Treaty can teach us who we are
Waitangi Day. Waitangi week more like. A time to reflect on our nationhood and our national identity. Much has been made of knowledge of the articles of Te Tiriti o Waitangi. How many of us can recite the preamble and all the articles of Te Tiriti o Waitangi? I’m thinking not many, if any. How many can recall these in te reo Ma¯ ori, and English, and talk about the differences in interpretation and the inherent cultural clashes?
For many of us, these nuances may be outside of our skill set. And why is that? Why is high level debate and discussion the purview of scholars steeped in this kaupapa?
For me this begs the obvious question. Isn’t this critical material we all need to be much more familiar with?
To manifest a rigorous and mature capacity for fostering a strong, healthy, national identity we need to fully embrace these foundational aspects of our history. The critical thing for me is that, yes it is necessary – but not sufficient – to know the wording of each part of our Treaty.
Even more important though, is how the articles and the principles that underpin them can be operationalised in our daily lives. Only then can we truly work out who we are.
Here are the articles to ponder; to put on the fridge, and to debate with our diverse wha¯ nau.
Te Tuatahi, article one: Ko nga Rangatira o te wakaminenga me nga Rangatira katoa hoki ki hai i uru ki taua wakaminenga ka tuku rawa atu ki te Kuini o Ingarani ake tonu atu – te Kawanatanga katoa o o ratou wenua.
The chiefs of the Confederation of the United Tribes of New Zealand and the separate and independent chiefs who have not become members of the Confederation cede to Her Majesty the Queen of England absolutely and without reservation all the rights and powers of Sovereignty which the said Confederation or Individual Chiefs respectively exercise or possess, or may be supposed to exercise or to possess over their respective Territories as the sole sovereigns thereof.
Te Tuarua, article two: Ko te Kuini o Ingarani ka wakarite ka wakaae ki nga Rangitira ki nga hapu – ki nga tangata katoa o Nu Tirani te tino rangatiratanga o o ratou wenua o ratou kainga me o ratou taonga katoa. Otiia
ko nga Rangatira o te wakaminenga me nga Rangatira katoa atu ka tuku ki te Kuini te hokonga o era wahi wenua e pai ai te tangata nona te Wenua – ki te ritenga o te utu e wakaritea ai e ratou ko te kai hoko e meatia nei e te Kuini hei kai hoko mona.
Her Majesty the Queen of England confirms and guarantees to the chiefs and tribes of New Zealand and to the respective families and individuals thereof the full exclusive and undisturbed possession of their lands and estates forests fisheries and other properties which they may collectively or individually possess so long as it is their wish and desire to retain the same in their possession; but the Chiefs of the United Tribes and the individual Chiefs yield to Her Majesty the exclusive right of preemption over such lands as the proprietors thereof may be disposed to alienate at such prices as may be agreed upon between the respective Proprietors and persons appointed by Her Majesty to treat with them in that behalf.
Te Tuatoru, article three: Hei wakaritenga mai hoki tenei mo te wakaaetanga ki te Kawanatanga o te Kuini – Ka tiakina e te Kuini o Ingarani nga tangata maori katoa o Nu Tirani ka tukua ki a ratou nga tikanga katoa rite tahi ki ana mea ki nga tangata o Ingarani.
In consideration thereof Her Majesty the Queen of England extends to the natives of New Zealand Her royal protection and imparts to them all the rights and privileges of British subjects.
Article one speaks to sharing power. This is a yardstick with which I measure the need for Crown structures to recognise and act on their lack of power-sharing and how the Crown continues to marginalise Ma¯ ori.
Article two highlights the clear links between Ma¯ ori self-determination over all our lands, and the health benefits of deeper connections with them. Our traumatic brain injury research found the places from pepeha – the introduction that incorporates heritage and identity – hold particular significance and can be used as part of rehabilitation. Ma¯ ori maintenance of access to these areas is vital to ensure the best outcomes for our oranga (holistic wellbeing).
Article three is about ensuring our wha¯ nau have access to the same rights as everyone else. Our ability to deliver access to meaningful cultural activities like waka ama, haka, te reo acquisition, is marginal at best. Yet these are protective of our wairua (spirit) and provide holistic mental, physical, spiritual and wha¯ nau resilience.
So let’s learn the articles. And if we learnt them at school wouldn’t that be easier? Then from a young age we could debate the very ideas that underpin our national identity. Is that really so hard to put into practice?
Ma whero ma pango ka oti ai te mahi. When everyone does their part the work will be completed.
Child and adolescent psychiatrist Hinemoa Elder PhD is a Fellow of the Royal Australia NZ College of Psychiatrists, and Professor of Indigenous Health Research at Te Whare Wa¯ nanga o Awanuia¯ rangi, and Ma¯ ori strategic leader at Brain Research NZ.