Ka Lāhui Hawaiʻi, a Kanaka Maoli (Native Hawai’ian) initiative for self-determination and self-governance formed in 1987, has sent a 17-member Indigenous delegation to Waitangi to stand in solidarity with Māori in defence of Te Tiriti o Waitangi.

The delegation is present to “stand alongside Māori leadership, strengthen international solidarity, and affirm the deep genealogical and oceanic ties shared by Indigenous peoples of Moana Nui a Kanaloa”, a statement said.

Members of the delegation participated in a pōwhiri yesterday with iwi taketake at Te Tii Waitangi Mārae, marking a formal welcome and the beginning of their engagement alongside Māori communities and leaders.

Members of the delegation will speak at the Political Forum tent tomorrow, take part in the dawn ceremony on February 6, and march alongside their whānau in support of Te Tiriti.

The delegation has issued a formal Statement of Solidarity calling on the international community to watch developments in Aotearoa while “political actions continue to seek to weaken and reinterpret Te Tiriti and undermine Māori rangatiratanga”.

The Kanaka Maoli statement raised serious concern that recent New Zealand government actions and political rhetoric had “misrepresented efforts” to address structural discrimination as “racial privilege”.

The government actions had also enabled legislative initiatives seeking to “radically redefine” the meaning of Te Tiriti — triggering widespread national protests, multiple claims before the Waitangi Tribunal, judicial review proceedings, and large nationwide hui of Māori leaders.

‘World should know’
“The world should know what is happening in Aotearoa. As Kanaka Maoli, we know what it means to have our lands, waters, and political future decided without us,” said Healani Sonoda-Pale, spokesperson for Ka Lāhui Hawaiʻi.

“We came to Waitangi so the world can see that Māori are not standing alone — and that Indigenous peoples across the Pacific are watching, standing together, and demanding that Te Tiriti o Waitangi be fully honored.

“Our struggles are connected, and our collective liberation as Indigenous peoples of Oceania are bound to one another.”

Ka Lāhui Hawaiʻi

Article by AsiaPacificReport.nz

The Chamorros are the indigenous people of the Mariana Islands — politically divided between Guam and the Northern Mariana Islands in Micronesia.

Today, Chamorro culture continues to be preserved through the sharing of language and teaching via The Guam Museum.

But the battle to be heard and have a voice as a US territory remains an ongoing struggle.

Chamorro cultural historian and museum curator Dr Michael Bevacqua says Chamorro people in Guam have a complex relationship with the US — they consider themselves as Pacific islanders, who also happen to be American citizens.

Bevacqua says after liberation in July 1944, there was a strong desire and pressure among Chamorros to “Americanise”.

Chamorros stopped speaking their language to their children, as a result. They were also pressured to move to the US mainland so the US military could build their bases and thousands of families were displaced.

“There was this feeling that being Chamorro wasn’t worth anything. Give it up. Be American instead,” he says.

‘Fundamental moment’
For the Chamorros, he explains, attending the Festival of Pacific Arts in the 1970s and 1980s was a “very fundamental moment”.

It allowed them to see how other islanders were dealing with and navigating modernity, he adds.

“Chamorros saw that other islanders were proud to be Islanders. They weren’t trying to pretend they weren’t Islanders,” Dr Bevacqua said.

“They were navigating the 20th century in a completely different way. Other islanders were picking and choosing more, they were they were not completely trying to replace, they were not throwing everything away, they trying to adapt and blend.”

Being part of the largest gathering of indigenous people, is what is believed to have led to several different cultural practitioners, many of whom are cultural masters in the Chamorros community today, to try to investigate how their people expressed themselves through traditional forms.

“And this helped lead to the Chamorro renaissance, which manifested in terms of Chamorros starting to carve jewellery again, tried to speak their language again, it led to movements for indigenous rights again.

“A lot of it was tied to just recognise seeing other Pacific Islanders and realising that they’re proud to be who they are. We don’t have to trade in our indigenous identity for a colonial identity.

“We can enjoy the comforts of American life and be Chamorro. Let’s celebrate who we are.”

Dr Bevaqua says respect and reciprocity are key values for the Chamorro people.

If someone helps a Chamorro person, then they need to make sure that they reciprocate, he adds.

“And these are relationships which sometimes extend back generations, that families help each other, going back to before World War II, and you always have to keep up with them.

“In the past, sometimes people would write them down in little books and nowadays, people keep them in their notes app on their phones.”

But he says the most important value for Chamorros now is the concept of inafa’ maolek.

Inafa’ maolek describes the Chamorru concept of restoring harmony or order and translated literally is “to make” (inafa’) “good” (maolek).

Relationship with community
“This is sort of this larger interdependence and inafa’ maolek the most fundamental principle of Chamorru life. It could extend between sort of people, but it can also extend as well to your relationship with nature, [and] your relationship to your larger community.”

He says the idea is that everyone is connected to each other and must find a way to work together, and to take care of each other.

He believes the Chamorro people are always held back because as a territory, Guam does not have an international voice.

“The United States speaks for you; you can yell, shout, and scream. But as a as a territory, you’re not supposed,to you’re not supposed to count, you’re not supposed to matter.”

He adds: “That’s why for me decolonisation is essential, because if you have particular needs, if you are an island in the western Pacific, and there are challenges that you face, that somebody in West Virginia, Ohio, Utah, Arizona and California may not care about it in the same way, and may be caught up in all different types of politics.

“You have to have the ability to do something about the challenges that are affecting you. How do you do that if 350 million people, 10,000 miles (16,000 km) away have your voice and most of them don’t even know that they hold your voice. It sucks.”

This article is republished under a community partnership agreement with RNZ.

Article by AsiaPacificReport.nz

A recent webinar hosted by the Pacific Network on Globalisation (PANG) brought together minds from across the region to delve into the intricate issues of the digital economy and data value.

The webinar’s focus was clear — shed light on who was shaping the rules of the digital landscape and how these rules were taking form.

At the forefront of the discussion was the delicate matter of valuing and protecting indigenous knowledge.

PANG’s deputy coordinator, Adam Wolfenden, emphasised the need for open conversations spanning various sectors.

“It is a call to understand and safeguard the wisdom embedded in Pacific worldviews and indigenous knowledge systems as we venture into the digital world,” he said.

But amid the promise of the digital age, challenges persisted.

Wolfenden said the Pacific’s scattered islands faced the formidable obstacle of connectivity.

“Communities yearn to tap into online technologies, yet structural barriers stand tall. The connectivity challenges and structural barriers that are faced by the Pacific region are substantial and there is no easy, cheap fix,” he said.

He underscored the necessity of regional partnerships, even beyond the Pacific.

“As they sought to build advanced digital infrastructures, they realised that strength lay in unity. The journey towards progress means joining hands with fellow developing nations.

“It is a testament to the shared dream of progress that transcends geographical boundaries.”

The first step, Wolfenden believed, was awareness.

He said the Pacific region needed to be fully informed about ongoing negotiations, what rules were being carved, and how these might affect the region’s autonomy and data sovereignty.

“Often, these negotiations remain hidden from public view, shrouded in secrecy until agreements were reached. This has to change; transparency is vital,” Wolfenden said.

Beyond this, there was a call for broader discussions during the webinar. The digital economy was not just about buyers and sellers in a virtual marketplace.

It was about preserving culture, empowering communities, and ensuring that indigenous knowledge was never left vulnerable to the whims of the digital age.

Ema Ganivatu and Brittany Nawaqatabu are final year journalism students at The University of the South Pacific. They are also senior editors for Wansolwara, USP Journalism’s student training newspaper and online publications. Republished in a collaborative partnership with Asia Pacific Report.

Article by AsiaPacificReport.nz

The leader of the Free Papua Movement (OPM) has called for the establishment of a “United Indigenous Nations” for global justice and an end to Indonesia’s ‘malignant’ colonisation of West Papua.

Today — August 9 — is the International Day of the World’s Indigenous Peoples, as declared at the inaugural UN Working Group on Indigenous Populations in Geneva in 1982.

OPM chairman and commander Jeffrey Bomanak said such a new global indigenous body would “not repeat the failure of the United Nations in denying any people their freedom”.

“The integrity of indigenous peoples is not for sale,” he said in a stinging statement to mark the international day.

He offered an “independent” West Papua as host for the proposed United Indigenous Nations to lead international governance with an international forum representing — for the first time — the principled values and ideals of indigenous and First Nations peoples who were the “true guardians of our ancestral motherlands”.

He criticised the UN’s lack of action over decolonisation for indigenous peoples, blaming the body for allowing the “predatory destruction of the world caused by the economic multinational imperialists and their unsustainable greed”.

Citing the UN website for indigenous peoples, he highlighted the statement:

“Centuries-old marginalisation and other varying vulnerabilities are some of the reasons why indigenous peoples do not have the same possibilities of access to education, health system, or digital communications.”

And also:

“Violations of the rights of the world’s indigenous peoples have become a persistent problem, sometimes because of a historical burden from their colonisation backgrounds and others because of the contrast with a constantly changing society.”

Bomanak said that while these two quotes read well, they were “misrepresentative of the truth that has been West Papua’s tragic experience with the United Nations”.

‘Disingenuous manipulation’
“The facts are that the UN has prevented West Papua’s right to decolonisation through a disingenuous manipulation of the Cold War events of the 1960s,” he said.

“Indonesia’s invasion and illegal annexation of West Papua remains a malignancy in principle and diplomacy only matched by Russia’s invasion of Ukraine. But with different diplomatic outcomes applied by the UN Secretariat.

“The UN Secretariat acts with incredulous diplomatic effrontery to allegations of collusion and complicity with a host of other predatory nations, all eager to plunder West Papua’s natural resources — the world’s greatest El Dorado.”

He singled out Australia, China, France, Germany, Russia, United Kingdom and the United States for criticism.

Indigenous people knew the story of West Papua from their own experience with the same predatory nations and the “same prejudicial and corrupt geopolitics” that characterised the UN, Bomanak said.

“G20 conquerors and colonisers have never put down their swords and guns. They have never stopped conquering and colonising, either by military invasion or economic imperialism.

“They will never understand the indigenous perception of ancestral custodianship of our lands.

“The defence forces and militia groups of G20 nations still murder us in our beds and our beds are burning.”

Conflict of interest
The UN could not stop “global melting” because it was a conflict of interest with the “G20
business-as-usual paradigm of economic exploitation” fueling expansion economies.

“They will not stop until all our ancestral lands are one infertile wasteland. The UN is unable to resolve this self-defeating dynamic,” Bomanak said.

“The UN should be a democratic, progressive and 100 percent accountable institution. This is not West Papua’s experience.

“Six decades ago, the UN should have fulfilled the decolonisation of West Papua for the commencement of our nation-state sovereignty. Instead, we were sold to the highest bidders — Indonesia and the American mining company Freeport McMoRan.”

The problem with international diplomacy was that the UN was “beholden to the G20’s vested interests” and its formal meeting place in New York, Bomanak claimed.

“Why remain inside the belly of the beast?” he asked other indigenous peoples.

“Upon liberation of our ancestral motherland, and upon the agreement of the new government of West Papua, I would like to offer all colonised tribes and nations of the conquering empires — all indigenous peoples — the opportunity to manage our international affairs with absolute justice and accountability.

“International relations with indigenous governance for indigenous people. We will build the United Indigenous Nations in West Papua.”

Article by AsiaPacificReport.nz