|
Post by DuckMaster on Sept 19, 2024 21:24:45 GMT 12
a/ where is that not happening? good faith on what? b/ no one is stopping that - it is called property rights. What obligation does the Crown have to safe guard any culture? c/ They have equal rights like everyone else in a democracy. They are over represented in most democratic governance bodies including parliament. d/ Why just Maori? e/ what is stopping that? I dont see the Crown stepping in and removing their property rights? You seem to have missed the point of my post, that those five points would of made better principles than the three which ACT have proposed. You seem to imply that they are all already happening, in which case I assume you would have no issue with them being the principles? But lets break them down seeming you asked: a/ working together in good faith between Maori and the Crownwhere is that not happening? good faith on what?Well the Government has just produced a set of draft principles for a treaty principles bill without consulting Maori, like literally the treaty is about partnership and acting in good faith. This is a breach of good faith, there was no partnership. b/ safeguarding Maori culture, land, and resourcesno one is stopping that - it is called property rights. Lets be clear, no one is stopping that now... Literally, the last Maori land confication was only 60 odd years ago. That's in (probably) yours and deffinitely my lifetime. So we finally have property rights for all enshrined in law? It only took till the mid 1900's to get that sorted. Go us! While property rights matter, the protection needed here now is more about restoring and safeguarding Maori culture and rights that were undermined for generations. What obligation does the Crown have to safe guard any culture?Not any culture, Maori culture. The obligation comes from the Treaty of Waitangi. Where the Crown promised to protect Maori taonga (treasures), which include language, customs, and cultural practices. Due to the Treaty, the Crown has a specific obligation to uphold those promises and ensure Māori culture isn’t lost or marginalized. This isn't about the Crown safeguarding all cultures in the same way. It's specific to Maori because of the Treaty and the promise made. c/ ensuring Maori have a voice in decisions affecting themThey have equal rights like everyone else in a democracy. They are over represented in most democratic governance bodies including parliament.I think you are referring to equal voting rights? But the treaty provides more than this. Referring to the Treaty Principles Bill, Maori were not consulted, it directly impacts and affects them. Another example is the Foreshore and Seabed Act. The Act took ownership of the foreshore and seabed from Maori, it was literally taken away without any consultation - it took till 2011 for the Act to be repealed and replaced with one that allowed Maori ti claim customary rights which are promised in the treaty. d/ addressing inequalities and ensuring fair opportunities for MaoriWhy just Maori?Now you're gas lighting. We're discussing a the Treaty Principles Bill. While equity is important for all groups, the focus on Māori comes from the Treaty. It's not about excluding others, but about acknowledging the crowns obligation in the treaty via a written principle. recognizing Maori self-determination (Tino Rangatiratanga) over their own affairswhat is stopping that? I dont see the Crown stepping in and removing their property rights?Great, then there shouldn't be a problem adding it to a Treaty Principles Bill. (ref comment above about property confiscation)
|
|
|
Post by DuckMaster on Sept 19, 2024 21:38:57 GMT 12
Something else I've been dead keen to have explained to me, is how giving control of all of our assets to Tribal Elite (via co-governance) would also help inequality. So far, many tribes, infact all accept Nga Puhui I think, have been handed billions of dollars, yet the people controlling those settlement payments have kept it for themselves and done absolutely zero to address inequality. The irony that this surely is what Tinorangitiratunga is? That is each tribe's self determination. They get billions in settlement, and are free to do with it what they want. I can't see how it's our problem they haven't used it to address inequality. Your point is valid. The idea behind giving Maori tribes control over their settlement funds is to let them manage their own resources and address their needs. But if those in charge aren’t using the money effectively to tackle issues like inequality, it’s a problem. The challenge is ensuring that those managing the resources are accountable and transparent in how they use them while still giving them control. It's a bit like you giving your kids an allowance so that they can be in control of their own destiny and then wondering why you are bailing them out when they have no money for petrol to get home after a party.
|
|
|
Post by DuckMaster on Sept 19, 2024 21:42:27 GMT 12
I wish I could figure out why sometimes my computer writes Māori and other times it writes Maori
|
|
|
Post by DuckMaster on Sept 19, 2024 21:55:34 GMT 12
Well, we're two pages in to this thread, and I can see the same old arguements being rolled out: 1) Because, the treaty It's like the right to bear arms in America. It's always the same old boring argument when someone wants to take away that right - "Because, the 4th ammendment"... Surely you're not proposing that we throw out the treaty? Even Seymour isn't going that far - atleast not publicy...
|
|
|
Post by DuckMaster on Sept 19, 2024 22:26:12 GMT 12
None of this gives any compelling arguement why all people in NZ shouldn't be treated equally under the law. If you accept that the Treaty of Waitangi has legal standing, then it follows that Māori are entitled to certain rights and protections under the law that are distinct from those of other Kiwi's. Just like that disabled people are entitled to different rights and protections under the law. Just like that people who earn more money pay a higher percentage in tax than those who pay less.
|
|
|
Post by dutyfree on Sept 20, 2024 8:15:53 GMT 12
You are applying your interpretation to the intent of words from both a modern perspective and hindsight as do many. We can never know exactly what was understood at the time.
The concept of a partnership is a modern addition. There can be no partnership with the Queen. There can be no partnerships with the Crown with our democracy as it immediately alters the overarching governance.
Redress for historical issues continues via the treaty settlements process. I have dealt with a number of hapu and iwi organizations in my career and they are funding scholarships, cultural events etc from the commercial returns of their settlements. They also have specific tax advantages not available to others.
|
|
|
Post by El Toro on Sept 20, 2024 9:04:28 GMT 12
Good book to read is One Sun In The Sky
|
|
|
Post by fish on Sept 20, 2024 9:13:27 GMT 12
Good book to read is One Sun In The Sky What is it about, what is the summary?
|
|
|
Post by DuckMaster on Sept 20, 2024 12:11:03 GMT 12
You are applying your interpretation to the intent of words from both a modern perspective and hindsight as do many. We can never know exactly what was understood at the time. The concept of a partnership is a modern addition. There can be no partnership with the Queen. There can be no partnerships with the Crown with our democracy as it immediately alters the overarching governance. Redress for historical issues continues via the treaty settlements process. I have dealt with a number of hapu and iwi organizations in my career and they are funding scholarships, cultural events etc from the commercial returns of their settlements. They also have specific tax advantages not available to others. You are applying your interpretation to the intent of words from both a modern perspective and hindsight as do many. We can never know exactly what was understood at the time. The concept of a partnership is a modern addition. There can be no partnership with the Queen. There can be no partnerships with the Crown with our democracy as it immediately alters the overarching governance. Redress for historical issues continues via the treaty settlements process. I have dealt with a number of hapu and iwi organizations in my career and they are funding scholarships, cultural events etc from the commercial returns of their settlements. They also have specific tax advantages not available to others. The treaty did not an end date and did not only apply to when it was signed. This is a similar argument that gun control advocates use in the USA. That the 4th ammendment doesn't apply to automatic weapons as it was written in the time of muskets. Like the US constitution, the treaty is a living document. The rights inferred remain in perpetuity and those rights need to be applied to the times. It's not like this is my interpretation. This has been affirmed by the Crown.
|
|
|
Post by El Toro on Sept 20, 2024 13:06:46 GMT 12
Fulla writes about what was said and how it was said and what was understood during the signing process.
I think it should be compulsory in schools, but Id imagine they would ban it instead.
He does his research and also follows up with elders beliefs right up to the 1980s
|
|
|
Post by dutyfree on Sept 20, 2024 18:52:03 GMT 12
You are applying your interpretation to the intent of words from both a modern perspective and hindsight as do many. We can never know exactly what was understood at the time. The concept of a partnership is a modern addition. There can be no partnership with the Queen. There can be no partnerships with the Crown with our democracy as it immediately alters the overarching governance. Redress for historical issues continues via the treaty settlements process. I have dealt with a number of hapu and iwi organizations in my career and they are funding scholarships, cultural events etc from the commercial returns of their settlements. They also have specific tax advantages not available to others. You are applying your interpretation to the intent of words from both a modern perspective and hindsight as do many. We can never know exactly what was understood at the time. The concept of a partnership is a modern addition. There can be no partnership with the Queen. There can be no partnerships with the Crown with our democracy as it immediately alters the overarching governance. Redress for historical issues continues via the treaty settlements process. I have dealt with a number of hapu and iwi organizations in my career and they are funding scholarships, cultural events etc from the commercial returns of their settlements. They also have specific tax advantages not available to others. The treaty did not an end date and did not only apply to when it was signed. This is a similar argument that gun control advocates use in the USA. That the 4th ammendment doesn't apply to automatic weapons as it was written in the time of muskets. Like the US constitution, the treaty is a living document. The rights inferred remain in perpetuity and those rights need to be applied to the times. It's not like this is my interpretation. This has been affirmed by the Crown. Yes the rights remain in perpetuity, just like my rights as a citizen of NZ. I did not say they had ended. The Treaty gave Māori the rights of all British subjects, property rights, protection of HM. This has not stopped. You are the one introducing a strawman argument relating to the 4th Amendment, and a modern interpretation, that tries to argue there was no of the ceding of sovereignty to HM but instead a "partenership". There was no partnership, the Treaty ceded sovereignty to HM with the associated benefits that the treaty actually describes, ie property rights ,protection etc.
|
|
|
Post by Cantab on Sept 20, 2024 19:01:31 GMT 12
It used to be accepted knowledge. The man who features on our $50 bills Sir Apirana Ngata, was clear about it in 1922.
Now, however, to say Māori ceded sovereignty is regarded as almost blasphemous by the professional, political, and managerial classes. That is to say, our decision-makers in the public service, media, academia, and in much of the corporate sphere have created a new taboo.
As we have got farther away from the events of 1840 it seems these people are more confident that those reporting on the matter much closer to the time were wholly incorrect.
I stumbled across a discussion I had with Dr Michael Bassett about the matter of sovereignty back in 2017 and thought I would share his wisdom with you. A noted historian, Dr Bassett was a Cabinet Minister in the fourth Labour Government and a member of the Waitangi Tribunal for ten years.
Q1. Did Māori chiefs cede sovereignty to the British Crown when they signed the Treaty of Waitangi or, as is now contended by some, did they not?
Michael Bassett: There has been some debate over the years about what, exactly, Māori believed they were signing in 1840 as Claudia Orange shows in her big book published in 1987 called "The Treaty of Waitangi". Historians have chosen to work from a translation of the Māori version of the Treaty believing that to be the only fair basis for assessing the degree of Māori understanding. Sir Apirana Ngata prepared an English translation of the Treaty in 1922 that argued that the Chiefs had “cede(d) absolutely to the Queen of England for ever the Government of all their lands”. By the time I chaired the 1990 Commission and then served for a decade on the Waitangi Tribunal (1994-2004), the standard translation we used throughout our deliberations had been made by Professor Sir Hugh Kawharu. Here is his full translation of the Treaty:
“The first: The chiefs of the Confederation and all the Chiefs who have not joined that Confederation give absolutely to the Queen of England for ever the complete government over their land.
“The second: The Queen of England agrees to protect the Chiefs, the Subtribes and all the people of New Zealand in the unqualified exercise of their chieftainship over their lands, villages and all their treasures. But on the other hand the Chiefs of the Confederation and all the Chiefs will sell land to the Queen at a price agreed by the person owning it and by the person buying it (the latter being) appointed by the Queen as her purchase agent.
“The third: For this agreed arrangement therefore concerning the Government of the Queen, the Queen of England will protect all the ordinary people of New Zealand (i.e. the Maori) and will give them the same rights and duties of citizenship as the people of England.”
Sir Hugh and the Tribunal in my time were in no doubt that the chiefs had ceded sovereignty to the Queen. A few inventive minds have more recently tried to dispute this, but after 170 plus years of acceptance there would seem to me as an historian to be a degree of futility, not to say deliberate trouble-making, in trying after all these years to upset what has been accepted by both Māori and Pakeha for so long.
Q2. Does the Treaty of Waitangi imply some kind of “partnership” between those New Zealanders with a Māori ancestor and the Crown (now represented by Her Majesty’s New Zealand Government), implying a qualitatively different relationship between those who chance to have a Māori ancestor and the rest of us?
MB: If ever there was a declaration that we are one people and that Māori have the same rights and duties of citizenship, surely it is Sir Hugh’s translation of the Treaty’s third clause?
It needs to be remembered that right from the beginning there was a problem defining who was a Māori. Intermarriage and co-habitation had started before the Treaty. Governments determined from early times, and this was defined in law, that a Māori was someone who was a half caste or more. That was important in defining whether someone was eligible to enrol on the Māori Roll for electoral purposes, or was obliged to enrol on the General roll. The problem was that fewer and fewer people had sufficient Māori blood to be eligible to enrol on the Māori rolls, and the rolls had a total of many fewer names on them than the rolls for general seats. The turnouts of Māori voters became conspicuously smaller than in general seats. No one checked as to whether anyone possessed sufficient Māori blood to satisfy the legal definition, and it would have been impossible to do so.
In the Māori Purposes Act 1974, the definition of a Māori was altered. “Māori means a person of the Māori race of New Zealand; and includes any descendant of such a person”. This was a controversial decision by the Kirk Labour Government and over the years it has enabled many people who are almost entirely of Pakeha ancestry to claim to be Māori if they wish to. One suspects that neither the Crown nor the Māori signatories of the Treaty in 1840 would have anticipated or accepted such an extension of the Treaty’s provisions. But then, as many historians will attest, few treaties last 177 years, and there is only one between some tribes somewhere in Afghanistan, I’m told, that lasted through a war.
Some efforts have been made to argue that some kind of “partnership" exists between the Crown and Māori, but no one has tried so far as I know to determine whether either of the signatories had in mind a “partnership" between the Crown and someone who is, say, one sixty- fourth Māori, as many New Zealanders are today.
In any event, Sir Hugh’s translation of Article 3 surely rules out any special relationship/privilege for Māori or for their modern descendants over non-Māori. And since there was no such thing as a properly functioning democracy either in England or in New Zealand in 1840, the question of “political rights” wasn’t an issue at the time. Are some people just trying to re-write the Treaty to suit their current agendas?
Q3. Does the Treaty of Waitangi, Article 3 of which (in every version of the Treaty) guaranteed the “rights and privileges of British subjects” to all New Zealanders, imply that those with a Māori ancestor should have different political rights to those enjoyed by other New Zealanders?
MB: From Sir Hugh Kawharu’s translation of the Treaty above, there most certainly was no implication of special rights, “political” or otherwise for Māori. Their land was protected, but so was the right of Māori to sell that land on agreed terms. And Māori had the same “rights and duties of citizenship” as non-Māori.
Q4. In a society with many scores of ethnicities, is it conducive to social harmony to accord special political status to those with a Māori ancestor?
MB: The desirability of racial harmony is the biggest issue for [critics of Hobson's Pledge] – indeed for all New Zealanders – to think about. For me, having lived in the southern states (the ex-slave states) of the US, and having visited and taught South African history over the years, I know of no examples of the concept of nationhood or unity being enhanced in any society by a government allowing one set of privileges denied to others on racial grounds. Apart from which, with Māori rapidly losing their original visual distinction, how can the rest of society work out who is entitled to any special treatment? Special privileges for some will inevitably encourage the less scrupulous in society to join them. Where does that lead us? And who benefits from the fraud?
Dr Bassett makes some excellent points. But despite being one of the New Zealanders most qualified to speak on the matter, he is just as likely as any of us to be shouted down and hounded for expressing such moderate and inoffensive views.
The reality is that no matter how politely expressed nor how expert the speaker, holding the view that Māori ceded sovereignty is unacceptable to the media, academia, and public sector.
This week in Parliament, Te Pāti Māori MP Takuta Ferris gave a speech in which he made some frankly outrageous claims. They were laughable, in fact. I believe there is a term for what he was doing: 'gaslighting' (manipulate someone using psychological methods into questioning their own sanity or powers of reasoning). He said:
"When you mention "constitution" in this House, everyone runs for cover. This House seems allergic to constitutional discussion or debate—unless, of course, they are defining the terms of engagement themselves with no regard to the history or evidence...
...Well, we're not going anywhere and neither is the debate. And when you're ready to have it with te iwi Māori—an open debate—the invitation is here, and we'll be waiting."
Mr Ferris, there are plenty of New Zealanders who are willing to have the discussion. Many New Zealanders think the discussion should be had urgently. However, in our experience those who would agree with Te Pāti Māori are the ones 'running for cover' and being 'allergic' to debating the issues.
To have a discussion does not mean that Mr Ferris and Te Pāti Māori tell the rest of us how it is going to be while we remain silent. That is the opposite of a discussion. A discussion requires Mr Ferris and co to actually listen to those they disagree with and then he can expect to be listened to in return.
There can be no mature discussion about our future as a country until everybody accepts that the Treaty provided for the government to have final authority, with all citizens - no matter their ancestry - having equal rights.
|
|
phish
Junior Member
Posts: 55
|
Post by phish on Sept 20, 2024 21:34:12 GMT 12
It used to be accepted knowledge. The man who features on our $50 bills Sir Apirana Ngata, was clear about it in 1922. wait, theres a 50?
well fuk me with a lemon and call me bitter, if i ever have anything bigger than coins spare i put it in the car fuel tank.... sometimes as much as 2 litres.
|
|
|
Post by GO30 on Sept 21, 2024 8:44:15 GMT 12
well fuk me with a lemon and call me bitter,
Hey, don't roll them out too fast dude, I'm still rocking your ' fuck me with a spade and call me Doug'
I better catalogue these for posterity, I think the way the world is heading it'll need all the laughs it can get.
|
|
|
Post by fish on Sept 21, 2024 9:29:26 GMT 12
Not a lot of us really understand why we need a Principles Bill that catagorically states the govt has the right to govern, but: Members of the same group, who claim to be the rightful successors of Aotearoa and believe New Zealand to be run by an imposter business entity, also used fake identification to bypass security at Government House, police said. While he was unfamiliar with Mauri Nation, Young said sometimes indigenous activists were finding SovCit ideas and working with them, while in other cases SovCits were appropriating indigenous sovereignty and indigenous movements for themselves. SovCits might make “entirely fraudulent claims” that they had authority from an iwi or a tribe. www.stuff.co.nz/nz-news/350410891/sovcits-used-fake-id-access-parliament-government-house-police-say
|
|