PREPARING THE PARROTS: A TRAINING COLLEGE GRADUATE ON THE CULTURAL CORRUPTION OF TEACHERS

The ethically-cleansed, ethnically compliant
New Zealand teacher.

The following story made my blood boil.

It needs to be put in front of everyone who cares about the education of our children.

It’s about the cultural brainwashing programme that has turned every New Zealand teacher into a propaganda parrot for primitivism.

It’s the account of a new teacher who, alone in his year group, had the guts to stand up to his training college indoctrinators.

As you may discern from his writing, he’s a highly literate and learned young man. He’s also been a nationally-ranked sportsman.

Yet despite sending his stellar CV to around a hundred New Zealand schools, he was granted the sum total of one interview — and no job.

Forced to conclude that his preference for truth, civilisation and racial equality has made him a pariah to the pinko, pagan-worshipping, West-hating educational elite in his homeland, last Saturday he boarded a plane to go teaching in a country that values his knowledge more highly.

The following are his words. The pictures and captions are mine.

________________________________________

CRITIQUE OF NEW ZEALAND’S
TEACHER TRAINING INSTITUTES

By A Teacher In Exile

As a recent graduate in secondary teaching, I have been invited to share my experiences of the teacher training I received.

I shall describe the cultural indoctrination to which trainee teachers are subjected and the flow-on effect this has on school culture and classroom learning.

I am aware of the risks involved in taking this action (my lecturers and classmates should have little trouble identifying me), but I hope that my example will encourage other teachers (and trainee teachers) to come forth and share their own experiences.

It is important that readers of this blog understand the hoops that trainee teachers are forced to jump through, and the limits on freedom of thought that are imposed from above.

Education has always been the battlefield on which culture wars are fought, and if we are to avoid a future of cultural separatism in this country, it is imperative that we end the systematic indoctrination of teachers and students.

THE INTERVIEW

Before one is accepted into a teacher training programme, it is necessary to attend an interview conducted by the teaching staff.

In every interview, applicants are asked about their relationship to the Treaty of Waitangi, and their loyalty to ‘treaty principles’.

“There is something vaguely inquisitional
about the framing of these questions.”

There is something vaguely inquisitional about the framing of these questions, and suspicion falls upon any applicant who diverts from the official line.

In my interview, I circumvented these questions by declaring myself an internationalist.

(The confused expression on the faces of my left-leaning interviewers betrayed their cognitive dissonance: internationalism used to be a left-wing principle.)

I affirmed that all human beings are members of the human race, and that pigeonholing individuals into sub-groups does more harm than good.

(Further underscoring the contradictions in their own thought, the interviewers agreed with me that pigeonholing Maori is indeed harmful.)

At the conclusion of the interview, I was thanked for my honesty; but as subsequent events would demonstrate, there are limits to how much honesty these people are willing to tolerate.

THE INDUCTION

The first day at a teacher training institute is not unlike one’s first day at school: strange, bewildering and slightly intimidating.

Maori culture is very much to the fore, as Maori songs are learnt and sung, and mihis are taught in special workshops. (We were encouraged to take our mihis into the schools and to deliver them before staff during our placements.)

“This veneer of bicultural identity masks
something much more sinister.”

A trip to a local marae is customary, and in some cases, trainee teachers will stay in the marae overnight. A Maori elder conducts the usual ceremonies and formalities, addressing the trainee teachers in English and Maori.

In my year, the appointed speaker was an affable fellow who officially pronounced us “tangata whenua”. I am not sure what authority he possessed to make this pronouncement, but I very much doubt that it would hold up in the Waitangi Tribunal.

All of this may seem fairly harmless, and even fun, in a naïve, let’s-all-pretend-to-be-Maori kind of way. Many of my classmates certainly viewed it that way.

However, as lectures commenced, it became apparent that this veneer of bicultural identity masks something much more sinister.

‘TREATY PRINCIPLES’ AND THE CURRICULUM

Within our education system, the New Zealand Curriculum enjoys the status of a revealed text, and ‘treaty principles’ constitute the moral code. (Commandments, if you will.)

Reminiscent of the worst totalitarian dictatorships,
only trainees prepared to parrot the state’s primitivist
dogma are permitted to teach New Zealand children.

In innumerable essays that are written throughout the year, trainee teachers must refer back to the New Zealand Curriculum and endorse the Vision, Principles, Values, Key Competencies and Pedagogy contained within.

References to ‘treaty principles’ abound in these sections of the curriculum.

Under Principles, it is stated that

“The curriculum acknowledges the principles of the Treaty of Waitangi and the bicultural foundations of Aotearoa New Zealand.”

The Vision is defined as one in which

“young people work to create an Aotearoa New Zealand in which Maori and Pakeha recognise each other as full Treaty partners.”

And it is further claimed that the curriculum

“will help schools give effect to the partnership that is at the core of our nation’s founding document.”

Woe betide any trainee teacher who points out that the word ‘partnership’ does not appear in the Treaty of Waitangi.

[Or that the Principles of the Treaty were invented in 1989, and the name ‘Aotearoa New Zealand’ only relatively recently. (The Maori name for New Zealand in the 1840 Treaty was Nu Tirani, while Aotearoa meant the North Island until well into the 20th century.) – JA]

PROTECTION OF THE MAORI LANGUAGE

The New Zealand Curriculum asserts that

“all students will have the opportunity to acquire some knowledge of Maori language and culture.”

A supporting document produced by the NZ Teachers Council – the New Zealand Graduating Teacher Standards – sets out the following condition:

“graduating teachers are required to have knowledge of tikanga and te reo Maori to work effectively within the bicultural contexts of Aotearoa New Zealand.”

The Maorification of tag.

In written essays, trainee teachers must provide examples of how they will incorporate Maori language (and concepts) into their lessons.

In one of my set readings, it was argued that the tag game “stuck-in-the-mud” throws up

“an opportunity to be culturally inclusive (partnership) by providing the vehicle to openly discuss (participation) sensitivities such as tapu (sacredness) and in doing so acknowledges the nexus between Maori and Pakeha.”

Scholarly writing of such low-level, cringe-making quality is typical of many of the texts that trainee teachers are forced to read and to quote from.

I also remember having to respond to an article advocating the compulsory teaching of te reo Maori.

BISHOP OF WAIKATO

Woolly-woofterism at its wacky Waikatoey worst.

The three ‘R’s that are taught in our teacher training institutes are ‘Read,’ ‘Revere’ and ‘Regurgitate’.

This is especially true in the case of Waikato University Professor of Maori Education Russell Bishop: a crashing charlatan whose academic output is a staple of the current teacher training programmes.

Every trainee teacher must study Bishop’s ‘Culturally Responsive Pedagogy of Relations,’ which informs both the Te Kotahitanga Effective Teaching Profile and the Tataiako Cultural Competencies for Teachers of Maori Learners document.

Bishop claims that the guiding idea of his life’s work is encapsulated in the following quote:

“This then is the great humanistic and historical task of the oppressed: to liberate themselves and their oppressors as well.

The oppressors, who oppress, exploit and rape by virtue of their power, cannot find in this power the strength to liberate either the oppressed or themselves.

Only power that springs from the weakness of the oppressed will be sufficiently strong to free both.”

                                                                     – Paolo Freire

And who pays this Bishop for his nonsensical,
sopping wet sermons?  You do.

In essence, Bishop’s contribution is the development of a race-based pedagogy built around a series of Maori metaphors.

It posits that Maori students learn differently from their non-Maori peers, and must therefore be taught differently: “as culturally-located human beings.”

Educational underachievement among Maori is attributed to negative student-teacher relations, and something called ‘deficit theory’: low expectations of Maori learners based on negative cultural stereotypes.

Echoing Paolo Freire’s great insight, Bishop coined the following slogan for his culturally-responsive pedagogy:

 “what is good for everyone is not always good for Maori; but what is good for Maori is good for everyone.”

(Could the subtext be any more obvious?)

As I would learn, anybody who dares to challenge this kind of sophistry is soon brought to heel.

The following story clearly demonstrates that one must subscribe to a race-based political ideology if one is to have any hope of gaining teacher registration in New Zealand.

QUASHING DISSENT

One of the essays that I had to write concerned the ‘roles and responsibilities of teachers and learners in the New Zealand classroom.’

The learning outcomes for this essay centred on biculturalism, te reo Maori and the historical, political, social and cultural influences on New Zealand schools.

Failure to satisfy the requirements for any one of these learning outcomes would necessitate a re-submission, and failure on the second attempt would mean failure for the course.

Frustrated by the indoctrination to which I had been subjected, I wrote critically about many of the issues we were expected to cover.

My intention was not to be provocative or incendiary, but to assess the issues in an objective, thoughtful and reasoned way.

When my essay was returned to me, I was shocked to discover that I had been given the lowest possible grade.

Even more distressing were the spiteful comments that appeared in the margin of my essay, accusing me of “monocultural ignorance” and of being “patronizing.”

The marker’s tone was defensive and censorial, as if I had no right to hold the views that I had expressed.

What follows is an excerpt from my essay in which I critically evaluate the Tataiako Cultural Competencies.

“The Tataiako Cultural Competencies for Teachers of Maori Learners document lays out a number of competencies that teachers should aim to achieve:

• Wananga: participating with learners and communities
• Whanaungatanga: actively engaging in respectful relationships with  Maori learners, parents and whanau, hapu, iwi and the Maori community
• Manaakitanga: showing integrity, sincerity and respect towards Maori beliefs, language and culture
• Tangata Whenuatanga: affirming Maori learners as Maori
• Ako: taking responsibility for their own learning and that of Maori learners

Though articulated with specific reference to Maori, one would like to believe that these cultural competencies are reducible to basic moral principles that are in fact universal.

Any decent, fair-minded, morally functional human being ought to know instinctively how to treat somebody of another culture; it would be an insult to our integrity to suggest otherwise.

Certainly, there is much in the Tataiako document of a highly questionable nature – nebulous language that conceals some very woolly thinking.

The glorification of Maori knowledge, and the attendant accusation against ‘Eurocentric’ education, should be taken with a grain of salt.

We should take heed of the request by the Maori petitioners to share with their young the fruits and the glories of Western learning.

These Maori elders understood the value of reason, science and Enlightenment principles, and they understood that a retreat into primitivism, tribalism and superstition would be detrimental to the Maori people.

As teachers, we may have a duty to people, or groups of people, but we also have a duty to truth, and to neglect this duty would be a supreme act of cowardice.”

A heretical suggestion which the examiner
forced the brave trainee teacher to rewrite.

In the margin beside this paragraph, the marker comments:

“I think you are on questionable ground yourself here, and once again your tone implies a monocultural ignorance.”

 When I complained to the Programme Leader that I had been penalised for holding contrarian views, and that the department was not upholding the university’s policy of freedom of thought, she defended her colleague in casuistic fashion:

“My reading of your assignment and [the marker’s] comments was that [the marker] was at times offering a different perspective from yours.

Staff are mindful that this programme serves as a preparation for teaching, and that our graduates must be able to meet the graduating teaching standards, and therefore on occasions do provide a different point of view.” 

(Note the way that she cloaks this statement of mandatory compliance in the language of diversity and relativism.)

My essay was re-marked by another staff member, who faulted me for not “discussing the place of te reo Maori or tikanga in either science or English,” and for using “emotive language” in the phrase “the fruits and glories of Western learning.”

Of course much of te reo Maori
is simply Maorified English.

The grotesque quest for cultural relativity.

I was forced to resubmit the essay, exactly as they wanted it, expunged of all signs of a critical intellect.

It is a terrible thing to be conscripted into writing something that you do not believe, and for this to occur in a university environment is completely unacceptable.

All New Zealand teachers must be certified
culturally safe by the Treatifarian Thought Police.

THE SILENT MAJORITY

 As far as I know, I was the only trainee teacher in my year to clash with the department over an ideological difference of opinion.

I know from conversation with my classmates that there were others who shared my misgivings about biculturalism and treaty principles, but in essays and online forums, these people were happy to toe the treaty line.

Given the time and money that they had invested in the teacher training programme, it is perhaps understandable that they should have acquiesced in the propaganda.

Most of them were simply focused on passing the course so that they could enter the teaching profession and establish a career.

But what I always found so appalling was the ease and complacency with which my classmates collaborated with the establishment.

They were willing to overlook the systematic indoctrination, and their complicity caused them no compunction.

They acted without regard for the integrity of our education system, and without regard for the educational opportunities of our young learners.

If these people were really invested in the future of our country, its people and its schools, they should have felt much more inclined to stick their necks out.

When we were invited to respond to an article advocating the compulsory teaching of te reo Maori in an online forum, I was the only respondent to reject the proposal.

During a unit of our course on the Treaty of Waitangi, I posted a link to David Round’s treaty-related essays and encouraged my classmates to examine the other side of the argument.

Not a soul responded to that thread, but one of my classmates later described my action as “extremely stupid.”

Cowardice and passivity of this kind cannot be sufficiently condemned.

It is the complicity of trainee teachers that has perpetuated the problems in our education system – and yet this state of affairs is entirely avoidable.

Student teachers: will you join the resistance?

If trainee teachers put up even the slightest resistance, there is no way that teacher training programmes could continue in their present form.

But year after year, no one speaks out.

Let us not forget that Dante reserved one of the fieriest corners of his inferno for those who, in a time of moral crisis, try to stay neutral.

President John F Kennedy paraphrasing Dante.

 SCHOOL CULTURE AND CLASSROOM LEARNING

 Placements provide trainee teachers with an opportunity to gain practical teaching experience within a variety of host schools.

They also provide illuminating case studies in how the perverse ideas propagated by our teacher training institutes infect school culture and classroom learning.

New Zealand’s cultural indoctrination system
would make a communist dictator proud.

What I observed during my placements were the manifestations of cultural indoctrination, made possible by the acquiescence of school staff and the suspension of their critical faculties.

Treaty principles, it seemed, were not only entrenched in our national curriculum, but also in the minds of our teachers and principals.

Visit almost any school website nowadays and you will find a statement of allegiance to the principles of the Treaty of Waitangi.

If you then click open the school’s ERO report, you are likely to find a recommendation that the school takes steps to raise Maori achievement levels.

From my experience during placements, I noted a general fixation with Maori and treaty issues in professional development programmes.

In the space of two weeks, I attended four professional development seminars, and issues relating to Maori education were covered in each one.

I listened in disbelief to a one-hour presentation on how primitive Maori sacrifice rituals could be incorporated into the study of The Hunger Games in order to better serve Maori learners.

(And this was at a predominantly white school in a predominantly white area of New Zealand.)

Maori learners could read ‘This Horrid Practice’
to see how their precolonial forebears staved off
hunger. But how would that serve them?

The Tataiako Cultural Competencies for Teachers of Maori Learners document was specifically designed for professional development, and there is a constant push to ‘deepen’ teachers’ understanding of the Treaty of Waitangi.

The real tragedy is when treaty principles encroach on classroom learning.

I am young enough to remember being exposed to an inordinate amount of bicultural literature as part of my high school English education.

Nowadays, students do not study Bruce Mason’s The Pohutukawa Tree, but New Zealand’s highest grossing film, Boy.

(This is what it means to ‘cater to Maori needs’ and to ‘include a Maori perspective.’)

Resources that have been developed by the Ministry of Education for teaching the Treaty of Waitangi are widely used in Social Studies classes, propagandizing treaty lies, and brainwashing the younger generation.

I visited one school where male students were forced to participate in an inter-house haka competition.

How is it that in a civilised country where
violence is “not OK”, it is OK to stage contests forcing
boys to rage like savages in the name of “culture”?

At the same school, a ‘He Kakano’ initiative to introduce more Maori iconography around New Zealand schools was greeted with rapturous enthusiasm.

I even heard it rumoured that the NZQA was going to introduce an achievement standard for cooking hangis in Home Economics.

THE MYTH AND THE MYTHMAKERS

There seems to be a general attitude among teachers and principals that uniting students under a common Maori banner has a positive effect on school culture: group identity enforces group belonging, gives weight to a shared vision, and if properly manipulated, promotes social order and cohesion.

Modern history provides ample examples of how those in power have created identity myths to mobilise people in pursuit of their own political ends.

We would do well, therefore, to question the myth that is being foisted on our student population, and to question the motivations of those who have prescribed that myth.

Maori culture, by which our education system now defines itself, is a primitive culture. Primitivism represents an early phase of human development, long before mankind had achieved civilisation.

Primitivism is not preferable to civilisation, and it is folly to pretend otherwise. Civilisation has elevated our minds and refined our nature; primitivism bears the stamp of our lowly origins.

What sort of education system accentuates
the primitive and eliminates the sensitive?

The ‘anarchy of instincts’ made manifest in the haka stands in symbolic relations to the mode of existence from which it sprang. To promote such barbaric practices is to turn the mind away from nobler forms of expression, and to shut out the airs of heaven.

It is anti-intellectual, and it militates against education.

New Zealand’s Samantha Powell representing
our supposedly peace-loving nation at the
Miss Universe pageant in Vietnam in 2008.

Refashioning our schools with Maori iconography to reflect the primitive mind will also have a barbarising effect. As one early European visitor to New Zealand described the Maori aesthetic: “it is all gargoyles and no angels.”

What other nation on Earth
prioritises barbarity over beauty?

The reorientation of our national curriculum towards biculturalism and ‘treaty principles’ reflects a political agenda to enshrine Maori language and culture, and to move New Zealand towards co-governance.

In taking it upon themselves to determine the identity of our nation, the NZ Teachers Council and the Ministry of Education have also been motivated by their own vanity.

They have no business dictating to us what our culture should be, and it is arrogant of them to claim this right.

CULTURALISM AND ITS CONSEQUENCES

Culturalism is defined as the ideology of ethnic politics.

A key feature of the culturalist enterprise is the fetishization of difference, such that ethnic identity assumes almost sacred value.

In a particularly revealing line from our national curriculum, it is argued:

“By understanding and using te reo Maori, New Zealanders become more aware of the role played by the indigenous language and culture in defining and asserting our point of difference in the wider world.”

While it is true that Maori culture sets us apart from the rest of the world, it is worth considering the effects of fetishizing this ‘point of difference.’

By extolling a culture simply in virtue of being different, culturalists encourage pernicious forms of relativism and tribalistic habits of mind.

This is quite evident among prominent Maori leaders such as Margaret Mutu and Annette Sykes. Convinced of their own uniqueness, they divorce themselves from the rest of the human race, and retreat into their own narrow world of Maoridom.

 Annette Sykes and Margaret Mutu.

Regrettably, I observe the same tendency in the younger generation of Maori who have been indoctrinated into thinking that they, too, are different.

We would better serve Maori students if we stressed commonality among races and encouraged an internationalist perspective.

A disturbing feature of culturalism in education is that it breaks down the essential distinction between local knowledge, acquired at home, and disciplinary knowledge, acquired at school.

Disciplinary knowledge is based on objective truth and universal principles. It broadens the mind by taking students beyond themselves and beyond their immediate environment.

The culturalist approach of making ethnicity relevant to classroom learning undermines disciplinary knowledge and cuts students off from the international community.

This is especially true in the exciting new era of online education where the proliferation of MOOCs (Massive Open Online Courses) and websites like the ‘Khan Academy,’ are democratizing knowledge like never before.

The influence of these resources is set to grow, bringing the best teachers in the world to the widest possible audience, and creating a level playing field for all students.

Online education is reinforcing the primacy of disciplinary knowledge and accelerating a linguistic convergence towards the language of academia, English.

CULTURE: A BETTER ALTERNATIVE

The culturalists are right about one thing: culture really does matter.

But culture (the noble pursuit of truth, wisdom and beauty) should never be confused with culturalism (the reification of ethnicity).

Educators need to learn the difference.

To illustrate this point, we might compare the Renaissance movements in both European and Maori history.

The European Renaissance involved looking outward to acquire new learning; the Maori Renaissance involved looking inward to advance a political cause.

So why is it that our schools teach the latter to the exclusion of the former?

An education system that is committed to culture, as opposed to culturalism, should reflect the humanist ideals of the European Renaissance.

It should pass on “the best that has been said and thought,” and not tailor learning to specific ethnic groups.

Western learning represents a high-water mark in the history of mankind, and this is why it dominates school (and university) curriculums.

In other parts of the world, people have embraced our intellectual traditions, and increasingly, they are beating us at our own game. Like all serious-minded people, they understand that “we see further because we stand on the shoulders of giants.”

One woman who benefited from an education in culture is Dame Kiri Te Kanawa.

She stands as an example to her people (and to the New Zealand education system) of what Maori can achieve if they aspire to excellence on a global stage.

What would she make of Russell Bishop’s ‘Culturally Responsive Pedagogy of Relations’?

And how might her life have unfolded had she been taken aside at school and told that she learnt differently from her non-Maori peers?

The race that counts is the human race.

Dame Kiri Te Kanawa succeeded not because she was treated differently from others but because she was treated the same.

She was also given the best that our culture can offer, and students deserve nothing less.

WHAT THEN MUST WE DO?

As New Zealand’s educational ranking continues to slide in international tables, the National Party rolls out managerial solutions and promises more money for teachers.

No politician has dared to question what is being taught in our classrooms, what is being taught in our teacher training institutes, and what is being prescribed by our national curriculum.

If our education system is to regain its credibility, there must be a return to disciplinary knowledge and an end to culturalist influence.

(If we require a model, the British Secretary of Education, Michael Gove, has executed precisely these moves in the past two years, rewriting both the History and the English high school curriculums.)

‘Treaty principles’ must be removed from our national curriculum and the cultural indoctrination of students and teachers must cease. The ‘cult of biculturalism’ is wasting teachers’ precious time, and it is producing mind rot in the classroom.

If everyone who reads this post sends the link
to every teacher and trainee teacher they know,
the debate will snowball and a hero will emerge.

In this post, I have provided my own personal account of the teacher training that I received.

Every teacher has his/her own story about cultural indoctrination in our schools and teacher training institutes.

I encourage all members of my profession to share their stories of ‘treaty absurdity’ by leaving a comment below.

A lone voice has little force in this context, but if we can catalogue our concerns and describe our experiences, we may create the groundswell of opposition that is so desperately needed.

____________________________________

Now back to me, the blog owner. I thank A Teacher In Exile for sending me his story. I’m proud to post it.

I share his hope that other teachers will now come forward with their own stories. Please urge them to do so.

Tell them that even their anonymous accounts, added together, will apply crucial pressure to the propaganda parrot trainers. With enough pressure to tell the truth, these habitual liars will have no choice but to back down.

So let’s get debate raging in staffrooms up and down the land. Send this to everyone you know in education. Every principal. Every Education Ministry employee. Every teacher

Ask every trainee teacher, ‘Do you have a noble ambition to inspire our children with “the best that has been said and thought”? Or will you be content to be a propaganda parrot for the state?’

In the war of ideas between civilisation and primitivism, there is no more important battleground than the nation’s classrooms.

If you’re a teacher or trainee teacher and really do want to make a difference to New Zealand, then our children and generations yet unborn need you to stand up now.

“A victory for Maori”: judge discharges raging drunken racist boy racer mobster burglar so he can be king

How many crimes can a Maori prince commit before he’s convicted
— or crowned?

A billion dollars in assets, and still no change to the bad stats.

And that’s just in the Tainui royal family, where the ruling class and the underclass appear to be closely related.

This is the story of what happened when the most rebellious member of the rebel court of Ngaruawahia came face to face with perhaps the most weak-kneed judge of the Court of New Zealand.

It concerns the repeated offending of both Prince Korotangi Paki and Judge Philippa Cunningham.

It features the imaginative excuses of King Tuheitia, Tuku Morgan, Annette Sykes and Kim Workman.

And it goes to the heart of the crisis that this site seeks to expose: the relentless glorification in a supposedly civilised country of the primitive over the civilised, not just by those who identify as primitive, but also by those who are supposed to represent the civilised.

THE OFFENCES

The New Zealand Herald reports:

Paki was drinking with three co-accused in Kaiti, Gisborne, on March 18.

The defendants drove to the Top Ten Holiday Park where they stole two $800 surfboards which belonged to Whakatane High School, according to the police summary of facts.

One defendant returned a surf board when stopped by a member of the public. The second surfboard was placed by Paki in a car the group were using.

They then stole $650 of goods from the boot of a vehicle parked in a man’s driveway, and drove metres down the road where they stole another surfboard from a garage.

THE COURT CASE

Consequences?: PC Plod was no match for the PC judge.
(How ironic that Philippa Cunningham’s initials are also PC.)

Here’s a summary of the case with excerpts from stuff:

The defence:

Paki also applied for a discharge without conviction today. [His three accomplices on the burglary and theft charges had been discharged a few days before.]

His lawyer Paul Wicks QC told the court a conviction would impede his ability to accede to the throne. Potential successors had to have an unblemished record because of the custodial responsibilities involved as King.

 The prosecution:

However, police prosecutor Gul Qaisrani argued a discharge without conviction would set a negative precedent, describing Paki’s attitude during the time of the second offences as “reckless”.

“He knew  at the time what would be the consequences and what would be the implications of the conviction. Therefore he should be liable for the punishment,” he said.

The fact Paki had been on bail for the drink driving incident when he carried out the burglary and theft was “an aggravating factor” he said, which separated him from his three co-accused.

The decision:

Judge Philippa Cunningham discharged Paki without conviction on all charges but imposed a special condition that he provide the court evidence he did not have an alcohol problem or if he did, that he had addressed it with counselling.

 THE RAGING EGOTIST

I’ll give you my thoughts on that decision in a moment. (Quite a lot of them, in fact, because I think this is important.)

But first let’s get to know Prince Korotangi Paki — the Prince Harry of Maoridom — second of two sons of King Tuheitia Paki.

Here’s the Tainui Kid in 2012 expounding his leadership philosophy on Facebook after being ejected from his kapa haka team for unprincely behaviour…

The Tainui Kid and his expletive-laden rant.

Don’t worry if you couldn’t quite make out the words — I’ve laid them out below. In modifying them for a family audience, I realised that they would make quite a rhythmical and spirited haka…

Korotangi Paki’s leadership haka. Might there be a connection between certain
customary rituals and elevated levels of Maori youth violence?

Although I’m being satirical here, how can such angry rituals as hakas and powhiris not be fuelling Maori youth violence?

Call me an angry white male, but surely it’s time for Maori to complete the journey from the primitive to the civilised world by saying “It’s not OK” to these relentlessly boorish,  backward expressions of “culture”.

I feel sorry for all the decent, thoroughly modern Maori who just want to live their lives as equal citizens of a country in which they are endlessly patronised by the nation’s leaders, and continually shamed by their own.

Not only must they put up with being “represented” by the violence and foul-mouthed racism of the Harawira family, but now the so-called “royal” family are letting the side down as well.

This is what passes for racial tolerance in the household of the Maori “king”…

THE ABUSIVE RACIST

Anti-Asian racism by resentful Maori is nothing new.
Racist abuse by a member of the royal family is.

And there’s more from prince Korotangi Paki, this time invoking the Nazis and the Mongrel Mob…

THE MOBSTER SALUTE

This Facebook post reveals the young prince is an artist. Good on him for
that. Just a shame that “f ck” and the Mongrel Mob salute “seig (sic) hail (sic)”
seem to be acceptable usage in the Maori variant of the King’s English.

To be fair to the Mongrel Mob, they only misspell “sieg”. The king’s son manages to get “heil” wrong as well. He’s also come up with innovative new variants of both “sieg” and “dog”…

THE ILLITERATE WARRIOR

“Seigg dogg and his bro”: Prince Korotangi Paki reenacting the savagery
of his skull-smashing cannibal warrior ancestor Te Wherowhero .

If only his offending was limited to word crimes. Or even just one or two crimes.

But sadly, the second in line to the Maori throne ticks all the boxes of a typical South Auckland street crim.

No arrests for physical violence so far, it seems. Let’s hope it stays that way after September, when he becomes a father with his pregnant girlfriend.

Judging by his crazed YouTube tirade above, who can be confident?

And remember, that video was made after he’d nearly killed himself and a friend the year before…

THE DUMB RECIDIVIST

The Herald reports that in 2011, a 16 year old Korotangi was up on
boy racer charges after nearly killing himself and his friend in a car crash.
He seems to have been let off that one too.

Disgracefully, it appears the 2013 drink-driving charge is the second driving charge for which the king’s son has gone unpunished.

The media can find no record of Paki even going to court for his near-fatal boy racer crash in 2011. This despite the police having charged him with dangerous driving.

At a court appearance on 5 May 2014 over his burglary and drink-driving charges, his lawyer said that he was “appearing for the first time”.

Why did he not appear in 2011?

THE PREVIOUS LET-OFF?

The Mitsubishi Lancer that Paki wrapped round a Huntly power pole.

Question: What do the young prince’s racist Facebook posts, raging video, and near-fatal car crash have in common?

Answer: they all happened before the four charges (two of burglary, one of theft and one of drunken driving) that Judge Philippa Cunningham let him off recently.

Charges to which he had pleaded guilty.

THE HISTORY OF OFFENDING

To keep track of the prince’s largely unpunished offending:

• 2011 — wrapped a car round a power pole in near-fatal boy racer crash. Charged, then let off by police.*
• 2012 — made a foul-mouthed video rant after being kicked out of a kapa haka contest.
• 2013 — October: caught driving drunk. Let off, apart from 8 month loss of licence.
  2013 — December: posted racist Facebook comment abusing Chinese.
• 2014 — March: while on bail, went on burglary bender, stealing over $2000 worth of surfboards and clothes. Let off.

Roll on 2015. What will he do for an encore?

* At his 5 May 2014 court hearing, Paki’s lawyer said he was appearing for the first time, indicating police must have quietly dropped the dangerous driving charges in 2011.

THE WORST OFFENDER?

Let’s be clear, there are three main offenders in this story:

1. The Maori king’s son – for three times burgling and stealing while on bail for drink-driving at over seven times the legal limit, having previously been charged with boy racing and crashing a car.
2. The judge – who discharged the crooked prince because convictions would have stopped him from becoming king.
3. The king – who through his representative proclaimed Judge Philippa Cunningham’s decision a victory for Maori.

Who’s worst? I don’t know about you, but my order of offensiveness is 3, 2, 1.

In any credible monarchy, the son’s four crimes would rule him out of ever ruling anyone. And yet the King has not ruled him out. The boy’s crimes were no less criminal just because a weak judge dared not offend the sacred race.

Far better, Cunningham no doubt rationalised (in keeping with her PC tradition as a Helen Clark appointee), to offend 95% of the population…

THE ENRAGED PUBLIC

The public judges the judge harshly in stuff’s online poll.

Stuff’s poll was just the latest in a long line of polls about aspects of racial favouritism. The message from New Zealanders is always the same — about 80% opposed…

THE CONSISTENT MESSAGE

Next time someone tries to call you a fringe “redneck”, ask them if they
believe 80% of New Zealanders are rednecks. On the evidence of 12 polls (the
latest today), that’s how many don’t want a bar of racial favouritism.

And yet, despite knowing the way her employers — the people of New Zealand — feel about racial bias, Judge Philippa Cunningham was happy to ignore the 80% and indulge the 20%…

THE CRAVEN JUDGE

Judge Philippa Cunningham has “form” in slapping celebrities
with wet bus tickets. This time the Queen’s law enforcer prefers to
work for the Maori King. 

It’s clear from her comments in the Rotorua Daily Post that Judge Philippa Cunningham is a dangerously craven, politically correct fool of a judge.

‘In sentencing, Judge Cunningham said she was “driven to the conclusion” that Paki would lose out on being a successor if convicted.

“There’s only two sons and in my view it’s important that the king at the appropriate time has the widest possible choice of a successor and it’s important for Mr Paki, as one of those two sons, to have the potential to be a successor in time.”

Why is it important for a street criminal to grow up to be a king? Why is that more important than protecting the public from him?

The editor of the Manawatu Standard, Michael Cummings, got to the nub of the issue:

But the true absurdity in the Paki case lies not in the outcome, but in the logic upon which it was based.

During Paki’s sentencing hearing, Judge Philippa Cunningham asked his lawyer, Paul Wicks, to make inquiries as to the impact a conviction would have on his client’s chances of becoming king.

Wicks investigated, before telling the judge that “any conviction for any criminal offending is considered unacceptable. The chiefs around the country are often heard to say [eligible candidates] must be ‘whiter than the dove’,” Wicks said.

So, the next Maori King can be a confessed burglar, thief and drink driver, as long as the Ministry of Justice’s database doesn’t record him as such.

If Judge Cunningham took a holistic view of the case before her, she would have identified that Paki could never be considered “whiter than a dove” no matter what decision she reached regarding his request to be discharged without conviction.

Well said, Mr Ed.

THE NATIONAL STANDARD

With or without a conviction, the chiefly standard dictates that Paki cannot
be King. So why can he not be convicted?

Everyone in Tainui knows that Korotangi’s got no chance of being king — and no desire to be. In fact, the diabetic King has already chosen K0r0’s older brother as his stand-in:

In 2012 Paki announced that due to ill health he was … deputising his son Whatumoana Te Aa Paki to act in his stead.

Earth to Judge Philippa Cunningham: you are not employed as a succession-planner to the rebel court of Ngaruawahia. You are paid by the Court of New Zealand to treat all of your fellow citizens equally under the law.

THE JUDGE’S ALLEGIANCE:
TO QUEEN, NOT BOGUS KING

Someone please tell Judge Cunningham that she works for
the Queen of New Zealand, not the King of Ngaruawahia.

 Multiple offending and burgling while on bail are evidently no big deal to this serial wet-bus-ticket-wielder:

While his drink driving was moderately serious, she said, the direct and indirect consequences of a conviction were “out of all proportion” to the offence.

Moderately serious? Consequences?

After previously crashing his car into a power pole while speeding (for which he apparently suffered no legal consequences), you’d think there’d be zero tolerance of any more driving offences by Mr Paki.

But no, he was let off again, even though…

Breath testing gave a reading of 761, nearly twice the adult limit and more than five times the limit for someone under 20 at the time.

Er no, actually more than 761 times, since the limit for his age was 0.

However, she said she was concerned that alcohol had been a factor in both incidents, and made the ruling conditional on receiving a report from a medical professional clearing Paki of any alcohol addiction or alcohol abuse issues.

He was also disqualified from holding a drivers licence for eight months.

Well I guess that’s something.

By the way, according to the Herald, the king was in court to support Korotangi. Did his regal presence cause the PC judge to go soft on his son?

THE DOUBLE STANDARD

An apt drink-driving ad spoof that’s doing the rounds.

So the recidivist drunken boy racer will be back hooning around the streets in March — thanks judge.

She ordered a discharge without conviction for the burglary and theft charges, in keeping with Paki’s co-accused.’

Questions:

1. Were Paki’s co-accused let off because they were the prince’s “bros”? Why else would they have been let off charges of stealing over $2000 worth of property?
2. Why did Paki get the same non-punishment as his mates when, unlike them, he committed his crimes while on bail for another crime?

THE ROYAL PRECEDENT

If an English court can fine Princess Anne and behead King Charles I,
why can’t a New Zealand court convict a Maori royal recidivist?

Blogger Alf Grumble points out that there is a real double standard between the way the British courts dealt with an errant Princess Anne (not to mention Charles I, who was beheaded!) and the way the New Zealand court has dealt with the multiple-offending Maori prince.

Even before she discharged the pilfering prince, Cunningham had earned her own special Facebook page “Call for Judge Philippa Cunningham to Resign”.

That was over her discharge and name suppression of a child-abusing comedian because, among other things, “he makes people laugh” and “we all need a good laugh”.

THE JUDGE’S “PRIORS”

A Facebook page demanding the resignation of the serial-offender judge.

She is also the only judge to feature three times on the list of bad judgements on the Sensible Sentencing Trust’s Judge the Judges site…

THE JUDGES’ RECORDS

Judge Philippa Cunningham and her not-so-sensible sentencing
that you definitely can’t trust.

But even Judge Philippa’s offending pales next to that of the Maori king and his representative Tuku “Fancy Pants” Morgan…

THE COURT JESTER

The king’s representative Tuku Morgan. If Paki’s
discharge was a victory, what would a defeat look like?

Morgan’s comments say all that needs to be said about the entitlement ethos of today’s Maori leadership:

Outside court yesterday, the royal family’s representative, Tuku Morgan, said the judge’s decision had been a victory for Maori and recognition of their unique culture.

“[Paki] has the right as one of two sons to be included in the process to inherit or to take the place of his father,” Morgan said.

“The judge has recognised a very important and compelling cultural difference; that he is entwined in a succession process that one day will give rise to a new head of the kingdom, and his opportunity should not be in any way shape or form minimised or compromised.”

Thanks for clearing the heir, Tuku.

So a Maori royal’s “right to be included in the inheritance process” takes precedence over the public’s right to be protected from a right royal ratbag. Welcome to diplomatic immunity, Tainui-style.

To their credit, many Maori are among the 95% of New Zealanders who disagree with the sycophantic judge and the contemptible attitude of the bogus “kingdom”.

 THE COMMENDABLE KAUMATUA

Former Labour MP Dover Samuels accused the judge of suffering from
cultural hypnosis, which reminded me of another of his quotes, above.

One who condemns both the judge’s decision and Tuku Morgan’s response is former Labour MP Dover Samuels :

“I think the judge is absolutely suffering from some sort of cultural hypnosis,” he said.

“I think she’s been persuaded and I think she’s wrong, and to me I don’t think most New Zealander’s would support that.”

Paki should not have hid behind his royalty and taken responsibility for his actions, Samuels said.

“Most New Zealanders would think that this is a young man who has committed an offence and pleaded guilty to it and would have the courage to stand up and say ‘treat me no different to anybody else’,” Samuels said.

“It doesn’t matter what Tuku Morgan thinks.”

A commendable response. Samuels told Tv3:

“We have many of our young people very similar circumstances who have been confined to her majesty’s marae at Ngawha Prison … Judges need to focus on the consistency of their penalties,” he says.

Korotangi Paki should be going to Ngawha, not Ngaruawahia.

It was Samuels who, according to former prime minister Mike Moore, once said about the sycophancy of the likes of Doug Graham and Chris Finlayson, “Put a cloak on a Pakeha and he’ll go weak at the knees”.

And he wasn’t the only high profile Maori leader from the Left to criticise Judge Cunningham:

Labour Party MP Nanaia Mahuta, who is Korotangi Paki’s aunt, said the comments were unacceptable.

They did not send the right signals to young people about what was acceptable in a society such as New Zealand’s, where people were treated fairly, equally and with respect, she said.

Only problem with that, Nanaia, is that some people in New Zealand are treated more fairly and more equally than others.

THE WRONG ROYAL ROLE MODEL

King Tuheitia Paki. The man who thinks he owns your water also thinks
his son saying “Sieg Heil” can be put down to the “ignorance of youth”.
So whose job was it to educate his son?

Most organisations are the lengthened shadow of the man or woman at the top. The same applies to families.

This is how Korotangi Paki’s father the king responded to his son’s foul-mouthed anti-Asian racism and use of the Nazi/Mongrel Mob salute “Sieg Heil”:

In a statement, King Tuheitia said that he apologised unreservedly for any offence the comments had caused and had let his son know of his extreme displeasure.

(Presumably the same displeasure that had no effect when he presumably voiced it in 2011, 2012 and 2013.)

He said he did not condone racism in any shape or form, and that the ill-advised use of a gang slogan could be put down to the “ignorance of youth”.

Too true. But why is his son so ignorant?

Surely it’s the duty of a Maori monarch to impress upon his offspring the depravity of the gang culture that destroys the lives of so many of his people.

The king’s failure to do so is more high-profile evidence that poor parenting, not colonisation, is the chief cause of intergenerational Maori underperformance.

Tainui’s billion dollar asset milestone suggests it’s not a money problem, but a moral problem.

THE PREDICTABLE APOLOGISTS

Annette: If marae justice is so great, why does he keep offending?

Sadly and predictably, my Native Affairs debating opponent Annette Sykes is denying the undeniable:

“The Maori King’s son wasn’t given preferential treatment when he was discharged without a conviction on charges of burglary, theft and drink driving,” says Mana Party member and lawyer Annette Sykes.

Korotangi Paki, 19, had previously pleaded guilty to all the charges related to two separate incidents from March this year and October 2013.

His friends Te Ahorangi Totorewa, 20, Hamuera Wipoha Pugh, 19, and Raa Ngaru Smith, 18 were all discharged without conviction in Gisborne District Court on Monday over the March burglary and theft incident.

Yesterday in the Auckland District Court, Judge Philippa Cunningham discharged Paki without conviction.

Ms Sykes told Newstalk ZB this morning that was appropriate.

“The principle of equal treatment needed to be taken in to account,” she said.

“Remember [the co-offenders] were dealt with first and they got a very similar outcome. It would be wrong for three men to [be discharged without conviction] and a young man to be ostracised just because he is the King’s son.”

But hang on, Annette. You’re conveniently ignoring the distinct possibility that Paki’s three accomplices were let off precisely because they were mates of the king’s son. Why else would a gang of thieves be treated so leniently?

And more to the point, you’re also well aware that Paki’s offending was much worse than his mates’.

Judge Philippa made it clear to Paki’s lawyer that she viewed his drink-driving charge as more serious than the burglary and theft charges.

And he’d been not only caught drink-driving, but was on bail for it when he nicked the surfboards and clothes.

And they hadn’t, and weren’t.

Two reasons why he should have been dealt with differently. How many more offences should the king’s son have to commit before he receives more punishment?

Ms Sykes said Paki hadn’t been let off the charge within Tainui.

“Korotangi has really had marae justice served up to him.”

Yeah right. And what does “marae justice” mean? Surely not family violence?

One of the King’s spokesmen, Rahui Papa confirmed to the Herald that Korotangi was driving the vehicle … “When I see him, he’s going to get a big clip on his ears.”

Like spokesman, like son. Everyone in His Majesty’s court seems to be competing to be the biggest embarrassment.

As for Korotangi, how genuinely sorry is this young hoon likely to be after years of getting away with bad behaviour?

And if he is, why doesn’t he say so?

Considering he comes from a rebel tribe that breached the Treaty and illegally took up arms against the Crown in the 1860s, excuse me if I doubt Tuku Morgan’s assurance — let alone Paki’s lawyer’s — that he is “genuinely remorseful”.

More than likely they’ll all just be having another laugh at the expense of the dumb Pakeha.

THE CROCODILE TEARS

Tuku says Paki is sorry. For his crimes — or for getting caught?

All we know is that real justice has not been served, and whatever marae justice the boy has received so far hasn’t deterred him from offending (or being offensive) time and time again.

Another predictable apologist is the Maori criminal’s friend, Kim Workman of Rethinking Crime and Punishment.

THE MINIMISERS

Rethinking Crime and Punishment: essentially a movement
dedicated to making excuses for, and going soft on, Maori criminals.

Rethinking Crime and Punishment is essentially a movement dedicated to making excuses for, and going soft on, Maori criminals. Its senior advisor is none other than the former chief judge of the Waitangi Tribunal, Sir Eddie Durie.

Kim Workman’s own blog is called Smart on Crime. Now that’s a name that’s crying out for a bit of editing…

THE SOFT OPTIONS

Let shame be your punishment, says Kim Workman.
Let prison, say I.

Workman believes that all the king’s son needs is a good public shaming, and that having received that, he has now been punished enough.

Few outside the “royal” court seem to agree. I certainly don’t. I think he needs some time out in a room with barred windows .

Elsewhere on his blog, Workman goes to some lengths to portray Korotangi Paki as regal, and to minimise his offending. In the captioned image below, he refers to Korotangi, but shows instead his dignified-looking ancestor, King Tawhiao.

He implies Paki is a first-time offender when he is not. And he describes his offending as “fairly low-level”.

In describing Paki, he uses the offender-friendly word “troubled” rather than the victim-friendly “trouble“.

This is King Tawhiao, not Prince Korotangi. Paki is “trouble”, not
“troubled”. And far from being “not a typical first-time offender,”
he’s not a first-time offender at all. (So why, you may ask, is he still
waiting for his first conviction?)

Tawhiao, by the way, would actually have approved of Korotangi Paki’s illiteracy:

He preached that Kingites should keep separate from Pakeha. He was strongly against Maori children going to school to get an education.

As a result when the railway went through Kingite territory Kingites were only able to get unskilled jobs such as bush clearing.

This strong anti education stance started a Kingite tradition that led to increasing isolation and lower standard of living than Maori experienced elsewhere in New Zealand.

It was not until after the turn of the century that Kingites were finally persuaded to abandon their hatred of formal education in schools.

If you want to understand where Korotangi Paki is coming from, it’s from a tribe and a King who were passionate about ignorance. Hopefully they’ve learnt a bit since those days, though many problems clearly remain.

Kim Workman’s blog  reveals the alarming statistic that…

for Māori males born in 1975 [the year of the Treaty of Waitangi Act – JA], it is estimated that 22 percent had a Corrections managed sentence before their 20th birthday, and 44 percent had a Corrections managed sentence by the age of 35.  

So despite 39 years of indulging Griever Maori’s every whim, just over one in five Maori males born at the dawn of the Treaty grievance industry had been a guest of Her Majesty’s prison service by around the time of the Tainui settlement.

And a decade and a half later, after many more settlements and the creation of a $40 billion Maori economy, the percentage of those 1975 babies who had done time was almost one in two.

THE BAD STATS CONTINUE

Billions in Treaty settlements making no difference: of Maori males born
the year the Waitangi Tribunal was founded (1975), 20% had a Corrections-
managed sentence before they were 20 (1995), and 44% by 35 (2010).

Kim Workman, in case you’re wondering about his motivation, is part-Maori.

As, much to his apparent consternation, are 53% of our prisoners…

THE OVER-REPRESENTATION

The differential treatment of Maori within the judicial system. 

Just one more revelation from Workman’s blog before finishing up on the subject of the Maori king’s son.

Presumably the purpose of the above graph is to bemoan the unfairness of more Maori being locked up than fined. No doubt the Rethinking Crime and Punishment people regard this as evidence of racism on the part of the authorities.

But of course, there’s another possibility: that Maori commit most of the serious crimes, and not so many of the non-serious ones.

 THE FORGOTTEN VICTIM

More dishonesty from the boy who could be king.

Paki’s supposedly sincere remorse did not extend to him offering a sincere apology — or in fact any apology at all — to the manager of the Gisborne holiday park from which he had stolen the surfboards.

His claim to have apologised was evidently a right royal lie.

One of the victims of the crime spree, Matt Moore, manager of the Waikanae Beach Top 10 Holiday Park, said it didn’t seem the young men were held to account.

“I think everyone should be held to the same standards. I was a bit surprised [with the judge’s decision].

“They talked about having contacted everyone and apologised, but they didn’t contact me. It was negative publicity for my business and I never heard from them.”

BURGLAR OR LYIN’?

Another spoof doing the rounds.

And yet despite this failure at the first hurdle of the restorative process, Judge Philippa Cunningham…

…praised the work Paki and his friends had undertaken in terms of restorative justice and community work, as well as an on-going mentoring programme.

I rest my case.

The excesses of the son of the Maori king, coupled with those of the Harawira family, are evidence that in radical Maoridom, the underclass extends into the highest echelons of the ruling class.

Until some brave civilised Maori speaks out and turns his or her people against the glorification of primitivism and the anti-social behaviour embodied in the haka and the powhiri, the culture of violence and dishonesty will not change.

Until that person emerges, the least the rest of us can do is refuse to condone it.

The last thing we should do is indulge it.

 

 

Teacher lodges BSA complaint about Native Affairs bias

A teacher who needs to remain anonymous for fear of losing his career saw my Native Affairs debate with Annette Sykes on 19 May and immediately lodged the BSA complaint that you can read below.

Before you read his complaint, I thought you should read his theory about how blinkered Treatifarians like Sykes are able to shamelessly sidestep any inconvenient truth that threatens their claim of entitlement to your money.

The show itself was the typical Native Affairs ambush, which I thoroughly enjoyed. I must also praise the staff at Maori TV, who are always unfailingly courteous and helpful to me — and have the best green room food of any channel. (Thank you taxpayers!)

Despite the hostility from mein host Mihingarangi (AKA Joanna) Forbes, I managed to air many points, and Forbes’ rude outbursts provoked such an outcry that we’ve been able to open up a new front in the battle: complaints to the Broadcasting Standards Association.

Please join in the fun and lodge your own.

I dared to suggest that colonisation had massively advantaged Maori.
Mihi Forbes countered with “Then what about all the Maori crime etc.?”
I answered as above. Annette Sykes’ response was fascinating, expanding
my horizons on French cuisine.

I’m not sure why Maori TV asked me back only a week after I’d posted raw footage of the Titford interview, where I gave them the affidavits showing that Sue’s father had burned down the Titford house, not Allan.

(Evidence which they neglected to screen.)

I certainly wasn’t their first choice for the follow-up story, which they made clear by mentioning the names of four other commentators who’d declined their invitation.

Forbes’ bias first surfaced when she sneered at One New Zealand’s Ross Baker for not appearing “because he lives in Australia”. In fact Ross had been happy to go on the show — knowing he’d be ridiculed — if Maori TV paid his airfare. They wouldn’t.

Her bias was most apparent after I was at last able to mention my evidence that Allan Titford was innocent of burning down his own house.

And what was Forbes’ priority upon learning that a man has been locked up for 24 years, almost solely on the say-so of a woman who appears to have lied?

Was it to sympathise with the incarcerated man and demand a retrial, as any fair person would have done?

No.

Her priority was to demand that I apologise for Allan Titford’s previous blaming of the highly plausible but now exonerated suspects, Te Roroa.

Given that even his bitter ex-wife acknowledges that Te Roroa shot Allan’s stock and committed numerous other acts of sabotage and intimidation over many years, I was not about to offer any such apology simply because the tribe’s list of offences had reduced by one.

(My opponents might say the same about Allan Titford’s list of offences. But I also have evidence that casts doubt on at least two of the rapes. And if Sue has lied about the arson and the rapes, what does that suggest about her other 36 charges?)

I did mention on the programme that Allan himself has written in recent times that he doubts Te Roroa committed the arson — even though he did not know at that stage who did. The so-called moderator ignored this, preferring to focus on the time when he did consider the tribe responsible.

With no regard for the evidence on the affidavit, Forbes then blithely accused “a member of the Titford family” of burning down the house.

Clearly, she had no interest whatsoever in acquainting herself with the facts or seeking justice for a falsely imprisoned Pakeha, only with cynically using the new evidence to invoke sympathy for Maori.

 __________________________

A TEACHER COMMENTS

(The words from here on, apart from the photo
captions, are those of the teacher complainant.)

Though I don’t expect anything to come of this, any opportunity to provoke self-criticism and self-analysis in our opponents should be seized. And nothing will irritate them more than having to draft a response to my complaint (“the rage of Caliban seeing his own face in a glass”).

I am genuinely intrigued to know how they will defend themselves against the accusations. For, these are people who seem to possess an in-built mechanism to resist self-criticism. They are saddled with their own self-deceptions and this distorts their entire worldview.

To be sure, there are those who are knowingly cynical and act accordingly, but the opponents that you faced on Monday night really did seem to be convinced that they were in the right.

 Another enjoyable Maori TV ambush. Native Affairs, Monday 19 May
with Mihi Forbes and Annette Sykes.

I once visited the concentration camp in Dachau and I remember discussing with the tour guide the curious phenomenon of high-ranking Nazi officials who refused to plead guilty to crimes against humanity during the Nuremberg trials.

Even when confronted with evidence of genocide, they could not bring themselves to denounce the Nazi regime. How could this be?

We came to the conclusion that they had so utterly based their identity on the Nazi ideology that without this prop, their sense of self would have collapsed into nothingness.

In other words, their resistance to self-criticism and self-doubt was a psychological survival mechanism.

(Analogies drawn from the Nazi era are never very tasteful, but I think this one does shed some light on the Annette Sykes and the Willie Jacksons of Maoridom.)

So, what is needed is more skepticism and less identity politics.

Have radicals like Annette Sykes (who’s father was born in England so is less
native to New Zealand than John Ansell) “so utterly based their identity on the
[Maori] ideology that without this prop, their sense of self would collapse”?

Unfortunately, Annette Sykes seems to disagree with me on both counts. I did some research about her prior to your television appearance and I actually heard her say that what New Zealand needs is a “commitment to decolonisation”.

(To me, this has disturbing echoes of the Khmer Rouge catch-cry to “clear the ground.”)

It never ceases to amaze me how people like Annette Sykes can pass through the university system without having fostered any sympathy for Western cultural and intellectual traditions.

(Without the sense that the Greeks and the Romans and the French and the Germans and the Russians and the Italians and maybe even the British may have something more to offer than the songs and the dances and the wood carvings that have been preserved within Maoridom. And this from a law graduate!)

Maybe it’s because the Western intellectual tradition — which begins with Socrates — was founded on skepticism, and skepticism invites self-criticism…

__________________________

THE TEACHER’S BSA COMPLAINT

The Maori TV bio of Mihingarangi Forbes (Joanna until she changed her name
while attending a Waikato Maori-immersion college), included the revealing
comment: “Mihi always knew she would work in communications because she
told such tall stories as a kid.” She was still at it on Monday. [JA]

My teacher friend complains as follows. You may wish to follow the same format. You should address your complaint in the first instance to Maori TV, then when they inevitably reject your concerns, report them to the BSA.

Programme Title

Native Affairs

Date of Broadcast

19 May 2014

Time of Broadcast

8.30pm

Channel/Station

Māori Television

Programme standard(s) breached

Free-to-air TV –

1: Good Taste and Decency, Free-to-air TV

4: Controversial Issues – Viewpoints, Free-to-air TV

5: Accuracy, Free-to-air TV

6: Fairness, Free-to-air TV

7: Discrimination and Denigration, Free-to-air TV

8: Responsible Programming, Free-to-air TV

10: Violence

Reasons

 During the live ‘debate’ involving John Ansell on last night’s episode of Native Affairs, the following standards were breached:

CONTROVERSIAL ISSUES

I refer to to the presenter’s treatment of both the Alan Titford trial and the Treaty of Waitangi.

A set formula (in both cases) was clearly advanced and the contrarian guest (John Ansell) was set up as a strawman to be discredited and made to look foolish.

In the introduction, the growing number of groups who are casting doubt on modern interpretations of the Treaty of Waitangi were referred to as “racist hate groups”.

Disgracefully branded a racist hater, Martin Doutre spent years living with
Maori and learning about the pre-Maori Patuparaiahe people. They were
more honest times, before the Treaty grievance industry made it harder for
kaumatua to tell the truth about their history.

Concerning Alan Titford, evidence that was presented by John Ansell to prove his innocence was discarded with the words “well, he has been tried and found guilty already” (or words to that effect).

Also, there was no effort made to educate the viewers as to the controversies surrounding the Titford case and the Treaty of Waitangi.

FAIRNESS

Defenders of Alan Titford and, shall we say, ‘Treaty skeptics’, were misrepresented (as crackpots) and their views were denigrated and distorted.

In a previous episode, evidence presented by John Ansell that proved the mendacity of his accusers was omitted and suppressed.

Also, John Ansell was not given a fair opportunity to speak during the ‘debate’ owing to the presenter’s nasty hectoring.

DISCRIMINATION AND DENIGRATION

(as above)

ACCURACY

Describing Treaty skeptics as racists and members of hate groups, refusing to acknowledge evidence that absolves Titford of guilt, pretending that the views expressed by John Ansell are not shared by serious academics (like David Round, for instance).

RESPONSIBLE PROGRAMMING

Indoctrinating your people with false information, instilling a victimhood mentality, promoting tribalism and solipsism — these things are not good for Maori, they are not good for our country, and they are not good for the world.

Ignoring evidence when some poor sod has to sit in prison for 24 years having lost everything is also not very responsible.

VIOLENCE

The violence that was wrought on truth, good taste and decency was more than I could bear. For sheer barbarism, no amount of rugby or boxing coverage could ever have quite the same effect.

Urging your guest to apologise at the end of the debate was particularly graceless.

GOOD TASTE AND DECENCY

(as above)