communication-for-makers

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Week 12: 3. Reflect

 3. Reflect

Reflective writing encourages deep and evaluative thinking; reflection helps people become better at what they do. Because reflection is part of learning in the workplace, reflective assignments allow you to be ‘real’, to identify your own values and assumptions, and demonstrate your personal and professional development. (Massey OWLL)

 Task: This last component of the course asks you to consider and write about the following:

-how you began this assignment, what your thoughts and existing ideas were about your environment, and your place in this environment

-the things that you have done in response to the tasks for this assignment

-how, from the course overall, you believe you have changed or consolidated your perspective and feeling towards creative practice, and the consequences of making.

This task is about reflecting on your own learning experience. Describe what you encountered in the project and summarise what you experienced. 

Make links between what you have gained from your experiences and the concepts and topics introduced in Communication for Making.

Indicative word-count: 250-350. In addition, discrete visual illustrations are welcomed. Finish this task in your independent study and include this as a last entry, clearly marked, in your blog or journal.

For this Assignment, I started with the institutional injustice for Maoris created by the local and central government. Through my research and the given course materials, I realised how it creates structural racism. Exploring this topic was overwhelming because I am outraged about how anyone could think we could ever live in an ethical society if we ground our systems in racism. I am embarrassed about my naivety towards the system. I knew what colonialism meant, but without this course, I would have never concluded that the system is grounded in racism. Maybe I did not want to see it as it is uncomfortable to realise that society morally is condemned to fail. My lack of awareness makes me part of the issue. Realising, it made me aware of my ethical responsibility as a maker and as a person in this society. Exploring artists like the Guerrilla Girls and Barbara Kruger revealed the potential my making can have on society. Racism and Injustices are passed down from the generation before. Therefore, it can be stopped through education, and it is our collective responsibility to ensure that the cycle of inheritance is stopped. To be able to, I need to be more "cautious when approaching and engaging with people" (Linda Tuhiwai Smith) regarding my work. I am not able to comprehend the generational pain which I observed in ARTEFACT' EPISODE 1 and the economic, institutional and social injustices (Mutu p.3) as I never had to experience such. The feedback in my presentation cemented the necessity for the duty of care. Margaret Mutu's Lecture "Te Tiriti o Waitangi in a Future Constitution- Removing the Shackles of Colonisation" (Mutu) was a massive part in understanding the causes and effect of the Injustices towards Maori in New Zealand and revealed the importance of shared knowledge and education. It became apparent how the constitutional systems are misusing the education system, which made me realise to be caution in what sources I relay my knowledge.

Works Cited

Linda Tuhiwai Smith, Fiona Cram. "Kaupapa Māori." n.d. what works. <http://whatworks.org.nz/kaupapa-maori/>.

Mutu, Professor Margaret. "Te Tiriti o Waitangi in a Future Constitution; Removing the Shackles of Colonisation ." Napier: Te Rūnanga-ā-Iwi o Ngāti Kahu and the University of Auckland, 22 April 2013.

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Week 12: Remake

Since I got a new phone and I was able to take photos, I decided to spend some of the resuming time to recreate my making for the Express part. The effect of the composition is a lot better as it is more visually appealing now.

In the remaking process, I realised that there is a lot more potential in my concept. I could have done a series of posters created with a diverse range of people but using the same text. It would have suited the used language in terms of addressing all and would have added visual interest.

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Week 12: Present and reflect

The making aims are to motivate the audience to reconcile injustices and to question the government. These injustices are not recognised and addressed enough. To be able to live in an ethical society, we need to start doing so.

Currently, some are benefiting from systems which have been found in colonisation. If something is grounded in colonisation, it means its racist to anything which is not western, even though this country is built on the back of indigenous people for the benefit of white people. It is a subconscious, unaware act and born out of privilege or apathy that we do not want to address that generational wealth, prosperity and opportunity only exists for some. The injustice did not stop with our ancestors. Ignorance is taught through the system we operate, but it can be unlearned.

(dreamstime, https://www.dreamstime.com/stock-images-child-sitting-chair-big-box-covered-head-image29489074)

Feedback from teachers and class:

The message is communicated through the making, especially in the wording I used

The image would have been better if had made it myself, and I could have put more effort in to make it more visually appealing. If I had done that the composition would have a more substantial effect (please note my phone was broken and I was only recently able to replace it)

While presenting my project,I need to choose my words more carefully, e.g. I said that we need to respect the Maori worldview as much as we do our own, but Respect alone will not fix institutional and structural injustices.

add the source of your image

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Week 11: Making in progress

The following Images combine text and image better than the ones from the last blog post because the contents are matching.

I decided to go with the following image and wording as it speaks the clearest. I was finishing it off by trying different fonts and choosing the one that stands out the most. So if for example, someone works past it on the street, the person is more likely to read it. It works like good advertising to reach the audience, which does not want to be necessarily confronted.

choosing a brighter red for a better effect

changing they to some of us (applying that we are all part of the problem)

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Week 10: Explore and Express

While making these two images, I thought about how settlement money alone won't bring justice to Maoris. But the images don't transport the idea properly.

Here I thought about how knowledge is centralised and controlled through the government. Moreover, how it determines what precisely we learn. Knowledge is indeed power as it formed each generation differently. 

Why do we treat anything, not mainstream, western, or white with "suspicion"? Where is ones sense of entitlement coming from? I believe we being taught.

Our society has a sense of entitlement and constant need to be worth more than an another. 

The wording is wrong here as it makes one worldview look like the only “right” one. I need to decide on one image and consider the connection between image and wording in-depth to execute my thinking in my making.

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Week 9: Kaupapa and ethics

1. Kaupapa Māori and Ethics: Write a short entry (200 word guide) that puts the rules and relational guidelines in your own words.

Researchers need to respect and understand their participant's autonomy as they gather and analyse information. Allowing others to participate is highly recommended, as it typically promotes more ethical independence decision making. To do this successfully, building a relationship with participants is essential because mutual respect can be formed. One's privacy is more likely to be protected through it, and it encourages the fair sharing of information. Not to dictate others what to do, allowing all participates to have power so that one is free to decide how to participate, determine what stays confidential, and what becomes public. Communication needs to be done with caution: listen, watch, and then speak, so no one is undermined. Equitable sharing of information helps a fair distribution of possible consequences and stops unnecessary deception and the avoidance of conflict of interest. Potential Consequences of research can have physical and psychological harm. Harming one's dignity, reputation, or a relationship can be an outcome to anyone who participated or experienced the results. Paternalism becomes less likely as higher the autonomy of the participants is. The better the autonomy, the less ethically justified paternalism becomes.

2. The Making Of.  While you are in the Explore stage of the brief, and you are gathering knowledge from public resources and from people in a careful manner, now gradually progress to the Express stage. Begin to visualise how you would express your findings of your bubble, and how you fit in that environment. These visualisations serve as sketches, and their format depend on the creative work that you think you will make. Be prepared to share some these ideas in class next week. Next week there will be some time for individual consultation with your teacher.

Working Progress, I looked at Barbara Kruger's work, picked out the ones I find most suitable and started brainstorming ideas to apply them more specifically to my topics.

(Barbara Kruger and Lisa Phillips. (2003). Money talks. New York: D.A.P Distributed Art Publishers.p. 17)

(Barbara Kruger and Lisa Phillips. (2003). Money talks. New York: D.A.P Distributed Art Publishers.p. 21)

(Barbara Kruger and Lisa Phillips. (2003). Money talks. New York: D.A.P Distributed Art Publishers.p. 27)

(Barbara Kruger and Lisa Phillips. (2003). Money talks. New York: D.A.P Distributed Art Publishers.p. 15)

(Barbara Kruger and Lisa Phillips. (2003). Money talks. New York: D.A.P Distributed Art Publishers.p. 41)

(Barbara Kruger and Lisa Phillips. (2003).Money talks.New York: D.A.P Distributed Art Publishers.p. 24-25)

Brainstorming

You define society by how you teach it.

You decide society/history if you believe in being supreme

Your settlements are rumours of justice

Money doesn't give you justice

You cant buy justice

natural ownership vs colonial ownership (visualise through images)

image with caption: That's why we need Human Resource Management

you teach us ideologies

nature doesn't understand ideologies

how can we evolve if you are still locking back

[communication-for-makers]

Week 8: The Making Of

From the brief for Assignment 2, begin to explore the bubble that you ended up in.  Consider what the relationship between you and the bubble looks like. You may look at the plain physical aspects of the bubble. Or, if you are interested, you may look at the social aspects, or critique this bubble as an emotional site, a political space, or a government construct. Document and visualise this in your journal. We may share some of this work in class.

I stayed during CoVID-19, alert level 4 and 3, in central Wellington. Due to CoVID, the Semester Break started early, and I used it to finish my first Assignment for this course.  I was working on task four, the curious instances, for which I chose a site located is in the Opera House lane. The site was once part of the shoreline that boarded Te Aro and where iwi gathered food. The cultural, historical significance it has to Maoris is not adequately represented because nothing apart from a sign and a Mural laying in the dark, nearly unnoticeable are indicating it. In the research I found that the local and central government is holding all the power in matters regarding Urban planning and are grounded in colonial practices (Livesey, p.267). There are range legal instruments for Maoris available, but they seem to be underutilised by the local government and are rarely used by Maori organisations due to the elusiveness around them. (Ryks, Pearson and Waa p.31)

For this Assignment, I wanted to explore this topic further because most know that colonialism is driven by racism. If we are aware of that, then why would we ground the local and central government in it?

We know colonialism is driven by racism if we have a look into history. In 1492, it was natural for the Europeans to extend their rules over foreign nations, often by military force or by gaining political and economic control of other areas (Mutu, p.3, 2013). Europe's belief system at that time is not a mystery. They believed to be militarily superior and to be culturally superior to indigenous and "non-white people" (Mutu, p.3, 2013) due to that they felt entitled to replace these inferior cultures with their own to "civilise" (Mutu, p.3, 2013) the people of the rest of the world. Therefore, the concept of colonisation is racist and morally reprehensible. 

How is one supposed to make ethical decisions if we are ruled by a government who is still grounded in racist concepts?

The government creates "economic, institutional and social injustices" (Mutu,p.3 2013) by doing so.

Legal instruments for Maoris being underutilised by the local government (Ryks, Pearson, & Waa, p.31, 2016) is an institutional injustice. Institutional injustices can create economic injustices which then can create social injustices. If one of these injustices exist, the other two are most likely to appear. It is a vicious circle.

"Treaty of Waitangi: The comic book" (Toby Morris) proves that New Zealand teaches the history of this country in a very one-sided way. European colonialism and that the British are getting away with a fraudulent document to this day has been conveniently left out.

It is made for schools in collaboration with the ministry of education, and the Crown owns all copyrights. By reinventing history and denying the racism which took place at this time, our society never learns from past mistakes. It means mistakes and history will be repeated. It makes racism an underlying part of New Zealand as it promotes a faulty memory (Kruger, 2018). The social injustice this creates for Maori is massive. The ministry of education making is unethical because their making has such a huge negative impact on all indigenous people in New Zealand as it creates systemic racism. 

On a personal note, in a class, we were given "Treaty of Waitangi: The comic book" (Toby Morris) before we read" Te Tiriti o Waitangi in a Future Constitution Removing the Shackles of Colonisation" (Mutu). I found that when I first read the comic text; I thought straight away, it was one-sided. Others in my class did not notice, or at least it seemed that way. I believe the reason that it stood out to me straight away is that I learned about Europe's colonialism in school. Germany has a traumatic history of wars and murders rooted in racism, and I believe one step to stop the racism in the heads of their society is to admit fault as a country and to teach coming generations the whole story.

I was interested in an Urban planning project which completely respected the visions of Tangeta Whenua and translated them accordingly because I wanted to see what the outcomes would be. I asked my tutors, for an example of this, and one of the cases was Tuhoe.

Past & History

Tūhoe's people never signed the Treaty of Waitangi in 1840, but the Crown forcefully invaded their land (Warnock, n.d.)., Tūhoe and the government settled in 2013 (Warnock, n.d.). The Results of the Tūhoe Deed of Settlement (2013) were "financial redress of $170 million, an apology from the Crown and the right to manage Te Urewera National Park in partnership with the Crown". (Warnock)

Present

Te Urewera became a Landmark person hood legislation which means its "owned by no one" and" the land is a legal person" (Kruger, 2018). This concept refers to the Maori term Tangata Whenua and means" People of the Land". The land is no more extended property of someone which "shifts the relationship between nature and humanity" (Kruger, 2018). Tangata Whenua is a concept which is rooted in Maori customs and traditional values (Tikanga). Tikanga is the "the Māori way of doing things" and driven by the words "right" or correct". In the case of Te Urewera, the right way meant building sustainable villages which provide "companionship and are sociable villages" (Kruger, 2018). "Sustainable water systems and energy sources" (Warnock, n.d.). The Whanau is well integrated into the design process to ensure that "coming generations will know that they have been giving their lifestyle through the hapu & their iwi and not through the Crown" (Kruger, 2018). Sharing information that way is part of the Maori knowledge system and part of Tikanga too. They also built Te Kura Whare, their new "central headquarters for Tūhoe "(Warnock, n.d.) which is now the "15th building in the world to be certified as a Living Building" (Warnock, n.d.). It means it generates renewable energy, collects and treats its water and is constructed from non-toxic materials; therefore, no environmental footprint" (Warnock) Results like these and the national and international reputation proof they did it indeed the "right" way. "Department of conservation employees stated that New Zealand should follow their example, and the UN is using Te Urewera as an answer in dialogues with other countries" (Kruger, 2018). Those are truly remarkable accomplishments. Our current environmental crisis proves the need of their ideas and shows that if one changes their relationship with the land (Kruger, 2018) and changes their worldview, we can change issues like that.

Tamati Kruger and Kennedy Warne mentioned in the interview "Tamati Kruger: Down That way, Glory Waits" (Kruger) that we perhaps need a "people management act and not a resource management act" (Kruger, 2018). "Because people create the problems, in nature. We need to learn that we cannot own the nature, that it owns us. Most of the time, nature fixes itself if we let it. We need to learn to observe and listen." (Kruger, 2018) I am sure this concept makes sense to many of us as and it only a less popular worldview. Many might agree but do not act on it as we do not feel responsible enough to act on it."No responsibility makes one a ventriloquist" (Kruger, 2018). That point is fascinating because I can see this in many areas of our society. However, maybe we act that way too because we get taught to behave in a particular manner? In Kruger's opinion, "many Iwi's have lost their focus through the Treaty Settlement processes as that had asked them to operate as businesses. Iwi's initially function a collective kinship organisation with government duties. As a company making money is the goal and is seen as "good" in our society. Rather than doing that they should focus on working towards justice as the settlement alone will not do it" (Kruger, 2018). This statement is describing the process of westernisation Maori.

Conclusion:

The government needs to acknowledge the created economic, institutional and social injustices publicly to be able to fix them. It is necessary to be able to create an ethical society. One has to ask oneself why they would want to change if the system works for them? Feeling accountable for injustices is necessary for this. It is the obligation of the people that have created, perpetuated and benefited from a system of oppression to be the ones that dismantle it. Therefore, as a privileged person, one needs to disturb the system of power by speaking up or through making. However, how does one reach a society where one has a sense of entitlement and constant need to be worth more than an another (Phillips, 2003, p. 8)? The problems our society is facing should suggest us to change the system we operate. There is a need of showing that if all engage with Indigenous and multicultural perspectives and treat them with equal respect as we treat our one, we can solve not only injustices but also crises like the environmental one, That we need to stop treating anything, not mainstream, western, or white with "suspicion" (Phillips, 2003, p. 8) to be able to succeed. The necessity of Manaakitanga (Linda Tuhiwai Smith) needs to become apparent to all. 

Works Cited

Barbara Kruger and Lisa Phillips. (2003). Money talks. New York: D.A.P Distributed Art Publishers.

Kruger, T. (2018, September 9). Tāmati Kruger: Down That Way, Glory Waits. (K. Warne, Interviewer)

Linda Tuhiwai Smith, F. C. (n.d.). What works. Retrieved from Kaupapa Maori: http://whatworks.org.nz/kaupapa-maori/

Livesey, B. T. (2019, May). Settler Colonial Studies. Returning resources alone is not enough': imagining urban planning after Treaty settlements, pp. Vol. 9 Issue 2, p266-283, 18p. Retrieved from Settler Colonial Studies: https://doi.org/10.1080/2201473X.2017.1409404

Mutu, P. M. (2013, April 22). Te Tiriti o Waitangi in a Future Constitution; Removing the Shackles of Colonisation. Napier: Te Rūnanga-ā-Iwi o Ngāti Kahu and the University of Auckland.

Ryks, J., Pearson, A. L., & Waa, A. ( 2016, 04, 01). New Zealand Geographer Vol. 72, Issue 1. Mapping urban Maori: A population-based study of Maori, pp. p28-40. 13p.

Toby Morris, R. C. (2018). Treaty of Waitangi: The comic book. Lift Education, All illustrations copyright Crown.

Warnock, A. (n.d.). https://thisnzlife.co.nz/tuhoe-leading-way-sustainable-design/.

  From the brief for Assignment 2, select a number of creative work examples from the list that intrigue you. Find out more about the potential that these examples would have to express your ideas

Collecting inspiration:

I looked in to Artist methods who used Art as Activism. Here some examples:

Manifesto: Art manifesto inspired by Arts like the Guerrilla girls. Their manifesto comes in the form of their slogan artworks. 

(https://www.aucklandartgallery.com/whats-on/exhibition/guerrilla-girls-reinventing-the-f-word-feminism?q=%2Fwhats-on%2Fexhibition%2Fguerrilla-girls-reinventing-the-f-word-feminism)

Collage 

(https://www.bitchmedia.org/article/young-women-climate-activists)

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Week 7: Talking ink

Studio session:

Exercise 1.

Exploration and discussion. Join break-out groups. Open the link below and have a read and look at each one of the 8 artefacts shown on the gallery of this web-page. Take your time to look closely at one or two and examine them carefully, studiously. Hone in on your practices of looking. What do you see? Consider the materials of the artefacts. Make notes to aid your discussion in this class.

Link: Te Tiriti o Waitangi sheets

damaged paper (due to travel?)

some signatures have crosses behind them

some have signes behind them (tribal signs?)

Exercise 2.

https://thespinoff.co.nz/atea/06-02-2020/te-tiriti-o-waitangi-the-comic-book-2/

Respond to the following questions 10 min

What did He Whakaputanga-The Declaration of Independence provide for Māori?

The declaration was signed in 1835 by 35 Maori leaders and four British Residents. This declaration states the sovereignty that existed in 1835 and was designed to promote and protect the rights of Māori. It document provided a portal for the Treaty of Waitangi negotiations

When we consider both Te Tiriti and The Treaty, what are the different understandings held by peoples about what these two artefacts stand for? Name more than one.

Te Tiriti speaks of the chiefs maintaining their authority over their all that they hold precious, including the Māori language.  The chiefs allow the Queen to have a nominal and delegated authority so that she can control her people.

Given that at the time of the signing, the dominant language was Te Reo Māori and the majority of the discussions would have been conducted orally, the Māori text of Te Tiriti reflects the intentions of the chiefs

the treaty in English tells us that the chiefs ceded their sovereignty to the crown while retaining full, exclusive and undisturbed possession over their lands, estates, forests and fisheries.

Exercise 3.

In break-out groups, look at the ‘signatories’ at this link: https://teara.govt.nz/en/interactive/36341/women-signatories-to-the-treaty-of-waitangi. These were all women of mana. People involved in the signing of the Treaty were from colonising and various Indigenous cultures (iwi, hapu).

Question: Do the marks on Te Tiriti hold the same mana, authority and meaning across all cultures involved? Discuss this in your break-out group and highlight key points to share in class.

signed in marks because they     could not write English or because they represented their whole tribe

There were two versions of     the Treaty – one in English and one in Māori. They are not exact     translations of each other. 

The English version states the British intentions were to protect Māori interests from the encroaching British settlement, provide for British settlement and establish a government to maintain peace and order.

The Māori text suggests that the Queen's main promises to Māori were to provide a government while securing tribal rangatiratanga (chiefly autonomy or authority over their area) and Māori land ownership for as long as they wished to retain it.

Exercise 4

Provocations: As makers, can we assume to be working in a negotiated cultural space? Is this notion the same for everyone? 

NO, there should always be a negotiation process

important role that cultural     differences play in international negotiation

Culture influences how     people think, communicate and behave. It also affects the kinds of     transactions they make and the way they negotiate them.

which is why we always need the negotiation process:

Preparation and Planning.

Definition of Ground Rules.

Clarification and     Justification.

Bargaining and Problem     Solving.

Closure and Implementation.

Independent Study:

Read the following lecture and note critical points in your journal, highlighting ramifications since 1840 for Aotearoa, New Zealand.

April 1840, two months after the initial signing of Te Tiriti o Waitangi

Māori have required the British Crown to adhere to the promises it signed up to in that Treaty

treaty of peace and friendship sets out the agreed relationship between rangatira of the hapū and Queen Victoria of England

confirms that the constitutional framework and system of laws that had been observed in this country for many centuries = which is our mana (to have high authority, presence or prestige), tino rangatiratanga (absolute sovereignty) and our Tikanga (customs and traditional values)and remain in place and be protected

Queen of England role would be to take responsibility for the lawless behaviour of her British subjects and to govern them following Te Tiriti o Waitangi

 rangatira (people of great practical wisdom which held authority on behalf of the tribe and maintained boundaries between a tribe's land and that of other tribes) reminded the agent of the Crown about their obligations = response: he would uphold those promise

May 1840: he makes the announcement that claimed that rangatira throughout the north island had ceded their sovereignty to the Queen of England by signing the Treaty = referring to a document written in English that had little or nothing in common with Te Tiriti =claimed to be a treaty of cession of sovereignty

rangatira had never seen that document; he stuck to the one he knew and signed

the Crown ignores Treaty and to violate it = Māori requiring that a constitution be drawn up for the country that includes Te Tiriti o Waitangi

National Iwi Chairs Forum in 2010 established a working party whose brief is to draft a constitution based not only on Te Tiriti o Waitangi of 1840 but also on Tikanga and on  He Whakaputanga o te Rangatiratanga o Nu Tireni of 1835 while having  regard to, amongst other matters, the United Nations Declaration on the Rights of Indigenous People of 2007

British Attitudes in 1492 was based on the belief of most of the White States in Europe that they had the right to dispossess most of the non-White Indigenous Peoples of the world = Colonisation was driven by racism= British trying to get away with relying on a fraudulent document =many of this written country's histories has not picked up on this fundamentally important fact

result: Māori were/are marginalised, deprived and oppressed minority in NZ, stripped out of their lands and natural resources, denied their sovereignty, language, and true, reduced to servitude and subjected to racism and discrimination

government officials, teachers, and judges can tell them who they are, whether or not they are  Māori, what their history is and how they are to live their lives = internalised racism = where members of an oppressed ethnic group, such as Māori, internalise the racism of their oppressor

United Nations Declaration  on the Rights of Indigenous Peoples = Faced with this reality and the fact that Māori have never ceded sovereignty, National Iwi Chairs Forum followed on from decisions of previous national Māori gatherings = necessary steps to bring about constitutional transformation

backing of the United Nations Declaration on the Rights of Indigenous Peoples

New Zealand government refused to support it for many years but finally signed up to it under international pressure in 2010

provides amoral directive from the international community = six articles setting out the human rights and fundamental freedoms of indigenous peoples, including Māori

 provides a blueprint for the implementation of Te Tiriti o Waitangi and is a clear set of  instructions for the removal of the shackles of Colonisation that have imprisoned Māori for over 150 years

Implementing UNDRIP: currently exercising only minimal forms of mana and rangatiratanga, e.g., treaty claims and our kaitiaki responsibilities

After 24 years settlement  for part of their claims: signed Agreement based on principle they wrote  on a 700-page deed of settlement to make sure it correctly reflected what  Ngāti Kahu (founding ancestress, one of the six Muriwhenua iwi of the far north of the North Island) had agreed to

 Minister of Treaty Settlements, Chris Finlayson agreed to Ngāti Kahu writing their deed/his officials in the Office of Treaty Settlements were incensed

dismissed the deed

 taken developers, councils and government departments to court to force them to adhere to their laws

Treaty Settlements = some  remnants of land, stripped of our economic base, struggle with dire poverty and deprivation and all its associated problems, forced to live  elsewhere

The public is told that "settlements" acknowledge past wrongs and millions of dollars are paid to Māori

Crown-determined policy which aims to extinguish all historic Māori claims against the Crown  legally

Deeds of Settlement  available on the Office of Treaty Settlements website

Waitangi Tribunal's legislation was changed in 2008 = can no longer accept any historical claims, "settlement" legally extinguishes every claim ever lodged against the Crown not only by those negotiating the settlement but also by any others who have claims in the geographic region involved whether they have been addressed or not = Waitangi Tribunal and the courts are legally barred from hearing any of those claims ever again

Waitangi Tribunal is currently clogged with claims against Deeds of Settlement = iwi throughout  the country are split asunder over this extremely divisive, disruptive and destructive process

Result: the government's aim  of extinguishing all claims by 2014 appears to have been abandoned.

the Crown, through the Office of Treaty Settlements, has coerced and bullied more than fifty claimant groups into so-called "settlements" although only 31 of them have been legislated

WHO ARE THERE SO FEW MĀORI WOMEN SIGNATORIES?

women signed by drawing a version of their moko, or facial tattoo 

Thirteen Māori women have so far been identified as signing the Treaty. 

In Britain at that time,women did not vote or have any say in important issues

three women signed at Waitangi 

 the signing of the Treaty of Waitangi marks the point at which Māori women began to be written out of history 

showed that many Māori women held chiefly positions 

the influence of Christianity in making it difficult for settlers to conceive of women holding autonomous leadership roles 

documented cases where the Crown refused to allow female chiefs to sign 

settler scholars who transmuted the oral language into a written one re framed myths and  legends, so that female identities were subservient to the male 

same "historians" assumed that chiefs were all men and wrote them into the histories as such 

pronouns and many names were gender-neutral long before the concept became a source of anxiety for conservative columnists 

Maori women leaders disappeared 

WHAT DO YOU KNOW ABOUT THE TREATY FOR YOUR OWN IWI/ROHE(WHERE YOU GREW UP) 

Treaty of Versailles 

ended world war one

between Germany and the Allied Powers (were the coalition that opposed the Central Powers of Germany, Austria–Hungary, the Ottoman Empire, and Bulgaria

signed on 28 June 1919 in Versailles 

Consequences:

War Guilt Clause, which explicitly and directly blamed Germany for the outbreak of hostilities

The Treaty forced Germany to disarm, to make territorial concessions, and to pay reparations to the Allied powers of $5 billion.

[communication-for-makers]

Week 6: Taking care of knowledge

Studio session:

I always wanted to know...

how to sew clothes

make a real noticeable change in the political system

how to not overthink and stay focused

why we fall in love

why humans are so smart and stupid to the same time

Why is it important to seek this knowledge? 

Without it we can’t evolve

helps us to be better at whatever than might be, e.g. Big Life Fix

Is it considered 'none of your business'?

depends on the situation:

examples: companies receiving personal data of mine for advertising

lots of things are private and shouldn't be judged by others

Does this depend on what you want with the information?

ethical question which is why it depends

I have to ask myself:

What do I achieve with that? Who do I harm? How is effected? To what extend? Am I able to take the responsibility? Have I asked? Am I entitled? (many more questions based on the situation.) 

Independent Study:

Rev. Māori Marsden writes about the importance of knowledge being held in the appropriate and correct place. Knowledge comes in various forms and is held and regarded in different ways. Marsden highlights the basic tenet that some knowledge should not be widely shared. Connect this principle with an example that you currently see in the media or identify in your community. Begin by explaining principles from Rev. Marsden’s text. Then introduce your chosen example, briefly explain what it is, and finally connect this with Marsden’s ideas. 250-300 words max

Rev. Māori Marsden explains in his text how the Maori society uses myths and legends to care for their fundamental knowledge. In the Maori cultural context, they are deliberate constructs to encapsulate and condense easier into their view of the world. They create reality and a relationship between the Creator, the universe, and their people and are conceptualisations of what they perceive reality to be. Only one who has been taught all parts of the myths and legends and understands these can unravel the inner meaning. They are not merely thought. The secret keys to understand is only shared with selected candidates after long apprenticeships and testing. The reason behind that is to protect their sacred knowledge from the typical crowd because those could easily abuse or misunderstand it.

Today we are all part of a social media generation. We share a vast amount of personal information with the whole world and sometimes without even knowing it. By doing so, we provide everyone who requires personal knowledge about ourselves. Internet Social Networking Risks are famously known and range from Identity theft, Burglary, peer pressure, lost revenue, damaged career, or personal reputation to harassment. The consequences are incalculable.

Nevertheless, most of us still play an enormous part in it. Considering the drastic consequences of our careless way of giving away personal information, we could learn something from Rev. Marsden’s text. If we start treating our personal information as sacred knowledge to others, we could protect ourselves from the possible extreme adverse outcomes. Sharing personal information only with people whom we know personally and have experience with sound simple but seems to be forgotten when entering the internet.

[communication-for-makers]

Week 5:'ARTEFACT' EPISODE 1

Question 1) What worldviews are encountered in the Artefact episode?

Maori culture  Intuitive, living/surviving with the land/ocean, myths and legend telling vs. Western culture rigid, anchored in colonial thinking,  scientific methodology , mechanical laws  

2) What knowledge-systems inform these worldviews?

The western culture is informed by science, history, books and mechanical laws. Knowledge is delivered and structured through education systems created from the government. This knowledge system can be classified as rigid. The Maori culture stands is the opposite to that. Skills and knowledge are shared through storytelling,myths, singing, generational secrets, and observing.  One learns how to live and survive with the land. Instead of a strict regime, this worldview also relies on intuition, sharing and  passing on knowledge to the next generation.

3) In which ways is information and knowledge shared and transferred? Refer to examples shown in the video. 

In the video, information is shared through storytelling, artefacts, sharing information and descendants. (02:30 min-4:20 min)

Passing on knowledge to the next generation, generate it through observing (watching the stars, sunset, sunrise), keeping the stories, achievements of their ancestors alive. Intergenerational knowledge handed down in secret till it needed to be shared to keep it alive (Mo's knowledge) = able to recognize important artefact and information just by looking at it which seemed to others to be rubbish (recognizing shell coming from east polynesia)

archeologist practices delivered founds for scientist, scientist extract information which is then all the information they know

standardizing information, inhabiting and abstracting information of the world (James Cook)

intuitive vs. rigid way to understand the world

Question 4) From your own lived experience, what types of knowledge do you have because someone has told you? Reflect on the qualities that the telling of this information has given you.Please choose an example that you can safely share within the context of this course

eating with the seasons and why it is important; better for the environment, we need different nutrition in certain seasons

permaculture: specific plants planted together help to protect from pest e.ct

hunting: why the moon is important, how to be silence, why we hunt, how not to waste and give back to nature

[communication-for-makers]

Week 1: Studio session

Photo: Siljee, Matthijs. Brooklyn school near Flatbush Avenue, NY 1991

The above photo shows an example of a Curious Instance. This is the fence around a school yard.

When you look at what has been constructed, and added, and added again, can you imagine what may have taken place over time? Can you point to a shift in the ideals, aesthetic values and a shift in circumstances and intentions over time? What can you say about Atmosphere?

Flatbush is a neighborhood in New York, borough of Brooklyn

Crime decreased by 89,1% between 1990 - 2018

Six murders,162 robberies, 27 rapes, felony assaults, burglaries were still happening in 2018

Conclusion: If that is the decrease amount of crime it must have been hazardous in 1991 when the picture was made

fence pillars are decorative

multiple grating and fencing have been attached over time for protection( based on crime research)

aesthetic values were not necessary anymore

based on the crime research, the intention was to protect the students on the schoolyard from street crime

atmosphere: depressing, frightening effect, oppressive

[communication-for-makers]

Week 2: The Big Life Fix

To what extent have the people who use or experience the creative project been taken into account? 

full extent: 

getting observed

getting ask questions (e.g about how they feel,think, if they have pain, discomfort, what they want to achieve)

having conversations with each other

they been listen to

trials and error are being made as a team (creator and consumer)

demonstration and explanations are extensively on both sides

sharing experience while doing the aboth

 taking opinion/advise of people in close relationships to the customer in to account

creator is getting to know the costumer= figuring out where to help 

creating an understanding for the needs of the customer

focus groups

What was the creator trying to achieve for/with these people? 

help to overcome symptoms, disabilities, regain abilities, independency

make them not notice/forget their disabilities

How successful do you think the project was in reaching its goals? 

extremely because consumer/client and makers/designer are satisfied with the end result

How much control do you think the creator had over the final product?

the product is completely consumer based and inspired so not much apart from the final touches and the original ideas of the creators themself

How much do you think the project changed as the result of others' input? 

The input that is most important, was the consumer ones so that's where the biggest changes came  from

it seems like they change a lot during constant trials and errors

Input from other designer has definitely changed the design as well

The process of gathering information and how they are used to inform the development progress

The maker/designer is starting their process by getting to know their clients. During this process, the maker is figuring out where they can help their clients with their specific expertise. Each customer is explaining their condition/situation, their everyday life, and what they hope to achieve or want to regain. In this process, the makers are asking relevant questions to go deeper into the specifics. They continue by meeting pertinent people of the lives of their clients, which provides another input, more detail to the problem they are trying to solve. A clear picture of the daily issues the customer is facing is getting created. The designer gains a detailed image of their clients and what they are trying to achieve. It leads to an understanding of the subject but also on an emotional basis. The psychological knowledge makes the creator feel inspired and motivated to deliver something meaningful. The next step is to recreate the specific situation/issue which the designer is trying to solve.

The recreated situation is getting observed, and questions ask for clarification. Specific issues are getting visible. Weaknesses and strengths revealed. After that, the first development process starts in which the creator acknowledges their shortcomings in the field. If so, they gained new knowledge by researching or collaborate with another designer. The maker is getting familiar with the complexity. The first ideas are being developed based on the so-far created experience. The early prototypes are getting tested with the client or a focus group, which consist again mainly of observing, asking. The customer's feedback is in the main center. Issues are getting identified. Possible created Side effects of the design are now noticeable. The newly gained information builds the path to the new optimized custom design.

[communication-for-makers]

Week2: Tikanga Māori -Living by Māori Values, writer Hirini Moko Mead

What does Hirini Moko Mead say to make us aware of the importance and reach of tikanga?

Tikanga is a set of beliefs associated with practices and procedures which are to follow in groups or by an individual = Template, Framework

provides tools of thoughts and believes

also an understanding of the nature and complexity of the costumes

tikanga accumulates knowledge of generations of Maori which gives concepts/values (historic)

cultures which set aside their Tikanga deprive themselves of valuable segments of experience = limiting cultural options

opportunities to learn and recover the culture is transforming and enriches the lives of Maori

knowledge enables to participate in one's own culture which gives people confidence and makes them enjoy their cultural heritage (empowering)

Tikanga is part of the birthright

no longer bound geographically, cultural or ethical= It is linked to Maoris identity

How might tikanga apply in your and/or other people’s lives you know? How might tikanga and ideas of ‘tika, correctness’ be valuable for the Consequences of Making, and assist in  resolving issues?

The word Tikanga which means ‘correct’ or ‘right ‘ and has a wide range of meaning (e.g culture,customs, etiquette, fashion, formality,manner and many more), plays a role in nearly everyone's live. For example:

My mother is catholic, and she attempted to teach me her values. I might not be religious myself, but if I want it or not, my upbringing has influenced my values and identity/Mihimihi. I believe that because a parent teaches you how to act in different situations, e.g., manners. Therefore, they provide the framework/template to your life.

Another example is a former flatmate of mine who is Muslim. He only eats meat, which is Halal. Halal meat has to be slaughtered in a specific way, which makes it the 'right' and 'correct' one for him.

Conclusion: We all have different sets of beliefs that we associate with practices and procedures or with 'right' and' wrong.'

we need to consider other values before acting on our values

especially when considering the consequences of making

what might be in my opinion a great idea/design is in another's person's opinion an insult, respectless or even torture to their beliefs

Understanding Tikanga and what it means to another person means that I can understand their values, their cultural Identity = this then helps me to include them in my design/idea, to be respectful, accommodating

it allows me to provide equal consideration for everyone in my making

if I understand the Tikanga, it lets me find compromises, explanations

[communication-for-makers]

Week 1, Add on

What is urban design?

shaping the physical features of cities, towns, and villages

planning for the provision of municipal services to residents and visitors

deals with the larger scale of groups of buildings, infrastructure, streets, public spaces, whole neighborhoods, districts, and entire cities

Goal: making urban environments equitable, beautiful and sustainable

interdisciplinary field: includes: landscape architecture, civil engineering, urban planning, architecture, and municipal engineering

making a connection between people and places, movement and urban form, nature and the built fabric

draws together the many strands of placemaking into the creation of sites with distinct beauty and identity

 primarily deals with the design and management of public spaces and the way they are used and experienced

According to the author, how can urban design be improved with a better understanding of Tikanga Maori?

keeping the Maori culture alive

celebrate the cultural identity like agreed in treaty, enabling all parts of cultural identity

Tikanga Maori is part of New Zealand's character which is why it needs to included and kept alive only than urban planning is truly successful

allowing people of the land to celebrate their cultural identity

reclaiming urban spaces where this can take place

meaningful design and expressions of cultural heritage

Ways to achieve that:

collaborate with cultural navigators to truly understand Tikanga Maori

strong partnerships with local iwis sharing/learning Living memory/History/Culture

clear engagement strategy

motivated clients =prepared, humble, proactive

[communication-for-makers]

Week 2: Who is here?

This photograph displays a memorial outside the Dominion Museum. It is dedicated to the people of Taranaki and Parihaka, who were imprisoned in the Mount Cook barracks in 1879. The monument represents a prisoner wrapped up in a blanket. The base of the statue is formed of stones from Taranaki. Parihaka is a small community located between Mount Taranaki and the Tasman Sea. In the 1870s and 1880s, the settlement, then the largest Māori population in New Zealand, became the center of a significant campaign of nonviolent resistance to the European occupation of confiscated land in the area. The stones from Taranaki represent their story and indicates that their struggles and trials went much further through New Zealand than their center Taranaki. The people of Parihaka and their story is present here. People from Taranaki today or people with the same genealogy are also made present through the stones. Many of them have assumingly visited the site. Numerous pedestrians and visitors are walking past this memorial every day. This is due to the central location of the monument. I believe the intention was to reminded or tell them of the people of Parihaka.

[communication-for-makers]

Week 1, Task 1

Curious Instances Collect 5 Curious Instances from the Poneke Wellington city. Describe what you see, know,  wonder, think, feel about them, or perhaps bring traces of these Curious Instances. Some of these will be of a disabling space and some say something about you, your interests, your creative practice.

Example 1: 

The photograph above is located in the Opera House Lane and is displaying a Mural. The Mural is called Waituhi. It references Kaitiakitanga, guardianship, and protection as well as the cultural history of the site. The site used to be part of the shoreline that bordered Te aro pa and where the Maori community gathered food. The Artist Johnsen Witehira responds to the geographical region of the site but also the contemporary evolution as a busy laneway. I was surprised that nothing apart from this Mural indicates the cultural history and the significance it has to the local Maoris. The fact that this Mural, which lies in the dark of the Opera House lane, is the only indicator that makes the Opera house path a limiting space to the Maori culture and their identity. Therefore, it is a disabling site in no small amount of our community.

Example 2: Hannahs Factory Lane

This picture displays the entrance to Hannah's Factory Laneway. Hannahs Factory Laneway is a warehouse/factory which has been converted for residential use. Behind this entrance the buildings are grouped to form a distinct pattern of lanes and country yards which now are bars and eateries. Looking at this entrance in specific, the atmosphere is welcoming and inviting. The mix of colorful wall decorations, patterns on the floor, plants, open architecture and garlands are creating this. The atmosphere is getting announced for the rest of the site. Without all the used elements, the site wouldn't appear that way, which makes it a perfect example of how to use a space better and enable it. I chose this site because I hope to achieve similar works after finishing the Massey spatial design course.

Example 3:

This water installation locates in the middle of Cuba street. The street is a pedestrian zone which is busy at most points of the day. When looking at the picture, it is noticeable that there has been a lot of water splashing down into the walking area. Plenty of people are either waiting and quickly moving past this water installation, and if not, they get wet. I wonder if the person who created this piece predicted that this would happen. I believe that this might be an issue for disabled people. I also think it makes people enjoy this piece less since you can't quickly stop and admire it from close.

Example 4: 

To see is the sign for an entrance to a food court and the walkway behind it. Grey buildings surround the whole walkway to the food court. Apart from the sign, nothing indicates that behind those walls is a food court. Everything seems plain, boring, and dull, which is the opposite impression you want to give people if you want them to buy food. The way it currently appears is achieving the opposite effect for me. I believe that there is a better way to make this space more attractive, so people would want to walk down there.

Example 4: Plimmers Steps

This picture displays part of Plimmers steps. These steps are historic with several levels and notable items along the way, too. While walking these steps, I noticed how exhausting it is to get up them because they are very steep. For someone in a wheelchair, it is merely impossible to experience. I feel that it is inequitable to keep such a historical place out of reach of every person who is either disabled or physically unfit.