Whakapapa is complex.

May 1, 2019

Prior to engaging in this year’s study, I have done a little background research into the whakapapa of my father’s maternal antecedents, who appear to descend from an Iwi in Te Tau Ihu o Te Waka.

It has been frustrating at times, as I have used many varied research strategies to attempt to unearth early generations of our family. My grandmother’s great-grandfather was an early settler in the Cook Strait/Wellington region, and it appears that his wife Annie was the offspring of a Maaori mother and a whaler.

Details are sketchy that far back in our history, so I have moved on to trying to locate the whakapapa that I have been told exists in a Blenheim archive; a piece of information relayed to me by Teremoana Sparks, who was at the time working on the Treaty Settlement claim for Te Tau Ihu, in Wellington. (This was over a decade ago…)


Reading Angela Wanhella’s detailed histories of inter-racial communities in Ootakou and Murihiku has been a very useful exercise.
Her scholarship in this area is impeccable, and grounded in her own whakapapa, explored adroitly in her first book In/visible Sight, including a photo identifying her grandmother. (Wanhella, 2009, p.139)

This book details the gradual loss of community suffered by the descendants of Ngaai Tahu whaanau living at Maitapapa, on the Taieri River plains. The earliest contact these communities had with paakeha was with shore whalers, from 1820’s onwards; the ongoing intermarriage between whalers and Ngaai Tahu led to assimilation of hapuu and whaanau into paakeha society, particularly with regard to the official censuses, which recorded “Maaori living as Maaori” vs “Maaori living as Europeans” when describing half-caste individuals. (p.107)

The official Government policy of the mid-19th century was to promote assimilation; for South Island Maaori, this became a self-fulfilling prophecy as inter-racial marriages continued in the second and third generation whaling families – who mostly switched to subsistence farming on Iwi and hapuu lands, after the collapse of the whaling industry in the Southern Oceans. (p.117)

“The colonial process of erasure, at work in the National Census, led to Ngaai Tahu being ‘assimilated’ into the general census on the basis of their similarity to their European counterparts…Yet this scenario is undermined by oral histories, which demonstrate that ‘invisibility’ was a strategy of survival, and it was only ever partial.” (p.143)

Wanhella’s second book, Matters of the Heart, expands her discussion of inter-racial marriage to the rest of Aotearoa New Zealand and documents a multitude of successful cross-cultural marriages that underpinned the colonial hinterlands, outside the main cities founded on mass migration of settlers post-1840.

“For new colonists, marrying into a world where former whalers were now established hoteliers, shopkeepers, millers and shipbuilders offered economic and social opportunities. Marriages to mixed-race daughters of traders helped newly arrived colonists establish themselves in the service trades in small communities, as shopkeepers, publicans & hoteliers well into the 1870’s.” (Wanhella, 2013, p.78)


This early advantage was quietly forgotten, further down the generations, as the land wars created bitterly divided townships.

“By 1864, six thousand military settlers were living on land confiscated from ‘rebel’ Maaori in Waikato and Taranaki. During the decades of conflict, ‘marriages between young officers and Maaori maidens were not infrequent’.”(p.85)

‘Passing as white’ became the norm, especially for fairer mixed-race women, who married ‘advantageously’ and became ‘civilised’ by the process, living in suburban areas and sending their children to schools in the cities.

“…the assimilative function of interracial marriage also relied on the man being able to bring the ‘native wife’ up to ‘civilised standards’, which was judged on her ability to speak English, her manner of dress, the cleanliness of her home and morality of her conduct.”(p.107)

Characterisations of ‘half-castes’ in the New Zealand census were integral to the ‘proving’ of the assimilation policy, especially from 1877 onwards. This was finally dropped after 1936, during the first Labour Government, who were focussing more on raising the entire nation out of poverty, than any eugenicist ideology. (p.128)


After the Second World War, social science revisited interracial marriage between the 1940’s-70’s, uncovering interpersonal racial discrimination in New Zealand society. After the publication of the Mazengarb Report in 1954, social scientists actively advised against cross-cultural marriages; there was a philosophy of encouraging stable family formation in the wake of the War, based on assumptions about race and identity. (pp.142-4)


Sociologist John Harre was a leading figure in the post-WW2 research into interracial marriage, noting a rise in interracial marriage among the Maaori population, which he attributed to economic and social policy shifts fostering Maori urbanisation “which brought increased opportunity for interracial contact, rather than a simple change of attitude alone.” (p.147)
The Hunn Report of 1960 also advocated integration of Maaori into New Zealand paakeha society; by 1964, Harre’s research was being published in the Department of Maaori Affairs Te Ao Hou magazine, and Hunn was one of his chief supporters. (p.161)


Along the way, many Maaori lost contact with their whakapapa, hapuu and Iwi affliations. By the heyday of Waitangi Tribunal Settlements Claim lodgements, most Iwi were researching their ancestors, and compiling lists of descendants who would be counted as beneficiaries of any claims; there was also an imperative to enumerate the exact level of population loss incurred due to colonisation and alienation from traditional lands and food sources.


Wanhella’s work in these books, and in her many Journal articles, helps to reclaim the whakapapa of many Maaori who became ‘hidden in plain sight’, with European names and loss of language and culture compounding their erasure from the public record.
She describes in detail sources and information retrieved to build up her picture of thriving interracial communities of the mid-19th Century in the South; much of her data comes from oral histories conducted with elder informants, listed in the bibliography of In/visible Sight. It is an invaluable resource as a template for how to do thorough research with a community of inter-related informants, using a kaupapa maaori research methodology.


Select Bibliography

Paterson, L., & Wanhalla, A. (2017). He Reo Wāhine: Māori women’s voices from the nineteenth century. Auckland, New Zealand: Auckland University Press, 372p.

Wanhalla, A. (2013). Matters of the heart: A history of interracial marriage in New Zealand. Auckland, New Zealand: Auckland University Press, 231p.

Wanhalla, A. (2009). In/visible sight: The mixed-descent families of southern New Zealand. Wellington, New Zealand: Bridget Williams Books, 208p.

Stevens, K., & Wanhalla, A. (2017). Intimate relations: Kinship and the economics of shore whaling in southern New Zealand, 1820-1860. Journal of Pacific History52(2), 135-155. doi: 10.1080/00223344.2017.1366820

Full bibliography available on her University of Otago staff profile:

ANZAC day, redux.

April 25, 2019

WHite poppies for peace

I’ve written about my great-uncles on my mother’s side before, in relation to the NZ obsession with glorifying the massive military defeat at Gallipoli.
Some years, notably during 2014-2018, I have just re-posted those old articles (the earliest sits in my archive here on November 11, 2008) but this year I thought I’d add to the narrative.

I’ve been doing research, off and on, into family history since around 1978, after my grandfather died. That was when I first heard the stories of his two older brothers, Jack and Bob, who went off to fight in France in 1917 & never returned. My mother’s eldest brother is named John Robert in their memory; he was born over a decade after their deaths.

Due to the massive amount of funding the Ministry of Culture and Heritage poured into WW1 commemorations, all of the files from deceased soldiers have been digitised, and sit in the Archway collections of the National Archives. As a peripatetic researcher, I troop through there occasionally during visits to Wellington, so I went looking for Jack & Bob Stevenson a couple of years ago. Yes, their entire military files were available to view; and I looked.

I have no images of these two, the brothers of my grandfather.
They were country boys, educated in a rural school up to age 12, then put to work on the family farm, Blackburn, which was at Alfredton – a location variously described as ‘Pahiatua’ or ‘Kaitawa, Pahiatua’, on their NZDF signup forms.
They were the two eldest, of nine offspring of Alexander and Jeannie Stevenson.
Aunt Margaret became the family housekeeper after her mother’s death; Aunt Jean married and moved to Palmerston North. The men stayed on the farm, gradually being permitted to take wives and have children. My grandfather waited until his 30th birthday in 1928, for that permission.
Bob and Jack were thus single when they went to France, in 1917.

I will illustrate the service of a young farmer in France, with Robert’s record.
Robert Stevenson, aged 21 years. Height – 5’11”, weight – 172lb, complexion – fair, colour of eyes – bluish-grey, colour of hair – brown.
My mother, Beth, was 5’10 at 19 years old, when she married my father. In all other respects, apart frrom gender, Robert matches my mother. My sister also carried the brown hair, but is of shorter stature. We all carried the bluish-grey eyes.

Robert signed up on the 30th May, 1916, at Trentham Army Camp, as a private #26197,  in F Company 17th Regiment.
On 21st November 1916, he was promoted to Rifleman, and moved to 4th Battallion of 3rd NZ Rifle Brigade, and it was with that status that he arrived ‘in field’ in France in March, 1917.
He had sailed from Devonport to Sling Camp, that huge staging post of ANZAC soldiers; and then crossed to France after the New Year, being staged at Etaples on 9 January, then St Omer from 8 March 1917.
The rest of the details of his service are slight.
He was wounded in battle in October 1917, and died of his wounds 13th Ocober 1917, the death certificate signed at ‘No 47 Casualty Clearing Station, France or Belgium’; buried at Dosinghem British Cemetary, Western, north of Poperinghe.
The Field Service Report of the Death of a Soldier was signed by a superior officer at Rouen, France, 27 December, 1917.

The official records continue to show bureaucratic action right up to October 1923, when ‘Medal Action Complete’ is noted on 8 October – almost a full six years after his death.
He was posthumously awarded the British War Medal, and the Victory Medal, whcih were sent to his father as next of kin, at Kaitawa, Pahiatua.
Prior to the delivery of medals, there would have been ‘the telegram’, followed by the dispatch of a Scroll of honour in 21 July 1921, a Plaque on 18 November 1921, and a Certificate (of service, presumably) on 10 November 1922.
The dates are significant – the 11 November 1918 was the date of the signing of the Armistace, and in 1919, the Treaty of Versailles, which awarded such huge damages to France & Belgium, to be paid by the German State. The bureacrats of the NZDF seemd to have been at pains to close off documentation before those significant anniversaries rolled around each year.
The seeds of WW2 were sown in those years of the 1920’s, when rampant inflation hit Europe as the war rebuild carried on. The Black Friday of 31st October 1929 happened just as the nations of Europe were begining to think the worst of the recovery was over.
In NZ, our farmers slowly went to the wall; despite my great-grandfather Alexander Stevenson forbidding any more sons to go to war, their efforts were not enough to survive the downturn.
Other, better historians than I have chronicled those years – I recommend Tony Simpsopn’s The Sugarbag Years, or anything by Keith Sinclair on that period.
John A Lee wrote during the 40’s about the privations of the working classes during the late 20’s and the Great Depression; my grandfather had all of his works on the bookshelf, a fact I should have noticed as a teenager. I collected the volumes again, in my forties, from second-hand bookshops in Wellington.

For our family, the patriarch decided, in his fervent Calvinism, that he would not be mortgaged. The produce of the farm was not selling for enough to cover the seasonal purchases of seed, and there were issues of getting produce to market, so he sold the farm out from under his remaining five sons and their families, around 1933. All were sent down the road, except for Aunt Margaret, who accompanied him to a small bungalow in Palmerston North, where they lived near Aunty Jean & Uncle Reg Forbes.

My grandparents functionally separated, my grandmother taking their two toddlers & becoming the unqualified teacher at Kaitawa School; my grandfather went swagging, begging work and a roof over his head wherever he might find it.
They were both so ashamed that this had been their reality, that when WW2 began, and younger men were conscripted into the Armed Forces, they never spoke about the years apart, after my grandfather obtained a position managing a farm at Motea, near Dannevirke. They lived there well into the 1960’s, raising four children in total – two born before the Great Depression, and two born after they reconciled in 1939.

These stories came painfully into the light of day after my grandfather died in 1978, just shy of his 80th birthday & Golden Wedding anniversary. My teenage years were bookended by school holiday visits to my grandmother, retired and living in Hastings, and the gradual teasing out of those stories.

We are a family of war resisters – Uncle Bob was withdrawn from high school in Dannevirke & put to work on the farm during WW2, lest he be press-ganged into service.
He was 16 years old when my mother was born in 1944; quite recently, we had a chat about that, and he said it was dreadful – all of the siblings were the height of adults at 12 years old, so he was perceived as a young man shirking his duty, and presented with white feathers if he was seen in town with his mother.
At my mother’s funeral in 2015, he was still resentful of his father’s attitude, which had caused him to be questioned about his lack of war service throughout his adult life.
Both of my mother’s brothers are still alive; and there are still conversations to be had.
Uncle Bob left the farm after the war, going to live in Auckland and becoming a mechanic, later owning a small fleet of courrier vans and a property of ten acres at Waimauku, where we visited as ‘country cousins come to town’ in the 1970’s.
He was always a gentle man, and despite his lack of education, a sensitive and knowing person. His sister June had training as a hairdresser, Mum went to Teacher’s College at Ardmore in the early 60’s, and only my younger Uncle Dave stayed in farming, being one of the first to take up deer farming in earnest in Waipukurau in the 1970’s.

In my generation, there are Accountants, Nurses, a cousin with a PhD in Maths, a Pharmacist, along with a few of the cohort without tertiary degrees who are mechanics, truck drivers, an airhostess, an IT professional. My own trajectory through academia is neither unusual nor taken for granted. These days, we meet at family funerals more often than at weddings, and we acknowledge that our connections are waning as my generation welcome grandchildren, and farewell our parents.

I’m slowly writing versions of the family histories, for each of the major branches of my family, both maternal and paternal. Archives and Museums are slowly giving up their records to my searches, sometimes finding truths that dismay my relatives, who have a rosy view of the past, based on several kinds of elisions of the depressing realities our forbears survived.

My committment to pacifism continues, despite recent events in my own life that were not of the best outcomes. Again, others have written while I was incapacitated, so I’ll link to that rather than repeating the work.

This was a think-piece I put up on Twitter, which caught on in a way most of my writing really doesn’t. So, I thought I’d stash a version of it here, with a few corrections that were happily crowd-sourced from readers.

I’ve seen a lot of confusion around the ‘alt-right’, ‘white supremacy’, ‘neonazi’ labels in recent weeks. So, as an historian, I’m going to do a little facism 101 thread to disambiguate for the confused.

Facism did not begin with Adolf Hitler, he just exploited xenophobia & economic stresses that were already present in Germany after WW1. Yep, the roots of the Waffen SS begin with the Treaty of Versailles, which accorded massive penalty payments to Germany in 1918.

Aristocrats drove WW1, after the assassination of Prussian Arch-duke Ferdinand by a Serbian national. (Serbia’s simmering resentments led to the 1990’s breakup of Yugoslavia, but we’ll get to that later…)
WW1 was really the last war where British aristocracy told peasants to fight.

Colonial forces, made up of generally ‘lower classes’, were used as cannon fodder in wildly misplanned engagements that ignored modern weapons technology. German machine guns mowed down Allied troops. We in New Zealand celebrate ANZAC day, a complete debacle.
Aristocratic supremacy was maintained, however.
The Military higher ranks are second sons of the landed aristocracy, of course.

WW2 followed a decade of Depression, and widespread economic failure in Europe. The British facists like Lord Moseley (whose family are F1 owners) were some of the first to trot over to Berlin & congratulate Adolf Hitler when he became Chancellor of the Exchequer (German PM). The British National Front is funded (through a few cutouts) by the Moseleys & their allies, some of the old aristocracy of England.

The Mitford daughters, a selection of well-bred beauties, were frontline fans of Hitler & Goering. Diana Mitford married Oswald Mosely who founded the British Union of Facists; Unity Mitford died after an unsuccessful suicide attempt, which caused ongoing health problems due to a bullet lodged in her brain, after having been part of the inner circle around Hitler. Deborah Mitford became the Duchess of Devonshire, and lived into her 80’s.
Propaganda, the dark art we now call ‘marketing’, was developed by Goebbels, Goering & Leni Riefenstahl, their cinematographer. WW2 was a modern psy-ops war, the first of the 20thC.

Now we’re 70 years on from the Nazi exploits. This is about the period when history repeats – my grandfather fought in Egypt, was captured by Rommel’s armies & incarcerated in Germany for most of the war. I’m the generation that has the last memories of direct transmission.

This is the dangerous decade (or two) that we are entering. Facism has been repackaged for the 21stC, & it comes with some fancy new propaganda tools that Goebbels would have loved. Ayn Rand, a right-wing libertarian, is popular again. Algorithms are being tailored to push neonazi ideas.

Eugenics as an ideology is rising again – a deplorable (yes, I’m using that term…) belief in racial purity that was the foundation of the KKK in the Southern USA, and was even used in NZ by Dr Truby King, who founded Plunket.
It deifies white supremacist ideals & norms. There are also troubling attacks on the disabled & those who suffer illnesses of old age, within eugenics.
Hitler’s ‘death list’ of ‘types’ of human to eliminate came from eugenicist thinking – Roma, disabled, homosexuals, Jews, & political dissidents for good measure.

In a modern liberal state, there are checks & balances to protect the most vulnerable. Trump is removing those checks, by the simple expedient of not appointing Chiefs of Staff to some White House positions, causing logjams. He’s gamed the US Constitution. This is facist.

Pastor Martin Niemöller gave us the 20thC’s most often-quoted mea culpa; which I will paraphrase here:
‘When they came for the others, I said nothing… Then there was no-one left to speak up when they came for me.’

Speak up now, while you still have a voice to use against facists.


I was also asked by a commenter to address why Facism is being re-positioned as ‘Socialism’ by those on the alt-right who want to distance themselves from accusations of neonazism. So here’s that part of the thread:

Well, they’re doing that for people who know zip about German history.
Short answer, look up the Weimar Republic.
The use of ‘Nationalist Socialism’ in Germany, soon shortened to Nazi, was about capturing the impoverished working classes who were heavily taxed to pay for WW1.

Trump has been playing on the leftover impoverishment (which is real) after the GFC. That trillions of dollars ‘market correction’ came out of ordinary people’s mortgages.
The banks got bailed out. Socialism for capital, but not for workers.
Fear of ‘the Reds’ in USA goes back to McCarthyism in the 1950’s, during the biggest increase of citizen surveillance in the 20thC.
Current fears about another crash (because banks haven’t changed their lending practices in the USA), and a political desire to scapegoat are seeing a repeat of 1930’s tropes. A Cold War, if you will.

So, Trump may not be the smartest tool in the shed, but he buys expertise.
There are many right-wing think-tanks selling their policies whole. Using data analytics, as happened in the 2016 elections in the USA, allows modelling from polling results.
It’s government by marketing.
Using ‘Socialism’ as a hand-wave for Nazi ideology allows the alt-right to claim theirs is a new philosophy of politics, not just a rehash of the usual suspects in the pantheon of dictatorships.


I had a short camping break with my son at Whaingaroa/Raglan on the west coast, which involved some of our fave simple treats – fish’n’chips from Raglan Wharf, a long walk on the beach & some paddling in the surf for me, a chance to read a fave author for my son. We relaxed & refreshed together.

My other New Year’s Day activity was picking up empty bottles along the beach/estuary, with the Xtreme Zero Waste Whaingaroa crew, at first light. Two cellphones, some car keys, & a lovely little pounamu necklace were among our finds.

The cellphones were returned easily to their owners, the rest went to the local Police station, where they joined a growing pile of lost property.

Gratuitous image of beautiful west coast beach:


Of course, I found cool places to shop:


After a week-ish back home, I set off for a sustainability Wananga at Parihaka, focussed on how we integrate kaitiakitanga into our interactions with te Taiao, through mara Kai (food gardens) & mara raakau (food forests), as well as protecting the tai Moana (sea shores).
We gardened, harvested & tested water quality at the Marae, and also did a beach cleanup. So much rubbish! We were just along the beach from the historic Egmont Lighthouse, which has become a ‘freedom camper’ hangout.
So, this is what we found:


Please, don’t do this when you visit beaches in Aotearoa/New Zealand. Either bury your wastes, or pooper-scoop them, but don’t just leave poo behind, it’s gross.

I stayed at the Marae, where we had delicious meals, short showers, plumbed toilets and a large & well-ventilated wharemoe to sleep in. We had great conversations, and some awesome teaching, mixed in with the practical care of Papatuanuku, our Mother Earth.
I wish more people would take the opportunity to get amongst the communities running Marae & see how waste reduction (Para Kore) and stewardship of resources was being done in such an holistic and creative way.

A late evening shot of the Marae at Parihaka, where a real renaissance is happening:


My thanks to friends who organised that weekend, & to the greater Taranaki Iwi who attended & drove the conversations around caring for the region.

So this year, I didn’t post much about campaigning. Find me on Twitter @anarkatie if you want to see what went on. The outcome is still volatile, as was most of the campaign period. Parliament still TBC.

2017 NaNoWriMo

My next endeavour is NaNoWriMo, a writing challenge that several of my friends have participated in. You can find out more about that at NaNoWriMo


April 24, 2017

Frequent fliers visiting this page will have noticed my summer flush of posts going dead.

Yep, I caught the ‘flu from some virus-laden person at a public event I attended & then spent a good six weeks enduring a chronic fatigue syndrome flare-up as a post-viral complication. Goodbye, February and most of March.

Another family member became hospitalised just after I recovered; April has been a blur of hospital visiting, but now I can hand-on-heart confirm that some parts of Waikato DHB’s facilities are working extremely well, and every single nurse I met was worth his or her weight in gold. Hearing that aged-care workers in hospitals and retirement homes had succeeded in getting a long-campaigned-for pay rise was the best news I heard during the three weeks and counting of my relative’s hospital stay.
#Green2017  has kicked off without me, and in jolly good form too, I must say.

I’m slowly dipping my toes back in the campaign terrain, and as with other active branch members all over the country, I’ll be out door-knocking, doing leaflet drops, supporting candidates at public meetings and generally wearing out my Greens campaign t-shirts.

One pic from last weekend: Kirikiroroa Hamilton Greens, about to inaugurate our door-knocking campaign for 2017. Candidates Sam Taylor (East) on left in blue skirt, and Jo Wrigley (West) with glasses and blue skinny jeans (but no sunhat!), accompanied by local crew.

We’ll be out somewhere in town most weekends, and potentially wearing the new Great Greens t-shirts at some future point in time, too!

(Original post July 2013, for some unidentified reason WP re-dated this post when I edited a couple of typo’s during the summer.)

I realise that many readers of this blog will think that I am merely an artsy, stroppy feminist with too many opinions traversing policy areas across the spectrum. This is a deliberate strategy that I have undertaken for this stream of publication.

So to ‘break the fourth wall’, I am now going to give you a little of my IRL specifics, in order that what I say about the GCSB Bill now before the House in New Zealand, has a little more validity.

I have been around the IT industry in our country since my early university days. Yep, I failed Comp 101, because it bored me rigid, rather than not understanding how to write binary code. I didn’t want to end up working with those kinda people, doing that kinda work. My sister is of a different personality type, and she loved it, and has had a twenty-five-year career (and counting) in IT, as has my ex-husband. It was during my marriage that I learned most of what I know about the internet, due to contracts my then-husband was working on for his employer, a major MNC which operates in Europe and the Asia-Pacific region.

Don’t kid yourselves that there is anything ‘private’ about what you do on the net.

Don’t buy into the idea that you are ‘a consumer’, the internet is ‘a product’, nor that it is there to entertain you.

What we now call the internet began as Arpanet and DArpanet, projects of the USA Department of Defense, in collaboration with research projects at hand-picked Universities in the USA. It was originally an IT research program to create a secure way of transmitting and collecting data for the DOD. These days, we’d call that an intranet, similar to the kind of WAN that operates inside most corporations for administrative purposes.

The Bill going through our Parliament at the moment is a stage of DOD ‘taking back’ the internet from public use. Surveillance and transmission of surveilled data was always the primary purpose of the net; the Patriot Act in 2001, followed by Terrorism Suppression legislation in most global jurisdictions, was a first attempt to ‘plug the holes’. Creating crimes of knowledge, of dissemination of information, was the beginning of a global campaign by DOD to regain domination of the medium of internet traffic.

It is obvious in the trial of Chelsea Manning, the attempts to smear and discredit Julian Assange of Wikileaks, the hunting down of Edward Snowden (still on-going), that the DOD is very serious about extending its’ capacities to control activities outside the borders of the USA.

This is a breach of the sovereignty of every other nation on earth, and most people are just going to sit by and watch as it happens, not making the connections to totalitarian control of their own lives.

So, on these grounds, I urge every thinking citizen of Aotearoa/New Zealand to join in the protests against the GCSB Bill that is before the House. There is a nationwide protest organised for Saturday 27th July 2013, all events beginning at 2pm.
Because this is only the thin end of a wedge that will see a totalitarian surveillance society established in every nation in the world, if we, the people, do not stop it. It’s too late to make submissions, but this is something anyone can do.
Events in Auckland, Hamilton, Wellington, Nelson, Christchurch, Dunedin, Napier are listed on FB and there is also a general group for discussion. (outlinks)

Our MP’s have spoken out against this Bill – here on frogblog and here and here on the main Greens website.

If you want to access the submissions that went to the Select Committee hearings, they can be found here (pdf to download).

If you want to view the submissions made during the hearings, video has been uploaded to You-tube. (outlinks)
Submitters Thomas Beagle, from Tech Liberty, Susan Chalmers and Jordan Carter from Internet NZ, Micheal Koziarski, Vikram Kumar, Simon Terry, all made submissions as working professionals contracting in the IT industry.
Keith Locke and Kate Dewes and Robert Green (nuclear disarmament activists) made submissions on the political aspects of the Bill.

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