 i te maunga nei, kote matairangi, hemehi atu, i te awa kiraro, kote waimapie, hemehi atu, i te papa kainga, kote aro, hemehi atu, e ngā iwi mana whenua o tene rohe, kote atu awa, taraki whanui, kō Ngāti toorangatira, kō Ngāti Raukawa, tina koutou, hemehi mahana kia koutou. Ka mehi aho kite maunga taranaki, e haara toki maunga, ingari te maunga o ngā iwi o taranaki, ka mehi aho kite awa waitara, ka mehi aho kite ngā iwi e waru o taranaki katoa, kō Te Prince Rupert taku waka i te tau 1841, kō Tai Mai, he uri na ingarani aho, kō Lash Te Whānau, kō Stephanie Lash taku ingoa, hi kai mahi ati roa mahara o te kawana tanga aho, e haara aho i te tangata mohi o kitikoriro o tira, hi teka ana kia mehi atu kia koutou. Ngā mehi kia koutou, te honga o te kaupapa ati wa, te honga o Te Indieef, tina koutou katoa. Ka huri aho i te reo pakea, timi ae, ka huri aho i te pai kitikoriro i te reo maori tonu. Te Papa hawai mē te te reoτι hotajari. Thank you for that introduction, I was told before pa mcdawas k無 i nando te uchi ? to p angar ni g総 sylw Darkland nda raiga nda samion nda wizard nda da current strategic approach and some of the activities that we've been doing. This is our current slogan. Someone said on Twitter that it makes no sense enabling trusted government information. I was like, it doesn't make sense. Oh, he's been aiders on it. Kia pono aitiru wa mahalo te kawana tanga. Enabling trusted government information, it's what we're all about. So that reflects our aim not only to care for public archives and the treasures that we look after, but making sure that the public sector information, which we're the regulator of, is managed appropriately throughout its entire lifespan so that it can be used and understood at every point of its life and so that by the time it gets to the National Archive, if that's where it's headed, that we can understand its context and how it was used. That's a foundation of a democracy, of a democratic society, giving the citizen the opportunity to examine the record of government. That's what we're all about. That's us there. Archives is part of the Department of Internal Affairs. Te Taritai Whenua, we're a core public service agency and we're part of a branch called Information and Knowledge Services, Te Tahuhu, Eating a Kōrero. There's Te Pūna Matauranga and Te Rōmahara. We are cousins, sisters, friends, collaborators. We administer the Public Records Act 2005, which is very great piece of legislation that we love and it establishes that regulatory framework for government information management. And we also manage four repositories of archives nationwide. So the records that are transferred to archives by government information, for Māori are very important. They contain a range of information relating to iwi and hapu, te whenua, atua, and this can be transactional, recording the interactions of the crown with iwi Māori. There's also archives that could be regarded as taonga tukuihū, which are passed down through time that we have the privilege of caring for. A lot of Matauranga Māori contained in our holdings that's been collected by the crown throughout the last 179 years. And they require management considerations from a te ao Māori perspective. We are fundamentally, we're a government archive, which is a colonial institution by construct, and so we find ourselves in a tricky place. I don't think it's just Māori archivists and kātiaki who understand the archives, archives in particular, have a life force. They have a Māori, all of us who work with them understand that. We know when they're feeling comfortable and safe and we know when we're not going about things the right way. We just get to know archives in that way. And so when you have that feeling in your heart that sets you up well for starting this journey, at least, which is where we are. And we also work in a standard government context with policies and practices, which is a bit strange. And so we've come to having things like a human remains policy and a paranormal activity policy and all kinds of other bits and pieces of policy and practice that we're putting into the standard government context of all about addressing how the things that we look after are alive and they have their own lives and thoughts and powers. And we also understand that Māori are still connected to all of the taonga that we hold, despite what form it takes, whether that's the original or digital surrogate. Just a little refresher here on te te te te te o waitangi, for those of us who need a slight 10-second refresh. So in its three articles, this is a back translation of the Māori articles of te te te te o waitangi from Sir Hugh Kawharu, which he did in 1988. So that's not what the English text of the Treaty says, but what an English approximation of what the Māori text of te te te te o waitangi says. See me later if you'd like any more resources about that. We've based the way we want to proceed on te te te te. And so because we are an agent of the Crown as a colonial institution and a government archive, te te te te te is important because everything that we say or do has to take into consideration that partnership and that responsibility we have to Māori as our Treaty partners. And what we're on the journey of working out how what we're going to do is how we can best serve our Treaty partners and collaborate and work with them without putting the onus on Māori to do everything for us or come and fix it when we hone ahead and then get it wrong. That's an easy trap to fall into. We've probably fallen into in the past. We don't want to do that. And so that balancing act is constant. Our obligations to tangata Māori are very helpfully enshrined in the Public Records Act. Back in 2005, this was still a little bit unusual for the legislation to go into such detail. This we consider as the starting point. This is where we want to start. So we have an archives council. The archives council is independent from us and it advises the minister on whether things are going well in archives. And we require that at least two members have knowledge of te kunga Māori. And the crucial part of the Public Records Act, which is exciting, which is yet to come to pass that we're excited about, is the recognition that an iwi-based or a hapu-based repository can be approved as a repository where public archives can be stored. That has cool, that has interesting implications. So we want to expand how we do this. We want to go further. Here are the main ways that our work relates to the three articles of te tiriti. You can see we've organised our obligations according to those tenets of government or governments by the Crown. The rights of Māori to have understood position of their taonga. And we take a more, you know, like a metaphysical view of taonga instead of the English translation of te tiriti. And full citizenship and human rights of Māori. This is the DIA framework, which we work within. And these are all parts, these are all like work programmes that DIA is involved in. And archives New Zealand and the National Library, Te Punamātauranga, currently have got 25 post-settlement redress instruments or whakaitanga, tiaki taonga. And that's spread across 31 post-settlement claimant groups. And these include commitments for archives to address issues that are of relevance to the relevant group, which is different for everyone. So we don't prescribe that. We, our partners, tell us what it is that they want to get from the archives. And these are the most common issues that are raised in settlement instruments for what settled groups would like to get from archives. This can give us a focus for improving some of our services. So the ways that we're working with settled iwi and hapū groups, usually that takes about five to 10 years after settlement for the group to get into a position where they want to start looking at archival or heritage taonga after they've dealt with some of the more higher-up issues on their aspirations. Five to 10 years, some of the examples are for instance today, we've advertised that there's, we're going to run some Ngāti Porou intern ships that closes next week. That's run in conjunction with Turunanga or Ngāti Porou. People who will come to archives will host them and they will work on their own taonga to go eho. We'll facilitate that. We're already working in Christchurch with Ngāi Tahu who are in our new building down there working on some of their taonga. And previously we've hosted staff and facilitated and sent some of our own staff to work on projects for revitalising Taranaki Reo and identifying and describing and digitising taonga from Tainui and Tuhui. This is a good way to build the relationship because then the people who are working with us from the Ewi and Hapū get paid crucially and they can build some experience and information sites if that's what they're interested in. They can work in the area of archives and library that they want to and we can do things like provide inventories of what we've got and prove access to some of the many, many thousands of archives we've got that are still not described in a full way. Give them high res digital copies, preservation advice, stuff like that, whatever's helpful. In our strategic context, all the work that we're doing is underpinned by this coal document here, which is RKOS 2057, Te Rautaki 2057. It's our long-term strategy. Everything we're doing at the moment is moving towards the aims in this and one of the key principles of it is that we will design to enhance our special relationship with Māori as Treaty partners. So at the strategic level, that means that we're changing all of our business processes and models to make sure they are informed by te kanga, led by our very able Rātonga Māori advisors and the processes that we need to ensure that Mātau Ranga Māori gives better outcomes for Māori what they're looking for rather than what we think people need. So part of that is working on our capability development, so getting our own skills in house and order. If we have stronger te reo Māori and te kanga skills, then we can be in a better place to understand our Māori users and what it is that they want and need from us. And we can be better relationship partners and do better collaboration. That's a bit small. The writing's a bit small, but you can see these are the four foundation concepts we use for our relationship building. Kaitiaki tanga, whakapapa, whanungatanga and taonga. And I should point out here that Kaitiaki tanga there, we're not saying that we are Kaitiaki. We're used to say that and now we know that's wrong. We're not a Kaitiaki of the taonga Māori that we hold. Now we call ourselves Kaipupuri or holders. We feel that's more appropriate. What we mean here is that we are enabling Māori, supporting Māori in their Kaitiaki tanga of the taonga that we hold just because we hold them doesn't mean they don't own them. I'll put the slide in here even though I can't say anything at the moment about what we've got cooking for Maahi Korona and for Te Pai Tawhiti because it's all subject to the internal machinations of planning. But the wider strategic aims, drivers that we're participating in a te ara taonga, which is the collective approach through which the cultural sector contributes to making those whaka yatanga, the letters of settlement. Maahi Korona, the Crown's strategy for Māori language revitalisation. You can imagine that we have many, many, many thousands of items that record te reo Māori from the early, mid, 19th century through to very recently. And Te Pai Tawhiti, the Crown's response to the Y262 report which is really disdain to kick off this year and it's really exciting. Hope that maybe next time, next year we'll be able to come back and show you what we're working on. So now I'm getting to a couple of the things that we're doing to go beyond translation and try really hard to get in a good place. It's just a couple of other things that we're doing. We're working on our culture, te reo and taking a Māori capability and understanding the foundations of te au Māori and we've got some cool system work going on and we've got some groups within our workplace that we're mobilising. So we've had staff just at te reo Māori that are focused on Māori responsiveness to Māori since the early 2000s but that went into abeyance for a few years in the mid-2000s but we're back with a vengeance so we've got a Māori strategic portfolio at our leadership level and the things you would expect, principal advisor, advising for Māori at that highest level and an ohu Māori and an ohu hapuri we'll go on to those in a sec and all of these things here are the expectations that we measure our progress against. It's good to have those I feel safe when you have a guidelines that you can measure yourself against and these are certainly very impressive ones. So DIA's got this this Te Aka Potama example so we are measuring ourselves against these steps here. Te Aka Potama, you know the improving and improving our knowledge and capability all the time. So we have, this is an example of the progression across the levels in one of the areas. It's a really big document but we've identified whakapakuri or this level two here as a minimum level of capability for all staff by 2021 which is just around the corner. I don't know how many of us would get to Māra Matanga. I don't know if we would want to be able to claim to be extensive and influential with Māori organisations. Really all like to be at Ahitepua though. Recognise as a team with mana and authority. We wouldn't... How do you recognise yourself as a team with mana and authority? You kick yourself right back down the level if you try to claim that. So this look like when we're building our Te Reo Māori and our Te Kinga Māori capability, we have a lot of support from the department to build our understanding and do some foundational knowledge and this looks quite basic. Waiata, Karakia and Te Reo Māori renditions of job and unit names and supporting each other to use Te Reo Māori in correspondence and it is, this is probably the minimum you'd expect from a woke looking public sector organisation. But we are quite a multi-cultural team. We're quite a small team. There's about 80 staff around the country. Lots of people too, especially some of our like older life or archivists in some instances, certainly not all. We're going on this journey for the first time and so doing things like getting waiata mihi and Karakia and understanding the whakata and the porfori and you know working to understand the purpose of our teams and our units and translating those into Te Reo Māori. That's new for some people. Making sure we get these right. Well it looks basic as fun and it brings us all together and it excites people when making sure we get it right. We especially love our two institutional waiata which are hewaiata mihi for formal occasions and temenaki taonga for jazier times. Really like that one. Have you noticed too that Pākehā quite often are really reluctant to sing songs and like you can kind of sometimes you can with an unnamed organisation the other day I went there expecting that they would be just wai, like wai, head of us in terms of their confidence and leading the porfori and stuff and you know they were like reading off their swipe cards and like they were clearly visibly nervous and I felt really recognised that when I was at that stage and when we were at that stage and I was like I guess we're all on this journey. In terms of waiata my personal philosophy is it's more important to give it heaps than it is to get it 100% totally accurately correct and I like to encourage my colleagues for the same. One of the really, really generous things Te Wananga Orokoa has been supporting us too in this aspiration. We've been spending the last five years building this relationship with Te Wananga Orokoa. They are the Te Kanga Māori tertiary provider who are based in Ōtaki at their beautiful campus and they describe themselves distinctively Māori and they are turning our amazing graduates and all kinds of kaupapa Māori qualifications. Māori law the people that we are working with mostly Hintunana Mangan who runs the diploma and bachelor and master's courses in information management from a Māori worldview and we've learned so much from Te Wananga Orokoa and we love working with them. So we've been on too Nuhu Murai recently with Te Wananga Orokoa whananga and quite extensively how our two worlds meet and their 10 foundations for the information management have totally blown our minds and changed our worlds and we're just really hoping that we will be in a position next year to host their staff and their students to come to us and we can reciprocate some of that hospitality. That's what we did there that's what I just said. Who's from archives here who's been on Nuhu? Did you love it, Nina? Was it really amazing? Like it was quite life-transforming, eh? Yeah. So I've got a tiny case study here now that I didn't get any photographs for time but one of the things that we've done recently that we are quite interested in furthering and that we're a little bit proud of was broadening our te kanga Māori framework for digital storage. So in terms of systems our physical storage procedures I alluded before to our policies and practices we've had health and safety and risk frameworks and for ages and we've long acknowledged things like the balance of Tapa and the important taonga Māori but during a recent that we're really comfortable with that and the physical with the paper and the object the physical object archival space but recently we had a project to move some digital taonga permanently between servers and racks and a third party data centre where all of our data is stored and so we had the opportunity to consider how this applied in a digital paradigm it was initially raised as a personal safety issue a cultural issue and so we sought advice from the appropriate te kanga from the rangatira whom we have the relationship with at Taranaki whānawi and so the conclusion was that we ought to have a whaka-wātia at the data centre to clear the way between the old servers the moving of the data and the new ones and a way to return the old racks that were being used to store the data to a state of nōa and mitigate those risks and now we it was quite amazing at the whaka-wātia ceremony to see the penny drop among some of our partners whom we work with at Taranaki whānawi to look at the server racks and realise that that's where the data is stored that they're all in there and the ones in zeros and to expand our expand our own minds into that paradigm it was pretty cool and we think that we can now align these processes across digital archives for transfers and whenever else we do a sort of migration exercise we wouldn't have cottoned onto that issue if it hadn't been for these beginning steps of capability building we've been doing but the feedback that we got from our visiting our visiting at Kaumātua and our Taranaki whānawi colleagues who came with us to run that ceremony was it was very as I said the penny the penny dropped for all of us about this applying in a little bit of a sense creating te kanga means around digital storage and this digital paradigm and the next thing we're doing is we it's going to be announced today but I am announcing it now it's out okay cool thanks Joshua we're replacing our archives management systems so I know some people will be really pleased to hear that Archway is being retired and sent to the system rest time Archway is not only the front line the front facing online finding aid but it's how we manage the archives at the back end and so we're replacing all of the systems that we use to manage the archives it's pretty exciting but during procurement we put in requirements for our vendors to consider New Zealand data sovereignty considerations and while that issue is still playing out with what we the government and the sector as a whole is ultimately going to do to respond to Māori data sovereignty issues we at least are in a good place to be able to make sure that the data that is migrated that is created that is yet to be created and yet to be stored is going to be appropriately handled as the issue with the Māori cloud kind of plays itself out and we get to a point where possibly we have the backing to store all of our data in New Zealand all of our data is stored in New Zealand at the moment that's feasible for now so with an onshore data centre and a data plan it means that we have got the time and we've got the space to explore this with Māori data sovereignty experts to make sure that the future systems and contract negotiations will be able to proceed without having to undo heaps and heaps of procurement arrangements which if you're involved in anything to do with the P word procurement you would recognise as a massive pain and the other really big thing the really big project that we want to embark on is improving some of our descriptive challenges so we've had constant feedback from Māori researchers and all other researchers to be honest that our current system is difficult to use and that's because it's a core archival it's a system that was made for archivists not for researchers and it's difficult to use and it's difficult to locate the archives that people want to find unless they're really well-versed and some people enjoy getting into the mind of the 19th century correspondence clerk and some people don't have time for that and the parking's going to run out so we are going to embark on a huge project to improve our metadata it's going to take decades we're really pumped about it see us in 10 years and see how far we've come and if we're still pumped about it I think it's going to be great so here's a little example I don't know if you can see this here this is a screenshot from Archway it shows some of the issues that we've got with descriptive Māori metadata so archives are titled based on what they were originally called by the person who wrote down the title when it was created so this is a letter that came from the 13th of May 1887 and Ngāngarangi and others have written the memorandum of transfer it's from the Māori Affairs Whanganui Court series of records and it's got some other pieces of correspondence attached to it so this was the original title and whomever listed this originally put in the square bracketed term that Ōkirai if you were not familiar with that is at Whangaihu and that the bundle of correspondence contains te reo Māori and related documents so we've got a crack team of archivists Ōkirai who are going through the no-interial Māori content we've got now and expanding on the descriptive metadata Archway we're doing this in Archway right now but our new system Ames is going to have the capacity for user-contributed metadata which we've got a range of ways that we think we're going to input some of that descriptive Māori metadata has only passed onto us quite rarely because with a very few exceptions the role of Crown, IM and supporting Crown Māori relationships is not very well understood by public sector agencies and so the metadata that we have is usually generated by researchers or people who are working with us on projects or archivists who are doing it themselves it's a labour of love and so this is an example of an item description that's been enhanced by one of our staff members our old system Archway doesn't really allow things like alternate spellings or spelling mistakes if there was a spelling mistake if there was a typo if there was a typo made in the original here then that stays in there and it won't give you a Google style result you spout it whanga hua, did you mean whanga i hu? we're hoping to be able to correct that and so the additional archival description we've got here are people who are mentioned in the correspondence they place the map the river here are the terms that were put into that improvement we are working on using the National Library's subject headings up to the point where that's appropriate for library and archival systems that work that's been done is really amazing and the fields that people will be able to contribute to will include things like the ingua whanau but we'll be able to configure the new system so that more metadata terms can be added as well so that's going to take a few decades there are plenty of te reo Māori holdings so that'll be cool and the last thing that we're doing in our work is creating our ohu so earlier I mentioned that we've got ohu hapure and ohu Māori, ohu hapure are the ones I'll focus on that's a group it's a cooperative working group within archives to make it easier to do little projects to respond to what our Māori users are asking for particularly those setled iwi and hapure groups that's here's some of the things that we've been working on in the last year mainly improving metadata creating registers and inventories of taonga Māori and all these things here we're also trying to wrap our heads around the use and reuse of access and rights management and copyright and the ownership of te reo Māori and intellectual property and therefore what can be used and what should be made available online and what should be under creative commons and when and when we ought not for instance upload images of te puna that's constant fascinating intellectual exercise and so I guess in some ways our progress has been really huge over the last few years and in some ways the expectations possibly we've still got a very long way to go and so I've got a few questions that continually come up for me as someone trying very hard to implement a cultural paradigm without being appropriative and so the open ended questions that I will leave us with I guess so what what's the role of the government archive and decolonising and remodifying the public record and the public information the public record was created by the government by the state it's a record of what the state saw and did as it was going about its business and Māori will very often not agree with what the state interpreted of what it saw and did so what's our role how do we stay true I suppose to our role as a our duty to the Crown and our duty to Māori how do we reconcile that and in terms of not wanting to put the onus on Māori to tell us what to do and how to do it correctly and to make one group of Māori speak for the entire Māori population how do we get that right and how do we make sure we're not doing that and how do we agree level of capability before trying to engage or is it okay for us to give it a go with good intentions and humility and get it wrong and are we willing to publicly own it when we get it wrong and is it okay to try things and what we are learning in a tikanga Māori way and get it wrong I don't know so none of those questions I think have a straightforward answer but there's many hundreds of small answers and so I guess the important thing for me for us is that we keep trying and ask for your patience while we try and get there so I'll wrap up there happy to like, hang around sure um we're a little bit over time but if people wanted questions we can either continue to take them or Stephanie has said she's happy to talk to you face to face so i don't wanna like impend on anyone's lunch Te nā koe Stephanie, te tūatahi kati kara me tukumiki kia koe mō tō kōrilo kua kōrilo tia. Pai te rongo te kōrilo Māori i teitahi wahi pākehā. Maka'i gunlai i marikūhtu te yuniva processed, tai ngā topa. much to do with te ngā upo ko tukutuku? We don't have anyone on te ngā upo ko tukutuku board, ainakala. Kali. No, a kauri. Yep, I think we like Kali. Yeah, come up here and speak into them. We love ngā upo ko tukutuku and we love the work that has been done and we want to use that as appropriate and here's Nakala to say something. The buck has been passed. Kia ora. No, thank you first of all for your kauritō, it was amazing and Talei as well. So I just wanted to reflect on the ngā upo ko tukutuku which is, it's got three supporters, Te Rau Pūwhakahau which is the group of Māori librarians, Leanza and National Library. So it's not just National Library. We have important partners. There is, to talk about it as Māori subject headings is a little bit misleading because it's an ontology in a way. It was designed to be extensible and I think that's still the case. And we're hoping that it will be useful to many others in the sector because it is, I believe, the only indigenous thesaurus of such terms in the world. So it is a bit of a tongue in its own right and quite a lively one. Kia ora. Ontology is the way of the world. That's where we're all going. Love ngā upo ko tukutuku. Did that answer your question? Thank you. Thanks. It's lunchtime so we won't keep you any longer but if we could all just give Stephanie another round of applause.