Showing posts with label Maoritanga. Show all posts
Showing posts with label Maoritanga. Show all posts

Thursday, 19 February 2026

"Is the concept of personal responsibility foreign to Maori? I don’t believe it is.

"The latest 'Salvation Army State of the Nation Report 2026' presents a litany of excuses for the sorry state of New Zealand’s social statistics, in particular, those relating to Maori. ...
"'The over representation of Māori tamariki and rangatahi in state care [is said to] reflect ... the enduring impacts of colonisation and breaches of Te Tiriti o Waitangi ... disproportionate inequities are due to current systems and the lasting impacts of colonisation ... and institutional racism...'
    '[T]angata whenua experiencing housing insecurity or homelessness, ... disrupts connections to te ao Māori and limits the ability to exercise tino rangatiratanga. ...'
    'Colonial policies, land alienation and the imposition of state justice systems that do not represent partnership have had long‑lasting effects that continue to shape Māori experiences in the criminal justice system today.' ...
"The [report's] 'Maori lens' response run to pages. ... 
"[I]s the concept of personal responsibility foreign to Maori? I don’t believe it is. ...

"In the face of this report the best response the government could make is to defund the Salvation Army for being part of the problem."
~ Lindsay Mitchell from her post 'A litany of excuses'

Wednesday, 10 December 2025

Those RMA Replacements: "not a sort of RMA 3.0, but a TCPA 4.0 plus a separate environment thing."

Yesterday I was looking at the announcements. Today I'm looking more at the two replacement Bills themselves, mostly the Planning Bill. [ONLINE HERE.] (Although I can't help noting, of those announcements, that anybody who can seriously assess these sort of changes to produce 46% fewer consent applications, not 45% or 47% but 46%, has a problem only assuaged by a large consultancy cheque).

Still, if the needle were shifted to that extent it would be a start. Would the replacements do that? We have a nation who hopes so, and a Minister who seems to intend so.  But then they all told us back then that the RMA was permissive ....

So, thoughts upon reflection:

** Iignore the major hype. Property rights are still not explicitly mentioned, except as a reference to matrimonial disputes.


** Where they are mentioned implicitly, it's in terms of compensation (see below), and of effects. (Again, this follows the RMA in being allegedly "effects-based." So prepare to be underwhelmed.) Yet whereas the RMA looked at ill-defined and undefinable "effects" like "amenity values," "natural character" and "the architectural style or colour of a neighbour’s house," this seems to be somewhat more objective. A big emphasis is on which effects should be ignored, about which it is quite explicit, and which areas it insists councils meddle (equally explicit, see subsection (2)).

** Contrast all this with a common-law system – something commentators still don't understand. (Here's one ignoramus who thinks the RMA's subjectivism is an example of common law, FFS!). Common Law protections have the unique beauty that they protect both property rights AND the environment—the stronger the property-rights protection, the more the law sets up "mirrors" reflecting back to us our own actions, especially long-term ones. (As Aristotle already knew, when people need to heed their own stuff, they are more careful than when they deal with commonly-owned resources.) Here’s how it could be done

FIRST, ENACT A CODIFICATION of basic common law principles such as the Coming to the Nuisance Doctrine (the ideal antidote to zoning) and rights to light and air and the like. 
“Second, register on all land titles (as voluntary restrictive covenants) the basic 'no bullshit' provisions of existing District Plans (stuff like height-to-boundary rules, density requirements and the like).
“Next, and this will take a little more time, insist that councils set up ‘Small Consents Tribunals'…” 

** Anyway, I put that paragraph there to show the distance from that idea. So what do we have here? Much of the format, plans, rules, standards and zones of the RMA are still with us. Councils will still write Plans. The Plans will still have Zones. Zones will have Rules and Standards. A council planner will assess your Consent application. And then you, your planner, their planner, your lawyer and theirs will work hard at it until your bank says "That's enough." Much of that will still be with us, even if terms are changed. 

There will be fewer zones, and fewer plans, but so what? It doesn't matter whether you have 17 rules saying "no" or one-hundred and 17 ... if the rules are still telling you "no." (So ignore the headlines about that announcement as well.) It does mean that much of the law built up in courtrooms over the last thirty years is still applicable. But when much of that law should be shovelled out, that's not altogether a bonus.

** If there is a "balance" required from the law here, it's simply between the rights of land-owners to build and the effect of that choice to build on others' land, and on themselves. Note that each owner has equal rights: the right to peaceful enjoyment of their property—the boundary between land and actions being defined by that right (my rights to do whatever the hell I like, including enjoying my spread peacefully, ending where your equal right begins). That's what good law should (and common law did) recognise. it should recognise it, not restrict it. 

** The RMA had a Purposes heading, Part 2 (sections 5 to 8), around which all parts revolved. What it contained was mostly mush, the residue of the nineties non-sequitur of so-called "sustainable management." It was this wherein judges had to adjudicate on what "sustainable management" might mean for your carport extension, or whether that boundary retaining wall might avoid, remedy, or mitigate any adverse effects of activities on the environment. Or not. (This, for Henry Cooke's benefit, is the source of much of that 'judge-made law' he talks about, not the common law with which he has it confused.)

Instead, the replacement Planning Bill replaces Purposes with Goals. You can see that terms like "well-functioning" and "incompatible" will get lawyers' invoices juiced, but for the most part an effort has been made to keep things moderately objective. Except for section (i), which allows for virtually everything here to be outsourced....

** Compensation: Early opponents and the Property Council have both signalled that compensation from taxpayers for regulatory takings is a big part of both replacement Bills—which is not by any means the same thing as protecting property rights, despite what some people still think.

In the replacement Planning Bill at least, they take this form...

** Standing: I'd understood that to object to an Application one needed to have standing, e.g.., to be a neighbour on whom the effects of an application might have objective and measurable harm. Naturally, section 11(1)(i) above vitiates that, but we'd been told that, for instance, someone from Bluff couldn't object to a project in Kaikohe.

That doesn't appear to be the case (but happy to be corrected).

Sections 123 to 125 lay out the decision-making process around public notification of an Application. But I don't see that "Standing" (i.e., having a sufficient connection to and harm from the action or decision) is explicitly laid out.

** As a halfway house between a council decision and the Environment Court—a sort of limbo-land it might take months/years and several hundred thousand dollars to cross—the Planning Tribunal looks to be useful. Not game-changing, but useful.


** Remember, this replacement is resolutely top-down. Instruction comes from above. Zone are determined. Zones will be prepared with their various Rules and Standards. So a lot still rests for each property owner on what will be included as Rules or Standards with which to comply. For all the talk of "effects," when it comes to the home-owner the rubber hits the road in terms of a Rule or a Standard in a Plan. The more restrictive those Rules, the less one can do without a formal Planning Application. 

The argument of the RMA's authors' was that the RMA was more permissive than the more prescriptive Town & Country Planning Act it replaced because Application would be straightforward, with only 'effects' being assessed by council. But in reality, most home-owners did all they could to avoid an Application's perils. So the Zone's particular Rules and Standards became a sort of lockdown.

The irony is that while the  Town and Country Planning Act gave less scope to go outside those Rules and Standards, it's more prescriptive Rules and Standards themselves were often more permissive than those applied under the RMA. It was more prescriptive, but within that prescription at least one could act. 

There's a sneaking suspicion that with the replacement Environment Bill being separated, and this replacement Planning Bill being based on top-down prescription, that any sense of permissiveness will be similar. That (as one wag put it) what we have in these two Bills is not a sort of RMA 3.0, but "a TCPA 4.0 plus a separate environment thing."





Tuesday, 25 November 2025

Were Māori environmentalists?

friend who wrote a thesis several years ago on common law solutions to environmentalism asked me this question a few weeks ago, and I've only recently got around to answering (I've paraphrased the question just a little):

Q: How did Maori activists [he asks] attain the apparent status they now possess in the environmental movement? In other words, why do NZ environmentalists bow to Maori prejudices? When I wrote my thesis this absurdity was not evident as it is now. Please can anybody shed some light on this?
So here's my rather belated answer: Read 'Were Māori environmentalists?

Tuesday, 26 August 2025

"A rāhui has no legal standing. It is a cultural practice, not law."

 

"Over the weekend, the Otago Daily Times ran a story with the headline 'Rāhui in place after body found on Wairau Bar'  ... quot[ing] a post made by local iwi on Facebook:  'In recognition of this mate, and to support the whānau pani, a rāhui was placed on Sunday morning by representatives from Rangitāne o Wairau, Ngāti Toa Rangatira and Ngāti Rārua.' ...

[T]he rāhui [reportedly] “covers an area from the Ōpaoa and Wairau River confluence to the Wairau River mouth and prohibits the collecting of food and anyone entering the water.”

"That word 'prohibits' ... makes it sound like a legal ban, as though iwi now hold legislative power to dictate who can fish, dive or swim in our waters. A rāhui has no legal standing. It is a cultural practice, not law. No one can actually stop you from going about your day, whether that’s fishing, collecting seafood, or going for a swim.

"When did Māori iwi become the arbiters of who may and may not enter the water? Two hundred years ago, when food was scarce and survival depended on gathering kai from the sea, would the same blanket bans have been placed? If someone drowned, was the whole coastline suddenly closed off to the hapū and iwi who relied on it to eat?

"Of course, everyone should respect grieving families. However, there is a difference between mourning and dictating. Wrapping prohibition in cultural language does not change the fact that rāhui is not legally enforceable."
~ Matua Kahurangi from his post 'Enough of this rāhui bullshit'

Tuesday, 1 July 2025

"That’s not an end date. That’s a mystic shrug."

"New Zealanders need to wake up. A spiritual decree has just shut down hundreds of kilometres of public coastline, and almost no one dares question it. Why? Because it’s wrapped in the untouchable cloak of tikanga Māori.
    
"After a person tragically died while clearing floodwaters near Nelson, iwi leaders from Te Tauihu responded not with practical safety measures, but with a sweeping rāhui that now bans seafood gathering, swimming, and even stepping near water from the White Bluffs in the east to Kahurangi Point in the west. This covers every beach, river mouth and floodwater zone across the top of the South Island. All of it now spiritually off-limits.

"A death, as sad as it is, does not justify holding the general public hostage under spiritual rules they did not ask for and may not believe in. This rāhui is a cultural imposition masquerading as community safety. It’s not based on science. It’s not enforced through law. It’s a belief system being forced upon every resident, tourist, fisherman, swimmer and beachgoer in the region. Why aren’t the iwi leaders placing rāhuis on the streets where Māori kids are being murdered or where people die from drink driving?

"The Iwi Emergency Management Rōpū, working inside the official Nelson/Tasman Emergency Operations Centre, declared the rāhui would stay in place 'as long as te Taiao dictates.' That’s not an end date. That’s a mystic shrug."
~ Matua Kahurangi from his post 'No swimming, no fishing, no voice'

Wednesday, 18 June 2025

"New Zealand was supposed to be a secular democracy...."

"New Zealand was supposed to be a secular democracy. But blink, and suddenly we’re living in a tax-funded theocracy built on ghost stories and cosmic real estate claims. Let’s say it flat-out: this country is being governed, influenced, and guilt-tripped by a belief system that no one’s allowed to call a religion — because it’s labeled 'culture.' ...

"We don’t call it [religion], though — because we’re too polite, too scared, or too indoctrinated. ...

"Try this on for size ... a public holiday based on stellar necromancy ... teaching [children] about invisible energies called wairua and mauri ... legal rights, your property, your voice — they all bend to concepts like mana whenua ...

"We are living in a soft theocracy, where only one faith system is state-approved — the one cloaked in carvings and cultural immunity. Criticise it and you’re not debating — you’re blaspheming. ...

"Let’s be painfully clear: this isn’t about Māori culture. Culture is fine. Culture is beautiful. Culture can be danced, sung, and honored.

"But religion disguised as culture, used as a bludgeon against democracy, enforced through law and funded by your wallet? That’s not beautiful. That’s dangerous. ...

"Let’s rip the spiritual scaffolding out of our lawbooks, drop the theological cosplay, and build a country where no one’s ghost gets to overrule your rights.

"Because freedom doesn’t float in the stars.
"It lives down here — under your feet.
"And it's time we fought for it."
~ John Robertson from his post 'New Zealand’s Holy Empire of Make-Believe'

Saturday, 7 June 2025

The separation of church and state is being ignored by laws that officially reference Māori spirituality, customs, and worldviews

The separation of church and state is a principle established back in the Enlightenment era, one recognised in the US Bill of Rights. Establishing "a wall of separation between Church and State," Thomas Jefferson explained the principle in a famous letter to the Danbury Baptist Association:

Believing with you that religion is a matter which lies solely between Man & his God, that he owes account to none other for his faith or his worship, that the legitimate powers of government reach actions only, & not opinions, I contemplate with sovereign reverence that act of the whole American people which declared that their legislature should 'make no law respecting an establishment of religion, or prohibiting the free exercise thereof,' thus building a wall of separation between Church and State.
The principle rests on this compelling point: "that the legitimate powers of government reach actions only, & not opinions," so that neither the Danbury Baptist Association nor any other religious-based group need fear government interference in their right to expressions of religious conscience. 

This was a historic change from centuries of religious persecution. This is a point now unfortunately lost on New Zealand's legislators, who for decades have routinely inserted into law concepts emanating from Māori spirituality, customs, and worldviews, i.e., Māori religion. 

Law, we should be reminded, is a description of the way in which a government proposes to exercise its monopoly on force. As such, we should demand precision, objectivity, and concepts based on protecting individual rights. Instead, as a result of this departure from proper principle we have been delivered law that is imprecise, and riddled with bogus concepts based on a particular religious worldview.

Author and researcher John Robinson lists 35 New Zealand laws that officially reference Māori spirituality, customs, and worldviews — using terms like tikanga, mana whenua, mauri, wairua, and more. Among them are many that might surprise you:
Resource Management Act 1991 (RMA)
Terms: Te Mana o te Wai, kaitiakitanga, mauri, wairua, tikanga Māori, mana whenua
Context: Gives legal status to Māori spiritual values when assessing environmental impacts and resource consent.

Water Services Act 2021
Terms: Te Mana o te Wai, kaitiakitanga
Context: Water regulation must consider Māori spiritual views on water’s life force and guardianship.

Local Government Act 2002
Terms: tikanga Māori, mana whenua
Context: Requires councils to involve Māori in decision-making and give weight to their cultural practices.

Conservation Act 1987
Terms: kaitiakitanga, tikanga Māori, mana whenua
Context: Māori beliefs must be considered in conservation efforts and land access.

Waitangi Tribunal Act 1975
Terms: tikanga Māori, Treaty principles
Context: Empowers Māori customs and grievances to be judged by Māori cultural norms.

Environment Canterbury Act 2016
Terms: mana whenua representation
Context: Mandates tribal representation in regional governance based on ancestral authority.

Oranga Tamariki Act 1989
Terms: whakapapa, mana tamaiti, tikanga Māori
Context: Māori child welfare decisions must respect spiritual ancestry and cultural norms.

Education and Training Act 2020
Terms: tikanga Māori, Treaty principles, mana whenua
Context: Embeds Māori values and customs into the public education system.

Climate Change Response Act 2002
Terms: tikanga Māori, kaitiakitanga, Te Tiriti o Waitangi
Context: Climate planning must consider Māori spiritual guardianship of nature.

Crown Minerals Act 1991
Terms: tikanga Māori, mana whenua, Treaty principles
Context: Requires consultation with Māori based on cultural and spiritual claims to land and minerals.

Biosecurity Act 1993
Terms: tikanga Māori, mana whenua, Treaty of Waitangi
Context: Disease and pest control policy must consider Māori views on spiritual and land connections.

Public Health and Disability Act 2000
Terms: tikanga Māori, mana motuhake, Treaty of Waitangi
Context: Health services are required to reflect Māori beliefs and autonomy.

Wildlife Act 1953
Terms: customary rights, tikanga Māori, mana whenua
Context: Spiritual and cultural practices are recognized in hunting and wildlife protections.

Forests Act 1949
Terms: tikanga Māori, Treaty of Waitangi
Context: Forest use and protection must consider Māori customs and Treaty rights.

Heritage New Zealand Pouhere Taonga Act 2014
Terms: wāhi tapu, wāhi tūpuna, tikanga Māori, mana whenua
Context: Sacred and ancestral Māori sites are protected by law.

Pae Ora (Healthy Futures) Act 2022
Terms: tikanga Māori, Māori Health Authority, Treaty of Waitangi
Context: Establishes a parallel Māori health system based on cultural values.

Kainga Ora–Homes and Communities Act 2019
Terms: tikanga Māori, mana whenua, Treaty obligations
Context: Housing projects must align with Māori cultural values and Treaty-based consultation.

Land Transport Management Act 2003
Terms: mana whenua, Treaty principles
Context: Māori cultural considerations must be included in transport planning.

Hauraki Gulf Marine Park Act 2000
Terms: kaitiakitanga, tikanga Māori, mana whenua
Context: Spiritual guardianship and cultural relationships must be respected in marine planning.

Walking Access Act 2008
Terms: tikanga Māori, mana whenua
Context: Access to land and tracks must consider Māori spiritual and cultural significance.

EEZ and Continental Shelf (Environmental Effects) Act 2012
Terms: tikanga Māori, Treaty principles, mana whenua
Context: Deep-sea resource use must consult Māori cultural and spiritual perspectives.

National Parks Act 1980
Terms: kaitiakitanga, wāhi tapu, tikanga Māori
Context: Māori spiritual values influence park management and access.

Marine Reserves Act 1971
Terms: kaitiakitanga, tikanga Māori
Context: Customary guardianship and Māori beliefs influence reserve designation and rules.

Antarctica (Environmental Protection) Act 1994
Terms: tikanga Māori
Context: Even activities in Antarctica must respect Māori spiritual customs.

Building Act 2004
Terms: tikanga Māori, mana whenua
Context: Local iwi spiritual and cultural views must be considered in development approvals.

Te Urewera Act 2014
Terms: legal personhood, tikanga Māori, mana whenua
Context: Grants a forest legal status as a living ancestor with spiritual significance under Māori belief.

Whanganui River Settlement Act 2017 (Te Awa Tupua)
Terms: legal personhood, tikanga Māori, mana whenua
Context: Declares the river a living entity with rights, based on Māori cosmology.

 Taranaki Maunga Settlement Act 2023
Terms: legal personhood, tikanga Māori, mana whenua
Context: Gives Mount Taranaki the same spiritual and legal status as a living being.

Criminal Cases Review Commission Act 2019
Terms: te ao Māori, tikanga Māori
Context: Māori spiritual and cultural views may influence justice processes and reviews.

Trade Marks Act 2002
Terms: mātauranga Māori, tikanga Māori
Context: Māori traditional knowledge and customs can affect trademark approvals.

Patents Act 2013
Terms: mātauranga Māori, tikanga Māori
Context: Patents can be denied or restricted based on spiritual and cultural beliefs.
Each of these inclusions undermines law, makes its exercise illegitimate and imprecise, and requires by law that all New Zealanders bow to a religion — one based on race — that is not necessarily their own.

As a commenter observes
There are also numerous reports/frameworks affirming the Te Ao Maori vision- a powerful and authoritative reference to guide action and establish norms, e.g. Te Rautaki Ao Maori—guidelines for NZ parliamentary process, Matauranga Maori in the Media, and many more.
     NZers are now enmeshed in a web of embedded "cultural references" which decree how to live their lives.
There is neither a moral nor a legitimate legal case for that.

Friday, 6 June 2025

"The modern trend of cultural self-flagellation is not justice—it is neurosis."

"In no other Western democracy does the ordinary citizen so enthusiastically offer themselves as a sacrificial vessel for the errors of their rulers. In no other civil society are people so eager to drape themselves in guilt not their own, speak in a borrowed tongue they do not understand, and recite protocols they do not believe—just to win the favour of cultural gatekeepers they neither elected nor dared challenge. In modern New Zealand, this is not called confusion. It is called reconciliation. And it is strangling the 'republic of reason.' ...

"The average New Zealander believes they are good, fair-minded, and kind. And yet, they are told constantly that they live on stolen land, speak a colonial language, and benefit daily from the suppression of an indigenous people. This contradiction is unbearable. It creates a psychic tension that must be resolved—not with critical thinking, but with compensatory behaviour.

"So, they compensate. They sprinkle their speech with Māori words, not out of fluency but as offerings. They attend pōwhiri and pretend to understand its form. They sit on plastic chairs in air-conditioned government buildings and bow their heads solemnly as karakia are recited before reports on bus routes and waste disposal. The absurdity of the context is ignored, because the ritual is not about meaning—it is about atonement. Every mispronounced 'kia or'” is an apology. Every silent moment of reverence at a public hui is a plea: Please don’t judge me for history. I am one of the good ones. ...

"It is tempting to see this as mere virtue signalling. But that phrase, while accurate, is too casual. This is something more pervasive: a psychological restructuring of identity around perpetual apology. ... In New Zealand, citizens protect the ideological system that burdens them with cultural obligations not their own, because the alternative—standing up and saying 'this is not my guilt to carry'—would isolate them from polite society. They would be called racist. Or coloniser. Or worse: ignorant.

"And so, they consent. They normalise. They absorb the new rites with grim enthusiasm. ...

"The cost is not only borne by those who dissent. It is borne by the entire citizenry, who are denied the right to speak as equals—not because someone silences them, but because they silence themselves. ...

"This [cost] is not metaphorical. It is embedded in local government planning, where iwi consultation must be undertaken not by the Crown, but by the ratepayer. It is found in education, where Māori epistemology is presented not as one knowledge system among many, but as sacred truth. It is found in law and medicine, where cultural considerations override evidence, and where failure to understand tribal expectations becomes a professional liability. These are not expressions of biculturalism. They are acts of bureaucratic displacement—where the Crown shrugs off its historic responsibilities and says to the public: you carry this now. ...

"But the cruelty of this pact is that it can never be fulfilled. The shame does not diminish. The obligations do not reduce. The expectations only grow. Because the more one proves loyalty, the more one must keep proving it. The performative must become perpetual....

"What is needed now is not defiance, but clarity. Citizens must recover the ability to distinguish between respect and self-erasure. Between cultural inclusion and ideological submission. Between historical accountability and personal guilt. The Treaty may impose duties upon the Crown—but it does not impose them upon every individual who happens to be born here. One can honour history without inheriting its sins. One can affirm Māori dignity without abandoning civic equality. ...

"[T]he modern trend of cultural self-flagellation is not justice—it is neurosis. It is the psychological aftershock of a nation that has lost confidence in itself."

Tuesday, 27 May 2025

"Race-based policy is not just unsustainable. It is immoral."

"Race-based funding is racist. A statement so obviously true that it ought to be stitched onto the curtains of the Beehive and should be self-evident to anyone with an IQ above room temperature. ...

"Yet... [t]his fetish for ethnic exceptionalism has become the most expensive fiction in New Zealand’s policy landscape. The central myth - that Māori are uniquely deprived and therefore must be uniquely subsidised - collapses under the slightest statistical scrutiny. But facts, regrettably, are of little use to those whose salaries depend on ignoring them.

"The Māori economy now exceeds $70 billion. That is not a typo. Seventy billion dollars, according to BERL. Māori businesses thrive in agriculture, fisheries, energy, tourism, construction - you name it. We are not talking about a struggling underclass. We are talking about a sovereign economic force with the political influence of a Middle Eastern oil bloc. And yet, astonishingly, we are still expected to believe that Māori are victims — infantilised, eternally fragile, and unable to function without a phalanx of publicly funded 'navigators,' 'equity officers,' and 'tikanga consultants' to shepherd them through modernity.

"This narrative is insulting, inaccurate, and intolerably expensive.

"Consider life expectancy. In 2002, the average Māori lifespan hovered around 68 years. As of 2022, it stands at 74.3. That’s an increase of more than six years in two decades. Māori smoking rates have halved since 2006. Educational attainment among young Māori has risen steadily. Tertiary enrolments are at record highs. And in urban areas, Māori household incomes are now statistically indistinguishable from the Pākehā average.

"So where, precisely, was the need for a separate Māori Health Authority? ... [for o]ur state schools [to] have become temples of cultural appeasement ... [for] 'Māori housing strategies] that will [allegedly] solve intergenerational poverty [but simply mean] priority access for iwi developers and whānau collectives ...

"Māori make up 51% of our prison population. We are told this is a result of systemic racism. No - it is a result of systemic dysfunction. ... race-based funding enables this dysfunction. It reinforces dependency. It signals that failure will be rewarded, not rectified ...

"None of this is a call to ignore Māori disadvantage. It is a call to address it with honesty, rigour, and standards. The previous model did precisely the opposite. It flattered tribal elites, funded unaccountable bureaucracies, and delivered nothing but resentment and division.

"So dismantle the rest. ...

"Let the iwi aristocracy, so fond of preaching commercial wisdom, compete on a level playing field in the free market. Let them earn their fortunes without the insulation of state patronage.

"This romanticised vision of Māori as an eternally wounded, noble caste is not merely ahistorical. It is politically corrosive. It distorts justice, misallocates resources, and entrenches mediocrity. ...
New Zealand must decide: do we believe in equality under the law or cultural exceptionalism? One cannot have both.

"Race-based policy is not just unsustainable. It is immoral. And if the National Party had any spine, it would say so."

~ Tony Vaughn from his post 'Racial Romanticism Is Not Policy - The Cost of Coddling a Myth'

Friday, 11 April 2025

Hmmm.

"[S]peaking Māori ... is [oft] perceived as 'virtue signalling,' which is a perception that has arisen in the context of decades of fashionable Western self-loathing. Like you, I can’t stand insincerity. It is hypocritical that people who obsess over the every failing of Western culture cannot also acknowledge the good things about it: democracy, the rule of law, freedom of speech, freedom of conscience, habeas corpus and trial by jury, to name just a few. ...
    "However, at present thousands of Māori people are enthusiastically pursuing the renaissance of their language and their culture from a place of sincerity. Many white New Zealanders do not realise this and are mistaking them for the anti-Western virtue signalling camp, and are accordingly very hostile to anything Māori. This is met with bewilderment by Māori. They do not understand at all why some white people are so hostile to their culture. ...
    "Rather than realising the true source of the hostility to Te Reo (which is the intellectual dishonesty of postmodernism as a worldview) antipathy towards anything Māori is viewed in the light of historical suppression of Te Reo in schools as well as the devaluing of Māori culture generally. In short, it is perceived as racism. You need only read Māori media outlets to see the enormity of the bewilderment, hurt, rage and even hate this causes. ...
    "We need a new political paradigm in which postmodernism does not harden people to indigenous issues. The key to this is the simple realisation that you can be pro-indigenous without being postmodern."

~ Lucy Rogers from her post 'Why I speak Māori (and it has nothing to do with “virtue signalling”)' [Hat tip PM of NZ]

Monday, 31 March 2025

"...the real crime here is not just the waste of money. It is the deliberate sabotage of Maori children..."

"One could be forgiven for thinking that education in New Zealand is about preparing children for success, arming them with the knowledge and skills to thrive in an unforgiving world. But no, that quaint notion has been tossed aside in favour of racial indulgence on an industrial scale. ...
    "For the avoidance of doubt, let us be absolutely clear: the explosion of Maori 'education' is not about academic excellence. It is not about opportunity. It is not even about preparing children for a productive future. It is about separatism, racial division, and the slow but steady dismantling of a cohesive New Zealand in favour of a taxpayer-funded Maori aristocracy that feeds off endless handouts while contributing nothing of real value. ...
    "The fact that this nonsense is allowed to continue, let alone celebrated, is proof of how utterly captured the political establishment has become by the Maori lobby. ...
    "The figures are damning. Over 27,000 students are now trapped in this system, severed from the real world, taught in a language that offers them no genuine economic or professional advantage. The supposed 'success' of these schools is measured not by academic rigour, but by '90% achievement rates' in NCEA — an utterly meaningless statistic in a system where one can pass without ever learning anything of substance. ...
    "But the real crime here is not just the waste of money. It is the deliberate sabotage of Maori children, condemned to a future where they are taught to see themselves as a separate, entitled class rather than as individuals capable of success through their own efforts. It is a betrayal of the very principles that once made this country great - hard work, integration, and a commitment to excellence over racial sentimentality.
    "It is high time we called this absurdity what it is: a state-funded exercise in racial narcissism. ...
    "English, mathematics, science, and personal responsibility — these are the only foundations of success. Everything else is a taxpayer-funded diversion."

Tuesday, 4 March 2025

"NZ urgently needs the support of retired individuals or those whose livelihoods are not yet affected by government or iwi control."

"New Zealand is facing a significant freedom of speech crisis. Across the country, people dependent on their business or employment income are being intimidated into silence regarding the influence of the tribal elite over many aspects of our lives. It’s not just about expressing personal opinions but about elected representatives, public servants and private business operators being silenced when it comes to the facts. ... [see for just a few examples: Real Estate agent Janet Dickson's court fight over licensing modules; so-called 'cultural safety' and 'cultural competence' requirements for nursing and teacher registration; 'Mātauranga Māori' being taught as science in schools; proposed 'competency standards' for pharmacists, & creeping tribal control over state assets]    
    "That’s why NZ urgently needs the support of retired individuals or those whose livelihoods are not yet affected by government or iwi control. You have the freedom to speak up for those Kiwis who feel unable to do so themselves. I encourage anyone, who can, to take up this cause, as the consequences for New Zealanders—including Māori who are not part of the leadership elite—will only worsen if this takeover continues."
~ Fiona Mackenzie from her article 'Too Intimidated to Speak Out?'

Thursday, 10 August 2023

"Tikanga is not law


"[A] majority of the New Zealand Supreme Court stated that tikanga was 'the first law' of New Zealand.... [But] 'tikanga' ... cannot be the 'first' law because it is not 'law' at all.... [it] is a set of beliefs, principles of a spiritual nature, a way of life ... When beliefs result in people consistently behaving in a certain way, the behaviour may become customary. Then, in certain carefully confined circumstances, customs may attain the status of law.
    "If 'tikanga' were confined in its meaning to customs which had attained the status of law, there would be no problem. Introducing a regime which would impose beliefs, principles of a spiritual nature, a way of life of some of our people, on the nation as a whole is a completely different proposition. Beliefs and principles of a spiritual nature are not law. The way of life of some is not part of the law of the land....
    "[L]aws [are] rules or commands which must be obeyed by all within the state or the community. If something is law or a law, compliance with it is not optional....
    "[B]eliefs, principles, a way of life are concepts of a different nature to law. It is possible for laws to be made to enforce or give effect to a belief or a principle or a way of life, but the beliefs, etc., are not themselves law....
    "The point is simply this: tikanga is not law because beliefs as such cannot be law. They can only be a purported justification for laws compelling action or forbidding action. For example, belief that homosexual acts between consenting adults are immoral and sinful produced laws prohibiting such acts and prescribing punishments for anyone committing such acts.... [T]he heresy laws [are] another example.
    "Beliefs, even if common to the entire population, are not law. However, beliefs may cause people to act in a certain way. Those actions may become customary and may even mature into customary law.... but the Supreme Court went way beyond that by declaring that tikanga [is] first law.
    "Calling tikanga something which patently it is not, not only offends reason but undermines the value of what it actually is."


Wednesday, 12 April 2023

"...Modern Te Reo is unintelligible to them."


"Modern Māori language is colloquially referred to as ‘fruit salad Māori’. My elders do not understand this new form it has taken; modern Te Reo is unintelligible to them."
~ Dianne Landy, co-founder of Mana Wāhine Kōrero, from her post 'Mana Wāhine Kōrero Response to (now deleted) Stuff article Vs. Sean Plunket'

Thursday, 23 March 2023

What kind of 'Aotearoa' is emerging from 'New Zealand'?


"An extraordinary pre-figuring of the 'Aotearoa' that could emerge from 'New Zealand' occurred at last month’s opening of Te Matatini.
    "During the powhiri [at Orakei] to the nationwide kapa haka competition held at Eden Park, the tribe claiming mana whenua status in Auckland, Ngati Whatua, clashed with the sizeable contingent representing the people of Tainui – the Waikato tribal confederation still advancing historical claims to much of the Auckland region.
    "The degree of animosity on display was astonishing... The excellent coverage of the Ngati Whatua/Tainui stand-off provided by Moana Maniapoto for Maori Television’s Te Ao with Moana captured not only the injured dignity of the participants – and their rage – but the ... consternation at the naked hostility on display....
    "Astonished observers from the many other Iwi Maori participating in Te Matatini were united in their verdict: 'This isn’t over.'
    "Is this to be the way of things in these islands once the Crown has been transformed into the passive helpmeet of the independent tribes of Aotearoa, and such Pakeha as remain have learned to keep their mouths firmly shut? ...
    "Should Maori [tribal leaders] succeed in 'taking their country back' (which, in spite of all the promises of 'partnership and 'equity,' remains their unshakeable intention), it will not be as a unified people, but as a group of tribes no longer held together by their fierce antagonism to colonisation and all its works. In the 183 years since the signing of the Treaty, the claims of whanau, hapu and iwi have remained central to what it means to be Maori. Strike off the colonial fetters – cultural, economic and political – and what remains will be what was always there – long before James Cook’s Endeavour sailed out of the morning sun.
    "Proud tribes. Strong tribes. Deadly Tribes."
~ Chris Trotter, from his post 'The Tribal Stand-Off at Eden Park'

Tuesday, 24 January 2023

"It is surprising how much emphasis the Ministry of Education is giving to race as a key variable in education.


"The biggest problems in New Zealand’s schooling system are poor literacy and numeracy... 
    "Given all this, it is surprising how much emphasis the Ministry of Education (MoE) is giving to race as a key variable in education. MoE seems more focused on promoting Māori racial and cultural identity than, for example, professional identities. 'Māori succeeding as Māori' is a recurring trope. A wisely sardonic Māori kuia once said to me that New Zealand has too few Māori in the professions and too many professional Māoris.... This was decades ago, and she spoke in a whisper. By now the prevailing zeitgeist will have silenced her completely."

~ Peter Winslet, from his post 'Science, mātauranga Māori, and the national curriculum'

Tuesday, 4 October 2022

Are you, or are you willing to become, a Tribalist?


"A stoush between collectivist and individualist Māori is long overdue. ... Ultimately, inevitably, whether at the micro or macro level, the question must be answered. Is your allegiance to the tribe, or is it to yourself and your chosen group of family and friends.
    "If the two overlap, all well and good.
    "But in New Zealand (and Australia), for tens, maybe hundreds of thousands of Māori, they don't....  
    "Increasingly [however], through media and public services, through health, justice and education, the Māori culture is being prioritised. To the point of being romanticised and lionised. Long-standing rules about the state being secular are broken to accommodate Māori spiritualism. Te reo - or knowledge of te ao - is de facto compulsory inasmuch as, if you don't have it there are now careers that are barred to you. The Māori 'team' propelling this are on a roll... Prior to this compulsory cultural renaissance, people managed their own conflicts. Where they had a foot in both camps -- the tribe and the alternative -- they made their own decisions. ... What kind of society wants to remove that freedom? One in which the collective trumps the individual.... 
    "If we are going to be forced to take a side, and mounting evidence points to this eventuality, no matter your ethnicity, think of the conflict in these terms: Do you want to own your own life?"
~ Lindsay Mitchell, from her post 'Stoush between collectivist and individualist Māori'

Monday, 25 July 2022

"Māori are as diverse in thought and opinion as any other group of people."


"[N]o-one speaks on behalf of [all] Māori. I doubt even King Tuheitia would make such a claim. There are a few Māori leaders who might be able to pull together a coalition of Māori voices to speak with unity on some kaupapa of the moment, but Māori have a jealous tendency to always retain the right to speak on their own behalf. Even a kuia of Whina Cooper’s mana struggled to hold together the coalition of Māori interests that swung in behind the Land March of 1975. What is so hard to grasp about this - Māori are as diverse in thought and opinion as any other group of people."
~ Aaron Smale, from his op-ed 'The political liability of Matt Tukaki' [hat tip Home Paddock]

Friday, 8 July 2022

$100 million for "Psycho-Astrology"


"The latest effort to 'indigenise' knowledge is the bestowing of a huge pot of money on Māori organisations to use 'ancestral knowledge' to help cure mental health issues among the indigenous people. This is described in the Newshub article ... which you can click to read.
    "The article notes that 'The new Māori Health Authority has a budget of half a billion dollars and CEO Riana Manuel has allocated $100 million of that to support centuries-old treatments.'
    "And there is a need for treatment, for the article also notes this: 'Māori have the highest suicide rates of all ethnic groups in New Zealand....' But ... 100 million dollars for using 'centuries-old treatments' is a lot of money.
    "What are these treatments? It’s not clear, but they’re based on lunar cycles and what can only be called psychoastrology.... practices ... adopted in the absence of clinical trials, and so there is only a “traditional” basis for the therapy. Might Māori be helped more with other practices, like cognitive behavioral therapy, practices that have been tested and shown to be efficacious? Or even medication, which has a significant effect on things like depression. (A combination of talk and drug therapy seems to be the most curative).
    "As a colleague wrote me, this absence of scientific testing of a method that will absorb $100 million is the same issue raised with Matauranga Māori: what is claimed (or assumed) to be 'scientific' has not been vetted using the scientific method....
    "Mental health is a form of health, and this is like treating diseases using astrology and 'traditional methods' that have never been subject to genuine scientific tests. Doesn’t it seem wise, before investing $100 million in mental-health treatment, that the government of New Zealand be sure that those treatments actually work?
    "Sadly, that’s not the way the New Zealand government rolls."

~ American evolutionary biologist Jerry Coyne, from his post 'Indigenous psychiatry: how valuable is it?'


Thursday, 9 December 2021

"Mātauranga Māori is mythology, not science"


TO PARAPHRASE AN AD from a a few years ago, they're reading our bullshit over there...

Toby Young summarises the bullshit for the UK Spectator:
As a defender of free speech, I sometimes feel like a man falling through a collapsing building. Just when you think you’ve finally reached rock bottom, the floor gives way again. That was my sensation last week when I read about the disciplinary investigation of Professor Garth Cooper by the Royal Society of New Zealand.
    For background, Professor Cooper is about as eminent as you can get in his field. He is professor of biochemistry and clinical biochemistry at the University of Auckland, where he also leads the Proteomics and Biomedicine Research Group. He’s principal investigator in the Maurice Wilkins Centre of Research Excellence for Molecular Biodiscovery, a member of the Endocrine Society (USA), and he was elected a Fellow of the Academy of Medical Sciences (UK) in 2013.
    So why is this distinguished scientist at risk of being expelled from New Zealand’s most prestigious academic society? Several months ago he was one of seven signatories to a letter in the New Zealand 'Listener' that took issue with a proposal by a government working group that schools should give the same weight to Maori mythology as they do to science in the classroom. That is, the Maori understanding of the world — that all living things originated with Rangi and Papa, the sky mother and sky god, for instance — should be presented as just as valid as the theories of Galileo, Newton and Darwin.
Knowing about Rangi and Papa won’t get you into medical school.

Or more bluntly, as Czech physicist Lubos Motl puts it in the title of his post on the drama: "Mātauranga Māori is mythology, not science."

Dr Cooper and his colleagues were less blunt, however, while ready enough to recognise a place for mythology -- albeit not a place at science's table:

The authors of the letter, ‘In Defence of Science’, were careful to say that indigenous knowledge was ‘critical for the preservation and perpetuation of culture and local practices, and plays key roles in management and policy’ and should be taught in New Zealand’s schools. But they drew the line at treating it as on a par with physics, chemistry and biology: ‘In the discovery of empirical, universal truths, it falls far short of what we can define as science itself.’
    In a rational world, this letter would have been regarded as uncontroversial. Surely the argument about whether to teach schoolchildren scientific or religious explanations for the origins of the universe and the ascent of man was settled by the Scopes trial in 1925? Apart from the obvious difficulty of prioritising one religious viewpoint in an ethnically diverse society like New Zealand (what about Christianity, Islam and Hinduism?), there is the problem that Maori schoolchildren, already among the least privileged in the country, will be at an even greater disadvantage if their teachers patronise them by saying there’s no need to learn the rudiments of scientific knowledge. Knowing about Rangi and Papa won’t get you into medical school.
    But the moment this letter was published all hell broke loose.
"Hell" in the form of being attacked by their professional colleagues, along with an open letter from these witch-finders calling for their sacking from their university, and expulsion from NZ's  Royal Society -- and, presumably, polite society as well. 

It's worth reminding ourselves that the original Royal Society was at the heart of the original Enlightenment project -- that historian moment when science was finally wrenched free (we thought) from religious entanglement and science was finally placed upon the throne of reason.

This fact is probably lost on today's defenders of mythology as science, among them the Royal Society, the New Zealand Association of Scientists, the Tertiary Education Union — as well as their own Vice-Chancellor, Dawn Freshwater, and two academic colleagues who for two years have been in the forefront of calling for all of us to "respect the science": Dr Shaun Hendy and Dr Siouxsie Wiles. Indeed, it was this last two whose 'open letter' against the Science Seven first roused the rabble against them. 

Note that these rabble-rousers themselves are careful not to say (yet) that mythology is science: the most the vice-chancellor allows, for instance, is to say uncontroversially that 
We believe that mātauranga Māori and Western empirical science are not at odds and do not need to compete. They are complementary and have much to learn from each other.
Instead they've talked abut the "hurt" they say they feel. And they have been silent when others have shovelled on the bullshit:
Daniel Hikuroa, also an academic at Auckland, pointed out that Mātauranga Māori like Māramataka (the Māori lunar calendar) “was clearly science.” Tara McAllister said “we did not navigate to Aotearoa on myths and legends. We did not live successfully in balance with the environment without science. Māori were the first scientists in Aotearoa.” Tina Ngata wrote that “this letter, in all of its unsolicited glory, is a true testament to how racism is harboured and fostered within New Zealand academia.” 
An exemplar of where this is going is the letter from the NZ Psychological Society, penned by its president Dr Waikaremoana Waitoki who says, 
"In reviewing the letter, it is readily apparent that racist tropes were used, alongside comments typical of moral panic, to justify the exclusion of Māori knowledge as a legitimate science.... Science, in the hands of colonisers, is the literal gun."
"Racist tropes." 'Colonisation.' A "literal gun." The writer concludes, on behalf of her society, that this outrage underscores "the need to decolonise the power base held in our learning institutions." By which she means, expel the heretics -- and their views.

HOW DID WE GET HERE? We got here by their opponents remaining silent when postmodern philosophers and their mouthpieces in academia mouthed that race and the "lived experience" of colonisation and slavery trump actual facts -- that epistemology (the theory of knowledge) is grounded in race knowledge and racial identity rather than the non-contradictory identification and integration of observations -- that science if about subjective "paradigms" rather than demonstrable evidence -- and the corollary, or the result, that everyone's true subject now has become "victimology," with the winner being the group (in this tribal age it's always a group) who can display the most historical scars.

Fortunately not everyone has been silent in this stoush. A measure of how far removed the witch-hunters are from the mainstream is the reaction from around the world. Two reactions in particular are worth quoting in full: an open letter from British evolutionary biologist Richard Dawkins (who needs no introduction), and another from his colleague from the University of Chicago, Jerry Coyne (who has written a much longer piece on this subject at his blog). Neither are cowed by the witch-hunters...

To: Dr Roger Ridley
Royal Society of New Zealand

Dear Dr Ridley

I have read Jerry Coyne’s long, detailed and fair-minded critique of the ludicrous move to incorporate Maori “ways of knowing” into science curricula in New Zealand, and the frankly appalling failure of the Royal Society of New Zealand to stand up for science – which is, after all, what your Society exists to do.

The world is full of thousands of creation myths and other colourful legends, any of which might be taught alongside Maori myths. Why choose Maori myths? For no better reason than that Maoris arrived in New Zealand a few centuries before Europeans. That would be a good reason to teach Maori mythology in anthropology classes. Arguably there’s even better reason for Australian schools to teach the myths of their indigenous peoples, who arrived tens of thousands of years before Europeans. Or for British schools to teach Celtic myths. Or Anglo-Saxon myths. But no indigenous myths from anywhere in the world, no matter how poetic or hauntingly beautiful, belong in science classes. Science classes are emphatically not the right place to teach scientific falsehoods alongside true science. Creationism is still bollocks even it is indigenous bollocks.

The Royal Society of New Zealand, like the Royal Society of which I have the honour to be a Fellow, is supposed to stand for science. Not “Western” science, not “European” science, not “White” science, not “Colonialist” science. Just science. Science is science is science, and it doesn’t matter who does it, or where, or what “tradition” they may have been brought up in. True science is evidence-based not tradition-based; it incorporates safeguards such as peer review, repeated experimental testing of hypotheses, double-blind trials, instruments to supplement and validate fallible senses etc. True science works: lands spacecraft on comets, develops vaccines against plagues, predicts eclipses to the nearest second, reconstructs the lives of extinct species such as the tragically destroyed Moas.

If New Zealand’s Royal Society won’t stand up for true science in your country who will? What else is the Society for? What else is the rationale for its existence?


Yours very sincerely
Richard Dawkins FRS
Emeritus Professor of the Public Understanding of Science
University of Oxford
To: Dr Roger Ridley
Royal Society of New Zealand 
Dear Dr. Ridley,

I understand from the news that New Zealand’s Royal Society is considering expelling two scientists for signing a letter objecting to teaching “indigenous” science alongside and coequal with modern science. As a biologist who has done research for a lifetime and also spent time with biologists in New Zealand, I find this possibility deeply distressing.

The letter your two members wrote along with five others was defending modern science as a way of understanding the truth, and asserting that Maori “ways of knowing”, while they might be culturally and anthropologically valuable, should not be taught as if the two disciplines are equally useful in conveying the truth about our Universe. They are not. Maori science is a collation of mythology, religion, and legends which may contain some scientific truth, but to determine what bits exactly are true, those claims must be adjudicated by modern science: our only “true” way of knowing.

I presume you know that the Maori way of knowing includes creationism: the kind of creationism that fundamentalist Christians espouse in the U.S. based on a literalistic reading of the Bible. Both American and Maori creationism are dead wrong—refuted by all the facts of biology, paleontology, embryology, biogeography, and so on. I have spent a lifetime opposing creationism as a valid view of life. That your society would expel members for defending views like evolution against non-empirically based views of creation and the like, is shameful.

I hope you will reconsider the movement to expel your two members, which, if done, would make the Royal Society of New Zealand a laughingstock.


Cordially,
Jerry Coyne
Professor Emeritus
Department of Ecology and Evolution
The University of Chicago
USA
You may pen your own (polite) letter to Dr Roger 
Ridley if you wish not to remain silent. His email is [email protected]