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

As the world’s largest Indigenous education conference (WIPCE) closed last night in Tāmaki Makaurau Auckland, a shared sentiment emerged — despite arriving with different languages, lands, and traditions, attendees across the board felt the kotahitanga (unity).

The gathering — held in partnership with mana whenua Ngāti Whātua Ōrākei, brought together more than 3000 participants from around the globe.

Many reflected that, despite being far from home, the event felt like one.

WIPCE officials also announced that Hawai’i would host the 2027 conference.

Throughout the week, the kaupapa — while centered on education — entailed themes of climate, health, language, politics, wellbeing, and more.

‘Being face-to-face is the native way’     Video: RNZ

Delegates travelled from across Moana-nui-a-Kiwa (Pacific Ocean), Canada, Hawai’i, Alaska, Australia and beyond to share their own stories, cultures, and aspirations for indigenous futures.

Among those reflecting on the gathering was renowned Kanaka Maoli educator, cultural practitioner and native rights activist Dr Noe-Noe Wong-Wilson.

She coordinated the 1999 conference, the fifth WIPCE, and has served on the council ever since.

Scale and spirit unique
Dr Wong-Wilson, a Hawai’ian culture educator, retired University of Hawaiʻi-Hilo and Hawaiʻi Community College educator, and former programme leader supporting Native Hawai’ian student success, now serves on the WIPCE International Council.

She believes the scale and spirit of WIPCE remains unique.

“Most of the WIPCE conferences have included over 3000 of our members that come from all over the world . . .  as far away as South, and our Sāmi cousins who come from Greenland, Iceland, and Norway,” Dr Wong-Wilson said.

Wong-Wilson described WIPCE as a multigenerational gathering of educators, scholars, and community knowledge holders.

“We always acknowledge our community knowledge holders, our chiefs, our grandmothers, our aunties, who hold the culture and the knowledge and the language in their communities,” Dr Wong-Wilson said.

“WIPCE is unique because it’s largely a gathering of indigenous people . . .  a lot different than a conference hosted strictly by a Western academic institution.”

She emphasised that WIPCE thrives on being in-person, especially in a climate where technology has largely replaced in-person gatherings.

Face-to-face communication
“Technology is the new way of communicating . . .  but there’s nothing that can replace the face-to-face communication and relationship building, and that’s what WIPCE offers,” she said.

“Being face to face with people is really the native way . . . I think we all know what it’s like when we live in villages and when we live in communities, and that’s what WIPCE is.

“We’re a large community of indigenous, native people who bring our ancestors with us and sit in the joy of being with each other.”

The group travelled to WIPCE to speak on topics of ‘awa biopiracy, and the experiences of Kanak scholars at the University of Hawai’i at Mānoa.

“My mana is being reignited in this space, and being around so many amazing scholars and people to learn from . . . there’s been so much aloha, reaffirming our hope and our healing. This is the type of space we really need,” Taitague-Laforga said.

She added that the power of events like WIPCE lay in seeing global relationships strengthened.

“Especially as a centre for all Indigenous communities globally to connect. Oftentimes . . . colonial tools work to divide us . . .

“it’s just been beautiful to be at a centre where everybody is here to connect and create that relationality and cultivate that,” Taitague-Laforga said.

Vā Pasifika Taunga from AUT Momo’e Fatialofa said it was special to soak up culture from Indigenous communities across the world — including First Nations Canadians, Aboriginal Australians, and Hawai’ians.

‘Sharing our stories’
“I think this kaupapa is important because it allows us to share our stories, to share what is similar between our different indigenous people. And how often can you say that you can be surrounded by over 3000 people from all over the world who are indigenous in their spaces?” Fatialofa said.

“We all face similar problems . . . especially in education,” Anderson said. “We enjoy being here with the rest of the nations, you know.”

“When you look around . . .  in culture, there are differences, but we all have a shared culture, it doesn’t matter where we come from.

“We still have a culture, we still have our language, we still have our knowledge, traditional knowledge, that connects us to our land.”

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

Article by AsiaPacificReport.nz

Hawai’ian academic Dr Emalani Case has condemned the 2024 Rimpac military exercise that began off the coast of Hawai’i today, saying the military personnel from 29 countries taking part are “practising to invade”.

“They call it practising defence but they’re really learning how to defend an empire while putting indigenous people at risk,” she said.

Hawai’i has been heavily impacted on by militarisation.

Dr Case, a senior lecturer at Auckland University, said her people had had to deal with military harm and damage to their people and environment for more than 100 years.

The kingdom of Hawai’i was invaded by the US in 1893. The monarchy was overthrown, and the islands have stayed under US control since, with several large military bases.

Dr Case said the military made it a hard place to live when the land and people were routinely dismissed and disregarded.

The US Navy had publicly said it was committed to the environment and reducing harm.

Nonetheless, it had had a highly destructive track record when it came to pollution and environmental harm, she said.

For example, SINKEX was an activity during Rimpac where various navies shoot ammunition at decommissioned ships off the coast of Kauai island.

Dr Case told Te Ao Māori News, “The ships just sink and they leave them there. So there are toxins leaking out into our ocean.”

Anti-war groups demand end to war games as Rimpac begins.  Video: Hawai’i News Now

Tourism paradise?
Te Ao Maōri News asked Dr Case why Hawai’i was known as a “paradise” tourist destination but many people did not know about the violent history.

Dr Case referenced the works of the late Dr Teresia Teaiwa, an I-Kiribati and African-American scholar, who had said tourism and military worked together to dispossess and displace Hawai’ians.

“‘Militourism’ is a phenomenon by which a military or paramilitary force ensures the smooth running of a tourist industry, and that same tourist industry masks the military force behind it.”

— Teresia Teaiwa

Tourism masked the military violence by placing a flower over it, or a swinging hula girl, Dr Case said.

“[Hawai’i] is beautiful but the US military is one of the biggest abusers of that beauty.”

The people of Hawai’i were often left behind and focus placed on tourists, yet residents were without enough water or resources to house and care for the people. Dr Case said this explained the “enormous diaspora of Kānaka Maoli” living outside Hawai’i.

“We cannot be thinking about relying on the 25,000 personnel who are going to be coming, bringing their dollars, but also bringing their violence, bringing the increase in sex trafficking, bringing in an increase in violence against women.”

The only year there was not an increase in sex trafficking and violence during Rimpac was in 2020 because of the covid-19 pandemic, which downscaled Rimpac and meant military personnel were not able to go ashore, she said.

“That’s what they’re bringing to our islands.”

Violent attack on akua
Kānaka Maoli say they have a spiritual and genealogical connection to the oceans and lands. This includes Kanaloa and Papahānaumoku, the gods of ocean and earth, which is similar to Tangaroa and Papatūānuku in Aotearoa.

Papahānaumoku is the akua in Hawai’i that births their moku, islands.

“Any assaults against our akua, our gods, is an assault against us, it’s an assault against our whakapapa, it’s an assault against everything that we stand for,” Dr Case said.

Dr Case grew up and her whānau still live in Waimea, 45 minutes from Pōhakuloa, one of the largest military training facilities. She grew up feeling and hearing bombs all the time.

“I grew up hearing and feeling bombs all the time and it’s a kind of pain you don’t ever want to experience because you know what’s happening to Papa, what’s happening to your family. We view land, mountains, rivers, ocean as family.”

— Emalani Case

Rimpac and Palestine, West Papua and Kanaky
Rimpac was an international issue, Dr Case said, and a gateway event.

“We’ve got to think about these colonial nations coming together to train and provide so-called security and safety to the world while really putting all of us at risk, who have never been deemed human enough to be worthy of that same safety and security,” she said.

The nations participating in Rimpac include Israel and Indonesia.

Dr Case said her homeland was being turned into a training ground for “imperial genocidal regimes” which learned, practised and honed their skills to then commit genocide in Palestine and West Papua.

She also cited the participation of France, which had no proximity to the Pacific but had “oppressed Pacific brothers and sisters in the French-occupied Kanaky”.

“Militarism is upheld by and supports settler colonialism. It supports white supremacy.”

Dr Case said calling for an end to Rimpac and demanding that New Zealand withdraw was not just about saving Hawai’i.

She said boycotting Rimpac was about peace, demilitarisation, decolonisation and climate justice.

“The US military is one of the largest contributors of pollutants into the environment.”

Rimpac and FestPAC
Dr Case was in Hawai’i for Protecting Oceania, part of FestPAC — the festival of Pacific arts and culture hosted by Hawai’i this year.

She said there was a lot of discussion about Rimpac during Protecting Oceania.

“Rimpac and FestPAC didn’t happen at the exact same time but it’s interesting to think about the convergence of these cultural celebrations and violent military detonations around the same time, in the same waters, and on the same land.”

She was pleased to see people holding banners saying “STOP RIMPAC” in the closing ceremony at FestPAC. She said culture and politics went hand in hand.

Te Aniwaniwa Paterson is a digital producer for Te Ao Māori News. This article is republished with permission.

Article by AsiaPacificReport.nz