1 00:00:05,160 --> 00:00:09,600 Speaker 1: Hello, and welcome to it could happen here. I'm Andrew 2 00:00:09,800 --> 00:00:12,520 Speaker 1: of Digi Channel andrewism and. 3 00:00:13,280 --> 00:00:16,880 Speaker 2: Hi, this is this is Garrison. I've not been on 4 00:00:16,920 --> 00:00:18,120 Speaker 2: an Andrew episode in a while. 5 00:00:18,920 --> 00:00:21,360 Speaker 1: Yeah, it's beIN a minute, spin a minute, and it's 6 00:00:21,400 --> 00:00:27,240 Speaker 1: been a meme at this point that Aotra or New 7 00:00:27,320 --> 00:00:33,040 Speaker 1: Zealand is forgotten, you know, from maps, both physical and mental. 8 00:00:34,159 --> 00:00:38,120 Speaker 1: But those islands contain a rich history of activism that 9 00:00:38,200 --> 00:00:39,600 Speaker 1: deserves this spotlight. 10 00:00:39,720 --> 00:00:39,920 Speaker 2: You know. 11 00:00:41,440 --> 00:00:44,839 Speaker 1: Much of what I've discovered has been sounds. The academic 12 00:00:44,840 --> 00:00:48,479 Speaker 1: efforts of Taya who and I hope I'm saying the 13 00:00:48,560 --> 00:00:52,880 Speaker 1: name correctly, but their research found formed the foundation of 14 00:00:54,280 --> 00:00:58,440 Speaker 1: my exploration of just some of the twentieth century history 15 00:00:58,480 --> 00:01:06,800 Speaker 1: behind contemporary Maori struggles for autonomy on the islands. The 16 00:01:06,840 --> 00:01:10,840 Speaker 1: story of Mari oppression begins not long after the arrival 17 00:01:10,880 --> 00:01:14,240 Speaker 1: of European settlers in the late eighteenth century. The Treaty 18 00:01:14,240 --> 00:01:17,080 Speaker 1: of Waitangi, signed in eighteen forty between the British Crown 19 00:01:17,160 --> 00:01:20,120 Speaker 1: and Mari chiefs, was meant to protect Maori rights and 20 00:01:20,160 --> 00:01:25,080 Speaker 1: the ensure a peaceful co existence. However, as a bilingual text, 21 00:01:26,000 --> 00:01:28,600 Speaker 1: it kind of sucked at being bilingual because some of 22 00:01:28,600 --> 00:01:31,920 Speaker 1: the words in the English treaty did not translate directly 23 00:01:32,000 --> 00:01:34,640 Speaker 1: into the written Maori language at the time, and so 24 00:01:34,720 --> 00:01:36,720 Speaker 1: the Mari text is not an exact translation of the 25 00:01:36,800 --> 00:01:39,679 Speaker 1: English text, partically in relation to the meaning of having 26 00:01:40,080 --> 00:01:44,959 Speaker 1: and seeding sovereignty. In other words, the full implications of 27 00:01:45,080 --> 00:01:49,120 Speaker 1: what they were signing was not fully understood. The concept 28 00:01:49,160 --> 00:01:52,800 Speaker 1: of private land ownership as the British understood it clashed 29 00:01:52,840 --> 00:01:56,960 Speaker 1: with Maori communal land practices, which led to a significant 30 00:01:57,040 --> 00:02:01,000 Speaker 1: land loss for Maria communities. The New Zealand month implemented 31 00:02:01,080 --> 00:02:05,800 Speaker 1: policies and laws that systematically favored European settlers and throught 32 00:02:05,800 --> 00:02:08,760 Speaker 1: the latter half of the nineteenth century, Mari lost control 33 00:02:08,840 --> 00:02:11,240 Speaker 1: of much of the land they had owned, sometimes through 34 00:02:11,360 --> 00:02:14,720 Speaker 1: legitimate sale, but often by way of unfaired land deals, 35 00:02:14,960 --> 00:02:17,919 Speaker 1: settlers occupying land that had not been sold, or through 36 00:02:18,000 --> 00:02:21,520 Speaker 1: outright confiscation. In the aftermath of the New Zealand Wars 37 00:02:22,200 --> 00:02:24,080 Speaker 1: and New Zealand Wars, where they also run as the 38 00:02:24,240 --> 00:02:27,160 Speaker 1: Land Wars or Mari Wars, were a series of conflicts 39 00:02:27,200 --> 00:02:30,400 Speaker 1: that took place in Auti Aura between the indigenous married 40 00:02:30,400 --> 00:02:33,519 Speaker 1: people and the British government and its colonial forces. These 41 00:02:33,560 --> 00:02:36,399 Speaker 1: wars banned from the early eighteen forties to the late 42 00:02:36,440 --> 00:02:40,120 Speaker 1: eighteen seventies, and the underlying cause was that very struggles 43 00:02:40,160 --> 00:02:43,919 Speaker 1: for land and resources as European settlers were arriving in 44 00:02:43,919 --> 00:02:47,399 Speaker 1: increasing numbers and more and more dispute ceteris and over 45 00:02:47,520 --> 00:02:50,520 Speaker 1: land ownership and the interpretation of the Treaty of Watangi. 46 00:02:52,400 --> 00:02:55,359 Speaker 1: The wars were fought on multiple fronts involving different married 47 00:02:55,400 --> 00:02:59,560 Speaker 1: tribes and regions. Conflicts included the Northern War, the Tehranki, 48 00:03:00,000 --> 00:03:03,800 Speaker 1: the Taranaki Wars, the Wakaito War, and the Tauranga Campaign, 49 00:03:04,120 --> 00:03:07,959 Speaker 1: and these were also characterized by a combination of gorilla warfare, fortifications, 50 00:03:08,000 --> 00:03:13,079 Speaker 1: and conventional military tactics. The results, as with pretty much 51 00:03:13,080 --> 00:03:16,679 Speaker 1: all wars, was the disruption of well, in this case 52 00:03:16,680 --> 00:03:21,640 Speaker 1: specifically traditional Marii social structures and economic systems, and the 53 00:03:21,720 --> 00:03:27,520 Speaker 1: results and hardship for those Mari communities and so As 54 00:03:27,520 --> 00:03:31,320 Speaker 1: the nineteen and twentieth century progressed, Mari oppressioned also manifest 55 00:03:31,400 --> 00:03:34,120 Speaker 1: in the suppression of cultural practices and languages by the 56 00:03:34,120 --> 00:03:37,600 Speaker 1: government as a government aimed to assimilate Mari into European 57 00:03:37,640 --> 00:03:42,080 Speaker 1: culture because of course, to them European culture is considered superior. 58 00:03:42,800 --> 00:03:46,200 Speaker 1: Married children were often forced into English speaking schools where 59 00:03:46,200 --> 00:03:49,280 Speaker 1: their own language and customs were discouraged, and that also 60 00:03:49,400 --> 00:03:51,760 Speaker 1: led to decline the use in transmission of the Mari 61 00:03:51,920 --> 00:03:56,080 Speaker 1: language and the loss of cultural identity for many Maria individuals. 62 00:03:56,520 --> 00:04:00,680 Speaker 1: This I think can be characterized as a cultural genocide. Moreover, 63 00:04:01,080 --> 00:04:05,920 Speaker 1: discriminatory practices were prevalent in various areas and putting in employment, 64 00:04:06,280 --> 00:04:10,840 Speaker 1: in housing, and in political representation. Married people faced significant 65 00:04:10,880 --> 00:04:15,480 Speaker 1: barriers and discrimination when seeking employment or housing opportunities. They 66 00:04:15,480 --> 00:04:19,400 Speaker 1: were also underrepresented in political institutions, which lim to their 67 00:04:19,440 --> 00:04:23,839 Speaker 1: ability to advocate for their rights and influence decision making processes. Now, 68 00:04:24,080 --> 00:04:27,640 Speaker 1: the seeds of contemporary married activism were sowing in the 69 00:04:27,800 --> 00:04:31,960 Speaker 1: sixties and seventies. Struggles were taking place basically from the 70 00:04:32,000 --> 00:04:36,200 Speaker 1: point of first contact, but Mari activism as we understand 71 00:04:36,200 --> 00:04:41,240 Speaker 1: it today really launched with a new fervor in the 72 00:04:41,279 --> 00:04:44,800 Speaker 1: sixties and seventies. The late sixties and early seventies really 73 00:04:44,800 --> 00:04:49,440 Speaker 1: marked a turbulent period globally because there was an upsurge 74 00:04:49,520 --> 00:04:52,680 Speaker 1: in class conflicts and social activism. You know, they are 75 00:04:52,720 --> 00:04:56,279 Speaker 1: the independence movements and decolonization movements happening all over the world. 76 00:04:56,520 --> 00:04:58,839 Speaker 1: It was a time when people all over were taking 77 00:04:58,839 --> 00:05:01,919 Speaker 1: a stand against it injustice and fighting for their rights. 78 00:05:02,720 --> 00:05:05,560 Speaker 1: And this wave of political and social movements as soon 79 00:05:05,600 --> 00:05:08,840 Speaker 1: as the New Left had a profound impact on the 80 00:05:08,839 --> 00:05:12,760 Speaker 1: Islands as well. In New Zealand as in elsewhere, student 81 00:05:12,800 --> 00:05:17,000 Speaker 1: activism was really taken in shape across the world. Students 82 00:05:17,040 --> 00:05:20,200 Speaker 1: who were protesting against the Vietnam War in the US, 83 00:05:20,240 --> 00:05:23,240 Speaker 1: they were advocating for black liberation, and then they were 84 00:05:23,240 --> 00:05:26,240 Speaker 1: all social movements gain momentum, like the women's liberation movement, 85 00:05:26,279 --> 00:05:29,520 Speaker 1: the anti racism movement, the environmentalism movements and the game 86 00:05:29,560 --> 00:05:32,840 Speaker 1: that's been rights movements. They were all sparking around the 87 00:05:32,839 --> 00:05:36,080 Speaker 1: same time. So the new Left in Autai rower was 88 00:05:36,160 --> 00:05:39,600 Speaker 1: shaped by these international developments. The late nineteen sixties when 89 00:05:39,640 --> 00:05:42,559 Speaker 1: it's a surge in student activism and the emergence ofverior 90 00:05:42,600 --> 00:05:47,119 Speaker 1: social movements again environmentalism, women's liberation, anti racism, et cetera, 91 00:05:47,839 --> 00:05:50,479 Speaker 1: and so Mari protest groups were really picking up on 92 00:05:50,640 --> 00:05:54,320 Speaker 1: those movements and those movements would shape the mindsets and 93 00:05:54,400 --> 00:05:57,960 Speaker 1: the actions of married protest groups during that period. They 94 00:05:58,000 --> 00:06:03,440 Speaker 1: were taking the analysis and the understanding of racism and 95 00:06:03,760 --> 00:06:07,320 Speaker 1: inequalities faced by Mari in a broader context, and so 96 00:06:07,360 --> 00:06:10,120 Speaker 1: they were aligning themselves with class struggle as well, and 97 00:06:10,160 --> 00:06:12,320 Speaker 1: were the progressive I dual to the left at large. 98 00:06:12,720 --> 00:06:15,880 Speaker 1: So this point in time, the Maori struggle it was 99 00:06:15,960 --> 00:06:20,520 Speaker 1: characterized as largely leftist. That is something that will change 100 00:06:20,600 --> 00:06:25,839 Speaker 1: later on as the movements become more heterogeneous, but for 101 00:06:25,960 --> 00:06:28,960 Speaker 1: now it's been mostly leftist. Even though there were some 102 00:06:29,120 --> 00:06:33,400 Speaker 1: part protest groups that were less left oriented and more 103 00:06:33,600 --> 00:06:38,080 Speaker 1: just you know, national liberation focused, they still saw themselves 104 00:06:38,080 --> 00:06:42,360 Speaker 1: as part of this broader left movement. Okay, they were 105 00:06:42,400 --> 00:06:47,560 Speaker 1: still actively working to incorporate these radical intellectual traditions, particularly 106 00:06:47,640 --> 00:06:52,240 Speaker 1: Marxism and feminism into the Maori struggle. In the late 107 00:06:52,320 --> 00:06:55,760 Speaker 1: nineteen sixties, there was this very strong collaboration taking place 108 00:06:55,800 --> 00:07:01,520 Speaker 1: between Pakeha or European New Zealanders and pakiher anti racist 109 00:07:01,560 --> 00:07:06,200 Speaker 1: groups and the emergent Maori protest movements. One significant event 110 00:07:06,240 --> 00:07:09,520 Speaker 1: that really brought them together was the exclusion of Mari 111 00:07:09,720 --> 00:07:12,440 Speaker 1: rugby players from the nineteen sixty All Black Tour of 112 00:07:12,440 --> 00:07:16,080 Speaker 1: South Africa by the New Zealand Rugby Football Association, and 113 00:07:16,120 --> 00:07:19,240 Speaker 1: that decision, of course sparked widespread opposition because at the 114 00:07:19,280 --> 00:07:23,240 Speaker 1: time South Africa was very much involved in the part 115 00:07:23,280 --> 00:07:27,800 Speaker 1: TI and this decision to exclude Mari rugby players from 116 00:07:27,800 --> 00:07:32,360 Speaker 1: the team and from that particular tour led to many 117 00:07:32,360 --> 00:07:36,160 Speaker 1: protests under this banner of No Maori, No Tour, which 118 00:07:36,160 --> 00:07:37,880 Speaker 1: focused not only in the exclusion of the Maori but 119 00:07:37,960 --> 00:07:42,280 Speaker 1: also on the morality of engaging with the country practicing apartheid. 120 00:07:42,840 --> 00:07:46,400 Speaker 1: More collaboration would take place in the form of the 121 00:07:46,480 --> 00:07:50,320 Speaker 1: formation of the Halt All Racist Tours Group also His 122 00:07:50,360 --> 00:07:53,240 Speaker 1: Heart in nineteen sixty nine, which is an umbrella organization 123 00:07:53,320 --> 00:07:56,360 Speaker 1: that united a couple different voices and groups, both Maori 124 00:07:56,560 --> 00:08:00,640 Speaker 1: and Pakiha in the opposition to relish their discriminatory sports tours. 125 00:08:01,920 --> 00:08:06,040 Speaker 1: They were so involved organizations like Care which included young 126 00:08:06,080 --> 00:08:10,200 Speaker 1: Mari political activists among its members, alongside Pakeha political activists 127 00:08:10,720 --> 00:08:13,480 Speaker 1: in organizing these panel discussions to address the position of 128 00:08:13,480 --> 00:08:17,160 Speaker 1: Mari in New Zealand society. And then this is going on. 129 00:08:17,200 --> 00:08:22,200 Speaker 1: This also the growth in the influence of individuals like Gahria, 130 00:08:22,680 --> 00:08:27,200 Speaker 1: te Awaikotuku and Don Abatiri began shedding more and more 131 00:08:27,280 --> 00:08:30,760 Speaker 1: light on the barriers that prevented married women, specifically from 132 00:08:30,760 --> 00:08:35,240 Speaker 1: fully participate in and contributing to Maori society. They were 133 00:08:35,360 --> 00:08:38,800 Speaker 1: out here criticizing the patriarchal nature to show Mari leadership 134 00:08:39,000 --> 00:08:42,800 Speaker 1: an aratification for the speaking rights of married women, trying 135 00:08:42,840 --> 00:08:47,600 Speaker 1: inspiration from the broader, non Mari specific women's liberation movement 136 00:08:47,800 --> 00:08:48,280 Speaker 1: as well. 137 00:08:48,760 --> 00:08:52,040 Speaker 2: So these were like other with these other movements that 138 00:08:52,080 --> 00:08:54,800 Speaker 2: were happening in New Zealand that were kind of working 139 00:08:54,840 --> 00:08:57,000 Speaker 2: together or this just like part of like a broader 140 00:08:57,040 --> 00:08:58,560 Speaker 2: trend of these movements in the sixties. 141 00:09:00,120 --> 00:09:03,000 Speaker 1: Yes, so they were starting to collaborate. At this point 142 00:09:03,080 --> 00:09:09,800 Speaker 1: in time, both Pakeha and Mari poltical organizations were being 143 00:09:09,960 --> 00:09:14,840 Speaker 1: to form connections and spark discussions other Pakia organizations, obviously 144 00:09:14,880 --> 00:09:18,400 Speaker 1: being of the leftist variety, and the Maori organizations being 145 00:09:19,280 --> 00:09:23,560 Speaker 1: primarily leftists, apparently aligned themselves with the leftists causes and. 146 00:09:24,960 --> 00:09:30,079 Speaker 2: Plisical ideologies, but from like a more like indigenous perspective 147 00:09:30,080 --> 00:09:32,000 Speaker 2: and standpoint and like goals. 148 00:09:32,400 --> 00:09:36,840 Speaker 1: Yeah, yeah, definutely all right, got it. One particular organization, 149 00:09:37,160 --> 00:09:40,400 Speaker 1: which was forming in the mid nineteen seventies was created 150 00:09:40,720 --> 00:09:45,680 Speaker 1: by Maori women within the Mari activist organization Tamatoa who 151 00:09:45,679 --> 00:09:50,200 Speaker 1: had embraced a feminist perspective to analyze the oppression faced 152 00:09:50,200 --> 00:09:53,600 Speaker 1: by Mario women particularly, and this awareness was fueled by 153 00:09:53,600 --> 00:09:57,360 Speaker 1: their experiences of frustration and anger with the Mari land 154 00:09:57,440 --> 00:10:01,280 Speaker 1: rights movement because the this women are here and they're 155 00:10:01,320 --> 00:10:05,240 Speaker 1: struggling for Marie rights as a whole, but then also 156 00:10:05,240 --> 00:10:11,040 Speaker 1: they're facing issues as women, both in the organization and 157 00:10:11,080 --> 00:10:14,599 Speaker 1: in broader society. So they're fighting to presume the politics 158 00:10:14,600 --> 00:10:17,800 Speaker 1: and culture and language of Marii society while also seeking 159 00:10:17,920 --> 00:10:20,679 Speaker 1: liberation from the oppression that they would face in that 160 00:10:20,760 --> 00:10:24,320 Speaker 1: married society. So it's a struggle for both preservation and 161 00:10:24,360 --> 00:10:30,880 Speaker 1: also reformation of Mariori society, or rather liberation, preservation and reformation. 162 00:10:41,720 --> 00:10:45,360 Speaker 1: There was also an increase in strike activity and general 163 00:10:45,400 --> 00:10:48,520 Speaker 1: class struggle happening during the late nineteen sixties, which had 164 00:10:48,559 --> 00:10:51,240 Speaker 1: a significant impact in the political education of many Mari 165 00:10:51,360 --> 00:10:55,079 Speaker 1: workers who were fighting for better wages and improved working conditions. 166 00:10:55,720 --> 00:10:59,480 Speaker 1: Trade unions were playing a crucial role in providing organizational 167 00:10:59,559 --> 00:11:02,760 Speaker 1: base Mari protest groups, as demonstrated by the emergence of 168 00:11:02,880 --> 00:11:07,000 Speaker 1: groups like Tehoki Oi and the Mario Organization on Human 169 00:11:07,080 --> 00:11:11,600 Speaker 1: Rights or MWHR, both located in the Wellington and both 170 00:11:11,640 --> 00:11:16,120 Speaker 1: strongly connected to trade unions. The secretary in fact of 171 00:11:16,200 --> 00:11:21,840 Speaker 1: the MWHR, Tamapuata, was actively involved in the Wellington Drivers 172 00:11:21,920 --> 00:11:26,240 Speaker 1: Union and the New Zealand Communist Party. These organizations were 173 00:11:26,280 --> 00:11:30,400 Speaker 1: advocating for an alliance between MARI and progressivelopments in the 174 00:11:30,440 --> 00:11:33,600 Speaker 1: working class. The view the fundamental contradiction society as being 175 00:11:33,679 --> 00:11:38,040 Speaker 1: between labor and capital, between workers and bosses or landowners, 176 00:11:38,040 --> 00:11:41,760 Speaker 1: and racism was seen as a consequence of class inequality, 177 00:11:42,360 --> 00:11:44,840 Speaker 1: and the majority of MARI being working class, were considered 178 00:11:44,880 --> 00:11:49,360 Speaker 1: an impressed segment of the working class. Both POKYOI and 179 00:11:49,800 --> 00:11:54,679 Speaker 1: MWHR promoted the idea of a unified struggle across racial lines, 180 00:11:55,080 --> 00:11:58,600 Speaker 1: focusing one class B strategies as the most effective means 181 00:11:58,600 --> 00:12:02,480 Speaker 1: of addressing racism and reducing MARI inequality. If you pick 182 00:12:02,480 --> 00:12:05,319 Speaker 1: an up hints of class reductionism. 183 00:12:04,840 --> 00:12:06,840 Speaker 2: Yep, I was I was actually gonna mention. 184 00:12:06,720 --> 00:12:10,200 Speaker 1: That, Yeah, yeah, there are some some some hints of 185 00:12:10,240 --> 00:12:14,520 Speaker 1: that in this particular approach, and you'll see the consequences 186 00:12:14,520 --> 00:12:16,960 Speaker 1: of that as we progress a bit further through the history. 187 00:12:17,600 --> 00:12:19,920 Speaker 2: Like could you, I mean, could you briefly explain class 188 00:12:19,920 --> 00:12:23,480 Speaker 2: reductionism in case someone is like listening and is unaware 189 00:12:23,480 --> 00:12:24,400 Speaker 2: of that concept. 190 00:12:25,640 --> 00:12:31,480 Speaker 1: Sure, so, class reductionism is basically the idea that the 191 00:12:31,520 --> 00:12:35,760 Speaker 1: explotation of label and the explotation of the working class 192 00:12:35,800 --> 00:12:41,560 Speaker 1: by the capitalist class is the fundamental, you know, form 193 00:12:41,600 --> 00:12:45,280 Speaker 1: of oppression within society, and it trumps all other social divisions, 194 00:12:45,280 --> 00:12:48,040 Speaker 1: all of the forms of oppression such as racism or sexism. 195 00:12:48,920 --> 00:12:51,560 Speaker 2: Yeah. Like when you mentioned like they were viewing like 196 00:12:51,720 --> 00:12:54,959 Speaker 2: racism as like a consequence of capitalism, right, that puts 197 00:12:55,040 --> 00:12:59,760 Speaker 2: racism like after capitalism. But racism has existed way before capitalism. 198 00:12:59,800 --> 00:13:01,800 Speaker 2: It is midyway one of is it is one of 199 00:13:01,800 --> 00:13:05,839 Speaker 2: the main drivers of capitalism. It's not merely a consequence. 200 00:13:05,880 --> 00:13:07,560 Speaker 2: It's actually like a motivating factor. 201 00:13:08,480 --> 00:13:12,760 Speaker 1: Yeah, and particularly their position that focusing on class based 202 00:13:12,760 --> 00:13:16,440 Speaker 1: strategies will be the most effective means of addressing racism. Yeah, 203 00:13:16,559 --> 00:13:19,240 Speaker 1: what I can see from a particular angle, considering that 204 00:13:19,240 --> 00:13:21,160 Speaker 1: the majority of Mario will work in class at the 205 00:13:21,200 --> 00:13:24,760 Speaker 1: time saying that the best way to alleviate their condition 206 00:13:24,800 --> 00:13:27,360 Speaker 1: we to focus on things we do to impact their 207 00:13:27,600 --> 00:13:30,480 Speaker 1: class position. That may be true, But then at the 208 00:13:30,520 --> 00:13:34,559 Speaker 1: same time you also to consider that the racism embedded within. 209 00:13:34,600 --> 00:13:36,360 Speaker 1: You see the society, You're not going to go away 210 00:13:36,559 --> 00:13:39,959 Speaker 1: just as a result of the end to that class 211 00:13:39,960 --> 00:13:43,640 Speaker 1: based depression. To be fair to the MWHR, they will 212 00:13:43,679 --> 00:13:46,160 Speaker 1: also play in an active role in reason awareness about 213 00:13:46,240 --> 00:13:50,760 Speaker 1: racism specifically you know, in housing, in sports and employment, 214 00:13:51,720 --> 00:13:56,400 Speaker 1: and in violation generally I marrit political rights. They also 215 00:13:56,520 --> 00:13:59,120 Speaker 1: had a very strong stance on issues relating to the 216 00:13:59,160 --> 00:14:02,400 Speaker 1: Treaty of our Tangi, you know, the alienation of Mari 217 00:14:02,520 --> 00:14:06,640 Speaker 1: from the land and the depletion of resources and the 218 00:14:06,679 --> 00:14:13,680 Speaker 1: inability of Maori to access those resources. Their stance, interestingly enough, 219 00:14:14,559 --> 00:14:18,160 Speaker 1: was really on sort of reclaiming the Treaty of Waitangi 220 00:14:18,559 --> 00:14:23,280 Speaker 1: as a potential foundation for harmonious and bicultural country, with 221 00:14:23,440 --> 00:14:29,760 Speaker 1: the conditions that past injustices were addressed and rectified. However, 222 00:14:30,360 --> 00:14:33,320 Speaker 1: like I alluded to earlier, there would be a shift 223 00:14:34,160 --> 00:14:39,760 Speaker 1: as the movement would progress. The inspirational momentum behind the 224 00:14:39,840 --> 00:14:44,000 Speaker 1: te Hokioi and MHR had begun to weigne, particularly during 225 00:14:44,080 --> 00:14:49,280 Speaker 1: the early to mid nineteen seventies, and eventually in nineteen 226 00:14:49,320 --> 00:14:53,280 Speaker 1: seventy five, the m WHR would merge with Matakite as 227 00:14:53,400 --> 00:14:55,800 Speaker 1: part of the land rights movement, which marked the end 228 00:14:55,840 --> 00:14:59,000 Speaker 1: of their separate existence and also led to the rise 229 00:14:59,560 --> 00:15:13,560 Speaker 1: of Brown power. So if brown power sounds like black power, 230 00:15:13,600 --> 00:15:17,200 Speaker 1: that's because it's copied power. Similar to the ideologies of 231 00:15:17,200 --> 00:15:21,080 Speaker 1: black power advocated by folks like Kamiture and Charles V. Hamilton, 232 00:15:21,640 --> 00:15:24,120 Speaker 1: Brown power is centered on the complete rejection of the 233 00:15:24,200 --> 00:15:28,120 Speaker 1: racist institutions and values of New Zealand society and the 234 00:15:28,200 --> 00:15:33,120 Speaker 1: belief that group solidarity was essential effective collective action and negotiation. 235 00:15:34,040 --> 00:15:37,240 Speaker 1: The proponents of Brown power urged Mari people to unite, 236 00:15:37,480 --> 00:15:40,000 Speaker 1: to recognize their shared history and the foster sense of 237 00:15:40,080 --> 00:15:45,160 Speaker 1: solidarity and community. Significant emphasis was placed on the goal 238 00:15:45,240 --> 00:15:48,120 Speaker 1: of Marie's self determination, which of all, the ability for 239 00:15:48,200 --> 00:15:51,120 Speaker 1: Maria to define their own objectives and to establish their 240 00:15:51,120 --> 00:15:55,080 Speaker 1: own distinct organizations and institutions. So this is like at 241 00:15:55,080 --> 00:15:58,640 Speaker 1: this point, brown power, much like black power, is the 242 00:15:58,640 --> 00:16:09,080 Speaker 1: opposite of just assimilation or adjustment or cohabitation with existing structures. 243 00:16:09,480 --> 00:16:14,200 Speaker 1: It is a movement that desired complete autonomy from those systems, 244 00:16:14,200 --> 00:16:17,200 Speaker 1: from those structures, an assertion of the freedom of Mari 245 00:16:17,280 --> 00:16:21,360 Speaker 1: people to exist and not have their existence imposed upon 246 00:16:22,480 --> 00:16:27,200 Speaker 1: the organization. Tamatoa initially drew inspiration from the revolutionary faction 247 00:16:27,280 --> 00:16:30,280 Speaker 1: of the Black Poor movement in the US. However, as 248 00:16:30,320 --> 00:16:33,560 Speaker 1: the group evolved, different interests and objectives had emerged, which 249 00:16:33,640 --> 00:16:37,080 Speaker 1: led to a division within the movement. On the one side, 250 00:16:37,120 --> 00:16:41,280 Speaker 1: they were the conservative, university educated members such as Sid 251 00:16:41,320 --> 00:16:45,880 Speaker 1: and Hannah Jackson, Peter Reikis, and Don Abatiri. And on 252 00:16:45,920 --> 00:16:48,200 Speaker 1: the other side they were the more militant proponents of 253 00:16:48,640 --> 00:16:56,840 Speaker 1: black or brown power like John Ohio, Paul Kottara, and Tednia. Eventually, unfortunately, 254 00:16:57,320 --> 00:17:03,040 Speaker 1: the more conservative members of Tamatoa really took center stage 255 00:17:03,600 --> 00:17:07,720 Speaker 1: in the movement. Their strategies diverged from the militants and 256 00:17:07,800 --> 00:17:11,200 Speaker 1: that they sort of changed through alliance with more liberal 257 00:17:11,200 --> 00:17:16,240 Speaker 1: elements within the Ruins. They believed that by implementing appropriate 258 00:17:16,359 --> 00:17:21,480 Speaker 1: legal measures, MARI could achieve prosperity, so they were really 259 00:17:21,520 --> 00:17:25,879 Speaker 1: advocating for like welfare and self help programs for MARI development. 260 00:17:26,920 --> 00:17:29,840 Speaker 1: And in fact, there was even some belief among them 261 00:17:29,920 --> 00:17:34,159 Speaker 1: that New Zealand capitalism coupled with the parliamentary political system 262 00:17:34,880 --> 00:17:38,040 Speaker 1: could be rid of racism, that you could extract racism 263 00:17:38,080 --> 00:17:40,280 Speaker 1: from capitalism and then everything would be hunky door. 264 00:17:40,760 --> 00:17:44,200 Speaker 2: Interesting. Yeah, which is like this perspective which is like 265 00:17:44,240 --> 00:17:47,879 Speaker 2: the opposite of like the class productionism that we mentioned previously. 266 00:17:48,680 --> 00:17:51,159 Speaker 1: Yeah, yeah, yeah, And I mean this, this perspective is 267 00:17:51,200 --> 00:17:55,400 Speaker 1: exactly the kind of thing that you see manifest again 268 00:17:55,440 --> 00:18:01,760 Speaker 1: and again within political move one so across the world, 269 00:18:01,840 --> 00:18:10,600 Speaker 1: really the interests of middle class, university educated individuals who 270 00:18:10,840 --> 00:18:14,159 Speaker 1: are more focused on their own individual advancement within the 271 00:18:14,160 --> 00:18:18,919 Speaker 1: existing system than an actual thorough critique of the structure 272 00:18:18,920 --> 00:18:22,000 Speaker 1: and history of that system. And so when you have 273 00:18:22,359 --> 00:18:27,560 Speaker 1: when you're fueled by those individual interests and you're focused 274 00:18:27,600 --> 00:18:30,360 Speaker 1: on how you can advance through that system in business 275 00:18:30,480 --> 00:18:32,960 Speaker 1: or in politics, whatever the case may be, is very 276 00:18:32,960 --> 00:18:35,600 Speaker 1: easy to just you know, be like, oh, well, I'm 277 00:18:35,600 --> 00:18:37,360 Speaker 1: not you guys are talking about and I'm sure once 278 00:18:37,359 --> 00:18:40,240 Speaker 1: we get the racism out of the way, you know, 279 00:18:40,480 --> 00:18:45,760 Speaker 1: we can all succeed, wink wink. But of course that 280 00:18:45,920 --> 00:18:51,159 Speaker 1: is a rather my opic approach. And so as a 281 00:18:51,200 --> 00:18:55,600 Speaker 1: result of the centrality of those individuals and that particular 282 00:18:55,640 --> 00:18:59,160 Speaker 1: perspective in the movement, the meaning of brown power as 283 00:18:59,160 --> 00:19:02,119 Speaker 1: a slogan kind of got water down. It became more 284 00:19:02,240 --> 00:19:09,280 Speaker 1: ambiguous and potentially associated with either mari capitalism or evolutionary activity. Arguably, 285 00:19:09,320 --> 00:19:12,119 Speaker 1: the same thing could be said for black power. A 286 00:19:12,119 --> 00:19:14,560 Speaker 1: lot of people, a lot of advocates of black power 287 00:19:14,600 --> 00:19:18,720 Speaker 1: ended up going in the direction of black capitalism, talented 288 00:19:18,760 --> 00:19:26,120 Speaker 1: tenth black business, black wealth, that kind of thing. And 289 00:19:26,160 --> 00:19:28,719 Speaker 1: well we've seen consequests to that. I mean, there are 290 00:19:28,720 --> 00:19:31,120 Speaker 1: more black billionaires and millionaires than they ever have been 291 00:19:31,119 --> 00:19:35,040 Speaker 1: in human history. But that doesn't mean racism has been 292 00:19:35,119 --> 00:19:42,080 Speaker 1: dealt with. Putting aside the capitalist oriented advocates of brown 293 00:19:42,080 --> 00:19:46,280 Speaker 1: power on the revolutionary side, a new group would emerged 294 00:19:46,400 --> 00:19:50,119 Speaker 1: to challenge the system. And this group and you're gonna 295 00:19:50,200 --> 00:19:51,520 Speaker 1: you're gonna pick up on a little bit of a 296 00:19:51,520 --> 00:19:55,320 Speaker 1: theme here in terms of inspiration. This group was called 297 00:19:55,320 --> 00:20:02,280 Speaker 1: the Polynesian Panthers. Interesting establish Yeah, they were established in 298 00:20:02,400 --> 00:20:05,000 Speaker 1: June of nineteen seventy one, and they had a membership 299 00:20:05,000 --> 00:20:08,639 Speaker 1: primarily composed of Pacific Islanders such as Simmo Wan's Tongueuns 300 00:20:09,000 --> 00:20:14,480 Speaker 1: and News. And they drew obviously explicitly inspiration from the 301 00:20:14,520 --> 00:20:18,200 Speaker 1: Black Panther Party the United States. Just a heads up 302 00:20:18,280 --> 00:20:24,040 Speaker 1: in Maori, well, in New Zealand, the Mari and the Pakea. 303 00:20:24,119 --> 00:20:28,160 Speaker 1: The Pakea the Europeans are the two primary groups, right, 304 00:20:28,880 --> 00:20:32,080 Speaker 1: But in New Zealand they are also minorities of other 305 00:20:32,240 --> 00:20:39,399 Speaker 1: Pacific islanders Samoans and tongue Guns and new Ones, and 306 00:20:40,359 --> 00:20:43,760 Speaker 1: people from the other smaller islands within Polynesia, within the 307 00:20:44,560 --> 00:20:47,639 Speaker 1: you know area, from those various islands in Oceania and 308 00:20:48,359 --> 00:20:54,920 Speaker 1: the Pacific Ocean, and a lot of them had arrived 309 00:20:55,280 --> 00:20:59,600 Speaker 1: as immigrants during the nineteen sixties economic boom that had 310 00:20:59,600 --> 00:21:04,480 Speaker 1: taken place New Zealand. The founders of the Polynesian Panther 311 00:21:04,520 --> 00:21:08,879 Speaker 1: Party were actually high school students, they weren't university students, 312 00:21:08,880 --> 00:21:12,240 Speaker 1: they weren't adults. They were mostly from working class, first 313 00:21:12,280 --> 00:21:17,600 Speaker 1: generation families that's cool, and their parents were actually encouraged 314 00:21:17,640 --> 00:21:20,960 Speaker 1: by the New Zealand government to migrate as cheap labor 315 00:21:21,080 --> 00:21:24,359 Speaker 1: during that economic boom. But of course, as these things 316 00:21:24,359 --> 00:21:27,760 Speaker 1: go again once even like looking at this history and 317 00:21:29,600 --> 00:21:33,040 Speaker 1: for any significant length of time, you see certain patterns emerge. 318 00:21:33,359 --> 00:21:35,480 Speaker 1: So governments are going to invite You're like, yeah, yeah, yeah, 319 00:21:35,640 --> 00:21:38,679 Speaker 1: migrants come, We'll take advantage of your labor. And then 320 00:21:38,720 --> 00:21:40,879 Speaker 1: the second last of down to migrants are to blame 321 00:21:40,920 --> 00:21:44,960 Speaker 1: for everything. So as the production boom was subsiding in 322 00:21:45,000 --> 00:21:50,080 Speaker 1: the mid nineteen seventies and different conditions were deteriorating. Racism 323 00:21:50,200 --> 00:21:53,800 Speaker 1: and police harassment against Pacific Islanders became even more prevalent, 324 00:21:54,840 --> 00:21:57,639 Speaker 1: and by the Pacific Islanders does technically refer to Maria 325 00:21:57,680 --> 00:22:01,920 Speaker 1: as well, and the Asian Panther Party position is that 326 00:22:02,320 --> 00:22:05,400 Speaker 1: Maria Pacific Islanders are contider parts of the Polynesian Panthers, 327 00:22:06,160 --> 00:22:10,280 Speaker 1: but speaking specifically about the migrant Pacific Islanders and they 328 00:22:10,359 --> 00:22:13,359 Speaker 1: experiencing they're doing three, you know, just like the Maria. 329 00:22:13,400 --> 00:22:17,399 Speaker 1: They're dealing with low wages and poor living conditions and 330 00:22:17,520 --> 00:22:19,600 Speaker 1: the government, you know, being migrants, they were an even 331 00:22:19,680 --> 00:22:23,040 Speaker 1: more precarious position because government had taken a more aggressive 332 00:22:23,080 --> 00:22:27,040 Speaker 1: stance towards over stairs people who overstad on their work visas, 333 00:22:27,280 --> 00:22:30,200 Speaker 1: which put these first generation New Zealanders at risk of 334 00:22:30,240 --> 00:22:33,560 Speaker 1: deportation to countries that they had never visited, had never known, 335 00:22:34,640 --> 00:22:37,960 Speaker 1: you know, being forced into these precarious circumstances. A lot 336 00:22:37,960 --> 00:22:41,159 Speaker 1: of young Pacific Islanders were living in unsafe neighborhoods and 337 00:22:41,160 --> 00:22:43,840 Speaker 1: a lot of them felt compelled to join gangs or 338 00:22:44,000 --> 00:22:46,639 Speaker 1: to stay hidden at home for survival. And so the 339 00:22:46,640 --> 00:22:50,439 Speaker 1: Polynesian Panthers really emerged as an alternative option, seeking to 340 00:22:50,480 --> 00:22:53,960 Speaker 1: provide a more positive path for young people in Pacific 341 00:22:53,960 --> 00:22:59,160 Speaker 1: islander communities. The Polynesian Panthers were particularly influenced by huy 342 00:22:59,160 --> 00:23:03,680 Speaker 1: Newton's policy of Black Unity, and also echoed his distinction 343 00:23:03,760 --> 00:23:08,200 Speaker 1: between revolutionary and cultural nationalism when debating the conservative members 344 00:23:08,240 --> 00:23:12,600 Speaker 1: of Nagatamatoa. The Panthers identified the root cause of Pacific 345 00:23:12,640 --> 00:23:17,560 Speaker 1: calendar oppression within the exploitative social relations of the capitalist system, 346 00:23:18,280 --> 00:23:22,000 Speaker 1: and so they advocated for a liberation strategy that involved 347 00:23:22,000 --> 00:23:25,280 Speaker 1: completely overthrowing the capitalist system and the social relations and 348 00:23:25,359 --> 00:23:28,520 Speaker 1: enabled its existence. And so in practice this meant that 349 00:23:28,520 --> 00:23:33,280 Speaker 1: the Panthers expressed solidarity with other liberation struggles, oppressed groups 350 00:23:33,320 --> 00:23:37,800 Speaker 1: and activists, and ultimately aimed for a global revolution. They 351 00:23:37,840 --> 00:23:40,600 Speaker 1: worked to empower the Polation community and improve their quality 352 00:23:40,600 --> 00:23:43,280 Speaker 1: of life. They organized strikes and factories to the poor 353 00:23:43,280 --> 00:23:47,200 Speaker 1: working conditions. They protested outside substandard housing through the Tenant's 354 00:23:47,240 --> 00:23:52,520 Speaker 1: Aid Brigade. They established homework centers to help address educational struggles, 355 00:23:52,760 --> 00:23:55,800 Speaker 1: and they focused on the reising awareness of writing entitlements 356 00:23:55,960 --> 00:23:59,960 Speaker 1: among Pacific Islander families who were often unaware of their 357 00:24:00,040 --> 00:24:04,200 Speaker 1: legal protections. The fact a lot of the Panthers focus 358 00:24:04,320 --> 00:24:07,119 Speaker 1: was on assistant individuals who were caught up in legal issues. 359 00:24:08,160 --> 00:24:11,520 Speaker 1: They distributed pamphlets that informed people of their rights, They 360 00:24:11,560 --> 00:24:15,880 Speaker 1: provided legal aid for court representation, and they organized buses 361 00:24:15,880 --> 00:24:19,480 Speaker 1: for families to visit their loved ones in prison. The 362 00:24:19,520 --> 00:24:22,679 Speaker 1: Panthers support and advocacy in them the gratitude of prisoners, 363 00:24:22,960 --> 00:24:25,720 Speaker 1: who often contributed a portion of their legal earnings to 364 00:24:25,760 --> 00:24:29,240 Speaker 1: the movement. As they shed light and the daily struggles 365 00:24:29,280 --> 00:24:33,239 Speaker 1: faced by Maor and also other Pacific Islanders, ranging from 366 00:24:33,320 --> 00:24:38,520 Speaker 1: land claims to discrimination police violence. The Panthers actively worked 367 00:24:38,560 --> 00:24:42,240 Speaker 1: to unite Maori and Pacific Islanders in a pan ethnic coalition, 368 00:24:42,960 --> 00:24:45,919 Speaker 1: which contrasted with the viewpoint of Nigar Tamatoa because they 369 00:24:45,960 --> 00:24:49,920 Speaker 1: were prioritizing Mari unity above everything else. It almost reminds 370 00:24:49,960 --> 00:24:57,840 Speaker 1: me of the the way that sometimes in the US context, 371 00:24:58,359 --> 00:25:02,879 Speaker 1: there were some organizations, or rather there are some to 372 00:25:03,000 --> 00:25:06,960 Speaker 1: me si of organizations that are tempting now in the 373 00:25:06,960 --> 00:25:12,439 Speaker 1: present day to emphasize African American unity above and before 374 00:25:12,480 --> 00:25:16,320 Speaker 1: any other form of Pan Afghanism, more black unity. So 375 00:25:16,440 --> 00:25:20,240 Speaker 1: an insidu a seedes to attempt to distance African Americans 376 00:25:20,280 --> 00:25:21,960 Speaker 1: from the rest of the black as broa and to 377 00:25:22,760 --> 00:25:31,000 Speaker 1: ferment divisions between African Americans and African immigrants or Caribbean immigrants. 378 00:25:31,400 --> 00:25:35,480 Speaker 1: So again the tactics, the strategy is the it feels 379 00:25:35,520 --> 00:25:40,600 Speaker 1: like a canon event at this point that there will 380 00:25:40,600 --> 00:25:44,439 Speaker 1: always be these individuals or groups who are trying to 381 00:25:44,480 --> 00:25:49,879 Speaker 1: find ways to chop up and to divide groups that 382 00:25:49,960 --> 00:25:52,679 Speaker 1: should be united and have a lot to gain from 383 00:25:52,720 --> 00:25:59,399 Speaker 1: being united in a common struggle. The Panthers, along with 384 00:25:59,440 --> 00:26:03,000 Speaker 1: any other civic Island youth, were actively working to support 385 00:26:03,040 --> 00:26:06,800 Speaker 1: Marie causes, including the nineteen seventy five Landmarch and the 386 00:26:06,800 --> 00:26:11,200 Speaker 1: Bastion Point occupation. They became one more depth at political lobbying, 387 00:26:11,440 --> 00:26:14,440 Speaker 1: which became apparent during the Dawn Raids in nineteen seventies 388 00:26:14,680 --> 00:26:17,439 Speaker 1: and the Spring Bok Tour of nineteen eighty one. Te 389 00:26:17,640 --> 00:26:20,440 Speaker 1: Ness was jailed for his actions during the tour, but 390 00:26:20,640 --> 00:26:25,080 Speaker 1: wassventually released without charge and will Arollahya, along with jne 391 00:26:25,320 --> 00:26:29,159 Speaker 1: Harawira and others wee trial for two years, only getting 392 00:26:29,160 --> 00:26:32,760 Speaker 1: off the charge after And you know they'll come your 393 00:26:32,880 --> 00:26:38,200 Speaker 1: pearance here. Bishop Desmond tou Tou, well known South African activist, 394 00:26:38,560 --> 00:26:42,040 Speaker 1: flew in to be a character witness for their trial. 395 00:26:44,480 --> 00:26:45,840 Speaker 1: And I think I'm going I put a pin on it. 396 00:26:45,880 --> 00:26:52,080 Speaker 1: There covered the seeds of contemporary mariactivism, the trade union movement, 397 00:26:52,200 --> 00:26:56,240 Speaker 1: Brown Power, and the Polynation Panthers. And in the next 398 00:26:56,240 --> 00:26:58,960 Speaker 1: episode we'll talk more about the development of the land 399 00:26:59,000 --> 00:27:07,560 Speaker 1: rights movement and the weaknesses of the Mari struggle in 400 00:27:07,680 --> 00:27:11,960 Speaker 1: the post nineteen eighties context. That's a finale for me. 401 00:27:12,520 --> 00:27:15,400 Speaker 1: I'm Andrew. Could follow me on YouTube, out at Andrew's 402 00:27:15,440 --> 00:27:19,080 Speaker 1: own and supporting Patre dot com slash Saint Drew. This 403 00:27:19,560 --> 00:27:21,400 Speaker 1: has been It Could Happen Here. 404 00:27:26,240 --> 00:27:28,800 Speaker 2: It Could Happen Here as a production of cool Zone Media. 405 00:27:28,840 --> 00:27:31,479 Speaker 2: For more podcasts from cool Zone Media, visit our website 406 00:27:31,560 --> 00:27:33,760 Speaker 2: cool zonemedia dot com or check us out on the 407 00:27:33,800 --> 00:27:37,360 Speaker 2: iHeartRadio app, Apple Podcasts, or wherever you listen to podcasts. 408 00:27:37,800 --> 00:27:39,919 Speaker 2: You can find sources for It Could Happen Here, updated 409 00:27:40,000 --> 00:27:43,040 Speaker 2: monthly at cool zonemedia dot com slash sources. 410 00:27:43,200 --> 00:27:44,040 Speaker 1: Thanks for listening.