Ngāpuhi accounts of Māori-settler relationships:
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1 Ngāpuhi accounts of Māori-settler relationships: A Pākehā response to Ngāpuhi Speaks Ingrid Huygens, Member, Independent Observers Panel, Ngāpuhi Nui Tonu Initial Hearings WAI 1040 & Ray Nairn, Kupu Taea research project Annual conference of NZ Psychological Society, 31 August 2014
2 Ngāpuhi Speaks He Wakaputanga and Te Tiriti o Waitangi Independent Report on Ngāpuhi Nui Tonu Claim Commissioned by Kuia and Kaumātua of Ngāpuhi Nui Tonu 2012
3 Independent Observers Panel : Takawai Murphy (Ngāti Manawa), Susan Healy (Pākehā), Ingrid Huygens (Pākehā) & Hori Parata (Ngāti Wai, kaitiaki) at Otiria Marae, Week 4, 2010
4 Fundamental to understanding is to know that Maori culture is a culture of relationships...with everything and everyone in Te Ao Marama Pereme Porter, 2010, para 7
5 Law set the parameters of acceptable political behaviour...the tika exercise of mana Moana Jackson, 2010, paras. 40, 54
6 Te Tou o Ngā Rangatira played a huge role in the decision-making of our ancestors prior to European occupation in the Bay of Islands Gray Theodore, 2010, para. 19.
7 As early as 1808 our tupuna began to meet to discuss issues associated with the newcomers [Hapu Hou]. Hori Parata, 2010, para. 16. Pari Walker, 2010, para 24.
8 When the rangatira met, they pledged their hapu to be part of Te Wakaminenga (General Assembly of the Tribal Nations) - a new expression of mana in a united form of hapu authority Nuki Aldridge, 2010a, paras. 191 ff.
9 S. Healy, I. Huygens 2013 based on Ngāpuhi Speaks Te Wakaminenga o Ngā Hapū o Nu Tireni Law and government in the Māori world operated at several levels. The starting point was the mana of whānau and hapū. Hapū would bring issues to Te Wakaminenga to develop new laws, e.g. occupation law, trading laws, laws for peace and good order (Aldridge, 2010) Te Wakaminenga was likened to the United Nations in its structure. Te Wakaminenga was a confederation, having its own sphere of decision making but committed to upholding the mana of the hapū.
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13 He Wakaputanga o te Rangatiratanga o Ko matou, ko nga Tino Rangatira... Te rangatiratanga o to matou wenua...he wenua rangatira Ko te Kingitanga ko te mana i te wenua... E kore e tukua e matou te wakarite ture... Kawanatanga hoki E meatia nei e matou...ki te ritenga o o matou ture Nu Tireni (1835) We collectively, the absolute rangatira... Proclaim the sovereign authority of our land...as a land of prosperity and security The kingship, the authority rests exclusively with us... We will not permit any others to frame laws...or perform governance Only those appointed by us, within our laws
14 Māori intentions & expectations Many hapū welcomed international world & new ideas... BUT NOT at the expense of their power to define, decide & develop (Jackson, 2010) Hapū intended that Te Ao Maori continue, in peaceful & prosperous relationship with the hapu hou (new hapu) Hapū had intentions and strategy for their relationship with the newcomers
15 Māori intentions are clear in... Early 1800s International trade by hapū 1808 onwards Te Wakaminenga o Nga Hapū o Nu Tireni (Confederation of Chiefs) 1835 He Wakaputanga o te Rangatiratanga o Nu Tireni (Declaration of Sovereignty) 1840 Te Tiriti o Waitangi
16 Ngāpuhi Nui Tonu Understandings and Intentions about Te Tiriti Te Tiriti o Waitangi follows He Wakaputanga and is an extension of it. The hapū and the Queen s people are confirming a relationship of mutuality, that will bring trade and other benefits to both parties. Peace and good order based on tikanga and te tino rangatiratanga to be safeguarded. The governor to govern Pākehā in the areas allocated for the Queen. The governor to sit as one with the rangatira. Absolutely no intention to cede sovereignty. From Ngāpuhi Speaks, pp
17 Cultural Competence reflection on his or her own cultural identity impact of personal culture on professional practice understanding of self as a culture bearer NZ Psychologist s Board (2014) Core Competencies p. 16
![James Busby The following year [1835] Busby called a hui at which the Declaration [He Wakaputanga o te Rangatiratanga o Nu](/docs-images/93/113543638/images/18-1.jpg "Tireni] was discussed, signed, and sent by the rangatira to King William IV Nairn, In Evans, Rucklidge & O Driscoll (2207), p.")
18 James Busby The following year [1835] Busby called a hui at which the Declaration [He Wakaputanga o te Rangatiratanga o Nu Tireni] was discussed, signed, and sent by the rangatira to King William IV Nairn, In Evans, Rucklidge & O Driscoll (2207), p.22
19 Centralised Government New Zealand lacked an indigenous political foundation for [centralised government] tribal divisions were still too strong [for] formation of a central polity, recognised in international law as a credential for entry to the family of nations Orange, (1987) p.23
20 Colonial autopilot Ngāpuhi evidence Māori had no organised system of law or government Māori had an effective multi-layered system of - law (tikanga) authority (rangatiratanga) power (mana) Māori were passive receivers of a superior system of law, govt, etc. Māori built upon their existing systems to manage new international relationships
21 Colonial autopilot Ngāpuhi evidence Māori needed Europeans to show them how to enter a modern world Māori carefully selected aspects of the new world (literacy, flags, technologies, commerical production) that would enhance this country s future. They intended to keep effective systems like tikanga to protect taonga (e.g environment, language & cultural practices)
22 Colonial autopilot Ngāpuhi evidence Māori needed British systems of law & administration to manage their country Māori developed Te Wakaminenga (General Assembly) He Wakaputanga ( Declaration) and agreed to Te Tiriti o Waitangi (the treaty) long before British law was imposed in the 1860s
23 Implications of Ngāpuhi Speaks for us For how we speak about Māori, their history & aspirations Opportunity to see some of the cultural commonsense that we carry at home and at work Changes how we listen, think, feel & write Revised chapter As a Pākehā researcher, I found the Ngāpuhi account of Tiriti and its context more coherent, consistent & credible than the colonial account Report Understanding the Māori account is essential for cultural safety in our practice
24 The two versions Te Tiriti o Waitangi: the original The English version: translated later Rangatiratanga Sovereignty
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