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I'm not going to begin by acknowledging everyone. Um, but I am going to, uh, express my particular thanks to Barry for acknowledging the Pike River disaster in his remarks earlier today and to say, a special welcome to Corina and others from Christchurch who are here today. [00:00:30] Um, fantastic. You could make it. No matter what Grant Robertson says, I am the gayest man in Parliament, and if he wants to challenge, I say, Bring it. I'm I'm wearing here today. I you know, I don't get the chance to make a big speech. Well, just to make some introductory remarks I'm wearing today one of my most treasured positions. It's [00:01:00] a It's a pink triangle badge from 1979 I think. Which was our campaign. Actually, in the end against the Warren Free, um, amendment for students in New Zealand history, you'll you'll know that was a particularly important time for us. Um, and the wording on it is a map of New Zealand on it. It's a very faded pink, unlike myself, but the wording on it says we are everywhere and goodness me. I when I look out, look out at this [00:01:30] group of people and Grant was really right about this. You are a fantastic looking bunch of people. I'm not saying that just because you get to vote in the whole gay MP thing. But you it it is amazing for me. And I was speaking with David Henley just before the start that I remember. I think it would be 1989. Joe Crowley and I co chaired, um, a New Zealand Lesbian and Gay conference. And I think that was the [00:02:00] last national lesbian and gay conference that we had in this country. So it's amazing to be here 22 years later, uh, and to be assisting and attending an international conference not only of lesbians and gay men, but of those wider communities. Also, I think the the the themes that you have for the conference, which I I have to say, is probably the most thoroughly policed conference [00:02:30] I've been to in in many years. So thank you, but spread out to deal with the threats. So the the themes of the conference are around strength through diversity, and that's a fantastic theme. Um, because where we get our strength from is both from being who we are the breadth of our communities, but also the intersection of those communities coming together and actually supporting each other. And that's pretty much [00:03:00] the theme for this. For this first, um, plenary session of the conference, those intersections of all of our communities coming together and all of our nations coming together. So I'd like to introduce our our first speaker, Um Elizabeth, uh from the and Elizabeth has 30 years of experience working within Maori and other community organisations. She has been active [00:03:30] in LGBTI FQ communities for over 20 years, with a particular focus on the health and well-being of Tau and Queer Youth, from managing her own consultancy and treaty relations to founding in 2001 as a support advisory and group for to represent at the Lesbian and Gay Archive of New Zealand Board, uh, to [00:04:00] running the Maori programmes out there. Queer Youth Development Project. Elizabeth has walked her talk. She is a sought after speaker and her writing has been published in books and journals. Elizabeth is about to embark on her first on the on the first ever PhD focused on at Victoria University, Wellington, while undertaking the Maori visual arts degree at in Gisborne. So please join me in welcoming Elizabeth [00:04:30] Elizabeth. Firstly, we acknowledge [00:05:00] our mother and our sky father who together sustain us on this earth. I acknowledge the youngest child who sits nestled within his mother and expresses his displeasure with the earthquakes we're experiencing, as we remember and grief for those who have passed away within our our families and our communities. Um, we especially send our thoughts out to those people who in those countries and those places of [00:05:30] Christchurch, Haiti and Japan, who I believe have paid the price with their lives for the continued defilement of our mother Earth through nuclear reactors, oil refineries, mining and so-called land reclamation. I also want to greet the, uh the who opened the man, Uh, an authority to this gathering and for me clear the way for all of us to stand and be here. [00:06:00] Um, my greetings to the organisers and the dignitaries, particularly, uh, Barry and and Gavin, who have made sure I got myself here and got myself organised. I really appreciate it. Particularly want to acknowledge Kevin, who has represented the interests of, uh throughout the planning and organising for the out games and for this conference. OK, last month. I just have to say, like [00:06:30] this week, I have met nearly every lesbian I know they are in Wellington. It's crazy. Yeah, Wellington, you have turned it on. It is so good. Uh, but last month we have the in Gisborne. It's a small coastal town for the centre of the university. Uh, it's my travel home. I recently moved home there. Uh, but after two years of solid practise throughout the country culminated [00:07:00] in this the epitome of Maori cultural performance, or and for each group on stage, though it really struck me that there were hundreds more who didn't qualify, who helped organise in the who were feeding people who were just at home learning all these new the new songs, composing new things and just honing their performance. And because of that throughout the country. For those 42 groups on stage competing overall, the standard is lifted throughout throughout our people. And [00:07:30] I believe this is what this conference does for our queer communities throughout the Asia Pacific and beyond. And I'm very proud to be part of this. I said to Marilyn, I feel like a baby, Uh, before the wisdom and experience of my two, panel members. And I appreciate the opportunity. OK, three key things to say about me. OK, so there is a point why I raised about is that therefore to honour that part [00:08:00] of my culture and all of those queer people throughout our region who, for whatever reason, uh, couldn't be here today? Uh, I've structured my talk. I decided this yesterday and set up last night rewriting it that so if there's kind of pauses, don't worry, talk quietly amongst yourselves. Also, I'm really glad to be speaking first. As each person spoke this morning, I was like, writing all over my notes. I was like, Oh, that's really cool. I want to mention that. So I'm glad to get this done right now, but I've structured my speech then on the bracket that [00:08:30] when the come on, there's a set, uh, process we follow. So I'm concluding this first part the where we make that entry and introductions, uh, three key things about me. My fourth was gonna be that I'm scorpion because I thought that was really important. Uh, but some people would like to talk to me for five minutes. And I guess that, uh, but firstly, first and foremost, I'm Maori indigenous to this country is, as you introduce the and [00:09:00] for me, my name means is one of the layers of the night, the intense the blackness of the night before light existed in the world. Uh, Elizabeth, I was named after my grandmother who was named after the queen moment. I honour my grandmother and, uh mm. And so I get to live at home now, as a full time artist, writer and storyteller number two, I'm a lesbian feminist fan. [00:09:30] I get to. And because of that, I get to enjoy a special connection with the butchers of the world. Uh, but particularly my civil union partner, who in enjoying the lesbian event last night that I got home at a decent hour from, but she got home just before I had to leave to come here. Um, she may not make it for my final way. OK, But on Monday, we celebrated 19 years together, and [00:10:00] and I just want to acknowledge that as as an act of revolution that I highly recommend and finally number three, I'm we've adopted this traditional term to mean Maori who identifies lesbian, gay, transgender Trans queer, Let me double check as queer or questioning and bisexual and being brings together all the different parts of myself, and it gives me a a place on which to stand. [00:10:30] So after the entry, the is usually the the is a traditional incantation, usually dealing with tribal history and and, quite often, a genealogy. And because we are a people from oral traditions, these kind of, uh and chants were used to, uh, ensure that knowledge was passed on from generation to generation correctly. So when we look at and we know that as Maori, we claim our identity [00:11:00] through where we come from, who we descended from, and that leads us to who our where our are, and and that's a key part of who we are. So as then we search for our predecessors, our ancestors, in that past, because that helps cement us and our identity. And so when we look back at the records of the earliest ones, we have a about the 17 seventies sailors and traders who came here, [00:11:30] and they gave pretty much consistent records of same sex and both sex attraction and behaviour, of course, some of them but very attractive. Our Maori Maori men. Apparently it's just rumoured that's what I've heard and that and so in this quote, sexuality was enjoyed in many forms. People chose partners of either sex for pleasure and same sex love was not condemned or vilified. Continuing one's line having, however, [00:12:00] having Children was nevertheless a priority. So you could do what you like as long as you have the kids. OK, it's still like that. It's high performance, though, and erotic skill were greatly admired and accomplished. Individuals both male and female, feature prominently in the chart poems of their time, their physical attributes and relevant behaviours. Fondly detailed It's fabulous. I mean, really, it's a scorpion. I so respect that, [00:12:30] Um, and we have found specific examples within our own oral history narratives, uh, was through the separate research of, um, scholars Lee Smith and Doctor that the term was found. Some of you will be familiar with the, um, the famous love story of and and but it was, uh, the first ever Maori film was actually made about their love story. What is not so much covered is about the relationship had with his best friend [00:13:00] and and one of the, uh, history papers that we found that they found is that when he wasn't with them, he said to his father, I am dying for love, for my friend, for my my beloved for And it is said, I have had a confirmation from from some that, uh, actually let come and live with them and the three of them live together. And so missionary and court records from the 18 eighties also show that [00:13:30] Maori attached no shame or sin to same sex or sex behaviour. And so by this time, the missionaries have been here for quite some time. And as we learned to write, we quickly adapted this new method of storytelling and we recorded out our own stories. One particular meant in 18 53 for the fallen warrior, a youth who was sexual with that woman and with that man. It is interesting that when rewrote or re published in [00:14:00] the, uh about 1928 that the sexual was changed in the Maori to affectionate, and so it it would lead us to believe that there's a lot of history out there that we have to actually go and cast our eye on, uh, the original, all the original documents of anything that's been translated since, uh, that missionary influence so strengthened the colonisation of Maori came into full force. And because we were annoyingly effective [00:14:30] warriors, uh, we enjoyed the dubious pleasure of being both the first indigenous people with whom the mighty British Empire, uh, entered into a treaty with, uh But we're also apparently, I think the last people that they colonised, I think after the Maori, they were over it. It's very good to do that. Hi, But the Treaty of Waitangi in 18 40 was followed by a succession of legislation designed [00:15:00] to eliminate, um, our culture completely un not completely unsuccessful, but we remain. We are here, and we stand and and we represent, uh, so we abandoned some things. Some things, quite rightly perhaps like ritual cannibalism, but can go, um, and the, uh and things like diverse expressions, so of sexual orientation [00:15:30] and gender identity went underground. And so, although the English Laws Act of 1958 that great thing, where in one fell swoop, we inherited the entire legislation of the, um of Britain. Uh, homosexuality became legal illegal in New Zealand. But there's we find no evidence of any Maori punishment for that kind of behaviour. And so for me, when I look at look back on that on that history and reflect on how our Maori people are with [00:16:00] us today, it's I just wonder if the continued silence of our people around that is collusion with the colonisers and and buying into all those Christian beliefs around that, uh or actually, was it a form of protection for us? We won't talk about it. We know you're doing it, but we'll just, you know, pretend it's not going on. And then none of us get into trouble. And so that's something I really, really want to research and actually interview the oldest I can find, [00:16:30] uh, just to say, What are their memories? Because I know my great grandmother was born in 19 01, and she was quite happy to talk about her aunties and cousins who live with women had Children. But, um, never had male partners. So we move from from the past into the contemporary form of form of our action songs and often these are kind of the meaty part of Of of [00:17:00] the bracket. And tell a particular story or focus on a particular topic. This part I want to do the kind of I want to introduce issues around, perhaps a framework for action and how we might influence, uh, what we what it is we want for for the communities that we represent in our different areas and for my work. I use a framework of expectations, which was originally designed to look at an organization's responsiveness to the treaty by [00:17:30] looking at how effective they were for Maori. And I've adopted this tool to use it for you queer queer groups and for youth groups. Uh and so I understand, after a quick word with Marilyn that not everyone shares my excitement about strategic planning and writing policy. What? And so I pick my three out of 11, I'll spare you, um, organisational elements. I think my top three favourites, then, [00:18:00] is about leadership. How your organisation is run right from the beginning and how you lead, um, your group, your people, your organisation into the future decision making. Who sits at the table? Uh who who sees what's going to happen and human resources. We we want the world and we can do that. If we're prepared to work for it, find the people, find what we need to get things done. It's not always about money, but by developing [00:18:30] all of these things. The whole point is that for a lot of organisations, for a lot of whether it's a campaign, starting a new group or analysing and trying to change something that's like being stuck forever in a way that's just not helpful for us is one single thing by itself. Appoint a Maori and put them in a job by themselves and a party organisation. And it's not gonna work. It very, really has, uh, but it makes the the the people in charge feel better. Uh, so [00:19:00] one little thing usually will not work. So what we look is that all these things fit together, they interlock together, and and so by doing that, our expectations is that to be effective for and there's a saying in, uh, the the government sectors of of New Zealand. If you do things right for Maori, they'll be right for everybody else. They'll work for everybody else in our community who is marginalised. But to be effective for the key things are that we are engaged [00:19:30] in all matters that concern us, that services for us are designed and delivered to meet our needs and that resources, systems and key people are made available to achieve this. So rather than go into this in detail, let's leave it right there, and we'll move into the next sweating, exiting. I just made that up. I'm sorry. Um, the next part of the performance is the poi, and some of you will have seen this little balls on string. Then you get really flashed, They glow in the dark and all [00:20:00] sorts of things. And you can imagine imagine this poi on my hand And the poi is in our very gendered society, or especially in the poi, is a tool to show off the grace and beauty of our women. And so quite often, the Po is very lighthearted, uh, and and fun, sometimes a bit naughty, but sexy. Uh, and so I thought, Well, the grace and beauty that's inherent in all of the all of those who lives who live our [00:20:30] lives as women then I think have got a a very clear run on this one. So I wanted to look at at some of the things we have achieved and at one end of the spectrum there are those of us for whom cultural identity is everything. It is the mainstay. I was suddenly like this before I moved to Wellington 21 years ago where I everything I did was for Maori. And the fact that I love women was kind of irrelevant [00:21:00] to my life. It was just a thing over here it was quite incidental to my politics and until the homosexual law reform started and I think I was 2019, 20 when that, um kind of got it happening for me to get involved in. Uh, however, I still want to acknowledge those that we would call who were involved in key development and renaissance of the Maori culture. This includes [00:21:30] the contemporary form of that all Maori practise today in the 19 thirties, Um, this form was developed by who is still hailed as a genius, celebrated every year and at all Maori festivals. Uh, but no mention, of course, of her female partner and development of the Maori ones. We There's all sorts of Maori organisations, leadership and the feminist Maori feminists out. And I have to say, too, I'm very quite prejudiced. I just know more about the lesbian side of things. [00:22:00] Uh, but even the establishment of the the Maori Language Commission, the establishment of Maori television and the show all of these things that, um, we've been part of. And on the other end of that, we've had those who have been strong enough to go out and represent the issues related to our sexual orientation and gender identity and two particular ones I want to acknowledge, I think, uh, Professor Alison Laurie, who's here who is a leader [00:22:30] and lesbian feminism in the 19 seventies, is spearheaded women's studies, gender studies around Southern Hemisphere and today, as chair of the of amongst the many other things that she does. But also, of course, Georgina by who, uh was revolutionary became the first Maori MP as well as prior to that being the first, the first trans MP and the first trans mayor in the world. And of course, there are many more, many, many more who have achieved great things and [00:23:00] I think and honouring our ancestors who have gone before. It is our responsibility to record that to make sure that that's available for for people who are coming after us. This is the part where I've written all over it. Bear with me five minutes, OK, we can do this, people right? But since the late the term came into us, as it was found about the late seventies early eighties and it has increasingly gained traction not [00:23:30] just as a term to refer to Maori, who may be identifying as queer in in whatever way, but as an actual identity which seeks to bring all those parts of ourselves together and focus on issues specific to us so that we don't always have to choose in. Any given circumstance will be Maori today or I'll be today and you'll find it that in most services that are offered in this country in terms of health education, we often have to choose just in life. When we go home, we be the good girl, and when we're in the city, we can go to lesbian things [00:24:00] and hang out with the I call a crowd, keep getting in trouble uh, and I specifically wanted to mention the one and only book that exists about, uh, sexuality and the stories of indigenous people. The fabulous who publishers. I do want to acknowledge for, uh, wanting to publish the book, but didn't want the word on it. Uh, and so that comes to the next. This is like [00:24:30] so the second last thing, the haka traditionally done by our men. I'm fortunate to come from, uh, a tribe where the women traditionally have composed and performed haka. But it is a challenging, physically demanding, uh, I performance. And here we have so much to be proud of in a we are privileged compared to many other countries. People who are represented here, uh, that, as, um Grant [00:25:00] said earlier, we have to resist complacency. It's really important that those of us who are older, who are employed, who have got into that comfort of owning our own homes, of all sorts of things where we don't get hassled when we go to work, that we use that privilege to support those who are not in that position, particularly a young people who are still putting up with things that we haven't had to put up with for a long, long time. And so even though many of us are accepted by our home people, [00:25:30] uh, we know that from the research from our experience in the community that not all Maori are accepted by their family. We still know of young people being kicked out of home when they come out. Um, having trouble, How where do you fit on the If you're trans, what role do you play and how do that fits with the life that you lead and who you are inside, Uh, that we feel pressured to choose between being Maori and being queer to marry and have Children. Are the [00:26:00] youth are significantly more likely to experience bullying, unwanted sexual attention and sexual and mental health problems that both the heterosexual and que counterparts do not or they experience it more so? More likely? Yeah, it's culminates a negative body image and the things about increase, increased risk taking and and and suicide and self-harm that are prevalent in our communities. But sadly, our Maori elders haven't been [00:26:30] really great about being supportive of us, and I won't go into the negative things that some of our Maori party members have not voted and supported us on, uh, or ridiculous marches to Parliament by ridiculous heads of ridiculous churches. So that's true about two minutes. [00:27:00] So finally, at the end of each performance is the it's a conclusion. It's to clear the way and and and come off the stage. And for those of us from minority cultures, we are well aware that the do the dominant culture is not going to just hand things over. We can decide to take things by force, being the fabulous, loving people we are. We go, um, let's take a bit more time and we'll use our influence and use, uh, all of the skill, [00:27:30] knowledge and resources we have to hand to influence things in a way so that we are not actually repeating the discrimination that it's often used against us. What the press? What does the future hold? OK, I thought through the experience of now Maori leaders, uh, that we it will be good to research how the impact of colonisation on Maori sexuality has manifested itself in Maori culture. Uh, by developing effective [00:28:00] strategies to reduce homophobia and transphobia and contemporary Maori life that we can create a safer environment for particularly our young people. And by connecting the past to the present, we honour the memories of those ancestors and whose footsteps we follow. And amongst ourselves, we strive to create meaningful intersections of our culture, gender and sexuality. Because can we create spaces of acceptance, safety and love which do not require silence and sacrifice? I believe so. [00:28:30] We have done it here. We will keep doing it. OK, Can I have I got time to do a quick song. OK? OK, like Auntie Juan said when she's there is a traditional or that we do a I thought I would get my of people to join me in the little [00:29:00] You may hear it at different times in this conference at, um come away. Yeah. Oh, in me God Fuck, yeah. Not, um [00:29:30] in that talk to love. Yeah, in my sorry water water. Oh, [00:30:00] kill that.
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