Tuesday, April 23, 2019

THE DOCTRINE DOCUMENTARY


A feature-length, character-driven documentary film project is currently in the making.  Directed by Gwendolyn Cates and co-produced with Robert J Millar (Eastern Shawnee), it endeavours to generate public awareness and catalyse change of what is now known as the Doctrine of Discovery.

Originally known as Manifest Destiny, the Doctrine was codified in the 15th century by Papal Bulls (decrees or orders) that gave European explorers the right to claim and exploit “discovered” lands on behalf of their Christian monarchs, and a mandate to convert, enslave or kill non-Christian inhabitants.  The most relevant of those Bulls was issued in 1452 under the title, Dum Diversas (until different).  It read in full:

“We grant you [Kings of Spain and Portugal] by these present documents, with our Apostolic Authority, full and free permission to invade, search out, capture, and subjugate the Saracens and pagans and any other unbelievers and enemies of Christ wherever they may be, as well as their kingdoms, duchies, counties, principalities, and other property [...] and to reduce their persons into perpetual servitude.” Dum Diversas 1452.

Although originally stemming from Roman Catholicism, the Doctrine enshrined the belief that all European Christians had the right, and moral imperative, to conquer, enslave, and dominate the rest of the world. The United States Supreme Court expressly adopted the Doctrine of Discovery in 1823, as did many other courts and governments around the world.  

“The principle of discovery gave European nations an absolute right to New World lands."  US Chief Justice John Marshall, Johnson v McIntosh, 1823.

That is the world view which, since the 15th century, was used by almost all white colonisers to justify engaging in genocide, ethnic cleansing, and colonization of indigenous people of colour.  In fact, the Doctrine is still used to this day to expropriate Indigenous lands and undermine Indigenous rights around the world.

Although the Doctrine is increasingly discredited and denounced internationally, there are reports in this country of public servants asserting, when challenged to adhere to Te Tiriti o Waitangi in negotiations, that only the Doctrine of Discovery can apply and that the matter cannot be discussed.

While not all white people and/or Christians adhere to it, if we are honest, they have been privileged by the Doctrine – especially over the indigenous nations that they colonised.

In a way there is something sad about those who cling to the Doctrine still.  But it’s also unsurprising.  Why would they let it go when It underpins the fiction of superiority, quiets the fear of inferiority and, to this day, has never publicly been repudiated by the Vatican or any government? 

The upcoming documentary will follow Indigenous activists from around the globe who are fighting the ongoing impact of the Doctrine and are striving to convince the Pope to formally rescind the archaic Bulls.  It will also educate and empower indigenous nations to protect their Indigenous homelands from Aotearoa to the Amazon and the Arctic.  

I look forward to its premiere in the next year.

Saturday, April 13, 2019

MECHANISMS OF MANA


One of the many deficiencies in the educational curricula of Aotearoa–New Zealand schools is the near non-existence of citizen and civics education. 

Coupled with a history curriculum that has evolved from a complete whitewash of fabricated ‘facts’ to a smorgasbord of often conflicting ‘facts’ – it’s no wonder that most Tangata Tiriti, and even some Tangata Whenua here, finish their formal schooling practically clueless about how they came to be here, how to live harmoniously here, and what their most basic rights and responsibilities are in this place.

However, whānau hapū and iwi Māori have consistently taught our tamāriki mokopuna the fundamental tikanga of mana and tapū which explain and enhance these important aspects of life here.

Since colonial times, a number of external mechanisms have undermined mana and violated tapū.  However, there are also a growing number of external mechanisms which uphold and protect them.

One of those mechanisms of mana is the United Nations Expert Mechanism on the Rights of Indigenous Peoples [EMRIP].  Last week, two of its members visited to help us and our Tiriti partner develop a National Plan of Action to implement the United Nations Declaration on the Rights of Indigenous Peoples [UNDRIP].

The EMRIP members who visited were Laila Vars (Sami) and Edtami Mansayagan (Philippines).  They were hosted by the Independent Monitoring Mechanism (IMM) of National Iwi Chairs Forum and the Human Rights Commission (HRC).   

The pōwhiri took place on Monday 8 April in Waipapa Marae at the University of Auckland.  It was followed by briefings from Ahorangi Margaret Mutu (Te Tiriti context), Dr Claire Charters (constitutional and legal context), Professor Papaarangi Reid (Health issues), Professor Tracey McIntosh (justice; social and economic issues), Dr Dan Hikuroa (environmental issues), Chrissie Cowan (Whānau Whaikaha – Māori  with disabilities), and people from the HRC (human rights issues and prior work done on national action plans for human rights).

On Tuesday 9 April, the EMRIP members were at Hōani Waititi marae in West Auckland hearing from the Māori community there.  The next day, Wednesday 10 April, they were in Wellington meeting with government ministers and departments.  They had a day to themselves on Thursday 11 April, followed by a hui on Friday 12 April at Pipitea marae in Wellington to hear from the Māori community there.  Then on Saturday 13 April they wrapped up their visit before flying home.

Several members of the IMM accompanied them for the week to ensure their visit sat within Te Tiriti Partnership Framework that the government has agreed to.  With the completion of their visit, the EMRIP will now write up a report with recommendations on how to progress the implementation of the UNDRIP.


Back to the inadequate citizen and civic education taught here to all tamāriki mokopuna.  That is slowly changing, thanks to individuals and organisations like Julia Caulfield and CIVX EDUCATION who are doing their best to fill the void left by governments and their Ministries. 

In the meantime, whānau hapū and iwi will continue to declare and teach our tamāriki mokopuna the mechanisms of mana (tikanga) that allow Tangata Whenua and Tangata Tiriti to co-exist harmoniously in this country.

Monday, April 01, 2019

A SOVEREIGN MAN




Much has been written about Selwyn Clarke since he died.  And, oh!  How the tributes have flowed from the most disparate quarters.  He will be enjoying it all from his newly elevated perspective.

During his long life, Selwyn and his generation taught and mentored at least four generations in what to do (and how) to be sovereign.

In death, as in life, I am happy to let Selwyn speak for himself.  Following is a synopsis of his teachings as recorded in a conversation we had on 22nd September 2015 when he was under daily threat of being arrested and forced to appear in the District Court on charges of trespass on his own land at Rangiāniwaniwa. 

“The constitution of this country was one originally given by God to our tupuna, Te Whakaputanga o Nga Rangatiratanga o Nu Tireni.  The first signatory on that declaration was my tupuna, Paerata, and they [Te Wakaminenga o Nga Rangatiratanga o Nga Hapū and King William] agreed that there would always be the unextinguishable native title.

“In the face of the threat of the Crown to use its might against me, I remain calm because I live as close as I can to the truth and the scriptures tell me that the truth will set me free. I call it a devil that’s overtaken us; the truth will set us all free from that.

“I have declared myself a free man on the land.  I told the Judge of the Māori Land Court in no uncertain terms that my land is sovereign, and I am sovereign, and the only Judge that I rely on and I need every day is the Judge in heaven.  That’s how I live, relating my needs to the Saviour himself.  I have no need for any earthly Judge or any corrupt system.  I don’t want to have anything to do with them.
 
“In 1946, our Colonel Hemi Henare said to us [Te Hokowhitu a Tu – 28th Māori Battalion], “One last command I give to you.  Go back to your mountain, go back to your marae, and go back to your people and be the rangatira that you are.”  That was in February 1946, and we all saluted and were dismissed.  I have carried out that command ever since, that command of Colonel Hemi Henare of 28th Māori Battalion.  We went there [to war] to fight for our people, and today I’m still fighting for our people. 
 
“He inoi tonu ana ahau ki to tatou Kaihanga ia ra ia ra.  No reira, hoki atu ahau ki nga mihi i runga i te ingoa Te Matua, Te Tama me Te Wairua Tapu.”

Haere ra Selwyn ki ou tūpuna mātua. I whakapou kaha koe mo to Iwi i tukuna koe te katoa.   Ki au, ko koe he Toa, he Rangatira.