The title of this recording is "Emmy - Beyond Rainbows". It is described as: Emmy talks about protesting at the Auckland Pride parade to highlight issues around mass incarceration, and talks about power dynamics within queer communities. It was recorded in Te Puea Memorial Marae, 41 Miro Road, Māngere Bridge, Auckland on the 29th March 2015. Emilie Rākete is being interviewed by Ahi Wi-Hongi.  Their names are spelt correctly but may appear incorrectly spelt later in the document. The duration of the recording is 30 minutes. A list of correctly spelt content keywords and tags can be found at the end of this document. A brief description of the recording is: In this podcast Emmy talks about protesting at the Auckland Pride parade to highlight issues around mass incarceration, and talks about power dynamics within queer communities. This recording was made just after the GLITCH Youth Decolonisation Hui at Te Puea Marae, Mangere. The content in the recording covers the 2010s decade. A brief summary of the recording is: This summary details an interview with Emilie Rākete on the "Beyond Rainbows" podcast, recorded at Te Puea Memorial Marae in Auckland. During the podcast, Rākete elaborates on the protest at the Auckland Pride parade which aimed to cast light on mass incarceration issues, particularly in Maori communities, and the dynamics of power within queer populations. The dialogue unfolds in the context of the GLITCH Youth Decolonisation Hui that took place at the Marae. With a focus on their personal journey and activism work, Rākete, a 22-year-old trans individual from Auckland, reflects on the refreshing experience of being among people of color in queer spaces and underscores the often unseen effects of white supremacy. Rākete points to mass incarceration as a significant challenge faced by the Maori and trans communities, and also by people of color at large, noting the influential roles of the New Zealand Police and Department of Corrections in perpetuating this struggle. Rākete shares a personal encounter involving injury at a protest and subsequent treatment by law enforcement. The response to the incident varied within the community, from strong support to outright threats. This reflects a broader issue of community attitudes toward power relationships and resistance to acknowledging systemic injustice, especially when individuals personally benefit from existing dynamics. Despite facing serious injury with their arm, Rākete remains committed to raising awareness of incarceration and state violence, particularly in relation to queer identities and the treatment of Maori people. They hope that the event and their experience will foster discussion and reflection on the complexities of state power and its impact on marginalized groups. Rākete calls for more inclusivity and consideration of power dynamics within queer communities. They stress the importance of respecting the unique threats faced by trans women of color, noting the alarmingly high rates of suicide and violence against this demographic. Rākete advocates for a broader acknowledgment and action to address the violence oriented towards the population, and the disproportionate representation in the criminal justice system. Moreover, Rākete addresses the need for economic discussions, highlighting the compounding fee increases at universities that disproportionately affect already economically disadvantaged populations, such as Maori and people of color. The conversation also covers the historical role of law enforcement and prisons in undermining Maori resistance and stresses the continuity of colonization's effects on indigenous populations. This historical perspective is central to understanding the contemporary injustices faced by Maori and the disparities in health, incarceration, and socio-economic conditions. The podcast underlines that the issues within Aotearoa New Zealand are reflective of a global pattern of post-colonial states oppressing indigenous populations, a reality that places an onus on all community members to critically evaluate and work to change these entrenched systems of inequality. The full transcription of the recording begins:  So I'm a 22 year old trans woman. I'm from Auckland, um called, Um, but I lived in, um, to for my whole life. Um, So, um, we're at at the moment in which is, um, in Auckland. So this is, um, not made here, but, um, like, I'm I'm at home here. And how did you like the? It was great. Um, like it was really, um, kind of refreshing to be, um, like in a queer space with, um, like a lot of other well, only other like people of colour. Um, it's not something that we ever really do. Um, even like in organising as an activist. And there's always, like, a lot of, um like or, um it's like, Yeah, it's fine. Um, but it's yeah, and it's really enjoyable to be with, um, like other people who are affected white supremacy in the same way or some similar ways to the way that I am. Yeah. How how do you see the issues that are affecting? Um, especially young people of colour, especially maybe young indigenous people of colour and, um young trans people of colour and trans women in particular. And, you know, like, what do you think are the some of the main issues that's affecting you? And, um, people like yourself? Um, yeah, I think I'm, like, speaking, like specifically towards, like, my experiences as, um, like a trans woman and a Maori trans woman. Um, I think at the moment, um, mass incarceration by the, um, New Zealand Police force and the Department of Corrections are probably, um, to to well know that the two major forces behind mass incarceration I think that is kind of the the biggest contemporary struggle, Um, that we face at the moment. So I think that's what we need to talk about, which is good, because we did at the quite extensively what was interesting things that came up for you. Um, in those talks, um, there was kind of a, um, constellation of perspectives. Um, which is again, like, it's refreshing to talk about this with other brown people. Um, because you don't get anyone being like, you know, the police have always been really nice to me, so I don't really see what the problem, because everyone has had bad experiences with the police here. Um, so you know, no one's trying to say, Like, you know, my dad is a cop. Even if they do have, you know, relatives who are in the police, they should understand that the you know, the institutional role of those organisations is in service of state power. So what's been your experiences with that? Um Or like you know, maybe what's been your more recent experiences with that? Um so recently I was, um, quite badly injured during a protest. Um, with the well, I got into the whole detail about it because it's kind of boring. Um, but my arm was broken, and so I had a police officer sitting on my back. Um, handcuffing me, which is is really unbearable when you have a broken humour. Um, and then they they don't like, let you go. Really? Because they they want to take this statement first and before they will let medics properly see to you or give you any kind of pain relief and stuff. But I think that's a, um a really common experience of people of colour, especially if you're Maori or pacific. Um, and is that, um, you know, your, um your individuality isn't really respected by, you know, these, um, operatives. It's, um, kind of their needs come first. And if they want to arrest you, then they will. And if they don't want to, then they'll let you go. But you you know, you don't really matter in that situation, you don't get much of a choice. Mm. What do you think? Um, like, were you surprised about the kind of community reaction to that happening? Because it was quite a public thing and lots of people. Yeah. You know, this is our community and stuff. So I welcome everyone's thoughts about what happened. Um, it's been interesting, Um, the different groups who have given their perspectives and stuff, um, people who have been really supportive, which is great. Um, and the people who've seen rape threats, um, were less great. Um, yeah, but I mean, that happens whenever you talk about you know, your relationship to power. There's always going to be people who want you not to do that, because the current situation works fine for them. And it's not really in their interests for you to, um, kind of draw attention to the violence inherent. You know, in that system, because, you know, it's going fine for them. Um, so that was, um, kind of eye opening, because I not that I was necessarily expecting to be, you know, badly injured and have to deal with the repercussions of that. But, um, I also wasn't expecting, um, you know, quite so strongly a negative response from the community, especially given that I was in hospital for, um, quite a while. So, um yeah, that was, um, surprising, but not entirely, um, surprising. Like, I think there's a long history of Maori, Um, in this country, when we talk about or just like, a not even but just, um the way that we're treated. Um, you know, in this this country, in our homelands, um, the response is often real negative. Did you feel like people were sort of saying that it was your fault that that happened or, um, you know, it seemed like there was a you know, 22 kind of schools of thought, and one was that you should be able to express yourself and be safe. And the other one was that you shouldn't do something that's gonna, um, make conflict. How do you feel? Like you can navigate that stuff because it's quite a tricky position to be in a Yeah, Yeah. Um I mean, at the moment, I'm just trying to get the use of my arm back. And so I'm really just kind of I'm trying to navigate things medically at the moment before I try to deal with kind of anything else going on? Um, so, yeah, I'm just kind of avoiding it would be my answer. I'm just trying to not deal with it. Yeah, And you're still in, like, a, um, an arm brace and stuff at the moment. I've got a arm brace on and this thing because it must have been a couple of months ago now? Um, no, it was about a little over a month. Yeah, Yeah, but I still I still I still got another month and the breath True. And so, um, do you have any, um, like, what's kind of coming up out of this with the people who are supporting you? Um, do you feel like, you know, what kind of good? Um, talks are coming out of that or like, do you feel like people are that it's kind of brought issues up for people or like, kind of raising awareness or Yeah, I hope so. Because that's what we, um when we, you know, at the protest, that's what we wanted to to do. I don't really go there In the interest of getting my ass kicked in front of a lot of people that just kind of happened. All you wanted to do was have people, like, talk about incarceration in the prison industrial complex. And I hope that people are having these discussions now and talking about, um, you know, the police and especially in relation to queerness and how we relate to you know, these agencies. Um, I hope that's happening. Yeah, because it seems like quite a lot of, um quite a lot of the time when we hear people's thoughts about this stuff, it's often the people who aren't Maybe in, you know, like, for example, me as an older person, I'm not as likely to experience that anymore as I would have been when I was your age. So we often don't hear a lot from young people about this stuff. Is that, um, you know, is that does that fit with Yeah. Yeah, I do feel like um, younger people. I mean, this isn't, uh, any kind of blinding statement about who cares and who doesn't care. But I feel like younger people often are more willing to talk about these things. Um, not that conversations with, uh, you know, unproductive or or anything. Um, there's, like, a a wealth of knowledge that's, you know, coming down to us from our elders. And that's really important to, you know, have those, um have you felt people kind of being like, Oh, wow, we didn't realise this was a big issue for young people, and it obviously, is a big issue. You don't put yourself on the line like that if you don't have really big feelings and important stuff to say. Have you had people kind of being like, Oh, wow, this is obviously a big thing that's happening. Yeah. Yeah, some people have been, and I think that's really, um, relieving. And for me, because that's what we wanted people to do was to think about the the role of state power and how it relates to us as queers. And and you know how we can reinforce, um, you know, structures of, um, violence. Um in a way that I think often doesn't get talked about or doesn't get thought about. Um and I think that's a shame. So I'm I'm glad that people are willing to or more willing to, um, you know, talk about these things, even if they think that I'm an idiot or whatever. Um, I disagree, but, um, if they're thinking about, you know, state violence and the the racist police force or just the the deployment of racist violence in the service of state power, even if they think I'm wrong, at least it's something that is on the radar for them. And I hope that over time they can develop. Look at the, um, and the statistics for now and the, you know, the history of violence in this country. And hopefully, um, you know, examine their perspectives and, um, you know, come to a, uh, understanding of of violence and race in this country, which is rooted in the the history of race and violence in this country. I heard somebody say over the weekend that it was ironic that what you had been protesting against was, um, you know, like the abuse of power by the state And, um, you know, by the Colonial, you know, the settler government and that. What did they say? Sort of like that. That's what you were trying to draw attention to. And then that's what happened on the day. Yeah. Um I mean, it wasn't the It was a private security company who, actually, um well, the whole company, but in any case, it wasn't, um, state employees who actually broke my arm. Um, but, um, yeah, it's It's maybe a little hard to see the irony just because, you know, I've got a broken arm. It's hard to find the humour in it. I guess not that I think that's, like, a flippant thing to say, because I guess it is. Um, I think maybe it was less about the humour and more about that. Like, yeah, totally pro or something like that. Yeah. No, no, definitely, I am not. Yeah, we were also joined by a a couple of other people here who have been at the Weren't the cops demanding information from you and handcuffing you while you had a broken arm? Yeah, um, and we're screaming in pain and, yeah, my memory of, um, my memory is kind of patchy, because I, I kind of faded in and out a bit, Um, while I was on the on the side of road. Um, yeah, I got handcuffed, but then I got, um, Unhanded again A little later. Um, but yeah, I was I was being, like, taking having my statement taken. I wasn't arrested, but I was, um, detained, I think, Um, but it was a little while before I could be seen by a, um, a medic and taken to an ambulance and stuff. Um, so, yeah, I definitely think that these are the state definitely played a the state. The police definitely played a role in what happened. And I don't think the role is necessarily one which minimise the violence of the day. But they were not the the primary, um, purveyors, perpetrators. Um, that day. Mm. Do you think, um what What do you think? You know, as somebody who's really passionate about this stuff. Um, what kind of things do you think the community could be doing to, I guess, Like just to help each other, to understand what the issues are and that not everyone is as safe in their everyday life is as safe as everyone else. Yeah, it's, um it's something that needs to be talked about as the power dynamics that exist within the queer community, because it's something that doesn't get, um, thought about a lot. Um, trans women like specifically I know, um, we brought it up again already at the beginning of the interview, but trans women are extremely unsafe, like we're hugely subjected to violence. Um, our attempted suicide rate is like 40 to 50%. Um, that's like people like living trans women who have tried to kill ourselves. Obviously, it's epidemic. And if you're dead already, you can't contribute to the physics of attempted suicide. So it will be much higher than that. Um, and it's violence because, um, when you know when something reaches those proportions within a population, you can't explain it as just, um, an individual decision or an individual circumstance because it's a It's a whole population who are being subjected to conditions which are, in my opinion, incompatible with our survival. And that's why we die. Um, and it needs to be talked about in all kinds of spaces in Maori spaces and queer spaces and, um, spaces for people of colour. And that's kind of what glitch, who he has been this weekend. And so it's been really, um, really good to be able to talk about, um, the stuff with the community here. And I hope that the the community abroad in this country, we can take these discussions away from this space and into those wider spaces and talk about the violence, which is queen of colour. We're uniquely subjected to that. Our white friends and our white family and the other pakeha members of our community, um, maybe won't have direct experience of because it's, um it's something that they probably aren't familiar with, and they're not they don't experience. Um, not, of course, to say that there is not violence directed towards all of us that's part of being queer is living with the constant threat of violence. Um, but, um, it's quite, um, it's quite a visible threat to a lot of trans women of colour. Yeah, Yeah, definitely. It's, um the deployment of violence to against queers is unevenly distributed, and I think that the decision making power in the community is also unevenly distributed. And, um, I think that those dynamics need to be questioned and broken down and examined in more detail. If we're gonna work towards, you know, work against, um hero? No. And against a society which we can't live within. Do you find that? Um, you know, it's uncomfortable for people to hear about if they haven't experienced it themselves, and then they, you know, like that it can be. People can just be uncomfortable with hearing about this stuff. And then those conversations can get sort of shut down. Absolutely. Yeah, it's really, um, it's always uncomfortable to hear about ways in which you can be complicit in the destruction of other people. Um, I mean, like as, um, indigenous people in A We still need to look at, um, Global systems of poverty and the ways in which we are made to be complicit in those, um, like we're complicit in all kinds of, um processes as as part of global capitalism, which we don't have A. You know, it's not a choice on our part to to work within those, um, systems of the global exploitation. But we're still, you know, we still are, and, um even though there's no kind of individual moral culpability for that, um, we're still, you know, we we're still, um yeah, the systems exist, and those systems are violent. And we, in many ways, despite our position of subordination and a we still, um, participate in the systems which are violent globally. Um, and you know, we need to, um that is uncomfortable for me to think about. It's always hard to acknowledge the ways in which your daily life and the the way that you have lived and conduct yourself can be hurting other people. Um, but it's vital to acknowledge the the violence inherent in the system and challenge it. And so I hope that, like in the community, we can do that And really, you know, look at the the the deployment of violence in this country and critically evaluate the ways in which we may be perpetuating that violence and stop. It's very complex that there's a lot of different issues that come into it. Yeah, totally. Um I mean, just in in there's a like a the violence which we were protesting the, you know, incarceration and the the New Zealand Police force. The violence there goes back. You know, 100 plus years. Um, you know, people talk about, um, the destruction of as an atrocity of the, um, colonial era. But, you know, that was the New Zealand government's constabulary. That was the police force at Riha with 1600 armed men in a cannon. You know, there were there were police marching on mass on horseback at as well. There's a a specific history of violence in this country, and there's a specific role which the police and the prison have historically played and like the deployment of colonialism. And I don't think that that role has necessarily changed very much in the 175 years since the signing of I think that, um I mean, the treaty and the Treaty Tribunal found that and never ceded sovereignty. So, you know, if if we never said sovereignty, then why are we not sovereign? It's because the deployment of violence was used to make any kind of resistance impossible. And part of that was the use of the prisons at. And this is an because that's where my that's where my come from. So, um, you know, this isn't necessarily my direct involved here but in, um in region. Then the people you know were arrested. They were nonviolent, nonviolent resistance. They were building, like ploughing and moving stones and putting up fences. And they were arrested for it and held without charge. And the government had to pass a specific act of legislation to retroactively legalise those arrests because there was no legal foundation for the, you know, the incarceration of those people was they had to change the law after the fact for it to to stand. And then they were all away into the South Island. And most of them, well, not most of them, but very many people then died and, you know, shackled to caves. That's the The history of the prison in Aotearoa is a specific tool used to destroy Maori resistance to military occupation. Yeah, and it's a bit of a, um would you say, like when we look back at the past, we can see the common, you know, we can see where things have changed, and we can also see where some things haven't changed enough and see a little bit of parallels and things that are happening now. And that's why it's important. I think in queer spaces to look at what hasn't changed. Um, and ways in which we're complicit in keeping things that way. Um, like, I love pride. And I love being queer because I'm queer as hell. And I like I'm really, really gay. Um, I like I love this shit. Um, but that doesn't mean that the queer community at large cannot be complicit in white supremacist violence. And I think when the New Zealand police force is making 100 and 70,000 apprehensions in a year and 69,000 of those people are Maori, just Maori. That's a problem. Because we're 15% of the population, we shouldn't be, you know, like more than more than a third of total apprehensions. That's ridiculous. The prison population in a 51% of those prisoners are Maori. 58% of women prisoners are Maori. It's like just Maori. This is a the system which produces these levels of incarceration. For Maori, that can't be a coincidence. There's no way that the history of invasion and colonisation genocide in this country has not played a role in producing such obscene figures of incarceration. You don't think Maori people just love going to jail. I mean, jail is awesome. See the problem? I think what happened is that because we we you know, we have meetings in the which just means big house and then, oh, the big house. So we just rock up to prison like we here for the like, what's going on And then, you know, they just you know, when we go in and they just lock us up, I'm sure that's probably what's just happening. No. And you see the huge disparities. It's the same. Every settler nation, like the indigenous people, have these huge disparities in health. We die younger, you know, we have more preventable health problems. More, um, longer prison sentences, more incarceration. That's quite a That's quite a really, really big issues that we need to be remembering what's happening and looking at. And I think it's important to think about, um, Maori suffering in terms of the global system of colonialism in Africa, in Africa hugely, which does not get talked about nearly enough in the Americas throughout Europe everywhere. It's a global system which produces suffering and capital. Um, and it's operating here, and I think that even though in a lot of ways the, um we're a lot freer to live our lives and not be murdered, which is nice. Um, there are other ways in which people are still hugely unsafe and we're not talking about it or addressing it, we're just allowing it to happen. And that's what it what would what would you see as some of the ways that, um, people in the community can support each other And, um, you know, worked together to make more fair outcomes for indigenous, um, and other trans and queer people of colour. Yeah, It's, um I think it's important, Um, when you're organising as, um as pakeha when you're organising, um, for the queer community to remember in your organisations um, your obligations under the and to involve Maori and to involve people of colour um, be they or Maori involve us in these spaces because we wanna be there and make sure that we can meaningfully participate in the queer community because we're not weird little trolls sitting outside of, um, these things going on and not having a role. We we're here and we're queer, but, um, often times we don't get invited to stuff or we show up. And it's not the kind of space that we can exist within without making a compromise. And we shouldn't have to choose between being able to work towards an for queers or, um, being respected as people of colour or as, um, but often that's what we have to do. And so if you're if you're or even if you're and you're organising, then absolutely. You need to, um, critically evaluate and it's painful, but you you need to do it. You need to critically evaluate how you're organising and how you are incorporating Maori and how your organisations are moving us towards. And if they're not, then you need to start moving towards that because that's the only way that we can conduct ourselves morally. I think yeah, so, like taking a a broad view of what's going on and what the issues might be that it might not just be that all queer issues aren't the same queer issues, and they're affecting in really specific ways that you can you can find out about by involving in a meaningful way and listening. Yeah, absolutely. Yeah. Um and even if, um you know, just listen to, um us when we tell you about things that are, um, going on for us and how, um, how we feel in your spaces. Because it's important if there are, like, about 30% of this country is not pakeha. If your spaces do not have about 30% of brown people, then you have a problem. And it's a problem that you haven't been addressing. Um, because we're here, we're around. It's, you know, there's there's a lot of us. Um, but if we aren't coming to stuff, it's not that we're not interested or that we're not there, that those spaces are not accommodating us. And they really need to Are there any, uh, or like, what do you think are the other? You know, what do you think are the other kind of main things that are, uh, affecting young people at the moment? And like, um, what other stuff do you think that what other kind of conversations and, um, you know, actions. Would you like to see happening? Um, I think people need to talk about, um, poverty and decisions of economic dispossession because, um, queer and especially queer of colour but all of us are hugely kind of subordinated. Um, in those ways, and a lot of us find it very difficult to survive and find, you know, housing and reliable food. And there's access to education. Um, you know, the university is, um because I'm a student. That's an area which I'm hugely involved in organising politically. Well, not hugely involved. I help I show up for the meetings. I, um no, I I'm involved. But, um, you know, that's a huge problem, because, um, sorry, I'm holding up. Um, I'm holding up some people, so I will. I'm gonna move towards wrapping up because I need to to get going. But, um, like, even, um, this is I'll give one example, and then I'll go the university, Um, every year. Um, my university and I think most universities in the country, um, increase the fees that you need to pay by the, um legally mandated absolute maximum amount. 4% every single year. So that's a 4% rise on the previous years, which incorporates the previous 4% rises. So it's a a compounding increase in the amount of money that you pay to go to university and on the face of things, that's an egalitarian kind of, um, increase. You know, everyone has to pay more. It's not specifically targeting Maori has to be 4% more in the same amount. But in this country, Maori are uniquely subjected. And, um, people of colour are uniquely subjected to poverty. And so when something becomes more expensive for all of us, we're the ones with the least resources to be able to justify spending our money on that when we need to feed our families, you know? And so, um, a lot of stuff which isn't specifically targeted at attacking people of colour in this country will still affect us to a huge extent more than it will affect. Um Pakeha. And I think that's something which needs to be acknowledged and worked towards addressing. Yeah. We need to recognise what the disparities are that are happening for indigenous people and especially indigenous, queer and trans people, and then work to make those more equitable outcomes. Yeah, absolutely. The full transcription of the recording ends. A list of keywords/tags describing the recording follow. 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The tags are seperated by a semi-colon: 2010s ; Africa ; Ahi Wi-Hongi ; Aotearoa New Zealand ; Ara Taiohi ; Auckland ; Beyond Rainbows (series) ; Department of Corrections ; Emilie Rākete ; Europe ; GLITCH Youth Decolonisation Hui (2015) ; Hawaii ; Māori ; New Zealand Police ; Pacific ; Pakeha ; Parihaka ; People ; People Against Prisons Aotearoa (formerly known as No Pride In Prisons) ; Pride ; Pride parade (Auckland) ; Russia ; Space ; Stuff ; Tamaki ; Te Puea Memorial Marae ; Tino Rangatiratanga ; Tiriti o Waitangi / Treaty of Waitangi ; Wellington ; abuse ; access ; accomodation ; activism ; ambulance ; attempted suicide ; broken ; building ; capital ; capitalism ; change ; choice ; colonialism ; colonisation ; coming out ; community ; complicity ; compromise ; conflict ; dispossession ; education ; elders ; epidemic ; exploitation ; face ; family ; fear ; feelings ; food ; friends ; gay ; global capitalism ; government ; haka ; health ; heteronormativity ; history ; hope ; hospital ; housing ; indigenous peoples ; individual ; kaumatua ; knowledge ; law ; legislation ; love ; mass incarceration ; media ; meetings ; military ; occupation ; other ; pain ; people of colour ; physics ; podcast ; police ; politics ; poverty ; power ; pride ; prison ; prisoners ; protest ; queer ; quiz ; race ; racism ; rainbows ; rangatiratanga ; resistance ; security ; shame ; ships ; shoes ; social media ; sovereignty ; spaces ; state power ; state violence ; statistics ; stickers ; struggle ; suffering ; suicide ; support ; survival ; tangata whenua ; threats ; time ; trans ; trans woman ; transgender ; treaty ; understanding ; university ; violence ; white supremacist violence ; white supremacy ; women ; work ; youth. The original recording can be heard at this website https://www.pridenz.com/beyond_rainbows_emmy.html. The master recording is also archived at the Alexander Turnbull Library in Wellington, New Zealand.  For more details visit their website https://tiaki.natlib.govt.nz/#details=ecatalogue.1089645. Emilie Rākete also features audibly in the following recordings: "Beyond Rainbows panel discussion", "Kiran and flatmates - Beyond Rainbows" and "Exploring Trans Activism and Representation in Media - Auckland Zinefest". Please note that this document may contain errors or omissions - you should always refer back to the original recording to confirm content.