What Waitangi Means to Me: Reflections from Tangata Whenua

Waitangi Day is a complex day for many New Zealanders—indigenous and settlers. On one hand, it’s arguably a holiday that most closely marks the founding of modern Aotearoa, whereby two different peoples came together in a covenant relationship unique still today. On the other, it also represents a long history of unfaithfulness to that covenant, and the painful history which followed the signing of this agreement in 1840.

As an editorial team at Metanoia committed to continuing to learn about what this hīkoi between tangata whenua and tauiwi looks like in twenty-first century New Zealand, we sat down with a few Christians with whakapapa Māori to discuss what Waitangi means to them.

This is the first of a two-part series, creating space to hear reflections on Waitangi Day and its meaning for people. Next week, we’re interviewing a few tangata tiriti to hear their perspectives too.

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Firstly, did you do anything to commemorate Waitangi Day just past? If so, what did you get up to?

Denise: Firstly, I don't think of Waitangi day as one day that I remember and reflect. It is also difficult to think of it as a day to celebrate. For me, every day is Waitangi day. I live with the impact of te Tiriti o Waitangi ... both good and bad. The fact that the commemoration of Waitangi Day become an official celebration almost 100 years after the signing of the Treaty of Waitangi is bittersweet if you are of Māori descent and have some understanding of the breaches of te Tiriti o Waitangi.

So to answer this particular question, yes I did do something on this Waitangi Day. I spent time preparing a message for my local church on te Tiriti o Waitangi and the Declaration of Independence. It is great to see that our church is willing to allow these stories to be shared. However, after thirty years of being a Jesus follower, I have only once heard someone speak at my church on te Tiriti o Waitangi.

Eugene: Not this year! It felt a bit extra considering my near burnout working on my research essay which looked at the relationship of the Doctrine of Discovery and te Tiriti and why repudiation is laughable as compensation. Suffice to say I have been steeped in the Treaty well before the day of remembrance typically practised.

Natalie: No, I was driving back and forth to Whangamata twice in a day because I left my handbag at the bach by accident. I think in terms of a public holiday, there's not much recognition of what the day really means. For most, it's just another long weekend. We “celebrate” Waitangi Day, but for a lot of Māori, it's actually a day to remind us of how much we lost. 

How does this compare to previous years?

Denise: The fact that the government and fellow New Zealanders have decided that we will now commemorate the Treaty of Waitangi has not made much difference to the way that I have spent Waitangi Day. 

Eugene: Last year my wife Hope and I contributed some waiata and karakia to the Worship at Waitangi livestream on Shine TV—a service held in respect for covid restrictions at the time.

In what ways do you think your faith informs your interaction with Waitangi?

Denise: My faith along with having Māori whakapapa has challenged me to learn more about the involvement of people of faith with te Tiriti o Waitangi and the “Declaration of Independence of the United Tribes of New Zealand” or more correctly “He Whakaputanga o te Rangatiratanga o Nu Tireni.” There is much debate and differing opinions regarding the missionaries and their involvement with the treaty of Waitangi and so I have felt the need to do some research regarding this. 

Eugene: Without a doubt, Christianity is an accomplice to the treaty and, as such, should bear the burden of restoring Māori to wholeness according to Māori standards. My faith does not only inform interaction with Waitangi, but Waitangi informs my faith. The sins of Christianity in the hands of powerful nations and peoples are many, and the early missionaries and crown agents are by no means exempt. Correctly engaging with history and Waitangi should only result in the church—all adherents to Christian faith—engaging in justice for Māori. Restoration of land, restoration of language, restoration of Māori identity by elevating Māori to power, elevating Māori Christian faiths and practices from fear-based perspectives. Waitangi was a faith action, and should instead inform faith instead of the other way around. 

Natalie: In terms of how my faith informs my interaction with Waitangi Day, I don't think they intermingle much. I haven't had much involvement with (or been aware of) churches that have been doing projects in relation to Waitangi Day. 

Do you have a challenge for people reading this to consider in their engagement with te Tiriti o Waitangi?

Denise: If you are a person of faith then I think you have an obligation to learn the truth of  our nation Aotearoa New Zealand. Learning about the breaches of te Tiriti o Waitangi is really important to help gain an insight into why Māori have been protesting, advocating and voicing their concerns. 

Eugene: Hate comfort. Embrace the uncomfortability of historical truth. Enact change. To varying degrees, whether Māori or not, we must all decolonize our faith practice to be able to enter into a more genuine one that seeks the empowerment of people. Read Unsettling Truths by Mark Charles and Soong Chan-Rah. 

Natalie: The Treaty of Waitangi is considered one of the founding documents of New Zealand, yet the te Tiriti o Waitangi is not really honoured, and has some drastic translation differences. However, I recently found out multiple women signed the te Tiriti o Waitangi, which makes me proud to be a Māori woman due to how progressive we were despite being considered savages when the pakeha first arrived. This was even before New Zealand allowed for women to vote.

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This discussion will be continued next week, as we share reflections on the same questions on Waitangi Day from tangata tiriti.

If you have any stories you would like to share, or any creative pieces inspired over this Waitangi period, feel free to send them through.

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Denise Tims (Ngāti Porou, Ngāti Tukorehe, Ngāti Whakaue, Ngāti Ruanui, Ngāpuhi) lives in Manurewa with Urban Neighbours of Hope and is about to begin a Master of Applied Theology at Carey Graduate School. Eugene Fuimaono (Ngāpuhi, Ngaiterangi) is a postgraduate Māori theology student at the University of Otago and an avid pc gamer. Natalie Johnson (Ngāti Awa) works for Vodafone and lives in Tāmaki Makaurau.