traditional knowledge conference 2008 te tatau pounamu

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The foundation of the colonial project lies within an originary violence (Derrida, 1989, pp. 927, 931,943, 971–977), in which the Australian State retains a vested interest. All of its inequalities andiniquities are maintained for the purpose of maintaining the life and continuity of the State. However,the State is called upon to conform to universal “human rights”, but what does this conformity requirebeyond the masquerade that “equality” for Aboriginal peoples is an on-going project. But undercolonialism “equality” is never a possibility, for maintaining privilege is the natural position ofcolonialism and in this colonized space it is perhaps a place where no law exists for the oppressed.The Howard federal Government argued that its emergency intervention was a “just” and“humanitarian” act, one that would save and transform lives. The current federal Labour governmenthas indicated its support for the new intervention laws, but are they just? Derrida argues that the mereapplication of a rule “without a spirit of justice” might be protected to stand as “law” but it would notbe “just” (1989, p. 949). It is here that the Australian Government stands protected by law, a law thatcontinues to play out and re-enact its own unjust foundational position, one that has taken root ininnumerable acts of colonial violence which continue as violent re-enactments. The violence isnormalized, as we have seen occur with the emergency response, and it becomes a lawful process of theAustralian State (1989, pp. 983–985).The violence of colonial foundation is a means to an end: the creation of the Australian State. Butthis end-point requires constant maintenance and as I have argued this maintenance occurs through thecontinuous re-enactments of State violence. Derrida writes that European law prohibits individualviolence of the military and its police (1989, p.1001), 24 not simply because the State’s laws would bethreatened but because individual violence “threatens the juridical order itself.” 25 In Australia, it is theState which is threatened by its own founding violence (Derrida 1989, p. 989).It was just prior to his election defeat in November 2007 that Prime Minister John Howardannounced to the Sydney Institute his new interest in reconciliation between Aboriginal and non-Aboriginal Australia. 26 He declared, “We are not a federation of tribes. We are one great tribe, oneAustralia.” In line with his government’s proposed amendments to the Aboriginal Land Rights Act (Cth)1979, he also announced: “That group rights are, and ought to be, subordinate to both the citizenshiprights of the individual and the sovereignty of the nation” (Shanahan, 2007, pp. 1, 4). In the space of aunited Australia, where the many become the one-Australia tribe, what is it we the Aborigine become?To conclude on a positive note and to pick up on the important point that Moana made, we need toname our own realities for and by our Māori, or Tanganekald, selves and communities, to declare thatwe have a way of life and to declare our law-fullness and sovereign connections to country. Māoritheorists have previously affirmed that the process of decolonization can occur when we are positionedat the centre so as to de-centre power and the effects of colonialism (Bishop, 2005, p. 110).From the centre, our conversations and songs will be filled by those of our old people on sharingand caring for country and, in those spaces, violence and trauma are overtaken by the old ways thatteach us to be lovers of land and peoples.24 Derrida also writes “militarism is a modern concept that supposes the exploitation of compulsory militaryservice, is the forced use of force, the compelling to use force or violence in the service of the state and its legalends” (1989, p. 1007).25 See Rosemary Hunter (2006, p. 30) in reference to Derrida’s argument on how Western law prohibits individualviolence, not because it poses a threat to this or that law (or person) but because it threatens the juridical order. Inother words, law seeks to monopolize violence not in order to protect legal subjects but to protect itself fromchallenge―in particular, from new acts of revolutionary violence which might found a new legal order.26 The Howard position had previously been against reconciliation in terms of a “rights” discourse, preferring thepragmatic approach of “practical reconciliation”.43
ReferencesAltman, J. (2007). The ‘national emergency’ and land rights reform: Separating fact from fiction.Retrieved from www.anu.edu.au/caepr/Publications/topical/Altman_Oxfam.pdfBalgo Women’s Law Camp. (2007). Aboriginal women have answers themselves. Retrieved fromhttp://www.womenforwik.org/cultural_responses.htmlBishop, R. (2005). Freeing ourselves from neo-colonial domination in research: A kaupapa Maoriapproach to creating knowledge. In N. Denzin & Y. Lincoln (Eds.), The SAGE Handbook ofQualitative Research (3rd ed.). Thousand Oaks, CA: Sage.Brown, W. (2004). The most we can hope for … human rights and the politics of fatalism. The SouthAtlantic Quarterly, 103(2/3), 451–463.Clarke, J. (2007). The great federal land grab. In Combined Aboriginal Organizations of the NorthernTerritory, A proposed emergency response and development plan to protect Aboriginal children inthe Northern Territory: A preliminary response to the Australian Government’s proposals.Retrieved from http://www.apo.org.au/crosspost_linkboard/items/2007/07/166154-upload-00001.pdfDerrida, J. (1989). Force of law: The mystical foundation of authority. Cardoza Law Review, 1, 919–1045.Douzinas, C. (2000). The end of human rights: Critical legal thought at the turn of the century.Portland, OR: Oxford.Hunter, R. (2006). Law’s (masculine) violence: Reshaping jurisprudence. Law and Critique, 17, 27–46.O’Donogue, L. (2003, December 11). Third annual human rights oration. Age.Ranciere, J. (2004). Who is the subject of the rights of man? The South Atlantic Quarterly, 103(2/3),297.Shanahan, D. (2007, October 12). Howard’s new reconciliation. The Australian.Sheehan, N. (2001). “Some call it culture”: Aboriginal identity and the imaginary moral centre. SocialAlternatives, 20(3), 29–33.Spivak, G. C. (1999). A critique of postcolonial reason: Toward a history of the vanishing present.Cambridge, MA: Harvard University Press.Stevens, I. (1995). Report of the Hindmarsh Island Bridge Royal Commission. Adelaide, SA: StateGovernment Printer.Watson, I. (1998). The power of Muldarbi and the road to its demise. Australian Feminist Law Journal,11, 28–45.Watson, I. (2002). Buried alive. Law and Critique, 13(3).Watson, I. (2005). Illusionists and hunters: Being Aboriginal in this occupied space. AustralianFeminist Law Journal, 22, 15–28.Watson, I. (2007). Aboriginal women’s laws and lives: How might we keep growing the law?Australian Feminist Law Journal, 26.44
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New Zealand’s Mäori Centre of Re
Page 4 and 5: Te Tatau Pounamu: The Greenstone Do
Page 6 and 7: MihiAnei rā a manawa e ngunguru, e
Page 8 and 9: Table of ContentsForewordJoseph Te
Page 10: Tikanga and Technology: A New Net G
Page 14 and 15: PART APRESENTATIONS BY INVITED SPEA
Page 16 and 17: Te Miringa jointly edited, with Gre
Page 18 and 19: plant’s cycle of life. Patricio i
Page 20 and 21: Through Puralia Consultancy, he has
Page 22 and 23: Opening AddressLinda SmithNgāti Aw
Page 24 and 25: system, they had a deeply entrenche
Page 26 and 27: Takaparawhau: Bastion Point:An Exam
Page 28 and 29: get us off our papakāinga (village
Page 30 and 31: eating burnt offerings. That was Ba
Page 32 and 33: mean that a lot of others were not
Page 34 and 35: Maungārongo: Non-Violent ActionTe
Page 36 and 37: He Poroporoakī ki a Te Hau-o-te-ra
Page 38 and 39: Restoring the Nation:Removing the C
Page 40 and 41: were expecting the manuhiri (visito
Page 42 and 43: When our students walked from Whaiw
Page 44 and 45: parents for a while and then said w
Page 46 and 47: A Journey Away from Violenceto a Pl
Page 48 and 49: But on the other side, the Australi
Page 50 and 51: tied to the idea of progress or the
Page 52 and 53: not provide any greater benefit to
Page 56 and 57: Watson, I. (2008, in press). Sovere
Page 58 and 59: It is about knowing who we are, whe
Page 60 and 61: it acknowledges the imbalance of th
Page 62 and 63: food. Quick, quick!” We had some
Page 64 and 65: Harvesting Peace from a Field of Co
Page 66 and 67: international corporation by itself
Page 68 and 69: think it is a tradition to keep the
Page 70 and 71: A Jade Door: Reconciliatory Justice
Page 72 and 73: children. As early as seven-years o
Page 74 and 75: owned only 90,000 acres. Since it w
Page 76 and 77: A Māori Framework for Family Viole
Page 78 and 79: that we talked about, we are consta
Page 80 and 81: manamanaakitangamaraeorangapūteara
Page 82 and 83: I have been schooled from when I wa
Page 84 and 85: So, my work has been around liberat
Page 86 and 87: Finally: peacemaking, reconciliatio
Page 88 and 89: churns out crap and chalks up the n
Page 90 and 91: “Indigenes” in Dialogue: Reflec
Page 92 and 93: done three or four years ago, his c
Page 94 and 95: Examples of the exclusion of Samoan
Page 96 and 97: The first question resurfaced, espe
Page 98 and 99: have inherited and continue to expr
Page 100 and 101: principal home of whānau, hapū an
Page 102 and 103: i Rangiātea, the seed broadcast fr
Page 104 and 105:
Preventing the Effects of the“Col
Page 106 and 107:
In Australia we have got big proble
Page 108 and 109:
Figure 3. View from Cape Barren Isl
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communities and give our young peop
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SemisiFor me, talanoa has been a pr
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make decisions, you realize that yo
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e lelei.” I will give an example
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the great dreams of humankind must
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stories maintain in a visible way t
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From our perspective in contemporar
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Working Hard to Make Stubborn Issue
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of argument rather than the argumen
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Once again, Don McKinnon rang me up
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Concluding AddressMichael WalkerWha
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PART BVARIOUS PAPERS PRESENTED TO T
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Rongoā Māori PracticeAlthough an
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practice should be sustained is not
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the transmission of knowledge, ackn
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orangaPākehārākauritengaromi(rom
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Indigenous Knowledge:Traditional Re
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Colonial TraditionsHowever, the col
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esponses can be more effective for
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Table 33. Defining the problemsInte
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ConclusionCurrent research and educ
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O’Sullivan, D. (2007). Beyond bic
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On the 19th anniversary of my mothe
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teenager; I thought I was getting p
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Traditional Knowledge and Decision
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ather than rapid (Aquaculture New Z
Page 162 and 163:
the area of personal health and gen
Page 164 and 165:
Walker, 2005). This fuller expressi
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e the best protection this country
Page 168 and 169:
Morgan, T. (2004, July). A tangata
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“Our own” GameNowhere was the n
Page 172 and 173:
and Tonga rosters. By 2003, however
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Manu (Samoa)palagivanuayaqonarefers
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Indigenous Strategies for Self-Repr
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and the subject of much popular and
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year-old father of three from Taveu
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indigenous children, as nearly all
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He Kōrero mo tētahi o ngā Waiata
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Ko te nuinga o ngā waiata tawhito
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Rārangi 6:Ki taku mōhio, i whatun
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Brief Background on Australia’s P
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local institution official characte
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approved a new constitution that ma
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Kaupapa Māori Entrepreneurship:Tra
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New Zealand was and continues to be
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to existing systems and even result
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I describe ethnic fundamentalism or
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However, the following categories w
Page 206 and 207:
Frederick, H., & Carswell, P. (2001
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He Kākano: Māori Views and Experi
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diagnosis (PGD). 2 Toi te Taiao (Bi
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Right Relationships with the Earth:
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EconomicsNeoclassical economics is
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EvaluationThere are flaws with many
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Many people will die, and many more
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Wackernagel, M., Wermer, P., & Gold
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The empirical research was carried
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esponsibilities as whānau, hapū (
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We teach Indigenous theories within
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For too long, however, indigenous p
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Indigenous Partnership Strategies i
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administrative level through to the
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continues to receive Touch funding
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kura kaupapa Māorimanamaraepapakā
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(youth) mātua (adults) to kaumātu
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A - focus, attention, driving force
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“Thinking of our students reminds
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kaiārahiguidekaimahiworkerkarakiaa
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Frameworks for Traditional Māori K
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Many authors have written about the
Page 250 and 251:
Te WānangaWānangaTraditional Know
Page 252 and 253:
Takepū: Principled Approaches to H
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activities. Therefore takepū can b
Page 256 and 257:
process is for definitions and inte
Page 258 and 259:
mauri tūmauri nohomauri matengāka
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associated with contemporary techno
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directing and developing technologi
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Are Mātauranga Māori and Emerging
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The Complementarity of Wānanga and
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We graduated as different people. T
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some unease about sex selection for
Page 272 and 273:
Māori Grandparents:Raising Mokopun
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grandparents who were raising mokop
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on the numbers of Māori children w
Page 278 and 279:
the ngākau which is recognized thr
Page 280 and 281:
lost tūrangawaewae through the col
Page 282 and 283:
An Indigenous Commentary on the Sta
Page 284 and 285:
The Drive to Standardize Restorativ
Page 286 and 287:
indigenous position would be to adv
Page 288 and 289:
If our programmes are based on tika
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Rudin, J. (2003, October). Pushing
Page 292 and 293:
are deteriorating due to the interv
Page 294 and 295:
for Social Science (SPSS) program,
Page 296 and 297:
Utilization of the Users’ Group F
Page 298 and 299:
Gurung, H., & Harris, P. (1988, Aug
Page 300 and 301:
Conflict in Western Nepal: Its Caus
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analysis (2005) showed that the mai
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eing paid as cadres in the party. B
Page 306 and 307:
He Ara Whanaungatanga:A Pathway Tow
Page 308 and 309:
Culturally Appropriate Research Met
Page 310 and 311:
succession to land interests employ
Page 312 and 313:
ways in which they wanted it presen
Page 314 and 315:
ReferencesApou, M. (2003). Ko te ah
Page 316 and 317:
Pupuruhia Tō Manawaroa: Holding St
Page 318 and 319:
in kappa haka, they are expanding l
Page 320 and 321:
heirlooms, such as patu pounamu, we
Page 322 and 323:
proficient in marae etiquette) and
Page 324:
ReferencesBiddulph, F., Biddulph, J
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