Exactly who  are  ‘Indigenous Peoples’ well here’s a hint –

It’s an International Work Group for Indigenous Affairs emerged, headquartered in Copenhagen.1 Although exactly what counts as Indigenous is unclear, it seems like there is somewhere around a half billion worldwide. In the United States, although scores of Indigenous tribes and perhaps 10 million people existed when the Europeans came, the population dipped to the hundreds of thousands, but has increased once again into the millions, depending on whether and how those with mixed backgrounds are counted. Moreover, various strategies have emerged for their resilience and recovery. There was a Red Power movement in the United States at the same times as Black Power. Legal gambling casinos came to be thought of as the Natives financial revenge. There have been some restorative justice processes. Respect for using the prior Indigenous lands became routine, though little has been given back.

Recognition is emerging that the values and knowledge of the Indigenous may be a key to the future well-being of the world. Goodness knows, that may be the collective key to their resurgence. So many of our social psychiatric problems lend themselves to Indigenous expertise: sustainability of the land; cooperation for collective well-being; their value of transgender identification and vision; and therapeutic use of sweat lodges and the permissible religious ceremonial use of the psychedelic peyote.

There is even an increase in Indigenous psychiatrists and those who serve in our federal government.

The Indigenous could be thought of as the original discoverers of our world; they can also become its saviors.

Another article in my research reported by New Yorker Magazine ‘Identity evolves and social categories shrink or expand, become stiffer and sometimes more elastic, more specific or more abstract. There are shifts as there are tussles over language, new groups take on new labels and new languages.. I guess like the LGBTQ  +++ pronouns and ideological identities. And the teaching of science where physics has become abstract.. just subtract physics, And why not just subtract heterosexuality too… it’s a crazy world.

Eeem I have to wonder when is the school curriculum going to teach the history of ‘Indigenous Peoples’. Hey people, try find the term ‘Indigenous Peoples’ in the Te Tiriti o Waitangi. I tried to find Partnership and Principles in the original Maori Version of the Treaty- eem must have gone abstract.. perhaps they used invisible writing.. bugger can’t find that either.

Eeem when is the Minister of Education going to enter into the school curriculum how the Tanzanian Politician became so much a part of NZ’s very, very ,very recent history? Or once again do we leave it up to the Ministry Of Truth, the real truth tellers not those that publicize and promote legalized fiction. Mind you, it’s amazing how people have been sucked into and blown out in bubbles with this legalized fiction… it got so much worse when people became so imprisoned in their freedom restrictive pandemic bubbles that locked people down and isolated them.  Time to pop those bubbles if you haven’t already and set yourself free.

Wake Up New Zealand

Carol Sakey

She says “The fortunes of Indigenous peoples (Certain Iwi/Maori elite)  is now about a shared future to stabilize global temperatures, she acknowledges King Charles for making a stand, that his voice is a moral compass to the Western World that requires Indigenous peoples to be owners and custodians of earths biodiversity, to lead climate solutions. She says “King Charles understands that he has facilitated millions of dollars of finance to IPLCs. (Indigenous Peoples and their local communities)

The voice, the author of the Herald Article that attended Dubai was Mere Takoko vice president of Conservation International Aotearoa. She established a ‘blue carbon plan to promote sustainable economic development for Nga Hapu o Ngati Porou an exclusive economic zone. (Victoria University)- The Moana Project.Promoted by several local governments Auckland,  Bay Of Plenty, Opotiki and also other universities plus the UN (Mere Takoko NZ Herald Article ‘The King and I’ and a few thousand others.

Reuters reports 6th October 2023 ‘Wall Street urged to back Indigenous Peoples as protectors of Forests and Oceans. Mere Takoko visits Helsinki  at the the initiative as to financing Ocean Pacific Climate financing (The Nordic Development Fund). To finance, mobilize private investment to climate adaption

Stepping back in history and the ‘Church Bells Across NZ Rang’ and a golden narrow window of opportunity was created. 16th October 2009 Pacific Scoop NZ reports ‘Church bells toll up and down NZ on Saturday 24th October 2009 a press release by the Anglican Church in NZ. The ringing support for ‘350; a global pointer to cut carbon dioxide concentrations in the air” reported Llyod Ashton. The Anglican Church doing its bit. A resolution was made that all churches are encouraged to take part in the 350 day bell ring. Lloyd Ashton was the Anglican Church’s Media Officer whom had spent a decade in working on creative films and production lines

The UN declaration on Rights of Indigenous Peoples- The Right to own, use, develop and control lands, territories and natural resources that they posses by reason of traditional ownership even if owned legally by others. Veto Rights that others do not have. Veto Rights over Parliamentary Laws Adopted 13th September 2007 Rosemary Banks represented NZ Govt. NZ Govt rejected the UNDRIP was not compliant with NZ Constitution and for all the reasons I just mentioned were included.

John Key in 2010 made a deal with the co leader of the Maori Party Pita Sharples. Sharples travelled to the UN ratified the Non-Binding UNDRIP under a complete veil of secrecy. It is this ratification of the UN Declaration that is being used to bring about apartheid in NZ. Te Pati Maori ‘ All people with Maori Ancestry are not what you publicise as your people ‘ (touted as Our People). But Waititi defends this apartheid.

‘How can it be racist when you’re trying to empower people?’

Maori nationalism is on the rise in New Zealand, with the country divided over co-governance, language and indigenous rights. As an election looms, are the players stoking tensions for political advantage?reports the Australian. Words belonging to Waititi

Its time to rethink the idea of the ‘Indigenous’ – The decolonization of everything and anything. To expose the urban radical  activists that endorse themselves as  images of them as children of the forest. The romanticizing of Tribal Feudalism and the UN Labour Organization that has totally embraced the coining of Indigenous Peoples. U.N. Working Group on Indigenous Populations, which was founded in 1982, and—in part because it benefitted from more regular meetings, the resources of the U.N., and the promise of drafting international law

Researched by Carol Sakey

WakeUpNZ

https://www.newyorker.com/magazine/2023/02/27/its-time-to-rethink-the-idea-of-the-indigenous

https://pacific.scoop.co.nz/2009/10/ringing-the-alarm-on-climate-change/

https://www.reuters.com/sustainability/land-use-biodiversity/wall-street-urged-back-indigenous-peoples-protectors-forests-oceans-2023-10-05/

https://www.nzherald.co.nz/kahu/mere-takoko-the-king-and-i-and-a-few-thousand-others-at-cop28-in-dubai/XTBQ4REG4NA53BQGBC4SCJCX4E/

NZ river’s personhood status In 2017, New Zealand passed a groundbreaking law granting personhood status to the Whanganui River. The law declares that the river is a living whole, from the mountains to the sea, incorporating all its physical and metaphysical elements.

The law was part of a settlement with the Whanganui Iwi, comprising Māori from a number of tribes who have long viewed the river as a living force. The novel legal approach set a precedent that has been followed by some other countries including Bangladesh, which in 2019 granted all its rivers the same rights as people. Not even an unborn baby has been defined by NZ Government and governments worldwide as having the ‘Rights of Personhood’

LINK

https://apnews.com/article/religion-sacred-rivers-new-zealand-86d34a78f5fc662ccd554dd7f578d217

The global Indigenous rights movement, born in the mid-1970s, found its primary inspiration in the Third-Worldism espoused by anti-colonial leaders over the previous decades. The leadership of both the World Council of Indigenous Peoples (wcip) and the International Indian Treaty Council (iitc), the two flagship organizations of the movement, drew on Pan-Africanism and decolonization in order to promote the rights of Indigenous peoples to self-determination. The two organizations, however, applied the logic of decolonization in different ways. The iitc consciously adopted the discourse of decolonization in order to seek leverage from the Third World voting bloc and gain recognition for new and independent nations at the United Nations. The wcip wished to adapt the decolonization movement, not only by extending it geographically, but also by shifting it conceptually, in order to challenge the use of the nation state as the basic structure of global politics. n the years following this first political experience, George Manuel became involved in regional political organizations, social associations and sport groups. Several factors pushed him to the forefront.

Among other entities, he joined the Aboriginal Native Rights Committee of the Interior Tribes of British Columbia. This organization united the interior Indigenous communities of the province and was founded in 1959, the year of Andrew Paull’s death. Paull had been leading the North American Indian Brotherhood. The Brotherhood was losing influence, but Indigenous activists called a conference to renew it by adopting a new constitution and a multinational vision. George Manuel joined this revived organization which took a stance on the issues of land rights and the right to vote on a federal level.

John Diefenbaker’s Progressive Conservative government reviewed Canada’s policy on Indigenous Peoples and, in 1961, granted them the right to vote in federal elections. This encouraged regional Indigenous organizations across the country to speak up publicly. From 1965 to 1968, George Manuel was one of the first Indigenous people hired to implement a new community development policy established by the Department of Indian Affairs. After three months of training at the Université Laval in Quebec, he was sent to the Cowichan valley in British Columbia as a community development agent. From 1959 to 1966, he also sat on a consulting committee for the construction of the Indian pavilion at the Universal and International Exhibition held in Montreal in 1967

In 1968, the National Indian Brotherhood (NIB) was founded to represent all citizens registered as Indians in Canada. After a campaign led by Indigenous Peoples against the 1969 White Paper (see Citizens Plus (The Red Paper)), the federal government came to recognize the NIB, presided by Walter Dieter, as a potential representative of Indigenous Peoples in Canada. George Manuel replaced Walter Dieter and became the organization’s second president at the end of 1970.

Under Manuel’s presidency, the NIB became a predominant player in Canadian politics. The organization communicated directly with the federal government representatives and together they addressed, among other issues, land and treaty rights.

In addition to his role within the country, George Manuel innovated by creating the World Council of Indigenous Peoples, the first international Indigenous organization. The Council was founded in 1975 in Port Alberni, British Columbia, during a conference attended by 52 delegates from American, European and Oceanian Indigenous nations. Manuel sat as its president from its establishment until 1981.

The idea of such an organization was inspired by a conversation with Tanzanian president Julius Kambarage Nyerere in 1971. Nyerere advised Manuel to organize Indigenous Peoples in Canada following his own methods: convincing his country’s communities to adopt the project of a sovereign state. In 1971 and 1972, George Manuel met Indigenous Peoples in New Zealand, Australia and Scandinavia. The discussions that ensued led him to feel that Indigenous Peoples around the world shared a common history with colonialism and that they should unite to counter its effects.

In his essay The Fourth World: An Indian Reality, published in 1974 and coauthored by Michael Posluns, George Manuel elucidated, for the first time, the concept of a “fourth world” which would unite the peoples colonized within states. This notion was born from his conversations with Mbutu Milando, high commissioner of Tanzania in Canada.

At the end of his mandate as president of the National Indian Brotherhood of Canada in 1976, George Manuel returned to British Columbia and became involved in the provincial scene. From 1979 to 1981, he was president of the Union of British Columbia Indian Chiefs (UBCIC).

As president of the UBCIC, he participated in the constitutional talks of 1980 and 1981. He led the Constitution Express, a movement created to voice concerns of Indigenous Peoples and to advocate for the recognition of the Indigenous land rights in the discussions about the new Canadian constitution. As a result of his efforts and those of hundreds of Indigenous activists across the country, Section 35 was added to the Constitution. This Section recognizes the ancestral rights or the treaty rights of Indigenous Peoples in Canada, namely about land claims.

After this long-winded battle, George Manuel suffered several heart attacks and gradually withdrew from the political scene. He still collaborated with Rudolph C. Rÿser to create the Center for World Indigenous Studies, which was founded in 1979 and incorporated in 1984.

In his later years, George Manuel was scarcely active in the realm of public affairs. He died at the age of 68 in November 1989.

NOTE: George Manuel was supported by Pierre Trudeau, Justin Trudeau’s father in arranging a visit of George Manuel and a Canadian Delegation in 1971 to visit New Zealand. Whilst in NZ George manuel met up with Maori Politicians where they too established the coined phrase of radical activist, parliamentarian of Tanzania ‘Indigenous People’. Manuel then travelled to the Northern Territories of Australia where he gave a speech to Aboriginal student at a University there.

LINKS:

Honorary Doctorate, University of British Columbia (1983)

Officer of the Order of Canada (1986)

Commemorative Stamp, Canada Post (2023)

https://utpjournals.press/doi/abs/10.3138/cjh.ach.52.3.06?mobileUi=0&journalCode=cjh

https://www.thecanadianencyclopedia.ca/en/article/george-manuel

DECOLONIZATION OF THE NATION STATE VIA INDIGENOUS PEOPLES AGENDA 2030

https://www.straight.com/news/doreen-manuel-and-john-price-george-manuel-in-stockholm-1972

https://www.iwgia.org/images/publications/0188_29orldCouncil.pdf

https://www.beehive.govt.nz/release/supporting-un-declaration-restores-nzs-mana Maori Affairs