Sir Apirana Ngata leading a haka at Waitangi in 1940.
Sir Apirana Ngata leading a haka at Waitangi in 1940.
OPINION:
When the first centenary of the signing of Te Tiriti o Waitangi took place in 1940, there was an emphasis on “progress” and “unity”. But there were clear reminders that many Māori did see not much of either. Māori leaders boycotted ceremonies and Ngāpuhi used red blankets to protest at land loss.
Sir Apirana Ngata, in a speech at the opening of the wharenui at Waitangi on February 6, 1940, was very direct: “I do not know of any year the Māori people have approached with so much misgiving as this Centennial Year. In retrospect what does the Māori see? Lands gone, the power of chiefs humbled in the dust.”
He added: “What remained of all the fine things said 100 years ago?” Indeed.
In the same year, a Pākehā scholar, I. L. G. Sutherland produced an edited book, The Maori People Today: A General Survey, and the contributors, Māori and Pākehā, highlighted the negative impacts of colonisation on Māori.
More than 80 years later, and closing in on the second anniversary of the signing of Te Tiriti, are we any closer to delivering on the “fine things” promised in 1840?
There has been progress. There has been more obvious recognition by the Crown of its Treaty obligations - and recognition of this in policies and legislation – along with Treaty settlements and a willingness by some to incorporate tikanga and te reo. But there are also roadblocks, some of which are proving to be intransigent.
There has been a major investment in identifying what remains to be done. He Puapua (2019) accepted the wero from rangatahi and provided a plan and a roadmap of how to get there. It was agreed that there had been progress made on Māori participation in state governance (kāwanatanga karauna) but much less so in relation to Māori self-determination (tino rangatiranga). But He Puapua has also become a red flag for those opposed to any recognition of Te Tiriti.
Professor Paul Spoonley has written widely on racism.
The Report of Matike Māori Aotearoa, the Independent Working Group on Constitutional Transformation, which was set up by the Iwi Chairs Forum, explored the possibility of an inclusive constitution based on kawa and tikanga, and identified what might constitute constitutional transformation.
Last week, Te Kāhui Tika Tangata Human Rights Commission added further material with Ki te whaiao, ki to ao Mārama and Maranga Mai, which provide material from community engagement and recommendations for an Aotearoa free from racism.
These reports invite us to be honest about the impacts of racism, and the fact that being denied good health or education, or a job, because of who you are is morally or politically unacceptable as well as socially and economically damaging.
As Anjum Rahman has commented, “I wish every New Zealander had the opportunity to sit through these conversations” about racism.
Unfortunately, respectful dialogue – or disagreement – seems impossible for some when it comes to talking about Te Tiriti or racism. One of the ironies is that the comments section of the Facebook page of Te Kāhui Tika Tangata Human Rights Commission that relates to Maranga Mai has had to be switched off because of “harmful content and disinformation”.
There is one of the major roadblocks right there. How do we – as New Zealanders – have that conversation about racism in a respectful and constructive way? And where?
Words matter. But they matter in different ways and when it comes to something as important, and as sensitive, as racism, and how should we – or can we – discuss the issues without outrage and denial – “not us, not here”.
Another contemporary example is the demonisation of “co-governance” in the context of needing to reform water management and security. It has become so politicised and divisive that respectful debate seems all but impossible.
In this regard, it has been interesting to see the contributions of Chris Finlayson (“co-governance should be embraced, not feared”) or the support for a national conversation from former prime minister Sir Jim Bolger. And what about looking at the evidence? The Waikato River Authority was set up by legislation in 2010 with co-governance as key to its framework.
Te Tiriti o Waitangi remains this country’s founding document and the “fine words” that accompanied its signing are something we should take seriously – collectively and individually. Then there are those views and institutional practices that continue to deny and marginalise one of the signatories to Te Tiriti. We have plenty of advice and data that helps guide what happens next.
The challenge is how do we have respectful conversations about matters that are so central to this country and its future? And how can we get beyond the visceral and dismissive reactions to any discussion that includes a consideration of Te Tiriti or racism?
Distinguished Professor Emeritus Paul Spoonley is a sociologist and professor at Massey University. He’s led numerous research programmes and written or edited 27 books. His work on racism, immigration and ethnicity was widely discussed in the wake of the 2019 Christchurch mosque shootings and the Covid-19 pandemic. He was a member of the Tangata Tiriti Caucus that contributed to Maranga Mai!.
