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Te Whanganui-a-Tara me ona takiwa - Waitangi Tribunal Report

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Te Whanganui-a-Tara me ona takiwa - Waitangi Tribunal Report

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For an insight into the history of our region, this Waitangi Tribunal report is a rich source, documenting iwi occupation up to 1840, the arrival of the NZ Company, the signing of Te Tiriti, and the subsequent impact, resistance and breaches of Te Tiriti.

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Te Rā o Waitangi resources for teaching practice

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Te Rā o Waitangi resources for teaching practice

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How do we honour and uphold te Tiriti o Waitangi in education, the workplace, and in our everyday lives? Explore the free resources below to learn more. From Tātai Aho Rau Core Education

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He rauemi koreutu mō Te Rā o Waitangi | Waitangi Day free resources

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Te Tiriti o Waitangi is one of Aotearoa New Zealand's most important founding documents. But how do we honour and uphold te Tiriti o Waitangi in education, the workplace, and in our everyday lives? Explore the free resources on this page to learn more.

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Cultural education opportunities for kura and the community including walking toura, kura ahurea - a whole of school approach to Te Reo Māori, local historical narratives, and cultural support for kahui ako.

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Creating a dynamic, diverse and innovative curriculum that includes a whole of school approach to Te Reo Māori, local historical narratives and hands on support from local iwi can be difficult. Look no further, we have a solution for you.Kura Ahurea is a cultural support kaupapa that is ideal for your school.

We do this by providing a Te Ātiawa ki Te Whanganui a Tara/Taranaki Whānui perspective on local historical narratives, tikanga and kawa.

Teachers from schools who are part of our kaupapa have said 'Kura Ahurea has the potential to fundamentally change our schools' culture, and positively impact on our collective understanding of and appreciation for Aotearoa's bicultural heritage'

Typically, schools identify one or two teachers to lead and develop this kaupapa within their school, and these teachers are supported by the Kura Ahurea team via termly hui based at Hikoikoi in Petone, so they can support each other through sharing resources, ideas and experiences.

In addition to providing teachers with resources we are able to offer your kura a link and connection with Te Atiawa as mana whenua, meeting your needs in relation to tikanga and providing cultural advice and support.

Te Wharewaka o Pōneke is a member of the Ministry of Education's Professional Learning and Development (PLD) Provider Panel and has a team of accredited facilitators who will work with you on Kura Ahurea.

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Cultural Education - Te Wharewaka o Pōneke Tours

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Creating a dynamic, diverse and innovative curriculum that includes a whole of school approach to Te Reo Māori, local historical narratives and hands on support from local iwi can be difficult. Look no further, we have a solution for you.Kura Ahurea is a cultural support kaupapa that is ideal for your school.

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The story of these three taonga documents: He Whakaputanga, the 1835 Declaration of Independence, Te Tiriti o Waitangi, and the Women's Suffrage Petition on display at the National Library. There are learning resources as well.

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He Tohu the 3 documents that shaped New Zealand, He Whakaputanga, The Treaty of Waitangi and the Women’s Suffrage Petition.

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Join Honiana Love for Taunaha Whenua — Naming the Land. Learn about the names used by mana whenua and what they can tell us about the historic uses of places in the Wellington region.

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Hear about the old names coming out of the landscape

There's been a resurgence, Love says, with old names coming out of the landscape. Discover the link to the past in place names including Pipitea, Owhiro and Kaitoa, and hear about areas that were traditionally gardens, food gathering areas, refuse and swamps.

This kōrero is a joint presentation between Ngā Taonga Sound & Vision, the National Library and Wellington City Libraries to mark this year's celebration of Matariki.

Nau mai, haere mai, all welcome.

Watch the talk

Watch the presentation below. Presented in partnership with the Ngā Taonga and Wellington City Libraries.
Taunaha Whenua - Naming the Land
About the speaker

Honiana Love (Te Ātiawa, Taranaki, Ngā Ruahinerangi) is Ngā Taonga Sound & Vision's Chief Executive - Tumu Whakarae.
Honiana Love

Honiana Love, Tumu Whakarae Chief Executive, Ngā Taonga Sound & Vision, June 2020. Image Stephen A'Court - Ngā Taonga Sound & Vision.

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There's been a resurgence, Love says, with old names coming out of the landscape. Discover the link to the past in place names including Pipitea, Owhiro and Kaitoa, and hear about areas that were traditionally gardens, food gathering areas, refuse and swamps.

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This website is home to the Aotearoa New Zealand’s histories curriculum content, guidance, and resources.

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The biggest timeline of significant events in the history of te reo Māori is now available online, providing milestones on the revitalisation of the language.

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Many thanks to Colin Feslier for planting the seed for the timeline and for collating, and writing much of the content.

1200-1768

Permanent settlement of New Zealand is established by around 1300. The language these Pacific ancestors of Māori spoke on arrival would probably be largely mutually intelligible with the Māori language of today. The New Zealand language immediately begins to diverge from its ancestor language. As plants, fish, places and resources like stone, fibre plants and new techniques are named, a distinct dialect begins to emerge. New living arrangements and practices develop, changing the meaning of words. In Tahiti a 'marae' is a raised structure used for religious purposes. In time, Māori becomes a language in its own right. It does so here and is therefore truly indigenous.

1769

James Cook notes the similarity of languages and attempts the first known written Māori; noting 'Te Ika a Maui' as 'Aeheino mouwe' (the North Island) and 'Tovy-poenammu; for 'te Wai Pounamu' (the South Island); Cook (like Tasman before him) begins the process of renaming places with European names. However, te reo Māori place names prove resistant; in the 21st century there are still more than 22,000 place names in the Māori language.

1790

Mihi-ki-te-kapua, called 'the greatest composer of the Tuhoe and Mataatua peoples' by Pou Temara, is born in the last years of the 18th century. Her hapū were Ngāi Te Riu and Ngāti Ruapani.

1800

Te Rangitopeora is born in Kāwhia, early in the 19th century. Her mother is Waitohi of Ngāti Toa and Ngāti Raukawa, and her father is Te Rā-ka-herea of Ngāti Toarangatira. She will become a prolific and famous composer.

1814

Māori come into contact with more and more Europeans; Māori is the overwhelmingly dominant language of New Zealand. It is used extensively between Māori and Pākehā.

Māori vocabulary is enriched by new words adopted from English (and French): mīere (honey), parāoa (bread/flour), Many chiefs travel to Sydney, which they name Pōhakenei (Port Jackson). The name is used to this day, more commonly as Poihākena. There they meet Samuel Marsden of the Anglican Church Missionary Society (CMS). The CMS decides to set up in New Zealand - a decision that will strongly influence history, and the Māori language.

At the first Christmas service, Ruatara interprets Samuel Marsden's sermon in English. He preached from Luke chapter two verse 10, 'He kaikauwhau tenei ahau ki a koutou mo te hari nui (Behold, I bring you glad tidings of great joy)'.

1815

Thomas Kendall's A korao no New Zealand is the first book published about the Māori language. 'A korao' is thought to be an attempt to transcribe 'He kōrero'. 'Ako rau' or 'learning leaves' or 'much learning' is another possibility.

Approximate year of birth of Wiremu Maihi Te Rangikāheke, the author of more than 800 pages of manuscript in Māori, which encompass features of Māori language, genealogies, legends, traditions, contemporary history, political commentary, customs, proverbs, songs, literary commentary, and autobiographical material. The manuscripts are the source of most of the prose material in the appendices to Sir George Grey's Ko nga moteatea, me nga hakirara o nga maori (Poems, traditions, and chaunts of the Maories) (1853), and much of the material for his Ko nga mahinga a nga tupuna Maori (The deeds of the Māori ancestors) (1854), and hence of its translation, Polynesian mythology (1855). Te Rangikāheke's writings become the major part of the earliest accounts of Māori history and culture.

1816

First mission school opens in the Bay of Islands. Missionaries teach in te reo Māori.

1820

A grammar and vocabulary of the language of New Zealand is published, compiled by Thomas Kendall. This lays the orthographic foundations of written Māori, which are extended by the linguist Samuel Lee of Cambridge University, who works with the chiefs Hongi Hika and Waikato.

1824

First official document in the Māori language: a declaration, later disallowed by the Governor of New South Wales, purporting to extend British law to New Zealand and elsewhere. 'God save the King!' is translated as 'Má te atua e wāka óra te kingi' Note the attempt, in this first official use of the Māori language, to mark long vowels.

1826

With the help of brothers Henry and William Williams, the first scriptures in Māori are published in Sydney in 1827. This little book includes passages from Genesis, Exodus, Matthew and John.

1834

William Colenso arrives at Paihia with a large and very heavy Stanhope printing press. From 1836 until late 1837, the press is fully engaged printing 5,000 copies of the first New Testament in Māori.

1835

The first book published in New Zealand is printed at Paihia: a 16-page edition of Ephesians and Philippians in Māori.

1839

The first New Zealand Company settlers arrive - the first wave of a tide of immigrants that will eventually swamp the Māori language.

1840

Te Tiriti o Waitangi (the Treaty of Waitangi) is signed. Māori is the predominant language of New Zealand. The Treaty introduces words like 'kāwanatanga' and 'rangatiratanga' which will become the source of much debate in the 20th century.

1842

The first Māori language newspaper, Ko te Karere o Nui Tireni, is published by the government.

1843

Johann Karl Dieffenbach's Travels in New Zealand (London, 1843) is published. It includes an essay on the Māori language, with examples, translations, grammar and a dictionary.

1844

St Stephen's School, an Anglican Māori boarding school, is founded in Auckland. It will move to Bombay, near Pukekohe, in 1931 and close in 2000.

Wesley College, a Methodist Māori boarding school, is founded in Auckland. It will move to Three Kings, and then to Paerata in 1922.

The Mission Press at Paihia issues A dictionary of the New Zealand language, and a Concise grammar; to which are added a Selection of colloquial sentences. By William Williams, B.A., Archdeacon of Waiapu. Paihia: Printed at the Press of the C.M. Society. 185 pages.

1847

Governor George Grey introduces the Education Ordinance (an assimilation policy).

1849

The Maori Messenger: Te Karere Maori is published by the government between 1849 and 1854. It is a revival of Te Karere o Nui Tireni and contains similar material. The paper presents issues facing the government and Māori people, essentially from the government viewpoint.

1850

Pākehā population surpasses Māori population. Māori becomes a minority language in New Zealand.

1852

Daniel Defoe's novel Robinson Crusoe is translated into Māori and published.

The second edition of Williams' A dictionary of the New Zealand language is published with many new words and terms and an English-Māori vocabulary.

1853

Sir George Grey's Ko nga moteatea, me nga hakirara o nga maori (Poems, traditions, and chaunts of the Maories) is published.

1854

Sir George Grey's Ko nga mahinga a nga tupuna Maori (The deeds of the Maori ancestors) is published.

The Anglican Māori boarding school Te Aute College is founded in Hawke's Bay.

1855

The Maori Messenger: Te Karere Maori is reinstated in a new format nine months later (1855-1861). Its first editor is Hare Reweti (Charles Davis), who came to Hokianga from New South Wales in the 1830s.

1856

The Anglican Māori boarding school Waerenga-a-Hika College is founded in Poverty Bay.

Elsdon Best is born at Tawa, near Wellington. He is to become a significant scholar of things Māori and a notable collector of traditions and language. He dies in 1931, having published a significant series of books and articles, many of which make extensive use of the Māori language. He is a president of the Polynesian Society.

1857

Te Karere o Poneke (Port Nicholson Messenger) is published until 1858. It is likely that this Te Karere is the successor to Ko Te Ao Marama, the Wellington Independent's earlier Māori-language newspaper, which appears to have ceased publication in 1849.

Te Waka o Te Iwi is edited by Hare Reweti (Charles Davis), a Church Missionary Society missionary and fluent Māori speaker. Wiremu Tamihana of Ngāti Haua (Waikato) assists him. Tamihana, who is instrumental in establishing Pōtatau Te Wherowhero as the first Māori King, appears to have gathered local Waikato support for the newspaper.

1858

The first official census to collect data about Māori counts 56,049 Māori people, 48.5% of the total population. Māori are now a minority.

The Native Districts Regulation Act 1858 and the Native Circuit Courts Act 1858 are the first Acts of the government printed in Māori.

1859

( The Dawn, 1859-1862) is a religious newspaper edited by Wesleyan missionary Te Patara (Reverend Thomas Buddle) at Onehunga.

1861

The government newspaper originally called Te Karere Māori is rebranded yet again, this time as Te manuhiri Tuarangi and Maori intelligencer ( Visitor from afar, March-November). A further rebranding as Te Karere Maori, or, Maori messenger takes the paper through to its end in 1863.

Ko Aotearoa or The Maori recorder is published in Auckland until 1862 (only two issues have been seen), edited by Charles Davis. He notes that his greetings have formerly been sent through other channels ( Te Waka o Te Iwi and Te Whetu o Te Tau): 'but now I communicate directly with you through your own Printing Press "Aotearoa"'. The imprint on the title page reads, 'He mea ta i te Perehi o ngā Iwi Māori' (Printed by the Press of the Māori People).

1862

A school inspector reports to the House of Representatives that 'a refined education or high mental culture' would be inappropriate for Māori because 'they are better calculated by nature to get their living by manual than by mental labour'.

Patara Te Tuhi, a cousin of King Tāwhiao, edits the first Māori-language newspaper produced entirely by Māori, Hokioi o Niu-Tireni, e rere atu-na ( The War-Bird of New Zealand in flight to you, 1862-1863). He writes pro-King Movement articles and is assisted with the press by his younger brother, Honana Maioha.

1863

Te Waka Maori o Ahuriri is published in Napier. It covers controversial issues from the side of the government and Māori who support it.

Te pihoihoi mokemoke i runga i te tuanui ( A sparrow alone on the house top, 1863) is edited and published by John Gorst Civil Commissioner for Waikato, on behalf of the government. It is produced by the government to counter the Māori King's newspaper, Te Hokioi, named for an extinct predator, the giant Haast's Eagle. The newspaper's title alludes to Psalm 102, verse 7: 'I watch and am as a sparrow alone upon the house top'. Five issues are published, the last on 23 March 1863. Governor Grey edits the first issue.

1865

Parliament's revised standing orders stipulate that Māori petitions will be translated prior to being presented, and that the Governor's speeches to the House of Representatives and bills 'specially affecting' Māori will be translated and printed in Māori.

1867

Four Māori electorates are established by the Māori Representation Act 1867.

The Native Schools Act is passed, setting up a system in which Māori provide the land for schools and the government provides the buildings and teachers. (Teaching will be in English 'as far as practicable', but this is not enforced rigorously until around 1900.) Schools for Māori focus more on manual instruction than academic subjects.

The Catholic boarding school St Joseph's Māori Girls' School is founded in Napier.

1868

First publication of Te Paipera Tapu (the full Māori Bible).

It is resolved that a 'simple text-book' of parliamentary practice will be published in Māori, papers tabled in the House will be translated, and relevant sessional papers will also be translated and printed in Māori.

1870

An interpreter is appointed in Parliament.

1872

The first bill (the Native Councils Bill) is translated and printed in Māori. This bill does not become law.

1874

( The forum, 1874-1878) is edited by John White, former secretary to Governor Grey and Native Land Court interpreter. The oral traditions he collected during the 1840s and 1850s will later be published as The ancient history of the Māori. The intention of the newspaper is expressed in the first issue: 'This is a Press for the whole Island, for Māori people, it has been entitled Te Wananga for all the present day tribes ... [I]n the manner of the Press it will bring us to a consensus of opinion, hence its title Te Wananga, because it is an asset for us all.'

The Hawke's Bay Times' editor, R. Coupland Harding, gives notable coverage to Māori affairs, in te reo Māori during 1874. ' Nga Hua o te Mohiotanga ma nga Tangata Māori ' (The Fruits of Knowledge for Māori) appears on page 3 each Tuesday and Friday for some months.

1875

The Anglican boarding school Hukarere Māori Girls' School is founded in Napier.

1876

Pioneer composer Paraire Tomoana of Ngāti Whatuiāpiti and Ngāti Kahungunu is born in about this year. He will compose in the new 'action song' style, which moves away from the small note ranges of traditional waiata and uses harmonised tunes, often adapted from European melodies. During the First World War he uses his musical abilities to raise funds for soldiers and their families. Tomoana's compositions include the famous love song 'Pōkarekare ana', 'Hoea rā te waka nei', and 'E pari rā', a waiata maumahara (song of remembrance) for soldiers lost in the First World War.

1877

The Department of Education is established. In 1879, 57 native schools will be transferred to this Department.

1878

Sir George Grey organises the translation of Thomas Bracken's hymn 'God defend New Zealand' into Māori.

1879

Catholic nun and missionary Suzanne Aubert publishes a Māori-language prayer book and catechism, Ko te ako me te karakia o te hahi katorika romana (1879). Her New and complete manual of Māori conversation (1885) includes general rules of grammar and an extensive vocabulary.

1880

The Inspector of Schools releases a Native School Code.

Te Aute College produces young men who will become the first Māori graduates in the 1880s.

From the 1880s there are three interpreters in Parliament.

Parliament's standing orders are printed in Māori.

1881

From 1881 to 1906 a Māori-language translation of the New Zealand Parliamentary Debates (Hansard) is produced. This contains Māori and Pākehā members' speeches on legislation considered particularly relevant to Māori.

Te Matariki is published. The newspaper is concerned with land issues in the Gisborne district. The editor advocates retaining land: 'It will be like a book which you publish, and in that way I will know to report to you the intentions of the destroyers of your lands.' Te Matariki attacks the land dealings of William Lee Rees and Wi Pere.

1883

The newspaper is edited by Charles Webb, son of H. E. Webb, a former land purchase officer at Napier and co-founder of the Poverty Bay Standard in 1872. It aims to bring Māori people news of what is going on around the world on a daily, weekly or monthly basis, in the way European newspapers keep Pākehā up to date: 'Now the Māori newspapers in this colony are only two: Te Korimako and its younger brother '.

1885

Suzanne Aubert publishes her New and Complete Manual of Maori Conversation, which includes general rules of grammar and an extensive vocabulary. It will be republished in a revised form in 1926 by Apirana Ngata as the Complete manual of Maori grammar and conversation with vocabulary.

1887

The identity of the editor of the newspaper Te Hoa Maori is unknown, but it appears to be published by the Plymouth Brethren. This paper uses te reo Māori only for the first six issues, and then Māori and English until it ceases publication, probably in 1897.

1888

The last issue of Te Korimako is published in Auckland on 1 May after eight years in print. Eighteen months later it is revived in Ōpōtiki as Te Korimako Hou (1890), edited by Reverend George Maunsell. The last issue is probably published on 10 September 1890.

1889

An annual series of relevant Acts is printed in Māori until 1910.

1891

A new performance form begins to emerge in Māori communities. Led by Apirana Ngata of Ngāti Porou and later Te Puea Hērangi of Waikato, the Māori concert party is a precursor of modern-day kapa haka. Troupes of Māori singers, dancers and other performers travel to Māori villages to maintain and foster tribal identity and cohesion, and sometimes to raise funds for community projects.

The Maori-Polynesian comparative dictionary by Edward Tregear is published. While some of Tregear's other works (such as The Aryan Maori) are eccentric, the dictionary is still consulted today.

1892

The fourth edition of Williams' A dictionary of the New Zealand language is published, with additional words.

The Journal of the Polynesian Society is published for the first time; it continues to this day.

1893

Popular Māori songs: as written by the Maoris of Waikato, February, 1864, is published. The author, John Henry Field, had guarded Māori imprisoned on hulks (disused ships) after the battle of Rangiriri, and says he learned the waiata from them.

1894

Primary education becomes compulsory for Māori children.

1896

The Māori population, as recorded by the official census, reaches its lowest point. A Māori population of 42,113 people is recorded, 5.7% of a total population of 743,214.

1899

Another edition of Te Paipera Tapu is published.

1901

The Anglican Māori girls' boarding school, Queen Victoria School, is founded in Auckland.

The Māori population has increased to 45,549, 5.6% of a total population of 815,862.

1903

The Anglican Māori boarding school Hikurangi College is founded at Clareville, Wairarapa.

1905

The Presbyterian boarding school Turakina Māori Girls' College is founded at Marton.

1907

The Tohunga Suppression Act 1907 is intended to stop people using traditional Māori healing practices which have a supernatural or (non-Christian) spiritual element.

The Reverend Henry James Fletcher (1868-1933) publishes Hinemoa: with notes and vocabulary, a brief te reo version of the famous story. He wants to encourage people to learn a little of the Māori language.

1908

The Anglican boarding school Otaki Māori College is founded.

1909

There is a reduction to one interpreter in Parliament.

The Anglican boarding school Te Waipounamu Māori Girls' College is founded in Christchurch.

1910

Tuini Ngāwai of Ngāti Porou is born in Tokomaru Bay. She will compose her first song (now lost) aged 14, and from 1931 writes more than 200 songs. Her first surviving song, 'He nawe kei roto' (Stirred within), impresses Apirana Ngata so much that he asks her to perform it at the opening of the meeting house Te Hono-ki-Rarotonga in Tokomaru Bay in 1934. In 1939 Ngāwai moves to Auckland and begins composing for a choir which makes many radio broadcasts. During the Second World War she returns to Tokomaru Bay and establishes Te Hokowhitu-a-Tū, a performing group that helps recruiting men for 28 (Māori) Battalion. During the war Ngāwai composes her best-known songs, including the famous 'Arohaina mai e te Kīngi nui' (Care for us, great King).

1913
90% of Māori school children are native Māori speakers.
The Speaker of the House, Frederic W. Lang, rules that Māori members of Parliament should speak in English if they are able to do so.

1914

The Great War begins. More than 2,000 Māori men go overseas to fight. About 350 die as a result of this service, virtually all native Māori speakers.

1915

The Department of Education has an assimilation policy for Māori and low expectations of Māori students. Its annual report includes a statement from the Inspector of Native Schools: 'So far as the Department is concerned, there is no encouragement given to [Māori] boys who wish to enter the learned professions. The aim is to turn, if possible, their attention to the branches of industry for which the Māori seems best suited.'

The Māori-English portion of Williams' A dictionary of the New Zealand language is reprinted.

1917

The fifth edition of Williams' A dictionary of the New Zealand language is published. Herbert W. Williams comments: 'Sir Francis Bell, when Minister of Internal Affairs, proposed that I should be relieved of my ordinary duties for twelve months in order to devote myself entirely to the Dictionary. Under this arrangement a start was made with the printing early in 1915, and the whole of the copy was in the printer's hands in January 1916.'

1920

Apirana Ngata begins lecturing Māori about the need to promote Māori language use in homes and communities, while also promoting English language education for Māori in schools.

By the 1920s Māori grammar is taught only in a few private schools.

The provision of interpreters in Parliament lapses.

1921

Ngoi Pēwhairangi, the niece of composer Tuini Ngāwai, is born. Pēwhairangi's songs will include 'Kia kaha ngā iwi', 'Ka noho au' and 'Whakarongo'. Much of her work is composed for specific events, such as the 1983 visit of the Prince and Princess of Wales, when she organises the official welcome. Her best-known songs are 'E ipo', recorded by Prince Tui Teka in 1981, and 'Poi e', written with Dalvanius Prime, a hit for the Pātea Māori Club in 1982. Pēwhairangi is also an important educator who works unstintingly to promote Māori language and culture.

Williams' A dictionary of the New Zealand language reprinted.

The Māori population rises to 56,988, 4.5% of a total population of 1,271,667.

1924

Te reo Māori becomes a language unit for the Bachelor of Arts degree in the University of New Zealand (the actual teaching of courses starts at Auckland University College in 1951).

1925

Another edition of Te Paipera Tapu is published.

1928

The national school syllabus becomes the same for both Māori and non-Māori children.

The Catholic Māori boarding school Hato Petera College is founded in Auckland.

1930

An attempt by the New Zealand Federation of Teachers to have te reo introduced into the curriculum is blocked by the Director of Education. In his view, 'the natural abandonment of the native tongue involves no loss to the Māori'. Education 'should lead the Māori lad to be a good farmer and the Māori girl to be a good farmer's wife'.

Māori remains the predominant language in Māori homes and communities. The use of English begins to increase, and some Māori leaders continue to support English-only education.

1931

The Māori Agricultural College (Mormon, established in 1912) and Te Aute suffer major damage in the Hawke's Bay earthquake. The agricultural college closes permanently.

1932

Fires force Hikurangi College to close.

Williams' A dictionary of the New Zealand language is reprinted.

1933

Māori MPs are permitted to speak briefly in Māori in the House if they provide an immediate interpretation.

1936

The broadcasting of Parliament begins - a world first. The status of English is highlighted.

1937

Tīmoti Kāretu (Tūhoe, Ngāti Kahungunu, Ngāi Tūhoe) is born. He will become the inaugural head of the Department of Māori at the University of Waikato and later the first Māori Language Commissioner at Te Taura Whiri i te Reo Māori (1987-1999). He is Executive Director of Te Panekiretanga o Te Reo, the Institute of Excellence in Māori Language, from 2003, and chairperson of Te Kōhanga Reo National Trust. Tīmoti Kāretu is knighted in 2017.

Waerenga-a-Hika College closes due to fire.

1939

Second World War starts.The Māori language is used in recruitment. 3600 Māori fight overseas. 650 die, the vast majority native speakers who will not be available as role models when te reo Māori begins its post-war decline.

1940

Māori urban migration begins. This will have an impact on the use of the Māori language.

1943

William (Wiremu) Parker of Ngāti Porou is appointed New Zealand's first Māori news broadcaster. Bulletins keep communities up to date with Māori troops' progress. Many new military and place-name terms enter the vocabulary.

1945

The Second World War ends
Māori becomes a School Certificate subject.
1946

Māori urban migration intensifies.

1948

The Catholic Māori boarding school Hato Paora College is founded in Feilding.

1949

Hirini Melbourne of Ngāi Tūhoe is born. He will become an influential composer and flourished from 1980 until his death in 2003. Melbourne is first known for the many songs he composes for schools, which are still sung in the 2000s. These include 'Pūrea nei' (Cleansing), 'Whiti te marama' (The moon shines), and 'Tihore mai' (The sky is clear).

Melbourne is also lauded for his leadership - with Richard Nunns - in the revival of the traditional Māori musical instruments known as taonga puoro (sound treasures). Their 1994 CD Te ku te whe is a landmark recording, restoring the sounds of these instruments and introducing a new voice in New Zealand music composition.

1950

Māori urban migration continues. Māori families are 'pepper-potted' in predominantly non-Māori suburbs, preventing the reproduction of Māori community and speech patterns. Most Māori families choose to speak English, and Māori children are raised as English speakers.

1951
Auckland University College begins teaching te reo Māori.
Speaker Matthew H. Oram reimposes Speaker Lang's ruling of 1913. The ruling will be relaxed in the 1960s, with Māori MPs permitted to speak briefly in Māori if they provide an immediate interpretation.

The Māori Women's Welfare League is founded.

1952

Broken barrier, a film about a romance between a Pākehā man and a Māori woman, is controversial. Intermarriage, as well as representing a positive side of race relations, increases the use of English in Māori homes.

1953
26% of Māori school children can speak Māori.
1957

The sixth edition of Williams' A dictionary of the New Zealand language is published; a major revision. Those involved include Sir Apirana Ngata (before his death in 1950), Chairman; M. R. Jones, Deputy Chairman; J. M. McEwen, Secretary; and Messrs William Cooper, Raniera Kingi, Pei te H. Jones, H. U. Marumaru, Rongowhakaata Halbert, Rangi Royal, Eru Pou, W. T. Ngata, the Rev. Canon Te Anga Kaa, the Rev. Canon P. Temuera, Bruce Biggs, Keepa Ehau, A. Morris Jones, the Very Rev. J. G. Laughton and Morris Jones.

1960

The Hunn Report describes the Māori language as a relic of ancient Māori life, draws attention to the educational disparity between Māori and Pākehā, and rejects assimilation in favour of 'integration'. Since 1900, the proportion of Māori fluent in te reo has fallen from 95% to 25%.

The Publications Branch of the Education Department begins publishing a Māori language journal for use in schools in which Māori is taught.

New Zealand's first regular television broadcasts begin in Auckland on 1 June. TV soon reaches most of the country, with programming almost entirely in English for several decades.

Playcentre supporters encourage Māori parents to speak English to prepare their children for primary school.

1961

Television advertising begins, in English only. TV is now available in Wellington and Christchurch.

1962

The New Zealand Broadcasting Corporation begins broadcasting regular news bulletins. Before this, 'news' on radio consisted of BBC bulletins and round-ups of government announcements. News bulletins emerge as an overwhelmingly English domain, but some local stations and later the National Programme broadcast Māori language news on a very limited scale. TV is now available in Dunedin.

The Tohunga Suppression Act is repealed.

1963

The Currie Report emphasises the need to counter Māori educational underachievement in a centralised way, and recommends a range of compensatory programmes.

A Te Reo o te Māori series is broadcast on radio (the then National Programme).

1965

Williams' A dictionary of the New Zealand language is out of print again. The Department of Education's Committee on the Teaching of the Māori Language begins work on a new edition, which becomes a 'complete revision', with 499 corrections or amendments. The Chair of the Advisory Committee, G. A. Kelly comments: 'Unfortunately, during the transfer of the Government Printing Office to new premises, printing blocks of the sixth edition, which had been in storage for some years, were jolted and shaken. As a result the Government Printer judged it necessary to rely on the subcommittee to check every word because he had no proof reader of Māori on his staff'.

The TV programme Songs of their forefathers features waiata.

1969

Reed publishes Bruce Biggs' Let's learn Maori: a guide to the study of the Maori language.

1970

Ngā Tamatoa and the Te Reo Māori Society lobby for the introduction of te reo in schools.

The 7th edition of Williams' Dictionary of the New Zealand language is completed (see 1965 for commencement of revision).

Pupuri rā, a music-and-dance series, screens on TV.

1971

The Report of the National Advisory Committee on Māori Education advances the concept of bicultural education.

Dictionary of the Maori language (7th ed.) is published.

The Māori population is 289,887, 10.1% of the total population, 2,862,630.

1972

Hana Jackson of Ngā Tamatoa and Lee Smith of Te Reo Māori Society present a 30,000-signature Māori Language petition to Parliament calling for te reo and tikanga Māori to be promoted in schools.

Te Matatini ('the many faces') is incorporated to foster, develop and protect excellence in Māori performing arts. Waihīrere wins the first Matatini kapa haka competition, held in the Rotorua area.

1973

Richard Benton and his New Zealand Council of Educational Research (NZCER) team begin interviewing 6,470 Māori families throughout the North Island. A total of 6,916 household heads take part in the survey, supplying extensive information about their knowledge of the language, their use of it in a variety of situations, and their attitudes and experiences related to it. These interviews result in the now famous NZCER Sociolinguistic Survey of Māori Language Use. Te reo Māori is in rapid decline and in danger of disappearing. It is a clear sign that drastic measures must be taken to revive te reo Māori usage and keep it alive for future generations.

All seven Teachers' Colleges have courses in Māori Studies.

1974

The third Labour government establishes teacher-training schemes for native Māori speakers.

An independent TV production of screens entirely in Māori.

The Reverend Kingi Ihaka, writing in the Auckland Star newspaper, calls for more regular Māori programming on television.

The English-language TV documentary series Tangata whenua, directed by Barry Barclay and presented by Michael King, screens.

1975
The first Māori Language Week is held.
The Treaty of Waitangi Act establishes the Waitangi Tribunal to investigate contemporary claims of violations of the Treaty.

Te Roopu Manutaki wins the third Matatini kapa haka competition held in the Whangārei area.

A second TV channel (TV2) starts broadcasting.

In September-October, a Land March to Parliament is led by Whina Cooper.

Less than 5% of Māori school children can speak Māori.

Ngāti Raukawa, Ngāti Toa and Te Āti Awa initiate Whakatupuranga Rua Mano, a tribal development exercise which emphasises Māori language development.

During the 1970s, in-service training courses in Māoritanga for teachers and teacher-training schemes for native speakers of Māori are introduced. Positions for resource teachers of Māori are established to provide specialist advice to primary schools on te reo and tikanga Māori (Māori language and customs). Māori advisers for secondary schools are also introduced.

1976

The New Zealand Māori Council, chaired by Graham Latimer, makes submissions on a Broadcasting Bill, calling for a weekly TV programme covering Māori and Polynesian affairs, a series of simple, five-minute education programmes aimed at Māori, and a Māori radio station.

1978

Rūātoki School becomes the first bilingual school in New Zealand.

A Te Reo Māori Society petition calls for the establishment of a Māori television production unit within the NZBC. The petition calls for a recognisable Māori presence on television, and in particular a Māori team within Television New Zealand (TVNZ) to initiate and create Māori programmes, deliver a prime-time news bulletin in te reo, advise on Māoritanga, and add a Māori dimension to regular viewing.

1979

Te Ataarangi movement is established in an attempt to restore knowledge of the Māori language knowledge among Māori adults.

Te Ringa Mangu Dun Mihaka is refused the right to use the Māori language in court. The case goes to the Court of Appeal, which also rules against Mihaka. This case will form part of the Waitangi Tribunal hearing on the Māori language in 1985.

The NZCER Sociolinguistic Survey of Māori Language Use is released.

TV1 runs programme summaries and continuity announcements in Māori with English subtitles for Māori Language Week.

1980

During Māori Language Week, a march is held demanding that te reo Māori have equal status with English.

The TV series (in English) begins. It runs until 1985.

In the 1980s TV shows Kōrero mai and Te reo provide language education.

1981

A petition calls for Māori to be made an official language of New Zealand.

A Hui Whakatauira of Māori leaders proposes the establishment of the first kōhanga reo as a response to impending loss of te reo.

Te Wānanga o Raukawa in Ōtaki is established by Te Āti Awa, Ngāti Raukawa and Ngāti Toa Rangatira.

The Springbok rugby tour protests stimulate interest by many Pākehā in New Zealand race relations, including the Māori language.

Bruce Biggs' Complete English-Maori dictionary is published by Auckland University Press. This dictionary uses computer technology to reverse the Williams listings, finding previously unknown Māori terms for English words. Double vowels rather than macrons are used throughout to mark long vowels. In his introduction, Professor Biggs notes that 'Scholarly study of Maori is not confined to New Zealand. Research at PhD level has been done at Harvard, at Indiana University, and at the universities of California, Hawai'i, and Auckland'.

Māori reach 12.2% of the population - 385,221 out of 3,143,307.

1982

The first kōhanga reo opens at Wainuiomata.

He whakamārama: a full self-help course in Māori is written by John Foster, with a foreword by Sir Peter Tapsell. The publisher is Reed.

Derek Fox gathers and presents Māori language news for two minutes a night just before the 6pm news on TV1 during Māori Language Week.

1983

The first Māori-language radio station, Te Reo o Poneke, goes to air.

A Māori-language news bulletin, , begins broadcasting on TV1 on weekday afternoons. Derek Fox and Whai Ngata are the presenters.

1984

National telephone tolls operator Naida Glavish (of Ngāti Whātua) begins greeting callers with 'Kia ora'. When her supervisor insists that she use only formal English greetings, Glavish refuses and is demoted. The issue sparks widespread public debate. Not everyone is keen to hear 'kia ora' used commonly, but many others come out in support of Māori greetings. People call the tolls exchange to speak to 'the kia ora lady' and airline pilots begin to use the term to greet passengers. After Prime Minister Robert Muldoon intervenes, Glavish returns to her old job. Eventually, she is promoted to the international tolls exchange, where she greets New Zealand and overseas callers alike with 'Kia ora'.

Te Wānanga o Aotearoa opens as the Waipā Kōkiri Arts Centre in Te Awamutu.

The Reed dictionary of modern Māori (4th ed.), by Peter M. Ryan, is published.

1985

The first kura kaupapa Māori (Māori total immersion school) is established at Hoani Waititi Marae, West Auckland. Kura kaupapa Māori are established to cater for the needs of Māori children emerging from te kōhanga reo (early childhood language nests).

Te Reo Māori claim WAI11 is brought before the Waitangi Tribunal by Ngā Kaiwhakapūmau i te Reo. Huirangi Waikerepuru, the chairman of Ngā Kaiwhakapūmau i te Reo, leads the claim, which results in the Māori Language Act 1987. The named claimants are Huirangi Waikerepuru and the rōpū Ngā Kaiwhakapūmau i te Reo.

Parliament's standing orders are revised to allow MPs to speak in English or te reo Māori.

The New Zealand Māori Council is unsuccessful in an attempt to obtain the warrant for a third national television channel for Aotearoa Broadcasting Systems.

The makutu on Mrs Jones is broadcast on TV - directed by Larry Parr.

1986

The Report of the Waitangi Tribunal on the Te Reo Māori Claim (WAI11) is published. The report asserts that te reo is a taonga guaranteed protection under Article Two of the Treaty of Waitangi and recommends that legislation be introduced to enable the Māori language to be used in courts of law, and in any dealings with government departments, local authorities and public bodies; and that a supervising body be established by statute to supervise and foster the use of the Māori language.

Whai Ngata sets up TVNZ's Māori department.

Kaiārahi i te reo - fluent Māori speakers who are not trained teachers - are appointed to support students graduating from kōhanga reo to kura.

Ngā take, a 10-minute current affairs programme, is broadcast on TVNZ.

1987

TVNZ's te reo-only one-hour magazine programme Waka huia begins its long life.

The Māori Language Act is passed in Parliament and te reo Māori is declared an official language.

Te Taura Whiri i te Reo Māori is established as the Māori Language Commission (Te Kōmihana Mō Te Reo Māori) with Tīmoti Kāretu as inaugural commissioner, combining management and governance roles. Other commission members are Tā Kingi Matutaera Īhaka, Koro Wetere, Kāterina Te Heikōkō Mataira, Ānita Moke and Ray Harlow.

Te Kōhanga Reo National Trust is established.

Experiments in Māori radio broadcasting lead to the establishment of Te Upoko o te Ika in Wellington and Radio Ngāti Porou in Ruatōria, Tautoko Radio in Mangamuka, Te Reo Irirangi o Kahungunu in Hastings, and Te Reo Irirangi o Te Arawa in Rotorua.

1988

The 'Matawaia Declaration' is a call by bilingual school communities for the creation of an independent, statutory Māori education authority to establish Māori control and the autonomy of kaupapa Māori practices in the education system.

1989

The Education Act 1989 formally recognises kura kaupapa Māori as educational institutions. The Act provides also that school charters must include the aim that 'all reasonable steps are taken to provide instruction in tikanga Māori (Māori culture) and te reo Māori (the Māori language) for full-time students whose parents ask for it'.

Te Taura Whiri develops evaluation scales for testing second language proficiency and applies these to te reo Māori. A Government Sector Māori Language Allowance is introduced to provide a scale of payments based on testing by Te Taura Whiri, which also develops specialised terms for areas such as health and sport.

The broadcasting assets case seeks to prevent the transfer of the assets of the former Broadcasting Corporation of New Zealand (BCNZ) to new broadcasting state-owned enterprises with a more commercial focus until provision for broadcasting in Māori is secured. This case ultimately reaches the Privy Council in London in 1993.

TVNZ sets goals of achieving 10% Māori content on both channels and increasing Māori staffing to 10%.

The New Zealand Journalists' Union resolves that its members should not use English plurals on Māori words.

The Aotearoa Māori Radio Trust is set up to provide services in Auckland, Bay of Plenty, Wellington and Christchurch.

1990

The government disagreed with the Treaty claim over the radio spectrum and legislated a new system for selling off licences to broadcast frequencies in 1989. Māori argued that the spectrum was an undiscovered taonga that had existed in 1840 and was covered by Article Two of the Treaty. The Tribunal supports the claim after hearings in 1990. The 'Spectrum case' (WAI150) results in low-quality FM frequencies being put aside for Māori radio in 1991.

The Education Act is amended to recognise wānanga as educational institutions and allow the Minister of Education to designate a state school as a kura kaupapa Māori.

2,500 terms have been coined by Te Taura Whiri i te Reo Māori since 1987. The first glossary, Ngā kupu hou, is produced.

1991

The census records the Māori population as 435,618.

The Flora and Fauna Claim (WAI262) is brought before the Waitangi Tribunal. The claim is about the place of Māori culture, identity and traditional knowledge in New Zealand's laws, and in government policies and practices. It concerns who controls Māori traditional knowledge, who controls artistic and cultural works such as haka and waiata, and who controls flora and fauna and the environment that has created Māori culture.

The Maori Language Amendment Act 1991 changes the official name of the Maori Language Commission from Te Komihana Mo Te Reo Maori | Maori Language Commission to Te Taura Whiri i te Reo Māori.

1992

The Ministry of Education launches Te Marautanga o Aotearoa, a curriculum for Māori-medium education based on Māori philosophies.

Te Taura Whiri publishes Te matatiki: ngā kupu hou a Te Whiri i te Reo Māori, Te Whanga-nui-a-Tara, New Zealand, 1992. The book sets out new words that the Commission produced since its establishment.

A survey finds 58% of non-Māori and 89% of Māori agree Māori should survive as a spoken language.

Te Whare Wānanga o Awanuiārangi opens in Whakatāne, accredited to teach courses to PhD level, a world first for an indigenous tertiary education institution.

1993

The Māori broadcasting funding agency Te Māngai Pāho is established to promote Māori language and culture, following litigation by the New Zealand Māori Council and Ngā Kaiwhakapūmau i te Reo.

1994

There are now more kōhanga reo (819) than kindergartens or playcentres. With over 14,000 enrolments, kōhanga reo are now responsible for close to half of all Māori enrolments in early childhood services.

Derek Fox estimates that 'the number of Māori or Māori-related programmes on television is less than 1% of the total broadcast time'.

Learning Media publishes Ngata, H. M. (1993). English- Māori dictionary. Wellington, New Zealand.

New Zealand passports start using te reo Māori on the inside pages (on the cover from 2009).

Aotearoa Māori Radio Trust regional services stop.

Te Reo Whakapuaki Irirangi ( Te Māngai Pāho) begins funding 20 iwi radio stations.

He Taonga Te Reo (Māori language year) is celebrated.

Hui Taumata Reo Māori is held in Wellington.

A survey shows that about 10,000 Māori adults are very fluent speakers of Māori.

Te Taura Whiri produces Te Taura Whiri i te Reo Māori guidelines for Māori language orthography, detailed guidance for written Māori.

1995

He Kupu Arotake: A List of Terms for Education Evaluators, compiled by Ian Cormack, is published by the Education Review Office.

The Reed dictionary of modern Māori (P. Ryan) is published by Reed.

Gavin Ellis, the new editor of the country's largest newspaper, the New Zealand Herald, issues a style directive banning the use of the plural 's' on Māori words.

The census form is released in te reo Māori.

Te Taura Whiri i te Reo Māori, Te matatiki: contemporary Māori words is published by Oxford University Press.

Ruia Mai national Māori news service begins.

1996

The New Zealand Māori Council and Ngā Kaiwhakapūmau i te Reo launch an action in the High Court to prevent the sale of Radio New Zealand's commercial ZB/ZM networks until protections for the language contained in undertakings by the Crown to the Privy Council have been implemented. As a result, a joint claimant/Crown working party on Māori radio and television works throughout the year to establish an agreed plan, which is published in two successive reports.

Officials and Te Māngai Pāho then surprise the claimants by calling for tenders for a free-to-air trial service of a cheaper UHF Māori television channel in Auckland. The project, Aotearoa Television Network, runs as a pilot from May to October 1996, then as an Auckland regional television service until February 1997. It makes an impact with its Māori-language programmes and its committed, energetic staff, but encounters management problems. In the end, the Māori challenge to the ZB/ZM sale fails in the Court of Appeal.

Consultation in 1997 shows support for a stand-alone, national Māori television service.

Māori make up 14.5% of the population - 523,371 out of 3,618,303.

1997

The Cabinet agrees that the Crown and Māori have a duty, derived from the Treaty of Waitangi, to take all reasonable steps to actively enable the survival of Māori as a living language.

Mataira, K. (Ed.) (1997). A modern Māori picture dictionary: He papakupu whakaahua mo te reo Māori is published by Oxford University Press.

The Reed reference grammar of Māori, by Winifred Bauer, is published by Reed Publishing.

There are 54 kura kaupapa Māori and three whare wānanga. Over 32,000 students receive Māori-medium education and another 55,399 learn the Māori language. A total of 675 kōhanga reo and 30 developing kōhanga reo cater to 13,505 children.

The government announces funding for a Māori television channel and increased funding for Te Māngai Pāho.

1998

Professor Whatarangi Winiata of Te Wānanga o Raukawa announces that the institution will not advertise in the Dominion because of the newspaper's policy of adding an 's' to plural Māori words. The editor, Richard Long, replies: 'I am afraid you are in error in asserting that the correct plural form of Māori words in English language text is the same as the singular form'. This is the last gasp of the plural battle in newspapers - within two or three years, all major newspapers conform to Māori style.

This $15m funding was a Crown response to a new separate round of litigation, the data frequencies cases (3G claim - Rangiaho Everton). Māori won this Tribunal claim in 1999, (WAI776). The dissenting member, Judge Savage found an aggravated breach in the failure to protect te reo. He recommended not that Māori should go into negotiation over spectrum as a taonga, but that the Crown might put the funds from the 3G sale, a figure estimated to be something up to $100 million, into the protection of the Māori language. The Crown then announced $15m, to respond to the tribunal finding on te reo in the spectrum case. It became the Mā Te Reo fund.

Speaker Douglas Kidd rules that MPs speaking in Māori do so as of right, and an interpreter will be provided.

The government announces that it has set aside a $15 million fund for Community Māori Language Initiatives, later called the Mā te Reo fund.

Te reo tupu: Māori-English-Māori encyclopedic dictionary is produced on CD-ROM by editors Gough, M. C., and Taiuru, K.

1999

The government announces objectives and monitoring indicators for its Māori Language Strategy. The goals are:

To increase the number of people who know the Māori language by increasing their opportunities to learn Māori;

To improve the proficiency levels of people in speaking Māori, reading Māori, and writing Māori;

To increase the opportunities to use Māori by increasing the number of situations where Māori can be used;

To increase the rate at which the Māori language develops so that it can be used for the full range of modern activities;

To foster amongst Māori and non-Māori positive attitudes towards, and accurate beliefs and positive values about, the Māori language so that Māori-English bilingualism becomes a valued part of New Zealand society.

Tumeke te reo Māori, a series produced by Cinco Cine (Nicole Hoey and Hone Edwards) is broadcast on TV4 (TV3's second channel). The show is hosted by Matai Smith, Te Hāmua Nikora, Reikura Morgan, Pirihira Hollings and Quinton Hita. Renamed Pūkana, it moves to TV3 in 2000.
The Waitangi Tribunal finds (in WAI776) that the radio spectrum can be used to protect and promote the Māori language.
A contract interpreter is made available in Parliament.

Te Taura Whiri publishes He kohinga kīwaha (Reed), a collection of te reo Māori idioms explained in the Māori language.

The national anthem is sung in te reo Māori only by Hinewehi Mohi at a Rugby World Cup match at Twickenham, London.

Professor Tīmoti Kāretu's 12-year term as Māori Language Commissioner ends. Governance and management roles are split - the Commission now has a board, a board chair and a Chief Executive. Holden Hohaia is acting General Manager. Only Dr Miria Simpson stays on as a commissioner. The new commissioners are Waireti Tait-Rolleston, Ruka Broughton and Quinton Hita. Dr Patu Hohepa is the board chair and Haami Piripi is the Chief Executive.

2000

The fifth and final volume of Ngā tāngata taumata rau is published. Over ten years this series published te reo Māori versions of over 500 biographies from the Dictionary of New Zealand biography. It remains the largest government-funded Māori language publication and is widely recognised for the quality and breadth of the reo used.

2001

A series of Hui Taumata are initiated by the Minister and Associate Minister of Education and Ngāti Tūwharetoa to debate issues, barriers, and future directions. Uia Ngā Whetū: Hui taumata reo is hosted in Wellington by Te Taura Whiri. Redevelopment of Māori education strategy, drawing on Te Puni Kōkiri's 'Māori Potential Approach' policy.

The Health of the Māori Language Survey 2001 shows there are approximately 136,700 Māori language speakers. A survey of attitudes toward the Māori language finds that 94% of Māori and 90% of non-Māori believe it is good for Māori people to speak Māori on the marae and at home. 68% of Māori (40% of non-Māori) believe it is good for Māori to speak Māori in public places or at work. The Māori population is 526,281 - 14% of 3,737, 277.

A simultaneous interpretation service is introduced in Māui Tikitiki-a-Taranga (the Māori Affairs Committee Room).

Te aka Māori-English dictionary. English-Māori dictionary (3rd edition). Auckland, New Zealand: Pearson.

Ray Harlow's A Māori reference grammar is published by Longman. A second edition will be published in 2015 by Huia Publishers.

The Mā te Reo Fund is established to support Māori language growth in communities.

The government announces the establishment of a Crown-owned Māori Television Service. The foundation issues are worked through with the litigants in the broadcasting cases, key Māori stakeholders and national Māori organisations, which establish an initial electoral college to work with the Crown on founding legislation.

Queen Victoria College closes.

Q's course in Māori is written by Quinton Hita and illustrated by Zak Waipara (HarperCollins). 'You want to learn Māori? Q's course makes it easy.'

Te Māngai Pāho funds 21 iwi radio stations.

Te tangata whai rawa o Wēneti (a Māori language film version of William Shakespeare's Merchant of Venice) is released in cinemas.

2002

The Oaths and Declarations Act is amended so that oaths and declarations can be sworn or affirmed in the Māori language.

Te Taura Whiri reports that: 'The failure by the state sector to prioritise development and implementation of the Government's Māori Language Strategy has created a strategic vacuum leading to uncertainty and inactivity amongst Government agencies. This fact undermines the status of the Māori language as an official language of New Zealand.'

2003

A revised Government Māori Language Strategy is launched. The goals to be achieved by 2028 are:

The majority of Māori will be able to speak Māori to some extent and proficiency levels in speaking, listening to, reading and writing will increase.

Māori language use will be increased at marae, within Māori households, and other targeted domains.

All Māori and other New Zealanders will have enhanced access to high-quality Māori language education.

Iwi, hapū and local communities will be the leading parties in ensuring local-level language revitalisation.

Iwi dialects of the Māori language will be supported.

Te Taura Whiri i te Reo Māori and Te Puni Kōkiri publish 'Te Rautaki Reo Māori: The Māori Language Strategy' (MLS), following Cabinet confirmation. The MLS sets out a vision for the future of the Māori language, including five long-term goals. The MLS also identifies the functions of government in supporting these long-term goals. Te Taura Whiri reports to Parliament that it has had no substantive increase in funding since 1987. Te Taura Whiri Māori Language Services evaluates the quality of 10 hours of Māori radio broadcasts, and 40 scripts and 15 rough-cut videos destined for screening on the Māori Television Service for Te Māngai Pāho. Te Taura Whiri also works closely with Te Māngai Pāho, the Māori Television Service and independent producers to create Māori Language Quality Indicators.

The first round of the new proficiency examinations is held. Seventeen people participate in the level finder examination and six people undertake the new Public Sector Māori examination.

The Māori Television Service (Te Aratuku Whakaata Irirangi Māori) Act is passed in Parliament.

Launch of irirangi.net - live streaming of Te Māngai Paho iwi radio stations.

Te Taura Whiri i te Reo Māori hosts the 7th Polynesian Languages Conference for the Polynesian Languages Forum in Wellington from 30 June.

2004

On 29 March, the Māori Television Service begins broadcasting, mainly in te reo Māori. It is to play a key role in the survival of the language.

The inaugural Māori Language Week Awards are held in Wellington on 14 September.

There are three permanent full-time positions in Parliament for Kaiwhakamārama Reo to undertake interpretation, transcription and translation services.

Te Taura Whiri promotes 'Give it a go, Kōrero Māori' as the theme of Māori Language Week (26 July-1 August).

The MAONZE Project studying the pronunciation of te reo Māori starts.

Te Reo Pāngarau: A Māori language dictionary of mathematics, by Ian Christensen, is published by the Ministry of Education.

Te Taura Whiri's board members are Hana O'Regan, Iritana Tawhiwhirangi, Dr Patu Hohepa, Wayne Ngata, and Ruakere Hond.

2005

Te Taura Whiri launches the interactive 'Kōrero Māori' website.

Māori-language versions of the Windows operating system and Microsoft Office are released. The translation was a collaboration between Microsoft, Te Taura Whiri and the University of Waikato.

Aotahi Ltd publishes Taking care of business: business terms in Aotearoa, he papakupu pakihi: English-Māori business directory.

Te Taura Whiri, the Human Rights Commission and Progressive Enterprises Ltd collaborate to create and make available Māori language booklets. Foodtown and Woolworths supermarkets around New Zealand distribute the booklets, which encourage people to give the Māori language a go.

Te Taura Whiri chair Dr Patu Hohepa comments: 'The past year has seen Māori language expanding in the public arena. Matariki has entered many more communities and organisations as an iconic occasion. NZ Reo NZ Pride anthem cards are used by thousands of sports fans. Many mainstream television newsreaders preface and end broadcasts with "kia ora" and "pō marie". Māori radio stations and Māori television now span the country, and so do the various Māori language productions of other media networks. On public occasions, Her Excellency the Governor General, the Prime Minister, various Ministers and Parliamentarians, civic leaders, and officials merge Māori with English in a positive and fluent manner.'

2006

Williams' Dictionary of the Māori language (1957 edition) goes online at Victoria University's Electronic Text Centre.

Health of Māori language and attitudinal surveys by Te Puni Kōkiri show an increase in Māori language skills and positive attitudes to te reo.

The Māori population remains 14% of the total - 565,329 out of 4,027,947.

Tirohia kimihia: A Māori learner dictionary (te reo Māori headwords and definitions) is published by Huia Publishers.

2007

There are now 464 kōhanga reo, down from a peak of 819 in 1993.

2008
Te Taura Whiri produces He pātaka kupu: te kai a te rangatira, a comprehensive dictionary of the Māori language for proficient speakers.
On 24 July, a fully translated Māori-language interface for Google was launched at Te Wānanga o Aotearoa, a Māori university.

A second Māori TV channel, Te Reo, is launched.

Te Māngai Pāho celebrates over 500,000 hours of Māori language programming.

The supreme award at the Māori Language Week awards is won jointly by Ngāi Te Rangi Iwi Rūnanga and TV3.

Te karere celebrates its 25th anniversary.

2009

An independent panel, Te Kāhui o Māhutonga, completes a review of the Māori Television Service Act (Te Aratuku Whakaata Irirangi Māori) 2003.

One-quarter of Māori aged 15 to 64 years can hold a conversation in te reo Māori.

A fourth interpreter is appointed in Parliament.

There are 28,231 students in Māori-medium education, in 394 schools.

Victoria University of Wellington's Faculty of Law announces the completion of a Legal Māori Corpus and Legal Māori lexicon.

Simultaneous interpretation of te reo Māori into English becomes available in Parliament and its galleries, and on Parliament TV.

Contractual responsibility for the Te Ātaarangi programme He Kāinga Kōrerorero in 2009/10 transfers from Te Puni Kōkiri to Te Taura Whiri i te Reo Māori.

The 73 kura kaupapa Māori have just over 6,000 students.

Islam's holy book the Koran is translated into Māori by Pakistani physicist Shakil Ahmad Monir. It has taken him seven years to learn Māori and 25 years to translate the Kuranu Tapu.

Te Taura Whiri signs a partnership agreement with Air New Zealand.

Kāterina Te Heikōkō Mataira is awarded the 2009 Linguapax Award by the Linguapax Institute. Based in Barcelona, Spain, this nongovernmental organisation established by UNESCO is dedicated to the preservation and promotion of linguistic diversity around the world.

2010

The New Zealand Geographic Board Ngā Pou Taunaha o Aotearoa corrects the spelling of Whanganui. Te Taura Whiri considers this 'a major outcome for both iwi and language', noting: 'It is also particularly heartening to know that since the "Whanganui" decision, a number of organisations, public and private, have adopted the correct spelling including the Whanganui District Health Board, the Whanganui National Park and the local UCOL.'

Just under half (48.7%) of Māori aged 65 years and over can hold a conversation in te reo Māori.

2011

The Waitangi Tribunal's report on the WAI262 Flora and Fauna claim is finally published, 20 years after the claim was filed. Chapter 5 ('Te Reo') calls for the Māori Language Commission to be given increased powers and become the lead Māori language sector agency.

The Kōhanga Reo claim (WAI2336) by the Kōhanga Reo National Trust asserts that the Crown assimilated the kōhanga reo movement into its early childhood education regime under the Ministry of Education, and subsequently stifled its role in revitalising and promoting the Māori language.

Te Reo Mauriora report on the Māori Language Strategy recommends the appointment of a minister for Māori language, and the establishment of Te Mātāwai to provide direction on all matters pertaining to the Māori language. It says re-establishing te reo in homes is the key requirement for Māori language revitalisation. It recommends that the future implementation of the revitalisation strategy be led by iwi.
More than one in six Māori aged under 15 (35,148 people) can hold a conversation in te reo Māori.
2012

In the WAI2336 Kōhanga Reo claim, the Tribunal finds that the Crown has failed to adequately sustain the specific needs of kōhanga reo through its funding formula, quality measures, and regulatory regime. These failures constitute breaches of the Treaty.

A Waitangi Tribunal judge rules that legal counsel for Ngāti Pehi Te Kanawa cannot cross-examine English speakers in te reo Māori, citing time and resource constraints.

The Bible Society publishes a reformatted edition of the 1952 text of Te Paipera Tapu featuring paragraphs and incorporating macrons and punctuation to help readers understand the text.

History is made with a Māori language production of William Shakespeare's play Troilus and Cressida, translated by Te Haumihiata Mason, at London's Globe Theatre in April.

2013

A survey of attitudes toward the Māori language finds that 98% of Māori and 96% of non-Māori believe it is good for Māori people to speak Māori on the marae and at home. 94% of Māori (80% of non-Māori) believe it is good for Māori to speak Māori in public places or at work.

Te Taura Whiri is delighted by a government decision, announced in the 2013 Budget, to increase investment in Māori language. The Budget announcements include funding for Mā te Reo Fund, He Kāinga Kōrerorero, a home-based Māori language mentoring programme, and a new Māori Language Research and Development fund.
Google Māori, the Māori interface of online search engine Google, is launched.
Statistics New Zealand carries out the first survey of Māori well-being, Te Kupenga. Information is collected on a wide range of topics to give an overall picture of the social, cultural and economic well-being of Māori, including the well-being of te reo Māori.

2014

The High Court upholds a Waitangi Tribunal direction preventing legal counsel cross-examining English speakers in te reo Māori. Te Taura Whiri i te Reo Māori states, 'The High Court decision is a big loss for te reo Māori. The decision sets a precedent that may lead to the erosion of the place of te reo Māori in our legal system.'

200 years after Samuel Marsden first preached in New Zealand, the Bible Society publishes sample translations of Te Rongopai a Ruka (The Gospel of Luke) as the first stage of a project to produce a new edition of Te Paipera Tapu in contemporary Māori.

A five-year contract is signed between Te Taura Whiri and Te Ataarangi Trust to deliver a new programme, Te Kura Whānau Reo, from the Community Based Language Initiatives fund.

2015

A Māori Language Advisory Group is established to provide independent and expert advice on the Māori Language (Te Reo Māori) Bill. Scotty Morrison, author of The raupo phrasebook of modern Māori, publishes Māori made easy, 'allowing the reader to take control of their learning in an empowering way. By committing just 30 minutes a day for 30 weeks, learners will adopt the language easily and as best suits their busy lives'.

Ray Harlow's Māori reference grammar (second edition) is published by Huia Publishers.

Ngahiwi Apanui is appointed Chief Executive of Te Taura Whiri.

2016

Te Ture mō te Reo Māori - the second bilingual Act and the first in which the Māori language has precedence - passes in April. It includes a Crown acknowledgement of the harm it has inflicted on te reo Māori, and a commitment to its revitalisation. It establishes Te Mātāwai to represent iwi and Māori. Te Taura Whiri will no longer promote community revitalisation but gains the new role of 'leading the coordination of the implementation' of Maihi Karauna, the Crown's Māori Language Strategy. It will target its efforts on both the state sector and wider New Zealand.

Te Puni Kōkiri and Te Taura Whiri produce Bilingual Signage Guidelines urging that English-only signs be progressively replaced with Māori-only plus an image, or with signage in both Māori and English. A list of more than 250 sign translations is published to accompany the guidelines.

Māori Language Week celebrates te reo Māori with its first hīkoi whakangahau, a parade. These continue in 2017, 2018 and 2019.

2017

Te Mātāwai holds its first meeting.

Vincent Olsen-Reeder becomes Victoria University's first PhD candidate to submit and defend their thesis in te reo Māori. Vincent's doctoral research investigates the effectiveness of bilingualism as a theoretical approach to language revitalisation, and the ways in which a bilingualism approach could remove some of the anxieties surrounding Māori language use among tertiary learners.

The Māori language version of Disney's is released, with translation by Katarina Edmonds, Waldo Houia and Vicky Demant. The project is supported by Te Mangai Pāho with production led by Tweedie Waititi in collaboration with Walt Disney Studios. The movie is released during Te Wiki o te Reo Māori and screens at selected cinemas around the country. In 2020, Walt Disney Studios releases the te reo Māori version as a special feature on the Disney+ streaming site.

New Zealand Post works with Te Taura Whiri i Te Reo Māori to create a te reo Māori stamp issue celebrating the growth and adaptability of the Māori language. The stamps are designed by David Hakaraia and artist Elisabeth Vüllings.

Te Wānanga o Aotearoa launches the Taringa podcast during Matariki 2017. A bilingual podcast about all things Māori, Taringa is hosted by Paraone Gloyne, Te Puaheiri Snowden and Erica Sinclair. They are often joined by special guests, the first of whom is Māori astronomer Professor Rangi Matamua.

, the te reo Māori version of Witi Ihimaera's novella Sleeps standing, is published by RHNZ Vintage after being translated by Hēmi Kelly. Moetū centres on the last battle of the Waikato War, fought at Ōrākau between 31 March and 2 April 1864. Most New Zealanders know this story as Rewi's last stand, immortalised in two films in the early twentieth century and a later novel by A. W. Reed.

Huawei releases the first smartphone operating system in te reo Māori. The HUAWEI P10 Series offer the world's vendor-developed Māori language operation system. Users can choose to use their device entirely in te reo Māori, or utilise a dual English and te reo Māori keyboard.

2018

Professor Tīmoti Samuel Kāretu is knighted for his services to the Māori language.

Te Wiki o te Reo Māori launches the theme ' Kia Kaha te Reo Māori' and the Hei Tiki logo designed by Kāterina Kerekere and Tim Hansen of Fay & Walter Design. This becomes the theme and brand for Te Wiki o te Reo Māori for the next two years, and a symbol for te reo Māori.

Almost one in five Māori adults say they can speak te reo Māori. A third say they can understand the language at least fairly well.

Professor Whatarangi Winiata, founder of Te Wānanga o Raukawa, receives a Lifetime Achievement Award at the National Māori Language Awards for his contribution to the revitalisation of te reo Māori over 50 years.

2019

Te Panekiretanga o te Reo Māori - The Excellence of the Māori Language ends with 33 students graduating. An elite te reo Māori programme under the umbrella of Te Wānanga o Aotearoa, its aim has been to foster the oratorical skills of a generation of te reo speakers. About 350 students have gone through the invitation-only full immersion te reo Māori and tikanga course since 2014, with many of them now among the most highly regarded te reo Māori speakers and educators in Aotearoa.

The album Waiata anthems features te reo versions of popular Aotearoa tracks. It features some of New Zealand's most iconic musicians, including Shapeshifter, Six60, Sons of Zion, Kings, Drax Project and Bic Runga.

Te rātaka a tētahi kōhine (The diary of a young girl), written by Jewish teenager Anne Frank while she was in hiding during the Second World War, is translated by Te Haumihiata Mason.

Rahera and Te Waihoroi Shortland are named as joint winners of the Lifetime Achievement Award at the Māori Language Awards.

Hēni Jacob translates Jeff Kinney's Diary of a wimpy kid - Te rātaka a tama hūngoingoi.

Kotahi Rau Pukapuka Trust and Auckland University Press launch an initiative to translate 100 popular novels into te reo Māori in the next 10 years, among them J. K. Rowling's Harry Potter series.

2020

Over one million New Zealanders celebrate te reo Māori on 14 September by coming together at midday for a te reo Māori moment.

Hare Pota me te whatu manapou, J. K. Rowling's Harry Potter and the philosopher's stone, is translated into Māori by Leon Heketū Blake and published by Auckland University Press.

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Many thanks to Colin Feslier for planting the seed for the timeline and for collating, and writing much of the content. Permanent settlement of New Zealand is established by around 1300. The language these Pacific ancestors of Māori spoke on arrival would probably be largely mutually intelligible with the Māori language of today.

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Local curriculum, mātauranga and science

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Local curriculum, mātauranga and science

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In this Science Learning Hub webinar, Shawn Cooper, Senior Curriculum Lead and science presenter from Home Learning TV, shares his thoughts and insights on developing a local curriculum and what embedding mātauranga Māori into the science classroom could look like.

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In this recorded webinar Shawn Cooper, Senior Curriculum Lead and science presenter from Home Learning TV, shares his thoughts and insights on developing a local curriculum and what embedding mātauranga Māori into the science classroom could look like.

Tino pai rawa atu! Thank you so much for a thought provoking but also highly practical and personally extremely useful discussion. Truly appreciate the time and thought that has gone into this.
Participant

Shawn has worked across primary, secondary and tertiary settings in Canada and Aotearoa New Zealand and brings knowledge from his own personal and professional journey as a non-Māori wanting to uphold mana ōrite mō te mātauranga Māori.

During the webinar we will share a range of examples and resources to support you in developing a local curriculum that embeds mātauranga Māori.

This was an inspiring webinar. Fantastic presenter. It helped to answer some questions we had been having as a department.
Science teacher

This session will be valuable for both primary and secondary school teachers.

Nga mihi. That was a great session.
Participant

You can download the video and slideshow presentation.

Index

We encourage you to join our discussion about local curriculum, mātauranga and science in our online forum on Slack. In this forum we share and discuss ideas, and share resources. If you need any help accessing our Slack forum or you have not received an invitation, either see our help info or please email us.

Related PLD webinars

Watch our related webinars:

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Local curriculum, mātauranga and science

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In this recorded webinar Shawn Cooper, Senior Curriculum Lead and science presenter from Home Learning TV, shares his thoughts and insights on developing a local curriculum and what embedding mātauranga Māori into the science classroom could look like. Tino pai rawa atu!

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Kia Aroha College believes that learning is grounded in our students’ cultures.

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I listened to other indigenous educators pleading with their respective governments for indigenous education practices to be normalised in their communities. It is not until we are in environments like this, that we truly understand how lucky we are at Kia Aroha College and how progressive our school is.

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Are we using the word kaitiaki appropriately?

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Are we using the word kaitiaki appropriately?

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Tame Malcolm, Te Arawa

Ngāti Ruanui, shares his perspective  as someone who grew up speaking Te Reo Māori and working their entire career in conservation

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For Conservation Week this year, I wanted to bring to light a topic that has long played on my mind. For someone who grew up speaking Te Reo Māori and working my entire career in conservation, the use of the word Kaitiaki has not quite sat right with me.

Kaitiaki is often the word given to someone who is considered a protector - either of a person, something of value and/or the environment and its resources.

In the conservation and sustainability sector in particular, the word has almost become the default title of those whose main work is to protect the natural environment.

However, despite dialect variations, the actual meaning of the word has become somewhat diluted due to its misuse in the mainstream arena. As is the case with many Maori words, its overuse has created generalisations, and as a result cast aside the wider meanings and usage of the word. Furthermore, there are many out there that argue its use as incorrect or reflective of only some dialects.

Growing up, I do not remember hearing the word Kaitiaki - especially in relation to protection of our whenua. It wasn't until I heard Kevin Prime - a well-respected Kaumātua from Ngāti Hine - speak about how they didn't have a word for Kaitiaki when they were younger, I realised I wasn't alone. For Matua Kevin and his whānau, conservation of natural resources was just something you did; it was part of everyday life.

Indeed, when I asked my dad about this, he said they never used words like Kaitiaki, conservation or sustainability. However, from sunup to sundown, his whole life on the farm in the 50's and 60's was all about conservation and sustainability. His daily routine back then would astound most of this generation who strive to have less impact on our whenua.

So, if our older generations weren't using the word Kaitiaki in the way it is used today, what happened?

First, let's look at the word. According to the online Maori dictionary, the word tiaki is a verb and means to guard, keep, protect, look after while the prefix "kai" denotes the verb as a noun with a human agent.

In Ngāti Porou, they use the word Kaitieki. I would imagine that there are probably many more dialect versions across the country. For my people in Te Arawa, we use the word hunga tiaki. Kaitiaki to us is more linked to atua and guardians who protect something 24/7. The hunga word for us denotes the human element.

This notion of a Kaitiaki being a guardian is shared by other Iwi. For some, a Kaitiaki can mean the guardian of a realm, as in Tane Mahuta - the kaitiaki of the forests which in this discussion, makes sense. Moreover, Kaitiaki can also be a taniwha like the ones of the Waikato river that are on every bend of the river.

I have heard some Iwi say that someone can be a Kaitiaki only when they are in the act of protecting something, thus it becomes a mantle. This mantle can be shared by a whānau who take turns carrying out the responsibility e.g. Ahi kā as kaitiaki of the marae.

Other Iwi and hapū have different words altogether for conservationists. I have heard some people from Tuhoe describe land protectors as matemate-ā-one, meaning a deep affection for one's land. Whereas some hapū have flipped the whole notion of humans being above the environment and considered a protector when in fact the environment protects us and therefore call themselves taurima of the environment.

As you can see, the word kaitiaki can mean a many number of things to many different people. I would labour a guess that most people involved in conservation in Aotearoa will have a very specific view on what the word kaitiaki means; and therein lies the problem.

While Te Reo is in the midst of a resurrection, its mainstream use comes at the risk of devaluing its richness. Most Reo speakers would love to hear more Reo being spoken and seeing more kupu (words) being used, but not at the cost of limiting the depth and meanings of the words.

Quinton Hita put it far more elegantly in a recent Facebook post when he surmised that once our kupu are out in the world, "nuance goes out the window, and people grab on to the most sensational meaning."

The use of kaitiaki in mainstream has a long and interesting history. In the late 1800's, land surveyors were shocked when informed by tangata whenua that lands of interest were owned by whole sub-tribes and deemed it communism. Even more bizarre to these land surveyors was when tangata whenua would identify a certain species of plant, lizard, bird, or insect as the Kaitiaki of that whenua.

In following years, "Kaitiaki o ngā Māori" was also the informal term given to the first Ministers of Native affairs. Followed soon after was the newly formed police officers being called Kaitiaki. Perhaps a constant use of the word Kaitiaki in mainstream - throughout our history - is for nurses.

Finally, we end where we started, the use of Kaitiaki in conservation. During my career and perhaps my journey with Te Reo, there has been a debate simmering away; can non-Māori be kaitiaki? Based on its simplified meaning there is an obvious case for its use in this context. However, some opponents (or proponents, depending on how you see it) argue that kaitiaki can only be those that whakapapa to the whenua.

For me personally, I don't mind what people call themselves; so long as they are protecting our whenua and have a greater understanding of the title they are wanting to use. I can say that I am happy to avoid its use for now as, even after all these years, I am still learning that it means something different to all Iwi within Aotearoa.

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Are We Using The Word Kaitiaki Appropriately?

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For Conservation Week this year, I wanted to bring to light a topic that has long played on my mind. For someone who grew up speaking Te Reo Māori and working my entire career in conservation, the use of the word Kaitiaki has not quite sat right ...

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Te Tiriti Based Futures + Anti-racism 2020 was an innovative (inter)national, online and offline, Tiriti-based, anti-racism and decolonisation event in Aotearoa. ​See this link for videos.  Te Tiriti Based Futures + Anti-racism 2022 is happening now!

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Te Tiriti Based Futures + Anti-racism 2020 was an innovative (inter)national, online and offline, Tiriti-based, anti-racism and decolonisation event in Aotearoa. ​ The online conference ran from 21-30 March 2020. Day 1 begins IRL on Race Relations Day 2020, hosted by Te Rūnanga o Ngāti Whātua in Tāmaki Makaurau.

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Tina Ngata has some suggestions

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From Te Ao with Moana - excellent episode on Non-Māori allies. Link here.

For many reasons today I was thinking about a hui I was at some time ago with some researchers who had come to ask our community if they could do some work with us. We were discussing intellectual property and my Aunt said something that has stuck with me over the years since:

"Stop trying to be Maori, I don't need you to be Maori - I've got that covered. I need you to be a good treaty partner".

Now, I'm blessed to know quite a few wonderful Tangata Tiriti, some of them have been so for decades in fact. A number of qualities occurred to me today about what I expect to see in a good Tangata Tiriti. Let me say before we go any further - this is not an exhaustive list, it doesn't shortcut the work Tangata Tiriti have to do to figure out their responsibilities. I've been asked a few times "What do Maori want" - its a rude and reductive question, and not one that I recommend anyone ask... because WE are not the problem and what we WANT is not the point. The real question to be asked is - what does justice demand of us? And what follows are just a few things that justice requires of Tangata Tiriti.

1. Be tau (at peace) with your position. You need to be able to speak frankly about the process of colonization that created the space for you to be here in Aotearoa. Not ridden with guilt, and not trying to explain it or evade it, but ready to respond to the legacy of that story. Be aware of your own privilege that has descended down to you by virtue of that process. Even in describing your own class, gender, ability or sexuality based oppression, you should know how the legacy of colonization influences your experience of that oppression.

2. Respect boundaries. So much space has been taken from us, so primarily you need to respect our boundaries where we lay them down. Don't argue with us when we insist on our own spaces. Don't make it about your hurt feelings, or your need for inclusion. Don't paint it as divisive. If you are mourning the space we have just reclaimed for ourselves, be comforted by the fact that pretty much the entire rest of the world is either yours, or shared with you. We require safe spaces to speak, just us. That will also require you to self identify and self vacate at times. Be proactive. Read the room. Remove yourself out of consideration for the space we need to safely continue a conversation.

3. Be prepared to make sacrifice. If you understand the story of privilege that has shaped Aotearoa you will understand there has been a mass transfer of power. Justice cannot be restored without addressing the power imbalance.
If you are only interested in discussing the past but not responding to it, then you are of no use to the process of restoring justice, and I do have to question whether you are really adverse to racism and the benefits you enjoy from it.
This will mean learning the art of saying no. No to sitting on panels on Indigenous issues. No to occupying roles and positions where you are paid to impart (and judge) Indigenous knowledge. No to opportunities where systemic failings allow you to accept funding to lead Indigenous projects.

4. There will be many spaces where your voice will be valued. Speaking to your fellow pākeha about being good Tangata Tiriti. Discussing what it means to be pākeha. Dispelling fear of decolonization. There is a perverse situation right now where pakeha do not want to do the work on themselves, but they DO want to do the work of telling Maori how to be Maori. Because the system supports this kind of behaviour, you wind up with Maori supplementing the workload, and spending way too much time teaching pakeha about their Tiriti responsibilities, rather than working with our own (which we'd much rather do). There is an important space for Tangata Tiriti right now, and it's not teaching Maori - it's working with each other on how to reckon with the historical injustice of their establishment, and what to DO about that, now.

5. Stand with us for our language rights, for our health rights, for the rights of our children and women and stop perceiving Indigenous rights abuses as an Indigenous problem, rather than a colonial inevitability.

6. Benchmark the discomfort of your decolonization experience against that of our colonization experience, every time you want to ask us to wait. Read here for a brief insight into what Māori have undergone, and undergo, awaiting justice.

7. Understand that learning our content and knowing our experience are two different things. For this reason we do want you to learn, and lead, your own karakia and waiata... But that does not equate to permission to explain our own culture to us. Remember, boundaries. Learning the reo is not your get out of Treaty free card.

8. Don't expect us to know everything about Te Ao Māori or have our own identity journey sorted out for you. Colonization has made, and is still making a mess of our identity, and our relationships, and that is difficult enough without having to explain ourselves to you. Especially when you have yet to do the hard work on your own identity as pakeha.

9. Nothing is automatically a 2 way street. I, for instance, can talk frankly about what a good Tangata Tiriti looks like. Tangata Tiriti cannot tell me what being a "good" Tangata Whenua is. This requires you to learn well beyond Treaty/Tiriti articles, or provisions, or principles. Privilege. Power. Bias. Racism. Learn how these operate in the context of Tiriti justice and you will get a better idea of how to navigate relationships as a Tangata Tiriti beyond the very flawed "anti-racism means treating everyone the same" fallacy.

10. Don't expect backpats or thankyous. You may get them (in fact you probably will - it's another product of our colonial experience that pakeha are thanked and recognized for doing Tiriti justice work much more than Māori), but it's important you realise that justice work is as much for yourself as it is for anyone else. It's self-improvement, and improvement of your children's future. You're not doing me favours that you aren't also doing yourself.

Ten seems like a good space to stop.

TANGATA TIRITI - if you ever feel tempted to ask that question, please instead come to this page and reset your journey with yourself.

CUZZIES - you get that dumbass question, just flick them this link. Merry whatever.

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From Te Ao with Moana - excellent episode on Non-Māori allies. Link here. For many reasons today I was thinking about a hui I was at some time ago with some researchers who had come to ask our community if they could do some work with us.

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Kaitiakitanga from a Ngati Porou perspective

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Kaitiakitanga from a Ngati Porou perspective

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Ko te whenua te waiu mo nga uri whakatipu

(The land will provide sustenance for future generations)

Ngati Porou are a product of our unique environment. Our cultural values, our identity and even our language has been shaped by our environment over many generations. Colonisation has placed great pressure on this, transforming and destroying our land, sea and natural life and continues to provide many challenges to our existence. Our role as kaitiaki requires us to protect and nurture our environment and it will in turn protect and nurture us. Every whanau and hapu has their own perspective of our environment: the following is one telling of the story...

Ngati Porou Kaitiakitanga | The Destruction of the Environment
Ongoing Environmental Challenges | Reasserting Kaitiakitanga

Ngati Porou Kaitiakitanga

Our identity is our environment

Our identity is tied to our whenua and to our environment. We have many expressions that assert this connection.

Ko Hikurangi te Maunga

Ko Waiapu te Awa.

Ko Ngati Porou te iwi.

This pepeha (identifying phrase) makes a statement that our identity as a people is tied to the maunga and the awa.

Our tipuna Paikea is another expression of this identity. By transforming himself into a tohora (whale) he established for us a connection between ourselves and nature. We also understand that land and water have mauri, or a life essence. We also understand that plants and animals have a whakapapa that we connect to. For example whales are now part of our identity as an iwi, and we whakapapa to them through Paikea.

We do not just share a relationship with our environment: our identity, our knowledge and our world view is built on it. Matauranga-a-iwi (our tribal knowledge system) is built on our environment. Our unique reo, for example, is a product of our unique environment.

Western identity is built around human characteristics. Our Ngati Porou identity is also built around things that came before us - mountains, rivers, plants, animals, and so on. Our culture seeks to reflect our surroundings, not to dominate it. We do not claim 'ownership' of land but rather our right is based on mana, through our ties to the whenua. We are the tangata whenua: the people of the land.

Kaitiaki

Our role as kaitiaki (guardians) is to have guardianship of and to care for the mana, the tapu, and the mauri of our environment - of plants and animals, of water and land. We have examples from our korero tuku iho (oral traditions) that inform us in our role as kaitiaki.

The Te Whanau-a-Hinerupe kaumātua Pine Taiapa once shared the story of the coming of the kumara to Aotearoa from Hawaiki. Ruakapunga, the high priest of the cult of the kumara, sent one of his people, Tairangahue, to Aotearoa to assess its suitability as a site for kumara cultivation. After Tairangahue saw the flowering kowhai and abundant birdlife in the area of Gisborne, he returned to Hawaiki to tell Ruakapunga how good the land there was for cultivation. When he travelled back to Aotearoa once again, he did so on giant birds the high priest had provided for him. But he overlooked the need to recite vital incantations of thanksgiving and to ensure the safe return of the birds once he reached his destination. Tairangahue eventually uttered the appropriate karakia, but it was too late, and the birds arrived home in very poor condition. To avenge the maltreatment of his birds, Ruakapunga sent three pests to affect the growth of the kumara, the anuhe, a grub, and mokowhiti and the mokoroa. All these pests led to failure of the kūmara crop, and are a reminder, Taiapa said, 'of Ruakapunga's vengeance on man' for his thoughtlessness. As kaitiaki we have a sacred role to play, and if we do not we will suffer the consequences.

We have many rituals associated with our role as kaitiaki. Planting, harvesting, storing all are part of or role as guardians of the mana, the tapu, and the mauri of our environment. Rahui (prohibitions) for example can be a way of protecting the whenua and the moana.

In return we believe that our environment can protect us. Many whanau and hapu have animals who are kaitikai over them. Some may have a ruru or a mango or another expression of mauri that guards their wellbeing. Our role as kaitiaki is never ending, and goes to the heart of our identity.

Our connection as kaitiaki is eternal. We have no other land or sea. Our wellbeing and identity as a people is entirely dependent on the wellbeing of our environment.

The Ngati Porou environment

In pre-contact times the Ngati Porou rohe looked significantly different to how it does today. Human impact on the whenua was minimal, apart from the occasional burn off. Most of our impact was along small parts of the coast as well as some clearings for kumara plantings in valleys. In 1840 around 80-90% of our rohe was under natural forest. In the hills heading towards the Raukumara ranges there were large forests of rimu, totara, matai and kahikatea.

The Waiapu Valley around this time looked completely different to today. Most of the valley around the river was covered in manuka, kanuka and tawhai, with some clearings for kumara cultivation around Rangitukia and Whakawhitira. The Waiapu River itself was alive with native fish species, including tuna (eels) and inanga (whitebait) and the tributary rivers provided an abundance of kai moana for the people. Plant life provided life-giving qualities in other ways. Manuka alone could provide everything from materials to build taruke (crayfish pots), through to the framework for tukutuku panels, and even Rongoa (medicine). We lived in harmony with our environment, as kaitiaki.

The destruction of the environment

The arrival of Pakeha economic systems in the second half of the nineteenth century soon placed pressure on the whenua. To take advantage of the new economy we quickly began to reshape the environment ourselves. Land was cleared to grow flax in large quantities as well as wheat, onions, potatoes and other kai for sale to new Pakeha markets.

However the pressure to alienate land proved to be a driver for environmental destruction. The Native Land Court and other devices to part us from our lands, initially resisted by Ngati Porou leadership soon proved irresistible. We were forced to surrender high country lands which were quickly stripped of their forest and turned into pasture for sheep farming.

In the 1890s the Liberal government increased the pressure through the Advances to Settlers Act, This act provided cheap loans, tax breaks, guaranteed prices and other support to Pakeha farmers (specifically excluding Maori) who then began to farm our lands. Land clearance was supported by government funds and the farmers in return voted for the Liberals, so the whole political and economic system began to place great pressure on the whenua.

The greatest damage to our environment was done between 1890 and 1920. In that time huge land clearances and burn offs were conducted and the mighty forests were converted into sheep farms for meat export to Britain. By 1908 not only had we lost over half of our land, but what was left was now prone to flooding and erosion.

This pressure would continue throughout the remainder of the twentieth century as successive governments in return for votes supported these farming practices. In the name of 'progress', 'economic development' and 'productivity' our land had been destroyed.

Ongoing environmental challenges

A range of challenges remain before us in our role as kaitiaki. From pests threatening the extinction of our indigenous plants and animals through to Japanese whaling, our role never ends.

The environment and poverty

Through the processes of 'economic development', in a matter of decades our whenua was transformed and made vulnerable to flooding and erosion. To make matters worse we did not receive a enough economic benefit from the situation. We remained relatively poor, and were often excluded from government support. We felt the impact of the direct link between environmental destruction and poverty.

The impact of erosion and flooding was felt as early as the 1930s. A huge storm in 1938 caused extensive damage right across the rohe. In Tokomaru Bay bridges were washed away and huge boulders scattered at the school. At Waiomatatini Ta Apirana Ngata's Bungalow was flooded and the marae dining hall was undermined and collapsed. At Rangitukia buildings were swept into the river.

Whanau at the time were left in a desperate plight. Although the development schemes had helped alleviate some poverty, Maori whanau were still suffering badly from the economic depression. Some whanau at Rangitukia for example had lost their whole crop of kumara in the floods and had little to eat and the community as a whole had little to spare.

By the 1930s schemes for the unemployed had already begun to factor in erosion control. Tree planting to hold land together became one of the normal costs of development work and the costs of these plantings were spread out among the whole valley, especially those further downstream. This also became part of the subsidised work schemes as recognition of the long-term need for conservation. A 1939 aerial survey of the flats between Rangitukia and the river showed the extent of 'serious erosion', and also the speed at which the erosion was working. One field selected by Native Affairs supervisors for inclusion in the development schemes was soon found washed away. The department noted that erosion was damaging hundreds of acres 'of the best land we have under development'. Some of the work involved up to thirty men working for two months repairing flood damage, at a cost of £200 (around $20,000 in today's money).

The impact of Cyclone Bola in 1988 was hugely destructive. But the impact was much worse because it hit a people who were suffering financially after being devastated by the economic changes of the time. High unemployment and a struggling local economy meant that when the environmental storm hit, it met a perfect social and economic storm and the impact was simply devastating.
Learn more about Cyclone Bola...
Erosion

The land clearances of the turn of the century, followed by decades of unsustainable land use practices meant the whenua was wide open for the impact of erosion. This was on top of the weak rock sub-structure beneath the soil making the Waiapu Valley the most erosion prone land in the country. This meant that weather events such as the 1938 storm and Cyclone Bola in 1988 were particularly devastating for the rohe.

The clearances also meant that erosion has had a particularly large impact on the Waiapu River. Today the Waiapu River has one of the biggest outputs of sediment of any river in the world at around 35 million tonnes a year. By comparison the combined sediment outflow of two of New Zealand's largest rivers - the Clutha and the Waikato - is roughly one million tonnes per year from much bigger rivers. Not only are we literally losing our whenua, but that earth is silting up the moana affecting fishing and other activities.

Climate change

The biggest long-term threat to our environment is global warming caused by human-made emissions of carbon dioxide. The negative impact of climate change on the world's economy will have the most impact on our people because we are the poorest in this country. Erosion will continue to worsen, affecting our whenua and our ability to farm sustainably. The impact of storms like those of 1938 and 1988 will worsen and the super-storm cycle will speed up in frequency.

Ngāti Porou have been leading the way among iwi attempting to combat this. Dr Apirana Mahuika is the chair of the Climate Change forum for the Iwi Leadership Group, and has led the way in advocating for more urgent solutions to be found by government and the private sector. Ngāti Porou recognise that our reliance on primary industries could be heavily affected by climate change, as well as our relative poverty making us more vulnerable. We also recognise that our duty as kaitiaki and as Nga Uri a Rangi raua ko Papa (descendants of Ranginui and Papatuanuku) mean we have no choice but to strive to combat this situation.

Reasserting Kaitiakitanga

In recent decades as Ngati Porou have found ways to reassert our rangatiratanga we have also been able to reassert our role as kaitiaki, based on our own matauranga.

As part of our negotiation of our Treaty Settlement in 2010 we were able to claim 'dual authority' with the Crown over conservation (DOC) land within our rohe. Through this we are able to assert our environmental priorities, and no longer would our whenua be subject to the whim of others. Similarly the Marine and Coastal Area (Takutai Moana) Act 2011 has allowed us to have a say on the use of our moana. Ngati Porou experts also had a significant input into the Wai 262 claim before the Waitangi Tribunal looking at Kaitiakitanga and intellectual property rights. Claims like this will be increasingly important as biotechnology makes claims on our environment and matauranga in the future.
Learn more about the Ngati Porou fight against deep-water drilling...
Probably the most significant result of our negotiation with the Crown though has been the Waiapu River restoration accord, signed in 2014. In an unprecedented development the Crown along with the Gisborne District Council has agreed to a one hundred year commitment to restore the river . Such a huge commitment, with our input as kaitiaki, is the only way to restore the river to its life-giving state.

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Ko te whenua te waiu mo nga uri whakatipu (The land will provide sustenance for future generations) Ngati Porou are a product of our unique environment. Our cultural values, our identity and even our language has been shaped by our environment over many generations.

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The Science learning hub shares some perspectives and concepts.

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The traditional concept of kaitiakitanga is part of a complex, social, cultural, economic and spiritual system that has been established through long association of iwi and hapū with land and waters. To understand kaitiakitanga is to have an understanding of these knowledge systems and te ao Māori perspectives relating to the world around us.

Kaitiakitanga

Kaitiakitanga has been described as guardianship or protection. One definition of 'tiaki' is to guard, but depending on the context in which it is used, it also means to preserve, keep, conserve, nurture, protect and watch over. The prefix 'kai' with the verb 'tiaki' denotes the agent of the action of 'tiaki'. Therefore, a kaitiaki is a guardian, keeper, preserver, conservator or protector. The addition of the suffix ''tanga' denotes preservation, conservation and protection.

Kaitiakitanga is based on traditional Māori knowledge systems and world views. It includes the conservation, replenishment and sustainability of the taiao, the environment. It is about safeguarding the future.

Māori knowledge systems and world view

Traditional concepts of kaitiakitanga include a deep relationship between the spiritual realm, humans and the natural world. The spiritual powers (the children of Ranginui and Papatūānuku) are the kaitiaki of their respective realms. For example, Tangaroa is the kaitiaki of the moana, the sea and all living organisms therein. A kaitiaki is also described as a tribal guardian who could have been of a spiritual nature, such as those left behind by deceased ancestors to watch over descendants and to protect sacred places (wāhi tapu). There are many representations of kaitiaki, but the most common ones are animals, birds, insects and fish - including freshwater fish. In many cases, taniwha are the guardians of waterways or specific areas, and their role is one of protection.

To understand the world, humans must understand relationships between themselves and the environment in which they live. People are part of the environment - not superior to it. The condition or health of the people and the environment are intricately related. The saying 'Ko ahau te awa, ko te awa ko ahau' (I am the river, the river is me) depicts the relationship between people and the environment. Therefore, if a river is polluted, there is something not right with the people (and vice versa).

The role of the assistants or kaitiaki is called kaitiakitanga. Kaitiakitanga involves the protection or guardianship of Papatūānuku and the organisms on her. Māori believe that whoever holds the mana whenua is responsible for it. These are the tangata whenua (people of the land). Tangata whenua have authority in a particular place because of their ancestors' relationship to it.

Preserving the mauri of the land

A kaitiaki would ensure that the mauri (life force) of a taonga is healthy and strong. Since arriving in New Zealand, iwi Māori acquired a wealth of detailed knowledge and adapted their existence from this knowledge as they sought to maintain the mauri of the land. This knowledge of the land, its resources and its inhabitants - mātauranga Māori - was passed on from generation to generation. It includes a complex analysis of the mauri of the land over time. It enables future generations to draw on traditional knowledge when confronted with actual or proposed changes in the environment.

One example concerned the construction of a shellfish cannery on te Oneroa-a-Tōhe, Ninety Mile Beach. Although they were not consulted, local kaumātua (Māori elders) discussed the canning and selling of the shellfish. They predicted that the mauri of the shellfish would depart and the shellfish would be gone from the area within 15-20 years. They were proved correct.

Dr Kepa Morgan established a mauri model as part of his work at the Engineering School at Auckland University. In order to include Māori thinking, a model needed to be developed where mauri was the driver. Mauri as a driver allows for a more holistic approach that incorporates economic considerations - but not at the exclusion of matauranga Māori and Māori world views.

Explore how Dr Morgan's model was used in Restoring mauri after the Rena disaster.

Another example of restoring mauri can be seen in the work of Aorere College students, Makaurau Marae, Wai Care, NIWA and Ngā Pae o te Māramatanga. Together, they worked to restore mauri to the Oruarangi Stream.

Nature of science

Kaitiakitanga today

Interest in kaitiakitanga is growing today. It is seen as a vehicle for applying ideas about preservation, conservation, repair and utilisation of environments for the present and future generations. Kaitiakitanga invites people to form and maintain relationships with the environment in which they live. Iwi and hapū are restoring their environment and culture and using traditional ideas about kaitiakitanga in the modern world.

The responsibilities of kaitiaki include:

protecting and upholding the mana of the local iwi and hapū (local tribes and communities) - the act of kaitiakitanga is a direct expression of their tino rangatiratanga or absolute authority

assuring the sustainability of taonga (treasures), which includes all natural resources

protecting the delicate balance of ecosystems

assuring that kaimoana (seafood) and other kai (food) sources will be available for future generations

planning commercial developments with iwi (local tribes) and Māori leaders who favour harmony within the community and who want to work and move as one

developing educational programmes to explain the interrelatedness between taonga (such as seabeds, lands, foreshores, water, air, animals and human beings) and how the degradation of one aspect of taonga can seriously affect others.

Explore the work of Waikato-Tainui kaitiaki who are caring for their Waikato Awa in Kaitiakitanga and mana whakahaere and listen to their views on their awa in the interactive Waikato Taniwharau.

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The traditional concept of kaitiakitanga is part of a complex, social, cultural, economic and spiritual system that has been established through long association of iwi and hapū with land and waters. To understand kaitiakitanga is to have an understanding of these knowledge systems and te ao Māori perspectives relating to the world around us.

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A new MoE resource to develop understandings about how primary and secondary schools can support rich learning and action through the contexts of civics and citizenship education. The exemplars show ways students develop understandings that strongly align to the Enviroschools kaupapa and GPs .

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Leah Bell, as a 14 year old, was one of the students who initiated the petition calling for a day of commemoration for the New Zealand Wars, and for New Zealand history to be taught in schools. She writes here about unpacking her own personal history.

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In March 2014, a group of Ōtorohanga College students went on a school trip to nearby Rangiaowhia, a few kilometres from Te Awamutu in the King Country, where they learned for the first time of the massacre that had taken place there in 1864. With them were kaumātua, who wept as they told their ancestors' stories. The women, children and the elderly who'd been killed when Imperial and colonial soldiers attacked their undefended village. Some of them burned alive as they sheltered in their whare and the village church. Others killed as they fled for their lives or tried to surrender. Their stories had a profound impact on the students. For Leah Bell, a 14-year-old Pākehā student, it was a call to action. She and Waimarama Anderson (who was 16 at the time) started a petition calling for a day of commemoration for the New Zealand Wars, and for New Zealand history to be taught in schools. Their petition garnered 13,000 signatures and was presented to parliament in 2015. As a result, in 2016, the government announced the introduction of Te Pūtake o te Riri, a national day of commemoration for the New Zealand Wars, marked annually on October 28. And, last year, the prime minister announced that New Zealand history would be taught in the school curriculum from 2022. At the centre of the Ōtorohanga teenagers' campaign was a desire to see New Zealanders move beyond their "harmful ignorance" of the country's history. But, for New Zealanders with Pākehā ancestry, that can be a confronting and complicated exercise - as Leah herself found out late last year. (This piece is adapted from a speech Leah gave at the 2019 New Zealand Historical Association conference, held last November.)
I've always said that guilt and shame are useless emotions to bring to history.

But on Monday, November 25, last year, that was all I felt.

I was due to speak at the New Zealand Historical Association conference later that week - and I'd already written the introduction to my speech.

I began with the historian Giselle Byrnes , who suggests that the desire to reconcile with our history is a symptom of "loss" - that it comes from a need "to make an intelligible story out of the past as a way of soothing an anxiety and lack of confidence about the present".

I'd gone on to write that, for many Pākehā, understanding our history manifests in a kind of identity crisis, perhaps a fearful arrogance.
The campaign to petition the government to have a national commemoration day for the New Zealand Wars, and advocating for the New Zealand Wars in the national curriculum, has required the shedding of paralysing shame and guilt.
But that was before Monday, when I was under the illusion that the wrongs of the wars couldn't be traced to my family.

On Monday, I was confronted with the fact that engaging with the New Zealand Wars inevitably demands a personal reckoning.

To go back to the beginning, this story began with a school trip and a group of rangatahi from Ōtorohanga College.

In 2014, we stood in a little dusty road in the middle of a sacred site of an unprovoked massacre - 186 of us pressed against each other in the dry heat, choking on the dust of Rangiaowhia. We listened to the kaumātua in silence, their stories beating in our ears.

Two of us, Waimarama Anderson and myself, felt compelled, first and foremost, to question our ignorance, and to rise to the call of our kaumātua to do something . We became co-signatories to a very formal national petition.

We wanted to develop our country's historical consciousness - and, in a way, we did. For each of the 13,000 signatures in our petition, there'd been a face-to-face conversation about what we were trying to do.

It's bizarre that in a campaign to commemorate the New Zealand Wars, we ourselves had only ever talked hypothetically about our ancestors - to the media, and with each other.

As petitioners, we had veiled our whakaaro with words like "unity" and "pride", as the outcome of this newfound, hoped-for historical consciousness. We couldn't walk up to a Pākehā family on the street and tell them that they'd forgotten that they are the beneficiaries of genocide and stolen land. "And can you please sign our petition so the whole country can realise that, too?"

We saw many activists we admired shout on social media, and rightly so, about injustice and ignorance. We couldn't afford to take a polarising route. Not if we wanted statutory change. We were non-partisan and it worked in our favour. Our youth, innocence, and neutral language protected us. Whenever someone hissed at us in the comments, five other people replied: "How dare you! They're children!"

But, at some point, I'd forgotten my mother's words

"Don't believe your own myth."

You can't be Pākehā and believe that you're not personally responsible for the colonial oppression of Indigenous peoples. No matter who your ancestors are.

To this day, when I give a speech about colonisation and historical amnesia, I get sick. My whole body aches and burns. On that Monday last November, drawing on the strength of my ancestors became far more complicated.

I knew who my ancestors were on my father's side.

There's William Colenso, well-known for the courageous act of questioning the legitimacy of the translation of Te Tiriti o Waitangi to Māori, on the very day of signing.

William Wilberforce, who helped abolish the transatlantic slave trade.

And Elizabeth Colenso - the first Pākehā woman born in New Zealand - and her daughter Fanny, for whom te reo Māori was their first tongue and first love.

Elizabeth took her children to England during the 1860s to escape the heightened conflict and bloodshed in New Zealand. In England, she advocated for Māori who were there during the Jenkins party tours , and translated for Queen Victoria. Fanny wrote English letters in big baby script, but in te reo Māori, her writing was tight and cursive. Fanny greeted Māori in England during those wars with karanga:

I knew where I stood. I was proud of my Pākehā ancestors. Even despite the anguish I'd felt as a four-year-old learning the implications of the word "confiscation", as I helped to paint my mother's protest signs against the 2004 foreshore and seabed law.

My overwhelming desire to be Māori, at four years old, to not be responsible, felt remedied by understanding the activism of my ancestors.

That Monday changed a few things.

There's a record series in the National Archives called LS69 - Naval and military Land Claims Commissions, 1886 and 1910. Thanks to having the privilege of a summer research scholarship, I'd been tracking the land claims of the Imperial soldiers after the New Zealand Wars. What I didn't know was that I'd find the files of two of my ancestors, outlining their entire military careers.

One of them was Joseph Jones, 14th Imperial Regiment, who wrote:
I went on a special service under Captain Ross to Opotiki to avenge the death of Reverend Volkner . . . We took 70 to 100 Maoris prisoner . . . I was there for four or five months of engagement.
He also wrote of volunteering under Von Tempsky.

I grew up with the legendary story of Reverend Völkner and Kereopa Te Rau . Kereopa was said to have eaten Völkner's eyes, as utu for the death of his family - his wife and two daughters - at Rangiaowhia.

Rangiaowhia, the place that triggered our whole campaign.

What irony that one ancestor would shed blood as punishment for the death of Völkner, when my other ancestor, William Colenso, the one I grew up with, rallied to halt the hanging of Kereopa Te Rau - to no avail.

Last year, on October 28, I was in Waitara, Taranaki, for the second annual commemoration of Te Pūtake o te Riri. Until Monday, I had no idea that I was directly involved in the mamae witnessed at the commemoration. A bitterly poignant demonstration of privilege.

My ancestor John Edward Wright Hussey scorched the gardens of hundreds of Taranaki mana whenua, but when his house was burned down by "rebels", it was immediately built again and he was gifted 66 acres at Kakaramea by the Crown. Mana whenua in Taranaki still seek to build their houses again. Not knowing our history shrouds ignorant privilege, insidious at its core.

After the announcement that Aotearoa history will be in the curriculum in 2022, I had a fight with my uncle. He told me that we can't keep focusing on "the idea" that history is a source of hurt. We can't pretend as a country that we're unique from anyone else.

I told him that you can't alienate history to be only that - just a story. Not when it's the lived reality of so many.

My friend and I have discussed over and over how the confiscations and uproar from the killing of Völkner have left her community and people impoverished today. Until that Monday, I didn't know that my ancestor had helped disenfranchise her people. That's privilege. That's selective historical amnesia.

"So tell me," I said to my uncle, "how can you separate history from hurt?"

The history of colonial New Zealand is not just a story where tangata whenua are reduced to having no agency. It's a story of lies and deceit, greed and dishonour, and rat-chewed agreements. It's a story pulsing with connection, love, and whānau across war-drawn boundaries. It's a story of colonial regiments yelling to their enemy to duck as they fired ahead, and their enemy doing the same. Of wāhine toa cloaking the enemy that shot them down . Of interracial families holding each other tight as war forced new loyalties on them.

The New Zealand Wars can be examined and taught as social history in which the human story of land, language, love, and loss are viewed through enduring relationships.

Judith Binney wrote about the courage of Pākehā female teachers resisting the violence of military men at a Native school in Waikaremoana - a story that exemplifies what can be found beyond the dispute of our history. She said:
It is a fragment - a tiny chip - in the vast mosaic of narratives which, when brought together, reveal light and dark co-existing in our colonial history.
Our history is that and more, for it is our story. One that deserves to be accessed fully, freely and easily. We need to be able to make informed decisions for our future, based on our past, so that we can move beyond harmful ignorance.

And, however difficult and uncomfortable our histories, we must let our children learn.
Let them trace the battle sites, hand in hand, This time. Plant a peach tree where bullet-pips are buried in the ground. Settle the dust with their tears to mingle with, not dilute, the blood drawn there. Let them write treaties. For the future. For the past. Debate what words should have bound us then. Debate what words should bind us now. Let them build match-stick land courts. Paint each panel The stories of their ancestors Pākehā me Māori. Glued together with Shared honesty. Leah Bell (21) is studying towards an honours degree in history at Victoria University in Wellington. This piece is adapted from a speech she gave at the New Zealand Historical Association conference, held in November 2019. A version of it was published in the May 2020 edition of the New Zealand Journal of Public History.
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History demands a personal reckoning - E-Tangata

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In March 2014, a group of Ōtorohanga College students went on a school trip to nearby Rangiaowhia, a few kilometres from Te Awamutu in the King Country, where they learned for the first time of the massacre that had taken place there in 1864. With them were kaumātua, who wept as they told their ancestors' stories.

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Hey white women: Māori culture is not your birthright

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Hey white women: Māori culture is not your birthright

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A reflection from a new Te reo learners about learning her pepeha

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Can Pākehā pēpeha? Thousands learning te reo but concerns over 'recolonising' the language

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Well-meaning Pākehā are flooding into te reo Māori classes across the country in record numbers. But there are growing concerns of non-Māori appropriating the language, and not learning the protocols that come with it. Michael Neilson reports.

It all started as a well-meaning effort to save trees atop a treasured urban Auckland maunga from the chainsaws.

The Tūpuna Maunga Authority, established after the city's maunga were returned to mana whenua in a Treaty settlement, wanted to restore the mana of the maunga, and that meant removing nearly half the existing trees - all exotics - and replacing them with natives.

Others disagreed, claiming connections to 100-year-old oak, gum and cherry trees, and as the protest progressed, soon there were non-Māori standing atop Ōwairaka/Mt Albert, claiming they too, were mana whenua.

At a hui to quell protest concerns, other non-Māori claimed Ōwairaka in their pēpeha - an expression of whakapapa (genealogy) - recited karanga and one even laid a curse upon the authority.

Tina Ngata says it is "fantastic" to see non-Māori flocking to learn te reo, but they also needed to learn the tikanga, protocols, that came with it. Photo / File

The breaches of tikanga - Māori protocol - not only outraged many of those present, but sent shockwaves through social media, sparking discussions around non-Māori appropriating some aspects of te reo, but not others.

"It is fantastic to see non-Māori developing those strong connections to the land and nature and wanting to learn the reo of this land," said Tina Ngata, an indigenous rights and environmental educator.

"But when people misapply it, it constitutes cultural assault and turns our own culture against us. It is deeply disrespectful, and sets us all back."

Concepts like pēpeha included connections to ātua (gods) - like Ranginui (sky father) and Papatūanuku (earth mother) - and the landscape, including maunga (hills/mountains) and awa (streams/rivers).

"So when we say our pēpeha we are making a genealogical statement as Māori, as descending from those things."

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Consequently one could not simply choose a maunga - you were born with it.

"It can become very political, claiming a maunga that is not yours," said Ngata.

"I am Ngāti Porou, and my maunga is Hikurangi. Even if I married somebody from Taranaki, and lived there, had children there, I wouldn't claim Taranaki."

In a modern context, non-Māori could do pēpeha by discussing a connection to a place, rather than ownership, Ngata said.

"And the onus is also on us, as Māori, to ensure that is being taught."

Independent Māori Statutory Board deputy chair Tau Henare speaking at the Ōwairaka hui, where he called out non-Māori claiming mana whenua over the maunga. Photo / File

With thousands of Kiwis flocking to beginner te reo classes across the country, many were being encouraged to develop their pēpeha.

This could bring up feelings of unease for Pākehā, many of whom might know their heritage several generations back, but little beyond.

Andrew Robb is Pākehā and began learning te reo back in 1974, as - in his words - an "ignorant person".

Learning concepts like pēpeha led the former media adviser for the Māori Party to discovering more about his own geneaology.

While it was "wonderful" to see increasing numbers of Pākehā doing the same and wanting to express their identity in terms of landscapes, Robb said they needed to acknowledge the people of the tribe whose lands they were in first.

"I see learning te reo as a gift by Māori to Pākehā, and that is really important to remember and acknowledge."

While it was important for Pākehā to learn te reo, to help it grow and also learn the Māori worldview, how the language progressed and developed should always be led by Māori, he said.

"The rangatiratanga, cultural ownership, needs to always be with Māori."

In response to heated discussions over the Ōwairaka debacle, Pasadena Intermediate Māori specialist teacher Donovan Farnham shared a pēpeha template he developed where rather than laying claim to maunga or awa, people could discuss their feelings or connections.

"These maunga are almost like deity to us, so to claim that without the whakapapa might be part of the reason people were so upset," Farnham said.

Farnham, of Ngāti Awa and Tūhoe, said in his teachings - both to schoolchildren and adults - he wanted to give non-Māori alternatives that would help them appropriately engage with Māori.

"The fact non-Māori are claiming things like maunga is healthy. They obviously have an affinity with Aotearoa and the Māori world, but don't quite have the tools to articulate it.

"But it is cool to see this paradigm shift."

An alternative pēpeha

In response to heated discussions over the Ōwairaka debacle, Pasadena Intermediate Māori specialist teacher Donovan Farnham shared a pēpeha template he developed where rather than laying claim to maunga or awa, people could discuss their feelings or connections.

* Ko ... te maunga te rū nei taku ngākau / ... is the mountain that speaks to my heart

* Ko ... te awa e mahea nei aku māharahara / ... is the river that alleviates my worries

* Nō ... ahau / I'm from ...

* E mihi ana ki ngā tohu o nehe, o ... e noho nei au / I recognise the ancestral and spiritual landmarks of ... where I live

Source: Donovan Farnham

Learning the language

* The Government has a target of one million basic speakers of te reo by 2040.

* 148,400 New Zealanders could hold a basic conversation in te reo at the 2013 Census, 85 per cent who were Māori.

* 25,000 people were enrolled in Māori language courses at polytechnics, universities and wānanga in 2018 - up from 16,000 in 2014.

* Those taking beginner - level 1 and 2 - classes has nearly doubled from 7134 in 2014 to 12,835 in 2018.

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Can Pākehā pēpeha? Thousands learning te reo but concerns over 'recolonising' the language

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Well-meaning Pākehā are flooding into te reo Māori classes across the country in record numbers. But there are growing concerns of non-Māori appropriating the language, and not learning the protocols that come with it. Michael Neilson reports. It all started as a well-meaning effort to save trees atop a treasured urban Auckland maunga from the chainsaws.

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There are 110 statues or monuments in Wellington, but only 10 of those represent Māori narratives. Two strangers, Safari Hynes and Peter McKenzie, meet to discuss whose ancestors are represented around the city.

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Rediscovering Aotearoa

An 8-part bilingual short documentary, podcast and article series, made with the support of NZ on Air. The series travels Aotearoa meeting young Kiwis as they discuss the impacts of colonisation today, modern race relations and how they are decolonising themselves.

Each episode looks at a different kaupapa from the lens of a young person who is Māori and a young person who is tauiwi, delving into the Māori and non-Māori world views around Taiao (Nature), Reo (Language), Takatāpui (LGBTQIA+), Mātauranga (Knowledge), Hauora (Health), Whānau (Family), Aroha (Love) and Manatika (Justice).

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An 8-part bilingual short documentary, podcast and article series, made with the support of NZ on Air. The series travels Aotearoa meeting young Kiwis as they discuss the impacts of colonisation today, modern race relations and how they are decolonising themselves.

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An essay by Jen Margaret examining  what do we need to grapple with to make the Pākehā nation a compelling place for the children of her daughter’s generation?

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After listening to the news one day, my six-year-old daughter suggested: "Mum, maybe you should become Prime Minister." Fresh from hearing Moana Jackson speak on constitutional transformation the previous night, I responded: "Maybe you could be. When you grow up there won't be one prime minister - there'll be a leader for Pākehā, and Māori will have leaders for their side. You could be the Pākehā leader." Her emphatic "No" puzzled me. "Why not?" I queried. Her response: "I don't want to be on the Pākehā side - I want to be on the Māori side."
I get my daughter's response. I'm often not that enamoured with the Pākehā side either, yet my entry to engaging with the Treaty of Waitangi was a political one which came with clear instruction from Māori and Pākehā mentors that, to be useful in this work, Pākehā need to be clear in our identity - to embrace it, not escape it.

Therein lies the challenge, I thought, on hearing my daughter's response: to make the Pākehā side, the "Pākehā nation," an exciting and honourable place to be.

So what do we need to grapple with to make the Pākehā nation a compelling place for the children of my daughter's generation?

My response to this question is informed by my work as a Treaty educator, which I began in the 1990s in Ōtautahi and continue now from my base in Te Whanganui-a-Tara.

It's a view from "middle New Zealand," a reflection of my place as a middle-class, Pākehā woman raised by a farming father and school-teacher mother on Kā Pākihi Whakatekateka a Waitaha (the Canterbury Plains), in the rohe of Ngāi Te Ruahikihiki.

My daughter attends kura kaupapa Māori, and her way of seeing differs from mine.

My reflection on the Pākehā nation draws inspiration from my daughter, from my mentors and friends in the Treaty movement, from workshop participants, from American writer Rebecca Solnit's work on privilege and silence, and from many Māori.
The Pākehā nation
The Pākehā nation is an unruly beast. Reflecting on the state of the Pākehā nation is therefore a daunting task that has made me query what the Pākehā nation is, as well as what it might be.

I employ the common usage of Pākehā, which describes the diverse group of people who are white European, particularly of British descent. Our stories prior to arrival in Aotearoa are varied, as are our experiences since arrival. What we have in common is our privilege as beneficiaries of colonisation.

Pākehā have a place in Aotearoa through the relationship forged in Te Tiriti o Waitangi - a foundational agreement of which most members of the Pākehā nation have scant knowledge.

The diverse space that is the Pākehā nation is critically shaped by the Māori world, an equally diverse place. The Pākehā nation exists only in relation to the Māori world; it is of this place - however poorly it has adapted to the conditions.

As Ani Mikaere has said:
There is nowhere else in the world that one can be Pākehā. Whether the term remains forever linked to the shameful role of the oppressor or whether it can become a positive source of identity and pride is up to Pākehā themselves. All that is required from them is a leap of faith.
The Pākehā nation is a contradictory place - predicated on privilege but with the potential for pride. To achieve the latter - to make the Pākehā nation something we might want to identify with - we must grapple with the former.

Doing this requires Pākehā to shape themselves in response to this land and the people of it - to decolonise. This is no small project, and to date, Pākehā change has seemed glacially slow. Honouring Te Tiriti o Waitangi as the country's founding document requires will, skill, leadership and vision from within the Pākehā nation.
Privilege, colonisation and racism
Pākehā - white European, particularly of British descent . . . what we have in common is our privilege as beneficiaries of colonisation. (Jen Margaret.)

There are a few words in my definition of Pākehā which challenge many Pākehā. White ("I don't see colour"). Privilege ("I'm not privileged"). Colonisation ("I didn't do it"). And that's without mentioning the child of privilege and colonisation: racism ("I'm not racist!").

All the bracketed responses are familiar to me. I hear them regularly in my work as a Treaty educator. In that work, I'm engaging people with the stories of Aotearoa - the commitments made in the Treaty that allowed Pākehā to come here, the devastating impacts of colonisation, and the action that is needed to address injustice and honour our commitments.

Despite the aversion to it, discussing colonisation without talking about privilege and racism is telling half a story - the half that talks only of the victim and makes invisible the unearned benefits that Pākehā reap from colonisation.

I tell this family story in workshops to illustrate the workings of privilege. My great-great-grandfather, Joseph Hastings Doyle, was born in Scotland in 1842. He settled on the Canterbury Plains in 1864. The small town where he and my great-great-grandmother, Bessie Roberts, lived was named after him: Doyleston.

Joseph was a supporter of Māori representation in Parliament, and a friend of Hori Kerei (HK) Taiaroa, the MP for Southern Māori, and his wife Tini Pana, who lived nearby at Taumutu. As an MP actively campaigning for the government to honour the commitments of the Canterbury purchase and other land deeds, HK Taiaroa was often away from home, and, in his absence, my ancestors looked after their property. In 1962, the Doyle family returned to the safekeeping of the Taiaroa whānau a pātītī that Hori Kerei and Tini had given to Joseph and Bessie as a symbol of their friendship.

It's complex engaging with the devastation of colonisation when you're the perpetrator. I was heartened when Mum told me of these "honourable" ancestors.

Recently, I learned more when I read Joseph Doyle's obituary. In it, he is described as a "Canterbury pioneer." It notes his many skills, including in athletics. He regularly won prizes, and "Amongst other prizes he won at one memorable gathering on Lancaster Park, Christchurch, were two sections of land at Waterton . . . and this land he held to the time of his death."

Ngāi Tahu land as first prize for a running race. My ancestor got this land at a time when Ngāi Tahu were fighting for survival - a commission in 1890 found that 90 percent of Ngāi Tahu were landless, either having no land at all or not enough land for economic survival. This was part of the very land that HK Taiaroa was away in Parliament fighting for.

My wealth comes in part from my ancestor receiving that prize for winning a running race, and from the myriad of other ways over generations my family as Pākehā have been able to win the race.

We benefit daily from systems shaped for our white ways - our language, our cultural norms - and this has been achieved while denying Māori the basic right to live and express themselves on their lands, in their ways.

While this story has elements that are out of the ordinary (Pākehā supporters of Māori representation were a minority in the 1860s and land was not always the prize for winning running races), it also reflects what is common to all Pākehā experience.

Regardless of personal politics or wealth, as Pākehā we all benefit from the dispossession of Māori. There are no exemptions from Pākehā privilege. What's more, we are trained not to see our privilege, not to acknowledge that it's founded on robbing Māori. If we think of it at all, it's as a historic rather than current, lived experience.

Yet privilege is current both because of intergenerational transmission and because colonisation is an ongoing activity. The structures of colonisation have not been dismantled. In workshops, when we look at just a few examples of the thousands of legislative acts of colonisation and the thousands of actions of resistance and response from Māori to colonisation, most Pākehā have come with little, if any, idea of this violent, painful history.

Privilege means Pākehā can get by without knowing our history. It is not our lives, our lands, our culture, under attack. The rivers whose lives are endangered by the pollution of waterways are not Pākehā ancestors. It's not our people who are imprisoned at horrific levels, who die on average seven years earlier. It's not our voice which has been silenced.

In A Short History of Silence, Rebecca Solnit writes: "A free person tells her own story. A valued person lives in a society in which her story has a place."

In this country, the education system has been a powerful means for suppressing te reo Māori and displacing Māori stories. Colonisation devalues Māori while elevating Pākehā ways and amplifying Pākehā voices. In doing so, it destroys the potential of a power-sharing relationship of mutual benefit - the potential of Te Tiriti.

In constructing the story as colonisers, Pākehā have to justify the unjustifiable, so our story draws on fabricated narratives of colonisation:

"We discovered this place."
"We made this place productive/great."
"Māori benefited from us bringing hospitals, schools, law and order."

These ideas are based on theories of the inherent superiority of white folk (like the Great Chain of Being), which many Pākehā disavow while holding firmly to patterns of thought which the theories have planted.

While often articulated in more subtle ways than in the past, cultural racism - the innate belief that cultures have certain attributes that make some superior to others - is flourishing in Pākehā society. It both informs and provides a justification for our actions. It shapes our ways and props up our institutions - institutions still based on colonial ways. Institutions in which racism is embedded.
The loss of winning
Rebecca Solnit has coined the term Privelobliviousness to describe how being the advantaged one, the represented one, means being the one who doesn't need to be aware. Which, as she says, "is a form of loss in its own way."

She talks of how being dominant "means seeing yourself and not seeing others" and how, in this way, privilege limits and obstructs imagination.

Winning the colonisation race - the race of cultural dominance - has generated huge imbalance and loss. Māori have been the most devastated, yet Pākehā too have been damaged.

James Baldwin writes that the great force of history is
. . . that we carry it within us, are unconsciously controlled by it in many ways, and history is literally present in all that we do.
Yet most Pākehā don't know the events of our history, or our place in them. We don't know ourselves, our white ways, and we don't know the ways of this land. We are poorly equipped to act well in the relationships that allow us to be here.
"If all New Zealanders did a Treaty workshop it would make a huge difference to race relations in this country."
This statement from an elderly Pākehā man from a rural community echoes those made by many other people, including former National and Labour prime ministers. As Jim Bolger says:
We should teach our colonial history, because we don't, and this is a huge mistake. You cannot know who you are as a society unless you know your history. Look out across the world and see the extraordinary divisions within societies. Frankly, the rise of white racism is partly because people don't understand their history.
Pākehā ignorance is coupled with British ways of operating that don't fit here on Māori land. Economic models, relationships to land, and gender relationships intersect in multiple ways and are out of balance.

Re-centring indigenous ideologies is a core dimension of decolonisation. In the face of climate change and growing inequity, decolonisation is critical to the survival and health not only of indigenous peoples but of us all.

In the words of Canadian musician and activist Ian Campeau:
There are indigenous ideologies that don't reflect colonial ideologies in any way shape or form, and it's time to start looking at these different systems and these different ways of how communities worked, to see how we can go on as a working society because this seems to not be working for very much longer.
For Pākehā, engaging with decolonisation means listening to, and respecting, Māori. It also means understanding the intersections of Pākehā privilege, colonisation, and racism, so that we can begin to unravel them and create other ways of being.
Unravelling privilege - remaking the Pākehā nation
The task of calling things by their true names, of telling the truth to the best of our abilities, of knowing how we got here, of listening particularly to those who have been silenced in the past, of seeing how the myriad stories fit together and break apart, of using any privilege we may have been handed to undo privilege or expand its scope is each of our tasks. It's how we make the world. (Rebecca Solnit.)

For Pākehā Treaty advocates, there have always been two interrelated parts to our work - actively supporting Māori initiatives, and clearing barriers to Māori self-determination through working with our own. The former is often more energising, exciting work than the latter.

Yet the "Pākehā mission" is necessary work, and Treaty education is a critical component of this mission as a means of shifting Pākehā will and skill for a working Treaty relationship.
Learning our stories - responses to Treaty education
"The Crown responded to peace with tyranny, to unity with division, and to autonomy with oppression." ( Crown apology to Parihaka, June 2017.)

In Treaty workshops, adult Pākehā are generally learning about the potential of the Treaty relationship and the devastation of colonisation for the first time. In part, the workshop is a myth-busting exercise which works to challenge a key premise of colonisation - the inherent superiority and rightness of Pākehā. It is the weaving of a story which often challenges participants' foundational knowledge of this country and of their place in it.

Early on, we bust the persistent myth of Moriori. For adults who have always believed it to be so, since it's what they were taught in school and no one has told them otherwise, learning that Moriori weren't here first turns many things on their head. Unpacking this myth isn't just about correcting factual inaccuracy. It's about analysing the reasons this story was constructed and the purposes it still commonly serves - of undermining Māori status as indigenous peoples and justifying the horrific acts of Pākehā colonisation.

Learning about this history is often challenging for people, as they "confront the unpleasant likelihood that other facts they think they know may be inaccurate, incomplete, and even morally problematic." (Moana Jackson).

Pākehā have an array of reactions to this learning - from denial, fear, shame and guilt, to a desire to know more, and a passion to contribute to change.
"I didn't do it." "My ancestors were Irish, they were oppressed too."
As Pākehā, we often want to distance ourselves from colonisation, while not seeing (or actively denying) that we all benefit from it. In another form of denial, others want to talk about the positives of colonisation.
"You've just talked about the bad stuff, surely there were benefits for Māori from colonisation."
My short answer is "No", followed by a reminder of the relationships between Māori and Pākehā in the early 1800s, in which there was a great deal of exchange for mutual benefit.

These relationships were characterised by Māori holding the balance of power and the ability to control decisions - they reflect balance and consent. In contrast, colonisation is non-consensual, and designed to benefit Pākehā.

For some, this learning and the cultural shifts in Aotearoa invoke fear. This is a fear of not knowing, of being incompetent, of being left out, of being irrelevant.

Other workshop participants feel guilt and shame when they see the ways they benefit from colonisation. Their shame comes too from having managed to get to adulthood without this foundational knowledge of our history.

Denial, fear, guilt and shame and the negative responses they elicit in Pākehā can feel tedious and limiting. It's critical in Treaty education, and elsewhere, that we address these emotions by naming what's driving them and by responding to denial with insight, to guilt with action, to shame with recognition, to fear with vision, and to irrelevance with getting with the programme!
An amnesty on ignorance
"It blows my mind how little I know about the Treaty and its history, despite having grown up in New Zealand. I wish everyone in the country could attend a Treaty workshop!" (Workshop participant.)

Treaty workshops necessarily evoke disquieting emotions for Pākehā, yet most participants recognise the value of this learning and advocate for it. The most common response to Treaty workshops is: "I wish I'd known. Why weren't we taught this in school?"

People (many, many people, not just fringe radicals!) want to see a high quality, concerted, well-resourced educational effort across all levels - and an assurance that this isn't an optional topic with variable content, that it is a critical skill for living and working in Aotearoa.

Because of the lack of these learning opportunities to date, many people in senior government roles, and elsewhere, are missing a basic skill set to do their jobs.

While it's not their fault that they didn't learn about Te Tiriti and colonisation in school, it is their responsibility to learn now and to ensure all their teams do, too.

To become Te Tiriti honouring, we need an amnesty on ignorance, along with a concerted effort to create well-equipped citizens - people with the will and skill to promote cultural and institutional change.

As well as extended and continued efforts to bring adults up to speed, we need effective teaching in our schools. The Education Council's standards and code of conduct reflect an expectation that teachers will demonstrate a commitment to a Treaty-based Aotearoa New Zealand. And the government's recent announcement that New Zealand history will be taught in schools is significant.

This education is not just about the past, but critically, it is about how the past shapes us now. It is a weaving of our personal stories into the country's stories, and, for Pākehā, it's about understanding racism, privilege, and inequity alongside how we might contribute individually, organisationally, and as a nation, to honouring the Treaty.

Educationalist Ann Milne advocates for explicitly teaching Pākehā children about privilege.
Not to make them feel guilt - it is to make sure they do not grow up to perpetuate the situation. Knowing that our undeserved sense of entitlement and our unacknowledged privilege impact negatively on other people, and can be changed once we understand them, is a lesson our Pākehā children have the right to learn so they can contribute to a more equitable future, and do better than we have done in the past. We are selling our Pākehā children short if we don't engage them in this learning. Being "really Pākehā" - becoming (small "m") māori Small "m" māori: normal, usual, natural, common, ordinary (Māoridictionary.co.nz)
If adaptation to local conditions is understood as a skill for success and survival, Pākehā have done abysmally, and the consequences of this don't serve Pākehā and are deadly for Māori. The British systems that were imported and plonked here were never made to fit, and continue to be alien to this whenua. It's everything from our calendar and our place names, to how we understand health, education, and the justice system.

Organisations sometimes ask me to review their conceptual frameworks to determine their Treaty fit. When the models are imported, it's often really hard to retrofit them. We need to do the foundational work of shifting the base to build ideas that respond from the outset to where we are. This doesn't mean appropriating Māori thought, but the weaving of ideas and approaches.

"They are really Pākehā" is an expression that friends and colleagues use to describe people who are frustratingly white in their ways. In this definition, people like Don Brash and Mike Hosking are the epitome of Pākehā.

I want to be in the Pākehā nation - not least because there's no place else for me - but not that Pākehā nation.

So that means working on shifting these white ways and, in doing so, creating/reclaiming what Pākehā might be - a diverse people shaped by a relationship with Māori. A people defined by living in Aotearoa and relating to Māori, not by being in opposition to Māori.

For me, one of the reasons for trekking across town in the mornings to kura, rather than walking to the local school, is a desire for my daughter to become "really Pākehā" - to have the skills to work effectively across Māori and Pākehā contexts.

These are not skills that we can pass on as parents. We didn't get them growing up, yet they are the skills we need to live well in this place. It infuriates me, as I know it's infuriated generations of Māori (and a growing number of Pākehā), that we can't get that opportunity at our local school.

As I've said, my passion for Te Tiriti was ignited through a political education - one in which there is absolute clarity that, for Pākehā, being an ally is about being Pākehā, not trying to be Māori. Yet to be really Pākehā, we need to become more māori - to be shaped by this place and our relationships with tangata whenua - so that we might be more normal, more ordinary, more suited to this place.

For a start, this is about upholding Māori being māori here. Alongside this sits the work of Pākehā adaptation. These are interwoven tasks and there are a multitude of diverse examples, all of which arise from the ongoing generous efforts of Māori, working with the openness of Pākehā.

They include the ongoing everyday use of te reo Māori words by Pākehā, and actions like Te Kaunihera o Pōneke/Wellington City Council moving their fireworks display from Guy Fawkes to Matariki and making a commitment to becoming a bilingual city, Pākehā community organisations shifting to Te Tiriti based power-sharing approaches, and the recognition of the legal personhood of the Whanganui River, Te Urewera, and Taranaki Maunga.

These are actions that disrupt the colonial ideas of "We discovered this place" and "We made this place productive/great." They value and give space to the voices and ways of those who were here long before Pākehā. They reflect a weaving of worlds, a shaping of ways that honour our Treaty commitments, ways that are Māori - that are normal or ordinary in this land.
Everyday gestures
"Undoing the social frameworks of millennia is not the work of a generation or a few decades but a process of creation and destruction that is epic in scope and often embattled in execution. It is work that involves the smallest everyday gestures and exchanges and the changing of laws, beliefs, politics, and culture at the national and international scale; often the latter arises from the cumulative impact of the former." (Rebecca Solnit.)

In the face of the weight and seeming intractability of the impacts of colonisation - inequity, Pākehā privilege, and cultural and institutional racism - it's important to remember the power of everyday gestures. Of Pākehā individually and collectively listening, learning, acting, and influencing.

Recognising that there is a will to learn but still woeful ignorance within the Pākehā nation, we counter the denigration of Māori by daily acts of myth-busting and by amplifying the real stories. Stories of Māori success and innovation, of Māori as loving parents, of the persistent collective generosity of Māori towards Pākehā.

We speak out against racism - in our homes, our communities, our workplaces.

We make sure our children are being taught well in schools. We learn and share the ways in which tangata Tiriti organisations are engaging with Te Tiriti. We advocate for our politicians to act respectfully and to honour Te Tiriti. We assure those who need assurance that there's nothing to fear - that Māori sovereignty is good for all New Zealanders. It makes us whole.

We support Māori initiatives - we donate, we turn up when asked, we share successes. We respond to calls for action on critical issues like freshwater, abuse in state care, and exploitation of the whenua. We support Māori political representation. We sort out our te reo pronunciation. We watch Māori TV. We enjoy Matariki events. We respect tikanga and the authority of mana whenua.

This isn't the work of someone else, it is the work of all of us who are Pākehā - whoever we are, wherever we are, with whatever tools we have.
We all win! Honouring Te Tiriti o Waitangi
"To be Pakeha in this generation is sometimes to stand behind the goal line, scratching our heads, waiting for the conversion, on the wrong end of one of the great comebacks in cultural history, our coach screaming possession, possession, possession. What we do next will define us." (Glen Colquhoun)

I find these words evocative, yet I want to tweak the metaphor. To make the Pākehā nation a place to be, we need to call time on the competitive game of colonisation with its winners and losers - this game in which winning also means losing.

At a national level, our prime minister is the closest thing to a coach for the Pākehā team. Aligning her stated commitment to better Te Tiriti relationships with her qualities of compassion and her desire to do better, she can choose not to scream possession but rather to respond to the desire of many to call time on the competitive game. That's what honouring Te Tiriti requires.

Matike Mai Aotearoa has provided timely suggestions for the changed game. Their work envisages a "conciliatory and consensual democracy rather than an adversarial and majoritarian one." Cooperative and consensual ways of working move us into different, respectful ways of being - ones that propel us forward while returning us to the original promise of a relationship of mutual benefit.

This is transformative. It shifts from a conversation, perceived by Pākehā, of Pākehā losing and Māori gaining power - to a vision of relationships and society in balance.

Critical, too, in this rebalancing is the need to address the relationships between Pākehā and all other tangata Tiriti within the kāwanatanga sphere.

To engage in discussions about a different game, we require courageous and visionary leadership. We need leadership that cares about the needs and aspirations of future generations more than the concerns of a vocal minority of Pākehā of current generations.

We need the government to act consistently and honourably and not, for example, to say that it wants to honour the Treaty while continuing to permit exploitation of the whenua against the wishes of iwi. The government needs to seriously engage with the findings of the Waitangi Tribunal's Te Paparahi o Te Raki Inquiry Stage 1 report, which concluded that, in signing Te Tiriti o Waitangi, rangatira affirmed hapū sovereignty.

The different game that is needed requires direction and support both from tangata whenua and from tangata Tiriti.

In 2017, Action Station drew together many voices to articulate a vision to sit alongside the work of Matike Mai Aotearoa. It includes these words:
In 2040, Aotearoa New Zealand will be a fair and flourishing country with care, creativity, courage and compassion at its core. We will honour Te Tiriti o Waitangi and the rights of indigenous people in our constitution, our institutions and in everything we do . . . Every person in Aotearoa New Zealand understands and respects Te Tiriti as our founding document, understands the harm done by colonisation in our country, and works to heal injustices and to see Te Tiriti honoured.
This vision captures the aspirations and values the skills of my daughter and her peers. Their aspirations are to live well in this land and for this land to be well. Their skills are skills to work across worlds while being strong in their own.

It is a vision in which the Pākehā nation, as a subset of tangata Tiriti, works cooperatively and consensually with Māori. It is place of balance and health. It is an honourable nation within a diverse and flourishing country. It is a nation that I want to be part of and that my daughter does too.

Hoake!
Jen Margaret is Pākehā, of Cornish, Scottish, Danish and German ancestry. Her ancestors arrived in Te Wai Pounamu in the 1860s. Raised near Leeston on the Canterbury Plains, in the rohe of Ngāi Te Ruahikihiki, Jen was a late learner about the Treaty of Waitangi, first engaging with it at university in the 1990s. Since then, she's been active in Treaty work.
Groundwork: Facilitating Change, Jen works with individuals and organisations to deepen understanding and application of the Treaty. A recipient of Winston Churchill and Loxley Fellowships, she has researched the work of non-indigenous allies locally and internationally. She is the author of Working as allies: supporters of indigenous justice reflect (2013) and Ngā Rerenga o Te Tiriti: Community organisations engaging with the Treaty of Waitangi (2016

This article was originally written for the State of the Pākehā Nation series commissioned by Network Waitangi Whangarei.

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After listening to the news one day, my six-year-old daughter suggested: "Mum, maybe you should become Prime Minister." Fresh from hearing Moana Jackson speak on constitutional transformation the previous night, I responded: "Maybe you could be. When you grow up there won't be one prime minister - there'll be a leader for Pākehā, and Māori will have leaders for their side.

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Groundworks offer engaging and affordable workshops that give you a solid grounding in Te Tiriti o Waitangi and its relevance for all of us in Aotearoa today, including the education sector.

Our self-paced workshops are available to both individuals and organisations. We offer facilitated workshops to organisations committed to beneficial change for Māori.

We also offer tailored solutions to help organisations bring Te Tiriti to life.

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Workshops for organisations - Groundwork

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Treaty Action Collective Pōneke is a group of treaty educators living in Pōneke. They deliver treaty and decolonisation workshops to strengthen understandings of the history of Aotearoa and how the Treaty of Waitangi can be honoured today.

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Delivering workshops to deepen understandings of the Treaty of Waitangi and decolonisation practice in Pōneke Wellington.

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Tangata Tiriti – Treaty People is an education programme on the Te Tiriti o Waitangi: the Treaty of Waitangi. Its key aim is to build relationships between tangata tiriti – people of the Treaty (non-Māori), and tangata whenua – people of the land (Māori).

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Te Tiriti o Waitangi / School Journal Story Library / Instructional Series / English - ESOL - Literacy Online website - Instructional Series

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The unsettling truth about the Treaty

Within 44 years, 18 million acres of New Zealand land passed from the purview of one group of people into the hands of scores of others. Some of the new owners were not in the country yet.

Eighteen million acres represents more than a quarter of the entire land mass of New Zealand. Or about 67 Aucklands. It was all gone between 1865 and 1909.

Ngāti Whātua Ōrākei transferred the future Auckland city to the Crown for the equivalent of about $70,000 in today's currency.

At the top of the South Island, no one asked Ngāti Apa before the Crown bought the entire area. Within roughly two decades, Ngāti Apa was down to five acres (the equivalent of five rugby fields).

New Zealand's current housing crisis demonstrates what can go wrong for people without a place to call home. Unemployment, poverty, drugs, mental and physical health problems.

The land alienation that happened at the beginning of this country's modern existence was much, much worse. In short order, an entire race of people was shunted from their homes or forced to find new ways of sustaining themselves - often in unfamiliar settings. In clashes with the Crown, some were imprisoned and many hundreds were killed.

For instance, Nelson's Ngāti Kuia was pressured to give up its land. In exchange, it was given some money and land that wasn't suitable for the iwi to either maintain customary practices or develop to suit the new economy. They became economically marginalised as a result.

The confronting truth of what happened in our recent past is something New Zealanders have to reckon with. The Treaty of Waitangi settlement process exists because of it.

On this page, you can connect the two. Every completed Treaty settlement, including a brief summary of the historical background, is outlined in the interactive graphic below. The maps for each show where each iwi was at before land began to be alienated. For many, Stuff has been able to establish the total area alienated over time.

Every corner of New Zealand is a part of this story. Look at the maps. Read the stories. Watch the videos. Grasp the numbers. This is the unsettling truth about the way this country was established.

Select a settlement for more information.

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Where possible we have tried to establish the total area of land alienation for each settlement. This is not necessarily the same as the area of interest shown on the maps. Some of the alienated land may have been confiscated outright, while other land may have been purchased. Some purchases breached the Treaty, others did not. We have included all land alienation regardless of how it came to be alienated.

Iwi population numbers are drawn from the 2013 Census.

Credits

Data editor
Andy Fyers

Project editor
John Hartevelt

Design & development
Suyeon Son

Reporting
Carmen Parahi, Tony Wall, Florence Kerr, Brad Flahive

Animated video
Kathryn George and Brad Flahive

Visuals
Ross Giblin, Simon O'Connor, Chris Skelton, Chris McKeen, Rosa Woods, Christel Yardley

Additional reporting
Deena Coster, Amanda Saxton, Joel Ineson, Thomas Manch, Harrison Christian, Elton Smallman, Paul Mitchell, Ruby Macandrew

Most map outlines on this page courtesy of Click Suite. A 3D animation of Māori land loss, based on these maps, can be viewed at the He Tohu exhibition at the National Library in Wellington.

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Read more in the official summary.

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Within 44 years, 18 million acres of New Zealand land passed from the purview of one group of people into the hands of scores of others. Some of the new owners were not in the country yet. Eighteen million acres represents more than a quarter of the entire land mass of New Zealand.

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Beth emphasises the importance of including an appreciation of the richness and beauty of Te Reo Māori, rather than just formulaic words and phrases when planning a Te Reo programme in a school curriculum

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CORE Education works closely with clients on facilitation, research and content development strategies, solutions and services. CORE works closely with government businesses, individuals, researchers, early years centres, schools, Kāhui Ako and kura.

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Where young people celebrate the heritage of New Zealand and the Pacific Islands. With our support, schools and young people can present their own web pages about their local community, family, and friends

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There are World War One memorials at schools and in communities throughout New Zealand. Have you ever wondered about the men and women named on these memorials and their stories?

Through 2020 Communications Trust's new Living Heritage initiative Their Names Shall Live, schools can create a Living Heritage WW1 memorial digital story to honour the people who served their country in the First World War and preserve their stories for future generations.

Learn more about taking part in the initiative Their Names Shall Live here.

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Hītori Maori - Māori History in the School Curriculum

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Hītori Maori - Māori History in the School Curriculum

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This site is designed to give you access to materials that will assist in the implementation of Te Takanga o te Wā, Guidelines for Teachers Years 1-8.
There are examples of place-based studies in schools including:

Kaitiaki of the Stream

Owairaka School Pepeha

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Kua whakaarahia tēnei pae tukutuku hei whakawātea ki a koe i ngā rauemi e hāpai ake ai tō whakaako i Te Takanga o te Wā, He Aratohu mā ngā Pouako Tau 1-8.

This site is designed to give you access to materials that will assist in the implementation ofTe Takanga o te Wā, Guidelines for Teachers Years 1-8.

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This site is designed to give you access to materials that will assist in the implementation of Te Takanga o te Wā, Guidelines for Teachers Years 1-8. Kua whakaarahia tēnei pae tukutuku hei whakawātea ki a koe i ngā rauemi e hāpai ake ai tō whakaako i Te Takanga o te Wā, He Aratohu mā ngā Pouako...

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Ministry of Education resource to help with the study of Māori history. This resource helps students to understand how the past

has shaped us and to look to the past to inform the present

and the future

.

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Te Takanga o te Wā is not designed as a list of lessons or learning experiences. Rather it provides a framework to support teachers to teach Māori history with their students. The content and context that you choose for your class could focus on building quality and collaborative engagement with your local iwi and hapū

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Flanshaw St School advocates for local history 

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Flanshaw St School advocates for local history 

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Education sector groups plan a campaign to make Māori history part of the core curriculum.

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A critical guide to Māori and Pākehā histories of Aotearoa

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A critical guide to Māori and Pākehā histories of Aotearoa

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Tamsin Hanly
A comprehensive curriculum programme resource to support schools and equip teachers to effectively implement the NZ Curriculum, especially around teaching  accurate Māori and Pākehā  stories of Aotearoa/New Zealand.

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Addressing Pākehā paralysis with non-stupid optimism

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Addressing Pākehā paralysis with non-stupid optimism

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Alex explains strategies to break down barriers and enable non-Māori to be proactive in relationships with Māori colleagues and support Māori students and whānau to succeed in our education system.

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CORE Education works closely with clients on facilitation, research and content development strategies, solutions and services. CORE works closely with government businesses, individuals, researchers, early years centres, schools, Kāhui Ako and kura.

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A series  that tells the stories of New Zealanders who are reflecting on their colonial heritage and white guilt, and the ways they push through to find a more healthy Pākehā identity.

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How do white New Zealanders overcome feelings of guilt to take positive action against racism in Aotearoa?

Land of the Long White Cloud is a seven-part documentary web-series that tells the stories of New Zealanders who are reflecting on their colonial heritage and white guilt, and the ways they push through to find a more healthy Pākehā identity.

The Series Producers explain "This is an anti-racism conversation timed to coincide with the 250 year anniversary of Captain Cook's arrival in Aotearoa. Racism is a white problem, and the onus is on white New Zealanders to look at ourselves."

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How do white New Zealanders overcome feelings of guilt to take positive action against racism in Aotearoa? Land of the Long White Cloud is a seven-part documentary web-series that tells the stories of New Zealanders who are reflecting on their colonial heritage and white guilt, and the ways they push through to find a more healthy Pākehā identity.

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Jessica Hutching's essay about why this is important in educational spaces http://www.swaraj.org/shikshantar/ls3_jessica.htm

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Toitū Te Whenua - Land Information New Zealand

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Search the New Zealand Gazetteer for official and recorded place names.

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When is it okay for creative people to draw on cultural traditions they're not part of? Illustrator, writer and teacher Zak Waipara has some thoughts about cultural appropriation.

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What is the role of Pākehā in supporting te reo Māori?

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What is the role of Pākehā in supporting te reo Māori?

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Andrew Robb explores this question.

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What is the role of Pākehā in supporting te reo Māori? | E-Tangata

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I caught up with the movie Poi E! the other day, and tears welled up at the sight of Ngoi Pewhairangi, of Ngāti Porou, who wrote the song made world

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The Imagining Decolonised Cities project is a collaboration between Victoria University of Wellington and Ngāti Toa. The organisers held a contest, inviting entrants to share their utopian vision for a just, decolonised, vibrant and healthy Aotearoa New Zealand city. This is a video about the winning rangatahi. There is a website to find out more http://www.idcities.co.nz/

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Imagining Decolonised Cities contest winners | We recently supported the Imagining Decolonised Cities project, a collaboration between Victoria University of Wellington and Ngāti Toa. The organisers... | By New Zealand National Commission (UNESCO) | Facebook

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We recently supported the Imagining Decolonised Cities project, a collaboration between Victoria University of Wellington and Ngāti Toa. The organisers...

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How a partnership with the Living Futures Institute inspires a return to our intuitive ways of knowing.

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How a partnership with the Living Futures Institute inspires a return to our intuitive ways of knowing.

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Kaitiakitanga -Active Guardianship, Responsibilities And Relationships With The World

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Kaitiakitanga -Active Guardianship, Responsibilities And Relationships With The World

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Dr Kura Paul

-Burke and Dr

Lesley Rameka reflect upon

notions of kaitiakitanga and bio-

cultural connectivity as

important and meaningful contributors for young children and their relationships with and for

the world

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This CORE breakfast explored practical ways that future-focused schools can grow their understanding of the Treaty of Waitangi. It explored how we might apply the Treaty effectively in practice, so schools can maximise the wellbeing and success of all students and their whānau.

Once purchased, you will receive a link to download a file from a secure and private Vimeo channel.

Presenters: Alex Hotere-Barnes and Janelle Riki-Waaka

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What's the Treaty got to do with it? The Treaty of Waitangi and future-focused education " CORE Education

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This CORE breakfast explored practical ways that future-focused schools can grow their understanding of the Treaty of Waitangi. It explored how we might apply the Treaty effectively in practice, so schools can maximise the wellbeing and success of all students and their whānau.

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Alex Hotere-Barnes and Janelle Riki-Waaka

Te Tiriti o Waitangi and

Future Focused Education
Alex and Janelle explore Te Tiriti as a future-focused document that offers a model for transformational change. They explore each article and what it can mean for good teaching and learning.

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Provides workshops and PD for ECE and schools about Te Tiriti

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A new resource to support community organisations in engaging with the Treaty.

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PUBLICATION

Description

This new full colour resource supports community organisations in engaging with the Treaty. Ngā Rerenga o Te Tiriti responds to the aspiration of groups and organisations within the community sector to be more engaged with the Treaty of Waitangi. It brings together many years of practice and reflection by Treaty practitioners, community organisations, and mana whenua. In doing so, it provides guidance, inspiration and sustenance to community organisations engaging with the Treaty.

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PUBLICATION This new full colour resource supports community organisations in engaging with the Treaty. Ngā Rerenga o Te Tiriti responds to the aspiration of groups and organisations within the community sector to be more engaged with the Treaty of Waitangi. It brings together many years of practice and reflection by Treaty practitioners, community organisations, and mana whenua.

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Mata Aho Collective focuses on everyday materials that are iconic within Māori communities. Their work for documenta 14, Kiko Moana, uses light-duty blue tarpaulin that is folded, stitched and slashed.

Central to Kiko Moana are the characteristics of the metaphysical beings known as taniwha. Mata Aho Collective are collecting diverse taniwha narratives to portray the multiplicity of indigenous voices and highlight taniwha attributes such as protection, assistance with travel and harbingers of potential danger.

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What I term as a 'taniwha' is a kaitiaki. For whatever reason, for anything, taniwha are kaitiaki for all sorts. You can class these *photos of the forest* as taniwha, they're messengers. You can see an old man in there, that's a big old Rimu tree up in Te Urewera.