10:41
I've just been reading a newspaper article on decolonisation in NZ
Monday, 29 June 2020
O
DT
Monday, 29 June 2020: Matters arising
b
y
Tom McKinlay
and the steps being taken to initiate that, discuss it and establish a re-evaluated parliamentary structure as one possible outcome. For me it brings to mind the content on the spirituality and health conference in Wellington last year at Otago Uni Wellington campus and the channelling received subsequent to that on the Wellington-centric hemisphere and the thousand year timeframe.
^And we would add to the foregoing in the following way. The situation is opportune for a communication on these matters. It can be crafted in the following way:
Owing to your perspective as having had lives as Maori within this country, a life terminated by Maori in this country through imprisonment and consumption, as well as now a relatively long life situated within the world of Pakeha, legitimised as such by being a fifth generation participant in this country, a claim can be made for a balanced perspective on these matters. This entry into political critique and a protest to optimise bicultural relations has the potential to contribute a broader perspective to that debate. We would suggest the magazine North & South as a target and would say the following:
There is a subset of the NZ population who have been on both sides of the bicultural conflict and Black Lives Matter dimensions of meaning. The infiltration into this island chain, as humans have arrived here over some centuries, has produced the current imbalance as viewed from the perspective of racist thinking. Every country internationally has experienced wave upon wave of travellers. Some going, some leaving, some staying for longer than others. NZ is no different in that sense. But taking a thousand year time-frame allows a perspective to be arrived at which is currently absent in the Black Lives Matter debate. There is no question that black lives matter, just as any human life matters; just as any animal life matters; just as any plant life matters. What is being discussed is relative value and relative valuing.
The human urge to dominate is a phenomenon of the animal species. A rational and educated person familiar with the pre-existing identity being spiritual, can understand that the exact nature of the body enspirited is a detail. That does not prevent the colour of the skin and other characteristics influencing the outcome in human relations, and particularly in any country where there is an imbalance of power between segments of the population definable by appearance or race or skin colour. Humans are humans first and foremost. The drive for dominance is a factor best moderated to ensure political stability in any given territory. The exact colours in question are irrelevant. Every culture has a racist perspective, whether the individuals worthy of political commentary are willing to admit it or not.
A logical basis for considering the circumstances within NZ is to consider the Wellington-centric hemisphere. Within that hemisphere is a broad population and a mixture of ethnicities, religions and cultures, each of which has its own issues regarding disputes across racial lines. An intelligent human will consider, in the thousand year timeframe, it to be rather odd that after an initial colonisation of NZ by Polynesians, there was a larger colonisation from half a world away. The natural outcome in human terms was not peace and love but war, because that is the nature of the human proclivity towards dominance. This more enlightened age produced by universal education has some possibility for reintroducing multicultural balancing, if there is the political will for that.
Given the attractiveness of NZ as an early success in virus control, then it is appropriate to begin to discuss what means may be achieved to progress towards a more balanced multicultural population in the hundred year timeframe. If there is some willingness to begin that discussion, and if there is consequent willingness to apply that through border control measures, then the COVID-19 lockdown may
provide a springboard for policy designed to reduce long term inequality inside the borders.
It will probably require apology to various individuals and groups who feel they have historical rights of one kind or another. Yet this opportunity should not be squandered, by which to reset methods of preference and criteria for rejection of international applications to join the NZ community.
To aim for greater complexity and greater balance between ethnicities in this country, is to allow the properties of complexity to contribute greater stability to the country as a whole. From these ideas, a civil conversation can be entered into at every level required to bring it about.
P
Well, lets see what that looks like.
I've just been reading a newspaper article on decolonisation in NZ
Monday, 29 June 2020
O
DT
Monday, 29 June 2020: Matters arising
b
y
Tom McKinlay
and the steps being taken to initiate that, discuss it and establish a re-evaluated parliamentary structure as one possible outcome. For me it brings to mind the content on the spirituality and health conference in Wellington last year at Otago Uni Wellington campus and the channelling received subsequent to that on the Wellington-centric hemisphere and the thousand year timeframe.
^And we would add to the foregoing in the following way. The situation is opportune for a communication on these matters. It can be crafted in the following way:
Owing to your perspective as having had lives as Maori within this country, a life terminated by Maori in this country through imprisonment and consumption, as well as now a relatively long life situated within the world of Pakeha, legitimised as such by being a fifth generation participant in this country, a claim can be made for a balanced perspective on these matters. This entry into political critique and a protest to optimise bicultural relations has the potential to contribute a broader perspective to that debate. We would suggest the magazine North & South as a target and would say the following:
There is a subset of the NZ population who have been on both sides of the bicultural conflict and Black Lives Matter dimensions of meaning. The infiltration into this island chain, as humans have arrived here over some centuries, has produced the current imbalance as viewed from the perspective of racist thinking. Every country internationally has experienced wave upon wave of travellers. Some going, some leaving, some staying for longer than others. NZ is no different in that sense. But taking a thousand year time-frame allows a perspective to be arrived at which is currently absent in the Black Lives Matter debate. There is no question that black lives matter, just as any human life matters; just as any animal life matters; just as any plant life matters. What is being discussed is relative value and relative valuing.
The human urge to dominate is a phenomenon of the animal species. A rational and educated person familiar with the pre-existing identity being spiritual, can understand that the exact nature of the body enspirited is a detail. That does not prevent the colour of the skin and other characteristics influencing the outcome in human relations, and particularly in any country where there is an imbalance of power between segments of the population definable by appearance or race or skin colour. Humans are humans first and foremost. The drive for dominance is a factor best moderated to ensure political stability in any given territory. The exact colours in question are irrelevant. Every culture has a racist perspective, whether the individuals worthy of political commentary are willing to admit it or not.
A logical basis for considering the circumstances within NZ is to consider the Wellington-centric hemisphere. Within that hemisphere is a broad population and a mixture of ethnicities, religions and cultures, each of which has its own issues regarding disputes across racial lines. An intelligent human will consider, in the thousand year timeframe, it to be rather odd that after an initial colonisation of NZ by Polynesians, there was a larger colonisation from half a world away. The natural outcome in human terms was not peace and love but war, because that is the nature of the human proclivity towards dominance. This more enlightened age produced by universal education has some possibility for reintroducing multicultural balancing, if there is the political will for that.
Given the attractiveness of NZ as an early success in virus control, then it is appropriate to begin to discuss what means may be achieved to progress towards a more balanced multicultural population in the hundred year timeframe. If there is some willingness to begin that discussion, and if there is consequent willingness to apply that through border control measures, then the COVID-19 lockdown may
provide a springboard for policy designed to reduce long term inequality inside the borders.
It will probably require apology to various individuals and groups who feel they have historical rights of one kind or another. Yet this opportunity should not be squandered, by which to reset methods of preference and criteria for rejection of international applications to join the NZ community.
To aim for greater complexity and greater balance between ethnicities in this country, is to allow the properties of complexity to contribute greater stability to the country as a whole. From these ideas, a civil conversation can be entered into at every level required to bring it about.
P
Well, lets see what that looks like.