The S.W.A.T. team is one of 20 siren clubs in Auckland. (Photo: Justin Latif, additional design Archi Banal)
The S.W.A.T. team is one of 20 siren clubs in Auckland. (Photo: Justin Latif, additional design Archi Banal)

SocietyMarch 20, 2022

Siren love: Noisy neighbourhood nuisance or misunderstood musical subculture?

The S.W.A.T. team is one of 20 siren clubs in Auckland. (Photo: Justin Latif, additional design Archi Banal)
The S.W.A.T. team is one of 20 siren clubs in Auckland. (Photo: Justin Latif, additional design Archi Banal)

To some they provoke nothing but contempt, but those who compete in siren battles around south and west Auckland say it’s a ‘brotherhood’ giving a group of primarily Pacific youth a positive alternative to night clubbing and gangs. 

It’s a balmy Sunday afternoon and I’m waiting for my interview subjects on a quiet industrial backstreet in Māngere, having just hit some golf balls at a nearby driving range. 

The stillness is broken by a grumbling line of six or seven cars approaching from the far end of the road. 

After they come to a halt in an empty parking lot, about 10-15 strapping young men jump out of their vehicles, greet each other warmly, before one of them beckons me over for our chat.

Paul Lesoa, a softly spoken Māngere-born-and-raised Sāmoan sporting a splash of bright yellow hair, is one of the founders of S.W.A.T. Team. It stands for Switching Without A Trace, referring to the group’s ability when it comes to “switching” or playing their siren jams.

Siren jams or beats are a unique and relatively new style of music you may well have heard at 4am in your neighbourhood, or via Manurewa’s Jawsh 685’s viral track ‘Laxed (siren beat)’ on TikTok or in the background of Jason Derulo’s hit song ‘Savage Love’. The genre consists primarily of remixes of high-pitched reggae music played over horn speakers or public address systems, which adherents call “sirens”, attached to cars or sometimes bikes. These groups battle each other at all hours of the night, garnering a fair amount of negative publicity as well as some confusion, given Celine Dion’s ‘My Heart Will Go On’ is one of the samples of choice.

But Lesoa says this emerging subculture, which he estimates includes around 20 Auckland clubs and up to 5,000 adherents and followers, judging by how many turn up to an event, has been grossly misconstrued. 

“I guess the biggest misunderstanding is where we get our sirens from. We either buy them from overseas or from some suppliers in Penrose. There are a minority who might steal products, but the vast majority do it legally,” he says.

“Basically everyone has a hobby and while our hobby can be quite disturbing and we understand how disturbing it can be, we just want our own proper, safe space away from people to do it.”

To some, a large group of guys congregating around cars late on a Saturday night might look intimidating. But Lesoa says this activity is actually driven by a desire to stay out of trouble and express creativity. 

“We just love music, we love dancing, and doing this is better than night clubbing or drinking in a bar in the city, where there’s fights etc.”

It also requires a high level of technical skill, given the set-up means wiring and soldering multiple sirens and amplifiers to frames that sit on and around the cars, along with the ability to sample and produce dance remixes that match the pitch and tone ideal for these types of instruments. 

Each siren costs between $80-$100 so a full set-up can be worth close to $7,000. (Photo: S.W.A.T. Team)

Mark Leleifi is another leader within the group. He says their crew includes welders, mechanics and those working in manufacturing, and while he works in road construction, a career as an electrician could well be on the horizon.

“I see the guys who set up the electrical power poles and a lot of what they do is similar to what we’re doing with our sirens, so I could see myself working for Vector or North Power or jobs like that one day.” 

He says a recent battle required two weeks of preparation, working long hours into the night to hook up 40 sirens and 10 amplifiers to his car. 

“Each siren costs $80 to $100, so with the amplifiers and other gear it was probably worth around $7k for the whole stack.

“But for us, it’s just our way to express ourselves and our love for music. Plus for a lot of us, we would rather wire up a car than go clubbing or partying. However it’s kind of hard at the moment because the police and the council are against us.”

Lesoa explains the reason Celine Dion is so popular is not her heartfelt lyrics, but the high treble content of her music. 

“We hold battles and compete for different titles and categories. The battle involves three rounds which are scored by judges and one of the main things judged is the clarity – so any distortion or reverberation will make you lose.

“Celine Dion is popular because it’s such a clear song – so we try to use music that has high treble, is clear and not much bass. Reggae is our go-to as it has nice beats and doesn’t sound distorted.” 

The S.W.A.T. Team. Paul Lesoa is in the foreground at left and Mark Leleifi is centre, wearing white. (Photo: Justin Latif)

Lesoa says they’ve tried to contact Auckland Council to find out what they could do to get permits to hold events that won’t upset residents, but so far “it’s been hard to get someone to take this seriously”.

“Everyone has their own hobby and other hobbies get their own space so all we want is our own space, so we can go somewhere and not get fined, not get in trouble and then go home.”

Having just left a driving range, which has been set up away from houses and businesses – wisely, given my inaccuracy and that of many of my fellow hackers – I can’t help wondering if he has a point. To further illustrate that point, after misfiring hundreds of balls around a massive paddock, many of us will then head off to an enormous piece of council-subsidised prime land in the middle of the city that can only be used by other golfers to live out our Tiger Woods-inspired dreams.  

Lesoa says being in a siren club is more than just a hobby, as it has the potential to create positive change among a demographic more known for issues like gang violence and unemployment

“You’d be surprised how talented and creative these guys are,” he says.

“It’s not easy wiring all these sirens together and there’s also real camaraderie in learning it and helping each other out. It keeps guys off the streets, it keeps guys out of gangs, and it’s a brotherhood here. And for some they’re now thinking, ‘oh, maybe I could make a job out of this’.”

But judging by the response from Auckland Council regarding making accommodations for these groups, it seems there is still a long way to go before siren clubs receive similar support to golf, or something equally noisy like off-road motor racing, which has the use of an isolated council-owned field by the airport.

Siren battles can attract hundreds of spectators and usually happen in deserted industrial areas (Photo: S.W.A.T. Team)

James Hassall, Auckland Council’s general manager for licensing and regulatory compliance, provided a written statement stating that clubs would need both the permission of local boards and resource consent, as the noise can breach the limits set out in the unitary plan.

“The council has received some enquiries about holding ‘siren clubs’ but as yet, none have resulted in an application for an event to be held legitimately.

“There have been numerous complaints over recent years from neighbouring properties when noisy gatherings take place informally on public streets or vacant lots.

“It is important to note that noise limits apply across the Auckland region, even in areas which might be considered remote.”

And according to a Māngere-Ōtāhuhu Local Board spokesperson, no formal request has reached the board, “however they’ve received a number of complaints from community about the noise problem at odd hours”.

“The group is welcome to reach out to the board through formal channels such as a public forum at our business meetings, but the board is keen to understand how the group plans to mitigate the noise issues.”

Keep going!
Image: Getty Images/Ministry of Education/Tina Tiller
Image: Getty Images/Ministry of Education/Tina Tiller

SocietyMarch 18, 2022

What’s in the new New Zealand history curriculum

Image: Getty Images/Ministry of Education/Tina Tiller
Image: Getty Images/Ministry of Education/Tina Tiller

In 2019 the government announced its plan to require all schools and kura to instil in students a comprehensive understanding of New Zealand history. Yesterday that curriculum was released. Here’s what students can expect when the new programme is introduced next year.

After almost three years of drafting and consultation, the new history curriculum for school students has been released. The programme – Aotearoa New Zealand’s histories/Te Takanga o Te Wā – will be taught in all schools and kura from 2023, revamping a curriculum critics have long characterised as insufficient and Eurocentric.

Announcing the release of the curriculum, the prime minister, Jacinda Ardern, said it would give students a better understanding of one another through learning “more about Māori, the migrant history of Pasifika, and our Asian communities”.

“Across the board it’s all part of who we are and it’s all part of this curriculum.”

Aotearoa New Zealand’s histories/Te Takanga o Te Wā is a meaty, ambitious and wide-ranging overhaul structured around the three elements – Understand, Know and Do – taught concurrently and woven together through years one to 10. It was developed in conjunction with academics, teachers, historians, the New Zealand Council for Educational  Research and the Royal Society Te Apārangi as part of a broader five-year overhaul of the national curriculum.

The full programme rewards closer reading, but for the rest of us, what’s actually in it?

Broadly, the “understand” component outlines the big picture stuff through four key concepts:

  • Māori history is the foundational and continuous history of Aotearoa New Zealand
  • Colonisation and settlement have been central to Aotearoa New Zealand’s histories for the past 200 years
  • The course of Aotearoa New Zealand’s histories has been shaped by the use of power
  • Relationships and connections between people and across boundaries have shaped the course of Aotearoa New Zealand’s histories

The “know” component investigates these concepts through the lenses of:

  • Whakapapa me te whanaungatanga/culture and identity
  • Tino rangatiratanga me te kāwanatanga/government and organisation
  • Tūrangawaewae me te kaitiakitanga/place and environment
  • Kōwhiringa ohaoha me te whai oranga/economic activity

And the “do” component of the curriculum is a typical “how to study history” set of guidelines such as:

  • Identifying and exploring historical relationships
  • Identifying sources and perspectives
  • Interpreting past experiences, decisions, and actions

Here’s what the combination of the three elements looks like in practice:

Years 1-3 

At an early primary school level, this means understanding basic concepts like Māori as tangata whenua and the original inhabitants of Aotearoa New Zealand, the significance of Waitangi Day, the implications of the different naming conventions between Māori and Pākehā, and the ways in which people’s lives and jobs have changed over time within their rohe.

Years 4-6

From years four to six, students will learn about Māori navigation and exploration throughout the Pacific, the Pacific origins of Māori whakapapa and cultural identities, and the ways in which those identities evolved over centuries of interaction with the environment in Aotearoa New Zealand. They will learn about the two versions of the Treaty of Waitangi/Te Tiriti o Waitangi, the differences in translation, and the understanding held by Māori signatories as at 1840.

Students will also learn the ways in which the state has variously supported and excluded people in Aotearoa New Zealand through restrictions on voting rights and access to education and the welfare state, and the prevailing public attitudes towards ethnic groups at various points throughout history. They will learn about the struggles for equality led by groups like the suffragette movement and the Māori Women’s Welfare League, the difficulties faced by early Chinese migrants, and the activism of land rights icons like Dame Whina Cooper.

Students will explore the ways in which early Māori adapted to conditions far from the tropical Pacific, the economic realities of intertribal trade, early Māori commerce with European settlers and the beginnings of colonial industries like whaling and forestry.

Years 7-8

At intermediate level, students will learn about the mid-20th century urbanisation of Māori and the resultant effects on te reo, tikanga Māori and traditional papa kāinga. They will also explore the movements to reassert te ao Māori that formed in response.

Students’ understanding of the ethnic, cultural and religious groups that comprise Aotearoa New Zealand – and their contributions to our current milieu – will deepen through study of early Irish, Chinese, Indian and Pacific communities. They will learn about the barriers to participation these groups often faced, and the ways in which they retain their unique identities today.

Students will gain a broader understanding of the context in which Te Tiriti was signed, including the significance of He Whakaputanga/The Declaration of Independence and the role played by Christian missionaries of the time.

They will learn about New Zealand’s actions in the Pacific, including the occupation of Sāmoa, the mismanagement of the 1918 pandemic and the annexation of the Cook Islands, Niue and Tokelau.

Students will also study the ways in which the Māori economy sustained early European settlements, and the damage to that economy caused by the New Zealand Wars and subsequent land confiscations.

Years 9-10

In high school, students will take a deeper look at how immigration policy has been used to shape Aotearoa New Zealand’s population in pursuit of a dominant cultural ideal. They will explore how Māori, excluded from this ideal, felt colonised and forced towards assimilation. And they will learn how groups like the Polynesian Panther Party fought back to remedy racial injustices.

They will learn about Aotearoa New Zealand’s evolving attitudes towards international conflict, from unquestioning patriotic fervour in the early 20th century towards an acceptance of protest and a movement towards peacekeeping operations in the modern era. Students will also learn about Aotearoa New Zealand’s more shameful military histories, from the murder of Palestinians to the massacre of prisoners at Featherston.

The effects of the settler economy on the environment will be studied, including deforestation for pasture, the introduction of foreign pests and the rise and fall of primary industry in places like the West Coast. Looking forward, students will consider Aotearoa New Zealand’s opportunities and vulnerabilities in the international economy as well as the impact of neoliberal reforms in the 1980s and their repercussions which are still felt today.

The study of the colonial state also increases at this level. Students will learn about the intentional dispossession of Māori, the effects of raupatu, and the diminishment of mana Māori. They will explore assimilation imposed through the Native Schools Act 1867 and the treatment of prisoners following the events at Parihaka. The efforts of Māori to address injustice will be studied, including political actors within the system such as the Māori Party and those outside of it, such as Te Kooti and Rua Kēnana.

Finally, students will also learn about the workings of the Waitangi Tribunal and its role in the settlement process as well as its powers and methodology moving into a post-settlement Aotearoa New Zealand.

This is Public Interest Journalism funded through NZ On Air.