Another Spectrum

Personal ramblings and rants of a somewhat twisted mind


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This Week in History — Te Reo Rises

Date of Anniversary: 1 August 1987 (Recognition of te reo Māori as an official language)


“A language is not just words. It is a map of a people’s soul.” — Ngũgĩ wa Thiong’o


What Led Up to This?

  • Early 1900s: Government policies actively discourage Māori in schools; children punished for speaking their native tongue
  • 1972: Māori Language Petition with over 30,000 signatures presented to Parliament
  • 1982: Kōhanga Reo (Māori immersion preschools) established
  • 1985: Waitangi Tribunal hears the Te Reo Māori claim, affirming the language as a taonga (a treasured possession or cultural treasure) under the Treaty
  • 1987: Māori Language Act passed by the Fourth Labour Government
  • 1 August 1987: Te reo Māori becomes an official language of New Zealand

From Silence to Song

What was once punished in classrooms now echoed in Parliament. A language once whispered became a language of law.

The Act didn’t just change policy—it changed perception. It legitimised te reo in public spaces, media, and education. Māori radio stations flourished. Kura Kaupapa Māori and Wharekura offered full immersion schooling. Māori Television launched in 2004. And every September, Te Wiki o te Reo Māori invites the nation to celebrate and recommit.

Where We Are Now

Revival is a milestone, not the destination. Te reo Māori has come far—but true parity demands more than celebration; it demands commitment.

Since the passing of the Māori Language Act, te reo Māori has made significant strides. It is now heard in Parliament, on television, and in schools. Māori immersion schools like Kura Kaupapa Māori and Wharekura continue to grow, and initiatives like Te Wiki o te Reo Māori have brought the language into the mainstream.

However, challenges remain. Fluency rates among younger generations are still low, and institutional support varies. While te reo Māori is often treated as a second language, its rightful place is alongside English as a co-language in the school curriculum. This would ensure that every child in Aotearoa grows up with a deep connection to both languages, fostering a truly bilingual nation.

To achieve this, greater investment in teacher training, resources, and community programs is needed. The journey from survival to thriving requires collective commitment and action.

What Can We Learn From This?

Recognition is not restoration—but it’s a beginning. The 1987 Act reminds us that language is more than communication; it’s connection, culture, and continuity. When a nation honours the voice of its tangata whenua (first people – literally ‘People of the land’), it doesn’t just correct history—it enriches its future.

Te reo Māori didn’t just survive. It found its breath again—and taught a country how to listen.


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Remembering Differently: Aotearoa’s evolving ANZAC Day narrative

For me, ANZAC Day (April 25th) is a time of mixed emotions and deep reflection. As a Quaker and a committed pacifist, I oppose war and its preparations, yet I honour those who risked—and often sacrificed—their lives for causes they believed were worthy. I cannot condone the violence of war, but I do respect the courage it takes to stand up for one’s moral convictions.

I respect my father’s decision to enlist during the Second World War. While I respect his commitment, I admire even more his courage in facing certain court-martial when he refused to obey orders he considered morally indefensible. Orders that, if carried out by the Axis, would have been later deemed war crimes. His stand has always resonated with me, a reminder that honour sometimes means resisting even the most established demands.

This morning, as I have done regularly since my parents’ passing, I attended the ANZAC Dawn Parade and Service in the town square of Feilding alongside thousands of local residents. This year, I was joined by our granddaughter on a cold but calm morning—quite a contrast to last year’s gusty, freezing, and drizzly start when my wife, daughter, and two grandsons kept me company. We left home at 5:45 a.m. in the dark, walking the two kilometres to Manchester Square, reaching there about 6:20 a.m.

Perhaps the bracing weather helped last year’s speeches feel more inspiring, with a strong call to action to reduce the causes of war. The diversity of voices then brought their messages to life. In comparison, today’s service featured only three speakers and left me feeling disappointed. The highlight was a speech on ANZAC values by a senior student from the local high school—a nod to principles I hold dear. The other two speakers, our local MP and the district council mayor, delivered the usual political platitudes, which seemed devoid of the substance and heartfelt reflection that this day deserves. My granddaughter and I returned home around 7:45 a.m. feeling let down by the lack of genuine inspiration.

A changing perspective: A personal observation:

Over the decades, New Zealand’s commemoration of ANZAC Day has evolved significantly. Originally, it was a solemn occasion focused solely on honouring the sacrifices of soldiers—especially those at Gallipoli in 1915. With time, however, the tone has shifted toward a more inclusive and reflective celebration that does not shy away from acknowledging the horrors of war and its lasting impact on both individuals and communities.

I’ve noticed that while 109 years ago ANZAC Day carried a shared meaning for Australians and New Zealanders, our perspectives have gradually diverged. In Australia, the day has moved from a focus on mourning to a celebration of mateship, courage, and endurance, even national p[ride. In Aotearoa, however, the emphasis now leans more towards inclusivity, reflection, and the recognition of all those affected by conflict—including the often-overlooked contributions of Māori and the scars left by mass violence.

I suspect that the anti-war, feminist, and Māori rights protests of the 1970s and 1980s played a significant role in reshaping New Zealand’s approach. These groups challenged the glorification of war and uncritical heroism, paving the way for a broader social criticism. Today, New Zealanders commemorate ANZAC Day without glorifying military violence or fixating on an ‘enemy other’ as the basis of our national identity.

Though there have been changes in Australia too, they seem to me less pronounced than in New Zealand. As each nation continues to redefine its identity and its relationship with the past, I remain grateful that New Zealand’s evolving perspective is increasingly aligned with my own contemplative approach. I’m interested to hear from any Australian readers—how has your experience and interpretation of ANZAC Day changed over time?


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Creative liberties: how far is too far?

Sigh. I don’t watch a lot of made for television dramas, but one I have been a fan of over the past nine series has been “Brokenwood Mysteries“, a crime mystery drama much in the style of Lewis or Midsomer Murders, set in the fictional town of Brokenwood somewhere in New Zealand, but most likely North of Auckland. Apart from the frequency of murders, which approximates the murder rate for the whole of Aotearoa, I’ve never felt that creative licence had gone too far.

Of course I’m sure the show’s creators have taken a number of liberties with facts for the sake of the storyline, but there is a line that should not be crossed. And that is messing with the history of New Zealand’s unique ecosystem. Perhaps, as the drama has a wide international following, most viewers will not notice the glaring anomaly in the key piece of evidence in Series 10 episode 1 – a fossil. But no Kiwi could possibly stretch their suspension of disbelief to accept the nature of the fossilized evidence.

In the storyline, an amature archeologist discovers what she believes to be a 65 million year old dinosaur fossil, but by the end of the drama we have been informed that it was in fact nothing more than a ten thousand year old insectivore – a hedgehog. And if you are wondering why that’s anachronistic, the first hedgehogs were brought to Aotearoa by European settlers in the 19th century. Moreover, prior to the arrival of humans in the 13th century, the only mammals in New Zealand were three species of microbats and marine mammals such as dolphins, and seals.

It’s possible that the writers chose the hedgehog plot twist to simplify the narrative for a broader audience, perhaps underestimating the value that local viewers place on accurate representation of our country’s natural history. While such anachronisms might be overlooked by international viewers, they can be jarring for those of us who are well-versed in the specifics of our homeland’s past.

The use of a hedgehog fossil in “The Brokenwood Mysteries” seems like a missed opportunity to connect more deeply with the unique prehistoric context of New Zealand. A bird fossil, especially from a species like the moa, or a marine mammal revealed by geological changes, would have been more plausible and could have added a layer of authenticity to the story.

For a plot twist, the idea of an unknown species adds an element of mystery and could have been a compelling alternative to the hedgehog. It’s a reminder that while creative liberties are often taken in storytelling, there’s a delicate balance between crafting a universally engaging narrative and honoring the factual integrity of a setting, especially one as rich and distinctive as New Zealand’s.

To the writers of “Brokenwood Mysteries“. you’re on notice!


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Musical Monday (2023/11/20) – Te Ahi Kai Pō

Te Ahi Kai Pō by Ria Hall is a song that tries to find resolve through times of despair. It is one of two songs in Te Reo Māori (the Māori language) taken from her debut album “Rules of Engagement”, which was released in 2017. The song is inspired by the Battle of Te Ranga, which took place in June 1864 near Tauranga, where many Māori were killed by the British army in retaliation for their defeat at the Battle of Gate Pā. The song title means “the fire burning away the darkness” and is a metaphor for finding peace and hope after the trauma of war.

“I’ve used this battle as a metaphor for the composition, contemplating on how to find solace and peace after the onslaught and dispossession. This song is applicable to anyone through any phase of their lives where times are challenging, and encourages an introspective look to find the fire burning within. It is a constant reminder that no matter how tough it gets, there is always a way to achieve resolution and peace within.” 

Ria Hall

I’ve provided two stunning versions of Te Ahi Kai Pō. The first is the official music video sung by Ria Hall, and the second is a live performance by Teeks. Enjoy

The official music video for the song was directed by Shae Sterling and shot at Ihumātao, a historic site in Auckland that has been occupied by the local Māori since the 11th century. The video features Ria Hall singing and dancing with two other performers, Kasina Campbell and Matiu Hamuera, in a surreal landscape created by infrared cameras. The video aims to symbolize the aftermath of war, the loss of life and culture, and the resilience of the Māori people.

Ria Hall – Te Ahi Kai Pō [Official Music Video]

In March 2019, Teeks performed Te Ahi Kai Pō live with the Auckland Philharmonia Orchestra (APO) and the kapa haka group Ngā Tūmanako at the Auckland Town Hall. The concert was sold out and received rave reviews from critics and audiences alike. The performance was part of a special collaboration between Teeks and the APO, where they arranged and performed some of his songs as well as some of his favourite songs by other artists, such as Ria Hall, Prince, and Nina Simone.

The performance of Te Ahi Kai Pō was a highlight of the concert, as Teeks delivered a stunning rendition of the song with his soulful voice and expressive gestures. He was accompanied by the APO, conducted by David Kay, and the Ngā Tūmanako, who provided the backing vocals and the haka movements. The performance was a tribute to the Māori culture and history, and a celebration of the Māori language and music.

‘Te Ahi Kai Pō’ Live at the Auckland Town Hall with the APO and Ngā Tūmanako (2019)
He aha rā te ao e hora nei
Ka kore noa ahau i a koe
Nā te aha rā koe i moumou atu ai
Ko te kura
Ko te kura koti whero
He onekura toto te whakangarotanga
 
Ki te riu o te whenua
I tau ai taku mauri
I tau ai taku ngākau
Ka rongo ahau i te aroha
Ka kite ahau i te ahi kai pō
 
Taukapo mai taku hinātore
Taukapo mai i te pōkerekere
I te pōuriuri
Taku hinātore
I tau ai taku mauri
I tau ai taku ngākau
 
Ka rongo ahau i te aroha
Ka kite ahau i te ahi kai pō
Ka hika taku ahi
Ki a koe rā kautetetū
Ka hika taku ahi
 
He ahi kā
E mahana i taku kiri māeke
He ahi i tāmō
He ahi e kore e mātao
He ahi i tāmō
He ahi e kore e mātao
He ahi i tāmō
He ahi e kore e mātao!
https://lyricstranslate.com
I am told that translating song such as this from Māori to English is at best approximate due the differences between the Māori World and the Pākehā world. I hope this translation does the original Māori lyrics justice .

What is this world that I see
I am nothing without you
Why did you waste your life in this battle
The red coats
The red coats of blood
The land stained with blood
Lost you are, to the pits of the earth
My peace is found
My heart is still
I feel your presence
As the fire burns away the darkness
Shine my beacon
Shine through the despair
Shine through the darkest of nights
My beacon
My peace is found
My heart is still
I feel your presence
As the fire burns away the darkness
My fire is sparked
By Kautetetū
My fire is sparked
Its heat is intense
My cold skin will be warmed
My quivering body will be warmed
An enduring fire
A fire that will never be extinguished


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Just another statutory holiday

Today, being the fourth Monday of October, is for most Kiwis these days little more than a public holiday known a Labour day. For most its history is unknown, and the reason why it’s commemorated at all is forgotten.

Labour Day commemorates the struggle for an eight-hour working day in Aotearoa New Zealand. It seems that no matter what date Labour Day or its equivalent is commemorated in numerous other nations, there seems to be an individual who is acknowledged as being the catalyst for the occasion. In Aotearoa it is an individual by the name of Samuel Parnell.

Samuel Parnell. Wright, Henry Charles Clarke, 1844-1936 :Negatives. Ref: 1/1-020462-G. Alexander Turnbull Library, Wellington, New Zealand. /records/23133932

Parnell, a carpenter from London, emigrated to New Zealand in 1840, and amongst his fellow passengers was George Hunter, a shipping agent, and on arrival in Wellington, Hunter asked Parnell to build him a store. According to Kiwi folklore, Parnell responded “I will do my best, but I must make this condition, Mr. Hunter, that on the job the hours shall only be eight for the day … There are twenty-four hours per day given us; eight of these should be for work, eight for sleep, and the remaining eight for recreation and in which for men to do what little things they want for themselves. I am ready to start tomorrow morning at eight o’clock, but it must be on these terms or none at all.”

Hunter had little option but to concede to Parnell’s demands as skilled labour was critically short in supply. Parnell with the help of other Wellington workers set about making the eight hour working day the standard, informing all new immigrants that the eight hour day was the “custom” of the new settlement. In October 1840, Wellington workmen made a ruling that the working day was between 8am and 5pm, and according to legend, anyone found guilty of breaking this “commandment” was tossed into the harbour for their efforts.

The first Labour Day was celebrated on 28 October 1890 when thousands of workers participated in parades across the country. Government workers and many others were granted a day off work to attend. By this time the majority of workers enjoyed an eight hour day, but it was not a legal requirement. The fledgeling union movement wanted the Liberal Government of the day to legislate an eight hour working day, The Liberal Party was reluctant to upset the business community, and Kiwis had to wait for the arrival of the first Labour government which introduced the 40 hour week.

However, the Liberal government did introduce an industrial conciliation and arbitration system in 1894 – a world innovation at the time, and in 1899 made labour day a statutory holiday, with the date set as the second Wednesday of October. Ten years later it was “Mondayised” to the fourth Monday of October.

Over the following decades, the celebratory nature of Labour Day declined and certainly from my earliest memory of the 1950s Labour day parades were all but forgotten and the day had become “just another holiday”. It’s now late evening and as the day draws to a close, I wonder how many of my fellow Kiwis realise how much our way of life, has been influenced by the those early unionists who understood better than many of us today the importance of a proper life balance.


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Musical Monday (2202/09/26) – (I’m Glad) I’m Not A Kennedy

Shona Laing was inspired to write this song after watching Edward Kennedy on television. It was first released as a single in 1985 under the title “Not A Kennedy“, but received very little airplay. It was remixed and released again in 1987, this time peaking at number two on the NZ charts.

Shona Laing first came to prominence in 1973 when, at the age of sixteen, she won TVNZ’s talent show New Faces with her own composition “1905“.

I found this song hauntingly beautiful the first time I heard it, and still do – it remains in my head for days after each time I hear it. Enjoy!

(I’m Glad) I’m Not A Kennedy – Shona Laing
(I'm Glad) I'm Not A Kennedy

Living on through politics
Body-guarded, heart in bits
A blue-eyed honesty
Indigo injury
The family tree is felled
Bereavement worn so well
Giving up on certainty
Wilderness society

Wearing the fame like a loaded gun
Tied up with a rosary
Ooh, I'm glad I'm not a Kennedy

Imagine being a Kennedy
Rule without remedy
To watch your family die
The world loves a sacrifice
Prophets longing for the three
Honoring the tragedy
They hunger for the crime
The privilege to take a life

Wearing the fame like a loaded gun
Tied up with a rosary
Ooh, I'm glad I'm not a Kennedy
Glad I'm not a Kennedy

[JFK]
And is not peace basically
A matter of human rights?
The right to live out our lives
Without fear of devastation?
The right to breathe air
As nature provided it?
The right of future generations
To a healthy existence?
Let us, if we can step back from
The shadows of war and seek out
The way of peace

I love the look in your eyes
I can see your soul sometimes, and we laugh
When we try too hard we stop and start
Oh, imagine being a Kennedy
I'm glad I'm not a Kennedy

Wearing the fame like a loaded gun
Tied up with a rosary
I'm glad I'm not a Kennedy
Imagine being a Kennedy
Ooh, I'm glad I'm not a Kennedy

[JFK]
The cost of freedom is always high
Yet one path we shall never choose
That is the path of surrender or submission
When a man's way please the lord
The scriptures tell us
"He maketh even his enemies
To be at peace with him"
We will not prematurely or unnecessarily
Risk the course of worldwide nuclear war
In which even the fruits of victory
Would be ashes in our mouths
Ashes in our mouths
Ashes in our mouths
Ashes in our mouths


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Queen Elizabeth II 1926-2022: My time under the monarchy — Nik Dirga

The Queen is dead, long live the King.

Like Nik I’m ambivalent about the monarchy. Well actually it’s the hereditary nature of the role rather than the institution of the monarchy itself. Certainly separating the head of state from the head of government, outside of politics draws me to prefer the continuation of an institution that functions in a similar way rather than a presidential form of government. So until a better way of transferring the institution of the monarchy (or an equivalent) from one person to another is devised, I’m prepared to live with with the hereditary model.

For those who do not understand how the monarchy works, the monarchy of Aotearoa New Zealand is not the same as the monarchy of the United Kingdom. They are separate institutions regulated by different laws.

Unlike Nik, I’ve been a subject of a monarch for all my life, and all but three of them under Queen Elizabeth Ⅱ. One of my earliest recollections is standing on a raised lawn in the city of Whanganui waving to the new Queen as her cavalcade passed by. That was in January of 1954 on her NZ tour.

Queen Elizabeth II poses for a portrait at home in Buckingham Palace in December 1958. For almost 16 years now, I’ve been a subject of the Queen.  It’s kind of weird whenever I think about it — that a kid who was born in Alaska, grew up in the hills of California and went to […]

Queen Elizabeth II 1926-2022: My time under the monarchy — Nik Dirga


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Musical Monday (2021/10/04) Parihaka

I intend to publish a music themed blog post on Mondays, hence the title. I doubt that it will be every Monday – I want it to be a pleasure, not a chore. We’ll see what eventuates. Here is the first Musical Monday post.

Parihaka

Tomorrow, the 5th of November marks the 140th anniversary of the invasion of Parihaka by government troops, armed constabulary and militia volunteers. It’s a shameful blot on our history and shouldn’t be forgotten. It still seems that many, perhaps most, Kiwis are unaware of the event . Is Aotearoa New Zealand the only nation where the teaching of its history is considered optional?

That a community founded on Christian pacifist ideals should be destroyed because it was an impediment to the goals of European settlers and the government of the day speaks volumes to the attitude of most settlers at that time. Parihaka was a large town (for that era in NZ), thriving, modern (the first town in NZ with street lighting, the second with pumped water reticulation), very open, the centre for a large, mainly Māori, community. And that seems to be it’s major “problem”. It wasn’t “for the settlers, by the settlers, of the settlers, and to hell with the Māori”.

I learnt of Parihaka’s history as a child in the mid to late 1950s. I guess I was seven or eight at the time, perhap nine. My sources were from my school teacher, a Pākehā with a keen history of New Zealand, and An elderly Māori Woman who lived on the section (property) behind ours. She would have been well into her nineties, perhaps older, and had lived through the Taranaki Land Wars – another shameful blot on our history that preceded the incident at Parihaka, and many ways a precursor of what was to come.

Wikipedia provides a reasonably accurate although impersonal story of Parihaka, but fails to capture the “essence” of the story as I heard it, especially from our neighbour. After some sixty-five years, my memory of the details I learnt at that time are incomplete at best, but I do remember what I felt. It’s often claimed that autistic people are unable to be empathetic, but I can assure you that they way I heard the story told, it was as though I had personally lived in Parihaka in the months and years before and after the the destruction of that community.

WordPress, in its “wisdom” will not allow me to embed and publish my preferred version music video of Parihaka. I can embed it in draft mode but not publish it. It’s a 1989 music video performed by the writer/composer, Tim Finn, accompanied by The Herbs. You can view it here:

https://www.nzonscreen.com/embed/dd4667b3c374d53f

I’ve also embedded a Youtube video clip below the lyrics for the benefit of those who prefer to remain on this WordPress page. There seems to be a few minor changes in the lyrics, including the dropping of the name of one of the Parihaka leaders, Tohu, pepper has become salt, and dreamed has become watched, but the essential message remains the same.

Lyrics to Parihaka

My friend, My friend, I hate to see you suffer,
Events conspire to bring us to our knees,
My friend, my friend, you've taken this the wrong way,
Rise up, defend yourself, never give in,
Look to the sky, the spirit of Te Whiti,
The endless tide is murmuring his name.
Tohu, Te Whiti will never be defeated,
And even at the darkest hour,
Their presence will remain.
I'll sing to you the song of Parihaka.

Te Whiti he used the language of the spirit,
Then stood accused, the madman and his dream,
They saw the train go roaring through the tunnel,
They heard the voice travel on the magic wire,
But they loved the silence of the river,
They dreamed the dog pissed on the cannon's wheel.
Tohu, Te Whiti they'll never be defeated,
Not even at the darkest hour,
Their presence will remain.
I'll sing for you the song of Parihaka.

One day you'll know the truth,
They can't pull out the roots,
Come and take me home,
To weep for my lost brother.

They gather still, the clouds of Taranaki,
His children's children wearing the white plume,
So take me for the sins of these sad islands,
The wave still breaks on the rock of Rouhotu.
And when you taste the pepper that's on your pudding,
And when you taste the sugar in your soup,
Tohu, Te Whiti, they'll never be defeated,
Even at the darkest hour,
Their presence will remain,
I'll sing for you the song of Parihaka,
Come to Parihaka,
Weep for my lost brother,
The spirit of nonviolence,
Has come to fill the silence,
Come to Parihaka.
Parihaka – Tim Finn with The Herbs

It’s kind of ironic that we Kiwis commemorate Guy Fawkes Day as enthusiastically as the English, perhaps more so, but most of us fail to realise that we have something more significant to remember on that date – the courage of all those at Parihaka who in the face of hatred and violence stood firm to their principles of peace and love. Even now, more than a hundred years later, we are yet to truly understand that might doesn’t mean right. It’s too important to forget. Parihaka is a powerful reminder.


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The beginning of history

Why is it that so many people believe their understanding of history to be accurate and fixed for all time, rather than being an interpretation of events based on social attitudes that are in a constant state of flux. Even when the “facts” aren’t in dispute, one’s understanding of history will vary depending on many factors.

One simple and obvious example would be the Crusades, long thought of by the Christian West as a noble and honourable campaign and by the Muslim East as  being a murderous and barbaric one. The recognition in the West that the crusades were neither noble nor honourable is not because the “facts” have changed but because we have a different understanding of the significance of those facts.

During my primary school education in the 1950s I was fortunate in that for two years I was taught by a teacher who had a keen interest in North Taranaki history (the region where I lived at the time), and especially in the period of its early European settlement through to what are now know as the New Zealand wars, but in the 1950s were known as the Māori wars (you can smell the colonial bias from the very name).

Unlike the prevailing attitude of the time, which was that colonialisation brought civilisation and enlightenment to the indigenous Māori, by force if necessary, the teacher presented us with a Māori perspective. Although I now realise that the presentation of that perspective was highly idealised, especially when it came to the motives and morality of the Māori on one hand and the Pākehā settlers on the other, what he taught us was more in line with the prevailing understanding held by historians today than that of  (Pākehā) historians and public opinion in the 1950s.

The reason for bringing up the topic at all is because the government has decided that the teaching of New Zealand history is to be made a core part of the primary and secondary school curriculum – long overdue in my opinion. Up until now the teaching of New Zealand history has been entirely optional, usually not covered at all, and when it was, it was from a colonial perspective, and the teaching of pre-European history was conspicuous by its absence.

Of course, the decision to teach NZ history brings up the question of what to teach. Already arguments have begun, some of it rather acrimonious. I’m quite confident that we’re unlikely to reach a consensus. My take is similar to the one taken by Matthew  Wright in his article Why history must be taught in New Zealand schools:

[I]f we’re to understand New Zealand’s history, we also need to teach how history works – how we think about it, and why it’s always going to be a discussion, broadly shifting with the generations.

I think this is true of all history, not just that of Aotearoa New Zealand.

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