title: Processes of Pakeha change in response to the Treaty of Waitangi

authors: Huygens, Ingrid Louise Maria

subjects: Pakeha change

abstract: The sense of crisis that marks our times may be seen as a crisis for dominant groups whose once-secure hegemony is being challenged by marginalised others. It is in theorising the reply from the dominant group to the voices of the oppressed that existing Western conceptions of social change fall silent. The dominant Pakeha group in Aotearoa New Zealand has used discourses of benign colonisation and harmonious race relations to resist 165 years of communication from indigenous Māori about their oppression and a dishonoured treaty for settlement. My research documents the appearance of the Treaty of Waitangi into the Pakeha consciousness, and the now 30 year-long response by a Pakeha antiracism movement to educate their own cultural group about its agreements. Targeting government, community and social services organisations, activist educators used Freire's (1975) approach of conscientising dialogue to present a more critical view of colonisation, and to encourage participants to consider the complicity of their organisations in ongoing structural and cultural racism.

Based on my membership of local and national networks of activist educators, I was able to organise and facilitate data gathering from three sources to investigate processes of Pakeha change in: (i) unpublished material describing the antiracism and Treaty movement's historical theorising and strategies over 30 years, (ii) a country-wide process of co-theorising among contemporary Treaty educator groups about their work and perceived influence, and (iii) a collection of organisational accounts of Treaty-focused change. The collected records confirmed that a coherent anti-colonial discourse, which I have termed 'Pakeha honouring the Treaty', was in use to construct institutional and constitutional changes in non-government organisations. My interpretation of key elements in a local theory of transforming action included emotional responses to counter-cultural information, collective work for cultural and institutional change and practising a mutually agreed relationship with Māori. I concluded that these emotional, collective and relationship processes in dominant group change were crucial in helping to construct the new conceptual resources of 'affirming Māori authority' and 'striving towards a right relationship with Māori'. These counter-colonial constructions allowed Pakeha a non-resistant and facilitative response to Māori challenge, and enabled a dialogue with Māori about decolonisation. 

By examining in one research programme the genealogy and interdependencies of a new discourse, my research contributes to theorising about the production of new, counter-hegemonic discourses, and confirms the crucial part played by social movements in developing new, liberatory constructions of the social order.

My research calls for further theory-building on (i) emotional and spiritual aspects of transformational learning, (ii) processes involved in consciously-undertaken cultural change by dominant/coloniser groups, and (iii) practising of mutually agreed relationships with indigenous peoples by dominant/coloniser groups. 

My research has implications for theorising how coloniser and dominant groups generally may participate in liberatory social change and decolonisation work, and  the part played by the Western states in the global struggles by indigenous people for recognition of their world-views and aspirations.  

It remains to be seen whether counter-colonial discourses and organisational changes aimed at 'honouring the Treaty' with indigenous peoples will be sufficiently widely adopted to help transform Western dominating cultures and colonial projects. In the meantime, acknowledging and documenting these counter-colonial discourses and their constructions opens up increasing possibilities for constructing, from a history of colonisation, a different future.

text: Processes of Pakeha change in response to the Treaty of Waitangi The sense of crisis that marks our times may be seen as a crisis for dominant groups whose once-secure hegemony is being challenged by marginalised others. It is in theorising the reply from the dominant group to the voices of the oppressed that existing Western conceptions of social change fall silent. The dominant Pakeha group in Aotearoa New Zealand has used discourses of benign colonisation and harmonious race relations to resist 165 years of communication from indigenous Māori about their oppression and a dishonoured treaty for settlement. My research documents the appearance of the Treaty of Waitangi into the Pakeha consciousness, and the now 30 year-long response by a Pakeha antiracism movement to educate their own cultural group about its agreements. Targeting government, community and social services organisations, activist educators used Freire's (1975) approach of conscientising dialogue to present a more critical view of colonisation, and to encourage participants to consider the complicity of their organisations in ongoing structural and cultural racism.

Based on my membership of local and national networks of activist educators, I was able to organise and facilitate data gathering from three sources to investigate processes of Pakeha change in: (i) unpublished material describing the antiracism and Treaty movement's historical theorising and strategies over 30 years, (ii) a country-wide process of co-theorising among contemporary Treaty educator groups about their work and perceived influence, and (iii) a collection of organisational accounts of Treaty-focused change. The collected records confirmed that a coherent anti-colonial discourse, which I have termed 'Pakeha honouring the Treaty', was in use to construct institutional and constitutional changes in non-government organisations. My interpretation of key elements in a local theory of transforming action included emotional responses to counter-cultural information, collective work for cultural and institutional change and practising a mutually agreed relationship with Māori. I concluded that these emotional, collective and relationship processes in dominant group change were crucial in helping to construct the new conceptual resources of 'affirming Māori authority' and 'striving towards a right relationship with Māori'. These counter-colonial constructions allowed Pakeha a non-resistant and facilitative response to Māori challenge, and enabled a dialogue with Māori about decolonisation. 

By examining in one research programme the genealogy and interdependencies of a new discourse, my research contributes to theorising about the production of new, counter-hegemonic discourses, and confirms the crucial part played by social movements in developing new, liberatory constructions of the social order.

My research calls for further theory-building on (i) emotional and spiritual aspects of transformational learning, (ii) processes involved in consciously-undertaken cultural change by dominant/coloniser groups, and (iii) practising of mutually agreed relationships with indigenous peoples by dominant/coloniser groups. 

My research has implications for theorising how coloniser and dominant groups generally may participate in liberatory social change and decolonisation work, and  the part played by the Western states in the global struggles by indigenous people for recognition of their world-views and aspirations.  

It remains to be seen whether counter-colonial discourses and organisational changes aimed at 'honouring the Treaty' with indigenous peoples will be sufficiently widely adopted to help transform Western dominating cultures and colonial projects. In the meantime, acknowledging and documenting these counter-colonial discourses and their constructions opens up increasing possibilities for constructing, from a history of colonisation, a different future.

year: 2007

title: Riariakina ō rongo hirikapo From kōhanga reo to kura

authors: Hohepa, Margie Kahukura

abstract: Ko te kaupapa tonu, ko te whakatupu i te mahara o te hirikapo kia tiu ai ki te muri, arā, kia puta he whakaaro i pokepokengia nō roto tonu i ngā whakahekenga kāwai o ngā tūpuna o te tamaiti, kua maranga te wā e kaumātua haere ana te tamaiti, ngōna kanohi kua huaki, ngōna taringa kua pīkari, ngā whakaaro kua korikori, tōna wairua hīkaka kua ngawhā, ngērā kaupapa katoa o te tamaiti i taua wā o te tupu. Mā tēnei kōrero hoki hei kawe te taonga o te rongo hirikapo, arā, ngā whakaaro, ngā mahara, nāna ko te waha, nā te waha ko te kupu kōrero e makere iho ai i te ārero tarapepe. Heoi anō he tohutohu anō kei roto e kī ana, manaakingia ngā kai o te hirikapo o te tamaiti, he taonga. Ki te kore e tika te manaakingia e ngā mātua, tērā te wā ka ātitirauhea i te puāwaitanga o te rau. Ngērā kaupapa katoa. (Haki Tuaupiki, 2013)
This project grew out of the desire of a kōhanga and a kura—Te Kōhanga Reo o Ngā Kuaka and Tōku Māpihi Maurea Kura Kaupapa Māori respectively—to enhance transitions between their two sites for tamariki and whānau. Although visits to Tōku Māpihi Maurea before beginning at the kura were available for Ngā Kuaka tamariki on acceptance for enrolment, the instigators of this project believed a more formal transition programme would be beneficial to tamariki and their whānau. The kōhanga and kura were interested in tamariki and whānau experiencing a more effective transition across the two environments and the learning and curriculum in those respective sites.
The kōhanga and kura approached researchers at the University of Waikato Te Kura Toi Tangata Faculty of Education with the research question below and together we developed the proposal. From the outset the project was collaborative, cross-sector, and involved researchers from the kōhanga, the kura and the university.

text: Riariakina ō rongo hirikapo From kōhanga reo to kura Ko te kaupapa tonu, ko te whakatupu i te mahara o te hirikapo kia tiu ai ki te muri, arā, kia puta he whakaaro i pokepokengia nō roto tonu i ngā whakahekenga kāwai o ngā tūpuna o te tamaiti, kua maranga te wā e kaumātua haere ana te tamaiti, ngōna kanohi kua huaki, ngōna taringa kua pīkari, ngā whakaaro kua korikori, tōna wairua hīkaka kua ngawhā, ngērā kaupapa katoa o te tamaiti i taua wā o te tupu. Mā tēnei kōrero hoki hei kawe te taonga o te rongo hirikapo, arā, ngā whakaaro, ngā mahara, nāna ko te waha, nā te waha ko te kupu kōrero e makere iho ai i te ārero tarapepe. Heoi anō he tohutohu anō kei roto e kī ana, manaakingia ngā kai o te hirikapo o te tamaiti, he taonga. Ki te kore e tika te manaakingia e ngā mātua, tērā te wā ka ātitirauhea i te puāwaitanga o te rau. Ngērā kaupapa katoa. (Haki Tuaupiki, 2013)
This project grew out of the desire of a kōhanga and a kura—Te Kōhanga Reo o Ngā Kuaka and Tōku Māpihi Maurea Kura Kaupapa Māori respectively—to enhance transitions between their two sites for tamariki and whānau. Although visits to Tōku Māpihi Maurea before beginning at the kura were available for Ngā Kuaka tamariki on acceptance for enrolment, the instigators of this project believed a more formal transition programme would be beneficial to tamariki and their whānau. The kōhanga and kura were interested in tamariki and whānau experiencing a more effective transition across the two environments and the learning and curriculum in those respective sites.
The kōhanga and kura approached researchers at the University of Waikato Te Kura Toi Tangata Faculty of Education with the research question below and together we developed the proposal. From the outset the project was collaborative, cross-sector, and involved researchers from the kōhanga, the kura and the university.

year: 2017

title: Formal methods for interactive system: (FMIS 2013)

authors: Reeves, Steve

subjects: computer science

abstract: The workshop focuses on use of formal methods in the development and analysis of Interactive Systems. The workshop is particularly concerned with issues relating to Human Computer Interaction and to the analysis of interaction in a variety of computing environments (safety critical, ubiquitous etc.). In the latter case the complexities of dynamic context, including location and large numbers of interacting entities, pose particular challenges to formal modelling.

text: Formal methods for interactive system: (FMIS 2013) The workshop focuses on use of formal methods in the development and analysis of Interactive Systems. The workshop is particularly concerned with issues relating to Human Computer Interaction and to the analysis of interaction in a variety of computing environments (safety critical, ubiquitous etc.). In the latter case the complexities of dynamic context, including location and large numbers of interacting entities, pose particular challenges to formal modelling.

year: 2013