Racist

I think Dave Chappelle is hilarious and in his "racist" clip he actually makes a valid statement about blatently racist comments that are so racist you don't even get mad. This type of thing happens all the time. For example a relative rented her house to a white person because she didnt want a Maori who might start a meth lab in her house. I was dumbfounded by her logic but I was too stunned to get mad about it. Often you see similar things on a smaller scale with stereotypes that people know arn't true but like to assume anyway. It's common knowledge that Maori say "bro" and aussies say "gidday mate'. however, this doesn't mean they all do!

Maori Television

Barry Barclay’s model of Talking In and Talking Out is an important concept for Maori. He states that both approached have their benefits but it is vital for Maori to first talk to their own people, to talk in. Maori television is considered an indigenous media outlet and in some ways can be seen as a way to talk in. However Maori television is funded by the state and bound by its operating legislation to broadcast “in both Maori and English, that informs, educates and entertains a broad viewing audience, and, in doing so, enriches New Zealand’s society, culture and heritage”. This is a broad and demanding list of requirements that Maori television is expected to fulfil. Regardless, Maori television has been successful in accomplishing these expectations. Some programmes have been designed to talk in, talk out and others can be seen as talking both in and out. Programmes that talk in are directed at Maori, from Maori. The new Maori channel Te Reo is an example of talking in as it broadcasts in 100% Te Reo Maori. Kai Time on the Road and Marae DIY are programmes that talk both in and out as they educate non-Maori while also interesting Maori. Barclay stated that cultures have a right and responsibility to present themselves to their own culture, that it is so fundamental that it cannot be left to outsiders nor usurped by them. As Maori television is funded by the state, in some ways they are limited as to the content that they can broadcast and is an example of how their responsibility and right is usurped.

In contrast to mainstream media, Maori television is a much more positive source of representation for Maori. In mainstream media Maori perspectives and realities are not represented. However, a solution to this is Maori television and its focus on presenting the perspective that is lacking in mainstream media. A prime example is the oil spill in the Bay of Plenty. Mainstream media coverage of this focused on the impact that it would have for the ecology of the surrounding areas, penguins and people whose goods were on the ship. Two segments specifically interviewed a wine producer and car owner that were affected by the accident. Mainstream media almost completely overlooked the impact that this spill would have on the Maori people living on Motiti Island that were directly affected by this accident. Residents on this small island rely heavily on seafood as it is a large part of their diet. Maori television covered the story very differently. The story mainly looking at how the spill would affect the resident’s access to their main source of food (seafood) and the long term effect that it would have. This is an important issue and reality for the people living on the island that Maori viewers would understand and sympathise with. Seafood is a part of Maori culture and this is an issue that many Maori would be interested in. The difference in the media coverage is explicitly clear in this context. As on many other occasions, mainstream media overlooks those issues important to Maori and focuses on aspects that are relevant to their audience. Maori televisions coverage clearly demonstrates a talking in or perhaps talking in and out approach to this accident that is not seen in mainstream media but an issue vitally important to Maori.

Pakeha

I found the lecture on Pakehaness very interesting. I have always used it as a definition type word for non-Maori of European decent. It was an interesting concept that some might use this word to distinguish themselves as white people that belong or come from New Zealand. To some it may seem a derogatory word but in many ways it is a creation of an identity that is unique to New Zealand. As was exemplified by the analysis of the film The Piano, Pakeha was a way for whites to make claims of indigeneity and justify the occupation of Maori land. It was also a way to articulate difference to other non-New Zealand Europeans and also Maori. This creation of Pakeha was vital for whites in New Zealand as it was borrowing “Maori-ness” to demonstrate their difference to other Europeans and also there specific place within New Zealand (Annie Goldson). By adopting Pakeha as an identity it was a claim that stated a belonging to New Zealand while also recognising Maori as the Tino Rangatira. Also it is a word which comes from a relationship with/to Maori which again reiterates a sense of belonging to the land and culture, but also clearly distinct from it.

I personally have never used “Pakeha” in a derogative sense but in all fairness I use the word selectively. My mother is a white Australian with European heritage. When asked about my mother by Maori I often say that she is a Pakeha rather than a white person/Kiwi/European/Australian. This to me is a way of distinguishing her from other white people in New Zealand and also emphasising her belonging here. However if a non-Maori asked the same question I would reply that she is an Australian. In some ways I tailor my response to the person that is asking. As I said above Pakeha is a way of illustrating difference from other Europeans and also Maori however it also shows a belonging to New Zealand. I consider my mother a Pakeha as she has lived most of her life in New Zealand, raised Maori children, lived on Maori land and learned the culture. I believe that saying she is Pakeha is a compliment rather than an insult.