Land of the Long White Cloud | Episode 2: Inheriting Privilege | RNZ

Summary

This script explores the complex identity of a Pākehā New Zealander, grappling with the historical injustices against Ngāi Tahu and the privilege of European descendants. It narrates a personal journey of understanding, beginning with the discovery of a great-great-grandfather's land acquisition through a race, to the realization of the need to educate and advocate for Māori rights and Te Tiriti o Waitangi. The speaker reflects on their own responsibility to challenge Pākehā norms and work towards a balanced society, acknowledging the material and cultural privileges that come with their heritage.

Takeaways

• 🏁 The speaker identifies as Pākehā, which refers to individuals of white European descent, particularly those with a history of colonization in New Zealand.
• 🏞️ By 1890, 90% of the Ngāi Tahu people were landless, a result of colonization and land dispossession.
• 🤝 The speaker's ancestors, Joseph and Bessy Doyle, had a positive relationship with Hori Kerei and Tini Kerei Taiaroa, indicating some level of support and understanding for Māori people.
• 🏅 The speaker's great-great-grandfather was known as a supporter of Māori representation in parliament, influenced by his friendship with Māori individuals.
• 🏆 The same ancestor won land in a running race, which was originally Ngāi Tahu land, highlighting the irony and complexity of his support for Māori rights.
• 📚 The speaker was not taught about Te Tiriti o Waitangi in school and felt a responsibility to educate others about its importance and the history of colonization.
• 🌐 The speaker emphasizes the importance of understanding the context of Māori history and the systems they had in place before colonization.
• 🔄 The concept of 'restoring balance' is presented as a way to honor Te Tiriti o Waitangi and to address historical injustices.
• 🚫 The speaker acknowledges the Pākehā privilege and the need for Pākehā to challenge their own patterns of thinking and understanding.
• 🏡 The speaker grew up on land that had a history of being taken from tangata whenua (indigenous people), without being aware of this history.
• 🌱 The speaker calls for personal responsibility in learning about one's ancestors, their history, and the ways they can contribute to a more balanced and just society.

Q & A

What was the situation of Ngāi Tahu by 1890 in terms of land ownership?

By 1890, 90% of Ngāi Tahu were landless, meaning they either didn't have any land or didn't have enough land for economic survival.

What does the term 'Pākehā' refer to in the context of the script?

In the script, 'Pākehā' refers to people of white European descent, particularly those of colonizer descent in New Zealand.

What is the speaker's perspective on their Pākehā identity?

The speaker identifies as Pākehā and acknowledges it as a conflicted identity due to the historical context of colonization and the desire for a different history.

Who were Joseph and Bessy Doyle, and what was their relationship with Hori Kerei and Tini Kerei Taiaroa?

Joseph and Bessy Doyle were the speaker's ancestors who had a positive relationship with Hori Kerei and Tini Kerei Taiaroa, Māori individuals with whom they shared a friendship and mutual support.

What was the significance of the speaker's great-great-grandfather being known as an outspoken supporter of Māori representation in parliament?

The great-great-grandfather's support for Māori representation in parliament was significant as it was a positive stance during a time when Māori rights were being challenged, and it likely stemmed from his friendship with Hori Kerei Taiaroa.

How did the speaker's great-great-grandfather win land on the Canterbury Plains?

The speaker's great-great-grandfather won land on the Canterbury Plains by being a good runner and winning a running race, which awarded him two parcels of land.

What was the speaker's reaction upon learning about Te Tiriti o Waitangi in a university paper?

The speaker was upset and felt critical about not having learned about Te Tiriti o Waitangi earlier, reflecting on the importance of understanding the context of colonization and the treaty.

What is the speaker's view on the role of Pākehā in addressing historical injustices and honoring Te Tiriti o Waitangi?

The speaker believes that Pākehā have a responsibility to understand their history, challenge their own patterns of thinking, and work towards restoring balance and honoring Te Tiriti o Waitangi without stepping out of their privilege.

What is the significance of the area named Doyleston?

Doyleston was named after the speaker's great-great-grandfather who purchased the land there. It signifies the colonization and renaming of a place that had a history with tangata whenua.

What does the speaker suggest as a way to restore balance and work towards a healthier society in Aotearoa?

The speaker suggests learning about one's ancestry, understanding the impact of colonization, and using personal influence within family and community to challenge thinking patterns and work towards honoring Te Tiriti o Waitangi.

What kind of privilege does the speaker acknowledge growing up on the Canterbury Plains?

The speaker acknowledges the material privilege of growing up on stolen lands, as well as the privilege of cultural representation in school books and media, and the normalization of Pākehā ways of being.

Outlines

00:00

🏞️ Colonial History and Identity Conflict

The speaker identifies as Pākehā, a term for people of white European descent in New Zealand, particularly those with a history of colonization. The speaker reflects on the conflicted identity stemming from the colonization of Māori lands and the ignorance of Pākehā about their history. The narrative includes the speaker's ancestors, Joseph and Bessy Doyle, who had a positive relationship with Māori leaders Hori Kerei and Tini Kerei Taiaroa. The speaker's great-great-grandfather was an advocate for Māori representation in the late 1800s, yet paradoxically won Ngāi Tahu lands in a running race, highlighting the complexity of historical relationships and the speaker's struggle with their ancestral legacy. The speaker also discusses the importance of understanding the history of Te Tiriti o Waitangi and the broader context of colonization to address the imbalances in society.

05:02

🌱 Privilege and Responsibility in Aotearoa

The speaker acknowledges the material and societal privileges that come from growing up on lands originally inhabited by tangata whenua (indigenous people). They discuss the lack of awareness about Māori ways of life and the historical context that has shaped the current society. The speaker emphasizes the responsibility of all individuals, particularly Pākehā, to learn about their ancestors' history and their role in colonization. They call for a collective effort to restore balance in Aotearoa by challenging established patterns of thinking and promoting understanding and respect for Māori culture and rights. The speaker also reflects on their own upbringing and the need to build a different future, despite not being able to change the past.

Keywords

💡Ngāi Tahu

Ngāi Tahu is a Māori iwi, or tribe, traditionally from the South Island of New Zealand. In the script, it is mentioned that by 1890, 90% of Ngāi Tahu were landless, illustrating the impact of colonization and land confiscation on indigenous people. This term is central to understanding the historical injustices faced by Māori communities.

💡Pākehā

Pākehā refers to New Zealanders of European descent, particularly those of colonizer heritage. The speaker identifies as Pākehā and discusses the conflicted identity that comes with being descendants of colonizers. This term is key to the video's exploration of identity, privilege, and historical responsibility.

💡Te Tiriti o Waitangi

Te Tiriti o Waitangi is the Treaty of Waitangi, a foundational document of New Zealand signed in 1840 between Māori chiefs and representatives of the British Crown. The script discusses the importance of understanding this treaty to comprehend the historical context of New Zealand's colonization. It is a central concept in the narrative of addressing historical imbalances and working towards reconciliation.

💡Landless

The term 'landless' in the script refers to the state of having no land or insufficient land for economic survival, as was the case for 90% of Ngāi Tahu by 1890. This concept is crucial for understanding the dispossession and marginalization of indigenous communities as a result of colonization.

💡Colonization

Colonization is the process by which a nation or people take control and settle in another territory, often with the displacement of the indigenous population. In the script, the speaker reflects on the history of colonization in New Zealand and its impact on Māori people, including the loss of land and cultural systems.

💡Privilege

Privilege in the script refers to the unearned advantages and benefits that Pākehā, as descendants of colonizers, enjoy in New Zealand. It includes material benefits, positive media portrayal, and the lack of need for knowledge about Māori ways of being. The concept is integral to the discussion of social inequality and the speaker's personal journey of understanding and addressing this privilege.

💡Tangata whenua

Tangata whenua is a term used in New Zealand to refer to the indigenous people of the land, specifically the Māori. The script mentions the hundreds of years of settlement and the systems of law, education, and health that tangata whenua had in place before colonization, emphasizing the importance of recognizing and respecting indigenous history and culture.

💡Hori Kerei Taiaroa

Hori Kerei Taiaroa is mentioned in the script as an MP for Southern Māori and a friend of the speaker's ancestors. His role highlights the presence of Māori representation in political spheres and the ongoing struggle for justice and rights, which is a central theme in the video's narrative of historical conflict and reconciliation.

💡Adult Education

The speaker discusses entering adult education as a means to communicate the importance of understanding New Zealand's history and the Treaty of Waitangi to a broader audience. This concept is significant in the video's message about the collective responsibility to educate oneself and others about the past to build a more equitable future.

💡Restoration of Balance

The phrase 'restoration of balance' in the script refers to the process of addressing historical injustices and working towards reconciliation between Māori and Pākehā communities in New Zealand. It is a core theme of the video, emphasizing the need for action and change to honor the Treaty of Waitangi and promote social harmony.

💡Drain Road

Drain Road is the location where the speaker grew up in Doyleston, named after their great-great-grandfather who purchased the land. The mention of this place in the script serves as a personal connection to the historical narrative of land acquisition and the speaker's reflection on their own privilege and responsibility.

Highlights

By 1890, 90% of Ngāi Tahu were landless, highlighting the historical land dispossession of indigenous people.

Pākehā identity is conflicted, stemming from being of white European, particularly colonizer, descent.

The speaker identifies as Pākehā, acknowledging the complex history and desire for a different past.

Ancestral stories carry the weight of historical conflict for Pākehā New Zealanders.

The speaker's ancestors, Joseph and Bessy Doyle, had a positive relationship with Māori leaders Hori Kerei and Tini Kerei Taiaroa.

Hori Kerei Taiaroa was an MP for Southern Māori, and the speaker's ancestors looked after his property during his travels.

The speaker's great-great-grandfather was an outspoken supporter of Māori representation in parliament in the late 1800s.

The great-great-grandfather won land in a running race, which was originally Ngāi Tahu land.

The speaker grapples with the contradiction of ancestral support for Māori rights and the acquisition of their land.

The speaker's education on Te Tiriti o Waitangi came late, sparking a desire for broader understanding and communication.

Te Tiriti o Waitangi's understanding is critical but requires context of tangata whenua's systems and colonization disregard.

The speaker feels a responsibility to speak to Pākehā people about the importance of honoring Te Tiriti.

The speaker acknowledges Pākehā privilege and the impact on Māori health and well-being.

The speaker's great-great-grandfather purchased land on the Canterbury Plains, with unknown restoration efforts.

Growing up on 'stolen lands' brings material and societal privileges, normalizing Pākehā ways of life.

The speaker emphasizes the collective responsibility to restore balance in Aotearoa through understanding and action.

The speaker calls for challenging one's own patterns of thinking and understanding to build a different future.

Transcripts

(ethereal music)

- By 1890, 90% of Ngāi Tahu were landless.

In that same period, my Pākehā ancestor

could win lands in a running race.

As Pākehā, we don't have the tools to understand

the now, because we don't understand our history.

I identify as Pākehā.

What that means is, people of white European descent,

particularly coloniser descent.

So, it's a conflicted identity in that sense.

Some of the stories of our ancestors carry that conflict,

that we sit with as Pākehā New Zealanders,

that conflict of wanting it to be a different history

than it actually is.

It was really interesting to me when mum told me

about my ancestors, Joseph and Bessy Doyle,

who had this positive relationship with

Hori Kerei and Tini Kerei Taiaroa.

Hori Kerei Taiaroa was an MP for southern Māori

and was travelling a lot and so my ancestors used to

look after their property.

My great-great-grandfather was known as an outspoken

supporter of Māori representation in parliament

in the late 1800s and I think it came,

obviously, from that friendship.

So, there were people who were supporters

and one of my ancestors was a supporter

of Māori representation and Māori rights

and that seemed like a positive, honourable thing.

It was then really interesting for me,

digging deeper and finding my great-great-grandfather's

obituary and in that, it said that he was a good runner,

and that one of the more memorable prizes

that he won for winning a running race

were two parcels of land on the Canterbury Plains.

That was Ngāi Tahu lands, and this was in the late 1800s.

By 1890, 90% of Ngāi Tahu were landless.

They either didn't have any land,

or didn't have enough land for economic survival.

And the very lands that his friend, Hori Kerei Taiaroa,

is fighting for justice in relation to.

That challenged me to think about what I was needing

or wanting my ancestors to be,

and what narrative I was wanting to create.

Whatever I find out about my ancestor,

the thing for me is about what am I doing about all of this?

It was actually in a place of privilege,

in a fourth year paper at Canterbury University,

that I first learned about Te Tiriti o Waitangi.

I was pissed off that I hadn't learned that stuff.

We can't understand Te Tiriti itself

if we don't understand this context of hundreds

of years of settlement of tangata whenua

and that they had all the systems in place

of law, education, health, and then understanding

the process that followed, which was a complete disregard

of Te Tiriti and the process of colonisation.

I just felt so critical to have that understanding

and so then I went into adult education,

where there was a need to communicate

that understanding to a broader audience.

So when we tune to thinking about honouring Te Tiriti,

it's about the restoration of balance.

It's always been really clear that my responsibility

is to be speaking to my own people,

'cause some of the big blocks to a healthy society

are Pākehā blocking Māori being able to pursue

their own health and well-being.

Obviously, I do stuff because I want to shift

our understanding as Pākehā,

and our work to honour Te Tiriti.

But within that, I don't step out of my Pākehā privilege.

(water bubbling)

This is Drain Road, where I grew up in Doyleston.

My great-great-grandfather arrived in 1864.

He was a 21-year-old Scottish farm labourer.

Not long after that, he purchased land

on the Canterbury Plains.

Land that tangata whenua had relationships with

for hundreds of years before.

That area that he purchased was named Doyleston,

after him, by him, for him.

There wasn't the conversation around,

well, did this place already have a name?

I don't know what happened with those lands.

We don't own it.

It says in his obituary he didn't give them back.

Whether he did any restoration around that, I don't know.

I got to grow up on these lands, actually having

no idea about any of the history.

(waves crashing) (relaxing music)

There's material privilege that comes

from growing up on stolen lands.

There's the privilege of the kids in the school books

having the same colour skin as me, the same types of names

In the media, my people, Pākehā, being positively portrayed,

and that's the privilege that you become the normal.

There's a whole loss of understanding

Māori ways of being in this place.

Hundreds of years of ways of doing things

that I grew up with no knowledge of

but the fact that I can succeed in a society

without that knowledge, that's how privilege works.

We all have a responsibility in terms

of restoring balance in Aotearoa, to do what we can.

Things like learning about where your people came from,

how they got to be here.

Thinking about, where do I have influence?

What can I do amongst my family, amongst my community?

It is about challenging your own patterns

of thinking and understanding.

And that's never something that you tick off.

I can't change the story of my ancestors,

but I can try to build a different future.

(soothing music)

(waves crashing)