Good Faith

In a recent interview, National Iwi Leaders’ Chair Professor Margaret Mutu expressed concerns about the coalition government’s Māori rights reforms, describing them as “an horrific assault on our human rights”. She highlighted the systematic erosion of Māori rights through legislative reforms undermining the extensive work done in “good faith” over many decades. According to Professor Mutu, the removal of substantial gains made by Māori over the past 50 years is reminiscent of the challenges faced in the 1960s and 1970s. 

Good faith is a key principle in contract law and requires that agreements be honoured and that parties act with integrity. This principle also encompasses religious and moral obligations to honesty, fairness, and transparency and is pivotal in our nation building.

During our last Hui Poāri held in Ngamotu we revisited the 1980s decisions to work towards the formation of a bicultural church and what that entailed for us as partners Te Taha Māori and Tauiwi in the church. Good will and a genuine commitment to social justice, power and resource sharing was paramount in the discussions of the time.

For many Māori, a coalition government approach to “good faith” looks anti-Māori and feels like the very assault described by Prof Mutu. The latest report from the Waitangi Tribunal is clear and advocates for the abandonment of the Treaty Principles Bill noting it is unfair, discriminatory and has lacked consultation with Māori from its inception. The constitutional significance of Te Tiriti o Waitangi is an important discussion for us as church. However, the advancement of the ideology ‘one size fits all’, that marginalises the voice of Māori does little to improve Māori and tangata Tiriti relationships and build trust in other institutions. 

Following last months’ release of the Royal Commission’s report into Abuse in Care, the government passed the first reading of the repeal to Section 7AA of the Oranga Tamariki Act. This act aimed to ensure that the Crown addressed its obligations under Te Tiriti o Waitangi and worked in good faith with whānau, hapū, and iwi.

In this sense good faith becomes disingenuous and insincere as there is no genuine commitment by government to address the social, political, economic inequalities and inequitable outcomes of Māori. 

A faith filled life affirming church should have something to say on matters that oppress and marginalise the voice of its tangata whenua partner in this country. Lest as a church we become like the clanging cymbal, representing and symbolising nothing.