Category: New Zealand

My radio segment in New Zealand

September 18, 2024 • 9:00 am

The New Zealand radio station “The Platform” had me on yesterday for a 25-minute segment on the country’s attempt to teach Mātauranga Māori (Māori “ways of knowing”) as coequal with modern science.  The host, Michael Laws, did a pretty good job, though he thought I was in New York,. Click on the screenshot below to listen to my thoughts and Laws’s questions. As usual, I can’t stand to hear my voice, which seems unduly nasal, and the sound quality on my end isn’t so great because I was at home using my landline (first time in years). Finally, my cellphone rang at the beginning of the interview because I forgot to turn it off.

That said, as I recall I said what I needed to say, and I thought the bit at the end about racism was appropriate.

As you might guess “The Platform” is a bit heterodox and goes against the local Zeitgeist, so you could think of it as New Zealand’s radio equivalent of “The Free Press”. I may have been preaching to the choir, but right now that’s the only way you can even be heard in New Zealand.

Click to listen (there may be a slight delay after you click before you get to the site):

More scientific mishigass based on indigenous “ways of knowing” in New Zealand

September 3, 2024 • 11:00 am

The government of New Zealand continues to throw away money by funding ludicrous projects involved indigenous “ways of knowing” (in this case Mātauranga Māori, or “MM”).

One government initiative, while admitting that MM differs in some ways from modern science, not only maintains that MM remains a “knowledge base”, but insists that the practice must remain under Māori control. Science, however, is not under the control of any ethnic group, so this is an attempt to not only sacralize indigenous knowledge, but to prevent others from investigating its claims:

Mātauranga Māori is a knowledge base in its own right. It is Māori knowledge, including values and culture. It is different from modern science. Mātauranga Māori belongs to iwi and should remain under Māori control. Mātauranga Maori is taonga (a treasure) and as such should be protected.

Here’s an example of money thrown down the drain to the end given above. It was, as always, sent to me by a NZ scientist who wishes to remain anonymous, for even sending me stuff like this could endanger someone’s job. Click on the site to see one of the projects underwritten by Kiwi taxpayers:

One of the projects involves trying to stem the death of kauri trees (Agathis australis), the iconic tree of New Zealand.  Kauri deforestation, due to logging by Europeans and also burning buy Māori, is now exacerbated by “Kauri dieback,” the death of trees after infection by a funguslike organism. This has resulted in the closure of forests (the infection may be spread by humans carrying soil on their feet), but so far nothing has really been effective in curing the disease or stopping its spread.

But a new government-funded project based on Māori traditions involves trying to stop the disease by, yes, playing whale songs to the trees and dousing them with whale oil.  Here’s an excerpt from the project description at the link above (bolding is mine):

“Led by the Pawarenga community, Dr. Valance Smith and his team collaborated with kaitiaki and leaders from Pawarenga to delve into the realm of ‘ihirangaranga’—vibrations and frequencies—as healing sounds, to construct a sonic tapestry of rejuvenation and well-being.

Nestled amidst the Te Auwarawara forest, the soundscape is a layered composition, intricately woven with sonic samples of healthy kauri within its untouched habitat, the whale song of its cetacean kin the tohora, inlayed with the healing sounds of taonga puoro, takutaku, and karakia, representing profound layers of ancient wisdom and knowledge, deeply ingrained in the very fabric of the soundscape.”

In addition, the soundscape of ailing kauri trees has been captured and examined to gather vital baseline data, enabling continuous monitoring and tracking of their healing progress.

This project was supported by an array of mātauranga Māori tools, including pūrākau (oral narratives), maramataka (lunar calendar), and ngā kaupeka (phases of summer and winter) unique to the Pawarenga region. These invaluable resources serve as both treatment modalities and management tools, empowering the community to foster the well-being and vitality of their kauri.

Do I need to add anything to that save to say that there is no underlying “wisdom” or scientific data suggesting that sounds played to ailing trees could cure them, much less the sounds of whale songs. And yes, the project was funded by the National Science Challenges, a government initiative.

Here’s a video of the project with these YouTube notes:

Oranga is a suite of kaupapa Māori projects that aim to restore the collective health of trees, forests and people. The team will do this by connecting to, and resourcing, Māori communities and their environmental knowledge holders to explore solutions embedded in mātauranga Māori (Māori knowledge).

Click ‘play’ to view what they’ve been up to in the first three years of the programme.

This programme is funded by Ngā Rākau Taketake, which is administered by New Zealand’s Biological Heritage National Science Challenge | Ngā Koiora Tuku Iho.

Note that the video begins with the statement that there are “forms of knowledge” other than science, and that indigenous knowledge gets no respect because the “colonization process” has “tried to remove our knowledge” and outlawed it.  In my view, this is pure, ludicrous science-dissing.

The whale nonsense begins at about 2:50 with the claim that “the whale once traversed the face of the earth” (yes, on land, too!) and that there is a “sibling relationship” between whales and kauri trees.

This is what happens when “traditional wisdom” is used instead of modern science (which, by the way, discovered the organism causing the tree infection).

Well, who knows—the tattooed Måori man might be right: whale oil and whale bone might cure the trees, as he claimed it has. But I’m not betting on it.  How about a double-blind control test rather than legends and anecdotes?

More on the decline and fall of science education in New Zealand

August 21, 2024 • 11:15 am

Skip this if you don’t care about science education in New Zealand, but plenty of scientists there are worried about it. And it’s a harbinger of what may happen to science education in the U.S. as science courses add requirements to teach indigenous “ways of knowing” and the curriculum itself pushes out traditional material to make way for content that aligns with ideological and political objectives.

Each faculty at the University of Auckland, for instance, has to have one of these mandatory courses tailored to ideological ends.  The one below, for instance, is being created on a trial basis as a requirement for all science majors. I believe I’ve discussed it before, so click on the headline below to see what’s on tap in science education.

Here is the course overview and the course goals (“learning outcomes”):

Course overview:

Contemporary science is deeply entwined with place, knowledge systems and ethics. This course examines these concepts through the lens of sustainability to demonstrate how they shape research agendas, methodologies, and applications of contemporary science. To address the environmental, social, and economic dimensions of sustainability, science must recognise and navigate the complexities of these interrelated concepts.

Explore the role of place-based knowledge, the importance of embracing diverse knowledge systems for science and the ethical responsibilities inherent in contemporary science in Aotearoa New Zealand. This interdisciplinary course will challenge you to think critically, fostering an awareness of the intricate relationships between science and its broader context, including Te Tiriti o Waitangi.

Learning outcomes:

By the end of this course, students will be able to:

    1. Demonstrate how place, and an understanding of Te Tiriti o Waitangi, are significant to your field of study
    2. Critically and constructively engage with knowledge systems, practices and positionality
    3. Employ a reciprocal, values-based approach to collaborating
    4. Communicate ideas clearly, effectively and respectfully
    5. Reflexively engage with the question of ethics in academic practice
    6. Demonstrate a critical understanding of sustainability

Note the worshipful discussion of “Te Tiriti o Waitangi”, the 1840 Treaty of Waitangi that is nearly sacred and almost serves as a constitution for New Zealand, though some of its interpretations are questionable and it was not signed by many Māori leaders on the South Island.  It’s not even a document with hard legal status.

The Treaty did assure the Māori that they’d have the same rights as British citizens and would keep control of their lands and properties, and was written to bring New Zealand into being as a British colony. That means that today Europeans are seen as oppressive “colonizers”. The treaty is now used as a rationale to ensure that Māori or those of Māori ancestry are given equity (not just equal opportunity) in admissions, grants, and so on. The Treaty is also the rationale for the current change in curricula, meant to effect “decolonization,” which in my view means changing modern education to one infused with traditional Māori “ways of knowing.”

The course outline and objectives above are ideological in this way, involving not science per se but a postmodern philosophy of science in which reality is shaped by the scientist and the place where he/she came from.

The emphasis on “ethics” doesn’t belong in a mandatory science course, and I think will serve only to confuse students.

Finally there’s this:

“the importance of embracing diverse knowledge systems for science and the ethical responsibilities inherent in contemporary science in Aotearoa New Zealand”

and this:

“This interdisciplinary course will challenge you to think critically, fostering an awareness of the intricate relationships between science and its broader context, including Te Tiriti o Waitangi.”

I’d be delighted if someone would explain to me why the Treaty of Waitangi should be explicitly discussed in a required science course. Note the emphasis on “diverse knowledge systems”.  I can only guess what that means, but it’s pretty clear.

Now here’s a new course that isn’t required for science majors, but still counts as a science course. Click on the headline below for the course description, even more risible than the one above,

Here is the course prescription, the course overview, and the learning outcomes. Remember, this is a course for which students get science credit:

Course Prescription

Mātauranga is central to the future practice of science in Aotearoa New Zealand. Explores foundational understandings of mātauranga Māori and Kaupapa Māori for scientists. Students will meaningfully and respectfully engage with te ao Māori through place-based relational learning and case studies grounded in whanaungatanga. Students will experience Māori ways of being, knowing, and doing.
Course Overview
This course welcomes all students who wish to engage with mātauranga in relation to scientific place-based knowledge. Engagement with Indigenous knowledge, including mātauranga, is increasingly important to the practice of science in Aotearoa [New Zealand] and beyond. Pūtaiao, meaning science curriculum that includes mātauranga, is well established in primary and secondary education. This course will further develop the learning of pūtaiao [pūtaiao] into tertiary science education and scientific research. Enhancing understandings of mātauranga and Kaupapa Māori [Māori practice] for scientists will develop skills in critical thinking, reflective and relational practice, and the application of Kaupapa Māori in science.

Learning Outcomes:

By the end of this course, students will be able to:
    1. Compare articulations of Kaupapa Māori, mātauranga and science.
    2. Recognise strategies that support, protect, and empower mātauranga in science and the relevance to whānau, hapū and iwi.
    3. Critically explain and communicate understandings of the relationship between Kaupapa Māori, mātauranga and science.
    4. Describe the history of Pūtaiao in science education and relate the development of Pūtaiao to the practice of science in Aotearoa.
    5. Work effectively in a team to develop research skills, including the ability to meaningfully and respectfully engage with te ao Māori.

Note that Kaupapa Māori means the practices of the indigenous people and  Mātauranga Māori comprises Māori “ways of knowing”, including some empirical knowledge gained by trial and error (MM isn’t hypothesis-based), as well as a bunch of superstition, ethics, tradition, myths, lore, legend, and religion.

This course appears one designed to demonstrate that indigenous ways of knowing are not only vital to modern science, but nearly coequal to it, something “central to the future practice of science in Aotearoa New Zealand.”

My answer to that last quote is simply “no it isn’t.” In science classes what should be taught is modern science: the general body of knowledge and tools for knowing as practiced throughout the world today.  Indigenous knowledge may be a part of that, but only a very small one, and likely could be omitted without loss.  If traditional lore and knowledge about when to collect eels or berries is to be taught, it should be in anthropology or sociology class, not a class that gives you science credit.

This course shows that the new curriculum in NZ simply has lost sight of the distinction between science and non-science, and is blurring the boundaries between naturalistic modern science, social science, and ideology.

Note in particular this bit from the second course: “Students will meaningfully and respectfully engage with te ao Māori”. (Te ao Māori is the specifically Māori worldview.) What would people make of the phrase “meaningful and respectful engagement” if used in a science course, where students are encouraged to question everything? What this shows is data being replaced by motivated reasoning that aligns with social justice principles.

If you think this is irrelevant to America, think again. What we’re seeing is fast-forward time travel of DEI carried to its logical limits, with the sacralization of everything indigenous.  While I don’t think for a moment that we’ll have Native American science courses pervading American universities, American teaching of science is becoming increasingly infected with principles of social justice. I’ve gone into this issue many times before and won’t repeat my thoughts, but do spare a thought for the poor science teachers in New Zealand who have to spoon this stuff into the mouths of their students, impeding what should be a real education in science.

Promised debate at Auckland University on indigenous ways of knowing vs. science fails to materialize

August 20, 2024 • 9:00 am

In 2021, the Listener Letter fracas erupted in New Zealand when seven professors at Auckland University argued that the indigenous “way of knowing,”  Mātauranga Māori (MM), while valuable in anthropology and sociology classes, should not be taught, as the government planned, as coequal with modern science.  The seven signers were right: while MM does contain some empirical knowledge obtained by trial and error, it’s also a mixture of that empiricism with religion, spirituality, morality, teleology, legends from word of mouth, and guidelines for proper behavior. That stuff doesn’t belong in science class, but they keep trying to sneak it in anyway.

Nevertheless, because the entire country has been captured by a woke mentality that holds the indigenous people as sacred, and their legends as sacrosanct, the signers of the Listener letter were demonized, threatened, and had some of their jobs downgraded. Further the Royal Society of New Zealand investigated the two members who signed the letter. (They were eventually exculpated.)

Since then, the drive to make MM coequal to science, and replace modern knowledge with Māori legends and tales, continues, even under a new and more conservative government.  And many people were “offended” by the letter; that is, they claimed it was hurtful to the indigenous people and damaged higher education. As I wrote on July 10, the Vice-Chancellor of Auckland University, Dawn Freshwater, issued a statement that said this in part:

A letter in this week’s issue of The Listener magazine from seven of our academic staff on the subject of whether mātauranga Māori can be called science has caused considerable hurt and dismay among our staff, students and alumni.

While the academics are free to express their views, I want to make it clear that they do not represent the views of the University of Auckland.

The University has deep respect for mātauranga Māori as a distinctive and valuable knowledge system. We believe that mātauranga Māori and Western empirical science are not at odds and do not need to compete. They are complementary and have much to learn from each other.

This view is at the heart of our new strategy and vision, Taumata Teitei, and the Waipapa Toitū framework, and is part of our wider commitment to Te Tiriti [the 1840 Treaty of Waitangi] and te ao [Māori] principles.

But the braver academics continued to beef, and so Vice-Chancellor Freshwater, the top official of Auckland Uni, promised in both August and December of 2021 that she would commission a series of academic debates and symposia on MM versus modern science. Her promises included these statements:

We will be setting up a series of VC lectures, panels and debating sessions, both within the University and externally, to address this and other topics. Universities like ours have an important thought-leadership role to play on these issues, which we embrace, while recognising that we need to foster an environment within which such debates can take place positively, respectfully and constructively.

. . . . I am calling for a return to a more respectful, open-minded, fact-based exchange of views on the relationship between mātauranga Māori and science, and I am committing the University to action on this.

In the first quarter of 2022 we will be holding a symposium in which the different viewpoints on this issue can be discussed and debated calmly, constructively and respectfully. I envisage a high-quality intellectual discourse with representation from all viewpoints: mātauranga Māori, science, the humanities, Pacific knowledge systems and others.

To give a short summary, these promises amounted to what comes out of the south end of a wildebeest facing north.

The debates and symposia never materialized, and I predicted as much.  Yes, there were at least three symposia, but they were purely rah-rah affairs boosting MM and indigenous knowledge, devoid of any dissenting views or debate, much less robust intellectual debate. Dean Freshwater simply brushed the issue under the rug in favor of further burnishing Auckland Uni’s worship of MM.

In light of this, I wrote Dean Freshwater in July of this year—THREE YEARS after she’d made her unfulfilled promise—asking her when the debates would happen between advocates of MM and advocates of modern science. I could do this because I’m not a Kiwi and won’t suffer professionally simply by asking this question. You can see my letter to VC Freshwater here.

I received no response from Freshwater, but she delegated her chief of staff to respond to me, and I got this email on August 7.

Dear Dr Coyne,

I write in response to your 06 July message to Vice-Chancellor Dawn Freshwater in reference to Mātauranga Māori and science at the University of Auckland.
As it happens, the University began holding an annual symposium on Mātauranga Māori in 2022, and our third event is scheduled for 11 September of this year. This symposium is open to the University community and focusses on different aspects of Māori knowledge systems (mātauranga). Our two events to date have each provided an opportunity for robust engagement.
In addition, during this same period the University’s Pro Vice-Chancellor Māori, Te Kawehau Hoskins, and Prof Alison Jones have led open discussions on a range of topics relating to Mātauranga and its relation to science, in every Faculty and a number of service divisions across the University.
Please know that the Vice-Chancellor’s position on this has not changed: respectful, open-minded, fact-based exchange of views—as enabled by the kinds of activities mentioned above—are essential within research universities such as ours. Thank you for your continued interest in this important topic.
Cordially,
Brian

Brian C. Ten Eyck, EdD
Poumatua Kaimahi | Chief of Staff
Tari o te Ihorangi | Office of the Vice Chancellor
Waipapa Taumata Rau | University of Auckland

This letter is a masterpiece of disingenous rhetoric. Check out the link to the “annual symposium” in Ten Eyck’s letter. Do you see any dissent or pushback in the summary below? Neither did I.

The University of Auckland, Waipapa Taumata Rau, is hosting its first Mātauranga Māori Symposium, exploring Te Ao Toi (Māori arts) and creative expression, with a diverse range of experts.

The symposium, set to occur annually with a focus on looking at different aspects of Mātauranga Māori, or Indigenous knowledge, will take place on Thursday 24 November and be held at Waipapa Marae at the University’s City Campus.

It will feature speakers who are experts in their respective fields, ranging from: Indigenous art history and architecture; moko signatures and iwi histories and traditions to whakairo (carving), weaving, multimedia installation, visual arts, photography, and the revival of Māori aute.

Speakers will include Waipapa Taumata Rau’s Associate Professor Ngarino Ellis, Te Ahukaramū Charles Royal, Bernard Makoare, Maureen Lander MNZM, Rongomai Grbic-Hoskins, Makareta Janke and Nikau Hindin.

Pro Vice-Chancellor Māori Te Kawehau Hoskins says the University is looking forward to opening this space to celebrate, share and engage with Mātauranga.

Several anonymous viewers of this symposium told me that there was no debate at all; one of them wrote me this:

This response is disingenuous. There have been presentations on MM but no opportunity to present different viewpoints. In other words, there has been no symposium fitting the description of the one promised by the VC in August 2021.

I’m told that there was a single pushback question from the floor, but it was largely sidestepped.

In other words, Vice Chancellor Freshwater lied when she promised a civil but robust debate on science vs. MM. My guess is that she knew when she made this promise that the debate would never take place. The University and VC Freshwater’s behavior are shameful.

And I’m pretty sure these debates never will happen. The entire curriculum of Auckland University, including its science offerings, is being captured by concepts from MM (more to come later), a capture heavily watering down the amount of science Auckland students will learn and giving them, instead, a big dose of postmodern philosophy of science. I’ll give one example of a “science” course, lacking any science, in a later post.

At any rate, the whole country is also subject to this ideological capture, despite the “progressive” Prime Minister Jacinda Ardern being replaced by the more moderate Christopher Luxon.  The whole science curriculum of the country, from primary school through university, is in dire straits, accompanied by layoffs of faculty and staff.

Since I’m the only person outside of New Zealand to call the country repeatedly to account, and to point out the dissimulation of Vice-Chancellor Freshwater, my cry in the wilderness is made in hopes that things will change. But they won’t, for so long as the indigenous people are seen as sacred and their way of knowing immune from criticism or debate, the country’s educational system will be swirling down the drain.

************

To show you how much rancor this issue creates, here’s a comment I got from a Kiwi on this post (the address is clearly fake). Needless to say, I didn’t allow it to go through, but now seems an appropriate time to show it (“Aotearoa” is the Māori word for “New Zealand”):

fuckjerrycoyne
jerrycoynedefendsepsteinpedos@gmail.com

kiwi here. please none of you ever come to aotearoa, you racist fucks. kill yourselves, instead.

Science or not science? Geology in New Zealand

August 1, 2024 • 9:30 am

Let others bang on about Trump; I’ve passed my judgment and have nothing to say about the loon. My brief this morning, as it is so often (sorry!) is New Zealand, which I see as the country of the world most captured by woke ideology (in this case, what we call DEI). In NZ, this takes the form of holding everything indigenous as sacred, and any criticism of such things cannot and will not be tolerated within the country. (I am safe in America.)  New Zealand may be a model of what will happen in countries like the US and UK, so we should pay attention.

What really burns my onions in when this kind of capture affects science, so that schoolkids—all the way up to college—are taught that science is not only compatible with the local “way of knowing” (Mātauranga Māori, or MM), but almost coequal, despite the fact that MM is a composite of empirical trial-and-error knowledge, spirituality, religion, myth and legend, and morality.

Today’s example, sent to me by yet another anonymous Kiwi (not the same one as yesterday!) puts the lie to the fact that this kind of capture is trivial and should be ignored. There are actually two articles, both from a government geological agency, GNS Science.

GNS Science is, according to Wikipedia,

. . . .a New Zealand Crown Research Institute. It focuses on geology, geophysics (including seismology and volcanology), and nuclear science (particularly ion-beam technologies, isotope science and carbon dating).

GNS Science was known as the Institute of Geological and Nuclear Sciences (IGNS) from 1992 to 2005. Originally part of the New Zealand Government’s Department of Scientific and Industrial Research (DSIR), it was established as an independent organisation when the Crown Research Institutes were set up in 1992.

As well as undertaking basic research, and operating the national geological hazards monitoring network (GeoNet) and the National Isotope Centre (NIC), GNS Science contracts its services to various private groups (notably energy companies) both in New Zealand and overseas, as well as to central and local government agencies, to provide scientific advice and information.

It’s analogous to the U.S. Geological Survey.

Click to read the summary page on “Minerals and Metals in New Zealand”:

After informing us that New Zealand is home to many minerals and metals (which are “not rocks”), and that these minerals and metals have many different uses, the page segues into spirituality and religion, which occupies fully half the page. Here you go:

Mātauranga Māori and minerals

Over hundreds of years, through interaction with and adaptation to the environment, Māori have developed a deep understanding and knowledge of minerals.

Māori believe that each rock and mineral type emerges from the Earth with its own story, its own whakapapa (genealogy) relating to its origin – hei koha tū, hei kura huna a Papa.

According to Māori tradition (pūrākau), Pūtoto, the god of magma, constantly seeks outward paths towards the Earth’s surface. On his upward journey, Pūtoto leaves many deposits — koha (gifts) for the guardians of the Earth’s bedrock and crust. Through the natural processes of heating, compression, solidification, weathering and erosion, Pūtoto’s deposits generate new varieties of stones, rocks, sand and minerals.

Pounamu (also known as jade or greenstone) is one of New Zealand’s most iconic mineral material. Pounamu is the Māori collective term for the semi-precious stone scientifically referred to as nephrite (kawakawa, kahurangi, inanga) or semi-nephrite. Ngāi Tahu are the kaitiaki (guardians) of pounamu and have a desire for it to be managed under the principle of ‘Tiakina he tino taonga Pounamu mō tātou, ā, mo kā uri ā muri ake nei’ (Care for the precious treasure Pounamu for all of us and our children who follow us). GNS Science provides scientific research and information to assist Ngāi Tahu with achieving these aspirations for now and for the benefit of future generations.

Well, I’m prepared to believe that the Māori know what uses metals and minerals have, but of course without modern science they don’t know how to make them into compounds or even the chemical composition of these substances. The geological origin of minerals, as recounted above, comes not from indigenous “ways of knowing” but also from modern science.  What distresses me is that the bit above mixes geology with legend. That isn’t science but anthropology—or even religion.  Seriously, are the things that traditional knowledge tells us of any use in a geology institute, or is it simply a form of virtue signaling? (They are, of course, of some use in anthropology or sociology.)

As the reader who sent this to me remarked,  “They’re trying to be both scientists and not at the same time!”

I have no idea whether the next article has anything to do with diluting geology with religion, but it’s an indication of what’s happening to science in New Zealand. Click to read:

The bad news:

GNS Science is proposing to axe dozens of jobs – the latest in a rolling series of shake-ups that have rocked the public and science sectors.

The Crown Research Institute has begun consulting staff on its cost-cutting proposals, which would disestablish 103 positions, of which one-quarter were vacant.

While 77 staff were affected by the plans, GNS was also proposing to establish 37 new roles, which it said would help the institute to “address its challenges and rise to its opportunities”.

“The change process anticipates these new positions will offer redeployment opportunities for some of our impacted staff,” GNS said in a statement.

The agency said it’d been focused on operating with fiscal prudence, seeking cost savings where possible and looking hard at any discretionary spending.

“Now, considering the size of our workforce alongside other cost-saving measures is a difficult but necessary step on a longer journey to financial sustainability,” it said.

“We are now encouraging staff to engage and provide feedback on the issues we face and our change proposals.”

It wasn’t yet clear how some of the agency’s vital functions – such as monitoring natural hazards or climate change research – might be affected.

Now I’m sure that New Zealand, a country of immense geological interest (it sits atop two tectonic plates) is full of excellent science-oriented geologists. I wonder what they think when their own governmental organization says stuff like this:

Ngāi Tahu are the kaitiaki (guardians) of pounamu and have a desire for it to be managed under the principle of ‘Tiakina he tino taonga Pounamu mō tātou, ā, mo kā uri ā muri ake nei’ (Care for the precious treasure Pounamu for all of us and our children who follow us). GNS Science provides scientific research and information to assist Ngāi Tahu with achieving these aspirations for now and for the benefit of future generations.

Is that the job of geologists?

On another page, you can see the “Framework of GNS”, described as “MAHIA Framework – the values that guide our work at GNS Science”.  These articles always have colorful diagrams for those who need pictures.

The New Zealand government unites indigenous knowledge with “western science” by claiming that gods cause earthquakes

July 24, 2024 • 11:45 am

A comment by reader Chris Slater called my attention to this article from GeoNet, an organization described as providing “geological hazard information for Aotearoa New Zealand.”  It’s also

. . . . sponsored by the New Zealand Government through its agencies: Natural Hazards Commission Toka Tū Ake, GNS Science, Toitū Te Whenua Land Information New Zealand (LINZ), the National Emergency Management Agency (NEMA) and the Ministry of Business, Innovation and Employment (MBIE).

The hazards include volcanoes, earthquakes, landslides, and tsunamis.  Useful, right? And of course the monitoring is done using scientific methods (see here for earthquakes, for instance), because you must use modern science to make the best predictions.

But this is New Zealand, and so GeoNet had to drag in some indigenous knowledge to satisfy the Zeitgeist; in this case, the addition was arrant superstition. This article, which you can read by clicking on the headline, invokes gods as a cause of earthquakes.  It’s all metaphor, of course, but it’s done to satisfy the claim that both kinds of “knowledge” is the optimal mixture for understanding the world.

The subheadline echoes the headline:

The weaving together of different knowledge strands, Mātauranga Māori and western science, strengthens our understanding of our whenua (land) and supports conversations on how we can be better prepared for natural hazard events, such as an Alpine Fault earthquake, together.

Note the assertion that combining indigenous “ways of knowing” with what they persist in calling “western science” (which is no longer western) will make for a better understanding of nature.  But Mātauranga Māori doesn’t just include practical knowledge gleaned from trial and error: it also includes superstition, ethics, morality, legend, and religion.  And here they bring in the religion. 

An excerpt (my bolding)

The Alpine Fault is the longest naturally forming straight line on earth. It marks the meeting of two large tectonic plates and has formed over millions of years, stretching longer, lifting our landscape up out of the ocean, and creating the peaks of Kā Tiritiri o te Moana (Southern Alps) with every large earthquake it generates.

According to Ngāi Tahu creation stories, earthquakes are caused by Rūaumoko, the son of Ranginui (the Sky Father) and his wife Papatūanuku (the Earth Mother). Māori have experienced rū whenua, which means ‘the shaking of the land’ for centuries.

Science tells us that Rūaumoko rumbles the Alpine Fault about every 300 years, and the last time was in 1717. These big earthquakes have been happening for millions of years and the next one is not a case of if, but when. The next large Alpine Fault earthquake will be long and strong and significantly alter the landscape of Te Waipounamu as we know it. Landslides, liquefaction, river changes, flooding, tsunami, and aftershocks are all likely.

A large Alpine Fault earthquake happening in our lifetimes is no doubt a scary thought! However, understanding how our whenua has moved in the past helps us prepare to move with it in the future. While we can’t predict when it will happen, we can work together to be better prepared for it by sharing our mātauranga (knowledge), science, and experiences of past earthquakes and emergencies to raise awareness, build understanding, and strengthen our relationships. The better connected we are beforehand, the easier it will be to support each other during and after a catastrophic event.

This is a hot mess.  Dragging in Māori religion not only doesn’t add anything to the prediction of earthquakes, but is likely to confuse students who think that religious mythology is inherent in this prediction. What on earth can it mean to say that “Science tells us that Rūaumoko rumbles the Alpine Fault about every 300 years. . “?  That is simply a flat-out lie.  The pressures on the tectonic plates makes them slip roughly once every 300 years. It’s not due to the actions of a god who decides to rumble the earth about every 300 years (does he get bored?).

It is a disservice—in fact, an insult—to geologists to add to their science the idea that gods are shaking the earth. It is an embarrassment to New Zealand’s government that they are more or less forced to mix indigenous myths with science to pretend that they can reinforce each other. And that pressure comes from trying to sacralize the indigenous people and satisfy, so they think, are the demands of the 1840 Treaty of Waitangi. But that treaty says nothing about indigenous ways of knowing being made coequal to modern science.

Yes, indigenous knowledge may be a useful addition to some limited scientific endeavors, but this is not one of them. Get the gods out of geology!

Māori Party political leader curses and rants on video, calling for overthrow of New Zealand’s government

July 22, 2024 • 12:00 pm

This video, professionally made and showing Kiri Tamihere-Waititi doing what can only be called ranting about her oppression and that of the Māori people, and then winding up by calling for the overthrow of the New Zealand, has caused a stir in that country.  I am told that Tamihere-Waititi is a powerful member of  Te Pati Māori (The Māori Party). which holds six seats out of about 120 in the country’s unicameral parliament. The second video below identifies her as the Party’s “chief of staff,” and she is the wife of the current party co-leader Rawiri Waititi as well as the daughter of John Tamihere, long-standing Māori activist and now president of The Māori Party.

I was sent this video by an anonymous (of course) New Zealander, who added that “This video outlines [Tamihere-Waititi’s] position as a major leader quite specifically, and was broadcast as part of the official content of a programme produced by the state television broadcaster, Television New Zealand.  It leaves the viewer in no doubt that she is a major ’embedded’ leader of the party.” As the broadcasters below say, whether what she says should worry New Zealanders depends on how widespread her views are, and that we just don’t know.

Well, I can’t vouch for that, but the video does express the anger held by some Māori about their being “minoritized”, and I was startled not just by the anger and sedition, but also by the profanity, so I should add this:

TRIGGER WARNING: If profuse profanity offends you, don’t watch. But we’ve all heard such language.

There’s a transcript, too, but it leaves out the cuss words.

It’s only 6½ minutes long, and will give you an idea of some of the anger behind the attempt to indigenize New Zealand. (I won’t translate the Māori words.) You can see, given this woman’s position, why it’s gotten wide circulation. I suspect it will be taken down soon, so watch it now.  Its explicit call for the Māori to overthrow New Zealand’s government is something I haven’t encountered before.

Below is a 7½-minute video response on The Platform, a self-described “independent” radio station that’s not government-run or government-funded. The broadcaster shown here is Chris Trotter. The suggestion that New Zealand adopt a constitution is a good one, as right now the governing document of New Zealand is the 1840 Treaty of Waitangi.