As probably the key element in the He Puapua strategy designed to achieve joint Maori-Crown sovereignty by 2040, the proposed curriculum is hugely important. If you are alarmed that your children and grandchildren may be indoctrinated through a heavily biased history curriculum, you should at least send in a submission. Feel free to use anything from my work below. Submissions close May 31.

The draft curriculum seems designed to foster ethnic division, to breed resentment and to foster guilt, so it is highly likely to cultivate young activists. It reeks of psychologic abuse of the children in our education system and is inappropriate for teaching professionals to administer. If this is an example of the standard of current curricula, it helps explain the high level of anxiety being reported amongst New Zealand children. Consequently, I consider this draft totally flawed and beyond redemption.

National Party leader Simon Bridges’ apparent intention to ally with the Maori Party undermines his weak concessions to “one law for all” voters announced during the week.

A massive "Education and Training Bill" is currently before Parliament. This radical Bill requires State indoctrination of children and young people in Marxist identity ideology and Maori cultural propaganda, and grants Maori elites undue influence over the education of our children and young people. The new rules seek to impose Maori cultural values on our predominantly non-maori population and transfer power, jobs and funding to Maori academics and iwi elites. In a particularly sinister move, the Bill will allow Chris Hipkins and Kelvin Davis (Minister of Maori-Crown relations) in consultation with Maori to issue a "Statement of Expressions" outlining what education providers (schools, pre-schools, training institutes etc) will be required to do to meet their obligations under Treaty legislation. The creation of these rules by the Minister and the Minister of Crown-Maori relations in consultation with "Maori" (presumably representing the bogus Crown-Maori "Treaty partnership") represents a novel form of "Treaty negotiations", and with the Bill expressly removing Parliamentary powers of oversight: a gross corruption of democratic principles.

Please read further to help us defeat the Bill where it seeks to indoctrinate our children with identity politics and Maori cultural propaganda and to hand undue influence and powers to unelected, unaccountable Maori elites.

Treaty Indoctrination

The indoctrination plan is outlined in Section 9: Te Tiriti o Waitangi:

Section 9 states that a purpose of our education system is to honour the Treaty of Waitangi and support Maori-Crown relationships. Section 9 will require teachers to teach the lie that the Treaty created a partnership between the Crown and Maori.

Section 5 will require teachers to promote Marxian identity ideology and elevate the significance of Maori language beyond its modern day relevance and, in particular, relevance to non-Maori children. Ironically, the drafters of the Bill don't appear to realise that New Zealand has only two official languages: te reo Maori and New Zealand Sign Language, so the Bill requires teachers to instil in children the importance of te reo Maori and NZ sign language while ignoring English, the world's most widely spoken language and the gateway to jobs in a modern economy.

"Statement of expectations": a massive transfer of power to "Maori"

This provision in effect creating backroom "Treaty negotiations" between the government (Chris Hipkins) and Maori (Kelvin Davis and iwi elites) as to what education providers will be required to do to meet their Treaty obligations appears to be part of a movement towards constitutional change by stealth, a sinister corruption of democracy likely to result in a massive transfer of broad powers to "Maori" within the education section. 

It is unknown as to what a "Statement of expectations" might stipulate, soft indoctrination: the adoption and elevation of maori culture and maori religious practices (karakia etc), is already widespread throughout the education sector on a voluntary basis. It is possible that the Statement might set out compulsory curriculum material to be taught in primary and secondary schools including maori language and tikanga, as well as compulsory Maori staffing quotas, perhaps even the separate tuition of Maori children. This is quite possible, as section 122(1)(d) requires School Boards to ensure that school policies and lessons are aimed towards achieving equitable outcomes for Maori students.

While we cannot know what the Statement will contain, the point to note is that unless the Bill is amended, all education providers will be be required to give effect to measures outlined in the Statement without reference to Parliament or the wishes and needs of the wider public: taxpayers, teachers, parents or the students themselves.

School Boards required to push Maori propaganda and religion and achieve "equitable outcomes" for Maori students

Section 122(1)(d) states that a primary objective of School Boards is to ensure that school plans, policies and lessons reflect:

• local tikanga Maori, matauranga Maori and te Ao Maori; and
• that schools take all reasonable steps to make lessons available in tikanga Maori and Maori language; and
• achieving equitable outcomes for Maori students

As such, the Bill requires teachers to indoctrinate children with sanatised Maori lore, Maori religious beliefs (animism) and the so-called "Maori world view". Presumably the stipulation of local tikanga will require school boards, prinicpals and teachers to consult with local Maori elites in matters of school governance and the preparation of lesson plans.

The Bill does not define who is a "Maori" student, or what "equitable outcomes" means, or any way of measuring "equitable outcomes". Presumably, schools will be required to jump through the numerous hoops stipulated in the Statement of Expectations and allocate funding to meet the additional perceived needs of a child due to that child's ancestry rather than treating the child as an individual with individual needs. And while we would all want all children and young people to achieve to the best of their abilities, it is not at all clear why the entire burden for achieving "equitable outcomes" (however interpreted) should be placed at feet of schools, rather than parents.  Nor is it clear why "Maori students" are relegated to belonging to a generic minority "identity", stigmatised and patronised as requiring special attention regardless of their individual skills and unique personality. A better approach might be to encourage Maori (all) parents to instil in their children a love of reading and learning, an appetite for study and encouragement to eschew drugs and alcohol.

Continued segregation of many young Maori from mainstream education

Part 3 Subpart 6 of the Bill provides for the continuing segregation of Maori children and young people from mainstream education though the provision of separate schooling (Kura Kaupapa Maori) at all levels catering almost exclusively to Maori.

It is unclear whether independent research has been conducted to see whether Kura Kaupapa Maori serve the best interests of these children and young people.

Transfer of rights and powers to "Maori"

Section 10(1) the definition of "school community" is broadened beyond the parents and families of school students to include "the Maori community associated with the school". This might be interpreted as a requirement by schools to consult beyond the immediate family of pupils and consult with local iwi.

Click here to see other provisions in the Bill that transfer powers to "Maori" and de facto Maori quotas eg that "Maori" contribute to decision making in Universities and Training providers

Under these provisions, all "Maori" are regarded as belonging to a generic minority "identity".

What you can do:

Probably the best way that we can have the Bill changed is by contacting New Zealand First MPs (and ACT's David Seymour) about how the Training and Education Bill will confer undue rights on Maori to influence the eduction of our children and young people. 

Email or write (Freepost Parliament) to NZ First MPs

urging them to propose amendments to the Bill that would remove all references to the Treaty, as outlined within section 9 of the Training and Education Bill. 

Winston Peters, Darroch Ball, Mark Patterson, Ron Mark, Shane Jones, Clayton Mitchell, Fletcher Tabuteau and Tracey Martin

David Seymour (ACT)

Submissions on the Bill closed 14 February 2020.

tell our MPs:

• that our children and young people should be treated as individuals, rather than as a sub-set of a politically constructed identity
• that we do not want future generations indoctrinated with Treaty propaganda
• that is is wrong to foist largely irrelevant, sanitised cultural propaganda: tikanga Maori and the so called te Ao Maori (Maori world view), in essence religious teachings, upon a largely non-Maori population
• that you do not support the granting of powers to unelected, unaccountable iwi elites
• that school staff should be employed solely on the basis of competence

which is why the Education and Training Bill must be amended to remove all race based preference as outlined within section 9 of the Bill

Other provisions in the Education and Training Bill that transfer powers to Maori and create de facto Maori quotas, as outlined in section 9(2):

• section 307(1)(c) power of Maori Advisory Committee to elect 1 member of the NZIST Board
• section 312(1) requires the NZIST to establish a Maori Advisory Committee
• section 312(3)(a) NZIST Council must consult with the Maori Advisory Committee
• education Councils acknowledge the principles of the Treaty in the exercise of their functions and powers
• the NZ Institute of Science and Technology collaborate with Maori and iwi partners to improve outcomes for Maori learners and Maori communities
• New Zealand Institute of Science and Technology: Schedule 13 requires that the Institute's governance, management and operations give effect to the Treaty of Waitangi etc; recognise that Maori are key actors in regional social, environmental, and economic development

De facto Maori quotas in employment rules

• section 258(2)(a) NZIST Council must include at least 1 "Maori"
• section 344(3)(b) Workforce Development Council must include representation by Maori employers
• section 128 a school Board's policies and practices must reflect cultural diversity. Presumably this governs Board's roles in the appointment of Principals, which may favour an applicant's ancestry over competence.
• section 380 the Tertiary Education Commission appoint members only after consultation with the Minister of Maori Development
• section 449(4)(b)(v) require the Minister to consider the collective understanding of partnership principles when considering appointments to the Teaching Council
• section 564(2)(d) general principles: schools and training providers to recognise the aims and aspirations of Maori, the employment requirements of Maori and the greater need of Maori in the education service

Under these provisions, all "Maori" are relegated to belonging to a generic minority "identity", stigmatised and patronised as requiring special attention regardless of their individual skills and unique personality.

Since the row over Don Brash being banned then un-banned from speaking at Massey University, race-based issues have appeared to have been sidelined. The issues remain, prompting Don to write in his regular column for South Auckland newspaper Elocal that “enough is enough”. Here is the article:

A new School Journal comic book aimed at 10- to 12-year-olds with a Year 6 reading level shows indoctrination about the Treaty of Waitangi in action.  

If we were in any doubt that the education system is a powerful force in national politics and cultural values, the Education Council is obliterating that. New Zealanders (when given the chance) have repeatedly expressed no appetite for constitutional reform, co-goverance, compulsory te reo, or a new flag, so now the activists are taking matters into their own hands to entrench their power over our minds.

Indoctrination is the process of instilling ideas and attitudes by persistent instruction. The New Zealand government systematically fosters politically correct ideas and attitudes on the Treaty of Waitangi, our history, and the position of Maori people in society.
Once upon a time, New Zealand culture was heavily dominated by British culture and traditions.  Older New Zealanders would remember going to the movies and being required to stand for a rendition of the British national anthem ‘God Save the Queen’, singing Anglican hymns and reading the Bible at school prize-givings, and listening to a speech by some dignitary on the opening of anything official.
All that has changed.  Now, the use of Maori-culture welcoming ceremonies and choreographed war dances at official functions, school prize-givings, graduations, at the opening of government buildings, and at funerals, has created a Maori-cultural frame for day-to-day existence.
Official occasions in New Zealand in the 1950s appeared exclusively British. Today, despite the fact that we are now a multi-ethnic multi-cultural society, they appear Maori.
New Zealand government departments take politically correct thought very seriously.  In this policy area, those expressing ideas counter to the official narrative are condemned or shamed with accusations of racism.
Nurses must be trained in “cultural safety”. This home-grown concept emerged here in the late 1980s as a framework for the delivery of “more appropriate” health services for Maori people.
Culturally safe practices, according to the Nursing Council of New Zealand, include actions “which recognize and respect the cultural identities of others, and safely meet their needs, expectations and rights”. Such behaviour is contrasted with culturally unsafe practices which are “those that diminish, demean or disempower the cultural identity and well-being of an individual”. (1)
An early casualty of cultural safety in the 1990s was student Anna Penn, who said she had been “bounced out” of her nursing course for being branded culturally unsafe by the polytechnic’s Maori elder (kaumatua) after she questioned the denial of her right as a woman to speak on a marae.
Penn completed her training in Australia but has since returned to work in New Zealand.
There is a version of cultural safety for student teachers. At the application interview, prospective students must state their relationship with the Treaty of Waitangi and affirm loyalty to treaty principles.
During induction, Maori songs are learned and sung, Maori ceremonial greetings (mihis) are learned, and a trip to a Maori meeting house (marae) is customary.
Treaty principles form the moral code of the New Zealand curriculum. Woe betide any student who points out that the word “partnership” does not appear in the treaty.
The NZ Graduating Teacher standards say that “graduating teachers are required to have knowledge of tikanga and te reo Maori to work effectively within the bicultural context of Aotearoa New Zealand – no recognition of the fact that New Zealand is no longer a bicultural country, but rather one where many cultures mingle. (2)
Every teacher has his or her own story about cultural indoctrination in our schools and teacher training institutes.

In universities too, getting approval to undertake a new research project often requires the researcher to show how the research relates to the Treaty, and would benefit Maori.

Most people won’t say a word against treaty orthodoxy for fear of being called racist. Such name calling is merely a bid to shut down debate and public scrutiny.

Sources
1. Nursing Council of New Zealand 2002, p.9
2. Preparing the parrots