EPHEA New Zealand symposium, 2016 “Tāpiritia” – to join together Karakia – Click n “Unitec” logo   EPHEA New Zealand symposium, 2016 “Tāpiritia” – to join together Kelly Panapa Maia Māori Centre

Ko wai au? Ko Tutamoe te maunga, Ko Opunake te awa, kutere ana ki te awa o Wairoa, taenoa ki te wahapu o Kaipara Ko Opunake te whenua Ko Ahikiwi te marae Ko Ngati Hinga te hapu Ko Ngati Whatua te iwi Ko Kelly Panapa ahau I am the partner of Jeremy Hikuroa and the mum of 3 Jason 17, Ariana 10 and Miguel 3 I work at Unitec as an Academic development Lecturer in Maia, Māori centre This is one of my marae, the one that I have had the most lasting and enduring relationship with >> UNITEC INSTITUTE OF TECHNOLOGY

Biculturalism… What is your first memory or consciousness of it (if any)? What do you understand it to be now? How is your conception of it shaped? 2 mins – talk to your neighbour http://www.teara.govt.nz/en/photograph/32147/supreme-court-opening-2010 >> UNITEC INSTITUTE OF TECHNOLOGY

The education sector has seen many iterations of discursive bicultural policy from the Native Schools Act, to Taha Māori, to our most recent “Māori success as Māori” Govt rhetoric suggests a sense of urgency to address the failure of the education system to achieve equitable outcomes for Māori and Pacific peoples now too. Pressure is applied through policy and funding models, to accelerate the rate of improved success and retention rates for Māōri and Pacific oeoples, to promote access and success on par with our Pakeha counterparts http://www.ngatikuri.iwi.nz/aotearoa-is-not-for-sale-hikoi-dale-husband-interviews-mike-smith-26-march-2012/whina-cooper-1975-land-march/ Biculturalism - the ‘state sponsored’ social policy discourse since the early 1980’s >> UNITEC INSTITUTE OF TECHNOLOGY

One of the ways that Unitec has responded to Govt rhetoric was by developing a Māori Success Strategy in 2011 I followed its development ot the time and was very interested about it. I was especially enamoured by the “vision” that Unitec would be “A bicultural institute of Technology operating in a multicultural environment.. I wondered what they meant by “bicultural” and “multicultural” and whether the objectives outlined where enough to enable us to make meaningful gains towards this vision. >> UNITEC INSTITUTE OF TECHNOLOGY

How is biculturalism expressed at your organisation How is biculturalism expressed at your organisation? What examples of biculturalism have you observed there? 3 mins - TeUrikore >> UNITEC INSTITUTE OF TECHNOLOGY

Biculturalism typically… Concentrates on learning/ learning about artefacts of Māori culture (hongi, haka, hangi) Assumes ‘getting to know each other’ better so ‘we can all get a long better’ is the answer Emphasises ‘national unity’ – devalues diversity and the Māori contribution Distracted from structural limitations to Māori success and material differences between Māori and non-Māori experience Fails to provide opportunity for Māori to provide alternate ideologies to frame alternate structures Maintains a dominance-subordinance power relation between Māori and Pākehā Perpetuates Pākehā privilege – colonial legacy, well protected 3 mins - TeUrikore >> UNITEC INSTITUTE OF TECHNOLOGY

“Critical” Bicultural discourses Speak specifically to the indigenous-settler relationship Provide a frame for privileging Māori cultural ways of being, doing and knowing Provide a space for Māori world views to interrogate/interrupt power-relations that create/maintain a dynamic of dominance and subordination Speak back to Western binary logic of Māori and non-Māori worldviews as in opposition to each other resulting in a hierarchy of knowledge Appreciate the breadth and depth of Māori realities in a colonised context and resists the tendency to essentialise Māori realities and thus create a hierarchy of Māori identities >> UNITEC INSTITUTE OF TECHNOLOGY

Decolonising / Conscientising Indigenous-Settler Relationship Structural Cultural Maori cultural (epistemological and ontological) legitimacy Privileges/ normalises Māori culture – as a means of “talking back” to dominant Euro-centric culture Provides lived examples of alternate practices Provides valid lenses for critique and renewal Supports the Māori struggle to maintain authenticity as a culture and to protect the resilient archive that has survived colonisation (L. Smith, 1999). Māori knowledge is contextualised and localised – resists the urge to homogenise Recognises that Culture is dynamic, not fixed – Mātauranga Māori is not just ancient and therefore static, it is an evolving knowledge (Durie, 2012)  Decolonising practice (including conscientisation of the indigenous and settler minds) Critically question dominant ideologies and hegemonies that we may otherwise unwillingly consume or perpetuate Not just a Māori concern, necessary concern for non-Māori too. Two fold for settlers: The dynamic of dominance and subordination between indigene and settler, how it is created and maintained Confronting Western assumptions about the way they see the world and the claims of ‘naturalness or universality’ of such thought Conscientising Māori and non-Māori to the power of voice and the limitations colonisation has on Māori voice in Aotearoa Requires action to enable and effect transformation of the social and economic situation of Māori An on-going project, not something that will be arrived at. No identified end point – treaty settlements won’t fix/end the colonisation process The interrogation and transformation of structures and power relations Addresses issues of power and injustice Focuses on the politics of social change through action informed by analysis (praxis) of the social order Awareness of capitalism and colonisation (among others) as central forces requiring analysis for their negative influence on Māori Interrogates structures such as economy, ideology and the state for their role in determining social relations of power and injustice (Gibson, 1986) Speaks back to bicultural discourses that privilege expressions of culture alone and fail to address the equitable distribution of power and resources Examines NZ’s constitutional make-up as having undermined the civil, political and human rights of Māori (Durie, 2005) Resists victim blame or perpetuating discourses that frame the issues as being rooted in terms of ‘Māori deficit’ Is aspirational – necessarily advances towards a ‘Utopian’ objective The indigenous – settler relationship Acknowledges the inevitable existence of conflicting interpretations or realities Creating a relationship “based on the tension of difference, not on its erasure” (Jones & Jenkins, 2008, p. 473) “Uneasy, unsettled relationship based on learning (about difference) from the Other rather than learning about the Other” (Jones & Jenkins, 2008, p. 471) Realises that speaking with ‘one voice’ is impossible, creating the space for power relations to shift, creating a generative ground for new ideas Good relationships find ways to recognise and respect the mana of both parties