 Ia te tuakana, te nā koe. Koutou, te me tūr tahi me whakapārikitia ngamihi o te wā nei ki te kaupapa, ki na tangato in nei fenoa, ki a koutou te tangata triti, koutou manuhiri tuarangi, te paipai, ina mate, hairi atu, hairi atu tātou te hongora, tenara koutou katoa. Wow, what a privilege to be here in this beautiful place, in this beautiful day with all of you, with a real question and it is. There are so many things that could be referenced and so much that could and should be said and so little time, so there's a challenge. I've spent a lot of time in recent days angstyne about today and this very moment. But actually thinking about it, I've angstyne about these questions for probably 30 years and had the privilege of going on part of this country's journey as it's explored bits of its past, some of it not too pretty, some of it very inspiring as we've gone entered into reconciliation process and I think arriving at a very powerful place. Despite my propensity to worry about these things, my conclusion is that we are in a good place, we're doing well, we have momentum, we've got great direction, we are having this conversation and so this was a surprise to me that I'm very bullish about where we're at. I think it occurred to me that this formulaic script that Māori iwi use to frame an engagement, to get our way into an engagement offers a lot of hooks, a lot of hooks that I see us adopting nationally as our way of doing things. Calling the cope-up, invoking the reason that we're all here, referencing the flame that has drawn all of us to this place for a common purpose. We know how to do this. The requirement, the need that we feel to acknowledge people off-place, those who've been the guardians, the protectors, the carriers of story, protectors of environment so that they might enter that place and enjoy it and the things that might be created on it. That reference to the Tunga Defender with that deep respect is something that I see more and more naturally everywhere in what we do today. The capacity to connect. One of the things that Māori orators do and I'm certainly not one is draw connections. We stitch one by one this person and that involvement and that association is something that we're working on together and we have the tools to do this. We have the mechanisms by which we can create common narrative. I think that we're very lucky and blessed and receiving a gift from those of you who come from outside our country here and force us to step up together and be your host. We have to think about, not only looking after you and the Minaki, the care for person, but we have to think about what we mean to you, what we stand for. And if you stay with that idea that when in Rome do as the Romans do, I think there's a serious question for New Zealanders, for Kiwis, what are our values, what are the things that we stand for, what are the things that we say to outsiders, this is negotiable, that is not negotiable and I think that's the territory that we need to step into. One thing that the Māori cultural frame does and particularly engagement is it farewells the dead. It's a very important idea. It acknowledges where we come from. We're continuous links of DNA, of whakapapa, we've got backstory and mythology that informs who we are as we are all present here. We're informed by that, empowered by that but that is behind us. We acknowledge those things, we cry for those people and then we let them go and that leaves us with us and I think part of our challenge to own that responsibly is our job to mediate between the views and the mythologies and the stories of yesterday and the challenges in front. I'd like us to go more there. I think we're getting to the place where we're comfortably now not an outpost of Garden of England. I think we're getting to the place where we're not just unthinking advocates of the Washington consensus at a time when even Washington isn't. I'm not sure that we've yet found the courage to say who we are, that poverty in this country is unacceptable, et cetera, et cetera. So my hopes are that we remain courageous. I think we're in a good space. We need to maintain the courage to stay present with these questions and grapple with them. I hope that we increasingly learn to celebrate all the things that we have going for us in the opportunities in front of us and I hope above all else that we maintain our curiosity. What's possible? Where would we like to be? In our wildest dreams, what would that look like? If those things, then, who would we speak to while the collaborations would make? Where would we start? When would we start? Those questions, to me, put a tune to it, that's the national anthem for which I would stand. Kia ora tatou. So without further ado, our next speaker is not Sam. He told me this morning he said enough already and he wants to be last. It is in fact Kate Frickberg. Kate has a long history both in the entrepreneurial world and in the philanthropy world and for very good reason. She's a highly respected figure in the New Zealand landscape in both those domains. Kate Frickberg. Brian. Koutou Kaujosef. Te anakouta katoa. Kate Frickberg. To ku ingawa. Te atiamana o te roapu to putangatuku aoroha o Aotearoa. Te anakouta katoa. Greetings to all who give to the future. Stand majestically our mountain range Rimotaka. Flow on the rivers of Mangalore. Flow on the rivers of Mangalore. Flow on the rivers of Mangalore. Flow on the rivers of Mangalore. Greetings and acknowledgement to our hosts and my fellow panellists and greetings to us all. My name is Kate Frickberg. I'm chair of Lansbury New Zealand and I'm a consultant working in the philanthropic and community area and it's a great privilege and a bit of a challenge to be here today to talk about crafting our national identity. So who are we? These motley crew of us who walk this land. Who are we? Starts with who am I? Where are we going? Well that starts with where we've come from. So I thought what I'd do is share my own personal search for identity struggle for identity and relate that to our communal search for identity and also talk a little bit about a very non-expert's point of view about our history, particularly the Treaty and the relevance of that to our identity going forward. So my surname Frickberg is Swedish. My grandfather immigrated from Sweden to South Africa where my dad was born. My mum was born in Namibia. They too immigrated to South Africa. In 1953, which is the second time the apartheid government was elected they saw no hope for democracy and they immigrated to New Zealand. I was born in Haritonga, Hastings. Strong nuclear family but very little connection to extended family or community or the land and religion was no help either. My mum is a lapsed Catholic. My dad was brought up as a Christian scientist which he emphatically rejected. For some reason they christened me Anglican but I don't know why I never went to church and my husband is Jewish and so are my children. So if I was a dog at the pound you know what they call me. So as a young adult I was pretty lost really, didn't know where I belonged. So there I am I'm age 23 and I'm walking on Tokomaru Bay in East Cape and my boyfriend had dumped me I was really miserable. I was saying, who am I? Where do I belong? Do I even belong here? Am I allowed here? And there was a moment when it was like a hand stretched out from the earth and a voice said it's okay, you belong here. This is your land too. And anything you want to do you can do. And I don't know whether that voice or the land or it was just my imagination but I do know it was a defining moment of gift of belonging and possibility and it allowed me to fully love this land and strive to be more than I think I can be. Yes, but Yes, but it's all very well to have mystical voices telling you that you belong here. On what real world intellectual contractual basis do those of us who are pākehā those of us who are not Māori those of us who are not the original inhabitants of this land those of us who are here indirectly because of conquest and colonisation and the confiscation of land what right do we have to be here? Well actually we do because of a Treaty in 1840, the Treaty of Waitangi. Now there's lots of debate and I'm not an expert on lots of different interpretations but I think basically you can say that Treaty said let's live in this land as partners let's protect Māori values, customs, language, resources, land and let's ensure participation for all. And it's easy to say well that was the Government it's an agreement with the Crown it's up to them, nothing but me or no because our right to be here is guaranteed under that Treaty and therefore our responsibility as individuals is for partnership protection and participation. So here's a little example next weekend I'm going to Taupo well actually you're probably not because there's no such Māori place name as Taupo there's no our sound in Te Reo it's pronounced Taupo or that's a better approximation at least and I've talked to people that say yeah I know it's pronounced Taupo but God it sounds so try hard and since when has it been a bad thing to try hard so I think that we fail in our responsibilities under the Treaty protection and partnership when we don't try and pronounce Māori words correctly and anyway it's downright disrespectful so another thing which gets said is well we're multi-cultural now you know this bi-cultural thing's been superseded I think that's wrong again because the term pākehā can encompass all of us in the land you know whether we're European or American or Ethiopian or Chinese or wherever we come from and all of us who immigrated to this land I think need to have a relationship to our cultural heritage of this land which is Māori so if we were to visualise what a model of national identity might look like to me maybe it looks like a daisy and at the middle you have Te Māori world and around the edge you have all of these complex pākehā communities as overlapping petals and so our identity maybe is formed with you were talking about it before at the edges where we overlap where we intertwine so yeah it's really important and then what do we do what do we actually practically do as individuals well I think we need to acknowledge the importance of Māori we need to learn about our history we need to pronounce things correctly or try we need to you know state marae learn a bit of Māori culture and language and also and this has been mentioned before too we need to share power and share resources in a way that's more fair and ensures participation for all personally I'm really passionate about bridging worlds so if we as pākehā want to make a start and learn a little bit about Te Māori what is a way of doing it that which is works for everybody which is reciprocal which is authentic what might a 24 hour learning journey just to start what are the options what might that look like if we wanted to build a bridge across inequality to get rich and poor engaging with each other what might that look like what might it look like to authentically explore Pacifica culture refugee culture from all of those different refugee communities if anybody's interested in that then I'd love to have a conversation with you final thoughts I think crafting a national identity is a journey and it's a bumpy one and we don't quite know where the road is going and Nikita you talked about you talked about you can't see the top but it's really important that we are on that journey because there's a prize and that prize is social cohesion and prosperity and peace and the innovation that comes at the edge when you get different paradigms different worldviews, different intelligences joining so the important thing is that we get started and we journey together nō reira tēnā kouta katoa Kia ora Kate for that gentle and yet very challenging kōrā gentle and on my left I met half an hour ago he is the senior curator of the Pacifica at the Papa most revered national institution in many ways however Sean Mellon tells me he is far Samoan and Irish and he can neither sing nor dance so I'm really interested to hear from this man Sean Mellon Kia ora Aloha It's great to be here and to talk to you over the next five minutes about a few things that relate to these issues of identity and who we are in this archipelago this archipelago of volcanic islands in the Pacific there's something we don't really think about much I suspect but in a place like to Papa where I work as a curator or as a facilitator of stories in my career to Papa has been the catalyst for exploring what it means to be a New Zealander and disrupting some of the received histories we get about who we are and where we are in the world and in the National Museum you're always trying to unpick the national story it's about identity if I was representing Pacific peoples in a museum in Europe in a museum or a museum of Volca Kunda I tell a very different story and be concerned of very different matters and ideas but in the National Museum part of the project for me as a professional curator was figuring out how do we move the Pacific from something that is exotic to something that is more about here how do we reposition New Zealander as a Pacific place because for decades what justified our position in the National Museum was that we were exotic that we were these natives that lived over there in these islands but our history Pacific peoples is very intimately connected with the history of this country the first people who discovered New Zealand were from the Pacific they were the ancestors of Māori Pacific people have been coming to New Zealand for over a thousand years the received history you get in schools generally or at least in my generation was Pacific people only started coming here after the Second World War why did they come here to do the jobs that most New Zealanders wouldn't do and they're still doing it today but Pacific Islanders have been coming here for a thousand years in the 19th century they came on ships as whalers and traders they supported the economic activities of this region right throughout the 1800s in the 20th century they fought for New Zealand when New Zealand couldn't get any more men from certain constituencies they went to the Pacific and recruited New Zealanders needed Pacific people to shore up their defences in some of the campaigns that we've heard about this morning in your poem for example in the Second World War they did the same they fought in the Māori Battalion they fought in other New Zealand companies and they helped after the Second World War to rebuild New Zealand to help establish light industry get our suburbs growing get businesses thriving and today they do some amazing things on the sports field in politics in education in science but they still clean our toilets work in the orchards people on volunteer schemes to work and pick apples and fruit because Kiwis won't do that work for the kind of pay you get so what would it mean if we all New Zealanders were Pacific Islanders how would we think about our history when we tackled this exhibition at Te Papa about this topic I joked with the marketing team what if we talked about the first person to climb Mount Everest as a Pacific Islander just made more noise than they did it's an uncomfortable thought what if we trumpeted Peter Jackson as the first Pacific Islander to win X amount of Academy Awards how do you feel about that how would he feel about that we still rely on Islanders so much for our history and there are mutual but uneven dependencies this wonderful farm that we're on the hillsides of New Zealand all that greenery a lot of it was fertilised by product fertiliser made from atolls in the Pacific Islands New Zealand's wealth is so tight up with places like Ocean Island and Banaba we've benefitted wonderfully from that and I guess just looking at my time with 22 seconds if we had to be a Pacific Island place and if we had to be good leaders in this region good neighbours and good brothers and sisters good kin as one scholar has said how does that impact the way we respond to global warming the people in Tuvalu the possible displacement and movement of people how does it affect how we lead on issues like West Papua and what is the role of a museum in telling these stories raising awareness and getting us to think about who we are and what we look like I think that if we the reason why I am so committed to this cause in the museum and telling these stories is because I think if we recognise the history of connection to the Pacific if we see the ocean as one scholar has said not as a body of water that separates us but rather one that connects us we can start creating space for connections with other people who are coming to New Zealand more refugees from Asia people from Syria, Iraq if we can think about our own ways in which we are diverse and have a history of diversity and connection then we can create space for that to continue to happen and very safe and provocative but also meaningful ways so that's all I have to say thank you I think Sir Edmund Hillary would be delighted were he to be perceived as a Pacific leader as the first to climb Everest on a more serious note from the Hillary Institute's point of view one of our global laureates is the President of Kiribati Sanoti Tong as many of you will know he's facing the reality of his entire nation state 4000 years of whakapapa up in the North Pacific coming to an end regardless of the success that we refutably had in Paris before Christmas it is almost certain that our nation state will be unlivable he is Tuakana Tena Viv he's cousin he's cousin are we going to take 103,000 i Kiribati here in New Zealand our final speaker today is this remarkable young man you've already heard from I first met Sam shortly after being bounced off the walls of our illustrious officers in Christchurch a few days ago today finding myself unconscious on the floor couple of days later I had a call from an old friend of mine who was the Chancellor of the University of Canterbury he was 74 his street there was nobody left but he and his wife he couldn't get down his drive he picked up the phone to this thing called the Student Army and he was challenged enough a few hours later half a dozen students arrived in a van they didn't know who Robin was they didn't know he was the Chancellor of their University they came and they enabled him access down his drive Robin's wife came out and offered them a cup of tea they said no no we've got that sorted thanks we brought our own we've got it out in the van we'll come and make you a cup of tea I'm going to invite him now to take it deeper Sam Kia ora tena koutou tena koutou katoa I'd just like to acknowledge the words that have been spoken already and particularly the notion of New Zealand as a Pacific Island we are a Pacific Island yet we think of ourselves as this little part of Britain most of the time which I just find quite strange just very briefly from me this morning since I've already spoken but there's just really three things that I think that are coming up there's this amazing stat by the foundation of young Australians last year that 70% of their young people in education and training at the moment are at serious risk of disruption from automation and technology in the next 10 years and then I look there and I look at stuff.co.nz and I'm like where are we talking about these issues and Viv rightly say this morning she just reframed the question on the refugee question that we're discussing in New Zealand and for me a lot of my journey in the last couple of years has just been about asking learning to ask the right questions and I think it's deeply alarming actually in New Zealand that one project that actually only ran for two and a half, three weeks the Tudonami one project and me have become so famous out of that when there are thousands of young people around the country doing amazing things yet we don't really I get a lot of support we've got a whole lot of people who we could support in different ways and we really could do that in a different way I'm just worried we're not and I'm curious how we do that better and I think that's the whole notion for me then that is around permission that we give to people to create their own whatever it is and the sense of confidence that we give them as well so we're on a great journey I think we're doing well we've got a long way to go I think and for me it does come down around the questioning that we ask the permission that we give and this whole notion of shared responsibility particularly to children and young people how do we just share them responsibility and ideas in their own sort of space and forum and what's the way that we can do that better on a larger scale and then the thing around confidence how do we really give people a lot more confidence to speak their mind and be a bit more argumentative as well I mean I don't think there's anything wrong with that I used to I really was very passive and didn't really question anything I was scared of challenging anyone in authority the sort of journey that's going on well what are we why are we doing this and what's the way we change the narrative I'm not sure how we do that but that was my reflection on if we're going to get to the future and really be a leader in this space globally how do we better get there quicker whilst looking back and learning from our past the big thing for me is around young people in New Zealand how do we better work with them give them the tools give them the permission give them the confidence give them a kick off you go have a go see you how you go