Te Tiriti o Waitangi-based practice in health promotion

Grant Berghan, Heather Came, Nicole Coupe Claire Doole, Jonathan Fay, Tim McCreanor and Trevor Simpson ACKNOWLEDGEMENTS Thank you to the senior practitioners and to STIR: Stop Institutional Racism, for your contributions to this work, and to Emma Rawson additionally for her data collection. Thanks to the Faculty of Health & Environmental Scienc- es, Auckland University of Technology (AUT) and to the Auckland branch of the Public Health Association for financially supporting this project, and to the School of Public Health and Psychosocial Studies at AUT for part funding the costs of the print version of this resource. Thanks to Dominic O’Sullivan, Amy Zander, Rose Black, Maria Humphries, Susan da Silva and Maria Rameka for DEDICATION your comments and feedback on drafts of sections of To Dr Irihapeti Ramsden this resource, to Keith Tudor, the grammar king, and to for her staunch Susan Healy, Fiona Cram and Moana Jackson for their championship of the academic peer review. relationship between Thanks to Jenny Rankine, of Words & Pictures for editing, te Tiriti o Waitangi and health. design and layout. The legacy of your work Cover photo of a Matamata landscape by Tobias Keller continues on in nursing from Unsplash. and beyond. CITATION Berghan, G., Came, H., Coupe, N., Doole, C., Fay, J., McCreanor, T., & Simpson, T. (2017). Tiriti-based health promotion practice. Auckland, Aotearoa New Zealand: STIR: Stop Institutional Racism. Accessed from: https://trc.org.nz/treaty-waitangi-based-prac- tice-health-promotion [Note: This electronic version has different pagination from print copies.] Te Tiriti o Wāitangi-based practice in health promotion

Grant Berghan, Heather Came, Nicole Coupe Claire Doole, Jonathan Fay, Tim McCreanor and Trevor Simpson

Published by STIR: Stop Institutional Racism Auckland, Aotearoa/New Zealand 2017 ISBN 978-0-473-41439-9 CONTENTS Glossary 5 1.0 Foreword 6 2.0 Introduction 8 3.0 Health promotion and te Tiriti o Waitangi 9 4.0 Method 12 5.0 Te Tiriti o Waitangi 15 5.1 He Kupu Whakatahi – Preamble to te Tiriti o Waitangi 18 Working with the Preamble 19 5.1 a) Whanaungatanga 19 5.2 Ko te Tuatahi – Article One: Kāwanatanga 21 Working with Article One 23 5.2 a) Decision-making 23 5.2 b) Māori representation and kaitiakitanga 24 5.2 c) Structural mechanisms 25 5.3 Ko te Tuarua – Article Two: Tino rangatiratanga 26 Working with Article Two 28 5.3 a) Māori providers 28 5.3 b) Māori health promotion 29 5.3 c) Anti-racism praxis 30 5.4 Ko te Tuatoru – Article Three: Ōritetanga 31 Working with Article Three 33 5.4 a) Normalising ethical practice 33 5.4 b) Equity-centric evaluation 34 5.4 c) Determinants of health 35 5.5 Ko te Tuawha – Article Four: Wairuatanga 37 Working with Article Four 38 5.5 a) Normalising wairuatanga 38 5.5 b) Te Reo me ōna tikanga 40 5.5 c) Tapu and noa 41 6.0 Pathways Forward: Taking action 42 6.1 Taking action – being an ally 42 6.2 Decolonisation and power-sharing 44 7.0 Concluding thoughts 45 Appendix 1 Interview questions 46 Appendix 2 47 2.1 The senior practitioners 47 2.2 The reviewers 50 2.3 The authors 50 References 53

4 Te Tiriti o Waitangi in health promotion 2017 GLOSSARY Aroha ki te tangata – expression of love to Pākehā – New Zealanders of European descent other people Pou – pillar Hapū – sub-tribe Pōwhiri – welcome on marae He kanohi kitea – a face seen Rāhui – restrictions Hinengaro – emotional and mental wellbeing Rangatahi – youth Hui – large gathering Rangatira – chief Iwi – tribe Rite – the same or alike Kai – food Taiao – the natural environment Kaimahi – worker Taonga – treasures Kaitiaki – guardian Tapu – sacred or prohibited Kaiārahi – guide Tauiwi – non-Maori Kawa whakaruruhau – cultural safety Tautoko – support Karakia – prayer Te ao Māori – the Māori world Kaupapa Māori – Māori approach Tēnā koutou – formal greeting to a group Kāwana – governance Te Puni Kōkiri – Ministry of Māori development Kāwantanga – governance Te Tiriti o Waitangi – Māori text of the Treaty of Koha – reciprocity Waitangi Komiti – committee Tikanga – Māori system of customs and traditions Kōrero – conversation Tinana – Physical body Kuia/kaumātua – elders Tino rangatiratanga – sovereignty Mana – prestige and authority Te reo Māori – Māori language Manāki – nurture Wairua/Wairuatanga – spiritual strength and Mana whenua – territorial land right holders practice Marae – courtyard meeting place Whakapapa – genealogy or lineage Mātāwaka – Māori living outside their tribal areas Whakatau – welcome Mātauranga Māori – traditional Māori knowledge Whānau – extended family Mauri – life force Whanaungatanga – active relationship building Noa – something safe or normal Whenua – land Ōritetanga – equity

2017 Te Tiriti o Waitangi in health promotion 5 1.0 FOREWORD t is appropriate this resource The resource’s emphasis on emphasis on the “English is dedicated to Irihapeti the Māori words in te Tiriti is Version” of the Treaty, which Ramsden. As a nurse and especially important too as it ignores the linguistic and deep-thinking philosopher, recognises the often-ignored cultural facts of Māori life in Ishe was committed to finding reality that all of the iwi and 1840 in favour of privileging practical ways to give effect to hapū discussions about the an alleged cession of Māori te Tiriti o Waitangi, especially Treaty in 1840 were in te reo sovereignty to the Crown. It in health. Her promotion of Māori. Of course, that is not therefore also reaffirms the iwi the concept of cultural safety surprising as it was the language and hapū reality that no ran- in nursing recognised the of this land at that time and gatira had the right or authority power dynamics at play in any an important exercise of mana to cede or give away the sov- relationship between health or rangatiratanga such that ereignty or mana which they professionals and those in their treating between polities would were entrusted with exercising. care. In a very real sense it was naturally be conducted in Māori. Even to contemplate doing that based in te Tiriti o Waitangi and It is equally unsurprising that would have been spiritually and was thus a recognition that the the rangatira signed the words culturally incomprehensible, as Tiriti–Treaty relationship is also of te Tiriti only in te reo Māori, well as legally impossible. about power. apart from the few rangatira The resource is particularly This resource builds upon that at Waikato Heads who were timely too as it reflects the recognition and in a carefully shown only the English text. In evolving understanding of te considered and practical way it that regard Māori have long said Tiriti that has occurred since offers guidance for all who work that the rangatira did not sign the 1970s when the so-called in the health sector to manage the English words because they radical Māori groups such as and develop their Treaty based were neither discussed nor read Ngā Tamatoa took it off the practice in ways that recognise and thus were irrelevant. marae and thrust it into the the power relationships it In recognising the importance wider social consciousness. enshrines. It acknowledges, as of te Tiriti, this resource helps In doing so, they were simply did the original philosophical correct the erroneous Crown making available a Treaty underpinnings of cultural safety discourse which iwi and hapū that those relationships are had consistently maintained not merely therapeutic or even through the darkest and health-centred but are also his- torical, political, and economic.

6 Te Tiriti o Waitangi in health promotion 2017 most despairing days of coloni- In contextualising Tiriti-based sation in the 19th century. It was health practice in this way a discourse based on te Tiriti the authors of the resource and the long-standing denial of acknowledge that while pro- cession as well as a restatement gress is being made in under- of the authority of self-deter- standing the Tiriti relationship, mination encapsulated in the there is still some way to go. concepts of mana and tino Perhaps in that sense their most rangatiratanga. important contribution is the Although many Pākehā were recognition that, ultimately, any unaware of that discourse Treaty relationship is a constitu- the resource acknowledges it tional one. It was indeed heart- as well as the various Crown ening to see acknowledgement responses to it which were of the recent work done in that initially sourced in the 19th area including that undertaken century presumption that the by the Independent Iwi Working Treaty was a “simple nullity” Group on Constitutional Trans- as Māori supposedly lacked formation, Matike Mai. the capacity to treat. However, I am grateful for the work done later refinements have seen by all of those involved in com- the Treaty characterised as the piling and editing this resource “founding document of the and commend it not just to nation” and the legitimating people involved in the health source of Crown power. Within professions but to everyone that paradigm, successive who chooses to live in this land. governments and court deci- After all, good health and good sions have created a whole new health practice come from a Treaty vocabulary including the shared interest in the just-ness notions of “partnership” and of a society. Perhaps more than “participation” which, neverthe- anything else it is the hope and less, continue to be predicated promise of such just-ness that upon a cession of Māori te Tiriti most enshrines. authority. Moana Jackson

2017 Te Tiriti o Waitangi in health promotion 7 2.0 INTRODUCTION e Tiriti o Waitangi (te promising pathway to counter to He Wakaputanga o Te Ran- Tiriti) legitimises settler institutional racism in Aotearoa gatiratanga o Nū Tīreni (the presence in Aotearoa New (Came & McCreanor, 2015). The Declaration of Independence). Zealand and governance resource aims to refresh and We next orient readers to each Tby the British Crown. Therefore, extend the important work of of the articles of the Māori te Tiriti must lie at the heart the Health Promotion Forum text of te Tiriti as it relates to of ethical health promotion (2000) in the development of health promotion in Aotearoa. in this country. This resource, Treaty Understanding of Hauora Specifically, we look at the inspired by activist scholarship, in Aotearoa-New Zealand concepts of kāwanatanga, tino explores the ways in which (TUHA-NZ) – the pioneering rangatiratanga, ōritetanga and senior health promoters work Tiriti-based practice guidelines. wairuatanga. Under each article with the articles of te Tiriti and We start by outlining the of te Tiriti we introduce rele- its aspirations. The research importance of te Tiriti to health vant research, information from question was: How do senior promotion practice in Aotearoa. this study, and insights from the authors’ experiences related The Treaty, then, was not just a political and legal covenant to te Tiriti. The final section but also a spiritual one ... Because of the Treaty, Māori draws out the core elements of Tiriti-based practice. The believe right to this day that they are equal partners and appendices introduce the senior yet they know from experience that is not so. practitioners who participated James Henare, 1987 in this research, the authors, and the peer reviewers of this health promoters apply the Then we set out the research resource. articles of te Tiriti to practice? method on which this resource This question emerged out of is based, and from which we dialogue with members of the advocate deeper engagement health activist network STIR – with Tiriti-based practice, Stop Institutional Racism. STIR anti-racism and decolonisation. (Came, McCreanor, & Simpson, We locate te Tiriti as a sequel 2016) is a group of senior public health practitioners and activist researchers who aim to end racism in the public health sector. The promotion of te Tiriti-based practice is a

8 Te Tiriti o Waitangi in health promotion 2017 3.0 HEALTH PROMOTION AND TE TIRITI O WAITANGI ealth promotion is a served by the health promotion distinct professional community or that academics discipline and a process have struggled to have such of enabling people to material published in academic Htake control over their health journals. Alternatively, it may (WHO, 1986). It can involve reflect indigenous peoples’ community work, policy devel- decisions not to share indige- opment, advocacy, and empow- nous knowledge for fear it will erment as well as working in be commercialised, or someone settings where people live, work will claim ownership of their and play. It is different from intellectual property rights. other public health approaches, We, as authors, aim to elevate such as immunisation or health indigenous knowledge and literacy, as it is overtly driven by work with a holistic definition values, and is often political in of health outcomes. In line with its attempts to transfer power Māori health practitioners, we to communities and strengthen look beyond the biomedical social justice. realm, recognising the inter- In an era plagued with inequities connections of whānau, wairua, between and within countries the causes’ of ill health. Early hinengaro, and tinana (Durie, (WHO, 2013), health promotion life influences, stress, employ- 1998a). is one of the fundamental public ment, support, social inclusion, From a human rights stand- health approaches available food and addictions are all point, the United Nations to redress entrenched health recognised contextual factors (2007) affirmed indigenous inequities. Health promotion that influence health outcomes peoples’ rights to both sover- at its radical best can be the (Wilkinson & Marmot, 2003). eignty (Article 46) and health systematic practice of address- The absence of material on (Articles 17, 21, 23, 24 and 29) in ing the determinants of health indigenous health promotion in the Declaration on the Rights by dealing with the ‘causes of academic databases suggests of Indigenous Peoples. New that indigenous communities Zealand ratified this declaration have, historically, been under-

Health promotion at its radical best can be the systematic practice of addressing the determinants of health by dealing with the ‘causes of the causes’ of ill health.

2017 Te Tiriti o Waitangi in health promotion 9 in 2010. The Universal Decla- ties. Indigenous sovereignty and failure of Western institutional ration of Human Rights (UN, self-determination are also con- systems, policies and practices, 1948) also details the right to sidered determinants of health. rather than poor choices by health (Article 25). Globally, There is also little research with indigenous people. Gregg and indigenous people (Anderson et indigenous analysis or evidence O’Hara (2007) suggest that al., 2016), including Māori, carry in policy. these causes of disparities could a disproportionate burden of Colonisation, and the resulting provide fertile opportunities preventable disease (Marriott transfer of power, money and for advocacy, grounded in the & Sim, 2014). These persistent resources from indigenous core health promotion values of disparities suggest that an equal peoples to the colonisers, social justice and equity. Māori right to health, particularly life impacted not only the imme- also have the right to health expectancy, is being denied to diate colonised generation and the right to live ‘as Māori’, Māori and other indigenous but also later generations. which is central to processes peoples. Whānau often had no land, of decolonisation. It seems In addition to widely accepted house or money to transfer to the global health promotion determinants of health (Wilkin- the next generations. O’Sullivan community has given scant son & Marmot, 2003) such as (2015) explained that inequi- attention to indigenous health income and socio-economic table access to education and (Carter, 2011) or decolonisation. status, Mowbray (2007) argued employment intensify for many The milestone Ottawa Charter that indigenous people have indigenous peoples, and is (WHO, 1986), the landmark The Social Determinants of Health: The Solid Facts (Wilkinson & The global health promotion community has given scant Marmot, 2003), and the Sustain- attention to indigenous health. ability Development Goals (UN, 2015) were all silent on indige- further cultural and historical expressed as complex inter-gen- nous health. determinants of health. These erational challenges for some Te Tiriti o Waitangi sets out include negative experiences families and communities. the terms and conditions of of colonisation and destructive Marmot (2016) attributes Tauiwi (non-Māori) settlement institutional racism, alienation indigenous disparities in health in Aotearoa. Te Tiriti reaffirms of land and thus identity, and to basic inequities in access to Māori sovereignty and positions historical trauma. These deter- power, money and resources, Māori aspirations at the heart minants are rarely successfully which were transferred to of ethical practice. It is widely addressed through conven- the colonisers. Chino and interpreted as a partnership tional health promotion activi- DeBruyn (2006) argued that relationship between Māori and such inequities represent the

10 Te Tiriti o Waitangi in health promotion 2017 the settler government, and in health promoters are expected code, applicable to all who prac- practice is enacted at multiple to be conversant with te Tiriti o tice health promotion in New levels. Despite challenges to its Waitangi and its application, our Zealand and set some useful validity by successive settler colonial history, Māori models minimum benchmarks that governments, we argue that te of health and how to engage enable deeper conversations Tiriti is a potentially health-pro- with Māori communities (Health about indigenous health. This moting agreement that can be Promotion Forum, 2011). These research aims to refresh such honoured. Te Tiriti provides competencies are a voluntary understanding of Tiriti-based an ethical imperative (Health practice. Promotion Forum, 2011; Public Health Association, 2012) for New Zealand health promotion competencies are unique in prioritising investment in health their emphasis on Māori health. promotion that improves holis- tic indigenous health outcomes. Likewise, from a social justice standpoint, the higher health needs of Māori reinforce the importance of interventions that improve Māori health and Nine competency Knowledge reduce health inequities. clusters The Aotearoa New Zealand health promotion community has a longstanding commitment to working with te Tiriti (Durie, Values 1989; Health Promotion Forum, and 2000; Ratima, Durie, & Hond, ethics 2015). This view is reinforced by competency documents artic- ulating practice aligned with te Tiriti (Health Promotion Forum, Te Tiriti o 2011). Hicks (2015) argues that Waitangi the New Zealand health promo- tion competencies are unique in their emphasis on Māori health. Ngā Kaiakatanga Hauora mō Aotearoa / Health Promotion Competencies Through the competencies, for Aotearoa New Zealand, Health Promotion Forum, 2012

2017 Te Tiriti o Waitangi in health promotion 11 4.0 METHOD ur research was ultimately improve health engagement with Tiriti-based influenced by outcomes. Health promotion is practice. Our intention is to activist scholarship a values-based practice. Trans- maintain dialogue about Tir- and research that lational research in this context iti-based practice and ideally Otranslates to action. Activist refers to drawing together refresh the resource every five scholarship comes from the practice and practice-based years through additional con- critical paradigm and uses the research (Woolf, 2008). These tributions from senior health political process of knowl- methods dovetail to advance practitioners and the co-au- edge-making to generate the goal of decolonisation. thors. Understandings about te evidence to advance social In addition, this resource Tiriti will continue to unfold. justice agendas in dialogue with weaves in relevant research and There has been much debate activists (Came, MacDonald, & has an auto-ethnographic com- about the importance of Humphries, 2015). The purpose ponent (Have, 2005), drawing te Tiriti within the health of activist scholarship is to on the authors’ own experi- promotion sector. There has provide evidence to promote ences and insights into Tiri- been steadfast resistance to social change, social justice and ti-based practice over decades. its implementation, which has worn down its champions. Translational research generates knowledge through Despite the development of dialogue between researchers and practitioners, to TUHA-NZ (Health Promotion strengthen practice and ultimately improve outcomes. Forum, 2000), colleagues in STIR have found that some in the sector are uncertain about reduce inequities. Within activ- The researchers share a body how to apply the articles of ist scholarship what research of knowledge from practice and te Tiriti. This project aims to is undertaken is important, as assume these understandings demystify Tiriti-based practice is how it is conducted and the are shared by the participants. by engaging with a purposeful outcomes it aims for. Both researchers and partici- (small and experienced) sample Translational research (Ogilvie, pants agree that ethical health (Palinkas et al., 2015) of senior Craig, Griffin, Macintyre, & promotion practice in Aotearoa practitioners. We interviewed Wareham, 2009) is applied is firmly based on implementing practitioners with considerable research, made through dia- te Tiriti in action. expertise working with te Tiriti, logue between researchers The next stage of this project rather than those disengaged. and practitioners, aiming to is to disseminate the findings This research collates their transfer knowledge and insights proactively, and develop and insights and ideas about what to strengthen practice and deliver training to strengthen they view as effectiveTiri - ti-based practice.

12 Te Tiriti o Waitangi in health promotion 2017 STIR: Stop Institutional Racism core collective and friends at the Inaugural STIR symposium, 2017. Photo: Denis Came-Friar Interviews for this project were whakapapa, who had worked We developed a standardised carried out between December in the sector for more than ten interview schedule, and pre- 2015 and January 2016 with years. All but one participant tested it with public health senior practitioners across the used their names (Kiterangi colleagues. To avoid generalities country. We engaged ten senior Cameron, Lucy D’Aeth, Ciarán about “partnership”, the inter- health promotion practition- Fox, Tipene (Steve) Kenny, view questions were framed ers as key informants. Their Ngaire Rae, Sandra Skipwith, about the specific articles ofte work settings spanned district Soraya (Pseudonym), Prudence Tiriti. Our research questions health boards, the primary Stone, Sione Tu’itahi and Grace (Appendix 1) focused on how health sector, non-government Wong – Appendix 2). We have practitioners interpreted and organisations, local govern- bolded their names when their applied the articles of te Tiriti ment and a university. Seven comments appear in the text, in their practice. In taking that of the ten participants were and used their first names to focus the authors appreciated women, of Māori (4), Pākehā distinguish them from research- that te Tiriti must be taken as a (4), Pacific (1) and/or Asian (1) ers we mention. whole and the spirit of te Tiriti

2017 Te Tiriti o Waitangi in health promotion 13 transcends the sum of its con- The research focused on Tiri- relationship. The term is not stituent written words and tight ti-based practice experiences of intended to detract from the legalistic interpretations (E. Māori and Tauiwi practitioners social, cultural, political normal- Durie, Willis, & Latimer, 1983). working in general population ity of Māori in Aotearoa. Practitioners were recruited services; no one was working We chose to work with the by phone and email through for a Māori organisation when Māori text of te Tiriti, as this STIR professional networks. interviewed, which is a limita- was the text the majority of Selection was based on recom- tion of the research. The story rangatira signed and is the text mendation by STIR members, of how Māori work with te Tiriti signed by Hobson at Waitangi. and centred on practitioners’ o Waitangi in Māori organisa- We choose the English transla- understanding of and expe- tions is yet to be told. tion by Margaret Mutu (2010). rience in Tiriti application. The term ‘general population’ The Auckland University of Collectively, STIR members have services refers to organisa- Technology Ethics Committee extensive health promotion tions and agencies that are (No. 15/259) approved the experience and a wide range not kaupapa Māori in their research, and it was funded of networks. Interviews were philosophical orientation or by the Auckland University of taped, transcribed as said, then identity, or are not established Technology Faculty of Health & coded and stored in NVivo qual- under hapū authority or located Environmental Sciences (CGHS itative research software. Data on the Māori side of the Tiriti 15/15). were independently analysed by two of the authors using the pre-determined questions and then compared to identify themes, as recommended by Braun and Clarke (2006). This romanticised reconstruction of the signing of Te Tiriti was painted by Marcus King nearly 100 years afterwards. The Signing of the Treaty of Waitangi, February 6th, 1840 (1938) Marcus King, 1891-1983. G-821-2. Alexander Turnbull Library, Wellington, New Zealand.

14 Te Tiriti o Waitangi in health promotion 2017 5.0 TE TIRITI O WAITANGI orthern rangatira decided in 1839 to send Captain Trade with Britain and other began meeting around William Hobson to New Zealand nations was flourishing. Hugh 1807 in a collective with a view to negotiate a treaty Rihari (cited in Healy, 2012, p. strategic confedera- with Māori. 152) described Māori as polit- Ntion, formed by Bay of Islands By 1840, a sizable group of ically dominant, well-travelled chief Te Pahi. The collective rangatira were open to the pro- and commercially savvy. “We of hapū was known as Te posal that a British-appointed [Māori] had the numbers – we Whakaminenga o te Hapū o governor would have authority [Māori] determined the rules”. Nu Tireni and was formed in over the Queen’s people. The The rangatira expected te Tiriti response to the gathering tide rangatira in the North had to foster ongoing, mutually ben- of settlers. From this base, in already asked British monarchs eficial relationships, and ensure 1835, rangatira declared sover- to take more responsibility their mana was respected by eignty to international countries for their subjects in Aotearoa. the Queen’s people. through He Wakaputanga o Te Rangatiratanga o Nū Tīreni, Māori were politically dominant, well-travelled and to advance Māori economic commercially savvy. interests and consolidate international recognition of the mana of Māori. The declaration They wanted to strengthen the In 1840, when there were was formally recognised by King alliance with the British mon- approximately 100,000 Māori William IV, leading other nations archy, with whom their leaders and 2,000 settlers in Aotea- to acknowledge Aotearoa as an had friendly ties, especially roa, te Tiriti o Waitangi was independent Māori state (Kings- since the 1820 visit to England signed by over 500 rangatira bury, 1989) of rangatira Hongi Hika and representing their hapū, and by Several factors led the English to Waikato. Since then, Māori had Hobson representing the British te Tiriti o Waitangi in 1840. With given protection and provided Crown. Te Tiriti was negotiated increasing numbers of Pākehā food to British settlements in in a time of peace, and critically coming to Aotearoa, there were Aotearoa and New South Wales, was not a treaty giving up growing tensions over land and while King William had ordered sovereignty, but rather, as Lyall the behaviour of some of the the British navy to offer protec- (cited in Healy, 2012) argued, an immigrants. The New Zealand tion to Māori ships when sailing important political alliance. It Company was claiming they had in international waters. outlined the terms and condi- secured large tracts of land and tions of Tauiwi settlement and were in the process of sending settlers to New Zealand. At the urging of the British Resident, James Busby, and the British missionaries, the British Crown

2017 Te Tiriti o Waitangi in health promotion 15 reaffirmed the Māori sover- The Māori text is the text eignty previously recognised recognised by international through He Wakaputanga. Te law through the convention of Tiriti enabled a British gover- contra proferentem (Fletcher, nor to take responsibility for 2014). In international treaty law, British people in Aotearoa. It contra proferentem provides guaranteed the British would that, in situations of conflict uphold Māori authority, ensured about treaty interpretation, the protection of Māori land and treaty (contract) is interpreted taonga including their health, against those who proposed assured equity with British or drafted the treaty. In this subjects and religious freedom. instance, the Māori text is rec- Te Tiriti is the closest document ognised. Furthermore, Williams, New Zealand has to a written cited in Healy (2012), confirmed constitution. The significance Although the Treaty of Waitangi there are eight known English of te Tiriti and its interpretation Act 1975 requires the Waitangi texts with minor differences, remain the subject of strong Tribunal to recognise both the dated February 5 or 6. None of disagreement (Came & Zander, Māori text and the English version these were signed at Waitangi 2015; Healy., 2012; O’Malley, of the Treaty, the authors assert nor are their origins certain. Stirling, & Penetito, 2013; Tawhai the Māori text of te Tiriti is the tika Additionally, the English version & Gray-Sharp, 2011). or correct text. Henare (cited in which stated that Māori ceded Healy, 2012) explains the signifi- their sovereignty to the British Despite this, te Tiriti remains a cance of the Māori text: Crown has now been discredited foundation, articulating rights and (Waitangi Tribunal, 2014). responsibilities between the Treaty From our Māori perspec- parties. In 2001, the Court of tive, there is only Te Tiriti o Our interpretations are guided Appeal described it as a living doc- Waitangi. That is what was by the evidence presented at ument (Te Puni Kōkiri, 2001). The signed here [at Waitangi], the WAI 1040 (Waitangi Tribu- meaning of te Tiriti continues to it is to that Tiriti that our nal, 2014) tribunal hearings in unfold with developments such as ancestral tūpuna tohu tapu Northland. Its conclusions arose Te Paparahi o Te Raki (Northland [the sacred seals of our from primary historical sources -WAI 1040) (Waitangi Tribunal, ancestors] were signed… in English and te reo Māori, 2014), as discussed below. They signed only what they and tribal and oral history understood (p. 155). from Ngāpuhi elders that had not previously been made public. These primary sources were interpreted by an array

16 Te Tiriti o Waitangi in health promotion 2017 of respected historians and Rather, they agreed to This situation reinforces the linguists. This rich evidence has share power and authority value of discussions initiated been published in the parallel with the Governor. by the Constitutional Advisory independent report (Healy, They and Hobson were Panel (2013) and the impor- 2012) commissioned by the to be equal, although of tance of the Matike Mai Aotea- kuia and kaumātua of Ngāpuhi, course they had different roa Report (2016), which argued and in the subsequent Waitangi roles and different spheres persuasively for a process of Tribunal report (2014). of influence. constitutional transformation. The following sections examine Critically, the 2014 Tribunal report The detail of how this the preamble and each article confirmed that in signingte relationship would work in of the Māori text of te Tiriti. Tiriti, Ngāpuhi did not cede their practice, especially where sovereignty. Having heard the the Māori and European evidence from the Crown and populations intermingled, Ngāpuhi Nui Tonu, the Waitangi remained to be negotiated Tribunal concluded (p. 526-7): over time on a case-by-case The rangatira did not cede basis. their sovereignty in Febru- The complex and far-reaching ary 1840; that is, they did implications of this finding not cede their authority to remain unclear. However, at make and enforce law over the time, Treaty Negotiations their people and within Minister Dr Chris Finlayson their territories. quickly minimised the signifi- cance of the Tribunal’s findings, maintaining that “the report did not change the fact the Crown has sovereignty in New Zealand” (Newshub Archive, 2014).

Rangatira did not cede their sovereignty in February 1840; rather they agreed to share power and authority with the government.

2017 Te Tiriti o Waitangi in health promotion 17 5.1 HE KUPU WHAKATAHI – PREAMBLE TO TE TIRITI O WAITANGI The preamble of a treaty, like a preamble in a contract, denotes its purpose. Table 1 shows the Māori text of the preamble to te Tiriti o Waitangi and the English translation by Mutu (2010, pp. 21, 23), a noted Māori leader and scholar. Table 1: The Preamble text

Māori text Ko Wikitōria te Kuini o Ingarani, i tana [sic] mahara atawai ki ngā rangatira me ngā hapū o Nū Tīrani i tana hiahia hoki kia tohungia ki a rātou o rātou rangatiratanga, me tō rātou wenu,ā ā kia mau tonu hoki te Rongo ki a rātou me te Atanoho hoki kua wakaaro rā he mea tika kia tukua mai tētahi rangatira hei kai wakarite ki ngā Tāngata Māori o Nū Tīrani – kia wakaaetia e ngā rangatira Māori te Kāwanatanga o te Kuini ki ngā wāhi katoa o te wenua nei me ngā motu – nā te mea hoki he tokomaha kē ngā tāngata o tōna iwi kua noho ki tēnei wenua, ā e haere mai nei. Nā ko te Kuini e hiahia ana kia wakarite te kāwanatanga kia kaua ai ngā kino e puta mai ki te tangata Māori ki te Pākehā e noho ture kore ana. Nā, kua pai te Kuini kia tukua ahau a Wiremu Hopihona he Kapitana I te Roiara Nāwi he kāwana mō ngā wāhi katoa o Nū Tīrani e tukua āianei, āmua atua ki te Kuini e mea atu ana ia ki ngā Ran- gatira o te wakaminenga o ngā hapū o Nū Tīrani me ērā Rangatira atu ēnei ture ka kōrerotia nei. Translation Now, Victoria, the Queen of England, in her well-meaning thoughts for the heads of the tribal groupings and the tribal groupings of New Zealand, and out of her desire also to signal to them their paramount authority and their lands, and so as to maintain peace with them and peaceful habitation also, has thought that it is a right thing to send a head of a tribal grouping as an arranger with the Māori people of New Zealand – so that the kāwanatanga of the Queen to all places of this land and the islands will be agreed by the heads of the tribal groupings of the Māori because indeed of the many of her people who are already living on this land, and are coming. Now the Queen desires to arrange the kāwanatanga so that no evil will come to Māori, and to Europeans living in a state of lawlessness. So the Queen is agreeable to send me, Wiremu Hopihana, a Captain in the Royal Navy, to be Governor for all parts of New Zealand (both those) being allocated now and in the future to the Queen and says to the leaders of the tribal groupings of the Confederation of the tribal group- ings of New Zealand and other chiefs these laws spoken of here.

18 Te Tiriti o Waitangi in health promotion 2017 Te Tiriti affirmed the existing He Kupu Whakatahi (preamble) Health promoters will have relationship between Māori is of critical importance to the informal, longstanding relation- and the British and established interpretation of te Tiriti. It sets ships and formal organisational a more formal partnership the tone of the articles that relationships with Māori between hapū and the Crown. follow, providing an understand- through their workplaces. The Waitangi Tribunal (2014) ing of the intent and rationale Health-related Tiriti-based maintains the partnership of the parties. It envisages relationships might be with was a useful strategic political relationships of care and pro- hapū, a mana whenua entity, a alliance for both parties. The tection as well as autonomy and mātāwaka network, Māori urban New Zealand Human Rights self-determination for hapū and authorities, Māori health and/ Commission (2011) and Fletcher limited authority for the Crown, or iwi health providers. The (2014) accept that the purpose which are directly relevant and relationship may be between of te Tiriti was to protect Māori important to guiding relations individuals or a matrix of asso- rights and property, keep peace between Māori and the Crown ciations, such as where two or and order and establish spheres now. The key points articulated more organisations collaborate of influence. It also enabled in the Preamble reflect such to a mutual advantage. later migration to New Zealand core values within health pro- Within these Tiriti-based rela- for future settlers who were motion they were not explicitly tionships, the ability of Tauiwi bound by te Tiriti. Edwards described in the practitioner to listen and act on advice and (cited in Healy, 2012) inter- interviews. input from Māori is central at preted the Preamble as “she all levels. It is not simply about [the Queen] will not trample WORKING WITH THE building any relationship, it is their [Māori] authority nor their about the pursuit of the “right [Māori] lands” (p.204). PREAMBLE relationship” (Huygens 2006, 5.1 a) Whanaungatanga p. 370). Such a relationship recognises each party’s sphere Whanaungatanga, is the active of influence, and each party process of building relationships works towards learning about though shared experiences and the practice of relating to each connections, critical to Tiri- other. Hall and Morice (2015) ti-based practice and a prereq- emphasised the importance uisite of authentic engagement. It sets the tone for all relation- ships with Māori.

It is not simply about building any relationship, it is about the pursuit of the right relationships.

2017 Te Tiriti o Waitangi in health promotion 19 of investing in meaningful and Jackson (2010) warns we still This is about thinking differ- balanced relationships. Hoskins, live in a colonising society – ently, not always having the Martin & Humphries (2011) where institutional racism and answers, and being okay to stress the need for ongoing culturally unsafe practices are admit you don’t know. Being consideration of relationship the normal way to do things. honest that we don’t know and responsibility. Verbos and In such a context, all Māori how it is going to work but Humphries (2014; 2015) amplify will almost certainly have we respect both parties … this this exploration. experienced institutional and isn’t the same as going off to Tiriti-based relationships should personal racism (Human Rights a hui and following a tikanga Commmision, 2014). A pre- process (Margaret 2016 p. 8). promote power sharing, requisite to a functional Tiriti understanding, mutual Other participants note that relationship is therefore to first, respect for language, life- Tauiwi practitioners need to do no harm. This requires non- styles, and beliefs which could really listen to Māori and avoid Māori to engage in self-reflec- lead to beneficial interaction the temptation of speaking for tion, decolonisation education between the two major and Māori. Grace described her and to strengthen political and inter-dependent cultures experience: cultural competencies to be an (National Action Group, cited It’s a bit like if you listen to effective partner (Came & da in Cooper, 1998, p. 9). the piano and it’s a piece of Silva, 2011). This critical, prelim- Bach and it has four tunes all Cooper later explained the inary personal and professional running along together. If you relationships needed to model development work is usually listen to the bass, you have to accountability, responsibility done with other non-Māori. and transparency. listen carefully to the bottom Margaret (2016, p. 8) explained tune, cos the top tune would that engaging deeply with a always be in your ear. Treaty relationship for Tauiwi McGloin (2015) emphasised the is about being open to the need to pursue effective listen- unknown. It can be both exciting ing and hearing practices with and scary. It requires courage, indigenous partner(s). She used reflection on one’s own practice, the term “listening to hear” (p. and reflection with others to 267), and said it is critical for help negotiate the complex rela- allies to consider, imagine and tionship. A Pākehā participant in engage with experiences and her book about how organisa- worldviews other than their tions work with te Tiriti said: own. She said listening to colo- nial truths and contemporary

Institutional racism and culturally unsafe practices are still the normal way to do things.

20 Te Tiriti o Waitangi in health promotion 2017 racism can be uncomfortable and distressing but provides a 5.2 KO TE TUATAHI – ARTICLE ONE: knowledge base for authentic KĀWANATANGA relationships. Table 2 shows the Māori text and the Mutu (2010) translation. There are divergent standpoints for viewing the world and Table 2: Text of Article One implications of whanaungatanga Māori text Ko ngā rangatira o te wakaminenga me ngā rangatira between Māori and Pākehā. katoa hoki kihai i uri ki taua wakaminenga ka tuku Individualism is common among rawa atu ki te kuini o Ingarani ake tonu atu – te Pākehā, while collectivism is kāwanatanga katoa o ō rātou wenua. widespread amongst Māori. The heads of the tribal groupings of the Confeder- These have implications for Translation ation and all the leaders of the tribal groupings who health promotion practice. have not entered that confederation allow the Queen Action points for of England all the kāwanatanga [control of her practice subjects] of their lands. ɒɒ Engage in whanaungatanga with Māori From Te Paparahi o Te Raki but a governor for their own ɒɒ Listen and read to learn (Waitangi Tribunal, 2014) [Pākehā] people that were Māori aspirations evidence, Article One confirms arriving to this island (p. 151). ɒɒ Commit to act in the utmost that rangatira agreed to the In 1840, kāwanatanga was a good faith – consistently over British having a governor, to word familiar to Māori from time exercise kāwanatanga over the Bible, where ‘kāwana’ was ɒɒ Recognise the strengths, British people. This interpreta- a transliteration of governor. It expertise, skills and experience tion aligns with contemporary had been used five years previ- of Māori understandings that Māori did ously in the text of He Wakapu- ɒɒ Be respectful and practice not cede sovereignty to the tanga. Paul (1994) argued that cultural humility by not speak- British. Sadler (cited in Healy, kāwana was a Western-based ing for Māori 2012) maintained that rangatira: notion that highlighted the ɒɒ Develop your cultural and sent for the governor to rights of the individual and was political competencies come and help, to help them. hierarchical in nature. This is ɒɒ Understand the difference They allowed the governor to sharply contrasted with the between individualistic and come. But in that agreement, collective rangatiratanga of collective world views it was not to govern them, many rangatira. ɒɒ Do no harm.

2017 Te Tiriti o Waitangi in health promotion 21 In unravelling the application Since the 1980s, major reports the Crown or receive public of the concept of kāwanatanga have recognised institutional money. In TUHA-NZ, the HPF in the wider context of te Tiriti, racism as entrenched in the (2000) established health Margaret (2016, p. 10) makes government’s kāwanatanga of promotion goals for each of the the distinction that the public sector (Berridge, articles of te Tiriti as pathways the power granted to the 1984; Jackson, 1988; Ministerial to enable Tiriti-based practice: British Crown to govern their Advisory Committee, 1988). This Achieve Māori participation people (kāwanatanga) sits institutional racism disadvan- in all aspects of health pro- beneath the power affirmed tages Māori, embeds Pākehā motion. Kia pā te ringa Māori for hapū (tino rangatira- world views, and enhances ki ngā āhuatanga whakapiki tanga). Pākehā social and health hauora katoa (p. 13). status. Given these political This is the defined meaning HPF argued to achieve this impediments, the Kāwanatanga of kāwanatanga in He Waka- goal required meaningful Māori Network (1996) maintains that putanga (1835 Declaration of involvement at all levels of to achieve honourable kāwa- Independence) and the meaning health promotion, from funding, natanga, land and resources understood by the rangatira decision-making and planning to must be returned to Māori and who signed te Tiriti o Waitangi implementation and evaluation. racism (and other systemic (Healy, 2012, pp. 194–195). They recommended as critical discriminations) within govern- actions – establishing and main- Sandra, in her interview for ment systems must be identi- taining relationships with Māori, this research, illustrated the fied and remedied. distinction between kāwana- specifically monitoring service The Health Promotion Forum tanga and tino rangatiratanga delivery to Māori, addressing (HPF, 2000) interpreted Article using the metaphor of a rental equity issues and maintaining a One as an articulation of the house. She said the tenant has focus on evaluation. Crown’s obligations and respon- kāwanatanga, while Māori, the sibilities to govern and protect landlord, has tino rangatira- all New Zealanders. All New tanga. However, when the New Zealanders – in the context of te Zealand government imposed Tiriti as constitutional – means sovereignty in 1852, it massively protecting Māori interests as undermined Māori authority. much as all other legitimate interests. They argue that te Tiriti is a legitimate (or social) responsibility for all agencies that draw their authority from

Te Tiriti is a legitimate responsibility for all agencies that draw their authority from the Crown or receive public money.

22 Te Tiriti o Waitangi in health promotion 2017 WORKING WITH he could leverage strong Māori The Health Funding Authority participation onto his board, (1988, p. 13) championed an ARTICLE ONE which he believed strengthened indigenous matrix management 5.2 a) Decision-making the position of Māori. system to respond proactively to Māori health issues. This As kāwanatanga occurs at a Grace described her engage- included i) vertical and horizon- decision-making level, many ment with a Māori partner as tal integration of Māori health health promoters will have being co-directors of a project. issues and staff; ii) Māori- limited scope and mandate She explains: specific key performance indi- to act in this realm. While the We don’t make decisions cators in all staff contracts, iii) a appointment of Māori opera- without talking to her about Māori workforce development tional staff may strengthen the anything, not just about policy and dedicated resource Māori capacity of an organi- things to do with Māori allocation to Māori health. sation and provide benefits, it nurses but about anything. does not necessarily address This free sharing of information Action points for the requirements of kāwana- and decision-making enables practice tanga. Māori participants in this Māori control and input on ɒɒ Advocate and/or ensure Tiriti study argued that kāwanatanga Māori terms. partner input within strategic is about Māori input into the A nationwide survey by Came, decisions highest levels of decision-mak- McCreanor, Doole and Simpson ɒɒ Tautoko (support) Māori ing, rather than operational (2016) identified that Public public health leadership participation. This includes Health Units, as Crown agencies, ɒɒ Tautoko Māori public health representation on governance prioritised Māori health to fulfil leadership programmes, boards, on steering and advi- their Tiriti obligations. They also post-graduate, graduate and sory committees, and/or being deliberately built relationships training opportunities part of senior management with Māori both externally and ɒɒ Establish steering, advisory teams. internally within their district and reference groups where To apply kāwanatanga, Tipene health boards (DHBs) to enable Māori input is not tokenistic described setting up a steering this work. But it was unclear ɒɒ Re-orientate consultation group with a Māori representa- whether this input occurred at a processes to ensure Māori tive from each marae and Māori governance/kāwanatanga level. voices are heard health provider in his district. ɒɒ Re-orientate strategies and This group helped guide the plans to prioritise Māori aspira- work plan of his division and the tions executive team of his work- ɒɒ Work with, value and enable place. Through this network kaumātua and kuia engagement and participation at all levels.

2017 Te Tiriti o Waitangi in health promotion 23 5.2 b) Māori Working in a Crown agency, health promotion meetings representation and Kiterangi explained her role without any Māori representa- as a Māori practitioner being tion. In situations, such as these kaitiakitanga that of a kaitiaki over cultural she would question: Across our study there was processes, relationships and Why aren’t there Māori at the widespread agreement of taonga. She managed processes table? Who should be here? the importance of Māori as a means of protection and What might they be saying representation at all levels provided critical analysis of if they were here? Can we of decision making in health policy, strategic planning and suspend the conversation till promotion – from needs decision-making. She cited they are? assessment to concept devel- examples of working on iwi- opment, planning, delivery and driven initiatives where her Action points for evaluation. Māori participants in role was to share time, skills practice this study were often pragmatic and build capacity, without the ɒɒ Ensure Māori are involved in about representation and were demands of ownership. all decision making open to Māori representation Sandra noted there are differ- ɒɒ Ensure recruitment process- from government agencies, ent layers of engagement: es reflect and value cultural Māori health providers, mana You can consult by telling competencies whenua, mātāwaka or those your whānau what’s going on ɒɒ Encourage the active reten- with technical expertise. and what your intentions are tion of Māori staff The Mental Health Foundation or you can engage them in ɒɒ Open professional develop- consulted with and held a hui consultation by asking them ment opportunities to Māori with the local iwi authority what they want. partners and Māori groups to deter- ɒɒ Work with existing gov- She has frequently seen mine Māori aspirations and to ernance teams to promote organisations using the former feedback information (Tanker- understanding, value the neces- approach. Lucy deliberately sley, 2004). It provided active sity of such appointments and engaged with the local tribal support to Māori initiatives resource appropriately authority and Te Puni Kōkiri recognising “they didn’t need to ɒɒ Commit resources to throughout her work to ensure know everything about an issue prepare Māori for leadership representation. She sought to to support Māori on it” (p. 9). roles. include mātāwaka living within her district. She reported finding herself at high-level professional

Many community sector organisations use a two house or waka hourua (double-hulled) power sharing approach to governance.

24 Te Tiriti o Waitangi in health promotion 2017 5.2 c) Structural mechanisms Came (2014) and O’Sullivan (2015) see Western-style majority decision-making as a site of racism and a barrier to a Māori voice in decision-making. Māori involvement can require significant interventions, such as transforming organisational constitutions and changing organisational policies and practices. The structural protec- tion of Māori interests, through mechanisms such as Māori-des- Young activist hui, Whangarei Heads. Photo: Denis Came-Friar ignated parliamentary seats and mechanisms were not always deputy executive director was the appointment of Māori to well resourced. Structural Māori. Prudence ensured there district health board governance, mechanisms do provide a clear were Māori delegates on every are pathways to deal with these point of accountability to an strategic committee to ensure concerns. Some participants often-public declaration of joint decision-making. referred to their organisation’s intent. Margaret (2016) noted many constitutional commitment to Tauiwi participants, shared community sector organisations Māori health and working with strategies to ensure Māori input use a two house or waka hourua te Tiriti. Participants in some into governance. For instance, (double-hulled) approach to agencies developed a policy on Sione said his organisation had governance, also described te Tiriti o Waitangi. embedded te Tiriti within their by Martin, Humphries, and Te The effectiveness of these constitution as a mechanism to Rangiita (2003). Waka hourua mechanisms varies. A study by enable kāwanatanga. They had is an internal power sharing Boulton (2004) of indigenous rules relating to a minimum of that enables the development participation in health policy 50 percent Māori membership of external relationships with found governance arrangements of the governance board, Māori. Margaret (2016) argued varied across DHBs. They found maintained a Māori standing that most community organisa- evidence of communication and committee, had a nominated tions in New Zealand are con- collaboration with Māori, but kaumātua (elder) and his stituted under Pākehā law and observed that Māori governance

2017 Te Tiriti o Waitangi in health promotion 25 fit within these structures. She ɒɒ Develop a te Tiriti o Waitangi policy and/or a te Tiriti clause in says that despite these con- your constitution. straints, organisational values and culture when aligned with 5.3 KO TE TUARUA – ARTICLE TWO: strong political will, can ensure honourable kāwanatanga. As an TINO RANGATIRATANGA alternative to making a single Table 3 shows the Māori text of Article Two of te Tiriti o Waitangi big decision to become a Tiri- and the Mutu (2010, p. 25) translation. ti-based organisation, she noted that such an aspiration may be Table 3: Text of Article Two achieved over time through an Māori text Ko te Kuini o Ingarani ka wakarite ka wakaae ki ngā iterative process with smaller, rangatira – ki ngā hapū – ki nga tangata katoa o nū less dramatic steps. tīrani te tino rangatiratanga o ō rātou wenua o rātou Organisations such as Rape kāinga me ō rātou taonga katoa. Otiia ko ngā rangatira Crisis and Women’s Refuge have o te wakaminenga me ngā rangatira katoa atu ka tuku ki long embraced kāwanatanga te Kuini te hokonga o ērā wāhi wenua e pai ai te tangata commitments through pro- nōna te wenua– ki te ritenga o te utu e wakaritea ai e cesses of parallel development rātou ko te kai hoko e meatia nei e te Kuini hei kai hoko – where organisations have dual mōna. (Māori and Tauiwi) leadership Translation The Queen of England agrees and arranges for the structures and explicitly divide heads of the tribal groupings, for the tribal groupings resources (Huygens, 2001). and all the people of New Zealand, their paramount and ultimate power and authority over their lands, their Action points for villages and all their treasured possessions. However, practice the Chiefs of the Confederation and all the Chiefs will ɒɒ Strengthen constitutions allow the Queen to trade for [the use of] those parts to embed and ensure Māori of their land to which those whose land it is consent to, and at an equivalence of price as arranged by them and participation into governance by the person trading for it (the latter being) appointed structures by the Queen as her trading agent. ɒɒ Ensure Māori representatives have adequate structural and At WAI 1040 hearings, Hohepa and Henare (cited in Healy, 2012) pastoral support maintained that in Article Two the Queen of England affirmed the ɒɒ Consider embracing a waka tino rangatiratanga of Māori. This is understood to mean absolute hourua or parallel development authority over lands, settlements, and all that was and is valuable structure. There are pros to Māori (taonga). and cons to this approach, so careful consideration needed.

26 Te Tiriti o Waitangi in health promotion 2017 According to Wihongi (2010) the was entrusted to the living to (2011) argues that honouring te meaning of tino rangatiratanga nurture and hand on to the Tiriti is a cultural necessity to is “complex, fluid, multi-faceted generations yet to be. As a gift maintain, sustain and promote and context related” (p. i). In from the ancestors, it was both a healthy society in Aotearoa, their constitutional aspirations spiritually incomprehensible and critical for improved Māori report, Matike Mai Aotearoa and legally impossible to even health outcomes. (2016), stated that “the right contemplate giving it away. Barrett and Connolly-Stone for Māori to make decisions for The Waitangi Tribunal (2014) (1998) and Durie (1994) con- Māori” (p. 8) is the very essence agreed with Jackson when firmed that under Article Two, of tino rangatiratanga. Jones they ruled that Ngāpuhi (and health is considered a protected (2010) interpreted tino rangati- therefore potentially other taonga. This assessment is ratanga as being about Māori iwi) never ceded sovereignty. affirmed in the WAI 2575 control, and achieving it requires This landmark ruling from an kaupapa claim (Isaac, 2016) a high degree of autonomy. independent commission of – a compilation of over 100 Harwood (2010) interpreted inquiry has intensified the quest health-related claims logged rangatiratanga to be “the desire to understand and incorporate with the Waitangi Tribunal. by indigenous people to ‘take tino rangatiratanga. Certainly, These range from concerns charge’ over the direction and Gregory (cited in Healy, 2012, p. about lower life expectancy shape of their own organisations, 149) maintained te Tiriti articu- and disparities for Māori across communities and development” lated the Crown’s responsibility a wide spectrum of health (p. 975). to protect tino rangatiratanga. conditions, to concerns about Reinforcing the distinction The relationship between institutional racism in the public between kāwanatanga and tino te Tiriti and health has been health system. They include his- rangatiratanga, Jackson (1995) discussed extensively elsewhere toric claims around colonisation clarified that in te ao Māori, (see Bryder & Dow, 2001; and assimilation policies, and rangatiratanga is a power sub- Dow, 1995; Durie, 2012; Lange, contemporary issues around ordinate to no other. Therefore, 1999). Using health legislation access to appropriate services. it could not be ceded through (New Zealand Public Health In their Tiriti-based practice a treaty. “Rangatiratanga”, and Disability Act 2000) and guidelines, TUHA-NZ, the HPF Jackson (1995, p. 7) explained: the Declaration of the Rights (2000, p. 14) has developed of Indigenous Peoples (2007), a health promotion goal to health professionals have a capture Article Two: mandate to engage with te Tiriti and Māori sovereignty. Whitinui

Māori providers have a strong track record of effective delivery to Māori communities traditionally described as ‘hard to reach’.

2017 Te Tiriti o Waitangi in health promotion 27 Achieve the advancement They are diverse, autonomous of Māori health aspirations. organisations delivering inte- Te whakatūtuki haere i ngā grated health services primarily wawata Māori mō te hauora. to Māori. They operate from TUHA-NZ emphasised that Māori cultural values, beliefs Māori aspirations needed to and practices to support be determined and tailored whānau in exercising control to hapū and whānau. To com- over the determinants of their municate aspirations, trusting health (Makowharemahihi, 2016; relationships needed to be Mauriora ki te Ao, 2009). Māori formed, information gathered, providers often have formal plans formulated and enacted. governance arrangements with The authors emphasised that local hapū, iwi or mātāwaka and power-sharing was essential and pursue a holistic agenda that involved prioritising investment measured? What policies should encompasses, social, economic in Māori. It is likely to entail be put in place to achieve Māori and cultural development. clearing the way for Māori health? The proceedings of these Māori providers have a strong development by removing hui and other similar documents track record of effective obstructive policies and/or are a rich resource articulating delivery to Māori communities practices. many Māori aspirations. traditionally described as ‘hard Māori aspirations can be deter- to reach’ (Cram & Pipi, 2001; mined through dialogue with WORKING WITH Crengle, 1998; Rochford, 1997; Māori partners and/or through 2004; Ruakere, 1998; Wilson, engagement with Māori health ARTICLE TWO 2008). In health promotion, research. Through the 1980s, a 5.3 a) Māori providers Māori providers represent series of important Māori health a strong expression of tino hui were held to discuss Māori Māori have consistently rec- rangatiratanga. Despite working aspirations in relation to health ognised the need for health on government contracts, Kiro (Durie, 1998b). Among those was services delivered, designed and (2000) argued Māori providers Te Ara Ahu Whakamua (the path administered by Māori for Māori have enjoyed unprecedented forward) hosted by Te Puni Kōkiri (Boulton, 2004; Rochford, levels of control and resources. (March 1994). This hui focussed 2004). Māori health providers Ratima, Durie and Hond (2015) on three questions; What developed in the 1990s and say control over Māori health constituted a healthy Māori? are a distinctive feature of the promotion should stay with How should Māori health be New Zealand health sector.

28 Te Tiriti o Waitangi in health promotion 2017 Māori organisations. Tiriti-based ɒɒ Promote, champion and Ramsden and Erihe (1988) practice can therefore involve refer to Māori providers consistently argued for the re-allocation of resources ɒɒ Work in partnership with centrality of culture to success- (Rochford, 2004). Investing Māori providers. ful indigenous health outcomes. in Māori providers becomes a Chino and DeBruyn (2006) said pathway to enable tino rangati- 5.3 b) Māori health that Western frameworks are ratanga. promotion often regimented and linear, Soraya¹ advanced tino rangati- The central place of tino rangati- while tribal people aspire for ratanga through administering ratanga in Māori health promo- balance in nature and life. Chino pockets of money with carefully tion is well documented (Durie, and DeBruyn advocated for crafted criteria, and advising 1998a; Gifford, 2003; Ratima, programmes based on tradi- non-Māori colleagues on using 2001; Ratima, Durie & Hond, tional indigenous values that their budgets to address ōrite- 2015). In Te Pae Mahutonga, Durie recognise indigenous people tanga. According to Soraya, this (1999) presents a holistic Māori can only engage fully in health enabled the funding of “pro- health framework grounded in promotion when: jects that are definitely strongly Māori cosmology. It articulates the wounds caused by coloni- kaupapa Māori [in] focus”. This tino rangatiratanga through zation, historic trauma, racism in turn “enabled [communities] integrated concepts of cultural and disparities in health edu- to do [projects] their way and vitality, healthy lifestyles, envi- cation and living conditions build on their customs and ronmental integrity and social [are] acknowledged, treated practices”. Kaupapa Māori inclusion, along with the critical and healed (p. 598). programmes come from a determinants of leadership and Gould (2013) and Angell and Māori philosophical approach autonomy. Durie (1999) has colleagues (2014) provided evi- incorporating the knowledge, consistently argued for health dence that strengths-based and skills, attitudes and values of promotion to embrace the two culturally targeted interventions Māori society. prerequisites of indigenous which involve communities are health: ngā manukura (leader- amongst the most effective in Action points for ship) and te mana whakahaere practice engaging indigenous peoples for (autonomy). Although te Tiriti is positive outcomes. Researchers ɒɒ Reallocate resources with presented within a holistic frame- (Abel and Tipene-Leach, 2013; Māori health providers work, the authors argue that Boulton, Gifford, Kauika, & ɒɒ Advocate for investment in Durie is explicitly asking for tino Parata, 2011; Ratima, 2010; and Māori health providers – so the rangatiratanga, for Māori control, Ratima, Durie & Hond 2015) con- level of resourcing is sufficient as guaranteed particularly by firmed that indigenous control to reduce health inequities Article Two of te Tiriti. and authority are important to successful interventions.

1 Soraya links to Ngā Iwi o Te Tairawhiti, and chose not to be identified in this research.

2017 Te Tiriti o Waitangi in health promotion 29 As a practitioner, Kiterangi saw It’s like pulling out a light- between Māori and general her role as “igniting the inner sabre; it’s like a special services in the length of public active citizen in the community”. weapon from the past, it’s health contracts, the intensity She saw herself as a catalyst kind of the bee’s knees where of monitoring, perceived com- “incubating ideas and creativity, everybody has these other pliance costs and frequency of encouraging and challenging tools and stuff but nothing is auditing. The qualitative mate- people and organisations to walk as cool as a lightsabre. rial documented inconsistent their [Tiriti] talk and do their treatment by Crown portfolio [Tiriti]”. She had encountered Action points for managers. practice resistance to Māori engagement, Transforming racism entails but strove to provide oppor- ɒɒ Prioritise investment in detecting, confronting and tunities for meaningful Māori Māori health promotion preventing racist policies, engagement in her work. Rather ɒɒ Engage in and tautoko practices and attitudes. It mean than big dramatic wins, Kiterangi Māori-led health promotion acknowledging that entrenched reported “small wins over time”. endeavours Pākehā privilege breaches Buoyed by Māori groups she ɒɒ Actively manāaki Māori the equality affirmed by New worked with, Kiterangi explained: colleagues, particularly in Zealand in formal commitments If my work doesn’t advance institutional settings. to United Nations conventions. tino rangatiratanga imme- 5.3 c) Anti-racism Work by Came & Griffith (2017) diately, it does eventually. I praxis and Came & McCreanor (2015) would have been told by now, argued anti-racism (and thereby by my people, if I was pushing Institutional racism is systemic health equity) are best pursued in the wrong direction. in public health sector admin- from multiple co-ordinated Tipene saw Māori health istration, built on a legacy of directions, reflecting a system promotion as an expression of mono-cultural colonial policies change approach. This requires tino rangatiratanga. He explains and practices (Came, 2012; political will, organisational and “it’s about me taking the initia- Kearns, Moewaka Barnes, & sector commitment and coura- tive to plug the right cords into McCreanor, 2009). Research geous leadership. the right phone to make those by Came, Doole, McKenna and Came, McCreanor and Simpson connections happen”. To enable McCreanor (2017) confirms (2016) advocated for collective this he explained te Tiriti: Māori providers’ experiences action to transform racism. of institutional racism from Stop Institutional Racism their government funders. The (STIR) is a boutique, growing, authors’ nationwide survey of grass roots social movement, public health providers showed statistically significant variation

30 Te Tiriti o Waitangi in health promotion 2017 attempting to end racism within their access to resources, Action points for the public health sector, and networks and influence as well practice enable tino rangatiratanga. as the political context in which ɒɒ Engage in collective planned This network has re-energised the work takes place. action to end racism conversations about racism, Prudence continues to push ɒɒ Identify, name and challenge and strengthened the capacity to get the “best outcomes institutional racism and evidence base around for Māori in everything and ɒɒ Attend, and mobilise others sites of racism and anti-racism anything we do”. For her this to attend anti-racism training praxis. Partnership between involved “getting behind the ɒɒ Nurture skills of reflective Māori and Tauiwi practitioners Māori leadership in the sector”, practice and academics, underpinned working in partnership and ɒɒ Support Māori health pro- by a commitment to te Tiriti, is using her influence to remove motion leadership. central. Aligned to this, Came barriers. and McCreanor (2015) have developed a blueprint for a national plan to end institu- tional and everyday racism, 5.4 KO TE TUATORU – ARTICLE with a planned system change approach, which is strongly THREE: ŌRITETANGA aligned to health promotion Table 4 shows the Māori text of te Tiriti o Waitangi and the Mutu values and principles. The plan (2010, pp. 26-27) translation. recognises Tiriti-based practice Table 4: Text of Article Three as a pathway to address institu- tional racism. Māori text Hei wakaritenga mai hoki tēnei mō te wakaaetanga ki te Until transformation is achieved, kāwanatanga o te Kuini. Ka tiakina e te Kuini o Ingarani the challenge for health pro- ngā tāngata Māori katoa o Nū Tīrani. Ka tukua ki a rātou moters is to trust indigenous ngā tikanga katoa rite tahi ki ana mea ki ngā tāngata o solutions and identify what Ingarani. action we can pursue within our Translation This is also the arrangements for the agreements spheres of influence (Covey, to the kāwanatanga [control of her subjects] of the 2004). The success of these Queen – the Queen of England will care for all the Māori interventions will depend on the people of New Zealand and will allow them all the same technical, cultural and political customs as the people of England. capacity of practitioners, and

2017 Te Tiriti o Waitangi in health promotion 31 In te reo Māori, rite is the root achieving health equity requires Under international human word for ōritetanga. Rite means a political commitment to rights law, countries are obliged same or alike; however, ōrite- health equity, at all levels of the to demonstrate “progressive tanga in this context extends health system, enabled through realisation” of these rights the meaning to equity or equal- evidence-informed action. All by systematically removing ity. In English, equality is about parts of the health sector, the impediments to their promotion the same treatment, whereas government and society are and protection. Starfield (2011) equity is a more complex term responsible for health equity argued inequity has become that includes history, access Whitehead (1992) defined normalised and built into health versus opportunity, and struc- health inequities as disparities in systems. To address inequities, tural disadvantage. This distinc- health that are: she said organisations need to tion has important implications ɒɒ Avoidable embed equity within organisa- for investment decisions. Durie ɒɒ Unnecessary tional culture, practice, policies (1998b) and Kingi (2007) both ɒɒ Unjust. and systems in a sustainable way. argued that Article Three refers Braveman (2014) argued health In TUHA-NZ, the HPF (2000) to equity, working towards equity means that no-one is developed a goal in relation to Māori enjoying the same levels denied the possibility to be Article Three: of health and well-being as healthy by being part of an Undertake health promotion Tauiwi. economically or socially disad- action which improves Māori This explanation mirrors the vantaged group. She defined health outcomes. Te mahi government’s commitments health equity as: whakapiki hauora kia pai ai to reducing health disparities a commitment to reduce— ōna hua.. as outlined in section 3(1)b of and, ultimately, eliminate— Implicit in this goal is a steady the New Zealand Public Health disparities in health and in its improvement in the equity of and Disability Act 2000. The determinants (p. 6). health outcomes. Improving legislation drives policy and Māori health involves ensuring investment decisions in the New Implicit in Braveman’s definition Māori have access to the prereq- Zealand health system. Despite is recognition of everyone’s uisites of health (WHO, 1986) efforts by successive govern- right to the highest attainable and engaging with the historical, ments, there is compelling standard of health (Hunt et al., cultural, economic and social evidence that health and social 2009). determinants of indigenous outcome inequities persist health (Kiro, 2000; O’Sullivan, (Anderson et al., 2016; Marriott 2015). The HPF says this will & Sim, 2014; Robson & Harris, involve working with those 2007). Sheridan (2011) argued,

Despite efforts by successive governments, health and social inequities persist.

32 Te Tiriti o Waitangi in health promotion 2017 Source: Andrew, Facebook user in Canada, http:// interactioninstitute.org/the– 4th– box– sparks– imagination/

Participants in the research took great ethical care in considering what projects they prioritised and how they framed or contributed to a project. This care was evident in who was invited to partner on a project, or in what and how objectives were set. Participants were outside the health sector. Robust socially disadvantaged. Globally, pragmatic about how they formative evaluation is also crit- and within New Zealand indig- framed the justification for a ical to define the intervention, enous people carry a dispro- project to decision makers, and to enable its efficiency and portionate burden of disease but made ethical choices that effectiveness to be assessed. (Anderson, 2016). Ethical protected their integrity and practice in Aotearoa therefore mana. WORKING WITH requires prioritising work to Soraya, working within a Crown improve Māori health. agency, noted that within the ARTICLE THREE The Ministry of Health com- current political environment 5.4 a) Normalising missioned the Health Equity it was more acceptable to ethical practice Assessment Tool (Signal, Martin, justify involvement in a project Cram, & Robson, 2008) to help because of equity concerns A commitment to both health practitioners and decision-mak- than te Tiriti responsibilities or equity and social justice is ers determine whether an initia- obligations. As a Māori prac- central to ethical and compe- tive or policy might increase or titioner, she led the project, tent health promotion practice decrease inequities. It is most was supported by colleagues (Health Promotion Forum, 2011; useful in planning, and works at with technical expertise and Labonte, 2016). Whitehead and both strategic and operational they partnered with a Māori Dahlgren (2009) argued that levels, but users need a level of group. These elements together achieving health equity requires political and cultural compe- produced positive health out- improvement in the health of tence to ensure that analysis is comes, contributing to equity. those most economically and robust.

Ethical practice in a New Zealand context, requires prioritising work that improves Māori health.

2017 Te Tiriti o Waitangi in health promotion 33 Ciarán recognised that an His work was informed by international evidence, ethical equity focus was essen- mātauranga Māori and market research – which examined tial in his work. To him it was the reach and impact of programmes. an everyday thing, embedded in the planning and design of thrive because of that and also concept is called equal explana- interventions. His work was our ability to include Pākehā tory power (Te Rōpū Rangahau informed by international knowledge, Pākehā culture, you Hauora o Eru Pōmare, 2002), evidence, mātauranga Māori know, Moananui a Kiwa cultures and requires Māori populations and market research – which and other cultures”. to be oversampled so there is examined the reach and impact enough data for equal analysis. of programmes and included Action points for Sadly, despite guidelines to an ethnic analysis. This three- practice the contrary (Health Research tiered process ensured that ɒɒ Normalise ethical practice; Council, 2010; Hudson, Milne, interventions were targeted and ie, do it right Reynolds, Russell, & Smith, relevant to Māori communities. ɒɒ Engage in ethical discussions 2010) much research in New Sione was very clear that his about the investment of health Zealand without an ethnic or core values personally and as promotion resources cultural analysis. a professional were closely ɒɒ Consistently apply the Health The health sector has a rich aligned with te Tiriti. He explains Equity Assessment Tool or treasure-trove of cultural and similar in planning. I know if my practice is equity audit tools that have been aligned with the articles of te 5.4 b) Equity-centric developed, influenced by cultural Tiriti o Waitangi I know that evaluation safety work led by Ramsden me and my fellow human (1988). For instance, The CHI beings will lead a healthier Evaluation is an everyday prac- Model: Culturally Appropriate life. The whenua will lead tice in health promotion. It is an Auditing Model (Durie, 1993) a healthier life as well, and invaluable mechanism to track enables services to be audited we achieve our life given progress towards health equity, against Māori development, purposes we will divide up as championed by the United health gain, cultural beliefs and our resources fairly, we won’t Nations. A robust evaluation values. He Taura Tieke (Cun- fight, we will actually enhance needs ethnic-specific baseline ningham, 1995) is a checklist to each other and we will data to track and monitor an assess effectiveness of service achieve a lot more. intervention. To enable an delivery to Māori, addressing ethnic-specific analysis requires technical and clinical compe- Within his organisation “the quality Māori data that is equal tence, structural and system Māori culture is a very positively to that for non-Māori. This responsiveness and consumer prevailing culture ... and we

34 Te Tiriti o Waitangi in health promotion 2017 satisfaction. More recently, Cram Sandra uses a purpose-built, Action points for (2014a, 2014b) developed the comprehensive evaluation rubric practice evidence-based Māori Health (Skipwith, 2014), and reviews the ɒɒ Ensure you evaluate health Equity Framework, which evaluation annually to ensure an promotion using ethnic specific provides guidance for funding equity focus is maintained and tools and planning staff and senior refined within her work. She rein- ɒɒ Re-orient practice to centre managers about addressing forced the importance of having Māori health outcomes inequities. It uses the domains reliable, ethnic-specific baseline ɒɒ Review outcomes of health of i) leadership, ii) knowledge data to assess health and social plans for equity and tailor and iii) commitment. It is unclear outcomes. Sandra’s rubric has interventions for Māori whether these frameworks have 18 elements, with three levels, ɒɒ Identify the gap between been evaluated for their contri- transition steps and sub-steps. the rhetoric of equity and the bution to health equity. She explained: “We talk about reality … policies and priorities and it’s The Health Funding Authority ɒɒ Continually improve the all very much talking about how (1988), a former health funder, robustness of evaluation of equitable it is and who’s getting warned that setting goals about health promotion to build a left behind and invariably in general Māori health status has supportive and informative many cases it’s Māori”. historically not achieved results. body of evidence. They instead argued for specify- Tipene was adamant that reduc- ing the desired outcome, which ing inequities was a cornerstone 5.4 c) Determinants of results in an ordered and useful of health promotion practice. He health process of performance analy- ensured that work plans in his Research is increasingly doc- sis. Without top-down funder influence focused on reducing umenting the cultural, social, leadership, this responsibility inequities, and prioritised collab- economic and historical deter- lies with providers and practi- orating with Māori. His team had minants of health (Kiro, 2000; tioners. Ideally the motivation developed their own evaluation Marmot, 2005; Mowbray, 2007; to be accountable should come matrix which they applied and National Advisory Committee from a professional commit- reviewed annually to ensure an on Health and Disability, 1998; ment to integrity and health equity focus was embedded Wilkinson & Marmot, 2003). promotion values, rather than in their work. They tracked In spite of rhetoric about the an external compulsion. selected equity measures such importance of determinants in as Māori participation at events, health policy, much of current whether programmes were mar- funded health promotion work ae-based, and Māori leadership. in New Zealand continues to focus on healthy lifestyles. This

She reinforced the importance of having reliable, ethnic-specific baseline data to assess health and social outcomes.

2017 Te Tiriti o Waitangi in health promotion 35 approach is championed in The NZHS directs health promoters to focus on the neo-liberal oriented New ‘motivating’ people to take individual responsibility Zealand Health Strategy (NZHS, for their health, rather than address the causes of the Ministry of Health, 2016). Although there is a place for causes of ill health. individual responsibility (Hamer- (Paradies et al., 2015), which are policy is what determines Māori ton, Mercer, Riini, McPherson, & key determinants of health. health outcomes”. Lucy said Morrison, 2012), Came, McCrea- Ngaire is part of a collaborative that it is easy to get caught nor, Doole and Rawson (2016) healthy housing project which up in healthy public policy argued that the NZHS directs identifies and supports whānau initiatives that make quite a health practitioners to focus (extended families) living in few people better off, but on ‘motivating’ people, to take sub-standard accommodation. Māori worse off. This happens individual responsibility for their It secured funding to insulate because populations able to health, rather than address the houses and organise curtains make changes are often those causes of the causes of ill health. and bedding for residents. with higher health status. The evidence suggests that Māori providers were sub-con- Further improvement in the working with the causes of tracted to undertake assess- health of those already compar- the causes of ill health creates ments and broker relevant atively well off further increases greater health gain than generic support. Equity outcomes were disparities. healthy lifestyle programmes then monitored. In an experi- Action points for (Farrer, Marinetti, Cavaco, & mental intervention including practice Costongs, 2015; Kickbusch, insulating houses, 50 percent 2015). The introduction of of the participant households ɒɒ Tailor initiatives to address clauses prohibiting lobbying were Māori. The health of the causes of the causes of in government contracts in householders in homes that health inequities the early 2000s profoundly were insulated improved, with ɒɒ Invest in areas outside compromised the ability of fewer hospitalisations, sick the scope of health through health promoters to contrib- days off work and school and inter sectoral partnerships to ute politically to address the respiratory infections; they also improve housing, education, determinants of health (Purdy, felt better (Howden-Chapman, employment, income and 2003). The sector works on 2007). neighbourhoods housing (Howden-Chapman, ɒɒ Work with communities on Lucy commented about deter- community priorities 2015) and food insecurity minants of health: “we think it’s (Carter, Lanumata, Kruse, & ɒɒ Advocate for equitable distri- hard to modify housing [but] bution of power and resources. Gorton, 2010) but does little on actually social and economic income (Regan, 2009) or racism

36 Te Tiriti o Waitangi in health promotion 2017 Māori cultural and social struc- 5.5 KO TE TUAWHA – ARTICLE FOUR: tures are based around reci- WAIRUATANGA procity, interconnectedness and interdependence; collectively Under international law and tikanga, both oral and written assur- these elements are critical to ances given when a treaty is signed are important (Phillipson, sustaining life and relationships. 2006). At the first Titiri signing at Waitangi, William Colenso Problems in the physical world recorded a discussion between Lieutenant-Governor Hobson and are related to and can reflect Bishop Pompallier about religious freedom (Ward, 2011). Hobson disruptions in the spiritual and the rangatira agreed to the statement in Table 5, which was world. not included in the Tiriti parchment but discussed on the morning of February 6 1840, and is recognised as the oral clause in te Tiriti. The interconnected concepts of whakapapa, whenua and Table 5: Text of Article Four whānau (family or kinship) are central to Māori models Māori text E mea ana te Kāwana ko ngā whakapono katoa o of health, including both Te Ingarani, o ngā Wēteriana, o Roma, me te ritenga Wheke (Pere, 1991) and Durie’s Māori hoki e tiakina ngātahitia e ia. (2004) Te Whare Tapa Whā. Te Translation The Governor says that the several faiths Wheke – a model based on the Henare (whakapono) of England and of the Wesleyans and integrative functioning of the (cited in Rome and also Māori custom shall alike be protected octopus – acknowledges waiora Healy, 2012, by him. or total health and wellbeing as p. 202) the product of integrated and seamless links between mind, In te Reo Māori, whakapono is the natural and cosmic world. spirit and human connections the verb to believe or have faith, Marsden has consistently main- with whānau or extended family while wairuatanga is the noun tained, from a Māori worldview, relationships. The model also for spirituality. As Marsden all life is sacred and everything incorporates the physical world, (2003) explained in a collection has a mauri, so therefore all mauri or life force, mana ake or of essays, The Woven Universe, things are related and intercon- unique individual identity, koro Māori spirituality is like many nected. Morice (2003) likewise and kui ma, the ancestral breath other indigenous worldviews maintains that “the Earth is our of life, and whatumanawa, in holding the sacred unfolding mother, and all her animals and open and healthy expression of creation to be at the core of plants are our ancestors and of emotions. Wairuatanga is everyday life, embedding the our brothers and sisters” (p. one of the eight tentacles. Te basic concerns of human exist- 40). Durie (1994) suggests that Whare Tapa Whā, widely cited ence within the larger order of

Failure to engage with spirituality in health promotion work risks ignoring some of the most central values and concerns of many Māori.

2017 Te Tiriti o Waitangi in health promotion 37 Karakia and waiata occur before every significant meeting Frankl (1984) described a in their building. This, alongside whanaungatanga, helped spiritual vacuum within contem- porary Western society, driven provide space for spirit. by what he described as mean- inglessness. Eckersley (2004) in health policy, is based on the wider Māori world. Failure to argued that this spiritual malaise structure of the four walls of a engage with spirituality in health may contribute to high rates of meeting house. Durie asserted promotion work risks ignoring suicide, self-harm, individualism to be healthy there needs to be some of the most central values and rampant consumerism. a balance between taha wairua and concerns of many Māori. McSherry (2007) said that (the spiritual), taha tinana Failure to engage with spiritual- engaged spirituality has been (the physical), taha whānau ity also represents a potential connected to a range of positive (extended family) and taha breach of te Tiriti, which health outcomes. This has led hinengaro (intellect and emo- guarantees religious freedom to its recognition in a range of tions). Threats to health, such in the broad sense - requiring healthcare policy, guidelines and as the intergenerational impacts our recognition and respect for curricula. She advocates a reori- of colonisation, and loss of land indigenous principles, and will- entation of health interventions and language, can unbalance ingness to uphold and support from traditional bio-medical and sever the connections those indigenous practices that to inclusive bio-psycho-social- between these dimensions, reflect adherence to spiritual spiritual approaches. losing the connection essential principles. to health and wholeness. Western research disagrees Durie (1985) clearly identified about the meaning of spiritual- WORKING WITH the spiritual dimension of health ity, but dominant Pākehā mean- ARTICLE FOUR as “the most basic and essential ings often equate it with formal requirement for health” (p. religion. Writing in New Zealand, 5.5 a) Normalising 483). Egan (2011) developed a useful wairuatanga Māori spirituality is a holistic, working definition: Research on spirituality and embodied spirituality that It may include (a search for): health promotion in New values and promotes links one’s ultimate beliefs and Zealand is sparse, with notable to ancestry, ancestral land, values; a sense of meaning exceptions in faith-based culture and close kinship ties and purpose in life; a sense programmes popular with to extended family and the of connectedness; identity Pacific communities (Rowland and awareness; and for some & Chappel-Aiken, 2012), work people, religion. It may be championed by Raeburn and understood at an individual Rootman (1988) and emerging or population level (p. 321).

38 Te Tiriti o Waitangi in health promotion 2017 research on spirituality and eval- have a legacy, and continue to (Skipwith, 2014). She described uation (Kennedy, Cram, Paipa, flow through the corridors after it as a central pou. Through Pipi, & Baker, 2015; Kennedy et she is gone. She explains wairua- engagement with her kaumātua al., 2015). Egan (2010) advocates tanga through a quote from her and kuia, she secured support the explicit inclusion of spirit- tupuna kuia (female ancestor): for her working with wairua. uality in all aspects of health Ki runga, ki raro, ki roto, ki Like Kiterangi, she could not promotion planning, implemen- waho – Hau Paimārire. We separate wairua from her work. tation and evaluation. He has are a spiritual and heavenly For her, it was important to be identified a series of questions peoples and we must conduct inclusive and to acknowledge to enable this: ourselves in this manner the specific beliefs and values Do we have a sense of our for all time. of different cultures and their contribution to the work. own spirituality? How is Ciarán embraced wairuatanga spirituality promoted in our through actively celebrating Action points for public health/health promo- customary practice and iden- practice tion organisations? What are tity in his work. Rather than the core values and beliefs ɒɒ Engage respectfully and “wrapping it in cotton wool” proactively with spiritual beliefs of health promotion and he advocated celebrating it how do they reflect spiritual and values in one’s practice and giving it a high profile. He ɒɒ Develop familiarity with aspects of health? How do we aligned himself to the concept understand the spirituality Māori spiritual principles and of “culture as cure”; fore- practices and their importance of those we work with? How grounding the importance of might our programmes in te ao Māori culturally-targeted initiatives to ɒɒ Incorporate a spiritual promote spiritual well-being? foster and maintain wellbeing. And how might we measure dimension in planning and He advocates wairuatanga everyday practice effectiveness in this domain? being made visible, relevant and (p. iii). ɒɒ Avoid ‘lip service’ or superfi- recognised as precious within cial ritual observances From the standpoint of a health promotion work. ɒɒ Reflect on one’s own values Māori practitioner, Kiterangi Sandra specifically incorpo- and beliefs, and understand the maintained wairuatanga as a rated wairua within a supervi- impact of these on oneself and non-negotiable and significant sion framework she developed others. point of difference in her work. Her spiritual orientation is something that she hopes will Te reo Māori and Māori culture are both critical health promotion pathways to communicate with Māori communities.

2017 Te Tiriti o Waitangi in health promotion 39 Tipene always involved a kaumātua for cultural support when his team had a big gath- ering. His team learnt waiata and a phrase or kupu Māori (word) every week to extend their vocabulary and build confidence. He was mindful as the champion of this cultural development to share only a little at a time, to avoid over- whelming people. Soraya said that in previous Māori workplaces, her team would gather for karakia and 5.5 b) Te Reo me ōna Crengle, and McCreanor (2006) korero followed by kai at 9am tikanga identified several principles of each morning. Her current tikanga; mana, tapu, he kanohi team is engaged with Te Rito Te reo is a unique taonga of kitea, whanaungatanga, manaak- programme (Kia Māia Bicultural Aotearoa and is a crucial origin itanga, koha, and aroha ki te Communications, 2016) to and medium of Māori thinking tangata. Collectively understand- strengthen their understand- and knowledge (Jackson, 1993). ing and valuing these principles ing of tikanga, values and the The worldview and cosmology can guide an endeavour to work context of karakia. embedded in te reo Māori make safely, with Māori communities Acknowledging her Chinese it an essential means for transfer- and maintain cultural safety. By heritage, Grace saw her role ring cultural knowledge. Robert- cultural safety we mean: as being respectful and willing son and Neville (2008) argued 1. Reflecting on one’s behav- to do what she was told about that te reo Māori and Māori iour and understanding oneself tikanga and follow the lead of culture are both critical health as cultural bearer those who held cultural knowl- promotion pathways to commu- edge, rather attempting to nicate with Māori communities. 2. Understanding the socio-po- litical context and the impact of initiate this herself. Tikanga is the Māori-defined inter-generational trauma and system of customs and traditions colonisation that have been handed down through generations. Jones, 3. Working to develop trust 4. Implementing te Tiriti in practice.

40 Te Tiriti o Waitangi in health promotion 2017 Action points for food sources and the safety Participants used whakatau and practice of whānau (Ratima & Ratima, pōwhiri in their work to engage 2003). In the absence of written with external stakeholders. For ɒɒ Advocate for the use, de- laws, making something tapu was Sione, the pōwhiri process velopment and retention of te a public sanction with the power was a pathway to enhance the reo Māori as a determinant of to limit personal and community wairua dimension of life. He health and wellbeing for Māori activities. Durie (1994) explains: expressed this poetically: ɒɒ Strengthen your knowledge and expertise in te reo me ōna The balance between tapu Pōwhiri is not just about the tikanga Māori including: and noa was a dynamic one, meeting of the minds and ɚɚ Strengthen pronunciation moving to accommodate bodies, … it’s about meeting of ɚɚ Learn waiata, introductions seasonal, human and physical the wairua. It’s about meeting and understand common needs within a value system of the souls. As you know Māori words that was sufficiently holistic that’s why we say tēnā koutou ɚɚ Remove any impediments to accommodate health (hello) three times. It’s for to the use of te reo. interests (p. 10). those that have gone to the Most of the participants spirit world and for those who 5.5 c) Tapu and noa described their efforts to create are now here and for those At the heart of tikanga is the safe environments for collabo- who will come in the future. recognition and management ration. Lucy said that her team Action points for of tapu (the sacred). All things initiates processes which allow practice tapu potentially involve the risk people to connect, engage and of transgression. Tapu can be then depart. Within her team, ɒɒ Become aware of the appli- contrasted with noa, in which karakia and waiata occur before cation of tapu and noa to health something was made safe or every significant meeting in their promotion normal and the restrictions building. This, alongside whanaun- ɒɒ Respect tikanga and elders related to tapu status relaxed or gatanga, helped provide space to promote understanding, co- lifted. Historically, the traditional for spirit. She saw her role as a operation and effective action world of Māori included physical host, as helping to protecting the ɒɒ Understand and reflect on and spiritual realms and many mauri (life-force) of the work and oneself as culture bearer and social norms were influenced by for her this has become cultural the impact one has on others the relationship between tapu good manners. Similarly, Ngaire’s ɒɒ Provide space, time and and noa (Durie, 1998a). process involved always taking resources for tikanga time to acknowledge everyone ɒɒ Value difference and take Codes of behaviour, governed by your lead from Māori. tapu, noa and rāhui, were used in the room. For her this set a to ensure survival using tikanga welcoming and friendly atmos- that protected water supplies, phere and nurtured a real sense of connection.

2017 Te Tiriti o Waitangi in health promotion 41 6.0 PATHWAYS FORWARD: TAKING ACTION ealth promotion is political work (Signal, 1998) and Tiriti-based practice requires strong Hanalysis, relationship building and resourcefulness. Māori and Tauiwi in this study were aware of and brought a strong te Tiriti analysis to their mahi (work). They recognised te Tiriti as the bedrock of ethical and compe- tent health promotion practice in New Zealand. Their diversity of engagement with te Tiriti was ɒɒ Whanaungatanga, (outlined traditions of empowerment. The heartening and suggests there is earlier) process of being an ally is the flexibility and lack of orthodoxy ɒɒ Taking action and being an opposite of a colonial approach in Tiriti-based practice. This ally and is about assuming an active role of solidarity to advance a resource highlights a range of ɒɒ Decolonisation and power- social justice issue with a group Tiriti-based approaches and sharing. specific actions that could be experiencing injustice (Margaret, implemented in negotiation 2013). The challenge of being an or in solidarity with tangata 6.1 TAKING effective ally or Treaty partner whenua. has been likened to the meta- ACTION – phor of a dance – critically, the Across the study, relevant ally follows rather than leads research and through dialogue BEING AN ALLY the dance. Came and Tudor between the authors, three McPhail-Bell, MacLaren, Isihanua, (2016) describe it as standing in main themes emerged as the and Maclaren (2007) warned solidarity and supporting indige- core elements of Tiriti-based that health promotion has nous-led solutions. practice: colonial tendencies to tell indig- enous communities what to do, rather than embrace progressive

42 Te Tiriti o Waitangi in health promotion 2017 Whatever may have happened in the past and whatever Ngaire reported raising indig- the future may bring, it remains the sacred duty of the enous issues on a global stage as an extension of being an ally Crown today as in 1840 to stand by the Treaty of Waitangi, with Māori. Ngaire described to ensure that the trust of the Māori people is never working on a UNICEF project betrayed (Queen Elizabeth II, cited in Paul, 1994). which led her workplace to make their accreditation criteria more After recognising and learning Tipene embraced a role as a inclusive of indigenous world- about injustice comes the translator for the Māori com- views. By valuing and developing responsibility of taking action. munity. He strove to strengthen bicultural competencies, Tauiwi Practitioners in this research the capacity of his workplace health promoters can become identified a range of resourceful to improve its engagement and trustworthy allies and reposition strategies to be allies within services to Māori. He explained power and resources to reduce their spheres of influence - the to Tauiwi that they were guests health disparities. strength of their professional in that district and needed to networks, their access to learn about the local marae, as Action points for decision-makers, resources and well as some local history, gene- practice information, and their ability alogy and stories of the indig- ɒɒ Develop partnerships with to shape policy, practices and enous people’s pain. He found Māori, by following not leading strategic plans. this enabled more authentic ɒɒ Spend time doing ordinary bicultural engagement. Ciarán, for instance, was an ally things together, build trust, by identifying Māori aspirations Sione’s workplace has a value reliability, long-term through research. He conducted longstanding commitment to working goals and relationships his practice so it enhanced Tiriti-based practice. He said ɒɒ Identify unfairness, racism, Māori mana. To him this involved the health promotion sector is and oppressive practice acknowledging peoples’ right to currently facing a “challenging ɒɒ Value openness, address set their own goals and focus- economic, social, and cultural mistakes and misjudgements sing on what Māori wanted to environment”. He argued that ɒɒ Develop an understanding of, achieve, what was important in tough times it is important to embody and practice the role of to Māori. He said that it is not maintain one’s resolve and not the ally. about accepting what “our gov- allow external pressures to influ- ernment says is going to be good ence one’s thinking and practice. for you, what’s good enough for His organisation has trained Pākehā is good enough for you”. over 1,000 Māori practitioners, It is about working with “what is a significant contribution. His identified as being enriching and workplace has also provided empowering for Māori”. platforms for Māori leaders at events and in publications.

2017 Te Tiriti o Waitangi in health promotion 43 to enable tino rangatiratanga. As 6.2 DECOLONISATION AND Freire (2000) said, this approach POWER-SHARING acknowledges the different roles of the descendants of the During the annexation of New political movement towards colonisers and the colonised in Zealand, Mutu (2015) says colo- the recognition of sovereignty. the journey towards equity and nisers engaged in genocide, land Came, McCreanor and Simpson decolonisation. theft, social and cultural disloca- (2016) describe decolonisation Margaret (2016) argued that tion, incarceration, takeover of as a process in which education to engage in decolonisation Māori authority, denial of te reo is critical to mobilise allies to and become an effective Tiriti Māori, and devaluation of Māori transfer power. partner requires a basic set institutions and intellect. Decol- The authors maintain that the of competencies traditionally onisation is about removing core goal of health promotion is found through formal Treaty oppression and marginalisation to support communities to take education programmes. Tiriti and repairing the damage, focus- control over the determinants of partners need to be equipped ing on honouring, upholding and their health. The work of decol- to engage critically with neg- implanting te Tiriti. She notes onisation, and the systematic dis- ative messages about Māori that progress towards decolo- investment of colonial power, fits in the mass media (Nairn et nisation has been slow, with an comfortably within the scope of al., 2012), and often need to average of less than one percent health promotion (Smith, 2012, unlearn misleading colonial of land being recovered. Pākehā p. 98). Decolonisation is about history (Huygens, 2007). To have fought to retain unilateral shifting power and resources to complement the cultural safety power and privilege. enable indigenous control. It is work led by Ramsden (2002) Came (2012) describes decolo- a domain led by Māori, working and others, Came and da Silva nisation as an individual (2011) have compiled a and collective process set of political compe- of revealing and ana- tencies to strengthen lysing the historic and anti-racism work. These contemporary impact of include a familiarity with colonisation, monocul- colonial history and a turalism and institutional commitment to share racism, combined with power and resources,

44 Te Tiriti o Waitangi in health promotion 2017 using structural analysis and their eyes glaze over. The chal- ɒɒ Look for the collective in self-reflection to guide practice. lenge is to keep the relationship, preference to the individual Sandra noted in her mahi that keep the dialogue going so they ɒɒ Address Māori health prior- it was difficult to get schools can move.” ities, use Māori processes and with low Māori enrolment re-orientate resources Action points for ɒɒ Integrate decolonisation and engaged. She explained “there’s practice some resistance from them to anti-racism work into health be doing too much because ɒɒ Become informed, develop promotion. they feel, well, we don’t have a political competencies, analyse whole lot of Māori. Sometimes colonisation and Tiriti rights 7.0 CONCLUDING THOUGHTS ivotal Tiriti-based practice for institutional change that is The size and scope of the includes concepts of positive and life giving for all. problems is daunting, but health agency, authority and the If the core business of health promoters in New Zealand and ability of Māori to make promotion is enabling commu- around the global can promote Pdecisions for themselves and nities to take control over their health equity and put indige- take control of their destiny. health, then enabling indigenous nous health and health justice at This requires the development sovereignty is central to the the heart of our practice. This of an effective voice, as well ethical promotion of health study has shown how, galva- as determination and confi- practices in all corners of the nised by a commitment to te dence, supported by evidence, world. Tiriti o Waitangi and indigenous resources and technical skills. health and wellbeing, some New For those coming from a Zealand practitioners engage settler heritage, this entails a innovatively with Tiriti-based willingness to work with Māori practice.

2017 Te Tiriti o Waitangi in health promotion 45 APPENDIX 1 INTERVIEW QUESTIONS

Indicative interview questions for senior practitioners about health promotion and Tiriti-based practice 1. How long have you worked in health promotion? ɡɡ 1– 5 years Q 6– 10 years ɡ 11– 15 years Q 16– 20 years ɡ 21 plus 2. What ethnic group(s) do you identify with? – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – 3. How important is te Tiriti o Waitangi to your practice? Can you explain further? 4. Think of a time when you were working with te Tiriti on a particular project or initiative and it worked really well and shifted in a positive way. Tell us about it… To delve a little deeper: • What do you think were the critical success factors, from the outset? • What do you think made success more likely; such as social support, positive incentives • What outside resources or practical support made a difference? – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – 5. Can you describe how you apply article one of te Tiriti in your work a. How are Māori involved in decision-making and governance of projects you are involved in? Can you share an example 6. Can you describe how you apply article two of te Tiriti in your work a. How do you know whether your work advances Māori tino rangatiratanga? Can you share an example 7. Can you describe how you apply article three of te Tiriti in your work a. How do you know your work increases health equity? Can you share an example 8. Can you describe how you apply article four of te Tiriti in your work a. How do you integrate wairuatanga in your work? Can you share an example – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – 9. For you, what are the rewards of working with te Tiriti? 10. What words of advice would you offer a new health promotion practitioner as they start their journey to working with te Tiriti?

46 Te Tiriti o Waitangi in health promotion 2017 APPENDIX 2 eration group, servicing whānau on population wellbeing and 2.1 THE SENIOR across Taranaki. She is a found- recovery. As a Public Health PRACTITIONERS ing member of the Taranaki Specialist with the public health Māori Women’s Network and unit of the Canterbury District the Peaceful Province Initiative, Health Board, she continues co-ordinators of the Peace Walk to find the process of learning to Parihaka and Peace for Peka- what it means to be Tangata peka, focused on highlighting Tiriti joyful, fascinating, chal- the need for local government lenging, painful and enriching. to engage appropriately and Ciarán Fox fairly with tangata whenua. has worked for over 20 years in public health promotion, community development, youth health, Kiterangi Cameron, front, arts, advocacy and events. He with her mother Ngaropi, has has been with the Mental Health links to Ngāti Mutunga, Ngāti Foundation of New Zealand Kahungunu, Te Ātiawa and since 2008 and specialises in the Taranaki iwi. She has more than areas of positive mental health, fifteen years’ experience within wellbeing, social marketing and the health and community health promotion. He is the sector working within Māori co-inventor of The Wellbeing and non-Māori providers, Game, a world-first, online tool most recently in community utilising the sciences of gam- partnership development. She ification, positive psychology has participated in a range of Lucy D’Aeth is an English-born and health promotion. He has regional and national reference New Zealander. She has worked served as a trustee on several and advisory groups advocating in health promotion and com- boards for charitable organi- for indigenous rights. Kiterangi munity development for over sations including the original is a Board member for Tū Tama 30 years and since the Canter- 198 Youth Health Centre in Wahine o Taranaki, a Tangata bury earthquakes of 2010– 11, Whenua Development and Lib- much of her work has focused

2017 Te Tiriti o Waitangi in health promotion 47 Christchurch. He is the board public health and cancer and Oranga Kai. Ngaire has a chair of Christchurch city-mak- control. Tipene has an interest Master’s in Public Health with ing initiative Gap Filler and is in cancer prevention, healthy a major in health promotion. fascinated with the role of the housing and men's health Ngaire has a passion for child arts, community activism and in particular with his role in health and reducing inequities activating urban environments developing the “Get the Tools” in health status. Ngaire is a for community wellbeing. He is programme for Cancer Society. member of several collaborative the mental health promotion Always looking for solutions, community groups including strategist for the award-winning Tipene created “Junk Free Chairperson for Healthy Homes All Right? campaign promoting June” with the aim of reaching a Tai Tokerau Governance Group. the psychosocial recovery and global audience to raise aware- Ngaire also provides health pro- future flourishing of people in ness and fundraise to fight motion advice at a regional and Canterbury following the earth- cancer. Tipene is a director of national level. quakes of 2010–2011 and 2016. Tiaki Housing Solutions Ltd and Sandra Skip- is currently a serving member with has links of Mana Tane with Ngāti Ora O Aotea- Whātua, Ngāti roa. Wai, Waikato Ngaire Rae and Ngāti Mania- is the Health poto. Having been trained in Promotion the education sector, Sandra Manager for moved into the health sector Northland PHOs (a shared in a health promotion role as service entity that spans Te kaiārahi for health promoting Tai Tokerau PHO and Manaia schools. She has initiated Health PHO and covers the frameworks to support Māori Tipene (Steve) Kenny geographic boundary of within mainstream organisa- Tipene is from Wellington and is Whangarei, Kaipara and the Far tions as well as kaimahi Māori Ngāti Toa Rangatira, Te Atiawa, North District Councils). She groups to support and encour- Ngāti Raukawa as well as whaka- has held this role for the last 13 age Māori staff to bring with papa links to Te Tai Tokerau, years. Ngaire manages a team them their indigenous skills and Taranaki whānui and Ngāi Tahu. of health promoters whose knowledge and normalise these He has extensive experience in work spans a diverse range within their practice. Sandra various services in both Māori of projects including smoking is also a komiti member of Te and mainstream organisations cessation, healthy housing Rūnanga o Ngā Toa Āwhina, including mental health, alcohol the Māori representation of and drugs, rangatahi services,

48 Te Tiriti o Waitangi in health promotion 2017 the Public Service Association Zealand Studies to study the Grace Wong union. Sandra currently works colour black and its cultural is a fourth as a health promotion team significance for New Zealand's generation leader in a bowel screening national identity. Her book New Zealander programme. Black Inc. One nation's identity, of Chinese a cultural politic was published heritage. Each Soraya (pseudonym) links to in 2013. Prudence has eight decade from Ngā Iwi o Te Tairawhiti. Has over years’ professional experience the 1980s she has worked to 20 years’ experience working in advocacy and public health ground te Tiriti o Waitangi in in public health – including leadership. She directed the nursing practice. In February research, planning and funding, Smokefree Coalition and is 1984, she and two others workforce development and currently the Children's Rights represented the Auckland strategy. This includes work in Advocate for UNICEF NZ. She public health nurses at the research and academic Institu- has two teenage children and Rotorua Regional Health Hui for tions, Māori health providers, lives in Island Bay, Wellington. public health nurses (PHNs) at district health boards, public Tūnohopū Marae, Ōhinemutu. health units, and government Sione Tu’itahi The theme was Māoritanga in and national Crown health is a writer, relationship to public health providers. teacher and nursing. After a 7 year break health pro- Prudence Grace returned to work in moter. Human Stone is the South Auckland where she rights – includ- youngest of facilitated the PHN Treaty of ing indigenous, women’s and seven and Waitangi Monitoring Group. As children’s rights – are among his was raised a nurse lecturer in the 2000s, major areas of professional inter- in Rangiora, she supported te Tiriti work- est. He is the Executive Director South Island. shops for nursing and other of the Health Promotion Forum She studied Feminist Studies health studies students. Her of NZ, taught at a number of at Canterbury University, then ten-year leadership of Smoke- educational institutions, and is a completed her Masters and PhD free Nurses Aotearoa, alongside member of several national and at the New School for Social Evelyn Hikuroa, is based on international advisory boards Research in New York, special- Treaty principles. and groups in health, education, izing in media, cultural repro- and community development. duction and political economy. In his spare time, he writes She received a Post-Doctoral children’s stories, mainly for his Research Fellowship from the grandchildren, and dabbles with Stout Research Centre for New poetry and music.

2017 Te Tiriti o Waitangi in health promotion 49 Moana Jackson Dr Susan Healy 2.2 THE REVIEWERS is a well-known is of Irish, British Dr Fiona Cram and respected and Cornish Ko Mohaka Māori activist ancestry, and has te awa. Ko and lawyer from been involved Tawhirirangi Ngāti Kahungunu in research and te maunga. Ko and Ngāti Porou specialising teaching on Ngāti Pahauwera in Treaty and constitutional Treaty-related issues since 1984. te iwi. Fiona’s tribal affiliations issues. He has worked interna- She has a doctorate in Māori are to Ngāti Pahauwera on the tionally on indigenous issues, Studies from the University of east coast of Aotearoa. Fiona is particularly drafting the UN Auckland, her dissertation being the mother of one son. Fiona Declaration on the Rights of The nature of the relationship has a PhD in social and devel- Indigenous Peoples and as of the Crown in New Zealand opmental psychology from the a judge on the International with Iwi Māori (2006). Susan is University of Otago. She has Tribunal of Indigenous Rights in co-author of Ngāpuhi Speaks: lectured in Social Psychology Hawaii in 1993. Moana was the He Wakaputanga and te Tiriti o and has also been a Senior principle researcher and author Waitangi: Independent Report Research Fellow within the of He whaipaanga hou: Maori on the Ngāpuhi Nui Tonu Claim International Research Insti- and the criminal justice system, (2012). tute of Māori and Indigenous published in 1988. This report Education, at the University of was, and remains, the only Auckland. In the middle of 2003 significant, empirical exploration 2.3 THE AUTHORS Fiona established Katoa Ltd. of Maori engagement with the Grant Berghan Fiona’s research interests are New Zealand criminal justice MBA (Distinc- wide-ranging including Māori system. Most recently, Moana tion). Grant health, justice, and education. Jackson was a vocal critic of is from Te Tai The over-riding theme of the government's foreshore Tokerau with Fiona's work is kaupapa Māori and seabed legislation in 2004, links to Ngāpuhi, (by Māori, for Māori). Fiona is and of the October 2007 Ngātiwai and Editor-in-Chief of the Aotearoa police 'terror' raids perpetrated Te Rarawa Iwi. He is a Māori New Zealand Evaluation Asso- against the Tuhoe iwi (tribe) of development consultant. He ciation new evaluation journal, the Bay of Plenty. has extensive experience in Evaluation Matters – He Take the heath and labour market Tō Te Aromatawai. sectors. He has held leadership roles with Ngāti Kahu Social and

50 Te Tiriti o Waitangi in health promotion 2017 Health Services Trust, Hauora. Dr Nicole Coupe is in the Māori Health paper in the Com, Taranaki DHB, Te Hau from Te Tai Tokerau nursing department at Auckland Ora o te Tai Tokerau. He has with whakapapa University of Technology. Claire worked in policy development, to Kai Tahu, Te has spent most of her career funding, advocacy, facilitation Atiawa, Ngāti Toa, working as a community nurse and evaluation, public health, Rangitane, Raukawa and was privileged to learn her auditing probation, social work iwi. Nicole has developed foundational understanding and a freelance journalist. He innovative research techniques of te Tiriti from kuia in the enjoys healthy living, travel and to support Māori suicide pre- community. Claire is passionate endurance sports. He is the vention. The findings have been about exploring and under- co-chair of STIR. implemented across a number standing the meaning of te Tiriti of DHBs to support cultural in nursing practice for Crown Dr Heather assessment among people who partners. Claire is a founding Came is a present to emergency depart- member of STIR. seventh gen- ments through powhiri based eration Pākehā Dr Jonathan processes and problem solving New Zealander Fay is a clinical therapy. This work has contrib- who grew up on psychologist with uted to her leadership and man- Ngātiwai land. 40 years’ expe- agement roles in community, She has worked for nearly 25 rience in clinical primary and secondary mental years in health promotion, public and academic set- health sector. Currently she is health and Māori health and tings in Aotearoa taking time to watch the tides has a long involvement in social and the USA, practising, super- and support the very important justice activism. Heather is a vising, training and teaching work of STIR. founding member and co-chair psychotherapy. He is married of STIR, a fellow of the Health Claire Doole, to Margaret Poutu Morice, a Promotion Forum, co-chair as a Pākehā, Ngāti Porou kaiwhakaruruhau of the Auckland branch of the has been grap- and psychotherapy practitioner. Public Health Association and an pling with the They have three adult children. active member of Tāmaki Tiriti meaning of te Jonathan is a member of STIR. Workers. She currently embraces Tiriti in her per- life as an activist scholar. She is sonal life since the 1980s when a Senior Lecturer based in the the slogan was ‘The Treaty is a Taupua Waiora Māori Health fraud’. As Aotearoa developed Research Centre in Auckland an understanding of tino ran- University of Technology. gatiratanga the slogan became ‘Honour the Treaty’. Claire is the Pākehā partner and co-lecturer

2017 Te Tiriti o Waitangi in health promotion 51 Dr Tim McCrea- Trevor Simpson nor is a senior – Te kotahi a researcher at Tuhoe ka kata SHORE and te po. Trevor Whāriki Research joined the Health Centre, at Massey University Promotion in Auckland. His broad public Forum in 2010 to manage the health orientation and interest Māori portfolio. He is married in the social determinants of to Vanessa with two grown health and wellbeing, provide children and has worked in the a platform for social science health promotion field since projects that support and 2006. Prior to this he worked in stimulate social change. In a number of vocations including particular, his research seeks Crown Land administration, to foreground, critique and Treaty Settlements and special redress the mechanisms of youth projects. His interests talk, text and other forms of are in raising the profile of communication that operate to Māori issues particularly in the produce, maintain and natural- areas of health and matters of ise the disparities, exclusions social importance. Trevor is and inequities so evident in our committed to health promotion society. Discourse analysis and as a fundamental approach other qualitative methods have to improving Māori health been a central theme in Tim's status and believes that strong approach to research domains Māori leadership in this field is around ethnicity and culture, an essential facet if we are to inclusion and exclusion and contemplate success. Trevor health inequalities. Key topics Simpson is a White Ribbon include racial discrimination, Ambassador and member of youth wellbeing, alcohol mar- STIR. keting, media representations and social cohesion. Tim is a founding member of STIR and Tāmaki Tiriti Workers.

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60 Te Tiriti o Waitangi in health promotion 2017 ISBN 978-0-473-41439-9