Kia makinakina ki uta; kia mataratara ki tai. E hi ake ana te atakura. He tio, he huka, he hau hunga. Haumie e, hoi e, taiki e. Kei nga hau e whararau mai ki Te Hui ` Maori current fees for all New Zealanders. E taro ake nei... What would you do if you discovered your ancestor was party to one of the darkest moments in Aotearoa's history? - It's a violent occupation. It's malevolent. It's intended to oppress and suppress the people of Parihaka. - Academic Richard Shaw is using his family's past to enlighten others. - There was an extraordinary social, political, economic and cultural revolution, and all of it is based on land that was taken from other people. - I think the courage that Richard had in doing this work is really around how Richard perceives the way in which the country can become. - Then our special panel discusses the introduction of Aotearoa New Zealand history into the school curriculum. Captions were made with the support of NZ On Air. www.able.co.nz Copyright Able 2022 Tahuti mai. Writing a family memoir took an unexpected plot twist for academic Richard Shaw after he uncovered his family's involvement in the invasion Parihaka and the alienation of tangata whenua from their land in the late 1800s. Using only historical records, Shaw discovered his Irish great-grandfather's role in the military campaign on the Taranaki settlement, which was a bastion of peaceful resistance. It's a story he details in his book, The Forgotten Coast, and is sharing with others around the motu. Anei te purongo a Ruwani Perera. - The invasion of Parihaka in 1881 is a painful chapter in Aotearoa's history. - There were 1,299,000 acres that were taken from mana whenua. And these are our three small slices of that land. - Now, in his memoir, writer Richard Shaw delves into his family's past, revealing some home truths. - People's land was stolen, and my great-grandfather was a beneficiary of that process. - One of the real benefits of having this come out now is that we're able to engage in it in a much more in-depth way than we ever were in the past. - The unsettling facts behind a settler family's story. - I could avoid knowing anything about any of it for 55 years. To me, that's what Pakeha privilege looks like. It's right` There it is, right there. So this is Parihaka A. That's the section, the farm, that my great-grandmother bought. - Politics Professor Richard Shaw has spent hours poring over official colonial documents and material to research his family's history, to write his book, The Forgotten Coast. - Oh, here it is; here it is; here it is. OK, so it runs down here. We see the best of ourselves on the Western front, 20,000km away. We don't see the best of ourselves here in our own wars. - He's uncovered some painful truths about his family's involvement in the Parihaka invasion where 1600 troops invaded the peaceful settlement. Among them, Shaw's great-grandfather, Andrew Gilhooley. - I grew up with a photo on my parents' wall of Andrew Gilhooley, who was the captain of the Armed Constabulary rugby team. I'm 58 years old, and I grew up with that photo. And it never occurred to me to ask who this man was, why so little was spoken of him and known of him in my family. - Gilhooley escaped British colonialism, emigrating from Ireland to become a Taranaki farmer and joined the Armed Constabulary ` the force behind the invasion into Parihaka Pa on November 5st, 1881. - Which farm was that on? - That was on the one on the coast side. - Shaw learned that his great-grandfather came to own three pieces of farmland, all confiscated from mana whenua, sharing that knowledge with his family, including his mum, Liz Shaw. - There's a whole lot of Okaroas. There's Harriet Tutaa, Teresa Okaroa. - Let's call it what it was, which was people's land stolen. And my great-grandfather was a beneficiary of that process. It's quite easy for me to drive down the South Road with Mum, as I often do when I come back, and I see a beautiful landscape, and I see farms, and I see Taranaki Maunga, and I think, 'Jeez, that's gorgeous.' And I have the privilege to do that. But I rather suspect... that mana whenua see a trauma scape rather than a landscape. - Richard's also been touring the country giving talks about his book. Audiences learning another side to a dark chapter in Aotearoa's history. - There was an extraordinary social, political, economic and cultural revolution. And all of it... is based on land that was taken from other people. - The military occupation on Parihaka lasted for five years. Pacifist leaders Te Whiti o Rongomai and Tohu Kakahi were jailed without trial for more than a year. - It's a violent occupation. It's malevolent. It's intended to oppress and suppress the people of Parihaka. But I can't avoid the historical fact that my great-grandfather was a part of the invasion force that massed outside Parihaka on the morning of the 5th of November 1881. And more than that, he was there for four years as part of the occupation. - Today Richard is meeting with Taranaki tribal historian, Professor Ruakere Hond. Ruakere is supportive of Richard's work and how the book is shedding light on their painful past from a Pakeha point of view. - Looking at it from a really localised, personal perspective is something that really hasn't been done. - And do you think it's brave of Richard to do this? - It's brave to take on the project itself, because it is such a difficult project. There's information in the cupboard that has been hidden away for so long. - My school photos show how many Maori students there were, and most of the white students were my cousins anyway, Flemings and whoever else. - Being back on the farmlands where Richard's mother grew up knowing what they know now is unsettling. - We never thought there was any different. We just thought we were the same, never thought any different at all. - The irony that Andrew Gilhooley himself was stripped of his land by British colonials back in Ireland isn't lost on them. - I quite often take the view that violence begets violence, that people that grow up in certain situations sometimes act out the same violence that was acted out upon them. - ...an older road coming into Parihaka. - Yes. When England came to Aotearoa, they saw themselves as establishing another England, and Maori was simply in the way of that. Maori had views of asserting authority, their mana in this country. And that just wasn't part of the picture of what Government wanted to achieve. So not a lot of that is surprising. - After three generations, Richard's family sold their land to other farmers in the 1970s. Do you think that that land should go back to mana whenua. - I think, in a perfect world, it would. I don't see a political project at the moment which would ensure that that happens. There have been people who have written to me and said, 'You should return that land, or your family should return that land.' - Do you think it's easier, though, writing... your history in the book when it's no longer in your family's...? - Oh, hell, yeah. CHUCKLES: Yeah, no question. If I was, you know, a one-part owner of that land, and you asked me the question, 'Shouldn't you give the land back?' I would be squirming in my seat. - ...A celebration of a little surveyor who was very complicit in this arrangement. - Yep. - Richard Shaw says what he can do now is start a conversation. Unable to stand by and stay silent about the wrongdoings of the past. - Richard, thank you so much for coming here to share... - RUAKERE: He's providing leadership. His story isn't always going to be met with applause, both from Maori and from non-Maori. His story is` may be denied. His story may be countered by other perspectives, which I think is good. - For the people who still live at Parihaka, it's an opportunity to recount history through a different lens. - I think the courage that Richard had in doing this work is really around how Richard perceives the way in which the country can become. - 'I'm not gonna take your money.' - Yeah. - 'And I'll go sell the land to the farmer...' - By going through this process, he is acting out how he wants to see this country come to terms with our shared experience. As long as this conversation continues, well, then the work that Richard has done will continue to have value. - I am deeply grateful that Professor Hond` perhaps other people too` said this can go into the world. Overwhelmingly, the responses that I've had have been really constructive ones and quite positive ones, and I had not expected this. The biggest gift that they have given me is the ability to stop the forgetting and to end the silence. - Kei wareware tatou. Na Ruwani Perera tera purongo. And a special thanks to Puke Ariki Library, in Ngamotu, and also the Alexander Turnbull Library. Kia mau tonu mai ra. After the break, we discuss teaching our history in schools. From 2023, Aotearoa New Zealand's histories will be taught in kura and schools. To discuss what our kids might learn and how it will enhance our national identity, I'm joined by Te Kurataiaho Kapea, GM of Culture at Ngati Whatua Orakei and former lead kaiako, Graeme Ball, chair of New Zealand History Teachers Association, and former youth MP Christian Dennison, who presented to the Maori Affairs Select Committee regarding history in schools. Tena koutou. Nau mai, haere mai. E haere tonu, nga mihi ki a koe, e te tunange, mo te matenga o tatou rangatira. Whai whakaaro tonu ki a koutou. - Kia ora ra. - So let's just jump into it. So what are the areas of the curriculum that appeal to you? - Well, first and foremost, it's an absolute celebration that history is going to be taught in our schools across the country. And I celebrate the fact that we will be learning` all of our tamariki will be learning about general history on how Maori arrived here those many years prior to the arrival of Pakeha here and the Tiriti o Waitangi at that time and things that have happened since then through to now, which is full of trauma. And as we talk and learn about these things, we understand each other more, and we're able to heal from those things. So that's fantastic. - Yeah, it's going to be a navigation finding our way on our feet. Hey, Christian, so as a youth MP in 2019, you were the youth MP for Chris Hipkins, who was the minister` and is the Minister for Education. How pleased are you to see this is becoming a reality? - I would say I'm very pleased. I mean, it's been a long time coming. And, you know, I acknowledge all those who have been fighting for it for a very long time. I'm very pleased. I think as I think about it, you know, I am a little bit sceptical that it would be easy to gloss over some of the trauma that has been in our history. But I also mihi to my history teachers at school, and I mihi to our history teachers across the country who really want the best for their young people and the best for our nation. So, yeah, I'm looking forward to it. I'm pleased. - Graeme, is there a good balance in the curriculum? - I think there is. And I think one of the real strengths of this curriculum is that it has, at its heart, a focus on rohe history, so in the area where the schools are located, and that mana whenua are in the lead of that process of talking about that history. So that's probably something that's been absent from history curriculums is that focus on the local area. - You've been working with the Ministry, and you've been actually advocating for this for many years. I remember interviewing you, you know, probably eight years ago on this, but just listening to Te Kurataiaho about the trauma, is that something you discussed when you were, you know, discussing this? - Yes. And I think the thing is, you can't deny it. And it need` people need to know about it, because I think if they do know about it, it will help in some of the decisions they make, some of the views they hold. It will help them understand how we are today and perhaps, you know, help map out a little bit of a pathway for the way forward. - Kia ora. - But the Ministry also is aware of this, and there's work being done at the moment on difficult histories, difficult conversations, and helping give teachers the tools to be able to deal with some of the emotions that might come up in these histories. - As a former teacher` always a teacher` how do you see that working in a classroom setting? - Oh, yeah, it's totally possible. It's about how you navigate that space and take the children on a journey of learning and opening them up to understanding that history has its positives, its negatives, and its, you know, mamae. and talking about those things and working through them. - Yeah. You're both working for your iwi. You're doing some work for Ngati Haua, and, obviously, you're the Head of Culture at Ngati Whatua. So when we hear in the curriculum or the implementation of that curriculum means that mana whenua are going to lead, how do you envisage that happening? So, you know, kura in your rohe ` would you expect them to come to you, or would you be working with the Ministry of Ed? - See, um` I'm very pleased to work in a small capacity with Ngati Haua. I would say it's interesting to look at how for` cos for me and, I know, for many of our people, we learn our history from our kaumatua. We learn them from our kuia, from our koro. And, you know, it's a taonga. They're some of the few taonga we have left, unfortunately. And it's something that has to be held with respect. And for me, I know that, unfortunately, the system has suppressed that history for a long time, and I'm excited and looking forward to it not doing that. But we have to place the obligation on learners and not on those who have had the history suppressed. So I think whatever it looks like, whether it looks like schools or the Ministry of Education approaching rohe, approaching mana whenua within rohe, hapu and iwi, it looks like doing it in a way that is tika, in a way that is pono, in a way that approaches such taonga with respect. You know, I think, as tangata whenua, I've always been brought up to be humble but proud of our tupuna, and I think we're very proud of our tupuna, and we want to share that, but sharing it and receiving it in a way that is respectful. - Very interesting there, Graeme. So tell us about, you know if you give us a little bit of an insight on how it might work? - Well, I think the Ministry's guidance on this at the moment is that if schools or kura already have a relationship with mana whenua, then just build on that. And you know, they already begun, you know, a reasonable way down the track. But for those schools that don't yet have that or it's not particularly strong, I think the biggest word is really just slowly. And alongside that is respect, and let the mana whenua lead it, but engage too. And you can do that prior to actually any meetings that there might be by actually learning about the background of the iwi or hapu. You know, there's plenty of materials online. There's Waitangi Tribunal reports. And play the long game. You know, it's got to be based on respect, and it's got to be at a high enough level in a school where if staff members leave, then that relationship still was maintained. And yeah, I think` - It's about frameworks rather than individuals. - Yes, it is. It's got to be. - Te Kurataiaho, given your role at Ngati Whatua, does that sound like that's the right way to go? - Yeah, it's a good way. In my position, I'd welcome being at the table with the Ministry and looking at ways` cos we're quite inundated with mahi, and so how can the Ministry support me and my team and perhaps get a couple of people that focus on... I think there's a few things. We could sit at the table and might want to make some short videos about our history. Might want to do some small documents that we can feed into the local community, might want to work with a cluster of kura and the Ministry support us to have two people going around, a half day here, a half day here in a circuit and then coming to the` that cluster coming to our marae six months later type thing. So open to, um` to working together on this and getting the support as well. - Cos you've` given that you're cultural expert, and you're also a former kaiako, you would know how to turn that information into curriculum. Is it that simple? - Yeah, but... you've got to have a team, and you've got to have the time and the resource to do that. And that's my ask to the Ministry ` is to give us that support. - Ka pai. Graeme, what's your reaction to some of the opposition to this curriculum? - Um... I haven't heard a huge amount of opposition, and what I have heard in the last little while has been uninformed by the fact that there is the finalised document out. So there had been some criticism based on the first draft that it had gaps and not enough detail. That was actually` well, not really intentional, but our first showing to schools of the very first draft was that it was too complex and too complicated. So we stripped stuff back to make it more accessible. Well, it looks like we stripped it back too far. - I was just going to say before, what I was gonna get from all of you if I could is, how do you think it is going to strengthen or change our... well, just our national identity? - I think people will be able to make decisions and have an understanding based on actually knowing our past rather than not knowing it or having either a very vague or possibly distorted understanding of our past. And I think what might come from that ` that's for the generations, as they're learning this, to decide on that. The purpose of this curriculum really is just to inform people and explain that past, warts and all. And then, you know, future generations will take this where they want it. - Christian, your thoughts? - Um, on our national identity? - Yeah. - Yeah. I think that, um... - How might it change for the next generation? - I think it's really exciting for the next generation. I really like what our kuia Dame Whina Cooper said. You know, so the way in which we teach children` what they see, what they hear, what they learn` So the shape of them also will be the shape of Aotearoa. And I think that, as Graeme said, the ideas of future leaders, of future voters, of people who come up with future ideas, the ideas that run in our country could be different. And not this idea of` and I know it's sad, but this idea of the 'lazy Maori' that we seem to have, that we gave up our land for, you know, guns and blankets. But the idea that, you know, there's been some big raruraru. There's a lot of mamae. How do we move forward from that together? - Kia ora. Ko wai to korero whakamutunga ki a koe, e hoa? He aha o whakaaro? - Well, we're launching a waka here, and it is fantastic. And it's going to have its bumps, and that's fine. And we'll learn how to make this better. This is amazing that we are going to grow the next generations to own our history and to own who we are and our identity, which is specific. We're different to anybody in the world. So it's wonderful. And if this can be the launcher into also us being a bilingual country, and more reo in our kura across this country, that's a wonderful thing. I welcome it. - Kia ora. Just quickly before we go, How might we measure it, the success of it? - I'm not sure the` This is not the sort of thing that the Ministry wants to be done by tests and things like that. But I just think it will be` I think we'll see an acceleration of the changes that are already happening. - Tena koutou katoa e aku manuhiri. Tena koutou. Kia mau tonu mai ra te titiro. Ka hui ano tatou akuanei. We leave you tonight with a special clip by the Creative Natives, a new rendition of the classic kaupapa anthem Nga Iwi E, featuring Monique Tepaea, Sianne, Hani Dread, Hoeta Maxwell, Matawai Winiata, Hoki Kepa, and Te Rina Natana. It's available for download now on Apple Music. No reira, patua mo te hemo tonu atu. Noho ora mai ra. - ALL: # E-I-A-I-E! 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