Merata Kawharu: Maori deserve own voice in Super City

The matter of voting is not a recent issue. The request by Ngati Whatua o Orakei and other tribes, such as Tainui, Kawerau and Ngati Paoa, for recognition within Auckland is not about race, it is about honouring existing agreements.

The Super City administration being proposed for Auckland/Tamaki Makaurau brings multiple challenges and opportunities for all, including Ngati Whatua o Orakei.

The abolition of Maori seats on the governing Auckland body must rank among the greatest challenges. It is, in short, premature and flawed.

Let us consider some reasons from a Ngati Whatua perspective. The particular challenges facing Ngati Whatua now are the same they have faced since signing the Treaty of Waitangi in 1840.

These hinge on recognition of their place in this multicultural, civic community and acknowledgement of their role and responsibilities in the growth and development of Auckland.

In Maori terms, these ideas may be encapsulated by the term mana whenua: authority of, and over, traditional lands. Implied in this term is not only the exercise of rights but, equally, responsibilities, not least offering protection where relevant to those who may visit or live within the tribe's traditional domain.

These "recognition" issues are being considered in Ngati Whatua's Treaty claim over Auckland; the issues are the same in the Super City context.

By the time Captain Hobson arrived in Tamaki in 1841 to establish government, Ngati Whatua had already made the isthmus their home after turbulent wars fought in the early 18th century.

Under the leadership of Tuperiri, Ngati Whatua established themselves particularly about the axis between Te Arapueru (Mt Mangere) and Hikurangi, Tuperiri's pa on Maungakiekie (One Tree Hill).

Ngati Whatua maintained political control of the Tamaki Isthmus by keeping mutually beneficial alliances with neighbouring Kawerau, Tainui and Ngati Paoa tribes. And so the idea of inviting Hobson and the British Crown to Ngati Whatua's homelands was approached on that basis: of having feet already well planted here, and of believing in the idea of "mutual advantage".

To begin with - and to cement the invitation to Tamaki that had been made to Hobson by a Ngati Whatua delegation at Waitangi in early 1840 - Ngati Whatua leader Apihai Te Kawau said: "Governor, governor, welcome, welcome as a father to me: there is my land for you ... go and pick the best part of the land and place your people, at least our people upon it."

In other words, to ensure that Hobson understood the significance of Ngati Whatua's mana in Auckland, only the very best was offered, in exchange for Ngati Whatua continuing to have a role in the developing region.

Civilisations the world over are always concerned with sustaining and developing themselves. Ngati Whatua did not think any differently. Some 3500 acres incorporating Mt Eden, the Central Business District , Newmarket, Ponsonby, Herne Bay and other central city suburbs was transferred in October 1840. Another block, 8000 acres, was transferred in June 1841, not long after Hobson had officially arrived in Auckland in January that year.

By addressing Hobson as "father", which was probably "matua" in his speech, Apihai was respecting Hobson's authority and leadership, and he expected Hobson would accord Apihai and his people the same - reflecting the principle of reciprocity, that is so embedded in Maori thinking. Crucially, from Ngati Whatua's perspective, by Hobson accepting their offer, he was also accepting the obligations inherent in the offer. Translated, this meant that Ngati Whatua believed they were not giving up their lands, livelihood and mana, but rather they were strengthening their political and cultural footing through a developing economy and enhancing their ability to serve others.

This stance on mana is reflected in another saying by Apihai and his relative Te Tinana: "Let the Pakeha come, and he shall rest on our knees." In their minds, the Crown would settle among them on their terms. Or so Ngati Whatua thought. Apihai's nephew Paora Tuhaere echoed the same sentiments about mana in the 1860s in relation to provincial councils. He said simply "Let us be admitted to your councils."

He and other Ngati Whatua representatives, including Te Keene, Paora Kawharu, Te Warena, Tautari and others, frequently insisted at the Kohimarama conference in 1860 that they be involved in the law-making "councils". Tuhaere was also concerned "to seek out a path" (in administration) in accordance with the Treaty.

Tuahere was in 1867 made an adviser to the Superintendent of the Provincial Government and was a member of Auckland Provincial Executive Committee. But this did not fully reflect Ngati Whatua's aspirations for exercising their mana and stewardship responsibilities.

The Provincial Council in 1907 hailed as the answer to sewage treatment the discharge of crude effluent directly into the harbour off Okahu Bay.

Ngati Whatua condemned the scheme most strongly, their opposition being made plain in 1905-1907 to MP Hone Heke. Kihirini Reweti, Mere Paora Tuhaere, Merea Kingi, Hauraki Paora and others argued that (sewage) deposits would kill their food supply, cause a disease breeding-ground in the foreshore and create an objectionable stench. We would all have to agree that they were right in their understanding of their environment.

There are many other examples in Auckland's post-contact history that amply demonstrate Ngati Whatua's cries for inclusion at the appropriate levels of leadership and for a chance to exercise their traditional trusteeship responsibilities meaningfully.

Opportunity to do just that did arise with the establishment of the Orakei Reserves Board in 1991. Ngati Whatua had seen the return of their former ancestral land at Okahu Bay. Almost as soon as it was returned, the elders and leaders of the tribe discussed next steps and decided to share it with the public.

The Reserves Board was established with the Auckland City Council, and decision-making over this publicly accessible land is shared. Notably, Ngati Whatua have not needed to use their casting vote ever.

Ngati Whatua also gave a 50 per cent discount on the ground rent to establish the Vector Arena; another contribution to Auckland to help it be a "World Class City".

The abolishment of the three seats on the new Super City governance entity does not reflect the principles of sharing, inclusion or mana as envisaged by Ngati Whatua.

The decision to eliminate the seats repeats mistakes made in the history of this city. There is enough in our historical kete to guide us in facing current political challenges. Let us not ignore them.

It will be worthwhile to consider much more carefully the cultural and political issues that have been here in Auckland for more than 160 years and which are so intimately tied to the Super City proposal.

* Merata Kawharu is director of research, James Henare Maori Research Centre, University of Auckland. She is of Ngati Whatua and Ngapuhi descent.