1997 Hui Whakatāpapa   

Te Hui Whakatāpapa was convened by Te Kawariki and Te Taumata Kaumātua o Ngāpuhi Nui Tonu at Waitangi on February 4-5, 1997. Ko te tikanga o tēei rārangi kōrero arā Whakatāpapa, e hāngai atu ana ki te hunga e whakatō kākano ana i roto i te māra matauranga. Kia puāwai hei tuāpapa whāriki Rangatira hei waewae hīkoi nō tātou te ira tangata. Otirā ko te pū me te weu o nga kaupapa kōrero e hāngai atu ana ki ngā panepane o Te Wakaputanga o Te Rangatiratanga me Te Tiriti o Waitangi.

    WHAKATAKI

Tēnei te whakarāpopototanga o Hui Whakatāpapa i tū ki Tou Rangatira 4-5 Hui Tanguru, i te tau 1997. Ko te tikanga o tēnei rārangi kōrero arā Whakatāpapa, e hāngai atu ana ki te hunga e whakatō kākano ana i roto i te māra matauranga. Kia puāwai hei tuāpapa whāriki Rangatira hei waewae hīkoi nō tātou te ira tangata.

Ko tēnei kaupapa hoki kei te whakapāhikohiko ake o tātou hinengaro, kia aronui tātou ki nga kaupapa kōrero, ko kōrero hē ake nei. Otirā ko te pū me te weu o nga kaupapa kōrero e hāngai atu ana ki ngā panepane o Te Wakaputanga o Te Rangatiratanga me Te Tiriti o Waitangi.

RANGATIRATANGA

He taonga tuku iho mā ōku tūpuna mātua i ahu mai i ngā whakapapa o Io Wahine, o Io Tane heke mai ki ngā atua, heke mai ki ngā tūpuna, ki a tātou, ngā uri o ngā Hapu o Aotearoa.

Ko te Rangatiratanga o nga Hapu o Aotearoa, tō tātou Tangata Whenuatanga, ara, i tīmata iho i mua noa atu i te taenga mai o te Pakeha.

Te Wakaputanga o te Rangatiratanga o Nu Tireni mea ake; ki te whenua o Ingarangi ko te mana whenua o Aotearoa nō ngā Hapu o Aotearoa. Na Te Tiriti o Waitangi tēnei kaupapa i tū hei tuarā, a, hei whāriki tautoko.

Ko ngā tikanga kōrero, ko nga tikanga ture me nga wāhanga katoa e kore e nuku.

Ko tēnei taonga o te Rangatiratanga he taonga tuku iho ki ngā reo maha i tukuna atu ai ki ngā reo maha hei tuāpapa a ture a hei wakahuia hei ārahi i a tātou i roto i ngā kaupapa ohaoha, whakawhanaungatanga a noho, me nga taonga toi a Tanerore.

Te Tiriti i whakaritea o nga Tangata Whenua o te āo i waihangatia mai e ngā uri Tāngata Whenua huri noa i te āo, hei pūtokotoko mō tō tātou Tangata Whenua tangata e hāngai atu ana ki Te Wakaputanga o Te Rangatiratanga o Nu Tireni, me Te Tiriti 0 Waitangi.

KAITIAKITANGA

Ko te Kaitiakitanga he taonga i takea mai e ōku tupuna hei tikanga tautoko i tō tātou Rangatiratanga hei tiaki ngā tamariki atua a Ranginui rāua ko Papatuanuku.

Nā te Karauna i whakataka huritia kia riro ai ma tona hē, hei whakamarama mai ki a tātou, he aha tēnei mea te Rangatiratanga kia haukiatitia te mauri o tō tātou Kaitiakitanga.

Mā te Māori ano te Māori e whakahaere i roto i tōna Kaitiakitanga. Whakahokia mai ki a mātou.

Mā te Māori anō ōna ture, kawa, tikanga, tuku kōrero, pānui, whakāturanga karere e whakatau e whakahaere e pā ana ki nga ture katoa.  Horekau he mana tū ana.

Mā Tauiwi hei pātai mai ki te Tangata Whenua mō te whakapakaritanga o ōna katoa.

Kei ngā Hapu anō hoki te Rangatiratanga mai tū rangi ki te whenua.  Koinei mātou e tautoko ake nei Te Tiriti o Mataatua. Ko tōna kaupapa e kī ake ana ko ngā taonga katoa a Tanerore me ngā kete toru a Tane mō ngā Tangata Whenua katoa o te āo.

WHANAUNGATANGA

Ranginui rāua ko Papatuānuku te pūtake o ngā mea katoa mai te rangi ki te whenua.

Ko Rangi te ure pūkaha, ko Papatuānuku te Whare Tangata, Mana Tane, Mana Wahine.

Ko tō tātou whanaungatanga i ahu mai i a Io Wahine, ia Io Tane kia puta ki waho ko te Mataahotanga o te Mana Wahine, o te Mana Tane. Pēra anō tō te Mana o Ranginui āko Papatuanuku.

Ko tō tātou whakapapa he ahoaho, he taurahere atua, he taurahere tangata. Pēna ka mauri māuiui a Papatuānuku ka mauri māuiui tātou o ngā mokopuna.

Ko te paruparutanga o Papatuānuku e te hangarau o te āo hurihuri he whakaparuparutia nei ngā toto whakapapa o tātou whānau katoa.

Mā te whakapūkahukahu me te whakapakaritanga o te whānau, o te hapu, o te Īwi, o te waka, hei tautoko i a tātou mō ngā rā e haere ake nei.

Ko  te  wahine te  Whare   Tangata,  te Whare Oranga, hei rākau rongoa, hei whakatikatika i a tātou kia tū rangatira ai tātou, Mana Wahine, Mana Tane i roto i ngā kaupapa katoa.

Ko a tātou tamariki ngā kaipūpuri o te mauri o te Mana Motuhake  me te Rangatiratanga o tātou taonga tuku iho mō ngā rā kei te haere mai. Ka pū te ruha, ka hao te rangatahi.

Ko ngā  kaumātua,  me  ngā  kuia  ngā kaipūtaniwha kaitiaki o te mauri o te Āo Māori whānui me ōna āhuatanga katoa me tō tātou reo rangatira.

Ko ngā mātua ngā kaiwhakamirimiri o ngā rangatahi. Ko ratou hei tū tauira mō te rangatahi. Mā tēnei te tauira hei whakauru atu te tū tangata, tū mana, tū rangatiratanga i roto i a rātou.

Ko te kōrero tohutohu e tātai ake nei ki a koutou whakarāhuitia te tarutaru whakapono teteke te hinengaro, te inu pia me ēra atu whakawaitanga o Tauiwi. Kia tūpato tātou kaipīrau, kaipoporo rānei tō tātou taha wairua, hinengaro, tinana me te whānau.

KO NGA ARA POUTAMA ARATAKI

Ko tēnei te huarahi kia piki atu ai tatou ki ngā wawata a o tātou tūpuna.

Ānei ngā whakatau o Te Hui Whakatāpapa; kia whakahokia mai tō tātou tāngata whenuatanga ki ngā hapu o Aotearoa. Kia whakaū tatou ki ngā kawa, tikanga, ki ngā kawa tawhito, ki nga kawa o te Whare Wānanga o Io Wahine, o Io Tane me ngā tikanga o Ranginui rāua ko Papatuanuku me ngā tikanga o ngā tamariki atua.  Hei pūtokotoko i roto i o tātou mahi i ngā wā katoa.

Kia whakaū tātou ki tō tātou reo rangatira. Ko te reo rangatira te kete mauri, te kete hauora o te Ira Tangata. Hei kete matauranga mō tatou katoa.

Kia whakātungia ngā manemane rau me ngā tauraherehere, taurekareka o te Kawanatanga ki runga ki a tātou. Mā te kōrero ka mōhio, mā te mōhio ka mātou, mā te matau ka marama mā te marama ka mōhio. Mā te marama ka ora te tangata, te whānau, te hapu, te Īwi puta noa i Aotearoa huri noa i te Āo.

Kia whakahauoratia ngā hā kiha ki pōpopo e pīkau  tonutia nei e tātou. Kia  haere  whakamua  kia  tae tono tika tātou ki tō tātou Rangatiratanga.

Kia whakauru atu te marama me te mōhioranga ki roto i te iwi Māori whānui, i runga i tōna kōrero mā te mōhio ka ora. 

HUI WHAKATĀPAPA

INTRODUCTION

Hui Whakatapapa was held at Tou Rangatira, Waitangi, 4-5 Feb 1997. Whakatāpapa refers to the turning over of the soil in readiness for planting. The theme reflected the desire of the participants to clean out the old weeds, in preparation for new growth. Many Kaupapa kōrero presented have remained  prominent for Māori since the signing of the Declaration of Independence and Treaty of Waitangi

TINO RANGATIRATANGA

Tino Rangatiratanga is our birthright

•  Our rights stem from our tāngata whenua status. They were there before Tauiwi came.
•  The Declaration of Independence proclaimed Māori self-determination. The Treaty reaffirmed it.
•  Our Treaty rights are not negotiable.
•  Self-determination is the right of all peoples to freely determine their political status, and to   freely  pursue   their   economic,   social, cultural development
•  The UN Declaration on the Rights of Indigenous Peoples, reaffirms our status as tāngata whenua as proclaimed in Te Wakaputanga o Te Rangatiratanga  o Nu Tireni me Te Tiriti o Waitangi.

KAITIAKITANGA

is one of the responsibilities of Tino Rangatiratanga

•  The Crown has redefined our responsibilities of Kaitiakitanga and reduced our role of “absolute authority”  to that of a lobby group.
•  Māori must reclaim their status as kaitiaki, as practiced by the tāngata whenua prior to the signing of Te Tiriti o Waitangi.
• Māori must set the terms of communication and frameworks  in respect to all laws.
•  Tauiwi must seek development approval from Māori        
•  Māori are the exclusive owners of Māori cultural and intellectual property. We endorse the 1993 Mataatua Declaration which protects the cultural and intellectual property rights of all indigenous peoples.

WHANAUNGATANGA

Ranginui & Papatuanuku  are our parents

•  Whanaungatanga stems from our  belief that there is a natural balance between Man and Woman as there was between Sky and Earth.
•  Whakapapa links us to atua, tupuna and whenua, and thus determines our place as tāngata whenua.
•  The alienation of Papatuānuku has weakened the  foundation of whanaungatanga.
•  Whatever happens to Papatuānuku affects our wairua. When she is sick, we are sick.
•  The pollution of Papatuānuku has contaminated the bloodlines of our whanau.
•  By strengthening the whānau, we heal Papatuānuku, and return the mauri to the hapu and the Īwi.
•  Women are givers of life and nurturers of the nation. Men protect the whānau.
•  Our children are taonga. They ensure our survival

• Kaumatua I kuia are the kaitiaki of tikanga and te reo

•  Our rangatahi’s identity and self esteem is formed by the role models we as parents provide.
•  We urge Māori to impose rāhui on drugs, alcohol, and other behaviours that poison taha wairua, taha hinengaro, taha tinana, taha whanau.

The  process  of  liberation  is  inevitable  and irreversible. We, at this hui, affirm to:

• Reclaim our status as Tāngata Whenua

•  Revive our sacred rituals, ceremonies and celebrations into our daily lives.
•  Reclaim Reo Māori as the soul food of the people
•  Recognise and understand the effects of colonisation on a personal, whānau, hapū, Īwi, and national level.
• Heal the wounds our people have suffered
• Uphold Māori self determination
• Move towards achieving independence
• Encourage the determination within Māori to change the world.

HE KORERO WHAKATUMATUMA Kl TE KARAUNA 

Tena koutou katoa, i roto i nga āhuatanga o Te Tiriti o Waitangi.

Horekau mātou e nanapi ana, e ratarata ana ki tō koutou tautoko koretake ki tō tātou Tiriti Rangatira. Nō reira, kei te kī atu mātou ki a koutou mō tō mātou Rangatiratanga, mā mātou anō tēna e whakahoki mai ki roto i o mātou ringaringa ake.

Nāu, nā Te Karauna i takahia tukinotia Te Wakaputanga 0 Te Rangatiratanga o Nu Tireni mai i o tātou pukapuka hītori kia kore ai mātou e noho marama ana, e noho mātou ana ki nga kōrero e tika ana. Nā te wā o Te Wakaputanga 0 Te Rangatiratanga o Nu Tireni, o Te Tiriti o Waitangi.

Ko te Taraipiunara o Waitangi he huarahi whakapōharatia, whakaporotetekengia ngā Īwi Māori e tuku atu nei o tātou kereme whenua ki roto i nga ringaringa o nga roia e kai rangatira nei o tātou paingia me tō tātou rawa hei moni atua mō rātou.

Ko Te Putea Kōpaki mō ngā hea ika, he ngāngara whakakinotia nei i a tātou me o tātou mana tikanga e pā ana ki ngā taonga o Tangaroa. Nāu rā i porohiangatia whā tekau mā toru o o tātou kaumātua, kia whakapono ai rātou ki te rite kaupapa tika hei oranga mō tātou e pā ana ki ngā taonga 

o Tangaroa, engari i te mea anō mātou e te ngāngara nei o Te Kawanatanga. Ko te Kōpaki Putea ano tētahi ngāngara kinō rawa atu i takahia Te Mana Motuhake o Papatuānuku.

Ehara ko mātou te kuri!  Engari ko matou kē ngū uri o ngā Rangatira i hanaitia ai e rātou i Te Tiriti 0 Waitangi.

E mōhio ana mātou, tekau mā ono ngā Māori kei te Whare Paremata. Ahakoa tēna e kore mātou e mōhio ana pēna ka taea e rātou  te whakatūtuki i ngā tūmanako o Te Tiriti o Waitangi. Waiho mā te wā ka kite atu ki hea tō rātou waka haere ai. Kei te mōhio atu mātou e kore nga Mema Pakeha o te Whare Paremata e whakatikatika i ngā hē o Te Karauna. Heoi ano e kore mātou e whakapono ana ko te huarahi o Te Karauna te kaupapa kia piki atu ai tātou ki te oranga tonutanga.

Ki a mātou ko te kaupapa e tika ana hei whakatikatika o nga Hapu o Aotearoa kia whakahoki mai ko te Mana Motuhake me te Rangatiratanga ki roto i nga ringaringa o ngā Hapu katoa o Aotearoa. Nō reira, ānei mātou e tū ake nei e whawhai tonu atu nei te kōrero o mātou tūpuna e kī ake ana whakamanatia,  whakamanatia  Te Tiriti o Waitangi

Statement to the Crown from Hui Whakatāpapa

Dear Treaty Partner

Tēnā koutou katoa. Happy Waitangi Day 1997. 

We are not satisfied with your performance as our Treaty Partner. Therefore we are reclaiming our self-determination. You erased the Declaration of Independence from the history books. You have consistently breached Te Tiriti O Waitangi since 1840.

Nationally Māori have the worst health, education, housing, prison, employment and suicide statistics. The Waitangi Tribunal process has impoverished Māori claimants whilst lawyers have creamed all the financial benefits.

The Sealords deal was a deliberate act of deception where you extinguished our fishing rights. You conned 43 kaumātua into believing Sealord was in our best interests. During the Fiscal Envelope, you dictated non-negotiable terms of consultation, negotiation and settlement You said take it or leave it.  The vast majority of Māoridom rejected it.

We are Treaty partners, not dogs. We recognise 16 Māori in Parliament are in no position to guarantee the protection of our rights as Tangata Whenua. The Māori MPs have agreed to fulfil the Crown obligations and framework. We expect the Pākehā Members of Parliament will continue to undermine their Māori colleagues. So, we do not expect to find any solutions within your Parliamentary system.

We do not recognise your illegal governance in Aotearoa. Therefore we reclaim and reassert our tino rangatiratanga as understood by the signatories to Te Tiriti o Waitangi.

Yours Sincerely, Māori  

INTRODUCTION 

HUI WHAKATAPAPA – A SUMMARY 

Hui Whakatapapa was held at Tou Rangatira, Waitangi, 4-5 Feb 1997. Whakatapapa refers to the turing over of the soil in readiness for planting. The theme reflected the desire of the participants to clean out the old weeds, in preparation for new growth. Many Kaupapa korero presented have remained prominent for Maori since the signing of the Declaration of Independence and Te Tiriti o Waitangi. 

HUI WHAKATAPAPA – AN OVERVIEW OF THE HUI

Tou Rangatira – Waitangi, 4-5 Feb 1997 

KARAKIA Taumata Kaumatua

MIHIMIHI Tame Te Maro,

Cyril Chapman WHAKAMARAMATANGA

A Kaumatua explained the name “Whakatapapa” – The hui title was named by Glass Murray

INTRODUCTION Mei Meri Solomon explained the kaupapa of the Hui 

HILDA HARAWIRA 

BACKGROUND 

The Waitangi Action Committee coordinated the first hikoi from Auckland to Waitangi in 1979. The Big Hikoi from Ngaruawahia was in 1984, under the banner of Te Kotahitanga. Te Kawariki began marching in 1985 from Te Rerenga Wairua. This year is the 12th anniversary of Te Kawariki. Thanked the following iwi relay teams for participating in the Hikoi – Ngati Kuri, Aupouri, Ngai Takoto, Te Rarawa, Ngati Kahu.

Two purposes for the Kawariki hikoi:

1) to keep the Treaty of Waitangi as a focus;

and 2) to wananga about tribal histories in the region of Muriwhenua. 

UN Rapporteur Miguel Martinez was unable to attend Waitangi this February he will be a guest of the Govt mid May-June. He is a Cuban Professor of International Law and a United Nations Diplomat. In 1989 he was given a brief to conduct a Study on Treaties, Agreements and Other Constructive Arrangements between States and Indigenous Populations”, more commonly referred to as the UN Treaty Study. The UN will not solve our problems, but it would be useful to use Martinez’s visit as a tool to publicise the Treaty. It was suggested by another indigenous nation, that we present written findings to him. He would not be able to sit in a Tribunal but findings could be passed on to him. It would also be useful if he could meet informally with people who fight for Treaty rights; and also to observe some Maori customs. By observing a powhiri or ceremony, he would witness that Maori have a distinct culture and language. 

DECLARATIONS 

Liberation is irresistible and irreversible. Maori see themselves in isolation from the rest of the indigenous world. We are all experiencing change (decolonisation). Treaty, genocide or conquest are key ways to take over a country. 

• The Declaration Of Independence in 1835 has been erased from history books. The Declaration is a very important document. It is the first written statement proclaiming Maori self determination.
• Later came the Tiriti o Waitangi and the English version. Both texts differ.
• The 1950 Declaration Of Granting Independence Of Colonial Countries by United Nations (UN) brought an end to colonisation, without conditions placed on the indigenous people by the coloniser. Kanaky Tahiti and Hawaii are trying to get on the UN Decolonisation List. Aotearoa should try and be listed as a country that wishes to be decolonised.
• The Mataatua Declaration seeks to protect all indigenous cultural and intellectual property rights.
• The Peoples Charter for a Nuclear Free and Independent Pacific has been developed by grassroots Pacific peoples to bring a halt to all forms of nuclearisation in the Pacific. The nuclear cycle threatens indigenous peoples at all levels, from the theft of land, the poisoning of the environment and genocide.
• The UN Draft Declaration on the Rights of Indigenous Peoples, is also a very important document today, as internationally it can provide some basic standards and rights for all indigenous peoples. 

Being a protester means you walk against the tide. You walk against people who feel comfortable following the coloniser. Self determination is a term used internationally and all peoples have a right to it.

• Options: integration free association and total independence. Maori never consider the last option, they look at integration and free association.
• The second option is a limited form of self management. In 10 years, will being a runanga suffice? Iwi structures are becoming corporatised Pakeha structures. In the new settlement process, are iwi extinguishing their rights as tangata whenua? We must propel ourselves forward to independence. 

JAN DOBSON 

KAITIAKITANGA 

Spoke on issues facing hapu in respect of the Resource Management Act. RMA defined Kaitiakitanga, as guardianship and responsibility of resources. The TOW was the first and the best statement on kaitiakitanga, and the RMA was reducing our rights from Tino Rangatiratanga to rights similar to the Bird Protectionist Societies. The UN Draft Declaration on the Rights of Indigenous Peoples details our rights as tangata whenua. We must all become kaitiaki, and insist on observing the Maori version of the Treaty; insist on using Treaty Articles, not the Principles; run hapu decolonisation and Treaty workshops; take direct action when necessary, and establish good cooperation with the Maori media. 

CYRIL CHAPMAN 

FOREIGN OWNERSHIP 

History behind foreign ownership not a new kaupapa. Tangata Whenua had established a sound economic base in Aotearoa. Maori were trading internationally. Asians are now entering joint ventures with Maori and obtaining the land that way. Iwi have opposed all forestry deals. Multi- national companies now control many of our natural resources. 70% of world trade owned by only a few multi nationals. We have challenged the local council and are determined to oppose all multi national interests. Kupapa exist in our own whanau. Our matua are being “conned”. Forestry is one of the last land grabs of this century. We support this kaupapa by attending hui and informing people; we need to help build strength to fight this; we must network; we need to be strong. We must stop those who are selling us out and build a stronger whanau. We come here to celebrate us as tangata whenua. 

FREEDOM ROADWORKS 

BACK TO BASICS 

MARCIA CASSIDY Strengthening the whanau structure so that we are able to rebuild a Maori whare. We need to reclaim our status of tangata Whenua. Violations have had an enormous cost of te lwi Maori. Generational pain handed down by our tupuna, can be a reason for high rate of rangatahi suicide. Maori highest rate of mental illness. Men in prison 60%, unemployment, mortality rate all these statistics very high. Take back control of our whanau. Whanau responsibility of all the children and whanaunga. healing is a result of doing this mahi. Freedom Roadworks, building a road to freedom. Work with organisations, whanau, international indigenous groups & tino rangatiratanga groups. 

PERSONAL

REITU CASSIDY Treatment of women in the whanau. Papatuanuku – we are people of the land. All that happens to her, happens to us. Women are to be of the land. Men are to take the role of nga atua Maori. Women should be given the same respect as Papatuanuku. Rape and degradation of our land is happening to Maori women. Men and women knew their roles before colonisation/christianisation. Roles have been distorted, Maori have been dispossessed of land. Whanau moved to city, collective nurturing of children broken down. Going back to basic means caring for our whanau needs (housing, health…). We need to develop from a Maori perspective. 

KOMENE CASSIDY  Mens role and the imbalances. Whakapapa – very important. Links you to yourself and atua, Maori, atua, Maori, whanau. Relationship ties were clear, all aunties where mothers, all uncles were fathers etc. Roles were distinct. Ideology – men are dominant. This still operates within this country. Statistics are high in abuse against women. Conditioned to be individuals. We have become like the coloniser. We need to look at what it is to be Maori Men. Relink to our ancestors so that we may feel strong and have an identity. Regular hui among whanau. 

MOEA ARMSTRONG 

NETWORK WAITANGI 

Pakeha colonisation and historical perspective. Network Waitangi started by church members who studied racism, and the role of pakeha as oppressors in the USA, & applied it here. Pakeha had no knowledge of the Treaty and were unaware of what they were celebrating in 1990. NW was an independence movement, hoping to work with more Maori treaty educators. They run 30 education workshops a year, generally with Pakeha organisations. Attitude changes leads to action changes. Encouraged pakeha to seek help from them if they have a “blockage in the head”. 

TIM HOWARD JUSTICE

NETWORK WAITANGI Te Tiriti o Waitangi is an ongoing covenant between the Crown and Iwi / Hapu and is the basis for our constitutional framework. Discussion, education work and action on various aspects of constitutional change have become central to our network. Tried to listen and be guided by tangatawhenua initiatives on constitutional change from Hirangi and Waitangi. We rejected the Fiscal Envelope; and called for the Crown to respect treaty and not shuffle power & responsibility to local authorities and SOES; to deal honourably with settlement claims by implementing Tribunal recommendations acceptable to the claimants; fully resourcing claims research and process; dealing with claims on their own merits, and by ensuring that agreements are regularly monitored and adhered to by the Crown. 

The struggle is mainly against Pakeha, and most of them do not agree with us. Watch us and monitor us don’t depend on us for revolution. Part of our work is to find a genuine Pakeha cultural identity and to recover the positive sides of our history. We have to face those who hold economic power and we have to change that. Power rests more with the forces of international capital, who through transnational corporations are organising a second wave of colonisation. We need to work together with tangata whenua. 

TAME ITI 

TE MANA MOTUHAKE O TUHOE 

Mihimihi kia tatou. Great to be here. Good to hear the korero from others. There has been a lot of changes over the years; there is still a lot for me to learn. Enjoyed the healing korero from the group in Otepoti. Many of my generation are going through this. I’ve been doing painting and art lately, while working with tamariki and men. I can help kids deal with their anger through art. 

As a young Tuhoe child I was forbidden to speak Maori. All forms of Maori culture were banned in schools until 1940. Own children can’t speak fluent Maori because the govt decided there was no room in the curriculum for it. Imagine saying “From now on you will only speak Japanese to the pupils of Auckland Grammar. They’d say, “who the hell are you?” 

I brought my two paintings – “I will not speak Maori” had to write it 300 times, pick up horse shit on the school grounds as punishment for speaking Maori. If they take away our mother tongue then they take away our genealogy, tikanga and kawa. If a Tui had to speak like a Kiwi, it isn’t a Tui. Imagine effects on Maori. Maori affairs minister in 1950’s said the place to learn is in the homes.

In 1987, Maori made an official language, yet had to get permission for a translator in court. What do we do now? Going to Rotorua to get people together. TR is not going to come from the Kawana. The hikoi is not the end of the day. Its only the beginning for many, the entrance through the door. We have the power to change the world. How many of us would stand in front of a truck to stop logging on our land, how many will speak Maori in the courthouse? How many will turn the crap off on TV? How many will give up alcohol, dope and cigarettes to stop wrecking our wairua. Tuhoe, the only Maori embassy in the world. Persistence is important, you don’t need talent. There’s heaps of unsuccessful people who are talented, there are lots of educated people who are failures. Only persistence and determination will make things happen. Ko au te rangatira, I am in power, Tuhoe. 

HORI PARATA 

NGATI WAI 

Working on the RMA with Ngati Wai and DOC. DOCS role should be to clean up the areas but not make decisions about them the respect of the visitor to the host. Ngatiwai wanted compensation from DOC for felling of trees; that they were having to define for DOC why their consultation was neither appropriate nor adequate. He talked about how harvesting was part of our culture; but that now we had to ask for everything. Also spoke on relationship between DOC and Landcorp. 

Maori should respect their own tapu; we were reintroduced to the whales; and we had to look after ourselves when dealing with them; bacteria, toxins, cleaning and taking the bones back to the whanau. We need protocols, protection of cultural heritage. They want the bones, they fly me down too and give a powhiri. We won’t stand in the way of worthwhile research but we want all bones back. Fight them all the way on Mammals Protection Act. When it dies it’s ours. All protections of protocol and cultural heritage. 

5 FEBRUARY 1997 

LYNDA REITI 

WHAKATOHEA 

Mihimihi kia tatou. The govt and Whakatohea signed binding deed of settlement worth $4m, but this couldn’t compensate for the pain the tribe had suffered. It isn’t the money we want, but that is what the govt offered. 12 properties were returned. The govt has determined everything including our rights under the Treaty they set the date that we could claim from. Who do they think they are to extinguish treaty rights? Be wary of the crown! 

CHARMANE ANARU 

DRUGS / ALCOHOL 

Drug and alcohol abuse runs through the blood lines of whanau, destroying the body as well as the wairua. We haven’t been able to deal with it because we have been oppressed. No Maori is exempt from it. We think it only affects rangatahi, but everyone does it. We drink because we feel powerless. Everywhere we turn pakeha are doing something wrong- how do we deal with this rage? If we hold it inside, we will get sick. 

TINA PERRY 

WOMENS REFUGE 

Concerns for Maori women and children. 85% of Refuge clients are Macri women because it is a safe place for women and children. What about the men? They need to be thinking about looking after the women and children. A lot of Maori out there working in the field of whanau abuse. Not easy being a parent these days it is a job that never stops. It is important to remember that we are all Maori and how this itself is an empowering thought. 

NOPERA PIKARI 

WHAKAIRO / MUSICIAN 

Mihimihi kia tatou. I do whakairo pertaining to Ngapuhi. Its my way of expressing TR. I work with the wairua of whakairo. Support the mahi done by those working with alcohol/drug abuse. Should be pure before whakairo is done. Not into buying taonga (waiata, whakairo, whakapapa); believe it should be passed down. Christianity did a lot of harm to our whare whakairo. 

TE WHENUA HARAWIRA 

YOUTH HUI 1998 

Mihimihi kia tatou. The first IYH was in Kanaky 4 years ago. Next year it will be held in Waitangi and hosted by Maori youth. Waitangi is an appropriate place. The kaupapa was the awakening of indigenous people – Te Ohonga Ake O Te Tangata Whenua. Issues discussed at regional hui include drugs, alcohol, identity crisis, sex etc. Theme for national hui Cool to be Maori. Angry that Pakeha haven’t honoured Treaty. 

MERE TAU 

RANGATAHI / WHANAU 

Issue of identity crisis for our young people. We set up Wananga with our older people, to get a grounding in taha wairua, hinengaro and tinana. Teaching our people about what they’re made of, promoting whakapapa; involving rangatahi in Waka ama, a Polynesian sport that originated in Tahiti, and started here in Pawarenga. Need to push these issues with rangatahi. Many whanau are fragmented; working together brings us together. 

Good to see so many people here at Waitangi. Expecting more people tonight who haven’t necessarily had anything to do with Waitangi. Kia ora to the cooks and those who’ve contributed to the kai. Everything has been donated by koha.  

The Taumata Kaumatua are their own bosses, no funding what so ever to host this hui. 

HAMIORA MAHANGA 

NGATI WAI 

In 1969 I was a member of stormtroopers; went with Nga Tamatoa with all our gears to the top grounds to the limits; yelling out “the Treaty is a fraud”. Sent Hana Jackson to korero. Came back in ’84 with the hikoi so my brain could catch up with what we were doing in 1969. I realised it was for the retention of our reo. Each year we come back to Waitangi to see the whanau, some come by horse. Came to start the Hikoi Mo Te Whenua. My old people are too “happy” to come cos they get the money – “who wants to bite the hand that feeds them?”. We have a marae reserve at home, been the dream of our kaumatua to get it together, but we’ve got troubles because development has strings attached to the system. We live on the coast, and we need to utilise our resources. There is only one contract, the Treaty. We’re fighting the deepwater port in Whangarei, to protect our kaimoana. Everyone’s welcome to come to Otangarei with the hikoi. The more people on the hikoi the louder the message, and if people don’t want to listen to your message, then try and make them listen to your ART. 

CYRIL CHAPMAN 

MAORI RADIO 

In Maori radio for 8 years. Pakeha radio has been here for 70 years. Pakeha have colonised us through the radio and tv. 1985 wero to the govt to fund us. Part of their obligation to support Maori language; they were was responsible for promoting the loss of our reo. In 1987 Tautoko started its radio. Biggest challenge was role models for Maori stations. Had to do it ourselves. Some Maori radio have gone the way of tauiwi stations. We need our own role models; ideas that come from us; tikanga and kaupapa that is Maori tuturu. Govt has turned everything around, forgotten why we went to court. 

No commitment from govt to fund with the money they gave. They see they control us so they cut the funding. We used to run raffles and have socials to run the station. They were the best times for Maori radio for me. We need to be really careful with process for what happens with that money. Some say go commercial, but they will say you don’t need the radio then. Big companies come to us, like the breweries, we turn them down. Ko te mea tuatahi ko te kaupapa, the reason why we’re there. Easy to get sucked in to where you didn’t want to go anyway. Nice to know the Kaumatua will tune in first thing in the morning, they can hear te reo, waiata and other kaumatua. We go around the areas and have the old people mihimihi first thing in the morning. 

Some say shouldn’t korero Pakeha at all. Many of our people, follow the sound of the black American. How do we cater for them so they can feel good about who they are? through practising whanaungatanga and supporting our hapu & iwi. Our kaumatua use the radio now. Appropriate and inappropriate korero going out over the airwaves. We’ve got a kaupapa to support in looking after our people. Kaumatua, kuia live in isolation so its good for them to hear us mihi to them. Pakeha have got community tv stations, yet we can only have one? 

JUNE JACKSON 

URBAN MAORI 

People have been following our debates with the Fisheries Commission about fair treatment for Maori. I mihi to those who’ve come back to look for their roots. Many others who can’t do that, have no land, no whanau. Some of us don’t know where we come from. I am a townie but I know about the wa kainga, when people say “you don’t know who your Tupuna are”, it hurts. On the Parole Board we ask who is your iwi, who is your whanau, to help them look for who they are. 

We have no desire to even look at the quota, its for the people. If you have a way of dealing with this, share it with us. If there is wisdom, then we’ll do it. I stand strong on te mana o te tangata. We have to scramble around on nothing too. Uplifting our people will not take a year, it will take a generation. We all know what it’s like to be poor. It’s not about who you are or where you come from its about need. We are trying to succeed but the iwi stands on us instead of helping. The dream and the reality is quite different. The whanau is what counts. Some of our people don’t even know what the Treaty is. Share it, don’t be arrogant about it, don’t be threatening about it. When the big boys suffer, we suffer. Pakeha orchestrated this, they let us fall in the traps. Let me allay your concerns about the fish. What is good for you is good for us. 

TITEWHAI HARAWIRA 

RECLAIMING TR 

Need to understand the urban situation. What does reclaiming TR mean for us, as individuals as whanau. We are the officials, we are Tangata Whenua. Whatever happens in Aotearoa we are the officials. Thursday is about making demands, not making excuses. Reclaiming our status as tangata whenua, as Maori women. Learning and teaching each other. The moko being wom by many of young people is a statement. Is Waitangi on Thursday or every day. TR is about making sure we don’t apologise for being Maori, we are in charge of our mistakes. Analyse the level of criticism that’ve been talked about with Maori tv. In Pakuranga they spent $7 million on the fruit fly cos they were in the rich area. Are the Pakeha’s going to support the Maori in Parliament? No, the pakeha are screaming already. What will they do if our MP’s support the treaty leave it as a kowhaiwhai pattern. 

Father in law put out a book “Teach yourself Maori”, but someone changed it. No one has the right to change what our people put together. The challenge has been going on for months. Daughter told she had no right to take books off shelves. We have a right. It belongs to us.

There are several ways of reclaiming TR. Those selling our people out should be sacked. TR is about demanding our rights, what is ours fish, health, education, nga taonga Maori, respecting our tamariki, stopping the sexual abuse killing our whakapapa. We can set out a blue print for what is going to happen tomorrow. I’m not going to sit down and take it. We need to set a strategy from the young people for the kaumatua to support. If we’re going to make any changes sit down, decide what we’re going to do, and move on it. Govt already shown their lack of support for anything Maori. TR is not about their Parliament, but about something that will work for us. 

RIPEKA EVANS 

MAORI WOMENS CLAIM The Maori Women’s Claim was lodged with the Waitangi Tribunal in July 1993 to get a declaration from the Crown about the status of Maori women and is open to seek other remedies. The claim alleges that the status of Māori women has been eroded because of historical and outstanding breaches of the Treaty by the Crown; and thus fails to accord Maori women status and power within political, social and economic structures. Claimants include all past Presidents of the Maori Womens Welfare League, & the current President Druis Barrett. Others are Lady Rose Henare, Donna Awatere, Ripeka and Dr Paparangi Reid. Research has been slow because of lack of funding, but there will be a first stage of meetings with the Tribunal and Crown agencies to discuss a direct negotiation process. The claimants will examine means to ensure Maori women are responsible for the distribution of benefits from the Treaty Claim process. For more info: fax 09 3797204. 

Katie Murray why are we playing the white mans game?. I know who I am what I stand for as a Maori women. We should challenge our Maori men ourselves. They’re not perfect.

Titewhai Harawira – who are you to make a claim on my behalf?. 

POU ROTO  NGAROPO

NGAPUHI / TUHOE 

Get back to basics; practice everyday Maori rituals (karakia, waiata, tomo etc); keep the home fires burning; live TR all the time; know what you’re talking about [ lot of Maori have never seen or been on their maunga, awa]. Why is Taumata Kaumatua meeting separately from us. The rangatira should be weaving the people together. Maori women have more rights than pakeha to speak on a marae. 

NICKY LAWRENCE 

RARANGA 

Four Maori women tried to stop Weaving being set up on the NZQA Framework, but the process 

was hijacked by the Crown and sent through the internet. Now a German can be tutor of raranga Maori. Our raranga is our taonga. Raranga is not about making money. We need to know about the resources and tiaki them for our future. 

TOA FAULKNER 

MAORI LAND RATES 

Customary Maori land is land owned by Maori. The Land Act says that land other than crown land not rateable for the following purposes schools, cemeteries, hospitals, Maori customary lands. I’m threatened with jail for nonpayment of $32,000 rates. Would be happy to go jail to expose this injustice. Crown is moved by paperwork. Protesters have a role to play in moving Crown – not on their own, but with us all together. The Crown can’t claim customary Maori land because of non- payment of rates, but they can claim European title land. Won first case against Tauranga District Council in Maori land court on the premise that the Maori customary title was not extinguished. District court stated Maori land court shall continue to have exclusive jurisdiction over Maori land. The charge has been decreased from $32000 to $16000. Then they offered to drop all charges if I paid $900. I refused. Judge stopped me from taking my case further on a technicality. Decided to go to High Court. I won the case. 

Where does the treaty stand re nonpayment of rates on customary Maori land? It states exclusive and undisturbed possession over our own land therein lies proof that we don’t have to pay rates. 

BEN DALTON 

MARANGA MAI 

Where do old soldiers go. Coming here for 19 years. First time in 1979. I remember when march was only 4 people. People now get jobs from the radical statements made back then. Last decade spent focusing education, hapu iwi development. In that one forgets the bigger picture. Waitangi has become a symbol for the distressed and freedom from the oppressor. It also attracts the lost and angry. The movement for TR is full of soldiers not terrorists. We must have strategies. 

TR needs to be about the politics of inclusion not exclusion. We must represent ourselves properly. Our leaders must move away from being seen as radicals but as chiefs. What is a kaumatua. Someone who lives till 60? Someone who may not have done anything for Maori. Tribalism has had its day. We can’t keep negotiating with Crown purely based on what iwi you come from. This creates war amongst our people. We should be working WITH each other. A lesson to be learnt from the Maori land wars. If we were united we would have won. How do you get TR? Not something you can get from battling or the crown. Its a personal battle against the limits within yourself. Invited kaumatua to tamoko. hui to offer advice but due to colonisation had no knowledge of such things. The moko you see, is a manifestation of peoples TR .