Ki te whaiao, ki te ao Mārama Te reo, tikanga and mātauranga Tangata Whenua want the promotion, enhancement and normalisation of cultural expression - te reo Māori, tikanga Māori, and mātauranga Māori - in all aspects of life. One person said that: Te reo, tikanga, kaupapa and mātauranga Māori need to be validated and legitimised within all dominant social, political, environmental and economic structures in this country. A true sense of Tiriti-centric partnership is realised throughout all public sectors. Participants were split between encouraging more te reo or making it mandatory. One called for “mandatory te reo taught in schools for all”. Another said: “Continue promoting the normalisation of te reo in society but without coercion. Encourage cultural engagement to increase understanding”. Many wanted the education system to reflect Māori knowledge and culture. One participant noted the future benefits this would have: Ensuring mātauranga Māori and tikanga Māori are explored or appreciated and genuinely appreciated in the education system. Kids are growing up, they’re able to see and become familiar with concepts within te ao Māori that are lived and practiced everyday here. That’s also what makes Aotearoa unique. Concepts, artforms, cultural expression Additionally, Tangata Whenua participants wanted their histories and art to be more visible. They wanted councils to remove landmarks or street names that belonged to colonial oppressors and replace them with names of tīpuna or the original names that tīpuna gave the area. As one participant put it: Te Kāhui Tika Tangata When I walk around the city, where in the world am I supposed to see myself? I don’t see myself. When I look around, I can’t see me. Not on the foreshore. When I look up to the skyline, there is nothing. So ... the design of the city itself is a colonial shroud for us. … And in that park ... there are statutes to people who perpetuated genocide on our peoples! What the heck?! Participants wanted to feel free to express themselves as Māori through use of te reo and tikanga safely, in Pākehā spaces, without feeling the need ‘to fit in’. They were particularly concerned about their children and mokopuna being subjected to racist behaviour in Aotearoa just because they are Tangata Whenua. A related concern was the consistent under-appreciation of the racism that exists in Pākehā spaces and how that impacts on Tangata Whenua safety. This can lead to racially profiling Māori and forcing Tangata Whenua to re-shape who they are to fit in with others, withholding their opinions, or worry about who around them might be hostile to Māori. One person’s vision for change was: I can exist in predominantly Pākehā spaces without questioning my worth or my right (or others questioning my right) to be in those spaces. It would mean that my colleagues (and … strangers) would value and celebrate my diversity instead of perceiving it as a threat to their comfort. It means that I wouldn't be so conscious about re-shaping who I am to fit in so that others are not uncomfortable by my mere presence or my views and opinions on a subject. Participants had a vision of a more accepting Aotearoa where being Māori and living as Māori was respected, and where “we respectfully acknowledge mana whenua on our land and give equal value to mātauranga Māori in our laws, systems of government, media, etc”. 40