DOCSLIB.ORG

Ngā Kaihautū Tikanga Taiao Report - EEZ000006

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Ngā Kaihautū Tikanga Taiao Report - EEZ000006 Ngā Kaihautū Tikanga Taiao Report - EEZ000006 Application from Chatham Rock Phosphate Limited (CRP) for marine consent to undertake the mining of phosphate nodules in the Chatham Rise In accordance with section 44 of the Exclusive Economic Zone and Continental Shelf (Environmental Effects) Act 2012 (the Act). Ki te kore e whāngai i te Kākano, me pēhea te tipu If we do not nurture seedlings, how will they grow Ngā Kaihautū Tikanga Taiao Operating Principles: Maintaining the integrity of our independence Setting the horizon Maintaining cultural integrity in our work and interactions Leading the EPA in its relationships and work with Māori 4 August 2014 Tēnā koutou katoa Introduction Ngā Kaihautū Tikanga Taiao (Ngā Kaihautū) is charged with the responsibility of providing advice and assistance, from a Māori perspective, to the Environmental Protection Authority (EPA) on policy, process and decision making. As part of that role, Ngā Kaihautū has considered this application under section 44(1)(c) of the Exclusive Economic Zone (and Continental Shelf) Act 2012 (EEZ Act). This report represents the views of Ngā Kaihautū regarding the application by Chatham Rock Phosphate Ltd (CRP). Ngā Kaihautū members have examined the application along with its associated information. We have read the submissions received from Māori on the application, and in general, concur with what they present. As a result of this process and a review of the application by Ngā Kaihautū, we note that there are several outstanding Māori concerns to be addressed. These concerns are introduced in this report. It should be noted, however, that this may not represent all the potential issues that could be raised by affected iwi or Māori generally. From a Māori interests’ perspective, until there is adequate and final redress to Treaty of Waitangi grievances, there will always exist ongoing issues around resource and environmental management. The exercise of tino rangatiratanga and the role as kaitiaki are important to Māori, and therefore will always be important to Ngā Kaihautū, and will be paramount in the promotion of Māori perspectives from Ngā Kaihautū. In addition, we note an ongoing concern that the ability of Māori to appropriately participate in the regulatory regime for applications of this nature is significantly inhibited by the use of highly technical and legal information during engagement with Māori, and in the application itself. This can be seen as an inconsistency with Treaty of Waitangi principles. Executive Summary Māori have outlined a wide range of interests in this application through the engagement process conducted by the applicant, and through submissions. These include: whakapapa (genealogy); mātauranga Māori (knowledge) which informs factors such as tikanga (best practice) and kawa (protocols); the Treaty of Waitangi; fisheries (current and future interests as well as customary and commercial interests); and the environment. There is a need to consider the impact of the proposed activity in terms of the holistic nature of the environment, and the intergenerational responsibility of kaitiaki. Māori, regardless of their physical location are here for all time and do not consider their association or responsibilities in a short-term manner. Rather they focus on future generations. The application is considered contrary to the purpose of the Chatham Rise Benthic Protection Area (BPA), part of which is covered by the application. The position of Māori submitters and Ngā Kaihautū is to reinforce the purpose of the BPA, especially given that it was established on clear environmental principles. Cultural Impacts 1. It is important that we acknowledge the relationship of Māori to the activity and rohe (area) through whakapapa (genealogy) and the broader associations which consolidate the relationship. Whakapapa is what ensures the interconnectedness of all living things and is central to Māori life, and the role of kaitiaki. 2. We know and understand the role ngā Atua (Gods), and in this case, of Tangaroa, and Hine-moana. Others might see the isolated location of the proposed activity as one of lesser relevance, but Māori do not apply a spatial restriction on the ocean, but instead respect it as a whole. Any activity which has an overarching environmental cost in cultural and other ways, impacts directly on this whakapapa relationship and Māori identity. 3. The ecosystem as a whole represents all facets of the environment. For Māori, this interconnectedness will ensure continual integrity and the ability to provide for the sustenance of humankind through access to food and other resources. The Māori position on the ecosystem is quite different (i.e. in a cultural context) from a purely western scientific context. Ideally, the pursuit should be for both views to inform the use and management of the natural world. 4. Kaitiaki are those persons or entities with an intergenerational responsibility to uphold the cultural demands. The practice of tikanga and kawa and the application of mātauranga Māori in the role as kaitiaki, ensures the māuri of the ecosystem and environment. With such a high reliance on scientific methods and information in applications and decision making processes, kaitiaki must be confident that any apparent issues that do not align with tikanga will not persist beyond the current generation of kaitiaki. 5. The role of tohu (‘signs’) in any cultural ecosystem applies across the wider resource landscape. For example, the sight of feeding seabirds for Māori indicates a relationship to the food chain which may have further seasonal or diurnal explanations. This is an intricate knowledge system and one that Māori seek to maintain, while also relearning many aspects lost in recent generations. Similarly, the Hokotehi Moriori Trust submission introduces other knowledge systems. The location of the proposed activity is known to have a unique environmental presence within Tangaroa and as such has the potential to impact negatively on the intricate mātauranga (or knowledge) systems Māori have developed over centuries. These mātauranga systems exist at both micro (iwi, hapū or whānau) and macro (pan-Māori and iwi) levels, for example, fish or species migration habits or the precursor to weather changes. 6. Finally, the Hokotehi Moriori Trust description of mauri as interconnectedness likened to transfer of energy within any food web, means that the disruption to the ecosystem that will occur from the activity will adversely affect the mauri moana. Existing Interests 7. Following are some key points relative to existing interests for iwi and hapū and the levels of risk considered acceptable to iwi individually or collectively. It should be noted that iwi is inclusive of Moriori for the purposes of this report. Treaty of Waitangi 8. It is important to be clearly cognisant of the relationship iwi Māori draw from the Treaty of Waitangi relative to these application and submission processes and to give due regard to their views. Ngā Kaihautū suggest the Decision-Making Committee (the Committee) considers the Treaty principles alluded to in statute and in particular the overarching principles of partnership, protection and rangatiratanga. 9. The principle of partnership is now well recognised in Treaty jurisprudence and is regularly referred to by both the courts and the Tribunal to describe the relationship between the Crown and Māori. The Court of Appeal used the concept as an analogy emphasising a duty on the parties to act reasonably, honourably and in good faith. With regard to the existing interests derived from Treaty of Waitangi Settlements (e.g. Ngāi Tahu Settlement Act, and Fisheries Settlement Act), Ngā Kaihautū believe it is important to consider the effects posed by the application within the context and spirit of the partnership which is expressed in those settlements. This is discussed in more detail in the next section. 10. The principle of active protection recognises the obligation to take positive steps to protect Māori interests. The Court of Appeal in the 1987 Lands Case, considered that the obligation is 'not merely passive but extends to the active protection of Māori people in the use of their lands and waters to the fullest extent practicable'. Given the existing interests of several iwi afforded through settlement legislation, we encourage the Committee to give particular consideration to the potential effects identified not just to fisheries, but to the cultural interests and activities reliant on the marine environment in the permit area and beyond. 11. Rangatiratanga is linked to the principle of active protection and recognises the rights of Māori to self- determination inherent in both the English and Māori translations of the Treaty of Waitangi (Tiriti o Waitangi). The Tribunal has noted in the Ngāwhā Geothermal Resources Report (1993), that Māori should be protected from the actions of others that impinges on their rangatiratanga by adversely affecting their continued use or enjoyment of their resources, whether in physical or spiritual terms. 12. Ngā Kaihautū considers it important to recognise the unique relationship Māori have as Treaty partners and the impact of binding decisions on their ability to continue to be afforded their Treaty rights and practices. For example, Ngāti Mutunga o Wharekauri Iwi Trust consider further opportunities exist to define their fishing and other rights relevant to the proposed activity and application area through the Treaty claims process. We share their general
Load more

Recommended publications
  • Vol 2 (1) 019 Jackson.Pdf
    A DISCURSIVE ANALYSIS OF RANGATIRATANGA IN A MÄORI FISHERIES CONTEXT Anne- Marie Jackson* Abstract Rangatiratanga is a nodal discourse that subsumes a number of smaller discourses. This paper utilises critical discourse analysis to examine the emergent discourses of rangatiratanga within the context of Mäori fi sheries management. Three Tiriti o Waitangi translation texts and six Waitangi Tribunal texts relevant to fi sheries were selected as the texts. The main conclusions are that there are multiple understandings of the discourses of rangatiratanga that allows for certain meanings and not others, and while the principles of the Treaty of Waitangi retain the spirit of the Treaty, the principles in fact limit and restrict the full authority of rangatiratanga that is guaranteed under the Treaty. It remains to be seen whether rangatiratanga that is provided in a Mäori fi sheries context allows for the myriad of understandings discussed in this paper. Keywords rangatiratanga, fi sheries, Tiriti o Waitangi, critical discourse analysis Introduction northern Mäori chiefs, particularly those of the hapü of He Wakaminenga o Nu Tireni Te Tiriti o Waitangi/Treaty of Waitangi is New (the Confederation of the United Tribes of Zealand’s founding constitutional document New Zealand). There are two versions of the (Jackson, 2010). It was signed on 6 February Treaty: Mäori language (Tiriti o Waitangi) and 1840 between the Queen of England’s rep- English language (Treaty of Waitangi), and resentative Captain William Hobson and both versions contain references to fi sheries. * University of Otago, School of Physical Education, Dunedin. Iwi: Ngäti Whätua, Ngäpuhi, Ngäti Wai, Ngäti Kahu o Whangaroa.
    [Show full text]
  • The Public Realm of Central Christchurch Narrative
    THE PUBLIC REALM OF CENTRAL CHRISTCHURCH NARRATIVE Written by Debbie Tikao, Landscape Architect and General Manager of the Matapopore Charitable Trust. Kia atawhai ki te iwi – Care for the people Pita Te Hori, Upoko – Ngāi Tūāhuriri Rūnanga, 1861 The Public Realm of Central Christchurch Narrative 1 2 CERA Grand Narratives INTRODUCTION This historical narrative weaves together Ngāi Tahu cultural values, stories and traditional knowledge associated with Ōtautahi (Christchurch) and the highly mobile existence of hapū and whānau groups within the Canterbury area and the wider landscape of Te Waipounamu (South Island). The focus of this historical narrative therefore is on this mobile way of life and the depth of knowledge of the natural environment and natural phenomena that was needed to navigate the length and breadth of the diverse and extreme landscape of Te Waipounamu. The story that will unfold is not one of specific sites or specific areas, but rather a story of passage and the detailed cognitive maps that evolved over time through successive generations, which wove together spiritual, genealogical, historical and physical information that bound people to place and provided knowledge of landscape features, mahinga kai and resting places along the multitude of trails that established the basis for an economy based on trade and kinship. This knowledge system has been referred to in other places as an oral map or a memory map, which are both good descriptions; however, here it is referred to as a cognitive map in an attempt to capture the multiple layers of ordered and integrated information it contains. This historical narrative has been written to guide the design of the public realm of the Christchurch central business area, including the public spaces within the East and South frames.
    [Show full text]
  • The Treaty and Democratic Government Andrew Ladley
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Open Journal Systems at the Victoria University of Wellington Library The Treaty and Democratic Government Andrew Ladley Introduction negotiation of relative degrees of autonomy, within a system based on government-by-consent. This is the first of a series of articles exploring current implications of the Treaty of Waitangi for New Zealand The limits to all claims of power governance. Here, the objective is to locate the persistent Maori demand for some form of self- Across history, the limits to power have always been government in its democratic context of government- the subject of debate, political action, war, and, more by-consent. The argument is that the issues are not recently, constitutionalism. How far can a particular conceptually difficult. In particular, fears about minority assert its distinctiveness and not become too ‘sovereignty’ are unwarranted. The current burst of divisive, perhaps bloody, for society as a whole? How activity in ‘Treaty negotiation’ is not a threat to New far can a majority assert its numerical, cultural or other Zealand’s democracy, but a sign of its strength – a dominance without crushing the distinctiveness of positive and expected part of the constitutional system. smaller groups? What are the limits of domination, As in any democracy, however, there are legitimate and of resistance to such? In the fast-churning washing questions about the framework within which such machine of today’s world, with accelerating movement negotiation takes place and its limits. of peoples, economies and cultures, what is the ‘right to self-determination’? Put differently, are there limits Self-determination is a major theme across human history to both ‘majority rule’ and ‘self-determination’ where and across cultures.
    [Show full text]
  • Aotearoa New Zealand's Histories in the New Zealand Curriculum
    Aotearoa New Zealand’s Histories in the New Zealand Curriculum Me tiro whakamuri, kia anga whakamua. If we want to shape Aotearoa New Zealand’s future, start with our past. DRAFT FOR CONSULTATION January 2021 Copyright © Crown 2021 | ISBN (online): 978-1-77663-943-4 Why is learning about Aotearoa New Zealand’s DRAFT FOR CONSULTATION histories too important to leave to chance? Me tiro whakamuri, kia anga Through the social sciences, students explore “how societies work and how they themselves Understand can participate and take action as critical, informed, and responsible citizens” (The New The big ideas of Aotearoa New Zealand’s whakamua. Zealand Curriculum, page 17). Aotearoa New Zealand’s histories curriculum content supports histories this focus on critical citizenship – understanding the past to make sense of the present and Learning that cannot If we want to shape Aotearoa to inform future decisions and actions. It focuses on stories of interactions across time that Know National, rohe, and local contexts be left to chance New Zealand’s future, connect us to one another and to place. start with our past. There are three elements to the histories curriculum content: UNDERSTAND, KNOW, and DO. Do Teachers design learning experiences that weave these elements together so that student Thinking critically about the past and learning is deep and meaningful. interpreting stories about it Understand Know Do Three big ideas Three national contexts Three inquiry practices Māori history is the foundational and continuous history Whakapapa me te whanaungatanga Identifying and using sequence of Aotearoa New Zealand This context focuses on how the past shapes who we are The construction of narratives about the past is based on the Māori have been settling, storying, shaping, and have been today – our familial links and bonds, our networks and ability to sequence events and changes, to identify relationships shaped by these lands and waters for centuries.
    [Show full text]
  • Recognising Rangatiratanga: Sharing Power with Māori Through Co-Management
    RECOGNISING RANGATIRATANGA: SHARING POWER WITH MĀORI THROUGH CO-MANAGEMENT Samuel George Wevers A dissertation submitted in partial fulfilment of the requirements of the degree of Bachelor of Laws (Honours) Faculty of Law University of Otago 2011 To the memory of my great-great grandfather William Rolleston Minister of Native Affairs and Minister of Justice 2 ACKNOWLEDGEMENTS I would like to express my most sincere thanks to the following: Professor John Dawson, for his patience and insight My family, each of whom have inspired me in their own way Max Harris, Henry Clayton and SJR Sutton, for their help Hamuera Orupe McLeod (Joe), who unknowingly sparked my interest in these matters 3 Glossary of Māori Terms Hapū Extended family group; sub-tribe Iwi Tribe Kaitiaki Guardian Kaitiakitanga Guardianship Kāwanatanga Governance Mana whakahaere Power to manage Mātauranga Māori science and knowledge Tangata whenua Māori people with customary authority in a particular area; people of the land Tangihanga Funeral ceremony Taonga Treasured thing; valued things and resources Tikanga Māori custom or law Tino rangatiratanga Māori constitutional authority; tribal self-government 4 Table of Contents Glossary of Māori Terms ........................................................................................................ 4 Introduction .................................................................................................................. 6 Part One .......................................................................................................................
    [Show full text]
  • The Waitangi Tribunal and the Regulation of Maori Protest
    University of Wollongong Research Online Faculty of Social Sciences - Papers Faculty of Arts, Social Sciences & Humanities 2011 The Waitangi Tribunal and the Regulation of Maori Protest Juan M. Tauri University of Wollongong, [email protected] Robert Webb Auckland University of Technology Follow this and additional works at: https://ro.uow.edu.au/sspapers Part of the Education Commons, and the Social and Behavioral Sciences Commons Recommended Citation Tauri, Juan M. and Webb, Robert, "The Waitangi Tribunal and the Regulation of Maori Protest" (2011). Faculty of Social Sciences - Papers. 3195. https://ro.uow.edu.au/sspapers/3195 Research Online is the open access institutional repository for the University of Wollongong. For further information contact the UOW Library: [email protected] The Waitangi Tribunal and the Regulation of Maori Protest Abstract Much of the current academic and political discourse related the development and operations of the Waitangi Tribunal over its first twenty earsy portray it as a forum that provided Maori with a meaningful avenue for settling Treaty grievances compared to the formal legal systems performance in the preceding 100 years. In contrast, we argue that from its inception and throughout much of the 1980s, the Waitangi Tribunal functioned primarily as an informal justice forum that assisted the New Zealand state's regulation of Maori Treaty activism during the transition from a Fordist to a Post-Fordist mode of capital accumulation. Keywords maori, regulation, protest, tribunal, waitangi Disciplines Education | Social and Behavioral Sciences Publication Details Tauri, J. & Webb, R. (2011). The Waitangi Tribunal and the Regulation of Maori Protest.
    [Show full text]
  • Rangatiratanga: Narratives of Racism, Resistance, and Well-Being
    Rangatiratanga: Narratives of Racism, Resistance, and Well-being Authors: Dr. Cherryl Smith, Dr. Rāwiri Tinirau, Helena Rattray-Te Mana Dr. Helen Moewaka Barnes, Dr. Donna Cormack and Eljon Fitzgerald Contents RANGATIRATANGA: NARRATIVES OF RACISM, RESISTANCE, AND WELL-BEING ............................ 1 MEASURING RACISM AGAINST MĀORI UNDERSTANDINGS OF RACISM ............................................ 4 WHY WAS RANGATIRATANGA CHOSEN AS A TERM FOR WELL-BEING? ............................................ 4 THE RANGATIRATANGA SURVEY .................................................................................................................... 5 RESEARCH PROCESS ........................................................................................................................................... 6 COMMON THEMES OF RANGATIRATANGA AND RACISM (CONNECTING AND BREAKING) ......... 6 WEAVING TOGETHER: WHAKAKOTAHITANGA ........................................................................................... 7 MANA ........................................................................................................................................................................ 9 TUKU IHO, TUKU IHO: INTERGENERATIONAL RESPONSIBILITY ......................................................... 11 MANA WHAKAHAERE: SELF-DETERMINATION ........................................................................................ 12 LEADERSHIP TO RANGATIRATANGA .........................................................................................................
    [Show full text]
  • NGÄ KAUPAPA O TE PÄTI MÄORI the Maori Party Is for All
    Schedule A: NGÄ KAUPAPA O TE PÄTI MÄORI The Maori Party is for all citizens of this country. Its founding was an initiative of Mäori, te käkano i ruia mai i Rangiätea, for the benefit of all citizens of this land policies and practices derive from kaupapa tuku iho that are values that provide for the wellbeing of all and are in a constant state of enrichment and refinement as insights are gathered from new experiences and discoveries vision is of a nation of cultural diversity and richness where its unity is underpinned by the expression of tangata whenua-tanga by Mäori, Te käkano i ruia mai i Rangiätea and commitment to Te Tiriti o Waitangi as the founding document of this nation and to its whakapapa is steadfast. 1. Manaakitanga Manaakitanga is behaviour that acknowledges the mana of others as having equal or greater importance than one’s own, through the expression of aroha, hospitality, generosity and mutual respect. In doing so, all parties are elevated and our status is enhanced, building unity through humility and the act of giving. The Party must endeavour to express manaakitanga towards others, be they political allies or opponents, Mäori and non-Mäori organisations, taking care not to trample mana, while clearly defining our own. Tikanga of the Maori Party derived from Manaakitanga 1. to be recognised by Mäori as a political organisation that does manaaki the aspirations of Mäori; 2. to ensure that relationships between the Party and whänau, hapu, iwi and other Mäori organisations are elevating and enhancing; 3. to promote a fair and just society, to work for the elimination of poverty and injustice, and to create an environment where the care and welfare of one’s neighbour is still important.
    [Show full text]
  • Document to Inform Discussions to Develop a Māori Health Action Plan to Implement He Korowai Oranga 2020 - 2025
    Document to inform discussions to develop a Māori Health Action Plan to implement He Korowai Oranga 2020 - 2025 Discussion document 1 Foreword E tipu e rea Ka tipu koe hei tangata Ka ruru e koe ki te tuāuri Hei amonga mōhou ki te pūtake o ngā kōrero e! Te Wī o Te Rangi, Ngai Tamatea E ngā tōtara haemata o te wao nui a Tāne, e ngā manu tīoriori, pari kārangaranga o Rongomaraeroa, e ngā mana, e ngā reo, tēnā koutou, tēnā koutou, tēnā tatou katoa! Tēnā tātau katoa i runga i ngā tini aitua o te wā – te maha o naianei, te tini o nānahi, te mano o neherā. Hāere koutou e ngā mate i runga i te tai awatea; tātou ka whaimuri i te tai ahiahi. Hāere whaka-te-tokerau ki runga i te Ara Wairua, ki Te Rerenga Wairua, ki Te Reinga. E ai ki te kōrero o Toiroa Te Ikariki, “Hāere ki Matahourua, hāere ki Waingaromia, hāere ki oti atu rā e!” Ko koutou ki a koutou; ko tātou i mahue mai nei ki a tatou. Tēnā anō tatou katoa! He Korowai Oranga, the Māori Health Strategy was originally launched in 2002, and provided a ten- year outlook with an overall aim of whānau ora. The Strategy was then refreshed in 2014, with an expanded aim of pae ora – healthy futures – comprising three key elements: mauri ora – healthy individuals; whānau ora – healthy families; and wai ora – healthy environments. The implementation of the original Strategy was guided by two Māori Health Action Plans, which concluded prior to the refresh of the Strategy in 2014.
    [Show full text]
  • Te Tiriti O Waitangi and Community Development
    TE TIRITI O WAITANGI AND COMMUNITY DEVELOPMENT Mairehe Louise Tankersley Kai Tahu, Kati Mamoe, Waitaha Paper presented to “The Big Day In” Community Development Conference, May 2004 Introduction The Treaty of Waitangi is the founding document for relationships between Maori and the Crown in Aotearoa/New Zealand. In more recent years, discussion and debate about the Treaty and its relevance to modern society has been both vigorous and contentious. So what, then, is the relevance of the Treaty to us as community development workers and communities? How do we sort through the myriad of issues and give real meaning and effect to the Treaty in our everyday work and lives? This paper will explore some of the issues surrounding the Treaty, taking an Article-based approach to working with the Treaty in an effective and meaningful way for those of us working in community development. What is the Treaty of Waitangi ? The Treaty is seen by Maori as a covenantal agreement between the Crown and Maori; a covenant that is spiritually binding as much as it is contractually binding, and one which cannot be broken. The covenant recognised that there were people who lived in Aotearoa/New Zealand prior to colonisation; people who settled here and developed hugely diverse and complex cultural, spiritual, social and economic value systems and ways of living in this country well before European contact. The Treaty allowed for the establishment of government, i.e. it allowed the government to formulate and establish laws for this country. In return for that privilege, there was a guarantee by the Crown to actively ensure the protection of anything that Maori considered to be “taonga” (treasures).
    [Show full text]
  • The Mäori Flag Debate in Comparative Perspective
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Open Journal Systems at the Victoria University of... Banner Headlines: The Mäori Flag Debate in Comparative Perspective EWAN MOrrIS Consider these statements. On the one hand: ‘[H]e did not agree with flying the tino rangatiratanga flag because it argued the case of Maori sovereignty, when the Treaty was all about being equal citizens’.1 ‘Maori enjoyed equal citizenship and did not need special treatment, either by having special Maori seats or by having a separate Maori flag fly above public venues.’ 2 ‘Kiwis should come under a single flag in public places – the current ensign of New Zealand.’ 3 On the other hand: ‘I can see no particular reason why we wouldn’t fly a flag off the Auckland Harbour Bridge and indeed off other prominent government buildings, namely Parliament . We are flying a Maori flag, as just another small symbolic step forward in the partnership that was the treaty . New Zealanders have a sense of pride that we are doing well in race relations, that is just another step in the partnership’.4 The speaker in both cases was John Key. The first set of comments was from February 2007, when he was Opposition leader, while the second statement was made as Prime Minister in January 2009. Key’s comments nicely illustrate two perspectives in the debate about whether a Māori flag should be given official recognition by flying it alongside the New Zealand flag on public structures. Would the flying of two flags be a contradiction of the
    [Show full text]
  • Te Puni Kokiri: the Ministry of Maori Development
    WORKING PAPER 4 Te Oranga o te Iwi Maori: A Study of Maori Economic and Social Progress Te Puni Kokiri: The Ministry of Maori Development John Luxton NEW ZEALAND BUSINESS ROUNDTABLE NOVEMBER 2008 National Library of New Zealand Cataloguing‐in‐Publication Data Luxton, John, 1946– The Ministry of Māori Development – Te Puni Kōkiri / John Luxton. (Te Oranga o te Iwi Māori) Includes bibliographical references. 1. New Zealand. Ministry of Māori Development. 2. Maori (New Zealand people)—Government relations. I. Title. II. Series. 353.53499442—dc 22 First published in 2008 by New Zealand Business Roundtable PO Box 10–147 The Terrace Wellington New Zealand http://www.nzbr.org.nz ISBN 978–1–877394–26–3 (print) ISBN 978–1–877394–27–0 (online) ISSN 1177–2565 © Text as acknowledged © 2008 edition: New Zealand Business Roundtable Contents About the author 4 Introduction 5 History 5 The Protectorate Department (1840–1846) 5 The Native Department (1861–1893) 6 The Department of Maori Affairs (1906–1989) 6 The last 30 years 7 Mainstreaming 8 Current role of Te Puni Kokiri (Ministry of Maori Development) 9 Strategic document 10 Departmental output expenses – 2008 10 Maori development and the government’s role 11 Is there a future role for a ministry of Maori affairs? 13 Te Puni Kokiri 15 Conclusions 17 References 19 3 About the author Hon John Luxton is an agribusiness entrepreneur, company director and consultant and was Minister of Maori Affairs from 1993–1996. 4 Introduction There is a risk in a non‐Maori commenting on things Maori, but being Maori may infer a conflict that might also challenge impartiality.
    [Show full text]