 Kia ora tātou. Ngamihi kia koutaku te huhu mainei ki te whakarungu, ki te kore roro i ngā taki e pānau ki tini kaupapa. So, yeah, I'm talking about this, which is a fairly massive mouthful of a topic, and this is actually one of the harder presentations I've ever had to think about doing. So, this is my fifth rewrite. It may go horribly, it may go okay, we'll see. So, I always find it interesting to find out who people are before I hear them talk. I like to know what kind of thing, and I think all the speakers have covered this quite well. So, I'm Kaitahu, Kaiti Mamui, Waitaha. They sometimes call us Ninja Māori or Stealth Māori because we present as white, but lots of Norwegian blood in there. But I got a BSC in Komsai and I did maths and Māori studies as well. And I worked on a library project called Kauhā since 1999. I work at Catalyst IT. And I'm currently one of the release maintainers for the current stable branch of Kauhā. So, this was my first thought when I got to this topic, and I thought, how the heck am I going to answer this? So, I have no idea. My first one was yes and no, and here's nine minutes of pictures of cats. But I thought that probably wouldn't fly. I could probably get away with a minute of pictures of cats. So, then I thought, okay, I've worked with libraries for about 20 years. Maybe I'll talk about libraries. And then I thought I'll go down the path of talking about DRM and publishers and copyright reform and all of that kind of nasty stuff and I'll end up. And that was the path I was kind of heading on yesterday. And then I was chatting to one of my awesome colleagues and she said something about often we have a knee-jerk cynical reaction to things and I was like, yeah, that's kind of what I'm doing with that path. I'm going to end up. I'm going to do 10 minutes and everyone's going to want to go home and burn down their public library because it's no longer going to work for them. I was like, that's not what I want to do. So, I had a bear with another one of my colleagues and she said one of the presentations she enjoyed most that I did was one where I did the commonalities between marae-based consensus building and a functioning and good free software project. So, I thought, well, maybe I can flip some of that into this instead. So, I called my dad and ran that past him because he's awesome. And he said, yeah, do that. So, that's what I'm going to do. So, yeah. Let's look back a bit. It was interesting, really good. It worked really well because the three of us who are talking about the comments today have never met each other before and we hadn't seen each other's presentations but the fact that the first one was about weaving works really well because in Māori society there was gender separation and weaving not to the same extent but it was mostly a female-dominated profession rather than a male-dominated one. So, I thought, let's look back. There's two treaty partners. We've covered one of them and let's cover the other one. So, that works in quite well. So, Māori had the idea of comments. You couldn't live in a functioning community tribal iwi-hapu society without having a good understanding of the comments. So, I was going to look back at some of the whakatoki that Māori had. And the first one, nātōrero, nātākūrero, ka'oroaite iwi was your basket and my basket will feed the people, the people will grow. That kind of idea that working together. Ihara takutō i toa takutii tahi e ngari he toa takitini. The strength of me is not the strength of one. It's the strength of many. Everything you accomplish isn't you. It's you and the people before you and the people with you. He waka e kinoa. How to translate that? A kinoa, everyone can be in. Inclusivity, I guess. Ma tini ma mungo ka'rapatify. Many hands make like works. With the few, the thousands, we get the work done. So, there were a lot of whakatoki around this kind of idea of working together, of sharing. Of course, there was knowledge that wasn't shared, but most of it was a shared resource. The commons, they understood that a single hunter wouldn't feed an iwi, but hunters working together would, that kind of thing. So, I'm going to look at some of the principles that make a functioning marae and I think that some of those principles could make a functioning open society too. So, mana tangata. It's a really nice quote. To be a person is not to stand alone, but to be a person of the people. And the deeper the oneness, the more we are truly persons and have mana tangata. So, the idea, mana has kind of been one of those culturally appropriated words into the English dialect. And it's kind of lost some of its meaning. It becomes either people translated as prestige and that kind of thing. It's not really that. There were a lot of different mana, but mana tangata is that the respect you are accorded and I think that that is a great goal for us if we're looking forward to an open society, open technology, that working for your people is the goal you should be having in your mind. Whakataneuia. Rewarding work. Literally making big. So, this is some peanut butter I got sent from the states when I pushed a patch that a librarian in the states asked me to push. My wife is from Pittsburgh. She says that peanut butter in New Zealand is disgusting because I think we don't have 700 grams of sugar per peanut in it or something. But she literally likes the jiff which is more sugar than peanuts, I think. So, someone found that out and sent me this. And that, that plus other things like getting some biscotti from italyang stuff that kept me working on koha longer than any money would have, if you know what I mean. And it's those kind of ideas. The koha means reciprocal giving and that's kind of exemplifies it. And that's what a functioning open source project and a functioning society should be like. Kaiakopono, mentorship. Looking after teaching, growing. And it was really great listening to Jessica yesterday that you can't just throw resources at people and expect them to learn. You should be providing active mentoring. You should be helping people coming up. You should be searching for those who you could help bring into your space. I like to think of myself as lazy and not in the traditional way of a programme are lazy but lazy in that I'd rather train someone else so I don't have to do the work. I'd rather mentor people and get them working on it and then I can just eat the peanut butter and stuff. So that's kind of where... And that was... It goes back to that... Manatanga te, it goes back to that working together and the strength of one being nowhere near the strength of many kind of idea. I feel like I'm going really fast but I probably am. So in a traditional Māori in a marae-based anyway or even in a whānau-based situation you would... That kaiapapuna starts at an early age and it comes through and it comes from many different sources and the idea of there's not... There's not the school kind of in the same way as perhaps a Western idea that you send your kids off to learn somewhere else. The learning happens everywhere and so I think that that's kind of... Everything's a learning opportunity and that's something that a good society would be able to do as well is to take advantage of every opportunity. Kōrero, what we're doing today and yesterday and hopefully into the future, discussing... So kōrero means to talk. Kōrero means to... In Māori it's quite cool you can double up to make it a passive a longer thing. So to talk or to discuss, you double it up. So kōrero, kōrero means discussion because it's two ways. And that... This is kind of leading into next slide. This is how everything is kind of settled is that... And this is probably one of the fundamental understandings and the reason that Treaty settlement takes so long and those kind of things is that consultation in Māori actually means listening to people. It doesn't mean just going to Damarai and presenting your argument. That's not consultation. Central Government and Local Government have a different idea of consultation to iwi. So kōrero is a fundamental part of... respecting people. Manatangata again, the idea that people's opinions are valid and listen to them. You don't have to agree with them but you have a duty to hear them. So and that leads on to the last one. This slide... I'll explain the picture first. At about 7 o'clock last night I was working on this slide and I put out a tweet like how I need an image for whakātou whānau which is consensus. Thinking together. Not thinking the same but thinking together. And no one really had one so I asked Kahu my son and he said just put a picture of me hugging my brother. So that's... That's Kahu rangui on the left and te poa today on the right. And yeah. I've been solo dating for a while. My wife's been sick and they've been really helpful actually checking... You wouldn't think an 8-5-year-old could send any check presentations but they do quite a good job. If they can understand it I think everyone pretty much can. If you picture it at 8-year-old level we're doing fine. So yeah, so that's that one. Whakātou whānau again is that like I said, it's the consensus building and you can't get to that point without that kōrero rero before. And consensus is different to unanimity. Everyone doesn't have to agree but you can agree to work together and so that only comes after you've heard people. It only comes after that kōrero rero. You only get to that point if you have actually listened people's opinion, if you have actually given them the chance to say what they think. That's pretty much it. Yeah, that was the fourth rewrite at 5 in the morning. So we'll see.