Podcast
Audio only – Conversations about Indigenous Languages, Culture, and Identity in the 21st Century
Hosted by Unknown Author · EN
Language activists, elders & teachers from the Atlantic to the Pacific
10episodes
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Much loved elder and teacher, the late Wiremu Tawhai on the importance of place in language teaching
Oct 25, 2011Tap to summarizeimage credit: tpk.govt.nz Click here to listen to a conversation with Wiremu Tawhai On Place (left click to listen, right click and ‘save target as…’ to download) Wiremu Tawhai, loved and respected teacher of language and culture, scholar, author, actor and elder of Te Whanau o Apanui tribe, speaks about his passion for the Maori language, the importance of traditional languages and knowledge, and of his efforts in language recovery in a tribal institution of higher learning in Aotearoa New Zealand and in his own community. See below for a transcript of this conversation: Wiremu Tawhai-So those are all attempts at recovering. This is only one of them. And I know it basically because I was one of the facilitators. [maori words] going on all over the place. On marae. Marae-based. Whakapapa wananga (genealogy schools). Otaki Raukawa wananga ???? are providing a combined front in this push. Because we can do it. Because we’ve got some control over the content or the curriculum. So I can be free to take my class into the bush and talk and teach and draw and touch and taste there rather than in the classroom. This is a Kauri tree. Can you draw the leaf? And they draw it from a picture. But because I am at a Wananga [Maori place of learning] and others like me I can explore and explode boundaries too. We can break boundaries. Those students are sitting up there, I hope, are telling Colleen[?] these are the things we are being taken through by our teachers. MS-H In the bachelor of Education? WT In the Faculty of Education. So I say to them, for example, I’ve got the caretaker’s truck. Put all our desks, put all our chairs in the back. Tie it down, and I’ll drive it over there and you follow me in your cars. That’s the beginning of our lesson. So we get way out into that bush area there, unload, unload, unload, and sit around. We’re sitting under a tree and then whoosh, and they say “oh look that bird’s caught that other bird.” It came out of the blue. Bang. And we were sitting in the bush and little spetula and other birds were pecking the seeds. Oh, caught one. i said “Wee, look at that bird”. So I was able to switch my lesson and talk about the karererea.[?] And talk about capatimora . Because this was a karerereia that came out of the blue, catching one of the smaller birds and sat there holding it in its claws. And there we were under the tree there watching it. Would I see that if I was sitting in a classroom over here? Those sorts of things happen, I say. “Look at that ridge. How many Maori trees can you see growing there?” They saw none. There is a butchgrove right in front of them. A manuka right in front of them. There is a titoka right in front of them. There’s a himahima right in front of them. So you can do these kinds of things because I’m at a wanaga. I doubt I was able to do that if I was a secondary school teacher in the Whakatane High School. Because there is a program. And I have to sit and the bell rings, and they move on. The bell rings they move on. I can’t borrow the caretakers truck if I was a secondary school teacher for Whakatane high school, could I? So it’s easier to say, “aw Jeff can I have your truck.” “What for?” “I want to take my class but I want the furniture out there.” He says, “yeah, bring it back this afternoon.” You can’t do that in places like. And then we see a karererea hawk capture its prey right in front of us so I switch the lesson around. Leave the trees for awhile. … WT… so they are asking me to be one of their keynote arowa???. So there’s a surprise coming. If I see that the marae is not the place to do it then I’m going to take them to the riverside, maybe, and talk about stones, maybe. Because see those stones up there? See the story they are telling? When I get a stone like this, what is that stone telling? And when I get a stone like that, what is that stone telling? Look. Look at the story these two stones are telling, aye, the geological story. In Maori terms, it is exciting. So, that wananga, if they want me to talk about environmental science it may not happen on marae? because I know they’re living next to a river. Click here to download a .doc file of this transcription
Transcribe →Much loved elder and teacher, the late Wiremu Tawhai, on working between languages
Sep 28, 2011Tap to summarizeimage credit: tpk.govt.nz Click here to listen to a conversation with Wiremu Tawhai on Working Between Languages (left click to listen, right click and ‘save target as…’ to download) Wiremu Tawhai, loved and respected teacher of language and culture, scholar, author, actor and elder of Te Whanau o Apanui tribe, speaks about his passion for the Maori language, the importance of traditional languages and knowledge, and of his efforts in language recovery in a tribal institution of higher learning in Aotearoa New Zealand and in his own community.
Transcribe →Patu Hohepa on Working Between Languages
Sep 28, 2011Tap to summarizeimage credit: greenpeace Click here to hear a conversation with Maori elder and scholar Dr Patu Hohepa (Ngapuhi tribe) and retired New Zealand Maori Language Commissioner, on working between languages (left click to listen, right click and ‘save target as…’ to download)
Transcribe →Executive Chair of the New Zealand Maori Council, Manu Paul, on working between languages
Sep 28, 2011Tap to summarizeimage credit: TVNZ Click here to hear a conversation with Maori elder Manu Paul (Ngati Rangitihi tribe), Executive Chair of the New Zealand Maori Council and organic farmer, on working between languages (left click to listen, right click and ‘save target as…’ to download) See below for a transcript of this conversation: Manu Paul: So in terms of language and the indigenousness nature of people it seems to me that what the world needs to know is that language is Poutokomanawa [ridge pole or centre pole] of diversity. Alright? I’m reminded of that song about the 60’s or 70’s “and they all lived in little boxes and they all looked just the same”. Alright? The message there is that difference is to be lauded. Diversity is to be grasped so that you have a standard to measure yourself against because how else would you know how good you are? How bad you are? How ethical you are? How moral you are about things unless you can measure yourself against other peoples? Because you want to measure yourself against other peoples then the language has to be stood up against the Steinbecks, the Hemmingways, the Holatofari. The people who write from experience from, about life, the Shakespeares, Dickens, all those people, because what we have is a concept called CINOELLA CINTEWA. It’s a sense of the all-powerful. The Supreme Being in terms of everything you do. Okay? And yesterday I talked about my PHARHAMIHANO TOMI HOSIE TATATA 0:04:15.4 …In my view was the power to determine ones destiny. And when you try to determine things you come up against standards set by other people. We have a saying, “KAKACHEYA DE QUO ???” . the quintessence of excellence. One’s understanding of language is in the nuances and in the rhythmic cadences that lilt and soar, the sounds you make and the breathing that you input into the language. WHYNOTAKA. So that’s a standard that Maori have. So people open their mouths and I say KOWTOPOKIAKA that came out of the book. Then I hear somebody, very rarely these days, I hear someone and my eyes close and I am lost, not in what they are saying but the way they are saying it. Because the way they say it provides me with a tactile sense of being without the physical nature of the tactile being. So I can smell, I can feel, I can touch, I can hear, I can see as I listen to that speaker. All the things of my life, all the things that I know, they all come crashing back. Language therefore for me, as a Maori, is one of purity. Kia ora, whytickitkipty 0:07:38.4 Nocoquka ….[more Maori – little one speaking back]. And language for me is that it is the hard post of diversity. It’s about being inclusive. So people say to me KOWOKA [more Maori words]. I say well the formal part you want to speak Maori, you want to speak English but I won’t speak English on the marae when those people come there reluctantly, fearfully, so we give them a sense of included, of inclusion. So language is about inclusivity. Language is about recognition. That giving of mana to people and for the first time in their lives they find that people who don’t know them actually recognize them as having qualities that they didn’t think those people would know about them. Click here to download a .doc file of this transcript
Transcribe →On Globalization
Sep 28, 2011Tap to summarizeClick here to listen to conversations in English on Globalization with Maori and Gaelic speakers involved with indigenous language revitalization efforts. (left click to listen, right click and ‘save target as…’ to download) See below for a transcription: Makere Stewart-Harawira: Where does indigenous self determination sit in this mix and what is it that is the really critical thing about this revitalization of language and culture? What is the really important…why is it so important? What is critical about that? Huge questions, too big, I know… Sir Mason Durie: I will try and tackle the last one because it might lead on and just talking off the top of my head if that is all right? I see that whole indigenous movement and I am putting in the movement the language cultural revitalization and the political independence or a variant of it to a greater or lesser extent. Through the whole indigenous movement to me it’s done two things. First of all I think it is potentially acting as a protector of the worst excesses of globalization. So that I think that and If you just take New Zealand situation for example, New Zealands always short of money or we’ve got a surplus but we’re an economy that’s relatively vulnerable in size and natural resources, limited markets , competitive markets concerned with a whole lot of other players. And Therefore we are potentially open I think to take over from other companies and it would not be a huge step of the imagination. Some people say it is already happening. That to make end meet we’ll simply sell the land and let foreign investors come in. I think to a large extent the indigenous approach acts as a counter to that. It doesn’t entirely block it but I think steadies it and I think that’s quite important for the nation as a whole as the nation works out where it stands in the global development. How much we want to be a part of it and the terms of our participation in it. And what I see as the Maori movement as saying “Well hold on let’s not rush that because who earns the resources is compromising our understanding of it” and I think that’s quite an important restraint. Maybe for two or three decades it’s going to be an important constraint as New Zealand works out what is going to be the basis of its economy and what does it have to sell off in order to partner up with global enterprise. So I think that is one thing that is quite important but on the other hand I think that the indigenous rejuvenation and reassertion is in fact a global movement. It’s not, It is certainly not unique to Maori, and so by getting involved in that there is already a move to be part of a global movement and global citizenship has got more than one meaning in the sense and that in enables Maori to be part of the indigenous world movement and that’s been quite important I think as, and not only important in terms of a sense of solidarity that economically is going to be important too you can imagine business ventures and economic where you’ll get preferred providers who might happen to be Indigenous whether it is in fishing or some other arrangement. So I think that Maori-if there hadn’t been this rejuvenation and revitalization the sense of being Indigenous would not have escalated to the degree that it is at now so that we can participate as citizens in that sense. But then the other point is, that certainly from our end, we’ve had this slogan since 2001 which is now part of the education departments broad direction for Maori education is that it should be possible for Maori to live as Maori and be citizens of the world. And so we’ve got that joint, dual pathway, and the sense now in education, I don’t think they are doing a particularly great job at doing it, one should not be at the expense of the other, need not be at the expense of the other. Living as Maori and being citizens of the world are joint requirements in modern times and the education policy needs to be able to see that that is possible, that you don’t have to sacrifice one for the other. And then because Maori mobility has just sort of escalated. 200,000 or so in Australia at present, all around the world so that Maori movement across the globe is pretty high and the other question that seems to come up now that while it’s been good I think, its taken people out. It hasn’t reduced the interest of the global travelers in being Maori and then some quite interesting developments as to how you can be a global traveller and be Maori and still retain links with networks provided you use the technology and so there is quite a lot of whânau [extended family groups or members] now who meet on the web and that never have an annual meeting, the meeting is on the web and that last year there was a tangi [funeral] done on the web that a group could not return from Australia. There were two or three whânau in Australia and the thing was there was an interactive telecast which enabled them to participate from Australia as if they were here and so there was [???] an opportunity for them to say what they wanted to say to come and close ups meet the people who were there. I think that was quite a good demonstration of how in the end distance won’t be a problem and being a global traveller. In fact it might actually be much easier . Its just that one of the big problems getting whânau to agree on things. It’s actually easier on the web where you don’t get all the eye rolling and the body language, particularly if you are just doing email, you get straight to the point, do the business, and make clear decisions. Whereas quite often in a face to face meeting decisions are left unclear because you are responding all the time with body language and you prefer not to be too specific. So in terms of being Maori and being a global citizen there need not be a contradiction in that. and the other thing of course is that you have Maori groups around the world. In London and in Sydney in particular and now in Perth who really might become serious contenders for winning the national kapahaka [cultural competition] in a year or twos time so that there is a diaspora occurring which may not be a bad thing. And you can imagine that if New Zealand did get sold out to foreigner investors the culture might actually be retained in London and in Sydney and in Perth as much as it is in New Zealand. In other words it might be a little bit like the Jewish situation; that the retention of the religion and the faith and the culture was the result of people going away from the troubled land until such times as they could come back. And I think the same is happening in Ethiopia right now that when the political climate got really bad there parents who could afford it, sent the young people off to universities all around the world. That was two or three decades ago. Only now are those peopling coming back home now that it is safe to come home. They come home and they also bring skills and knowledge that would not have been available to the nation. So I think there is a very useful opportunity here that we sometimes see it as a threat. I see it really as opportunities and a protective device, protection in two ways. Maori are protecting New Zealand from takeover by saying “hold on I don’t think you own it. Don’t sell it because I don’t think you own it or you have got to contend with other issues”. There is that sort of protection, that sort of constraint but also the constraint that by Maori being around the world they need not forfeit a Maori identity. In fact quite with the right use of technology which will get better and better I would think. It will be easier and easier to retain that. Certainly they won’t have a foot on the ground and that may be a bit of an obstacle. Yes some of the whânau hopefully will retain their ahi ka [keeping the home fires burning, or place on the land] interest for them so they needn’t, they won’t be entirely displaced as would have happened a couple of decades or even one decade ago when people went abroad. … Patu Hohepa: The web does a lot of damage to our stories. When Manuka Henare and that one takes out from a well-liked Hokianga identity…who built a beautiful marae at the back. Beautifully carved and had his own whanau’s but, he’s decided now to start putting things on the web. And then he gets quoted so I find it in here, which becomes pretty well the book of history of our traditional landscape and he’s quoted two things I said, wrong. KUPE live on the other side – that’s part of the tradition and he named a whole lot of other areas- that’s well known. He named PAKANAE for the place where the y built the PA or the fish pond to hold the fish in and this other place that is named -can’t find the source for that but it is fine because it does fit in. Didn’t know that actually the part that held the fish in was a reef called TABAKEROA TABAKA from TABAKEROA the long tailed f…git bird that give you long red feathers. Okay. The TAWAKEROA and that would have been part of the defence that they put there, rocks and that to stop. KANAE will go in but they can’t get out. Also he crossed, because the sand hills were not a good place for growing AKUMBAHI gardens that the Kumara brought across. The Kumara did not come into the country until the time of Toi. Eight generations further on. Now it’s that kind. MAKERE: So it’s about, we don’t and it really isn’t and excuse, and I’m guilty of it myself having said that. We don’t go to primary source. We rely on other people to tell us those traditions and there they are and they go on the web and use them as is. PATU: And they go on the w...
Transcribe →Wiremu Tawhai on language learning and teaching and globalization
Sep 28, 2011Tap to summarizeimage credit: tpk.govt.nv Click here to listen to the conversation with Wiremu Tawhai (left click to listen, right click and ‘save target as…’ to download) Wiremu Tawhai, much loved and respected Te Whanau o Apanui elder, scholar, author, actor, and teacher of language and culture, speaks about his passion for the Maori language, the importance of traditional languages and knowledge, and of his efforts in language recovery in a tribal institution of higher learning in Aotearoa New Zealand and in his own community. See below for transcript of this conversation: Wiremu Tawhai: Whether we succeed or not, and you know, the treaty hui we had the other day, may link us up with tangata takitaki, originals, indigenous of the world [31:23]. My best hope is that that will happen and that we become excited because we’re part of a movement across the world; we’re part of a tidal wave, so to speak. And we become excited because we have a contribution… WT: In this exhibition that I’m going to open at Te Papapa (national museum) tomorrow morning, that might the subject – tohra whales – but in that exhibition when Whanau-Apanui made its contribution to that, what are the deeper meanings?. So that the Delamere family came from Canada, whaling, married, finally taught me how to go out there and kill whales, which was unheard of in our history. But we did participate in the industry that the Delamere people from Canada came and taught us to do: to harpoon and to kill. But what came out of it for example, was we learned how to render the blubber down and send them to Auckland to the factories or wherever they went to and we got some money. And with that money we build our community facilities. So everywhere we killed meant there was another community facility. So it is a kind of twisted thinking going on. MS-H It’s tricky. WT It is. But I don’t comment on what my grandparents and great grandparents did because they were there at the time assessing what the Delamere family was bringing into their lives and there were the whales going past anyway; off the shore going to South Pole somewhere. Which they had seen all their lives and they personified them as gods going past. But then this thinking changed and so they extracted from this resource and built some community facilities. So even in a thing like that there is a deeper meaning. And that’s what I tried to say when I was part of making building that exhibition; those sorts of things. And now of course, our community buildings are fine so the whales go by. Nobody kills them any more. But I’m just referring to that because it’s happening tomorrow. But I’m hopeful, I’m hopeful, and the kumura [sweet potato] project. There’s a picture of the rua kumura [kumara garden] I built up there. Can you see it? And that project that I was talking to you about. I’m not sure whether I’ve got. I have no more books left. I can get some more printed. I had some. But even in that project, see that’s the master copy. Even in that project as I was saying to you in the car, there is an attempt to rebuild whanau [extended family], especially the urbanized whanau to come home and participate in an activity that’s almost lost. But I hope it’s not lost because I’ve built one. Me and my sons and my brothers and their cousins. And we followed traditional construction as far as we could. So there are no nails, no wires, no staples. And we extracted all the building material out of the bush. Now there’s a project that is attempting to rebuild whanau based around their original place. They might be in Auckland. They might be in Rotorua. They might be in Wellington. But as I said to you, the thinking is to attract them back so they can recover the activity, be involved in digging the kumura out of the ground together. Learn the technology: the drying, the stacking, the placing, the fern, and the fern dust, and all those sorts of things. … WT:I don’t know. I think the world is going to change us and we’re going to adapt or be destroyed. Climate change. What’s happening? And as it changes what do we do about it. Fossil fuels. And what is it doing to our planet if the ozones are getting destroyed by CFC’s or whatever it is, then what are we going to do about it? Petrol and its ongoing supply. No doubt there is still heaps that scientists or oil men and women have not discovered yet. But come the day when those dwindle, what are we going to do? And you read the story of Cuba and how they adapted to the Russians taking all sorts of things out of their country. And I believe from my readings what they did is that they slowed down their pace of life which allowed them to walk to do things, or which allowed a group of people to have one vehicle and then they planned and go and come back for the whole group. Where one tractor ploughed all the village lands, and then you went in and …. Well, that’s the lesson that Cuba seems to be saying when these resources disappear. It might be… so that the kumara projects of this day might become important in terms of survival when the world around us changes. The oil peak or the peak oil that you are talking about, when that destroys certain parts of our environment, how are you going to adapt and live within the influences of peak oil? Click here to download a .doc file of this transcript
Transcribe →Professor and Elder Patu Hohepa, on impacts of globalization
Sep 28, 2011Tap to summarizeimage credit: greenpeace Click here to listen to a conversation with Maori elder and scholar Dr Patu Hohepa (Ngapuhi tribe), retired Maori Language Commissioner for Aotearoa New Zealand, on some impacts of globalization on Maori and language (left click to listen, right click and ‘save target as…’ to download)
Transcribe →Gaelic scholar and poet Maoilios Caimbeul on Globalization
Sep 27, 2011Tap to summarizeimage credit: Mike Mackay Click here to listen to a conversation with Gaelic author, scholar and poet, Maoilios Caimbeul of Skye, on the impacts of globalization on Gaelic (left click to listen, right click and ‘save target as…’ to download) See below for a transcription of this conversation: Maoilios Um…there is a person in Edinburgh university, I knew it was Clauss(?) as well (laughs) Ma- Oh really (laughs) Maoilios I first, she’s done a study of this, she’s doing a PhD on how things have translated from one language to the other. Ma- Ahh Maoilios It’s the political aspect of it which is Maoilios sure Ma- This neo-colonial literature and all the rest of it and different colonies, you know? But um…there’s the political aspect, but there is also the translation aspect. and when your translating from one language to another, you don’t, uh, necessarily, it’s very difficult tranl-, maybe translation is the wrong word, maybe transposition is another word, or a version, there’s a really good on, a Gaelic poet, and he uses the word version. What you get when your translating another language is very different, you know, it’s not the same thing. It’s ah, totally different (laughs), ah, a artifact, uh…um, once you translate, and um there’s a Gaelic poem on one side, and English poem on the other, and it’s, and it’s, people are going to ask, well, which is the original poem? Which is the original? So that’s, that’s the political aspect of it. What, the objection I have to it is that when it comes to Gaelic schools Ma- Hmm, hmm Maoilios And you’re giving books to the pupils Ma-hmm hmm Maoilios Ah, they want to read in the Gaelic language, you know? Ma- Hmm, hmm Maoilios And if you’ve got English as well they are going to be referring to the English all the time- Ma- All the time. Maoilios So, it’s not a good thing in my opinion, there’s got to be some way of getting round that Ma- Yes Maoilios And um, of course, it’s important as well to communicate with the wider world, and I don’t think, I’m not saying there is anything wrong with doing versions, or transpositions, it’s a good thing probably, you know, but there should also be a niche for the Gaelic only thing, you know, I think Ma- I know that in our Maori, um pre-school, ______? at home they found that uh, the children who…were completely immersed in Maori and who, you know, especially if they had Maori at home, become very fluent Maoilios yes, yes Ma- Once they’re exposed to the two- Maoilios hmm, hmm Ma- like, that’s no longer a version. uhhh, kind of a bi-lingualism, it’s um, it’s, it’s, pretty ineffective Maoilios yeah Ma- Umm Click here to download a .doc file of this transcription
Transcribe →Maori scholar Hemi Dale on Maori language and globalization and Gaelic scholar and poet, Maoilios Caimbeul of Skye on media and values
Sep 27, 2011Tap to summarizeClick here to listen to excerpts from a conversation at Auckland University with Hemi Dale, of Te Uri o Tai and Te Rarawa tribes about globalization, Maori language teaching, and education policyas well as an excerpt from a talk with Gaelic scholar and poet, Maoilios Caimbeul of Skye on media and values (left click to listen, right click and ‘save target as…’ to download) See below for a transcript of this conversation: Hemi- We have to be really vigilant in ensuring that we are not disadvantaged by that. It seems quite plain to me that there are some (???) officials living in the university who pose (?) in terms of recruitment of Maori for our program. And again one important point that I need to make again. We are not a Maori only pathway. Our students are predominantly Maori but also those who aren’t Maori who are committed to Maori and so we are (?) part of our students come through. And you know work out, that relationship stuff in terms of not, what is ok, what is not ok in terms of taking particular roles. (???) So we’ve got a group of students in the moment who came in through a foundation program, hadn’t done any formal training in secondary school but came into our pathway, speakers of (Samoan?) and they are on their way to becoming trilingual. So that is amazing stuff that happens, and we have an open door like that. And I think if we can attract more and more and build our- the core in terms of what we do here. Because what happens here is kind of nation-building stuff, you know, we can talk about citizenship plus and all that kind of stuff but with this you sort of got some of the tolls(?) and some of the experience to be able to engage and make your contribution. then it Really just the rhetoric stage and the enactment stage that you are talking about, they happen, but they happen in ways which are kinda less than desirable. So, just thinking, maybe just conform myself to our program here, what to think that we are contribution to the development of our New Zealand citizenship, but that we’ve got people who are going to be active participants in that. With some of the requisite knowledge and tolls(?) in order to make the contribution at a variety of levels, at a variety of levels. That’s stuff you’ve got to endure, and celebrate what we got, I think… … H- That difference too is even in Mahapoon(?) within Mahapoon, they use that difference in family affairs it is even different. Different sort of opinion(?) and different sort of tastes and things like that. So all that sort of thing comes up and it’s-I think it is trying to interpret those values that we can accept the things that maybe I don’t like to be able to accept, and ponder over it, rather than try and set up barriers and I think that every able bodied person has an input into the pot. And yeah I think that over here it’s trying to, I suppose, well, what trade people call teach how to teach. But within that too (we embed?) a whole lot of other things. You know, putting the values in, when we have Maori (?), when we have our bridging class, they always come down to sort of support us (?) (maori words?) And to me those are some far more worthwhile things. But we have to keep in mind that the institution needs to train people to be teachers. But to me some of those experiences that we can really draw our young people in. And with the next step hopefully they can carry that through as while are training to be teachers. And I think the opportunity is here for a lot to be drawn away from their culture, away from home. And when they go back, even home has changed. I know, for me, I was gone for four years and I went home and I saw a lot of things that, you know, I shouldn’t have been like that. Except that those were the people holding things down at home, and here I am way over here. (?) and not liking what I saw, the changes taking place, and it is forever changing. The Maori has always been a global person. Now that may seem- sound strange to a lot of people. Of course when we talk about globalization we are looking at the fiscal (physical?) aspects of that. Our people are scattered all over the world. But Maori in a sense have always spoken about the global world in their mind. That is how they travel, they travel with- I know those are some of the things that we haven’t come to grips with in (???). I always ask the question of even politicians, and none of them seem to be able to answer the question, is where is the real Maori and (???) in the constitution of the country. … H- optimism about our language or the place of our language here maybe we are luckier than some of our indigenous (???) in that, it is one language and it would be neat to hear (?) the Maori directly or wherever they are flying to, that would be great, ambitious, but we have a language that is understandable pretty much around the world, with a bit of variation here and there. … Maoilios An example of what you’re saying is we went to Glasgow and we thought we’d go and see a film. MA- Uh huh. Maoilios We went to the cinema, and we didn’t know which one to choose and we thought we’d go and see that one. I can’t remember what the name of it was Mar- It was more of a romantic nice peaceful film. Maoilios Right, well we went in, this modern film, very recent film. It started off with this woman in a building in New York and she was rushing home but she had to go back into the building and the night watchman or whatever let her in and she was locked in the building and so her nightmare began, you know? Her nightmare began. This was the start of the film and this man…was then locked in a chair or something. This guy that let her in, he was a mad man? There was something wrong with him. Mar- He had fancied her. Maoilios He had fancied her but somebody else got her or something. Mar- And he had locked, he had tied her up … – Maoilios Oh yes, the guy, that’s right, it showed in the beginning of the film the clip of this man in the building in the same office as the girl he had made suggestive remarks to her or something. Ma- I see, right. Maoilios So this man was going to pay him back and he put him in a chair. Mar- and tied him in the basement and then he, and then he turned to him Maoilios He turned to him and then he said he was going to kill him right there and then. Mar- He took her down to the basement and she saw this man tied to the chair in the basement and he started … (grimaces)- Maoilios …. hitting him with an iron bar or something and we walked out, we couldn’t stand it anymore . Ma- Oh my god! Maoilios but you know, that’s Mar- You could see the blood splat! Maoilios But you know that’s … we talk about values? Ma- Well exactly. Maoilios But what values does that represent, when you go to a film, you’re in a city, you don’t know what you’re going to see, we could have sat through that, you know, but I couldn’t sit there and watch it, but somebody has made that film. Somebody-what values does the person who made that film have? What respect for human life does that person got? Ma- Right. Maoilios What it doesn’t have the are values of the people of Staffin for example in the film. Or the people of the Free Church in Staffin, Staffin doesn’t have these kind of values, you know? In other words, in the global village you’re going to be subjected to all kinds of values or non-values. Ma- Non-values- Maoilios Non-values you know? Ma- Non-values, yeah. Maoilios And yet, you can switch the television on and you maybe see something, I mean how many people watch something and they don’t realize they’re being impregnated with other values. Click here to download a .doc file of this transcript
Transcribe →Professor Mason Durie on Maori and Global Citizenship
Sep 27, 2011Tap to summarizeimage credit: Massey University Click here to listen to a conversation with Sir Mason Durie (left click to listen, right click and ‘save target as…’ to download) Professor of Māori Research and Development & Assistant Vice-Chancellor (Māori & Pasifika), Massey University, Aotearoa New Zealand, statesman and elder (Ngāti Kauwhata, Ngāti Raukawa, Rangitane tribes) talks about the global indigenous movement, Maori participation and Maori as global citizens. – – – See below for a transcription of this conversation: Mason Durie:I think that the indigenous rejuvenation and reassertion is in fact a global movement. It’s not, It is certainly not unique to Maori and so by getting involved in that there is already a move to be part of a global movement and global citizenship has got more than one meaning in this sense and that in enables Maori to be part of the indigenous world movement and that’s been quite important I think as, and not only important in terms of a sense of solidarity that economically is going to be important too you can imagine business ventures and economic where you’ll get preferred providers who might haven’t be Indigenous whether it is in fishing or some other arrangement. So I think that Maori if there hadn’t been this rejuvenation and revitalization the sense of being Indigenous would not have escalated to the degree that it is at now so that we can participate as citizens in that sense. But then the other point is, that certainly from our end, we’ve had this slogan since 2001 which is now part of the education department’s broad direction for Maori education is that it should be possible for Maori to live as Maori and be citizens of the world. And so we’ve got that joint, dual pathway, and the sense now in education, I don’t think they are doing a particularly great job in doing it, one should not be at the expense of the other, need not be at the expense of the other. being-Living as Maori and being citizens of the world are joint requirements in modern times and the education policy needs to be able to see that as possible, that you don’t have to sacrifice one for the other. And then because Maori mobility has just sort of escalated. Click here to download a .doc file of this transcript
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