Affirming Our Weteriana Commitment In Aotearoa

He Whakaputanga o te Rangatiratanga o Niu Tireni stated unequivocally that Rangatira Māori were the decision makers in Aotearoa. It affirmed the mana, rangatiratanga and independence of the chiefs who signed it, supported by a commitment to unify in the face of foreign threat and to ensure that no foreign law or government could be imposed on them. The Rangatira who signed also agreed to send a copy of this declaration to His Majesty the King of England, to thank him for his acknowledgement of their flag. That flag was chosen by Māori traders to signify their identity, as trading entities of Aotearoa. The flag, a symbol of nationhood, became important when some New Zealand colonial officials later tried to dismiss Te Tiriti as ‘a simple nullity’. The Māori flag, “Te Kara o te Whakameninga o Nga Hapū o Niu Tireni,” contradicted that patronising assumption as it signified that in international waters Māori were a nation, having the power of unity.

Te Tiriti o Waitangi – 1840

Former Chief Justice Sian Elias said, “It can’t be disputed that the Treaty is actually the Māori text.” More than 500 Māori chiefs signed Te Tiriti, only 39 signed the English-language document because the te reo document was not available at that meeting in Manukau. Local missionaries explained it to them in Māori.

So, what does Te Tiriti say? The preamble in the Māori text emphasised that the Queen’s main promises to Māori were twofold: to safeguard tribal rangatiratanga and to safeguard Māori land ownership. The first article assured Māori that they would continue to retain the authority to manage their own affairs, as they had always done, gave a right of governance to the Queen over her own citizens in this land, in return for the promise of protection. ‘Te tino rangatiratanga’ or the unqualified exercise of their chieftainship over their lands, villages and all their property, and matters and items of value to them was guaranteed by the Crown in the second article. In that article also, Māori agreed to give the Crown the right to buy their land, but only if Māori wished to sell it. Equality was the crux of the third article, where the Crown gave assurance to Māori that they would have the Queen’s protection and all the same rights accorded to British subjects.

Some New Zealanders hold the view that Te Tiriti is a contract that benefits Māori only. However, Sir Edward Durie, speaking at Waitangi in 1989, made this significant point. “…. It is the Treaty that gives the Pakeha the right to be here. Without the Treaty there would be no lawful authority for the Pakeha presence in this part of the South Pacific.”

The Treaty Principles Bill.

The ACT party has openly signalled its intention to introduce a Treaty Principles Bill to Parliament. This is a significant assault on Te Tiriti for three reasons.

The first reason is that it fails to recognise that Te Tiriti was an agreement between Rangatira Māori and the Crown. As such then, it is inappropriate for representatives of one of the two parties to Te Tiriti to unilaterally propose a revision of its terms.

The second reason is that the proposed Bill interprets the second article of the Treaty as: “The New Zealand Government will honour all New Zealanders in the chieftainship of their land and all their property.” This totally changes the Treaty’s second article which guarantees that hapū (tribes), their rangatira (leaders) and all Māori will keep their full authority (te tino rangatiratanga) over their lands, settlements and all that they value. ACT’s Bill completely removes any reference to Māori - which is to empty the Treaty of its meaning, namely, the solemn commitment between the Crown (NZ Government) and Māori.

The third reason is to do with the ACT party’s proposal to hold a referendum on their three Treaty Principles; such a process cannot safeguard the rights of minorities.

The constitutional referendum held in Australia, 14 October 2023, asked Australians to approve an alteration to the constitution that would recognise indigenous Australians - 3.2 percent of the population - through a body called ‘the Aboriginal and Torres Strait Islander Voice’. This indigenous body could then make representation to Parliament on matters relating to their interests and needs. The referendum rejected the proposal nationally and by a majority in every state.

Māori are 17.1 percent of the population of Aotearoa. A referendum of all eligible adult New Zealanders cannot ensure that the provisions enshrined in Te Tiriti o Waitangi will be safeguarded. It is a politically mischievous tactic and it needs to be called out for what it is!

Our historic commitment to Te Tiriti o Waitangi.

Wesleyan Rangatira and Missionaries actively promoted Te Tiriti, believing that it would protect the interests of Tangata Whenua. Revs Samuel Ironside and John Warren travelled to Waitangi to be present at the Treaty negotiations on 6 February 1840. They came to support the Hokianga chiefs and particularly Tamati Waka Nene. When it looked as if the chiefs wouldn’t support the Treaty, they encouraged Waka Nene to address the gathering. His speech was said to have influenced other chiefs to support the Treaty.

Christian voices affirming Te Tiriti.

In 1990 when the 150th anniversary of the signing of Te Tiriti was being celebrated, eight denominational church leaders, including the then President of the Methodist Church, issued A Church Leaders’ Statement for 1990. The text said, “We believe it is our Christian calling in Aotearoa to honour the Treaty. It was seen by many in 1840 as a covenant with its own spiritual significance and we uphold that today. In this we follow the leadership of people like Sir James Henare who considered the Treaty of Waitangi to be ‘a sacred treasure’. We believe the Treaty is the basis of our nationhood.”

The late Anglican Bishop Manuhuia Bennett stated that the Treaty is a sacred covenant based on the promises made between two peoples, “to take the best possible care they can take of each other.” In 1995 the Catholic Bishops said, “The Treaty of Waitangi issues are not about party politics. They are about honouring with goodwill the covenant entered into by the Crown and Māori, on which this nation is founded.”

And at Waitangi, on 6 February 1990, in the presence of Queen Elizabeth II, Anglican Bishop Whakahuihui Vercoe said, “What I have come for here is to renew the ties that made us a nation in 1840. I don’t want to debate the Treaty. I don’t want to renegotiate the Treaty. I want the Treaty to stand firmly as the means by which we are made one nation.” Māori continue to see Te Tiriti as that enduring sacred covenant made in good faith by our tūpuna.

In the statement “Appeal to preserve the integrity of Te Tiriti o Waitangi” (included in this edition of Touchstone and sent to the Prime Minister’s Office) President Peter Taylor, Vice President Te Rito Peyroux-Semu and Tumuaki Rev. Dr. Arapera Ngaha state clearly, “We call upon the Coalition Government to preserve the integrity of Te Tiriti, so what it proposed in 1840 can be realised today and in the future.”

And in Biblical terms, justice knows no statute of limitations. Injustices must be put right. Will you add your voice to that appeal also?