It was Thursday, and the body of Kiingi Tuheitia was being escorted to the barge to take him to his resting place on Taupiri maunga.

That prompted Morrison — the presenter of TVNZ’s Te Karere and Marae — to recall that council permission was required in 2006 for Te Arikinui Dame Te Atairangikaahu to make the same journey.

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Times have changed.

“In 2008 after the Waikato River settlement … a request was put in by Waikato Tainui that they had more control over the river. This time they could say: ‘We’re taking our King on the awa at this particular time,’” Morrison said.

“That’s mana motuhake for you,” Molyneux replied.

Times have changed a lot for the media since 2006 too.

Whakaata Māori now has two TV channels, which both carried live coverage of the ceremonies over five days.

The Kiingitanga’s own channel also broadcast live throughout on YouTube and Facebook as well.

The Kiingitanga’s own channel live broadcast.

Another broadcaster who joined that epic broadcast on Friday, Matai Smith, reminded viewers that the notion of media is not what it was in 2006 either.

“We know that we live in a world of TikTok and Instagram. [We know] the relevance of the Kiingitanga to Waikato Tainui, but also to us here in Aotearoa — and many of us could be seen as quite ignorant of the significance of this kaupapa,” Smith said.

After Kuini Nga wai hono i te po became the eighth Māori monarch — and the second youngest ever anointed — Mihingarangi Forbes also made the point about social media on RNZ’s Morning Report.

“I’ve been checking the socials because she is 27 years old, and the average age of Māori is also 27 years old. This is the way that this generation communicates,” Forbes said, noting that her own social feeds filled up with tributes to the new Kuini.

While the tangihanga itself was a sombre and highly ceremonial occasion, the live coverage also had moments of levity on the paepae — and between broadcasters and their guests.

All this played out at Tuurangawaewae marae less than a fortnight after dignitaries and the media gathered for the annual Koroneihana celebration of the coronation of Kiingi Tuheitia.

The historic moment in te ao Māori and New Zealand history was covered comprehensively over five days thanks to collaboration between Whakaata Māori and the iwi radio network Te Whakaruruhau. It was probably the longest continuous multimedia coverage of any event in our media’s history.

So how was all this done?

One of those in the media pack at Tuurangawaewae throughout was former Whakaata Māori presenter Kawe Roes, who is now a digital media reporter for Waatea News.

The Auckland-based Waatea also provides news to Te Whakaruruhau o Ngā Reo Irirangi Māori — the national iwi radio network.

“Tainui and the Kiingitanga already have systems in place to make it easy for broadcasting. They’ve been doing live streams for nearly 15 years,” Roes told Mediawatch.

“In my years of broadcasting, I don’t think I’ve ever seen the amount of talent that was put into making sure Kiingi Tuheitia had the best broadcast for his tangihanga for the whole world to watch.

“Once Tuheitia had taken the throne, he literally became the king of social media. By doing that so early Kiingitanga and Koroneihana events were able to transition from a special broadcast that might have been done in the TVNZ days to a livestream.

“The hardest part wasn’t getting anyone there. We had so many people to choose from, including journalists like myself who are versed in te reo and English. You also had Māori journalists who were just versed in English and Iwi radio networks were also part of that.”

Roes said it was one big collective effort.

“The kaupapa was that the broadcast was more important than the brands. Even though we’re in different organisations, we all know each other. We’re a very small family, and I think by having that rapport made the job easier.

“We shared all our knowledge. I was sharing knowledge of Kiingitanga and Tainui whakapapa with a New Zealand Herald reporter.”

Just last month, Waatea News cut ties with the New Zealand Herald after it published Hobson’s Pledge adverts opposing iwi applications for customary marine titles.

“We put that to the side. If I, as a Māori journalist, can’t help him then what am I doing on my job, really?

“At the end of the day, we’re here to put out an amazing story. And for me, that’s what made it beautiful.”

Were they broadcasting in the service of Kiingitanga and iwi around the country? Or to be the eyes and ears of people who could not be there? To capture it all for history? Or all of the above?

“From our Māori broadcasting perspective, it was all about quality … because we knew it was going to be historic. The journalists, they took all the knowledge around them, and they put out some amazing content.”

Back to the future

The Kiingitanga evolved to deal with the Crown over urgent matters such as land sales and alienation. Now there is a young queen who is of the digital generation at a time when Māori/Crown relations are again tense and controversial.

“So it’s going to be interesting to see how she shapes Kiingitanga into this modern age. She is the boss. She is now the queen of Māoridom and how she wants to roll with tikanga, how she wants to roll in a digital space is up to her,” Roes said.

“From what I can tell, a lot of the status quo will remain. The only thing I would suggest is be careful who you’re talking to, not because of what you’re going to say, but we don’t want to overuse the majesty, and people end up hōhā listening to her.

“The reality is — in my Tainui perspective — we look at them with a sense of tapu. That means you don’t naturally go up to them and start talking. But we might see her going to Waitangi for instance.

“With young people, that might be where she thrives a bit more, and she can connect more with rangatahi — and she’s an easy lady to talk to.”

Māori media have treated the Kuini’s accession in a reverential way. But when seeking the voice of Māoridom on political or controversial things, that will have to change.

“I think the King changed the media landscape when throwing out support for the Māori Party. We’ve got an example there on how we can critique and how we can ask questions.

“But you’ll only ever get to the monarch through spokespersons, and that’s why you have people like Rahi Papa and (Kīngitanga’s chief of staff and adviser) Ngira Simmonds, who bring those thoughts to the media. Tainui are across how to deal with media — an iwi who have been dealing with the Crown for 166 years.”

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

Article by AsiaPacificReport.nz

Kanak people in Aotearoa New Zealand are lamenting the loss of family and friends in Kanaky New Caledonia, following mass rioting and civil unrest since mid-May prompted by an electoral reform believed to threaten dilution of the indigenous voice.

A fono (meeting) at Māngere East Community Centre welcomed Kanak people who have been staying in Aotearoa since November last year and were here when the independence protests-turned-riots broke out on May 13.

The fono on the King’s Birthday holiday was in solidarity with the Kanak struggle for independence from France and drew connections between Kanaky, Aotearoa and Palestine.

A young Kanak spoke at the fono in French which was translated by a French speaker on the night.

Te Ao Māori News has chosen not to reveal the identity of these Kanaks.

“We’re here but we’re not really here because most of us are hurt,” a young Kanak man said.

“Young brothers and sisters are being killed but we know that our brothers and sisters don’t have weapons.”

“Some of our families have been killed,” said another young Kanak man whose brother had died.

“It’s difficult for us ‘cos we’re far from our land, from our home.”

Officially, seven people had died during the unrest, four of them Kanak and two police officers (one by accident). However, there have been persistent rumours of other unconfirmed deaths.

Tāngata whenua on mana motuhake for all
Bianca Ranson (Ngāpuhi and Ngāti Kahu ki Whangaroa) was one of the speakers at the fono and spoke with Te Ao Māori News the following day.

Ranson is part of Matika mō Paretīnia, a solidarity group that organises in support of the Free Palestine Movement.

“One of the key messages that we were wanting to to get across or to be able to open up discussion around was settler colonialism . ..  whether that’s for us as tangata whenua here, with the current government, the attack that we’re seeing on our health, on education, whether it’s our treaty, the environment,” she said.

“But also you know when you really look at the tip of the spear, and of settler colonial violence that’s happening in other places around the world, the people of Palestine and the people of Kanaky are really on the frontline.”

Tina Ngata has also linked the struggles between Aotearoa and Kanaky and the shared visions of self-determination for Kanak and tino rangatiratanga for Māori, the French government derailing their decolonisation process and the “assimilation policies” that threaten Māori tino rangatiratanga and the right the self-determination.

Yasmine Serhan, a Palestinian raised in Aotearoa and speaker at the fono, said a highlight was Ranson inviting the Kanak community to her marae.

“I just thought that’s like the purest form of connection and solidarity to basically open your home up. Any activism that we do in Aotearoa is essentially the extension of the manaaki of tangata whenua,” she said.

“So seeing that in live action was really beautiful.”

The humanisation of resistance
Serhan also drew the connection between Kanaky, Aotearoa, and Palestine through the shared experience of settler colonialism and violent land dispossession.

“The space was set up to make it clear that our indigenous struggles aren’t in isolation and they’re not coincidental. They’re all interconnected and the liberation of one of us will lead to the liberation of all of us,” Serhan said.

“People who spoke from the Kanak community shared that they’re resisting with their bare hands. Basically, that is against an armed military force that’s been sent by France.

“It’s very similar to what’s happening in occupied Palestine, where they’re sending armed, Israeli occupational forces and people are resisting with their bare hands — basically, for their homes to be safe for their kids, for their schools, for their hospitals.”

Serhan emphasised the importance of fighting for the humanisation of resistance.

“The humanisation of our resistance happens when we share our stories, and when we continue to exist and be present in spaces.

“As a Palestinian person, my people have been resisting our erasure for 76 plus years, and for the Kanaks, it’s 150 years of living under French colonial rule.

“And we’re still here. We are the grandchildren, the mokopuna of ancestors that they’ve tried to erase and haven’t been successful in erasing.

“So our existence and presence here today is a very firm standing in our resistance.”

The barricades and unarmed Kanaks
One of the Kanaks who spoke at the fono said: “The French government has created organised militia. They have militias of local police to exterminate us.”

It was reported this week that France had deployed six more Centaures — armoured vehicles with tear gas and machine gun capabilities — to help police remove barricades.

However, a young Kanak at the fono said: “The barricades are built to protect the areas where people live. We got a video two days ago, 48 hours ago of the gendarmes, the French police, going into the suburbs where people live.

“They threw homemade gas bombs. People have found weapons from the militia, grenades, bombs and heavy artillery.”

Jessie Ounei, an Aotearoa-born Kanak woman told Te Ao Māori News there’s a lot of unchecked violence happening in Kanaky.

“It’s not being reported and the French forces are being left to their own devices.”

Ounei said there was a video released in the last few days of a young Kanak man who was going to the gas station and was shot in the face with a flash ball.

“There are right-wing civilians who see as a threat who want to . . .  I guess exterminate us is the nicest way to put that.

“I just want to say that they’re not being stopped and they’re not being addressed. That’s part of the reason why we have all these checkpoints and barricades, to keep our families safe.

“To keep our people safe. We have seen that it’s not the French forces that are going to keep us safe. We have to keep ourselves safe.”

Nuclearisation and militarisation of the Pacific
Ranson talked about imperialism regarding the extraction and exploitation of Kanaky resources that has directly benefitted the settlers and disregarded Kanak leadership or their care for the whenua.

Nickel mining in Kanaky started in 1864. Kanaks were excluded from the mining industry which has led to pollution, devastated forests, wetlands, waterways, and overall destruction of Kanaky’s biodiversity.

“There’s also the positioning of France in the wider Pacific,” Ranson said.

“We have to ask ourselves, why? Why is France in Kanaky? What does that serve in the overall agenda of the French colonial project.”

At the fono speakers made the connection between France and nuclearisation.

The French have undertaken nuclear tests in Fangataufa and Moruroa of French Polynesia which media had reported an estimated 110,000 people who had been affected by the radioactive fallout between the 1960s and 1990s.

In Aotearoa, Greenpeace was protesting the French nuclear tests in Moruroa with their protest fleet the flagship Rainbow Warrior was bombed by French spies in Opération Satanique which led to the death of Portuguese-Dutch photographer Fernando Pereira.

Ranson also mentioned the coalition government’s positioning of New Zealand.

“Whether it’s with AUKUS or strengthening our connections with US, there’s some serious, serious concerns that we as indigenous people have. The implications on tāngata moana throughout Te Moana Nui A Kiwa are immense if we are heading down the dangerous pathway of moving away from being a nuclear-free and independent Pacific.”

An article published by The Diplomat discussed New Zealand and France’s “shared vision for the Indo-Pacific”, which is the strategy launched by the Biden-Harris US administration in 2022 and has been more recently adopted by the French government.

The US has also conducted nuclear tests in the Pacific in the Bikini Atoll and the Marshall Islands, and is now part of the AUKUS security pact that will lead to nuclear proliferation in the Pacific and militarisation through advanced military technology sharing.

Opponents of AUKUS argue it compromises the Rarotongan treaty for a nuclear-free zone in the South Pacific.

Susanna Ounei, the late Kanak activist and mother of Jessie Ounei, has also made the connection between decolonisation and denuclearisation of the Pacific.

Susanna delivered a speech in Kenya 1985 as part of the United Nations Decade for women.

Ounei said the colonial government claimed there were 75,000 Kanaks when they arrived, but Kanaks said there were more than 200,000 and only 26,000 after French invaded. This indicated a mass genocide.

The future of Kanaky
When asked about her dreams for Kanaky, Jessie Ounei said she wanted an independent Kanaky.

“I want our people to choose and thrive. I want our people to have the resources to discover their gifts and share it with the world. I don’t want our people to make 90 percent of the incarceration rates or 70 percent of poverty rates.”

At the end of the night, one of the young Kanaks said: “We just want our freedom. Thank you very much for your support, we all have the same fight.

Said another Kanak youth: “We are so happy that you have a thought for the young Kanaks here. That you are with us. We’re not feeling that we’re left alone because you are behind us.”

Although much of what was discussed was heavy and saddening for those in the crowd, the night ended with the crowd dancing and cheering together in solidarity with each other’s struggles and the strength to keep resisting.

Te Aniwaniwa Paterson is a digital reporter with Te Ao Māori News.

Article by AsiaPacificReport.nz