit with us. Naughty North “Ara Ngā Puhi e!”

Waikato-Tainui

Ngāti Porou

Taranaki

Don’t mess with the Kiingitanga Vibrato runssss! Paimaarire “He piko, he taniwha”

SH 35 Thinks everyone else does plastic haka Haati Naati for the Paati “Shalala la… UAWA” *NAASTY*

The “passive” is silent in passive aggressive Aunty Debbie = pukana idol “Poi e! Whakatata mai!”

Kahungunu

Rangitāne

Ngāi Tauira

Why you built different? Shmol RAKZZ, big TEKZZ Pania of the reef “Rongomaiwahine”

Just want that clout Addressing Trauma Ko Safari Hynes tōna ingoa “Ngā uri o Whātonga rāua ko Reretua”

Mahi Dawggz Always on but never on time Show some form please “Te Herenga Waka”

Columns : To be Frank Horoscopes

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Social Media & Web Manager Shaadiya-Lee Filoa Maata Hamiora Kane Bassett Brittany Harrison

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Francesca Georgia Pietkiewicz podcasts@salient.org

Centerfold

Reni Broughton

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Saiah Claydon-Wade Eden Roberts Kaea Hudson Ruiha Evans Ngākura Ngātai-Toopi

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Phoebe Sullivan Katelynne Pōtiki-Clune Areta Pakinga Mason Lawlor Special thanks to Te Aorewa Rolleston Taylor-Rose Terekia

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