 pōrārama, pōr te whakārō, pōr te tangata, pōr te aroha, te pōr e here nei ea tātou. Māori ora kia tātou, haumi ea, hili ea, tai hi ea. May clarity be yours, may understanding be yours, through reflection, through personal endeavour, through respect. The virtues which bind us as one, may we be filled with well-being, be bound together, unified. Thank you, Theresa. What a beautiful way to start this conversation we're doing. So, Theresa and I are hosting today's session. I'm going to start. I'll introduce myself. Theresa will introduce herself later as she introduces Rangimari'e. So, my name is Lina Green and I'm speaking to you from the land of the Olone people in Cupertina, California. I'm the CEO and founder of Angels of Impact based in Singapore, San Francisco in New Zealand. It's an evergreen fund offering funding and technical assistance to women of colour, lead community-based enterprises overcoming systemic poverty. We support the missing middle funding gap that are too large for microfinance and yet too small for traditional impact investors. And we work to offer entrepreneur-friendly terms using restorative investing frameworks. So, today's session, just to give you some context, is actually a continuation of the session Theresa and I co-hosted at the last EHF Springboard event and we called it then Rethinking Impact Investing. The truth is, impact investing is not enough to tackle social and environmental justice. It is definitely better than traditional finance but it's not good enough. Its focus on do good do well does not lead to systemic change needed for a truly just and regenerative economy. Often, when we talk about regenerative tens, we do not include the justice and the social component to it. So, today, interestingly, at an social venture circle, Esther Park, who is the CEO of Sienega Capital, actually mentioned how regenerative agriculture has been practiced by indigenous communities for a long, long time, forever, right? But their approach is even deeper. In the US native communities call it kin-centric and she even suggested we should be calling it relationship, relational agriculture rather than just regenerative agriculture. The monitor group report from blueprint scale called for philanthropy to be used for impact investing as they clearly showed that impact investors do not address systemic change especially for social issues like poverty and environmental justice. In a Jedi collaborative conference I was involved in organising last year, Rodney Foxworth from Common Future said, the system of finance has an intentional design to keep marginalised communities down and extract from them. So, we need to really recognise this. The system is clearly not broke. It is rigged. It's fixed to benefit the few at the expense of people and planet. And until we recognise that we cannot use the same system that created the problems to solve them as well, we will never make the necessary systems change. Good intentions alone are not enough. After all, the road to hell is paved with good intentions. I first heard restorative financing from Rodney a few years back and he attributed restorative economics to Nomaka Akbo. She is really the mother of this groundbreaking thinking in the United States and her work in the space is so groundbreaking that recently she was approached to be the CEO of a restorative finance fund founded by a newly inherited third-generation wealthy person under the Katali Foundation and she can tell you more about it. With restorative investing, we're not just talking about moving funds to marginalised communities. We're looking deeper. We're looking at the implicit biases as to who gets invested into, how we invest into communities, the terms in which we invest, are they extractive? And even impact metrics, who determines it? The investors are the ones with the lived experience, right? Common future and racial equity lab has actually presented some frameworks around racial equity investing, which I really recommend that you look at. Recently, I had the fortune to meet Rani Miria Price at an impact investing conference organised by Stephen Moy and EHF Fellow and found out about models developed here in New Zealand based on Māori values and wisdom, the Kanga-led investing. I began to see common threads in these new models and wanted to link these conversations so we can learn and innovate together. This is really an opportunity for New Zealand to reimagine investing and not just import the traditional impact investing of do-go-do-well. We can build a just and regenerative model for a better world. So today, we will start the panel with Normako Apo, who, as I said earlier, I call the mother of restorative economics. Normako is the CEO of the Katali Foundation and the Restorative Economics Fund with a background in community organising, electoral campaigns, policy and advocacy work on racial, social and environmental justice, and Normako is deeply committed in supporting projects that build resilient, healthy and self-determined communities rooted in shared prosperity. Normako provided technical assistance and strategic guidance to community-owned, governed community wealth-being initiatives such as Restor Auckland, Black Land and Power and others. She has also advised institutions such as the San Francisco Foundation and, most of you know, RSF Social Finance. Normako, the floor is all yours. Thank you always for the warmest welcomes and introductions, Lina. It's always a pleasure to be invited to share a little bit about my work and how I approach the opportunity that we're in now as a collective humanity. And so what I would like to say by ways of introductions as I set up my screen share is that while this is a very international space, which I'm very excited to see and I look forward to participating in the breakout groups where we'll start to actually see what are the commonalities and threads between what I'll present and what we'll have the pleasure of listening to Rengar-Marie present. My work and the framework is very much informed by my experience in the global north in the United States and as a person who identifies as a Black female daughter of immigrants. And so I just want to invite people to think about as I'm going through my piece, what are the frameworks and principles of the work that may align with you, your lived experience, your community, even if the specific language that I use does not. And so just wanted to kind of preface that because I always tried to be mindful about language and how some of the content gets translated across communities. But as Lina said, I come to this work as somebody who has been deeply rooted in community organizing and electoral politics and also in working on policy. And so I found my way to the field of impact investing as somebody who was really trying to understand less about the investment side and more about the impact side. How do we actually look to redistribute wealth and resources between communities in a way that helps to actually create more equity and more justice for all? And so I just wanted to kind of also lift that up that my work is very much focused in on how are we creating material outcomes for those that have been most historically impacted and on the ground. And so to kind of jump into it, I think I always try to invite people to sit with an understanding of how we come to understand economy and economy being kind of the meta ways that we also then think about investments in the terms under which we invest. And so much of what I learned when I went back to graduate school is that when we're looking to kind of define the word economy and have an understanding around what is happening in the performance of our economy, we're looking at metrics like supply and demand. We're using words like elasticity. We're very much focused in on the import and export, right? And so we're talking about the things that are focused in on the dollars and cents, but these things don't necessarily speak to the lived experience of the majority of people, nor do they fully recognize how you can have the cognitive distance of numbers performing well, but people having a poor quality of life. And so all this to say when we take a moment to remind ourselves what is the root meaning of the word economy, an organization that I always I can never think enough for reminding me of this movement generation always calls us into remembering that the Greek meaning of the word economy is the management of home. And so when I think about my home, I'm actually not thinking about dollars and cents. I'm not thinking about GDP. I'm actually thinking about my cultures, my traditions, what it meant to be raised by the daughter of Nigerian immigrants. I'm thinking about what does it look like to create safe and sacred space. And so there's an opportunity for us to start to have a different worldview, a different lens under which we come to understand economy and one in which we're looking at the meaning of the word in terms of what is our collective home and how do we actually think about moving resources in a way that it lends us to the management of our collective home, creating that safe and sacred space for all people. And so in knowing that, I think one of the things that we're all too familiar with when it comes to traditional economic models is that typically when investors, developers, financiers seek to invest resources into a community, into a project, those individuals who are oftentimes the decision makers sit outside of the community that stands to be most directly impacted by that specific project, right? So whether that is moving money to a specific enterprise, whether that is putting resources into a community development project, oftentimes those people that have the resources don't come from that community. And so they are only engaging with the positive externalities of the project, i.e. the financial returns. Meanwhile, we know that those that live there are the ones that are directly impacted by what does it mean to have noise pollution? What does it mean to have your streets closed down while development is happening? And so I think the opportunity, again, if we want to continue to shift our world lens and how we think about this work is to really figure out how are we moving resources and how are we investing in projects that are ensuring that those that stand to be most directly impacted are also the decision makers. This is also a way that we start to manage the power and privilege that investors oftentimes can wield over vulnerable communities that do need that deep investment but are not invited into the table to be a part of making the shared decisions around what that investment is, what it looks like and how that community is being resourced and built out. And so we have an opportunity to really think about how do we start to pivot from an economy, right, that old paradigm that's very much rooted in extraction of natural resources, accumulation of wealth and land, exclusion from certain communities, particularly Black and Brown and immigrant and indigenous communities in the case of the United States. How do we think about transitioning from those old values, those old ways of our economic system and model and starting to move towards the values that we started to lift up, right? So when Laina talks about regeneration and how we think about not just regeneration in terms of agriculture, but also relational giving, what does it look like to move from extraction towards something that is relational and rooted in reciprocity? What does it look like to not just have investors and developers wielding the control over a particular project but actually coming together with community to make decisions together so you're actually governing for the greater good? How do we start to actually build up models of shared prosperity that are deeply committed and invested in the wellbeing of all people and not just the wealth accumulation and the financial returns back to the investors? So when we start to bring together these various values in practice, we have an opportunity to figure out when these things are all intersected, we can start to figure out how we can create an economy or a transition point in which we start to move out of an economy of extraction exploitation and towards something that's rooted in more shared prosperity and generosity and that's where the heart of my work sits. And so in the context of my work restorative economics, I would lift up that it's very much rooted in the recognition that in the specific instance of the United States and I would offer a global capitalist economy around the world, we can see the ways that black, brown, indigenous communities and communities of color have been extracted from, exploited from, making it possible for a white wealthy ruling class to attain and maintain and increase their wealth over a period of time. And so as we are seeing uprisings around the world and as we see people and landless groups pushing back and demanding equity and change, there's an opportunity to figure out how do we intentionally re-invest resources across the capital spectrum? So in the case of my work where I currently sit with the foundation, tele-foundation, how do we start to look at not just the grant capital but also the non-extractive investments that we can start to put into community wealth-building projects by those same communities that have been historically impacted and making it possible for them to have the resources that they need to not only repair and heal themselves but to then be a part of the shared decisions in terms of how we want to transform our economy going forward. And so my work with Restorative Economics I see it as a transition point. I see it as an opportunity to set a guide, a framework to help us be disciplined and mindful about who we are investing resources once again, those communities that have been most extracted from hurt and harmed, how we go about moving those resources, right? So being in just-and-right relationship and being in culturally-appropriate relationships with these communities that inform how we move capital and then what we are resourcing really lifting up those projects that are deeply committed at getting at the root causes of what it means to build shared prosperity and community wealth in which we're looking at the needs of a whole community rather than only looking at privileging returns to an investor or a sole entrepreneur. And so the heart of the work that I do is rooted in the theory of liberation and one in which I look at supporting projects that are community-owned or community-stewarded, projects that are coming together where people are collectively owning and managing landed assets together. And one of the things Laina mentioned as she was doing her work is that the more we try to figure at how we transform our economy, the more we come back to understanding that we're returning back to the traditional wisdoms and practices of immigrant and Indigenous communities. And so the notion of community stewardship whether it comes to land, whether it comes to buildings and other assets is not new. However, we need to be intentional about now leveraging the legal mechanisms, the entities that make it possible to ensure that these same communities who are collectively owning assets have the title and claim to protect and defend those assets together. So really figuring out how people are owning projects and initiatives collectively together that start to move away from individual riches and towards that shared prosperity model once again. And that within that, governance is a key piece of the success of the work. Really figuring out how we're also supporting these communities, these projects and having shared decision-making power together over how they then manage and steward that land, that loan fund and or that enterprise. Our ability to come together and make decisions where we're thinking about what is the important need of the greater good and not just how does this benefit the corporation or the entrepreneur themselves as part of the transformation we're trying to facilitate through this theory of liberation. And that knowing that at the end of the day while we're entering this conversation through an economic lens through a lens of understanding how we move and invest capital and resources this work is also about ensuring that the communities are able to then leverage the economic foundation that they've created through these community-owned and governed projects so that they can also assert their cultural and political power as well. So recognizing that power sits in three different realms and not just the economic piece as well. I always invite projects that kind of reach out to us for funding. I both want to know how was your project being community-owned and governed but I also want to know how was your project rooted and building power and creating systemic changes for those communities that have been most directly impacted. Really recognizing that we have to change the systems that are rooted in structural inequities and systemic racism if we actually want to create a more equitable world going forward. I'm going to move through our next pieces really quickly just to make sure I don't go over a time. And so the to kind of just break down the framework the first piece is really recognizing that we need to be in an intentional disruption of the habits and patterns of our old economy. So the ways in which we are we don't think twice about requesting market rate returns or we don't think twice about putting collateral on an investment being able to be in a moment of pause where we start to figure out where are the places that we can have interventions that are systemically different that allow us to actually move towards our values of regeneration and repair and not to just continue to double down on practices that lead to extraction and exploitation. And it's actually that place of being in a choice point where we start to identify the embodied practices that we can build into our institutions that we can build into the ways that we move resources and capital so that we're not only changing the flow of resources outside of our funds we're changing ourselves as individuals in terms of how we engage in the conversations and therefore also being able to change the cultural and structural systems as well that also shape the ways that we've created a global economy that has created so much disparity between the haves and have nots. And so our ability to shift our culture around how we move resources and do investing is really essential to informing who we invest in and how we go about doing it. And then once again the piece of governance the ability to recognize that there are some that stand to be disproportionately impacted by a particular investment whether that's the neighborhood community of where a corporation may be operating whether that's the workers that are employed by that business or whether it's those that live alongside the other decisions that are happening in the community planning process recognizing that our ability to identify who stands to be most impacted and who is already most vulnerable and how do we center their needs their voices in their interests and informing how we make decisions for the community as a whole and recognizing that when we can center the needs voices and interests of those that are most impacted we get to more generative governance decisions that allow us to ensure that not only are we supporting that impacted population but by doing so those that are in proximity to them their friends their family their children also stand to be better off and so how do we start to think about recalibrating the ways that we make decisions so that we're having a proportionate impact on those that actually need to be brought brought up to part and have equity so that it can be a part of how we're transforming our economy going forward and that within all of this collaborative governance is key collaborative governance being having the capacity to engage in conversations where we're bringing together a multitude of stakeholders from a number of different sectors to both collaborate to co-define what the problem is to figure out what the process is to really fix that problem and then to create solutions and move forward with actions together but so far we have not actually had the practices as a society to be in this type of engagement together because once again we have the investors the decision makers that sit outside of the community and so we have to develop our capacity to be in collaborative governance together with the deep understanding that when we do so we get closer to addressing the root causes of what's needed to actually create equity going forward and then lastly once again this work is about building power understanding that when and how we move resources to a particular community or project the economic power it then makes it possible for that community and or project to assert and defend their values their norms their ways of wanting to be in relationship with one another and it also makes it possible for us to contest for political power recognizing that if a community has access to an economic base they can not only leverage their assets to help to push policy and elect individuals that really speak to their values their needs as a community but then you're also able to defend your wins by ensuring that they get memorialized through the policies and legislations that are also passed so recognizing that our work as we move money is to not just redistribute the wealth but always be sure that we're leveraging our power as well to support those communities that we're deeply committed to and so I always try to remind people that as we're moving from extraction accumulation and towards regeneration redistribution that this work is about redistributing power ensuring that those that have been most historically impacted, disenfranchised and extracted are able to build their power so that they can defend their ability to live life on their terms and to exercise self-determination and so in the US particularly we're really clear that the social movements those organizations that are helping us to contest for power be it groups like Black Lives Matter be it the fight for indigenous people's movements rights particularly around the development of oil pipelines or even the ways the immigrants are fighting for the right in dignity to actually get asylum in the United States that those social movements that are continuing to contest for power that are on the frontlines of challenging our policies and our systems are what then make it possible for us as those that move resources to start to move resources in different ways when we have social movements that are calling into question that the very systems that we seek to change is those social movements that we need to reinvest and because they they make an opening for us to then come in and move resources towards the types of projects that they're trying to lift up. And so once again this work is about recognizing that in addition to moving redistributing wealth and redistributing power that the racial wealth divide particularly as we see it in the US is not just a capital gap it's a gap in access to skills resources networks and knowledge and so we also have to move our resources in a way that it builds the human development in the capacity of communities to even be able to engage in these conversations and take on these projects in the first place. We also once again know that this work is not just about creating something new. We actually get to lift up celebrate on our recognizing support those indigenous cultures our traditions our collective wisdom as a community as a whole and figure out how we actually take some of those practices that we have seen communities hold on to and how can it start to shape our rethinking and the ways that we move resources as investors and as philanthropic institutions. And by doing so we get to start to create a community of practice where we're starting to build out the legal providers the technical assistance providers that really make it possible for us to create a social movement infrastructure that's deeply committed to impact over returns. And so this just kind of is a lot of words that highlights everything that I just kind of took us through moving non-extractive regenerative capital being able to lift up models for community governance and always identifying those values aligned technical assistance providers that we also know make it possible for these projects to go from vision to implementation. And so this is the work that I have the pleasure of doing at the Kitali Foundation we do have a 300 million dollar integrated capital vehicle based off of this framework it's called the restorative economies fund. We also have two other grant making entities one focused in on environmental justice work and then we also have a grant making entity focused in on the mindfulness and healing justice practices. And so happy to kind of go into our breakout sessions later and share a little bit about the work that we have the pleasure of doing with Kitali Foundation and I know my colleague Lina Shalabi is on the line as well so if you want to drop a little chat hello in the chat box people can also reach out to you as well but thank you so much line I'll stop my screen share now. Thank you so much no Marco that was really a wealth of information there. Thank you. And at the end I think one of the key takeaways I had was the intentionality that you brought in about recognising existing study and having intentionality to shift not just wealth but also power and you also talked about the intermediaries with the lift experience and I just wanted to acknowledge that we actually have Nikki from NDN Collective with us and Jamie from Native Women Lead who are also trailblazing in the United States and many others I see Anita Sanchez here as well. So thank you with that I'm going to pass it to Theresa to take us through the next part of the session. I kill a liner tena tata katoa I he uri tenei nō te tai tokoro i te taha took papaa nō ngātika ki pangaroa i te taata took e māwa nō hokianga haka pau karakia ko Theresa te nash din tooku ku engua So I'm just sharing with you that I have from the far north on my father's side I'm from the East Coast and my mother's side from the West Coast two beautiful places to be however I'm currently in Auckland and it's lovely to be here with you all So really I'm setting the scene for here in New Zealand and I'm going to share with you this you know the statistics that remind us why systemic changes required and also the importance of innovative restorative models for change and if I start with our demography you know Māori actually make up 16% of Māori population of which wahini Māori females make up 51% not enough males around for us Our population is youthful and in 2015 statistics showed that more than 11% of Māori were age 5 to 9 years compared to around 6% for non-Māori and 34% are under the age of 15 years making the medium age around 24 and this demography is totally different to non-Māori and when we're thinking of demography solutions we we need to you know really figure out the other end of the scale if Māori are actually more youthful and and also by 2030 the Māori population is likely to grow by 16% slightly faster than non-Māori and I mention this because it means that the youth of of today are who we will rely on when we retire and so unless we are propping them up and getting you know the right systems in place to nurture them to grow them we are all staffed person you know basically it doesn't just affect Māori it affects all of us so Māori are less advantage compared to non-Māori across all social economic indicators in fact Māori adults have lower rates of school completion and higher rates of unemployment and absolutely exacerbated during COVID and affecting predominantly women more Māori than non-Māori have a personal income less than $10,000 and receive income support Māori are more likely to live in a household that has no heating no phone no internet or even have a car Māori more Māori live in rental properties and crowded households although I have to say that it's part of our social construct to have to live with three generations and so to us it's not overcrowding it's our it's our social construct and so the houses just have to be bigger to accommodate us Ngā Maka mentioned about the racial discrimination so overtime Māori adults age 15 and over are more likely to report experience experiencing racial discrimination including experiencing any type of ethnically motivated attacks whether it's physical or verbal and experiencing any fair treatment on the on the basis of the ethnicity and health housing and work situations. As a last resort lender Māori whums development have the opportunity to access applications for funding and these systemic issues are prevalent however the key component that we see really around businesses lack of education on knowledge on how to start and run a business the biggest attacks we find a knowledge around financial management marketing and validation of the ideal product of your service what we question though of the 10% decline that can't be explained which is why we have a wraparound support system prior to and post funding and you know another great thing is that luckily every settlements are starting to level the playing ground however however it's still a long way to go but enabling iwi to fulfill their own teron only teratung was which is South Governance you know where we have the opportunity to develop our own power houses within our own kind of communities or communities and of course when we develop our communities we're looking at all the corners of social environment mental and economic solutions while also contributing to the New Zealand and global economy so we're not just playing in our own circles we're playing in the wider circles we are contributing in a big way particularly in the primary industries and so you know I just wanted to set the scene so that it really opens it up for marangi maria now to really show models that are successful however there's still not enough I have to say we have to be very innovative we have to be clear and intentional as Nama Kaseit around the solutions we want to achieve now it's my lovely pleasure to introduce slangi maria who's a great friend of Mo in fact we met in 2006 when we both did the leadership New Zealand program and of whom we were both alumna and so I'm it's lovely to introduce her so rangi maria is actually CEO was a CEO of te pai brotika or te taitukaro transform forming taitukaro for good until May 2020 rangi maria oversaw the design and establishment of a self-sustained investment platform to deliver long-term large-scale high-impact investment for taitukaro and for someone who comes from taitukaro rangi maria has played a big role amongst all the major leaders in taitukaro and to enable change prior to the she was CEO of amakura iwi iwi consortium of which I'm a member at the time an entity recreated by the CEOs of taitukaro all the iwi and of course now she's the principal of the connective and impact enterprise delivering systemic change focused on developing delivering world-leading approaches for systemic impact kia koe rangi maria Hema hi whakuhokia kia koe Theresa thank you very much kia ora everyone and I just want to uplift both what Lina Noamaka and Theresa have spoken and thank them actually for the wonderful platform that it has created to enable me to share what we have been doing in taitukaro I also want to welcome and acknowledge everyone that is on the call today from te taitukero of the northern part of the North Island so heori a hau o te atehounui paparangi whakatohia me nga tai ki toere koe rangi maria toku imo so I'm just making identify myself according to the first nations that I am a grandchild of and it has been my personal privilege also to work with iwi and those are our first nations and taitukero for the last 30 years as it would be that happens to be and so while I just the start to share what we've been talking about the context for this is really on our based on our history and some of which Teresa has just recently has just shared with you but our our nation is enjoying the second version of nationhood its first version was really when it was settled by first nations who identify under their various their own names but we are collectively known as Maori and our second form of nationhood happened in the mid 1800s and allowed actually for I guess the promise was a more richer experience of both the goodness that is endemic in Aotearoa New Zealand and to be able to share because we're really curious who are really curious people anyway just to share from other cultures and be able to experience a written richness that they would bring and so that was the promise that started I guess the first second version of nationhood that we were enjoying history has shown however that that history has been a bit our experience that has been a bit bit pitted and I guess it's a legacy of colonisation and so what we have done here is that in the early 2010 2013 there was an opportunity that settlement processes as a result of the grievances and the harm that had been done as a result of colonisation meant that we had settlements or I don't know what you would call it it certainly isn't payment back but just a way of I guess recompensing our people for the losses that they had suffered and those provided iwi in the north the opportunity I guess to take the lead in determining and investing in the economic well-being of their people based on how we define what is good for us and in there we have a saying te kōhinga o te iho matua metu iho marie and this is where we understand when we're engaging with all of the resources and our responsibilities that we have as Māori that everything is interrelated everything is interconnected nothing exists in itself and so what I'm going to be talking about today is really about a tikanga lead approach to the way that we invest our effort and our resources and tikanga basically of interconnected and interrelated values principles behaviours and actions and it is a lens through which Māori see and interact with the world it's genesis and there is a hierarchy for that starts in the spiritual world it's connected with the universe and cosmology it's connected with thought and philosophy and then it manifests itself in physical and in the physical realm so it was important for us that if we are to be defining what success looks like looks like for us that we are looking at that for a tikanga lens so tikanga for us matters and here on the left-hand side we have bubbles tangata means our people whenua is our planet and oranga is how how we use those sorts of resources in order to generate well-being and so the current model that we're operating under under at the moment is at the top there we need to make money and with whatever we have left over after we've made money will do good from a tikanga point of view tikanga is purpose and well-being driven not profit driven it focuses on upholding the well-being of people in the planet as been the determinants of how you would and your best thinking to achieve those ends so it starts with this I one of the other things that I want to talk about with our genealogy is that we call that whakapapa and so you might hear me drop into that sort of language because I've got a I'm operating in both worlds at the moment so tikanga matters and I'll just give you a brief explanation of what I mean so inherently people that everything we are and everything that we have been given is divinely inspired so that imposes upon us sacred obligations on the left-hand side at the top there we have a word there called manaatatanga and that means that we have a sacred obligation to deeply care for people people that are connected to us or people that come across our path or people to whom we would show that we have a sacred obligation to care for the life-supporting capacity of the planet in perpetuity and in fact for Māori people we can actually whakapapa or trace our genesis to to elements in the environment we are inseparable from them and so what both those obligations impose upon us is um the obligation to actually generate well-being in order to achieve both parts of those obligations well-being for the environment and well-being for our people and that is what the word heoranga means is to prosper and to do well and so sitting underneath that there are also sacred values that we hold starting from the left hand side we have ticker that means that what we do we know inherently with honesty that it is the right thing to do so what's the right thing to do and in the middle puno what is wisdom tell us what's what is the truth what's what is integrity demand of us and then on the right hand side we have aruha and an aruha is love what does love require from us so those are the sacred values that we will always uphold those never change everything any fat we have I guess Māori best practice so given that we're going to be applying tikanga to our economic development below that line what you have is how we would craft what our best practice would look like mana means how do we exercise influence how do we use our influence to affect systems change in terms of creating and strategic environment to that enables our people to succeed and then after that whaipono every decision that we make needs to be based on really good evidence including evidence from our own cultural intelligence around what is good for us and what is culturally credible and then in the middle there this is Mātauranga building the capability or providing the expertise for our people to be able to create meaningful and independent lives that are noble and honourable for them as they determine and then whaidaua whaidaua is as iwi or as First Nations with the resources that we have in our hands how do we use that to ensure that we can mobilise those resources so that our people and our lands prosper and then on the far side there is that the fact that we're actually really relational and not transactional so we would be looking to ensure that we actually work collaboratively with other organisations who have values aligned to advance the interests of our people so that is our te kanga framework and so what did we do we applied that to some economic analysis that we did back in the time which was in 2013 and what we have there is what it showed that the taitokirau Māori economy looks like at that time and what those statistics demonstrate is that we have a developing economy within a developed economy and what that means is that we needed to have a policy environment that was tailored towards both parts of a developing and a developed economy we needed to fix the fundamentals and what those statistics basically demonstrated is the accumulation of a number of things uppermost being poor investment decisions under investment disinvestment no investment and divestment across the spectrum of all of those institutions who are purportedly investing into Māori into their economic wellbeing so we had to take charge of the conversations around investment coming into Māori development into our region and what we found is that it was really difficult to have those there was just no meeting the minds so we had to actually create our own investment platform and that was te pairoteko te taitokirau which is transforming taitokirau for good and what we were finding if you would based on the traditional investment models and the investment mindset that is still prevalent is that investment would come into standard projects they are good projects and there would be some social or environmental that might be a part of that and it's primarily reliant upon grants and donations and it was difficult to align those with other projects or entities so often the impact was often limited so if we go right to the far end of the spectrum there on the right hand side a systems level project is actually what te kanga led investing looks like this is us understanding the ecosystem and all of the interdependencies between a number of factors so that we could actually if we were to invest across a whole spectrum of projects and we understood what those interdependencies were could actually get a greater level of systems level return or a regenerative return and it would often need to understand start with an understanding of our system which is what we did and to understand where the best points were for us to intervene was really us taking a portfolio approach to the way that we were invest and so what we were looking for too is that our timeline are intergenerational so that we were looking for impact that is long term and self sustained between a standard way of investing and a Māori or a te kanga led way of investing other ways of investing they're great you've got impact impact projects a particular project that people would invest into and they'd be looking for a social or an environmental return that's a good thing but it was done in a silo really wasn't looking at aligning with other projects or entities so the impact is likely but it was a lot more narrow where you might have a number of projects that are impact based and they're looking to maximise value but that value is usually just out of quite a discreet or at a local level and what we were wanting is that this was something that was intergenerational it was self sustaining so that self determination was a part of its characteristics and the returns that we would be looking for and usually it means that the power would be returning to those communities and so what we were looking for in terms of how we wanted to use capital is to use capital and have a different relationship with investment different to what it is at the moment but this is about capital being a force for good it is a means and not an end and so on the left hand side if we were looking at what te kanga led impact investing or te kanga led investing looks like these are the sorts of components that we would be looking for in terms of any priority community or any priority that we were investing into so on the left hand side self determination versus servitude this is about we and not about me this is about what's done by the priority community and it's bespoke based on their lived experience, their determination of what good looks like for them and how they choose to measure it rather than being done to them and having a one size fits all or universal approach we also take a holistic systems level approach rather than a siloed poorly targeted tinkering around the edges approach we're looking at intergenerational horizons we're looking for large scale impact rather than short term limited impact we are always if you go back to our values looking to uphold people and the environment and the investment decisions that we make we are not looking to commoditise them our footprint our fingerprints should be regenerative restorative and inclusive well-being rather than extractive exploitive mercenary profiteering we have our priority communities as being the owners and investors and if they are the owners and investors then they're definitely co-designing and co-leading it rather than them retaining the status of being constantly and generationally independent and being the end users of services the models that we use are defined by our tikanga what our values say and by our measures of success rather than the business as usual models and noamaka's slides alluded to those sorts of things in terms of GDP and things that we can measure and count rather than the things that actually count and we are looking at working collaborative high trust relationships rather than master-servant competitive relationships we're not transactional and so it's interesting one would think that noamaka and I were actually preparing our slides together but we did this independent of each other really where the change sits is that this is actually about rebalancing and redistributing power and the world is out of balance and if we talk about equity from a Māori point of view we're talking about equilibrium so this is about who's wielding who's building and who's sharing power and where it actually ends up staying and power just to be really clear is the ability to change the rules and to set the rules for the game and as a final point one of the things that I would like to say is that the world as we have created it is the process of our thinking it cannot be changed without changing our thinking and so we can do that by redistributing power so that the energy that we have control over is used to restore, regenerate heal, share to unlock potential that sits inside communities and the resources particularly for those communities who have been marginalised and excluded and so power energy and potential are the final three points that we have that I want to talk about from a Māori point of view those are what we're talking about when we say that we're talking about enhancing the mana the mauri and the kaupu of something those are the energies that exist in everything and everyone in the universe I guess the Nan Māori equivalent would be to say that we're looking at being more moral and ethical in the way that we invest and we behave and we think kia ora everyone Nga mihi kia akui ehoa thank you so much my friend and thank you for sharing our te kanga model as a decision making process I think one of the key things I got from this is how values is used as a bravarometer you know at the forefront of collaboration and decision making and I'm also grateful that when it comes to power that you're using yours to make change to unlock the potentiality of our communities nō rei te hem mihi hem mihi nui hem mihi aroha hem mihi tōtuku kia akui kia tātakato just giving praise and thanks to Reini Māria and Aso Reini Māria