The war on woke

The Associated Press, the biggest news agency in the United States, has apologised after it was ridiculed for warning journalists against referring to "the French".

The AP stylebook Twitter account had recommended writers avoid using "the" in phrases like "the disabled, the poor and the French".

It said this could be dehumanising.

For example, a better term than "the poor" was "people with incomes below the poverty line", it added.

The French embassy responded by briefly changing its name to the "Embassy of Frenchness in the United States".

"We just wondered what the alternative to the French would be," Pascal Confavreux, the embassy spokesman, told The New York Times. "I mean, really."

www.rnz.co.nz/news/world/483288/ap-deletes-widely-mocked-tweet-about-the-french

they must be sick of the complaints about "the media"

when what we should be saying is "stuck-up youth who frequently get things wrong but still think they know better than everyone else"

Another woke do-gooder.


Opinion: How the Treaty of Waitangi can help Pākehā make sense of their identity


www.newshub.co.nz/home/new-zealand/2023/02/opinion-how-the-treaty-of-waitangi-can-help-p-keh-make-sense-of-their-identity.html

Just a part of the..........

Why are Pākehā confused about their identity?

To begin to understand this, we need to recap some of the history since the signing of the Treaty of Waitangi.
For new settlers to New Zealand, Europe tended to be referred to as the homeland for many generations. Europe informed their view of history and the Pākehā identity strongly depended on that connection.
This Euro-centric perspective limited the formation of an identity narrative which might have reflected the new environment. In addition, the process of colonisation often saw Māori encouraged, by the Crown and some Māori, to assume a ‘white exterior.’ Māori put their own cultural identity in the background and adopted a European persona in terms of language and culture, in order to make ‘progress’ in the new world.
These perspectives began to change around the 1960s. With the formation of the European Economic Community in the 1960s, New Zealand no longer had preferential treatment in trade and the security of the connection to Europe began to be eroded. The cultural shifts and civil rights movements of the 1960s set a foundation for what is termed in some quarters as the ‘Māori renaissance’ of the 1970s and 1980s. This included the increasing awareness that it was good and right for Māori to be Māori. The Treaty emerged again from a period of neglect within the national consciousness, and with it the associated recognition that Māori are the tangata whenua (people of the land).
Jettisoned by changes in the ‘homeland’ of Britain and challenged by Māori discontent to be assimilated into a European view of reality, Pākehā identity was challenged in a land where they had presumed to have dominance. Pākehā began to ask the question: “Who are we and how do we belong here?”


How can the Treaty help Pākehā know who they are?

It is generally accepted that the Treaty of Waitangi is an opportunity for Māori to address their identity, some of their needs, and some of the injustices they have incurred as a result of colonisation: the Treaty clearly identifies Māori as tangata whenua with rights and responsibilities that go with that.
But the Treaty is also an identity opportunity for Pākehā. Judge Edward Durie summed it up well in 1989 at Waitangi by saying: “We [Māori] must not forget that the Treaty is not just a Bill of Rights for Māori. It is a Bill of Rights for Pākehā too. It is the Treaty that gives Pākehā the right to be here. Without the Treaty there would be no lawful authority for the Pākehā presence in this part of the South Pacific... We must remember that if we are the tangata whenua, the original people, then the Pākehā are the tangata tiriti, those who belong to the land by right of that Treaty.”
On this basis, the Treaty affords Pākehā an identity – and as Durie implies, the Treaty also provides a pathway to belong to the land at a deeper level.

How can the Treaty help Pākehā belong in this land?

Metaphors are helpful in illuminating concepts and in my view the marriage metaphor is worthy of exploration when talking about the Treaty relationship. Of course it is only an analogy but it can help us to understand some of the potentialities.
In a marriage, each person has certain rights. But rights are not the heart of a marriage. The heart of a marriage is intimate relationship.
One pathway to this way of relating is the preferencing of the other, the honouring of the other, with a desire to see the other prosper.
In relating this metaphor to the Treaty, we acknowledge that the Treaty is partly about rights, but that it is actually about more than rights.
From the very beginning, Māori and the Crown talked about the Treaty in covenantal terms. This elevates the Treaty to more than rights talk and acknowledges that the Treaty is primarily about relationship.
So in seeking this relationship, as Pākehā, I ask, “What is best for Māori?” For example, I want to see Māori flourish in their language and in the way they see the world. I would like Māori to have a platform with liberty to be fully who they are.
As Pākehā, my response is to honour tangata whenua – not because there is something better about Māori, but because there is something appropriate for me that when Māori and Pākehā are together, I take my lead from Māori.
Practically, this concept of honour will include a willingness to become familiar with Te Reo Māori as well as tikanga, preferably within settings that might be described as Te Ao Māori (the Māori world).
This is in contrast to the way we are used to operating and challenges our dominant cultural position.
But it isn’t an imposition of one culture on another; it is a beautiful way of doing life together, from which we are able to learn and develop a shared identity and move towards a greater civility.
Importantly, this is not out of a desire to flatter or appease, but from a two-way exchange that is grounded in the confidence and security of equality stemming from who I am as tangata tiriti.



Am I confused about been an New Zealander (permeant resident) certainly not.

What do these people get their rocks off on?

I stopped reading at the question mark at the end of 'identity'

Shit like this is exactly why I haven't read any MSM for 5 years and counting.

What it is is useless insecure Maori, who know how useless they are, using their newly acquired power to drag the rest of the public down to their level so they can feel good about themselves.

They realize that despite all the help they have received, over the decades, they cannot assimilate with normal society and have to drag standards down to thier poor standards

Just like the TV1 news weather over the weekend...........I didn't know what Gabrielle was going to do or what areas of New Zealand were going to be affected.

yes, the same people that forced religion out of gov. and out of people's lives

are now enforcing the woke religion in gov. and into people's lives

and like all religious zealots they won't hear any criticism of their actions because they are doing god's work!