1 00:00:05,040 --> 00:00:07,440 Speaker 1: Hey everyone, and welcome back to it could happen here. 2 00:00:08,320 --> 00:00:10,680 Speaker 1: In my last part, I spoke a bit about the 3 00:00:10,760 --> 00:00:16,000 Speaker 1: historical context of the Mari struggle New Zealand or Autua. 4 00:00:17,360 --> 00:00:22,160 Speaker 1: Spoke about these seeds of contemporary Mari activism, the involvement 5 00:00:22,200 --> 00:00:26,400 Speaker 1: of Mari in the trade union movements and the development 6 00:00:26,440 --> 00:00:30,280 Speaker 1: of Mari women's movements, as well as the development of 7 00:00:30,360 --> 00:00:35,240 Speaker 1: the Brown Power slogan and the split between the movements 8 00:00:35,360 --> 00:00:40,599 Speaker 1: more radical and more conservative coalitions, with the former eventually 9 00:00:40,640 --> 00:00:44,480 Speaker 1: going on to as inspired by the Black Panther parts 10 00:00:44,479 --> 00:00:49,880 Speaker 1: in the US, formed the Polynesian Panthers. For those one awhere, 11 00:00:50,200 --> 00:00:52,920 Speaker 1: this is it could happen here. I am Andrew of 12 00:00:52,960 --> 00:00:57,920 Speaker 1: the Channel Andriwism and I'm joined by Garrison is also 13 00:00:58,320 --> 00:01:02,880 Speaker 1: on this zoom call as we discuss the Maori land 14 00:01:02,960 --> 00:01:08,080 Speaker 1: rights movement now. The struggle against Mari oppression racism led 15 00:01:08,080 --> 00:01:10,959 Speaker 1: to a division within the movement regarding whether the existing 16 00:01:11,000 --> 00:01:14,360 Speaker 1: political structures could bring about a real change or for 17 00:01:14,520 --> 00:01:18,200 Speaker 1: complete overthrow of the system was necessary. The failure to 18 00:01:18,240 --> 00:01:22,280 Speaker 1: address land alienation through official channels created a sense of 19 00:01:22,480 --> 00:01:27,160 Speaker 1: pessimism about the government's commitments to Mari rights. The Mari 20 00:01:27,319 --> 00:01:30,040 Speaker 1: land rights movement emerged from nineteen seventy five to nineteen 21 00:01:30,080 --> 00:01:34,160 Speaker 1: seventy eight, bringing together diverse range of activists. The sort 22 00:01:34,200 --> 00:01:37,720 Speaker 1: alliances with workers both Mari and Paquale, viewing them as 23 00:01:37,800 --> 00:01:41,080 Speaker 1: natural allies in the fight against oppression. The common enemy 24 00:01:41,280 --> 00:01:46,160 Speaker 1: was seen as the racist and capitalist state. The occupation 25 00:01:46,400 --> 00:01:51,600 Speaker 1: of Bastion Point and subsequent eviction from Bastian Point intensified 26 00:01:51,640 --> 00:01:54,560 Speaker 1: the direct conflict that the movements were happened with the state. 27 00:01:55,400 --> 00:01:59,720 Speaker 1: It garnered their public support and also their involvement from 28 00:01:59,800 --> 00:02:04,760 Speaker 1: the Paka left. The Auckland Trades Council placed a quote 29 00:02:04,800 --> 00:02:08,040 Speaker 1: unquote green band on the area, which went refusing to 30 00:02:08,080 --> 00:02:11,800 Speaker 1: allow work to commence on the planned subdivision, and a 31 00:02:11,880 --> 00:02:16,959 Speaker 1: north shore contractor even donated six trucks, including two Bitjumin 32 00:02:17,040 --> 00:02:21,240 Speaker 1: tankers to help with a planned blockade. The occupation at 33 00:02:21,280 --> 00:02:25,120 Speaker 1: Bastian Point was followed by arrests at the Ragland golf Course, 34 00:02:25,800 --> 00:02:31,960 Speaker 1: and many of those arrested were representatives of various activist groups. 35 00:02:33,440 --> 00:02:36,919 Speaker 1: The land rights movement and the struggle against racism radicalized 36 00:02:37,040 --> 00:02:40,080 Speaker 1: a group of Mari women who were already part of 37 00:02:40,160 --> 00:02:45,640 Speaker 1: Niagaratamatoa to go on to form the Capital b Capital 38 00:02:45,840 --> 00:02:51,200 Speaker 1: w Capital Black Women's Movement. In the early nineteen eighties, 39 00:02:51,240 --> 00:02:54,640 Speaker 1: the Waitangi Action Committee married People's Liberation Movement to our 40 00:02:54,680 --> 00:02:58,960 Speaker 1: tro and the Black Women's Movement emerged as prominent Maori 41 00:02:59,000 --> 00:03:03,240 Speaker 1: political activist group, primarily based in Auckland, New Zealand. They 42 00:03:03,280 --> 00:03:07,200 Speaker 1: continued the protest tradition of Nagata Matoo with annual protests 43 00:03:07,240 --> 00:03:11,720 Speaker 1: to the Watangi Day celebrations, and they even came up 44 00:03:11,720 --> 00:03:14,200 Speaker 1: with the idea to call it the Cheaty of White 45 00:03:14,240 --> 00:03:17,320 Speaker 1: Tange instead of the Treaty of White Tanky very clearful, 46 00:03:17,840 --> 00:03:21,320 Speaker 1: and they also called for a boycott of the celebrations. 47 00:03:22,480 --> 00:03:26,480 Speaker 1: Not initially, Mario activists had collaborated with certain Pakeha anti 48 00:03:26,560 --> 00:03:31,720 Speaker 1: racist groups, but that association was weakened after divisions emerged 49 00:03:31,800 --> 00:03:35,280 Speaker 1: during the anti Springbok Tour protests in nineteen eighty one, which, 50 00:03:35,320 --> 00:03:37,720 Speaker 1: as you may remember from the previous episode, was a 51 00:03:37,760 --> 00:03:41,240 Speaker 1: protest against the national rugby team's participation in a tour 52 00:03:41,320 --> 00:03:46,760 Speaker 1: that included apartheid South Africa. The perception was that Alissa 53 00:03:46,760 --> 00:03:49,880 Speaker 1: mong Lari that many Pakeha had failed to recognize the 54 00:03:49,960 --> 00:03:54,040 Speaker 1: connection between apartheid in South Africa and colonialism and racism 55 00:03:54,080 --> 00:03:56,600 Speaker 1: in New Zealand, and so the bonds between those two 56 00:03:56,600 --> 00:04:00,000 Speaker 1: movements would beginning to weekend. Ad On top of that 57 00:04:00,000 --> 00:04:03,120 Speaker 1: that a prolonged economic crisis that was taking place in 58 00:04:03,120 --> 00:04:06,240 Speaker 1: New Zealand during the nineteen seventies nineteen eighties as a 59 00:04:06,280 --> 00:04:10,240 Speaker 1: result of course of the inherent tendencies of capitalism, the 60 00:04:10,240 --> 00:04:13,600 Speaker 1: government had to grapple with the crisis of political legitimacy 61 00:04:13,640 --> 00:04:17,560 Speaker 1: and of economic management, and that of course fueled further 62 00:04:19,040 --> 00:04:22,800 Speaker 1: ethnic and gender inequalities, further social unrest and worstening economic 63 00:04:22,880 --> 00:04:28,000 Speaker 1: conditions and increases in unemployment. The upsoar should take place 64 00:04:28,080 --> 00:04:31,920 Speaker 1: during that time in MARI protest really highlighted the marginalized 65 00:04:31,960 --> 00:04:35,040 Speaker 1: position that MARI were dealing with In New Zealand society 66 00:04:35,440 --> 00:04:39,280 Speaker 1: and studies ended up confirming their disproportionately poor educational outcomes, 67 00:04:39,560 --> 00:04:43,800 Speaker 1: high unemployment rates, low incomes, health issues, high imprisonment rates, 68 00:04:44,000 --> 00:04:47,080 Speaker 1: low rates of home ownership, and dependence on the state. 69 00:04:48,279 --> 00:04:51,040 Speaker 1: Whilst some ARIA activists had sourced strategies to challenge the 70 00:04:51,080 --> 00:04:55,120 Speaker 1: system and addresses inequalities, others ended up pursuing struggles that 71 00:04:55,200 --> 00:04:58,120 Speaker 1: posed little threat to the state and failed to address 72 00:04:58,160 --> 00:05:03,520 Speaker 1: the courses of economic and social crisis is inherent to capitalism. Now, 73 00:05:03,520 --> 00:05:06,920 Speaker 1: the initial focus of Marie culture nationalism was on secure 74 00:05:06,960 --> 00:05:11,960 Speaker 1: in Mari studies and language programs in the educational system. However, 75 00:05:12,240 --> 00:05:16,160 Speaker 1: the move on eventually shifted its emphasis towards this rediscovering 76 00:05:16,200 --> 00:05:20,240 Speaker 1: Mari history and culture more broadly, and along the way 77 00:05:21,040 --> 00:05:26,000 Speaker 1: there was less emphasis on putting together a robust political 78 00:05:26,120 --> 00:05:30,719 Speaker 1: movement and robust strategies for broader social change. And while 79 00:05:30,760 --> 00:05:33,880 Speaker 1: Failiar movements had a very clear focus on left wing politics, 80 00:05:34,160 --> 00:05:35,960 Speaker 1: it's also around this time that we see a shift 81 00:05:35,960 --> 00:05:39,640 Speaker 1: towards a broader range of politics, including right wing. One 82 00:05:39,640 --> 00:05:41,760 Speaker 1: of the most important works in the Maria Actress movement 83 00:05:41,760 --> 00:05:45,400 Speaker 1: at the time was Donna Aurtiri's Maori Sovereignty, published in 84 00:05:45,440 --> 00:05:49,120 Speaker 1: nineteen eighty four, and that book was really less of 85 00:05:49,120 --> 00:05:52,040 Speaker 1: a critique of right wing racist politics and more a 86 00:05:52,040 --> 00:05:54,920 Speaker 1: critique of left social movements, which, according to our Tiri 87 00:05:55,839 --> 00:05:59,600 Speaker 1: was committed to a status co characterized by white supremacy 88 00:06:00,000 --> 00:06:00,960 Speaker 1: and Mari subbort nation. 89 00:06:01,560 --> 00:06:02,920 Speaker 2: And she was calling everybody out. 90 00:06:03,000 --> 00:06:06,680 Speaker 1: She was calling Pakeha activists, whether they be feminists, trade unionists, 91 00:06:06,720 --> 00:06:09,840 Speaker 1: socialists or otherwise, she called them all out as being 92 00:06:10,000 --> 00:06:13,280 Speaker 1: committed to the status chop of white supremacy and Marie 93 00:06:13,279 --> 00:06:17,520 Speaker 1: subord Nationia. Around this time, there was also a growing 94 00:06:17,600 --> 00:06:24,040 Speaker 1: sense that pake Has society was intrinsically based in competition, 95 00:06:24,320 --> 00:06:27,560 Speaker 1: exploitation and material success, as opposed to. 96 00:06:27,720 --> 00:06:30,760 Speaker 2: Maori society in Maori values, which. 97 00:06:32,040 --> 00:06:37,920 Speaker 1: Culturally was more communal, more collaborative, and more focused on 98 00:06:37,960 --> 00:06:41,480 Speaker 1: the wellness of the whole. As the solution was seen 99 00:06:41,560 --> 00:06:46,000 Speaker 1: as really emphasizing cultural consciousness. But the emphasis and cultural 100 00:06:46,000 --> 00:06:51,400 Speaker 1: consciousness Alwin often led Mary away from political activism and 101 00:06:51,520 --> 00:06:59,320 Speaker 1: towards purely cultural vitalist pursuits. In nineteen eighty four, the 102 00:06:59,480 --> 00:07:03,240 Speaker 1: Fourth Labor Government was elected and it sort of addressed 103 00:07:03,240 --> 00:07:06,599 Speaker 1: the rise in Mari protests by enhancing the status of 104 00:07:06,680 --> 00:07:11,679 Speaker 1: Mari culture specifically and incorporating Mari representation and practices within 105 00:07:11,760 --> 00:07:15,920 Speaker 1: state institution shots This approach is known as biculturalism, and 106 00:07:16,000 --> 00:07:19,400 Speaker 1: it extended the jurisdiction of the White Tanki Tribunal and 107 00:07:19,520 --> 00:07:25,240 Speaker 1: incorporated Maori personnel and cultural symbolism into government institutions for 108 00:07:25,280 --> 00:07:28,040 Speaker 1: those who made a mist up. The White Tanky Tribunal 109 00:07:28,520 --> 00:07:33,600 Speaker 1: was basically institutions set up to deal with specific cases 110 00:07:34,320 --> 00:07:38,280 Speaker 1: of violations of the White Tangi Treaty, and so by 111 00:07:38,320 --> 00:07:41,720 Speaker 1: extending jurisdiction with White Tanki Tribunal, by incorporating more Maori 112 00:07:41,840 --> 00:07:44,080 Speaker 1: into positions of government and of power. 113 00:07:44,480 --> 00:07:45,040 Speaker 2: This gave this. 114 00:07:45,040 --> 00:07:48,360 Speaker 1: Illusion of a partnership and ended up satisfying some of 115 00:07:48,440 --> 00:07:52,160 Speaker 1: the Mari demands for self detamination. But at the same time, 116 00:07:52,280 --> 00:07:55,960 Speaker 1: and again echoes to other movements around the world. You 117 00:07:56,040 --> 00:07:59,880 Speaker 1: see that the government seeds certain ground, but it does 118 00:08:00,080 --> 00:08:05,000 Speaker 1: so so it doesn't lose other fights. It pretends to 119 00:08:05,080 --> 00:08:08,520 Speaker 1: lose certain battles so that it can win the war 120 00:08:09,200 --> 00:08:14,360 Speaker 1: right because in conceding to more reformist demands of the movement, 121 00:08:15,480 --> 00:08:18,960 Speaker 1: it allowed them to marginalize and to disempower the movements 122 00:08:19,080 --> 00:08:23,240 Speaker 1: more radical demands, and it allowed them to you know, 123 00:08:23,400 --> 00:08:27,840 Speaker 1: put forward this pr phase of doing a good thing 124 00:08:27,840 --> 00:08:32,520 Speaker 1: for the Maria community while not actually challenging the underlying 125 00:08:32,600 --> 00:08:37,800 Speaker 1: social relations of racist and capitalist society. Basically, the state's 126 00:08:37,840 --> 00:08:41,280 Speaker 1: adoption of ethnic rhetoric and corporation of Mario elites into 127 00:08:41,280 --> 00:08:45,000 Speaker 1: state institutions save to appease a decent portion of Mari 128 00:08:45,120 --> 00:08:58,880 Speaker 1: protests while maintaining the start scope. Now, after the Labor 129 00:08:58,880 --> 00:09:02,439 Speaker 1: government had introduce used the Treaty of waitang Gi Amendment ART, 130 00:09:02,520 --> 00:09:06,120 Speaker 1: which expanded the powers of the Waite Tangi Tribunal in 131 00:09:06,200 --> 00:09:10,280 Speaker 1: nineteen eighty five. The White Tangi Tribunal actually had very 132 00:09:10,320 --> 00:09:14,200 Speaker 1: little power when it came to enforcing its recommendations. So 133 00:09:14,240 --> 00:09:17,079 Speaker 1: it would hear out these cases of land theft. It 134 00:09:17,120 --> 00:09:21,680 Speaker 1: would hear out, you know, these Maori individuals or groups 135 00:09:21,960 --> 00:09:25,000 Speaker 1: would invested a lot of time and energy and resources 136 00:09:25,120 --> 00:09:29,080 Speaker 1: into their land claim cases. The tribunal would find them correct. 137 00:09:29,120 --> 00:09:30,959 Speaker 1: It's like, oh, yeah, they did steal from you. You 138 00:09:30,960 --> 00:09:33,559 Speaker 1: probably should get that land back. But the only thing 139 00:09:33,679 --> 00:09:37,000 Speaker 1: is we can really help you. The tribunal which was 140 00:09:37,040 --> 00:09:39,280 Speaker 1: set up to help with these cases didn't actually have 141 00:09:39,360 --> 00:09:43,080 Speaker 1: the power to enforce its recommendations, to actually enforce the 142 00:09:43,160 --> 00:09:45,800 Speaker 1: settlements that came to it was toothless, so it really 143 00:09:45,840 --> 00:09:46,360 Speaker 1: end up being. 144 00:09:46,240 --> 00:09:47,160 Speaker 2: A waste of energy. 145 00:09:48,000 --> 00:09:50,520 Speaker 1: And at the same time, the Labor government was doing 146 00:09:50,559 --> 00:09:54,280 Speaker 1: some economic restructuring to reduce government expenditure and implement an 147 00:09:54,360 --> 00:10:00,439 Speaker 1: economic plan to restore profitability, which included measures like deregulation, privateization, 148 00:10:01,160 --> 00:10:05,160 Speaker 1: dismantled with the welfare state. Again echoes this is new 149 00:10:05,240 --> 00:10:10,280 Speaker 1: liberalism one O one Thatcher regan all of them because 150 00:10:10,280 --> 00:10:12,720 Speaker 1: the claims that were made to the White Tangia Tribunal 151 00:10:12,720 --> 00:10:16,200 Speaker 1: and the recommendations made by the tribunal posed obstacles to 152 00:10:16,280 --> 00:10:21,000 Speaker 1: that sale of state owned enterprises and that further restruction 153 00:10:21,120 --> 00:10:25,080 Speaker 1: the economy towards more new liberal ends. There was a 154 00:10:25,160 --> 00:10:29,560 Speaker 1: crowingcent within the government that this was quote unquote special 155 00:10:29,640 --> 00:10:35,880 Speaker 1: treatment for Mari. Added the political costs associated with the 156 00:10:35,920 --> 00:10:39,080 Speaker 1: tribunal was just causing too much headache for the government. 157 00:10:39,360 --> 00:10:40,559 Speaker 2: And so by nineteen eighty. 158 00:10:40,400 --> 00:10:44,640 Speaker 1: Nine, just four years after they introduced that act, under 159 00:10:45,200 --> 00:10:49,640 Speaker 1: the immense pressure of you know, these mad people getting 160 00:10:49,640 --> 00:10:53,560 Speaker 1: in the way of their ability to new liberalize, the 161 00:10:53,640 --> 00:10:56,920 Speaker 1: Labor government ended up downplaying the significance of a treaty policy. 162 00:10:58,520 --> 00:11:00,680 Speaker 1: And while that's going on, the and Hiss co opt 163 00:11:00,720 --> 00:11:04,800 Speaker 1: and key individuals in the Mari protest movement through various 164 00:11:04,960 --> 00:11:09,360 Speaker 1: negotiations and consultations, one and more of this quote unquote 165 00:11:09,400 --> 00:11:12,439 Speaker 1: Mari elite was being brought into the fold of the state. 166 00:11:12,880 --> 00:11:15,920 Speaker 1: Came in privileged positions and wealth, and so they became 167 00:11:16,400 --> 00:11:20,920 Speaker 1: insulated from the grass roots Mario struggle. The following government, 168 00:11:21,040 --> 00:11:25,840 Speaker 1: not the Labor government, but the national government also sort 169 00:11:25,920 --> 00:11:30,200 Speaker 1: to restore profitable investment in the New Zealand economy and 170 00:11:30,280 --> 00:11:33,280 Speaker 1: to address some of the uncertainty created by the treaty claims. 171 00:11:33,800 --> 00:11:39,120 Speaker 1: And so they went to the Mari elite did their 172 00:11:39,120 --> 00:11:42,800 Speaker 1: little negotiations and they decided to settle certain claims to 173 00:11:42,840 --> 00:11:45,640 Speaker 1: the fisheries around New Zealand. That became known as the 174 00:11:45,679 --> 00:11:50,600 Speaker 1: Sea Lord's Deal, which caused a lot of headache and 175 00:11:50,600 --> 00:11:53,160 Speaker 1: anger and divisions in the Marie community because of the 176 00:11:53,320 --> 00:11:57,920 Speaker 1: lack of transparency and democracy in these negotiations. The deal 177 00:11:58,040 --> 00:12:00,720 Speaker 1: was made between the New Zealand government and a group 178 00:12:00,760 --> 00:12:04,000 Speaker 1: of Mari corporate entities known as the Sea Loord Group 179 00:12:04,640 --> 00:12:07,520 Speaker 1: in nineteen ninety two, and under this agreement, the Sea 180 00:12:07,559 --> 00:12:11,640 Speaker 1: Lord Group, which was said to represent Mari interests, acquired 181 00:12:11,679 --> 00:12:15,200 Speaker 1: a fifty percent stake in Sea Loord, which is a 182 00:12:15,280 --> 00:12:19,360 Speaker 1: major seafood company New Zealand. The other fifty percent remained 183 00:12:19,520 --> 00:12:23,240 Speaker 1: with the Japanese fishing company Nisui. And so the deal 184 00:12:23,320 --> 00:12:26,280 Speaker 1: was seeing as a resolution like, yeah, we put ourselves 185 00:12:26,280 --> 00:12:29,200 Speaker 1: in the back. The Maori were making these claims over 186 00:12:29,280 --> 00:12:33,360 Speaker 1: fishery resources. So we met up with some Mari businessmen 187 00:12:33,480 --> 00:12:35,680 Speaker 1: and gave them a fifty percent steak in sea lord 188 00:12:36,040 --> 00:12:39,840 Speaker 1: problem solved right now. You know, they will get some 189 00:12:39,880 --> 00:12:43,080 Speaker 1: commercial benefits from the fishing industry, but no more than 190 00:12:43,120 --> 00:12:43,720 Speaker 1: fifty percent. 191 00:12:43,760 --> 00:12:46,120 Speaker 2: Though of course, as a result, a lot. 192 00:12:46,040 --> 00:12:49,079 Speaker 1: Of Maori were arguing that, no, this is not addically 193 00:12:49,120 --> 00:12:53,400 Speaker 1: address or crevances. The settlement is not sufficient, and on 194 00:12:53,440 --> 00:12:55,800 Speaker 1: top of that, why you're going to make anyse backrooms 195 00:12:55,840 --> 00:12:59,839 Speaker 1: deals and not consulting the community as a whole. 196 00:13:01,640 --> 00:13:02,920 Speaker 2: The positions or. 197 00:13:02,920 --> 00:13:04,839 Speaker 1: The opinions of one does not represent all of us. 198 00:13:06,559 --> 00:13:08,560 Speaker 1: And it's actually kind of similar to what was happening 199 00:13:08,840 --> 00:13:11,280 Speaker 1: during the initial stages of the land theft that was 200 00:13:11,320 --> 00:13:16,840 Speaker 1: taking place during New Zealand's colonization, because when I mentioned 201 00:13:16,840 --> 00:13:19,719 Speaker 1: in the first part that some of the land were 202 00:13:19,760 --> 00:13:24,520 Speaker 1: so legitimately, what I mean by that is certain Mari 203 00:13:24,640 --> 00:13:31,280 Speaker 1: individuals saw an opportunity to profit by screwing over everybody 204 00:13:31,280 --> 00:13:35,520 Speaker 1: else in their community. So they would claim, oh, yeah, 205 00:13:35,600 --> 00:13:37,800 Speaker 1: this is my land, complete disregarding the fact that this 206 00:13:37,840 --> 00:13:40,040 Speaker 1: is coming a land that it has been for generations. 207 00:13:40,400 --> 00:13:43,679 Speaker 1: This is my land, so I will sell it to you. 208 00:13:43,679 --> 00:13:47,040 Speaker 1: You give me the money, and so I you know, 209 00:13:47,440 --> 00:13:48,880 Speaker 1: profit and a real. 210 00:13:48,760 --> 00:13:49,240 Speaker 2: Sort of suck. 211 00:13:49,280 --> 00:13:54,520 Speaker 1: So as kind of seeing that mirrored in this nineties context, 212 00:13:55,280 --> 00:13:57,920 Speaker 1: and then at this time with the divisions in the 213 00:13:57,920 --> 00:14:00,959 Speaker 1: Maria community over the decisions made by these Mari elites, 214 00:14:01,320 --> 00:14:05,000 Speaker 1: they were even further divisions strained by some negotiations that 215 00:14:05,040 --> 00:14:08,760 Speaker 1: were also taking place for the government's one billion dollar 216 00:14:08,920 --> 00:14:12,439 Speaker 1: fiscal Envelope, which was an attempt to evoke a full 217 00:14:12,520 --> 00:14:17,840 Speaker 1: and final settlement of all remaining treaty of Aitangi claims. Basically, 218 00:14:17,840 --> 00:14:22,400 Speaker 1: the government was saying, here, here have some money, get 219 00:14:22,440 --> 00:14:26,280 Speaker 1: out of the way, shut up, does it so called 220 00:14:26,320 --> 00:14:31,200 Speaker 1: reparations right, And so there was another upsurge of Mari 221 00:14:31,320 --> 00:14:34,800 Speaker 1: protests and you know, more of people were frustrated and 222 00:14:34,840 --> 00:14:37,880 Speaker 1: there was traited desperation because there was really a lack 223 00:14:37,920 --> 00:14:40,760 Speaker 1: of options for resolve and the grievances. 224 00:14:40,200 --> 00:14:40,960 Speaker 2: That they were dealing with. 225 00:14:41,800 --> 00:14:43,840 Speaker 1: Some of the protests were continuing the struggle with the 226 00:14:43,920 --> 00:14:46,120 Speaker 1: land right to move on in the nineteen seventies, but 227 00:14:46,200 --> 00:14:49,800 Speaker 1: others were challenging the decision making power of the EE bodies. 228 00:14:50,160 --> 00:14:52,920 Speaker 1: EE bodies, by the way, are the largest representative bodies 229 00:14:52,960 --> 00:14:58,720 Speaker 1: of Mari in Altai Aura. They're like mega tribes, and 230 00:14:58,800 --> 00:15:01,520 Speaker 1: so there was an increasing fri stration among Sa Marii 231 00:15:02,040 --> 00:15:07,240 Speaker 1: of you know, these representative bodies inability to accurately represent them. 232 00:15:08,080 --> 00:15:11,080 Speaker 1: And another key component to this division was the fact 233 00:15:11,080 --> 00:15:16,400 Speaker 1: that the more middle class elements, middle class professional elements 234 00:15:16,440 --> 00:15:21,720 Speaker 1: of the married population were enjoying an expansion opportunities and 235 00:15:21,760 --> 00:15:25,600 Speaker 1: were growing in wealth and prestige, but they were leaving 236 00:15:25,680 --> 00:15:29,200 Speaker 1: behind the working class Mari population, which was still struggling 237 00:15:29,200 --> 00:15:32,800 Speaker 1: in the same way they had been for decades. The 238 00:15:32,840 --> 00:15:36,000 Speaker 1: policies of both the Labor government and the national government 239 00:15:36,680 --> 00:15:42,560 Speaker 1: disproportionately impacted working class Mari communities, and the movement that 240 00:15:42,720 --> 00:15:45,720 Speaker 1: was supposed to represent them had lost sight of them 241 00:15:45,760 --> 00:15:51,560 Speaker 1: and their interests. There was a lack of intermovement solidarity, 242 00:15:52,120 --> 00:15:56,360 Speaker 1: of pushing for fundamental social change instead of these individual changes, 243 00:15:56,920 --> 00:16:04,120 Speaker 1: and there was a sense of crumbling internal cohesion. Some marioctivists, 244 00:16:04,160 --> 00:16:06,480 Speaker 1: such as te Ahu, who like I said in my 245 00:16:06,480 --> 00:16:11,320 Speaker 1: first spot, I drew primarily from their work when researching 246 00:16:12,720 --> 00:16:17,200 Speaker 1: this particular history, and they were very critical of that 247 00:16:17,400 --> 00:16:22,280 Speaker 1: historical period and particularly of the personalization of the conflict 248 00:16:22,360 --> 00:16:25,640 Speaker 1: for liberation, and so their position was that by focus 249 00:16:25,720 --> 00:16:29,560 Speaker 1: on individual relationships and prejudices, rather than challenging the systemic 250 00:16:29,600 --> 00:16:33,160 Speaker 1: structures perpetuating oppression. It left the struggle to be fought 251 00:16:33,200 --> 00:16:36,960 Speaker 1: on this individual level while the larger system was left unaddressed. 252 00:16:37,880 --> 00:16:40,000 Speaker 1: And particularly because you know, in the eighties there was 253 00:16:40,040 --> 00:16:43,480 Speaker 1: a shift away from class struggle as a central component 254 00:16:43,520 --> 00:16:47,280 Speaker 1: of the Maori struggle. Middle class and wealthy Mari interests 255 00:16:47,320 --> 00:16:52,480 Speaker 1: were dominating the conversation and their interests were exclusively in 256 00:16:52,560 --> 00:16:57,600 Speaker 1: cultural nationalism, with no real room for working class struggle, 257 00:16:57,680 --> 00:17:02,600 Speaker 1: for class struggle in any form. And then part of 258 00:17:02,640 --> 00:17:08,160 Speaker 1: that whole strategy and that will focus on exclusively cultural nationalism, 259 00:17:08,640 --> 00:17:12,959 Speaker 1: would attempt to throw everybody under this one. Under this 260 00:17:13,040 --> 00:17:18,040 Speaker 1: broad brush right, the wealthy new liberal Marie politicians would 261 00:17:18,080 --> 00:17:21,360 Speaker 1: be in the same vein as the impoverished and unemployed 262 00:17:21,359 --> 00:17:25,080 Speaker 1: working class Mari, despite their clear differences and access to 263 00:17:25,080 --> 00:17:29,440 Speaker 1: economic and political power. And so this notion of Maria 264 00:17:29,480 --> 00:17:33,480 Speaker 1: as a homogeneous group with identical experiences and political aspirations, 265 00:17:34,880 --> 00:17:40,600 Speaker 1: disregarding diversity within Marie society and the conflicting political strategies 266 00:17:40,600 --> 00:17:46,560 Speaker 1: within Marie communities would really weaken the cohesion of the 267 00:17:46,600 --> 00:17:51,760 Speaker 1: struggle as a whole. And I don't know how else 268 00:17:51,800 --> 00:17:56,440 Speaker 1: to say this except there needs to be a recognition 269 00:17:57,960 --> 00:18:05,200 Speaker 1: of racial struggle, gender struggle, of class struggle, of struggles 270 00:18:05,240 --> 00:18:14,480 Speaker 1: for ability and disability, justice, like inter sexuality, intersectionality. It's 271 00:18:14,520 --> 00:18:20,240 Speaker 1: really so simple. Cultural nationalism has its place, but it's 272 00:18:20,720 --> 00:18:26,160 Speaker 1: very insufficient and very easily cooptable. That's why the New 273 00:18:26,200 --> 00:18:32,040 Speaker 1: African anarchist Ashanti Austan says that we must go beyond nationalism, 274 00:18:32,160 --> 00:18:33,840 Speaker 1: even if we don't go without it. 275 00:18:34,440 --> 00:18:36,440 Speaker 2: That's why I've made a whole video. 276 00:18:36,359 --> 00:18:40,320 Speaker 1: On the subject of nationalism or more specifically national liberation 277 00:18:40,480 --> 00:18:44,240 Speaker 1: for oppressed groups. You see, it's a tool that oppressed 278 00:18:44,240 --> 00:18:47,720 Speaker 1: people can use in their struggle, but it's not enough, 279 00:18:48,680 --> 00:18:52,720 Speaker 1: and focusing too much on it leaves a lot of 280 00:18:52,760 --> 00:18:57,640 Speaker 1: exploitable gaps in one's analysis. It's again, it's a tool. 281 00:18:57,760 --> 00:18:59,720 Speaker 1: It's not an end in itself. It does little to 282 00:18:59,800 --> 00:19:15,360 Speaker 1: change in material realities. Who in their peace had said that, 283 00:19:15,960 --> 00:19:19,480 Speaker 1: While and I'm quoting him, well, culture and identity remain 284 00:19:19,560 --> 00:19:23,400 Speaker 1: absolutely essential to mari social wellbeing, it does not automatically 285 00:19:23,440 --> 00:19:27,479 Speaker 1: follow that cultural identity alone should provide the organizational basis 286 00:19:27,480 --> 00:19:31,680 Speaker 1: for the fight against racism and Marie disadvantage. Because identities 287 00:19:31,680 --> 00:19:35,080 Speaker 1: are blurred and multiple, any fight against Mario oppression must 288 00:19:35,080 --> 00:19:39,000 Speaker 1: be based upon building the strongest possible liberation movement by 289 00:19:39,080 --> 00:19:42,159 Speaker 1: uniting different oppressed groups into a common struggle. This is 290 00:19:42,280 --> 00:19:45,320 Speaker 1: essential because true liberation for MARI will not occur with 291 00:19:45,359 --> 00:19:49,320 Speaker 1: a fundamental trans transformation of capitalist society and the creation 292 00:19:49,400 --> 00:19:53,400 Speaker 1: of a classless society in which there is real women's liberation, gain, 293 00:19:53,480 --> 00:19:55,880 Speaker 1: lesbian liberation, and freedom from. 294 00:19:55,760 --> 00:19:57,280 Speaker 2: Racism end quote. 295 00:19:58,320 --> 00:20:01,080 Speaker 1: Historical evidence has shown that the movements based solely on 296 00:20:01,119 --> 00:20:04,159 Speaker 1: the identity of the participants. 297 00:20:04,640 --> 00:20:06,840 Speaker 2: Could be very diverse. 298 00:20:07,040 --> 00:20:11,720 Speaker 1: Let's just say in the spectrum there are reactionary and 299 00:20:11,840 --> 00:20:18,280 Speaker 1: their revolutionary segments of pretty much every national liberation movement, 300 00:20:19,119 --> 00:20:25,800 Speaker 1: from Black Power to Free Palestine. Because when the focus 301 00:20:26,000 --> 00:20:31,520 Speaker 1: is on cultural or national liberation, there is a lot 302 00:20:31,560 --> 00:20:36,480 Speaker 1: of room to adopt a variety of approaches and a 303 00:20:36,560 --> 00:20:38,920 Speaker 1: variety of political aims. I so it's a lot of 304 00:20:39,000 --> 00:20:42,560 Speaker 1: room for middle class interests to dominate as they have 305 00:20:42,600 --> 00:20:45,480 Speaker 1: a lot more time and resources to contribute and take 306 00:20:45,520 --> 00:20:47,640 Speaker 1: over the rhetoric and the messaging of the causes. 307 00:20:48,200 --> 00:20:49,560 Speaker 2: Another example that can we see. 308 00:20:49,440 --> 00:20:52,399 Speaker 1: In the feminist movement, which in a lot of ways 309 00:20:53,080 --> 00:20:58,399 Speaker 1: diverge from the struggle of working class women towards the 310 00:20:58,440 --> 00:21:02,440 Speaker 1: more niche interests of you know, the girl bosses who 311 00:21:03,480 --> 00:21:08,679 Speaker 1: we're facing genuine wholes in their climb up the corporate ladder. 312 00:21:10,040 --> 00:21:13,560 Speaker 1: But in focusing on those instances, there was a loss 313 00:21:13,680 --> 00:21:17,840 Speaker 1: of the needs of working class women and the precurious 314 00:21:17,880 --> 00:21:23,000 Speaker 1: position that when as a whole are still in Marie. 315 00:21:23,040 --> 00:21:26,800 Speaker 1: Political activism has always been diverse. You know, there's a 316 00:21:27,119 --> 00:21:31,199 Speaker 1: wide range of strategies, campaigns and participants. There's not a 317 00:21:31,280 --> 00:21:35,440 Speaker 1: unified movement, but there's a heterogenous force with both radical 318 00:21:35,560 --> 00:21:39,920 Speaker 1: and conservative elements, each pursuing different methods to achieve the objectives. 319 00:21:40,640 --> 00:21:45,560 Speaker 1: There's no unanimous agreement on the vision of tino rangatira tanga, 320 00:21:46,160 --> 00:21:50,800 Speaker 1: which is the Marii term for Mari self determination. Tino 321 00:21:51,080 --> 00:21:56,919 Speaker 1: rangatira tanga can be associated with Mari capitalism, electoral power, 322 00:21:57,480 --> 00:22:03,399 Speaker 1: cultural nationalism, or revolution reactivity. In the past, some artists 323 00:22:03,440 --> 00:22:06,040 Speaker 1: had believed that fundamental transformation of the system was necessary 324 00:22:06,080 --> 00:22:10,120 Speaker 1: for liberation, and so they rejected reformism. But the landscape 325 00:22:10,119 --> 00:22:11,159 Speaker 1: has changed. 326 00:22:12,480 --> 00:22:12,680 Speaker 2: Well. 327 00:22:12,720 --> 00:22:16,320 Speaker 1: Some still advocate for constitutional changes electoral politics to address 328 00:22:16,320 --> 00:22:21,359 Speaker 1: systemic issues. Some influential travel executives and corporate warriors are 329 00:22:21,359 --> 00:22:23,720 Speaker 1: even going as far as to argue that Mari can 330 00:22:23,760 --> 00:22:28,760 Speaker 1: only achieve true self determination and liberation through unrestricted free 331 00:22:28,800 --> 00:22:34,119 Speaker 1: market capitalism. The objectives that Tino Rangatira tangle promoted by 332 00:22:34,200 --> 00:22:41,920 Speaker 1: different groups are contradictory because there is no homogeneity in 333 00:22:41,960 --> 00:22:45,200 Speaker 1: the Maria struggle. But I hope that the takeaway here 334 00:22:45,359 --> 00:22:47,679 Speaker 1: has been clear, and that is the need for a 335 00:22:47,880 --> 00:22:57,520 Speaker 1: clear intersectional approach to revolution in our struggle against racist, sexist, capitalist, 336 00:22:57,680 --> 00:23:02,560 Speaker 1: et cetera society. The Mari movement is still ongoing, and 337 00:23:03,840 --> 00:23:08,199 Speaker 1: so the focus of these two parts has been primarily 338 00:23:08,240 --> 00:23:14,080 Speaker 1: on the current rather has been primarily on the struggle 339 00:23:14,119 --> 00:23:16,960 Speaker 1: of the sixties, seventies, eighties and early nineties. 340 00:23:18,640 --> 00:23:20,159 Speaker 2: Mari liberation has not been found. 341 00:23:21,160 --> 00:23:25,200 Speaker 1: Tino Ranga tyr tanga has not been achieved, and there's 342 00:23:25,200 --> 00:23:28,800 Speaker 1: still a long way to go. That's it from me again. 343 00:23:28,840 --> 00:23:33,080 Speaker 1: I'm Andrew from the YouTube channel Anturism. You can find 344 00:23:33,119 --> 00:23:36,200 Speaker 1: me there and you could support on patre dot com 345 00:23:36,240 --> 00:23:39,000 Speaker 1: slash saying true this has been. 346 00:23:39,480 --> 00:23:40,280 Speaker 2: It could happen here. 347 00:23:44,840 --> 00:23:47,320 Speaker 3: It could happen here as a production of cool Zone Media. 348 00:23:47,400 --> 00:23:50,080 Speaker 3: For more podcasts from cool Zone Media, visit our website 349 00:23:50,119 --> 00:23:52,359 Speaker 3: cool Zonemedia dot com or check us out on the 350 00:23:52,400 --> 00:23:55,960 Speaker 3: iHeartRadio app, Apple podcasts, or wherever you listen to podcasts, 351 00:23:56,359 --> 00:23:58,479 Speaker 3: you can find sources for It could happen here, Updated 352 00:23:58,560 --> 00:24:02,040 Speaker 3: monthly at cool Zone Media dot com slash sources. Thanks 353 00:24:02,080 --> 00:24:02,600 Speaker 3: for listening.