I was talking with a colleague and she asked me to share some of my recent thoughts about what Te Tiriti o Waitangi | The Treaty of Waitangi (Te Tiriti) means to me – as Māori, as a New Zealander, and as an educator – at a time when Te Tiriti is a highly contentious topic, and the relationship between Māori and non-Māori is more pronounced than ever before. Writing about Te Tiriti has been more challenging than I anticipated. It has made me question what is important, develop my own learning and understanding, and redefine my own positionality; and the more I have learnt, the less I feel I know. What is clearly apparent is the undeniable centrality of Te Tiriti to Aotearoa New Zealand – for Māori as tangata whenua (the people of the land), for all other New Zealanders as tangata tiriti (non-Māori who call Aotearoa New Zealand home and can do so because of Te Tiriti o Waitangi), and for all educators across the country. It is a part of our past, our present, and our future.

I believe the whakatauāki above from Tā Hemi Hēnare | Sir James Hēnare reflects the current position we find ourselves in education and in wider society. We have come too far not to go further, and we have done too much not to do more.  As educators, we need to comprehensively understand Te Tiriti, the history and its ongoing impacts; and to continue to strive for what we know is important: for excellence and equity for ākonga Māori and all learners. We do this by developing our knowledge and understanding about Te Tiriti o Waitangi, recognising the important roles of education and teachers, and learning about and implementing Tiriti-centric practice – to give effect to Te Tiriti and bring this to life in our practice every day.

Te Tiriti o Waitangi | The Treaty of Waitangi

Te Tiriti o Waitangi | The Treaty of Waitangi (Te Tiriti), long regarded as the founding document of Aotearoa New Zealand, was signed on February 6, 1840, by 43 Māori rangatira (leaders) and representatives of the British Crown.

Te Tiriti is a document of promises and aspirations to bring two people together in partnership. A bicultural partnership between the indigenous Māori, and the colonial British. This was reflected in the written texts of Te Tiriti with one version written in English and one in te reo Māori. Across the two versions there are considerable differences in the meaning of particular words, and this has been a point of contention through time. Also included in Te Tiriti are four articles. These address powers of sovereignty, governance, and protection of Aotearoa New Zealand and all its peoples – both Māori as tangata whenua and non-Māori as tangata tiriti; and should have been the foundation for an equal and just society.

Ko te tuatahi | Article the first: Kawanatanga | Honourable Governance

“…ka tuku rawa atu ki te Kuini o Ingarani ake tonu atu-te Kawanatanga katoa o o ratou wenua.”

“…cede to Her Majesty the Queen of England absolutely and without reservation all the rights and powers of Sovereignty… over their respective Territories…”

In the Māori version of article one, Māori gave the Crown “te Kawanatanga katoa” - governance or government over the land. In the English version Māori ceded “all the rights and powers of sovereignty”.

Kawanatanga | Honourable governance assumes the responsibility of care for all Māori and other people of Aotearoa New Zealand, the protection of Māori rights and interests, and participation in decision-making and planning.

Ko te tuarua | Article the second: Tino Rangatiratanga | Self-determination and agency

“…te tino rangatiratanga o o ratou wenua o ratou kainga me o ratou taonga katoa.”

“…the full exclusive and undisturbed possession of their Lands and Estates Forests Fisheries and other properties…”

In the Māori version of article two, Māori were guaranteed “tino rangatiratanga” or authority over their lands and all their taonga (properties and possessions). The English version confirmed their full exclusive and undisturbed possession of their lands and properties. However, in both versions, Māori yielded to the Crown the exclusive right to purchase their lands.

Tino Rangatiratanga | Self-determination provides a context wherein Māori maintain autonomy, can be self-determining and exercise authority over their own affairs, and have the agency to do so.

Ko te tuatoru | Article the third: Oritetanga | Equality

“…ka tukua ki a ratou nga tikanga katoa rite tahi ki ana mea ki nga tangata Ingarani.”

“…[gives] her royal protection and imparts to them all the Rights and Privileges of British Subjects.”

Article three contains a provision which protects the rights and privileges of Māori and guarantees equality between Māori and other New Zealanders; and should have provided the foundation for an equal and just society. As long as there is inequality and disparity between Māori and non-Māori, the promise has not been fulfilled, and the need for equitable measures remains.

Ko te tuawha | Article the fourth: Wairuatanga | Spirituality

The fourth article was ‘the spoken promise’, a verbal agreement negotiated between Bishop Pompallier, Governor Hobson and the rangatira who were at the signing of Te Tiriti. This article guaranteed religious freedom and ensured Māori and all other New Zealanders alike have the freedom and protection to practise their spiritual and cultural customs.

Despite the promises inherent in Te Tiriti, by the end of the nineteenth century mass immigration and colonisation saw Māori moved to being an ethnic minority and suffer a loss of power and autonomy. Since the signing of Te Tiriti, through successive governments and policy changes, the social and economic positioning of Māori has steadily declined. Today, our tangata whenua are statistically worse off in practically every socio-economic measure including education, employment, household income, home ownership, health, and incarceration. The policies and systems put in place have consistently under performed for Māori and failed to honour the promises made in Te Tiriti.

Since it’s signing, the meaning of Te Tiriti has been questioned, challenged, and contested. This may be in part due to the difference in the meaning of particular words across the two versions of Te Tiriti. In the hopes of creating greater clarity, the principles of Te Tiriti were developed. These were first mentioned in legislation in the Treaty of Waitangi Act, 1975. The principles of Partnership, Protection and Participation, or 3Ps as they are commonly known, were established to capture the essence of Te Tiriti and its relevance to contemporary society. However, rather than provide the intended clarity, they have continued to cause dispute, and incite political debate.

Following the election in October 2023, the new coalition Government set out to address long term challenges, restore national unity, boost social cohesiveness, and end race-based policies. They introduced an ambitious plan which indicated some significant changes to our country’s political landscape - new priorities being purported, initiatives paused, policies repealed. Many of the changes saw the reversal of policies which intended to progress equity for Māori. For me, one of the most shocking and divisive being the introduction of a Treaty Principles Bill.  The intention of the bill is to redefine the principles of Te Tiriti.  In doing so, I worry about what this means for our founding document and our national identity.

The impact of this announcement sent ripples across Aotearoa New Zealand and was felt deeply in the heart of many people who call Aotearoa New Zealand home. Since the announcement we have heard more about what the Bill hopes to achieve and seen active resistance to what has been perceived as an attempt to nullify the Treaty, undermine the status of tangata whenua, and rewrite history.

The resistance movement started with Te Pati Māori’s call to action in early December 2023. Closely followed by a call to hui, from the Māori King, Kiingi Tuheitia Pootatau Te Wherowhero VII (Kiingi Tuheitia). The invitation was for Māori and non-Māori from across the country. Approximately 3000 people were initially expected to attend, this grew to over the preceding days, and on 20 January 2024, Hui-aa-Motu: The National Hui for Unity saw one of the most significant gatherings at Tuurangawaewae Marae, Ngaaruawaahia in recent times. Over 10,000 people attended, with representation from iwi and hapū across the motu. The kaupapa was kotahitanga (unity): a call to come together, to work together, and for a collective response to the coalition government. The sheer number of people who went speaks volumes about the importance of this kaupapa for Māori and for all people in Aotearoa New Zealand. With Te Rā o Waitangi | Waitangi Day, the day which commemorates the signing of Te Tiriti and its inauguration as our nation’s founding document, just around the corner, it is certain that the conversation will be on-going.

Te Tiriti-centric practice

Te Tiriti o Waitangi provides us with a foundation and vision for moving forward, together, as a nation, as a people and as a system. Te Tiriti o Waitangi underpins all government education policies and strategies in Aotearoa New Zealand. Education is a powerful site where we can begin to redress past injustices and a new way forward can be forged. Teachers and leaders in education have a significant responsibility for upholding Te Tiriti in practice and vital role in shaping the future. As educators we are both morally obliged and professionally mandated to “know better and do better”[1]. We must recognise the unique status of Māori as tangata whenua and our own positioning as teachers - as government employees and agents of the crown, build our knowledge and understanding of Te Tiriti and the implications for practice, and give practical effect to Te Tiriti in our everyday mahi for ākonga Māori and all learners in schooling on Aotearoa New Zealand.

In 2020, there were 21,738 ākonga Māori in Māori-medium education settings, making up 10.1% of all ākonga Māori in schooling. This means the majority of our ākonga Māori, nearly 90%, are in kura auraki or English-medium schools. In kura auraki across Aotearoa New Zealand there are persistent disparities in academic and social outcomes between ākonga Māori and non-Māori students. Kaiako (teachers) are recognised as having a key influence in improving ākonga Māori engagement and learning, raising achievement and reducing disparity. Central to this is their ability to understand and implement culturally effective teaching pedagogies, including tiriti-centric practice.

The recent policy changes for education proposed by the coalition government to education do not explicitly reference the need to improve teaching and learning for ākonga Māori, to raise achievement and reduce disparity – despite it being one of the greatest needs in our education system. This puzzles me as I would have thought it will contribute to their goal of social cohesiveness and overall wellbeing.

Our kaiako are key to maintaining momentum: that their focus remains on improving teaching and learning for ākonga Māori, giving practical effect to Te Tiriti o Waitangi in their everyday mahi - implementing Te Tiriti-centric practice, and ensuring te ao Māori: te reo, ngā tikanga, me mātauranga Māori are included and remain woven through learning continues. Tiriti-centric practice is essential if we are to create excellent and equitable outcomes for ākonga Māori and all learners in Aotearoa New Zealand. This is the wero for kaiako and leaders, especially in kura auraki, across the country. To move beyond a basic understanding of the 3Ps and give practical effect to Te Tiriti o Waitangi in their everyday mahi. All government employees, as agents of the Crown, including teachers have a moral responsibility to uphold the intentions of Te Tiriti o Waitangi.

What does giving effect to Te Tiriti o Waitangi look like in practice and how can kaiako and leaders be more Tiriti-centric in their practice? Te Tiriti-centric practice requires an investment of time – to learn and develop a comprehensive understanding of Te Tiriti o Waitangi, the full four articles, and then the effect of colonisation and its on-going impacts.

Ko te tuatahi | Article the first: Kawanatanga | Honourable Governance

Kawanatanga | Honourable governance assumes the responsibility of kaiako and leaders to care for ākonga Māori, to maintain high expectations for learning and achievement and ensuring ākonga Māori have a context to feel safe and succeed as Māori.

Kawanatanga | Honourable governance also provides for Māori representation at all levels from the school Board, through senior leadership, and faculty staffing, including active participation in strategic planning and decision-making.

Ko te tuarua | Article the second: Tino Rangatiratanga | Self-determination and agency

Tino Rangatiratanga | Self-determination and agency assumes our ākonga Māori have a voice and choice in the classroom about what and how they are taught. Not all ākonga Māori are the same, and their perspectives will be diverse. It will take time to establish the necessary relationships and space where they feel safe to be who they are and share their ideas. Take the time. Weave ākonga Māori perspectives through your local curriculum content and into the practices of the classroom, their ideas can be powerful.

Tino Rangatiratanga | Self-determination and agency also assumes whānau Māori have a voice in what and how their tamariki are being taught. Teachers must connect with whānau, build positive relationships first, seek their ideas and perspectives, and include them in planning and in the classroom. Whānau should feel welcome in the classroom and valued as a part of the wider school community.

‘Success’ and the vision of Māori enjoying and achieving success Māori [2] requires Māori to determine what this looks, sounds, and feels like. It is the role of kaiako, leaders and schools, working with whānau, hapū and iwi to support ākonga Māori to reach these aspirations. Success for me and what I hope for my own tamariki in their schools is the safe space where they can be who they uniquely are, where they have access and opportunity to learn about te ao Māori, to be strong in both cultures (te ao Māori and te ao Pākehā) and grow into in whatever they chose to do in the future.

Ko te tuatoru | Article the third: Oritetanga | Equality

Article three should have provided for equality between Māori and non-Māori moving forward from the signing of Te Tiriti. In our current situation, to reach equality, we must first install equity. This article enforces the continued need for equitable measures: to provide the means, including financial resources, for ākonga Māori to be able to access the same opportunities and achieve at or above the expected level; and for te reo, tikanga me te mātauranga Māori to be authentically included across the curriculum and seen as a valuable and integral part of teaching and learning for ākonga Māori and all learners in Aotearoa New Zealand’s schools.

This article in practice can be seen in the NCEA Change Programme’s key change Mana orite mō mātauranga Māori | Equal status for mātauranga Māori: develop new ways to recognise mātauranga Māori, build teacher capability, and improve resourcing and support for Māori learners and te ao Māori pathways.

Ko te tuawha | Article the fourth: Wairuatanga | Spirituality

This article provides the assurance that ākonga Māori and all learners in New Zealand schools have the opportunity to learn about and practice the cultural customs of Māori – tikanga. That there is space for te ao Māori to be authentically included and valued as something special and unique to Aotearoa New Zealand and tuakiri Māori (Māori identity). This might be including karakia, waiata, ngā toi, and concepts of hauora in teaching and learning programmes.

Te Tiriti is about a bi-cultural relationship, an equitable partnership between Māori and non-Māori. Te Tiriti-centric practice is based on relationships of care, and a keen focus on equity. It requires a comprehensive understanding of Te Tiriti, the four articles and what was promised. It then requires us to consider how we take action, to give practical effect to Te Tiriti in our everyday practice. Te Tiriti-centric practice also demands us to reflect on our own positioning – values, beliefs, motivations, and the moral imperative of giving effect to Te Tiriti o Waitangi. Understanding Te Tiriti and our own positioning, creates the space to consider our relationship to Te Tiriti first and build authentic partnership with ākonga Māori, their whānau, and local hapū and iwi. Through learning, knowledge and understanding, striving to honour and give effect to Te Tiriti o Waitangi, we can continue developing a system that supports excellence and equity for ākonga Māori and all learners.

This whakataukī reflects the need to be steady and confident as the tides ebb and flow. Governments will come and go, like the ebb and flow of the tide. Changes will be made, and remade, initiatives will be introduced and revoked… but we must unite, tangata whenua and tangata tiriti, stand strong together, with kotahitanga, be courageous and determined in our commitment to improving teaching and learning for ākonga Māori. We have come too far not to continue to progress towards realising equity and making Aotearoa New Zealand a more fair and just society. Mō ō mātou tīpuna, mō ō tātou tamariki mokopuna, me mō ngā tangata katoa o Aotearoa.

The second photograph in the blog is credited to Seb Charles.

References

1. Angelou, M. (n.d.) as cited in Riwai-Couch, M. (2021). Niho Taniwha: Improving Teaching and Learning for Ākonga Māori, Huia Publishers.

2. Ka Hikitia | Ka Hāpaitia. (2020).

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