Post by Kiwi Frontline on Jul 16, 2023 6:00:30 GMT 12
MATARIKI AND KWANZA – SISTER-CELEBRATIONS OF MARXIST-LENINIST IDENTITY POLITICS - Peter Hemmingson
Organised Matariki Festivals are a comparatively recent race-separatist fabrication.
The Carter Observatory's learning and programming manager, John Field, said in a 2013 article published on www.stuff.co.nz:
"If you went back about 15 years, no-one had heard of Matariki. It was only celebrated in the far north or middle of the North Island," he said. "After Te Reo became more popular, Matariki became much more of a celebration."
According to Te Ara Encyclopedia of NZ:
"Matariki celebrations were popular before the arrival of Europeans in New Zealand, and they continued into the 1900s. Gradually they dwindled, with one of the last traditional festivals recorded in the 1940s.
“In 2000, Matariki celebrations were revived. Their increasing popularity has led to some [race separatists] to suggest that Matariki should replace the Queen's birthday as a national holiday.
"When Te Rangi Huata organised his first Matariki celebrations in Hastings in 2000, about 500 people joined him. In 2003, 15,000 people came. Te Rangi Huata believes that Matariki is becoming more popular because it celebrates Māori culture and in doing so brings together all New Zealanders: ‘'t’s becoming a little like Thanksgiving or Halloween, except it’s a celebration of the Maori culture here in (Aotearoa) New Zealand. It’s New Zealand's Thanksgiving.'"
In your dreams, buddy.
Matariki clearly has nothing to do with bringing groups together. The underlying agenda is to foster a race-separatist consciousness in part-Maori along much the same lines as the made-up Kwanzaa in the US.
Creative Hawkes Bay’s website advises: Te Rangi Huata has 20 years indigenous arts management experience in Asia, Australia, and North America.” He clearly witnessed first-hand how successful Kwanzaa proved in building a shared racial consciousness in Black Americans and identified the opportunity to do much the same thing here.
Kwanzaa was invented by Ron Karenga (aka Dr. Maulana Ron Karenga) in 1966. He branded it a black alternative to Christmas. The idea was to celebrate the end of what he considered the Christmas-season exploitation of African Americans.
According to the official Kwanzaa Web site -- as opposed, say, to the Hallmark Cards Kwanzaa site -- the celebration was designed to foster "conditions that would enhance the revolutionary social change for the masses of Black Americans" and provide a "reassessment, reclaiming, recommitment, remembrance, retrieval, resumption, resurrection and rejuvenation of those principles (Way of Life) utilised by Black Americans' ancestors."
Karenga postulated seven principles: unity, self-determination, collective work and responsibility, cooperative economics, purpose, creativity and faith, each of which gets its day during Kwanzaa week. He and his votaries also crafted a flag of black nationalism and a pledge: "We pledge allegiance to the red, black, and green, our flag, the symbol of our eternal struggle, and to the land we must obtain; one nation of black people, with one God of us all, totally united in the struggle, for black love, black freedom, and black self-determination."
Kwanzaa's overt promotion of collectivism, identity politics, and group “struggle” is straight out of the Marxist-Leninist National Question playbook, same as modern-day Matariki celebrations in New Zealand.
Tony Snow, a columnist for the Detroit News, said this of Kwanzaa:
“Nobody ever ennobled a people with a lie or restored stolen dignity through fraud. Kwanzaa is the ultimate chump holiday -- Jim Crow with a false and festive wardrobe. It praises practices – ‘cooperative economics, and collective work and responsibility’ -- that have succeeded nowhere on earth and would mire American blacks in endless backwardness.
“Our treatment of Kwanzaa provides a revealing sign of how far we have yet to travel on the road to reconciliation. The white establishment has thrown in with it, not just to cash in on the business, but to patronise black activists and shut them up.”
To paraphrase that second paragraph, we might say: “Our treatment of Matariki provides a revealing sign of how … The white establishment has thrown in with it, not just for that warm glow which comes from being ‘culturally sensitive,’ but to patronise Maori activists and shut them up.”
Meanwhile, the Marxist-Leninist agenda of polarising groups in order to create racial/cultural conflict chugs quietly on.
ENDS
Organised Matariki Festivals are a comparatively recent race-separatist fabrication.
The Carter Observatory's learning and programming manager, John Field, said in a 2013 article published on www.stuff.co.nz:
"If you went back about 15 years, no-one had heard of Matariki. It was only celebrated in the far north or middle of the North Island," he said. "After Te Reo became more popular, Matariki became much more of a celebration."
According to Te Ara Encyclopedia of NZ:
"Matariki celebrations were popular before the arrival of Europeans in New Zealand, and they continued into the 1900s. Gradually they dwindled, with one of the last traditional festivals recorded in the 1940s.
“In 2000, Matariki celebrations were revived. Their increasing popularity has led to some [race separatists] to suggest that Matariki should replace the Queen's birthday as a national holiday.
"When Te Rangi Huata organised his first Matariki celebrations in Hastings in 2000, about 500 people joined him. In 2003, 15,000 people came. Te Rangi Huata believes that Matariki is becoming more popular because it celebrates Māori culture and in doing so brings together all New Zealanders: ‘'t’s becoming a little like Thanksgiving or Halloween, except it’s a celebration of the Maori culture here in (Aotearoa) New Zealand. It’s New Zealand's Thanksgiving.'"
In your dreams, buddy.
Matariki clearly has nothing to do with bringing groups together. The underlying agenda is to foster a race-separatist consciousness in part-Maori along much the same lines as the made-up Kwanzaa in the US.
Creative Hawkes Bay’s website advises: Te Rangi Huata has 20 years indigenous arts management experience in Asia, Australia, and North America.” He clearly witnessed first-hand how successful Kwanzaa proved in building a shared racial consciousness in Black Americans and identified the opportunity to do much the same thing here.
Kwanzaa was invented by Ron Karenga (aka Dr. Maulana Ron Karenga) in 1966. He branded it a black alternative to Christmas. The idea was to celebrate the end of what he considered the Christmas-season exploitation of African Americans.
According to the official Kwanzaa Web site -- as opposed, say, to the Hallmark Cards Kwanzaa site -- the celebration was designed to foster "conditions that would enhance the revolutionary social change for the masses of Black Americans" and provide a "reassessment, reclaiming, recommitment, remembrance, retrieval, resumption, resurrection and rejuvenation of those principles (Way of Life) utilised by Black Americans' ancestors."
Karenga postulated seven principles: unity, self-determination, collective work and responsibility, cooperative economics, purpose, creativity and faith, each of which gets its day during Kwanzaa week. He and his votaries also crafted a flag of black nationalism and a pledge: "We pledge allegiance to the red, black, and green, our flag, the symbol of our eternal struggle, and to the land we must obtain; one nation of black people, with one God of us all, totally united in the struggle, for black love, black freedom, and black self-determination."
Kwanzaa's overt promotion of collectivism, identity politics, and group “struggle” is straight out of the Marxist-Leninist National Question playbook, same as modern-day Matariki celebrations in New Zealand.
Tony Snow, a columnist for the Detroit News, said this of Kwanzaa:
“Nobody ever ennobled a people with a lie or restored stolen dignity through fraud. Kwanzaa is the ultimate chump holiday -- Jim Crow with a false and festive wardrobe. It praises practices – ‘cooperative economics, and collective work and responsibility’ -- that have succeeded nowhere on earth and would mire American blacks in endless backwardness.
“Our treatment of Kwanzaa provides a revealing sign of how far we have yet to travel on the road to reconciliation. The white establishment has thrown in with it, not just to cash in on the business, but to patronise black activists and shut them up.”
To paraphrase that second paragraph, we might say: “Our treatment of Matariki provides a revealing sign of how … The white establishment has thrown in with it, not just for that warm glow which comes from being ‘culturally sensitive,’ but to patronise Maori activists and shut them up.”
Meanwhile, the Marxist-Leninist agenda of polarising groups in order to create racial/cultural conflict chugs quietly on.
ENDS