'White privilege' - Maori academic dismisses legitimacy of Sally Anderson's moko as 'business branding'

A Maori academic has derided the motives behind Kiwi life coach Sally Anderson's moko, labelling it a mixture of "business branding" and "cultural appropriation" encouraged by a culture of "white privilege".

Dr Mera Lee-Penehira said Ms Anderson's moko, which has been heavily criticised over the last few days over it's prominence on her website, was not appropriate because her genealogy is entirely Pakeha.

"I think the problem is she's a Pakeha woman who doesn't have any whakapapa, or any genealogical ties herself to Maori, so how do you wear something that represents your genealogy, when that's not your genealogy," Dr Lee-Penehira said.

"And representing that of your husband or wife isn't appropriate in this instance."

Ms Anderson has removed images of her moko from her website after a massive backlash from the public.

Yet the life coach has claimed her moko is legitimised by her Maori husband, who himself has full face ta moko.

Dr Lee-Penehira said the moko is a tattoo that specifically represents your own unique Maori genealogy and it doesn't make sense for a person of full Pakeha blood to have one.

"What's represented in any facial moko is about our tribal designs, it's about who we were born to be," Dr Lee-Penehira said. 

"From what I've seen and I've only looked in the last couple of days, it does appear that moko were being used in this instance as business branding, and I do think there's a level of cultural appropriation.

"I do think there's a level of white privilege that's being displayed here and I think we need to be really cautious about that."

Dr Lee-Penehira added that there is a difference between Moari tattoo's Pakeha have on their arms and legs, compared to the moko.

"No I think there is a distinction, and the distinction rests with this being particularly whakapapa related," she said.

"There are other designs on other parts of people's bodies that don't have to have that level of whakapapa relationship.

"Our faces, our heads carry with them a level of tapu that isn't necessarily associated for example with your arms."

Dr Mera Lee-Penehira says it’s not appropriate for the life coach to have a moko, as her genealogy is totally Pakeha. Source: Breakfast



Man in critical condition after stabbing at property near Opotiki

A man has been hospitalised in a critical condition following a stabbing at a property near Opotiki, in the Bay of Plenty, this morning.

The man has been transported to Whakatāne Hospital after he was stabbed at an address on Waiotahe Valley Road, in Waiotahi, at 7.25am.

The people involved in the incident are known to each other, police say.

Police know the identity of the suspect and are working to locate him.

A scene examination is currently being carried out at the address.

Source: 1 NEWS

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Person in critical condition after being hit by bus in Christchurch

One person’s been hospitalised in a critical condition after being hit by a bus in Christchurch this morning.

Emergency services were called to Main North Road in Redwood around 8am.

A police spokesperson says the road has been closed and motorists are being asked to follow the direction of emergency services.

A bus driver at the wheel.


'We were really excited' - hear the voices of some of the first New Zealand women to vote 125 years ago

Today marks the 125th anniversary of women’s suffrage in New Zealand, which made our small island the first self-governing nation to grant women the right to vote.

It wasn’t a smooth road, however, and although not as long or violent as other campaigns for the vote in the UK and US years later, Kiwi women faced their share of opposition.

A strong push for the vote began in the late 1870s when electoral bills were being put forward to Parliament which had clauses saying it gave women the right to vote, not just men.

But it was much earlier that a handful of women began advocating for voting rights for women.

“It was just a few maverick voices at that point, but it was being discussed,” says Victoria University's Professor Charlotte Macdonald.

The movement picked up steam when the Women’s Christian Temperance formed nationwide in New Zealand.

That’s when women started saying, “we want to change the politics in the places that we live”, says Professor Macdonald.

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For more on this story, watch 1 NEWS at 6pm. Source: 1 NEWS

It wasn’t just for political equality, but for moral reform to protect women, she says.

“They were saying ‘we need to organise to get the vote because without that no matter what we do we’re just going to get cast aside’.”

From there, women began a much larger campaign which involved petitioning, public meetings, writing letters to the editor and working with sympathetic MPs.

A lot of their efforts failed, but the women tirelessly continued to work for equality in voting rights.

From 1886 to 1892, a series of petitions were presented to Parliament.

“Petitioning was the only way in which women, and people outside Parliament, could have their voice heard and the British suffrage campaign was petitioning at the same time so it’s a well-known technique,” says Otago University's Professor Barbara Brookes.

“It was also a really important educationally technique because if you’re going to sign a petition people usually explain to you what it’s about.”

Nearly 32,000 signatures were obtained from women across the country including many Māori women.

It was on September 19, 1893, following another petition and electoral bill passed in the House when Governor Lord Glasgow signed the bill into law and women granted the right to vote.

When election day finally comes in November 28, 1893, 82 per cent of women over the age of 21 turn out to vote.

This changed the course of women’s lives in New Zealand leading to many policy changes for women, female MP being elected to Parliament 40 years later and eventually three female prime ministers.

And take a brief look at the journey Kiwi women took to be granted the right to vote in NZ. Source: 1 NEWS