The Breaking Views blog is administered by the New Zealand Centre for Political Research at NZCPR.com. The views expressed are those of the author alone.
They appear to have learnt that if you tell the BIG LIE often enough and loud enough, people will come to believe it and of course once should be enough for innocent children, that is if they can be induced actually to go to school. If statistics are to be believed for once, it appears that truancy is at a record high in New Zealand schools, highest apparently among children of part-Maori descent and lowest among Chinese.
Now there is surely some food for thought amongst the thinking classes.
Now who are these people and what is this “tino rangatiratanga’ that they and so many like them keep talking about so repeatedly?
Was research really required to find it’s a good thing to take steps to prevent injuries in Maori households – or any household, come to think of it?
Equity means equality of outcome. It’s a key demand of Māori supremacists. They say our government’s obligation to provide equality of outcomes arises directly from the “principles” created when their ancestors signed the Treaty of Waitangi 181 years ago.
They are more opaque when defining whether that equality of outcome should be applied on a tribal basis, or on an individual basis. Tribal equity and individual equity are two very different beasts.
On 6 August this year Michelle Mako, the “Director of Equity” at Te Aho o Te Kahu (literally meaning “To Be the Binding Thread of the Cloak” but somehow translating to “The Cancer Control Agency of New Zealand”), wrote a blog titled “In the interest of equity: Te Tiriti o Waitangi”.
Well, let us move back just forty years to the petition of
thirteen Ngapuhi chiefs to King William IV: “we pray thee to become our friend
and the guardian of these islands.”
Here is Garrick Tremain's cartoon commentary on Treaty propaganda!
Thus, she persists in her profound delusion – shared by many others one might add – that when the chiefs signed the Treaty “this did not amount to a cession of sovereignty” although “the rangatira gave absolutely (tuku rawa atu) all the Kāwanatanga of their lands (te Kāwanatanga katoa o ou rātou whenua) to the Queen.” Well, what doublespeak that is! Why? Because while it is glaringly obvious that the derivation of “kawanatanga” is from “governor” plus “-tanga”, its translation is “sovereignty”. As we have shown by many examples, time and again,[ii] translation is not the same as derivation – too hard for her to grasp perhaps?
Acceptance of New Zealand law demands a belief in race, together with a willingness to accept apartheid with separation into members of “the Maori race” and other New Zealanders. Much of New Zealand’s law and system of government are based on that division.
This is clearly
and unequivocally stated, in the Māori Affairs Amendment Act 1974, where
a Maori is defined as “a person of the Maori race of New
Zealand; and includes any descendant of such a person”.
Based on that
definition, we have separation into two different peoples – with special seats
in Parliament, special wards in much local Government, separate rights such as
access to the Waitangi Tribunal, and much more.
We are two people.
That definition makes no sense unless those who wrote it, and those who follow it, believe in the existence of the Maori race. That is, a belief, as members of a cult, in the outmoded and disgraceful concept of race and racial separation which is written into law. There can be no clearer definition of national racism, with the resulting apartheid in treatment and rights.
A multi-disciplinary group of Māori researchers – most of them from the humanities – had published a report which recommended the appointments of Māori Chief Science Advisors and the development of Treaty-based guidelines for science and innovation funding.
In other words, scientists should have their funding chopped off if they don’t subscribe to the authors’ ideas about how the Treaty should play a role in this country’s science and innovation systems.
They wrote that the way scientists and policymakers work with each other left little room for Māori participation or leadership, although it seems they have been doing nicely, thank you, with their own careers.
Dear Namesake-but-not-a-relation Paul Moon,
I have read with some amazement and incredulity your comments in “Stuff” about the Treaty of Waitangi, undated but apparently about 8th February. How different it is from the model of rigorous investigation and plain speaking in your 2008 book, “This Horrid Practice” about Maori cannibalism, its colossal scale and its enduring physical and psychological effects upon them!
