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The Treaty of Waitangi Revisited

The Treaty, Maori development and the Constitution

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For the last 45 years the Treaty of Waitangi has been the central icon, or pou whakapono, in Maori political discourse and action. It was one of the rallying pou for political activism from the 1960s to the 1990s.

The Treaty attained political standing and limited legal standing with the passage of the Treaty of Waitangi Act 1975 which established the Waitangi Tribunal and empowered it to investigate contemporary grievances and claims. Many Maori misunderstood the political recognition that some grievances needed to be settled via a legal or quasi-legal process for legal recognition of the Treaty itself. The Tribunal’s mandate was extended in 1985 to allow it to accept claims dating back to 1840. In that largely political and limited legal incarnation it came to underpin most Maori social and economic development initiatives, and almost all claims to settle historical grievances.

The Treaty has undergone many transformations in the way we regard it. At the moment we are having a conversation about whether it should form part of the Constitution (as entrenched supreme law). The constitutional advisory panel is considering the place of the Treaty in the New Zealand Constitution.  The questions arising in the conversation so far about the Treaty include:

  • What will happen once all historical Treaty grievances are settled?
  • Should the Treaty be entrenched?

This essay questions the prevailing mindset about the Treaty of Waitangi. E hika ma, you may not like what I have to say but stay with me and together let’s explore another viewpoint. Instead of just accepting the common view or the prevailing paradigm I think that we should from time to time take a close look at our beliefs, and the premises and assumptions underlying them. Sometimes we do confirm our beliefs, but disturbingly sometimes we realise we have just gone along with the crowd and that perhaps the crowd is wrong, or even that we are going along with the wrong crowd.

So let’s take another look at our Treaty.

A treaty is a form of contract usually between sovereign nations but in this case between a sovereign nation (Britain) on the one hand and the chiefs of many hapu on the other. In 1840 when it was signed it was a political and diplomatic document that served to legitimise the British presence in Aotearoa and purported to confer upon Maori the benefits of becoming British subjects. Some who signed it were sceptical, many were not. Many did not sign it.

There has been much contemporary speculation about the reason so many chiefs signed the Treaty and some have even stated that they didn’t really know what they were signing. Some have said that they had just a week or less to consider its implications. However I lean towards the opinion expressed by the late Wi Kuki Kaa in Te Putatara 5/90 of 21st May 1990:

“I resent the implication that the Kahui Ariki at Waitangi 1840 didnt quite know what they were about. E hika ma! They werent dumb; they were learned men, products of missionary education. They wanted, because they needed it, a document to create some form of law and order: to protect themselves from the rapaciousness of the re-settlers whose material goods had helped to improve their standard of living; but also from those of us in the Tai Rawhiti and elsewhere still smarting from the humiliations inflicted on us by Cyclone Hongi, Cyclone Pomare or Cyclone Patuone.

“The Tai Tokerau people were becoming prosperous – a situation which only thrives in a climate of peace.

“The re-settlers especially the missionaries also needed the Treaty in order to legitimise their pieces of real estate recently acquired; by hook, crook, or holy book. Nobody is going to convince me that the aims of the Confederation (Kotahitanga) were forgotten from 1835 until 1840. Ko te kai a te rangatira, he korero. So you need less than half a wit to realise that the arguments went on at hui for years, culminating in that fateful day in February 1840”.

Despite contemporary debate over its exact meaning, whether in English or Maori, it was basically a political power sharing agreement between the British and quite a few but not all chiefs of hapu. The powers to be shared and how they were to be shared were probably deliberately left open to interpretation. Formal agreements between nations with different worldviews are difficult to formalise in detail, and are often vague and open to interpretation, indicating intention to engage rather than detailed agreement.

As with the many modern diplomatic and political agreements between protagonists in the Middle East the devil is in the detail and they always unravel over the details or when political circumstances change.

Much contemporary scholarship and debate has been over the exact meaning of the Treaty rather than its original political intent. Contemporary scholarship and debate has often attempted to infer exact application to a great many contemporary issues. Therefore in contemporary times there have been hundreds of different interpretations of the intent of the document, depending on the political or economic aims of the interpreter. For a time it seemed that every Maori or Maori organisation with a grievance about anything and everything called upon the Treaty to impose obligations on the government of the day and to legitimise preferred solutions to their grievances.

The Treaty debate and process has certainly served the political aims of Maori, or some Maori, for the time being anyway, but it hasn’t greatly influenced the social and economic well being of most Maori and it doesn’t tell us much about it’s future.

Political agreements, both formal and informal, remain in force only until they no longer serve the purposes of one of the partners to the agreement. They do not stand for all time. They are agreements of convenience at the time they are negotiated.

And that is exactly the history of the Treaty of Waitangi. It is arguable that the Treaty might not have served the purposes of all Maori from the very beginning even though it was signed by and served the purposes of many chiefs, the northern chiefs in the first instance. However as soon as it no longer served the purposes of the British, after they had mustered sufficient population and military power to govern in their own right without the consent of the chiefs, the Treaty was consigned to the back of the cupboard where it became urine stained and chewed by rats.

And there it stayed for many decades.

From time to time Maori attempted to resurrect the Treaty mostly in relation to disputes over the alienation of land. The Government, now ruling in its own right without meaningful Maori participation, ignored them. The courts declared the Treaty to be no longer valid or no longer living. If the exercise of power on behalf of its primary constituency is what government is, then that was probably a legitimate political stance. It may not have been morally defensible from the Maori point of view but political reality often abjures the moral when it is inconvenient. That’s not just a Pakeha trait. It would have been equally true of inter-hapu political life in traditional Maori society. We too held to our agreements only so long as they served our own purposes.

So in the interim while the Treaty kept company with the rats in the cupboard Maori did indeed keep it alive but it was a one-sided treaty by then and one-sided treaties have no force either in law or in political engagement.

The balance can only be resurrected or restored through the weight of numbers or through political or military action. That did not happen until 1975 when the Treaty of Waitangi Act 1975 was made law, sponsored by Matiu Rata after over a decade of political activism, demonstration and networking had gained for Maori sufficient political support and moral suasion to resurrect the Treaty in limited form. Even so that was a political resurrection with very limited legal force.

The present constitutional conversation is about whether or not it should acquire legal force.

Our need to resurrect the Treaty is driven by our relative lack of political power more than anything else. If we had the political power we wouldn’t need the Treaty. Nor would we need to talk about the Treaty in a constitutional conversation.

However during that period around 1975 and in the two decades following the passage of that Act, the Treaty was transformed in the rhetoric of activist Maori from a fraud under the mantra “The Treaty is a Fraud” to the status of kawenata tapu, a sacred living covenant under the mantra “Honour the Treaty”.

As a result of that burst of political activity the “principles” of the Treaty have found their way into legislation and into a great many of the affairs of the nation. Treaty activism has been the foundation for hundreds of millions of dollars of grievance settlements and in that sense the Treaty continues to financially speak.

Many lists of Treaty principles have been devised by the Waitangi Tribunal and in the courts. In 1989 Labour government became the first New Zealand government to set out principles to guide its actions on matters relating to the treaty.

Those principles were:

  • the government has the right to govern and make laws
  • iwi have the right to organise as iwi, and, under the law, to control their resources as their own
  • all New Zealanders are equal before the law
  • both the government and iwi are obliged to accord each other reasonable cooperation on major issues of common concern
  • the government is responsible for providing effective processes for the resolution of grievances in the expectation that reconciliation can occur.

The principles found their way into some legislation and guided government action, or inaction, in relation to the Treaty itself. However they are a rather weak statement of democratic principles that are found with much more clarity and force in the NZ Bill of Rights which itself has not yet been entrenched as supreme constitutional law.

The Waitangi Tribunal has formulated another set of principles including:

  • the principle of partnership;
  • the principle of active protection (of Maori interests);
  • the principle of redress for historical wrongs.

Within those principles the Tribunal has described a number of duties the Crown should observe. The acceptance of the Tribunal’s principles and duties is however a matter of political agreement at any given time by the incumbent government. To date governments have mostly accepted them and have been actively engaged in reaching settlement agreements. That process however will surely come to an end.

This year a government appointed constitutional advisory panel is consulting with the public on the place of the Treaty of Waitangi in the constitutional arrangements of New Zealand. That conversation has been sponsored by the Maori Party through its political support of the National Party in government; an exercise in political influence.

Was it the Treaty itself that brought us to this state of political balance, or was it the exercise of political influence that did it. Could not the same balance have been achieved through the common law and international law with the same exercise of political influernce by Maori. It’s a moot point but not really relevant given that the Treaty was the pou whakapono which gave focus to the political struggle. It serves our political purpose to raise the Treaty to the status of kawenata tapu.

But is that its true intrinsic value. Is it not just a convenient pou whakapono, albeit a very useful pou whakapono.

Consider this. If Maori had retained superior population numbers from 1840 until the present day and if today we were now 75% of the population or even just 51% of the population how would we now view the Treaty of Waitangi. Would we not have consigned it to the back of the pataka, hei kai mo nga kiore, and left it there even if our treaty partner agitated for its resurrection, a one sided treaty. Of course we would have. We would have totally ignored the Treaty. That’s politics and in politics the losers lose. But we were the losers so for us the Treaty lives.

So it’s not intrinsically tapu or intrinsically constitutional. Its value and status depends entirely on both partners acting in agreement. It will never be accorded the status of a constitutional founding document unless and until both partners reach political consensus. The Treaty is such a sensitive public issue anyway that consensus will require a referendum before any legislation, and to entrench it as constitutional law will require 75% of the Parliament to consent.

It is now as it was in 1840, a convenient political document, but this time convenient for the Maori partner. And only time will tell how long it remains so. I don’t see it making its way into the constitution any time soon.

Constitutionally I would prefer that the Bill of Rights be entrenched as Supreme Law rather than the Treaty of Waitangi. It would powerfully serve to curb the excesses of government and to preserve democracy for all.

Notwithstanding my view of the future of the Treaty it will be with us for some time yet. Many political, bureaucratic, academic, legal and corporate iwi careers have been built upon the Treaty of Waitangi over the last 25 years. The elites have a vested interest in maintaining the very useful fiction of the Treaty as the forever speaking founding document of the nation, and even as kawenata tapu.

Meanwhile the social and economic well being of most Maori remains unaffected and untouched by the Treaty of Waitangi in either its original or contemporary interpretation.

E hika ma, that wasn’t too bad was it? Have you changed your mind about the Treaty?

 

Previous constitutional essays:
Does a constitution protect and promote democracy
Let’s talk democracy
Abolish the Pakeha seats

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Maori TV – finding a new CEO

It’s difficult to know what the real story is at Maori TV.

The media campaign seems to be led by John Drinnan at the NZ Herald and it has been politicised in Parliament by Clare Curran, MP for Dunedin South, with Shane Jones weighing in as well. Some “iwi” interests that want to divert funding from the TV Service to “iwi” TV might be mixed up in the saga as well.

Crown appointed Board member Ian Taylor has resigned over the issue. There’s nothing unusual about that. When you disagree with board process or decisions you either win your argument, gracefully accept defeat, or resign. Happens all the time.

On the other hand Maori TV staff have joined the public fray, or perhaps caused it  by petitioning to block the appointment of Paora Maxwell. It seems obvious that members of the staff have been feeding the media and perhaps the Labour Party.

It is reported that Carol Hirschfeld, Mike Rehu, Paora Maxwell and Richard Jefferies applied and that Maxwell and Jefferies were the two finalists. The Board was divided between the two. That’s not an unusual situation, except that the mischief makers have muddied the waters by implying that the process was somehow invalid because of a mentoring-type relationship between Maxwell and Board chair Georgina Te Heuheu, who took him under her “Aunty Georgy” wing a long time ago. The board itself has said that all conflicts of interest were declared as part of the process. The shortlisting proccess was overseen by the deputy chair so Georgina’s declared interest should not have influenced Maxwell’s selection to the final list.

The conflict of interest of one board member, even if that is the chairperson, is easily dealt with according to standard procedures. It should not be a problem at all. There were six other members of the board before Taylor’s resignation.

The Maori TV board members are Georgina Te Heuheu (Chair), Cathy Dewes, Piripi Walker, Rikirangi Gage, Tahu Potiki (Deputy Chair), Donna Gardiner and Ian Taylor (up to his resignation). Georgina, Donna and Taylor are Crown appointees. That’s a fairly impressive lineup well able to make the right decision. So if they were unable there must have been good reasons for that. One good reason is that it seems they were trying to reach a unanimous decision. Well anyone who has done anything in Te Ao Maori (and in Te Ao Pakeha) knows that unanimity is very very difficult. Good luck.

On the surface it looks like a choice between a broadcaster (Maxwell) with limited management experience and a manager (Jefferies) with no broadcasting experience. The outgoing CEO was certainly not a broadcaster and under his stewardship MTS flourished. If a broadcaster is appointed he or she must have strong management credentials, or must have a strong management team around him or her. No doubt there are also considerations about Te Reo revitalisation and promotion.

What usually happens when a board cannot decide on an appointment is that you start the process again and interview the other applicants and/or call for new applications. It is better to start again than to compromise on an appointment. After all the whole board has to be able to work with the CEO. So whatever the reasons for the standoff the proper process is to start again.

No doubt the media and politicians are not revealing all that they know, or think they know, but who cares. There are often issues with senior appointments particularly in a small country like New Zealand where everyone in a certain field knows everyone else.

Board conflict over senior appointments is commonplace and is usually resolved out of the glare of the media and free of political interference. What we need is for the best possible person to be appointed CEO of Maori TV to take it through the next phase of its journey. The board were unable to decide so they should start again. There’s nothing unusual about that despite what we are being told.

Shane Jones and the Labour Leadership

I could be wrong, but …..

Politics is tribal. National is a tribe. Labour is a tribe. And they are not Maori tribes or anything remotely resembling Maori tribes, they are mainstream mostly Pakeha political tribes. And that distinction seems to be lost on all those Maori rooting for Shane Jones to become Labour leader. He hasn’t got a hope. Deputy leader perhaps if Labour thinks that might bring back all the Maori seats without losing Pakeha support in its electoral base.

You get to the top of Labour’s greasy pole firstly by building your own hapu within the hapu matua so that your hapu outnumbers all of the others. Some do it over whiskeys during late night male bonding sessions, some do it by trading favours and making promises they might or might not keep, some just by being nice guys, some by being bastards, some through their ability to attack and inflict damage on the opposing tribe, some through superior intelligence and competence, and a thousand other ways of manipulating the numbers. The ones who usually make it to the top of the pile use all or most of the above. Those who make it to the top without putting in the hard yards usually don’t stay there for long. Shane hasn’t put in enough of the hard yards.

Koro Wetere was a master. In his day Koro commanded the largest vote in the caucus when Cabinets were elected and was the first into Cabinet. But even with that huge support he was never a contender for leader or deputy leader. It took more than popularity. Parekura Horomia was a master, personable and hugely popular. Yet he was never a contender for leader or deputy leader. But popularity is a good place to start.

Shane Jones will never be as popular in a Labour caucus as those two. He starts behind the eight ball and like Cunliffe will have to get there despite his limited popularity. Which means he will have to work even harder and demonstrate superior political ability to get the numbers.

You don’t get to the top of Labour’s greasy pole because you’re Maori, and because heaps of Maori think it’s time a Maori did lead Labour after generations of loyal Maori support at the ballot box.. You get to the top of the pole because your caucus colleagues think you are the best electable potential prime minister they have, and if you lead them to victory you will keep them in power. You get to the top also because you promise to put your supporters on the front bench and that comes back to the numbers.

The traditional voting Labour support base was in the working class and their trade unions. That traditional base has eroded and much of it has gravitated to NZ First and National. It always had a large very conservative element. Much of it was and remains racist and anti-Maori. The modern support base now includes the educated liberal and progressive elites who vacillate between Labour and the Greens. To win elections Labour must somehow appeal to both sides of its constituency.

Political parties mostly win elections because the electorate gets fed up or bored with the other lot but they still have to appeal to the voting constitutency by presenting a credible and electable leader.

Shane is up against it. The conservative Pakeha base will never vote for a Maori prime minister, not yet they won’t, and the liberal Pakeha (and female) base will never vote for someone who presents himself as blokey, and is rightly or wrongly thought to be just a bit sexist. And you have to ask why some of the Maori women in caucus aren’t supporting him.

Shane Jones is in the wrong Pakeha tribe if he wants to be prime minister. He would probably do better in National.

The Hukarere Story 1991 – 1995

The struggle against insurmountable odds to reopen a Maori girls’ school.

“If you educate a man, you educate an individual. If you educate a woman, you educate a nation.” – Dr. Kwegyir Aggrey (1872-1927), preeminent Ghanaian scholar, educator and missionary.

Hukarere in Napier has been known by a few names. When she was started in 1875 she was the Hukarere Native School for Girls, then became Hukarere Girls’ School. After 1969 she became Hukarere Hostel. During the time of this story we knew her simply as Hukarere; we thought that quite elegant. Now in her new phase she is known as Hukarere Girls’ College.

Hukarere’s struggle for survival has for decades been a struggle against male dominance. In 1969 her school was closed to ensure the survival of Te Aute College. Again in 1991 her hostel was closed to ensure the survival of Te Aute College. In both cases it was Te Aute that was in financial crisis and losing money, not Hukarere. However Hukarere triumphed against the odds and in 1993 she was reopened and rededicated as a full school with a boarding option.

The Reopening & Rededication of a School 1993 – 1995

This is a personal memoir of the struggle to reopen and rededicate Hukarere in the closing decade of the 20th Century, nearly 120 years after she was first opened in 1875. It is the inside story that has not been publicly told until now.

I am telling it firstly to place on public record the history of that struggle. Secondly, as with all or most successful community projects there have been many who have claimed the credit and even the main credit for its success. Some were only marginally involved and some not at all. The human mind is so wonderfully adept at constructing narratives of self praise, not entirely based in the facts.

It is also to pay tribute to two Hukarere Old Girls who led the struggle, who recruited me to the cause and who insisted that I join them as a co-conspirator in their quest; Awhina Waaka and Alyson Bullock.

This narrative is a tribute too to the many others who were involved in the struggle, Old Girls, whanau, friends and supporters too numerous to name but they and we know who they were. And to the trustees of the H & W Williams Memorial Trust, and to Te Pihopatanga O Aotearoa led by the late Rt Rev Bishop Te Whakahuihui Vercoe and Rt Rev Bishop Paraone Turei, without whose moral and financial support Hukarere would have remained closed.

For the many who were immersed in the project in those difficult years the Hukarere struggle defined us. It was all consuming. From it I think we all learned something about ourselves and about the power of vision, faith and commitment.

I have not been involved with Hukarere since about 2000. She survives still although her owners on Te Aute Trust Board placed an intolerable burden upon her a few years ago by offering her property to the bank as security for a very bad investment. I understand that burden remains.

The late Hon Parekura Horomia MP was involved at the time of his death in her latest project to re-erect her beautiful chapel at the new Esk Valley school site. It was first built at the Napier Hill site under the aegis of Sir Apirana Ngata and was one of his last projects. During the struggle to reopen Hukarere the chapel was a quiet welcoming refuge and in many ways was both the physical and spiritual locus of the struggle. The girls of course were always the main focus of our efforts.

What follows was written in 2009.

This Hukarere narrative is based on the records and recollections of the writer alone. A complete picture would require input from Mrs Awhina Waaka and Mrs Alyson Bullock, both of Napier. They may yet write their own memoirs. Both attended Hukarere themselves and were the prime movers in re-opening Hukarere after she was completely closed in 1991.

Te Aute Trust Board Group

To explain the relationships, the Anglican Church’s Te Aute Trust Board owns both Te Aute College at Pukehou and Hukarere Girls’ College at Napier. From about 1995 onwards both Te Aute and Hukarere were members of Te Runanga O Paerangi, a Maori boarding schools collective supported by Ministry of Education.

During the period of this narrative the writer was:

  •  a member of Te Aute Trust Board of the Anglican Church from 1991 to 2000,
  • a member of the Te Aute College Board of Trustees from 1991 to 2000,
  • Chairman of Te Whanau O Hukarere Inc from 1992 to 2000,
  • a member of the Hukarere School Board of Trustees from 1995 to 2000,
  • Chairman of The Hukarere Foundation (a charitable trust) from 1992 to 2000, and
  • Chairman of Te Runanga O Paerangi (Maori Boarding Schools Collective) from 1996 to 2000.

As well as participating in the reopening and rededication of Hukarere, the writer also led a small team that rescued Te Aute College from financial insolvency during the same period from 1991 to 1994.

Types of School

Throughout this narrative the terms private school and integrated school are used. Some explanation is necessary in order to understand the Hukarere reopening process.

A state school is totally owned and funded by the Ministry of Education.

A private school is completely owned and operated by its owner/proprietor. The Ministry of Education pays a grant towards the operation of the school, equal at the time of this story to about 25% of the operating grant paid to a state school. A private school requires approval from Ministry of Education to operate. A private school is generally able to set its own curriculum, within the constraints of the 25% funding agreement with government which requires adherence to the core state curriculum. Its governance and management arrangements are its own business.

An integrated school is owned by its proprietors, in this case the Anglican Church through its Te Aute Trust Board. The Board is responsible for owning and operating the hostels. It also owns the school buildings and is responsible for their upkeep and replacement if necessary. The Ministry of Education pays for and operates the school.

Short History of Hukarere

Both Hukarere Girls’ College and Te Aute College are integrated schools owned by Te Aute Trust Board. Te Aute College was founded in 1851, and Hukarere Native School for Girls in 1875.

In 1969 Hukarere was a private school and was closed ostensibly due to financial difficulties. In fact Hukarere was not losing money but Te Aute College was, and the suspicion among the Hukarere Old Girls is that Hukarere was closed in order to save Te Aute. This closure happened before the Government intervened to integrate and save many private schools from closure. Hukarere continued to function as a hostel, and the girls attended Napier Girls High School for 23 years.

In December 1991 Te Aute Trust Board resolved to close the Hukarere Hostel as well, ostensibly because it was losing money. The suspicion among Hukarere Old Girls was that again it was closed in order to save Te Aute. This seemed to be confirmed by the decision of Te Aute Trust Board and Te Aute College Board of Trustees to make Te Aute a co-educational boarding school, and to transfer girls from the Hukarere Hostel to Te Aute College. In fact Te Aute College was suffering financial difficulties at the time.

The writer was present in December 1991 at Hukarere when the staff, hostel committee, boarders and their whanau were told of the decision to close.

Just over a year later Hukarere was reopened then rededicated on Waitangi Day 1993 as a private school and hostel. It was the first time the school itself had operated since it was closed in 1969 over 23 years earlier. It was then owned and operated as a private school from February 1993 to April 1995 by the Hukarere Foundation (not by Te Aute Trust Board). During the two years and four months that Hukarere was a private school the buildings and grounds on Napier Hill were leased from Te Aute Trust Board by the Hukarere Foundation.

It became an integrated school, with the school’s operations and salaries funded by government, in April 1995. On integration the school and hostel were returned to ownership of Te Aute Trust Board.

Organising to Save Hukarere — 1991/1992

On the day Hukarere Hostel was closed in December 1991 the writer was approached by Mrs Alyson Bullock to join with the Old Girls to try to reopen Hukarere. Alyson was also a member of Te Aute Trust Board, and a member of the Hukarere Hostel Committee, and she had two girls boarding at Hukarere.

I had a personal reason for joining them other than being appalled by the decision to close. My godson’s late mother, Kuini Ellison (nee Smith), who had been one of my early mentors, had been a Hukarere pupil, a member of Te Aute Trust Board and matron of Hukarere Hostel. She was for most of her life a staunch advocate for Hukarere. On the day Hukarere School was closed in 1969 she sat on the steps at Hukarere and wept. The godson told me that his mother would come back to haunt me if I didn’t reopen her school. I reckoned he was right.

As Bishop Brown Turei, Alyson Bullock and myself were all members of the Trust Board we petitioned the Board to allow twelve girls to remain at the hostel under private arrangements so that they could complete their schooling at Napier Girls High School. The request was granted.

The support group called Te Whanau O Hukarere then named those girls Nga Ahi Kaa, to recognize that it was important to keep a full-time presence at Hukarere while it organized to reopen. Throughout 1992 staff and supporters ran the hostel on a voluntary basis, and the girls’ whanau paid fees to cover the reduced running costs. However a number of the other Hukarere girls transferred to Te Aute College at the beginning of 1992.

Te Whanau O Hukarere

Te Whanau O Hukarere comprising Old Girls, boarders and their whanau, supporters and friends, then conducted a series of hui at Napier to garner support for an effort to reopen both school and hostel. In about August/September 1992 a formal resolution was passed to reopen Hukarere School and Hostel. The resolution was supported by the trustees of the H & W Williams Memorial Trust, all descendants of the two Bishops Williams.

A formal resolution appointed two Old Girls, Awhina Waaka and Alyson Bullock, and myself (Ross Himona), with the full executive authority of Te Whanau O Hukarere to reopen Hukarere by whatever means possible. That resolution was signed on behalf of Te Whanau O Hukarere by Bishop Te Whakahuihui Vercoe (Bishop of Aotearoa), Bishop Brown Turei (Bishop of Te Tai Rawhiti) and Bishop Murray Mills (Bishop of Waiapu).

Late in 1992 I registered Te Whanau O Hukarere Inc as an incorporated society. I was appointed Chairman and held the appointment until 2000.

Hukarere Foundation

Late in 1992 also the Hukarere Foundation was registered as a charitable trust to facilitate fundraising and to gain tax free status for the intended school and hostel. Three trustees were appointed; Awhina Waaka, Alyson Bullock and myself. I was appointed Chair of the Foundation (by the two women).

Negotiating with Te Aute Trust Board and Te Aute College – 1992

From September to December 1992 we three negotiated with Te Aute Trust Board and Te Aute College to allow Hukarere to reopen as an outpost of Te Aute College in February 1993.

We also conferred regularly with a very supportive Ministry of Education, through its Lower Hutt regional office. The Ministry was able to advise on the various options for reopening Hukarere. One option they presented was to open as a private school with a hostel, and then to negotiate with the Ministry and with Te Aute Trust Board to convert to an integrated school.

At a meeting at Te Aute College in early December 1992 both Te Aute Trust Board and Te Aute College emphatically rejected the request to operate as an outpost of Te Aute College.

We had anticipated rejection and I immediately proposed to the Trust Board that Hukarere Foundation lease the Hukarere grounds and buildings with a view to opening a private school. The lease offer of $1.00 per annum was accepted by Te Aute Trust Board on the recommendation of the Board’s Secretary/Treasurer on the basis that it was costing the Board $50,000 pa in holding costs and that a lease for $1 would save the Board $49,999 pa. The $1 coin was rolled across the boardroom table.

At that point most of the trustees of Te Aute Trust Board probably did not believe that the Hukarere Foundation would be successful.

Application to Reopen Hukarere as a Private School

However at about midday on Christmas Eve 1992 I delivered a fully prepared application to operate a private school to the Lower Hutt regional office of Ministry of Education. It included a full curriculum plan prepared by Awhina.

The regional manager had agreed to wait in his office for the application to be delivered, and also undertook to process the application as quickly as possible. Approval of the application required the agreement of the Minister.

Reopening Hukarere as a Private School — 1993 to 1995

A few weeks later in mid to late January 1993 the Ministry of Education issued a formal approval to operate Hukarere as a private school with attached hostel. The notification was received at Hukarere a few days later. The approval contained a requirement to complete certain building works in order to comply with Ministry regulations.

The approval named Awhina Waaka, Alyson Bullock and Ross Himona as owners, operators and managers of Hukarere School. We three actually owned Hukarere for just over two years.

We set the opening date for Monday 1st February 1993, just ten days after receiving approval, and the official opening ceremony and celebration was to be held five days later on Waitangi Day 6th February 1993.

The approval had been anticipated and arrangements for the classroom block to be refurbished to minimal Ministry of Education requirements and brought up to minimal OSH standard had been made. After consultation with Bishop Vercoe, who agreed to fund the $96,000 needed for the work, the refurbishment began immediately approval was received from Ministry of Education. It was completed shortly before the opening ceremony and celebration.

Within Hukarere Foundation the three trustees agreed that Awhina Waaka would be Curriculum Director, Alyson Bullock would be Hostel Director, and Ross Himona would be Finance & Business Director. Alyson Bullock took annual leave to act as Hostel Matron until a permanent matron could be appointed. The outgoing hostel matron agreed to stay on for a short period to help. Hukarere could not afford to appoint a principal and Awhina Waaka fulfilled that role for over two years, in addition to her job at the Education Review Office.

We agreed that all decisions would be taken unanimously by the three directors when all were present, but that as all three of us had full-time jobs and it would not be possible for all three to be present most of the time, whoever was on-site would make all necessary decisions across all areas, The other two would unconditionally support whatever decisions were made in their absence. Consequently all three of us acted as Curriculum Director (Principal), Hostel Director (Matron) and Finance & Business Director from time to time. Contrary to what a few thought we were not paid either then or later.

Four teachers, one hostel supervisor and a cook were hired, and given just ten days to prepare both school and hostel to open.

The Opening

Hukarere was reopened as a private school and hostel as scheduled on 1st February 1993 and rededicated on Waitangi Day 1993. At the insistence of the two Old Girls on the team the keynote speech at the rededication was delivered by the writer and is attached. The school opened with a small number of pupils, many of whom had been members of Nga Ahi Kaa who remained at Hukarere throughout 1992.

Funding a Private School

On opening day Hukarere Foundation had a negative balance in its accounts.

Church Funding and Support

After the opening ceremony the writer was called to Bishop Turei’s office to meet with Bishop Vercoe. He asked how much the Foundation was in debt and on being told the opening debt was about $36,000 he handed over a signed blank cheque to cover the deficit. That was on top of the $96,000 Te Pihopatanga O Aotearoa had paid to refurbish the classroom block.

At a later date Te Kahui Wahine O Te Pihopatanga O Aotearoa (through Mrs Doris Vercoe and Mrs Mihi Turei) provided a loan of $50,000. It was later repaid.

The St John’s College Trust bursaries were paid to Hukarere. They were initially worth a total of $50,000 pa reducing later to $30,000 pa.

Te Pihopatanga O Te Tai Rawhiti and Te Pihopatanga o Aotearoa worked closely with Hukarere Foundation. Ministry was of course provided by Bishop Turei, Archdeacon Joe Akuhata-Brown and local minita-a-iwi. Bishop Turei’s whanau was also intimately involved and they gave unstintingly of their time and expertise.

Boarding fees were charged for the pupils but the balance of the costs of the hostel, and most of the costs of the school were covered by fundraising until the school was integrated in April 1995, a period of two years and four months.

Koha — Cash and Kind

For the whole of that period Hukarere was funded mostly by koha of cash and kind. The Foundation’s bankers were sympathetic and allowed a generous if not large overdraft.

Much of the curricular and non-curricular activity was provided by volunteers. Some local teachers taught classes in their spare time, and members of Te Whanau O Hukarere relieved in the hostel when required. Community volunteers (including the NZ Police Youth Aid officer) ran various extra-curricular programs including sport. Medical and nursing coverage was provided free of charge.

The Maori Wardens were provided with a patrol base at Hukarere, and they patrolled the dormitories and grounds from time to time every night to ensure that the girls stayed in and the boys stayed out. The Wardens also came to know all of the girls and were able to pick up those who broke out of dorm and were seen at parties and other places.

Te Taiwhenua O Te Whanganui-A-Orutu, the local branch of Te Runanganui O Ngati Kahungunu rallied behind the cause and provided much voluntary assistance.

Many businesses also provided assistance. Tradesmen reduced their charges, Carter Holt provided building materials at cost, Levenes provided paint below cost, and all suppliers were generous in approving credit facilities over an extended period. A nearby gymnasium agreed to provide their facilities at a charge of just $1 per girl per visit. A local supplier of electronic office equipment sourced good quality second hand equiipment for us and installed it at cost.

Service groups such as Rotary and Lions took on projects to help Hukarere. The Presbyterian Ladies Auxiliary ran cake stalls to raise funds.

Napier City Council provided free library facilities in a special section within the Napier Public Library, including buying books specifically for use by Hukarere. The Council also provided free access to all of its sporting facilities.

The marine scientists at the National Aquarium on the Napier Foreshore provided part of the science curriculum and involved the girls in their onshore and offshore projects with dolphins and seals. Massey University donated a quantity of laboratory equipment for the science programme. Various schools donated books and other classroom resources.

Food for the hostel was provided at reduced rates by local suppliers and from a number of other sources.

Moteo Marae collected all of the scraps from the Hukarere kitchen for their pigs. In return they raised pigs for Hukarere. Local orchardists and market gardeners provided good quality seconds free of charge. A local fishing company occasionally donated kaimoana. Whanau also contributed whenever they could. The writer would sometimes return from visits to Waikaremoana with a boot full of donated trout and venison.

Many others not mentioned above provided cash and kind.

Major Funders

Throughout the whole period the trustees of the H & W Williams Memorial Trust were very supportive providing grants as they were able, and helping the Hukarere Foundation to cover some major expenditure at critical times. The reopening of Hukarere would not have been possible without them.

After the Trust Board and Ministry of Education decided in March 1995 to integrate Hukarere, the trustees of the H & W Williams Memorial Trust and other members of the Williams whanau took me aside. They told me that they had not been funding Hukarere, or a project, or Maori gilrs’ education; but that they had been funding the vision, faith and commitment of three people. We three were of course supported by a large number of other volunteers who subscribed totally to the vision, faith and commitment that drove the project.

Other Funds

At financially crucial times two residential sections owned by Hukarere were sold, against our better instincts, but without those sales survival was not assured. One sale was necessary to pay $90,000 for the removal of asbestos from the Hukarere buildings. Without that Hukarere would have been closed before integration could be achieved.

As a private school Hukarere received operating funding from Ministry of Education equivalent to 25% of the operating grant to state and integrated schools.

Funding Priorities

Throughout the whole of the period as a private school the main financial priority was to provide food for the girls and salaries for the paid staff. Every cent of expenditure was rigidly scrutinised before being approved.

Consequently there was very little money available for classroom resources, including class sets of books. The teachers were required to develop innovative strategies to compensate, and they coped magnificently. Notwithstanding the financial constraints Hukarere did manage to slowly acquire a range of resources for the classrooms.

The Foundation missed paying salaries only once, and then only for about five days until funds were raised. On one other occasion there was no money in the accounts on the eve of a payday but the necessary $12,000 was raised overnight.

As is normal in boarding schools the girls complained often about not having enough food but they were weighed periodically as part of the medical service to Hukarere. None lost weight and most put on weight.

The Hukarere Business Manager

Late in 1992 Hukarere Foundation hired Mr. Des Lanigan, a staunch Presbyterian and a retired banker, as business manager. He served in that capacity through the private school period and for a few more years after integration.

His was an enormous contribution in closely managing the Hukarere finances, building and maintaining an excellent relationship with Hukarere’s bankers and with the Napier business community, and personally overseeing a great deal of the fundraising.

 A Dilemma — Insolvency

By August 1994 Hukarere Foundation was technically insolvent and owed about $250,000. We three trustees were under considerable stress and in danger of losing a large part of our collective private assets, mainly homes.

Awhina Waaka left for a short holiday in Australia and told Alyson and myself that she would support whatever decisions we made. We met at Hukarere to decide what to do. After studying the financial situation in detail we concluded that whilst there was a large deficit on one side of the ledger, there was still faith & hope & prayer on the other.

We decided to continue whatever the consequences. Remarkably the debt was cleared within six months.

The Total Cost

The total cost of opening and operating Hukarere until it was integrated has never been calculated. The full cost would take into account the funds raised, the value of koha in cash and kind, and the voluntary performance of many duties that would normally be paid as part of the operating costs of a school and hostel.

The actual cost would amount to several million dollars.

And even though that was enough to reopen Hukarere as a private school, and later to see her integrated, the real capital costs of opening a school whose buildings and teaching facilities fully complied with Ministry of Education standards were only deferred.

Academic Performance as a Private School

The school roll gradually increased over the first two years as a private school to about 50 pupils. In both of those years Hukarere was inspected by the Education Review Office (ERO) and received excellent reports, although the curriculum was quite limited. ERO also commented favourably on the organization of Hukarere into four whanau, in which managers, teachers, non-teaching staff, parents and whanau participated with the pupils. Each whanau was led by elected pupil leaders. It was not just a whanau concept but a total school concept.

Integration – 1995

The goal was always to integrate Hukarere so that the full operating costs and salaries of the school (but not the hostel) would be met by the Ministry of Education. To do that the Te Aute Trust Board had to agree and the Minister of Education had to approve integration.

The mainly male Trust Board was initially not willing to take on the role of Proprietor of another school other than Te Aute College. The trustees would have to be convinced but in the meantime Hukarere Foundation opened negotiations with the Ministry.

Hukarere hired a firm of educational consultants who had all been involved in writing the Integration Act and regulations when they were members of the former Department of Education. The owner of the firm had been a Deputy Secretary in the Department, responsible for the writing and implementation of the Integration Act. With their expert help and with a lot of goodwill from the Ministry an agreement was negotiated. Some innovative solutions to some thorny obstacles were found and agreed.

In reality Hukarere did not meet the full requirements to warrant integration, specifically building standards, and the Ministry (and Minister) bent over backwards to grant the application.

The main and potentially devastating requirement of the agreement was that Te Aute Trust Board (or Hukarere Foundation in lieu) would have to raise considerable capital to upgrade the classroom block within two years of integration. At that point in 1995 the capital was not available, and was never to become available, leading to negotiations with Ministry of Education for a number of years to extend the period beyond the required two years.

However Te Whanau O Hukarere and Hukarere Foundation decided to proceed and called a Hui-A-Iwi at Kohupatiki Marae in about March 1995 to discuss integration. All members of Te Aute Trust Board attended, as did the trustees of the H & W Williams Memorial Trust, five bishops, Professor Whatarangi Winiata, staff and students and their whanau, local iwi, and many other members of the broad grouping Te Whanau O Hukarere.

The case for integration was put and strongly supported by the hui, but the majority of Te Aute Trust Board members were still opposed. The members in favour were of course Bishop Turei, Alyson Bullock and myself.

Bishop Te Whakahuihui Vercoe, Bishop Brown Turei, Bishop Murray Mills, Bishop Muru Walters, Bishop John Gray and Professor Whatarangi Winiata then deliberated and strongly advised the trustees of Te Aute Trust Board (who alone were empowered to decide) to proceed with integration. The Trust Board accepted their advice and agreed.

The integration agreement was signed in the Hukarere Chapel about a month later in April 1995. Ownership of the school passed from Awhina, Alyson and Ross back to Te Aute Trust Board.

Early Days of an Integrated School

Upon integration Hukarere Foundation was replaced by an appointed and elected Board of Trustees. The three trustees of Hukarere Foundation, and former owners of Hukarere as a private school, were appointed to the Board of Trustees as representatives of the Proprietor, Te Aute Trust Board.

However, as the Foundation trustees had been acting in a voluntary capacity for three years they decided to take some time out, and to step back from the day to day oversight of the school. Alyson Bullock continued in her role with the hostel for a time. To allow them to step back a paid school principal would have to be appointed.

Mrs. Kuni Jenkins then volunteered to take leave from AucklandUniversity and to act as principal until a permanent principal could be appointed. As the Ministry of Education was paying a full operating grant, and school salaries, Hukarere was able to pay Mrs Jenkins to take that role. She acted as principal for about six months until a permanent principal, Mr Kere Mihaere, was appointed.

The financial situation stabilized after integration but the Hukarere Foundation continued to play a role in raising funds, particularly for the hostel which suffered some financial difficulty for a few months. With the eventual appointment of a permanent principal later in 1995 the school and hostel settled down and set a path to expand and develop.

I continued on the Board of Trustees until 2000. Awhina Waaka and Alyson Bullock remained closely involved.

Looking Back

It has been my experience that there will always be opposition to community projects and the more ambitious and more worthy the project the greater the opposition. The reopening of Hukarere was a project undertaken against the odds and against the entrenched opposition of a majority of her owners, the board members of Te Aute Trust Board.

The Trust Board was intent on closing Hukarere in order to save Te Aute by transferring the girls to Te Aute, thereby increasing the roll. Many on the Te Aute College campus were also antagonistic as they thought that the survival of Te Aute depended on its becoming co-educational and to achieve that they too needed Hukarere to be closed. They were wrong, for the survival of Te Aute depended on much improved school and hostel management, on improved school and classroom leadership, on improved teaching and learning, on changing an outdated model and mindset to suit modern circumstances, and on ridding the school of bullying and intimidation in the hostel.

One of the major obstacles was the lack of funding and on the day Hukarere was reopened and rededicated on 6th February 1993 she was already $36,000 in debt. She survived on prayer, koha and hard work for the two years and four months of the establishment phase.

The seemingly insurmountable odds and the opposition were overcome through a shared vision, shared faith and shared commitment across the whole of the Hukarere community represented by Te Whanau O Hukarere Inc. That vision was also shared by three bishops, by major funders, by key personnel in the Ministry of Education, and by the descendants of the Williams churchmen and women who had founded Hukarere and Te Aute in the 19th century. The vision seemed to be infectious and as the project gained momentum the City of Napier got behind it and help was always there for the asking. The local Taiwhenua tribal organisation also committed itself to the vision.

Such was the power of a shared vision, shared faith and shared commitment.

Relocation

On 27th April 2003 Hukarere moved to a new site in the Esk Valley just north of Napier. The site on Napier Hill was sold and some of the proceeds used to buy the new site. This was necessary to overcome or avoid the problem of substandard buildings at the original Hukerere site, and the lack of capital needed to upgrade them to Ministry of Education standards under the Integration Agreement.

At her new site the roll rose to over 100 pupils and in 2013 is about 80.

As this is published in 2013, more than twenty years after the revival of Hukarere, she survives and flourishes.

 

The Speech is included as a record of the occasion

EMBARGOED UNTIL 10.00 AM SATURDAY 6TH FEBRUARY 1993

SPEECH BY MAJOR ROSS HIMONA ON THE OCCASION OF THE REOPENING AND REDEDICATION of HUKARERE 6th February 1993

 Mihi

Apologies & Messages from former Principals.

  • Ruth Flashoff
  • Lucy Hogg
  • Isla Hunter

Apologies from Others

  • Principal of Napier GHS,
  • Mrs Te Whetumarama Tirikatene-Sullivan MP for Southern Maori,
  • Mr Geoff Braybrooke, MP for Napier,
  • Mr Michael Laws MP for HawkesBay,
  • Rt Rev Murray Mills, Bishop of Waiapu,
  • Mr Alan Dick, Mayor of Napier,
  • Mr Bill Richardson, Ministry of Education, Wellington,
  • Mr Ted Ercolano, Ministry of Education, Napier

Treaty of Waitangi

On this day in 1990 at Waitangi, the Rt Rev Bishop Te Whakahuihui Vercoe, in the presence of Her Majesty Queen Elizabeth II, spoke of how we Maori have been “marginalised” in our own land, despite the Treaty of Waitangi. Queen Elizabeth, the descendant of Queen Victoria, in whose name the Treaty of Waitangi was signed, spoke too of the Treaty of Waitangi and of how it had been “imperfectly observed”.

Marginalised and imperfectly observed.

History of Hukarere

There are parallels between the history of the Treaty of Waitangi and the history of Hukarere. It would seem to many observers that the vision of the founders of Hukarere has also been imperfectly observed by their heirs and successors. Throughout its history Hukarere has been subjected to the ravages of both fire and earthquake, and has recovered from both. But for the last thirty or so years Hukarere has led a precarious existence due to the ravages of financial uncertainty, leading to its closure as a school in 1969, and to its closure as a hostel in 1991.There are many who were certain that Hukarere would or should die.

I know that a great many Hukarere Old Girls also feel deeply that, like the Treaty, the education of young Maori women has been marginalised in favour of young Maori men. Let us pray on this auspicious day and in this celebratory year, that the doubts about the viability of Hukarere, and that the fears of the Old Girls that Hukarere would be lost, are finally laid to rest. For this is the International Year of Indigenous Peoples, and this is the year in which we celebrate the Centennial of Women’s Suffrage in Aotearoa/New Zealand; and on this Waitangi Day in 1993 we reopen and re-dedicate Hukarere as a full school and boarding establishment.

That this has come about is due almost entirely to a dream nurtured and borne forward in the hearts of Hukarere Old Girls for the last 23 years, and in their hearts those Old Girls never once gave up hope. I would like to pay tribute to them all, and to those many Old Girls who for 22 of those 23 years kept Hukarere alive as a boarding hostel for young Maori women, although they attended NapierGirlsHigh School.

In particular I pay tribute to a small group we know affectionately as Ngaa Ahi Kaa; those who kept the fires burning and who kept Hukarere warm during its year in complete recess in 1992. [The first and only year that Hukarere has not existed either as school or a hostel]. Mrs Irihapeti Te Moana (Betty) Prangnell and twelve of her charges stayed at Hukarere on a private basis during 1992 and it is due to them that Hukarere did not grow cold in that dark year. Most of Ngaa Ahi Kaa are still here with us today. Tena koutou wahine ma, kotiro ma. Nga mihi nui ki a koutou katoa, ka nui te aroha ki a koutou.

Betty Prangnell who has been Matron since 1982 has decided that Hukarere is now in good hands, and that she would like to retire and return to her whanau in Christchurch. After all, she just came up here for a holiday in 1982, and was made Matron before she could escape back to Christchurch.

Betty, from all of us of Te Whanau O Hukarere, students, parents, staff, Old Girls and Friends; thank you for your devoted service to Hukarere. We wish you every happiness in your retirement. Kia ora koe, Irihapeti, ma te Atua koe e manaaki, e tiaki.

I pay tribute and give thanks to the Bishops who gave their unstinting support to get Hukarere reopened. The Rt Rev Te Whakahuihui Vercoe, Bishop of Aotearoa, The Rt Rev Paraone Turei Bishop of Tai Rawhiti/Aotearoa and The Rt Rev Murray Mills Bishop of Waiapu. Kia ora koutou. Special thanks are due to Archdeacon Joe Akuhata-Brown who is also Chaplain to Hukarere.

I would like to thank all of my fellow members of Te Whanau O Hukarere who grasped an opportunity, and with faith and determination, brought about this reopening and rededication. In particular our Patron of Te Whanau O Hukarere, Aunty Ruruhira Robin, for her faith in us and in the righteousness of our cause. Kia ora koe, e kui. We thank also the Napier City Council for its support, and His Worship the Mayor, Mr Alan Dick, who has agreed to become Patron of Hukarere.

We should not forget the Trustees of Te Aute Trust Board whose members have leased Hukarere to Te Whanau O Hukarere.

And those at the Ministry of Education who took less than a month over the Christmas and New Year period to process our application and to grant us provisional registration as a Private School. We thank you sincerely and we look forward to a long and close relationship with the Ministry. We look forward also to being granted integrated status and full funding in due course, but not too far away, we hope.

And we give thanks to God whose plan it was and whose oversight guided our every effort to bring about this reopening.

Hukarere Guarantee

On this day in 1840 a Treaty was signed which gave a pledge or guarantee to the Chiefs and Tribes of Aotearoa/New Zealand. On this day in 1993 we of Te Whanau O Hukarere give this pledge known as the Hukarere Guarantee

  • WE GUARANTEE that, given at least three years to work with a young woman at Hukarere, she will become a confident, motivated, self-disciplined and responsible citizen capable of providing leadership and moral guidance in her community:
  • WE GUARANTEE that together we will have found her personal strengths, skills, abilities and talents whether they be academic, cultural, artistic or sporting; and that we will have fostered and developed those attributes to enable her to have access to a successful and rewarding future:
  • WE GUARANTEE that she will go out from Hukarere into a strong and supportive network based on her Iwi, the Church, the Hukarere Old Girls Association, and the network of Friends of Hukarere

Today

To deliver on this guarantee we have a highly qualified and committed teaching staff led by Mrs Awhina Waaka, who are introducing many innovative schemes designed to achieve the best possible outcomes for each student.

Throughout this week they have been helped by many enthusiastic and highly skilled volunteers to assess and evaluate the strengths of each student, and we sincerely thank you all. We have not yet appointed a Matron to replace Mrs Prangnell, and we are taking our time and being very cautious in order to make sure that we find the very best person for this crucial appointment. In the meantime Mrs Prangnell is helping the Whare staff to get things settled down, and has agreed to stay just a little longer to help out. Thank you again Betty.

Our acting Matron is Mrs Alyson Bullock who has taken annual leave from her own job to hold the line until we find a new Matron. Alyson has been a key member of Te Whanau O Hukarere and has contributed much to the reopening.

Our adminstrator is Mr Des Lanigan who has worked tirelessly and has performed many small miracles to help Hukarere get started just ten days after receiving approval to operate as a school.

There are many others who have contributed, and who continue to do good works, and we thank you all.

Nga Tauira

The most important people here at Hukarere are the students. I would like you all to know that we have very high expectations for all of you, and we have enormous faith in your abilities. Women can do anything – and you can do anything you want in life. You just need to make up your minds to do it, and get on with it. We are here to help you do just that. Almost anyone can get a School Certificate, and almost anyone can get a University Degree. It’s only impossible if you think it’s impossible.

But most of all we want you to enjoy your life here; both in the Whare and in the Kura. Learning can be fun; living at Hukarere ought to be fun. Let’s see if together we can make it fun. I would like you to know that all of us in Te Whanau O Hukarere are here in your interests, and that we are here to serve you. Let’s achieve great things together. No reira kotiro ma, kia kaha, kia manawanui, kia u ki te pai.

New Students

There are still a few places open at Hukarere for both boarders and day pupils, and you are welcome to send new students to us even though the Term has started. I am sure that there are many Old Girls who would like their daughters and grand-daughters to come to Hukarere, but who did not know that Hukarere was to reopen. Well, we didn’t really know either, until just ten days before we opened. We will be getting in touch with as many Old Girls as we can find over the next year.

Old Girls Reunion

There will be an Old Girls Reunion in 1995 to celebrate the 120th Anniversary, and before June this year we plan to hold a reunion planning hui for all those Old Girls who want to be part of the Reunion Planning Team.

Finally, Te Whanau O Hukarere asks all of you here today to spread the word. We would like all Old Girls to send us their contact addresses and phone numbers. We need to find them so that we may give Hukarere back to them.

On behalf of Te Whanau O Hukarere, thank you all for joining us today in this celebration. I am sure that you will all join with me in wishing Hukarere every success, and in giving all our aroha to these students of the new Hukarere, and to those many thousands to come in the years ahead. To end this korero, I would like to leave you with the Hukarere Guarantee.

THE HUKARERE GUARANTEE

  • WE GUARANTEE that, given at least three years to work with a young  woman at Hukarere, she will become a confident, motivated, self-disciplined and responsible citizen capable of providing leadership and moral guidance in her community:
  • WE GUARANTEE that together we will have found her personal strengths, skills, abilities and talents whether they be academic, cultural, artistic or sporting; and that we will have fostered and developed those attributes to enable her to have access to a successful and rewarding future:
  • WE GUARANTEE that she will go out from Hukarere into a strong and supportive network based on her Iwi, the Church, the Hukarere Old Girls Association, and the network of Friends of Hukarere.

No reira e koro ma, e kui ma, kotiro ma, rau rangatira ma,kua mutu aku korero mo tenei wa, tena koutou, tena koutou,tena ra tatou katoa.

Kei raro.

Spooks & Maori: Operation Leaf

Who was spying on Maori in 2004?

Following the Foreshore and Seabed Hikoi to the Parliament in April/May 2004 the Maori Party was formed on 7 July 2004.

On 11th November 2004 Scoop ran an exclusive by Selwyn Manning headed “Intelligence Sources Say SIS Investigating Maori Party”.

“Intelligence sources have revealed the New Zealand Security Intelligence Service (SIS) has launched a major covert operation investigating the Maori Party, co-leader Tariana Turia, its members, networks and associates”.

“Next year’s General Election could potentially see the Maori Party hold balance over what party leads a coalition government. Recent poll trends suggest if Labour is to emerge from an election to lead for a third term it would need support from the Green Party and the Maori Party. The later has yet to express a preference between a Labour-led or National Party-led government.

“This scenario has caused intelligence officials to consider what the potential consequences of a centrist Maori political force would have on the internal security of New Zealand.

“Scoop understands three people in particular have been singled out for thorough investigation: Brian Dickson, Whititera Kaihau, and Maori Party co-leader Tariana Turia”.

On 21st November 2004 the Sunday Star Times led with this opening to an exclusive by Anthony Hubbard and Nicky Hager:

“The SIS has been involved in a widespread and probably unlawful campaign to infiltrate and bug Maori organisations, three spies have told the Sunday Star-Times.

“They provided a detailed description of a top-secret programme called Operation Leaf, a major SIS campaign targeting a variety of Maori organisations and individuals over several years”.

And:

“The spies claim:

  • The SIS contracted “computer geeks” to engineer contact with Maori organisations and plant bugging equipment on their computers or change the settings to allow remote access.
  • They were told to gather intelligence on internal iwi business negotiations, finances and Treaty claims and inter-tribal cmmunications.
  • They were instructed to watch for “dirt”, including “personal information, relationships, money issues, family secrets” on Maori leaders.
  • Serious divisions exist within the intelligence community, with some spies believing the SIS is too deferential to Western agencies”.

There was much information about the activities of the SIS including this:

“The spies claim that the SIS targeted politicians and those active in the Maori Party. Peter says he was told by the SIS to cultivate a Maori MP. Another intelligence source says he was told in mid-2002 that another Maori MP was a “hot target’’ – SIS jargon for someone being bugged.

“Maori Party leader Tariana Turia, interviewed by the Star-Times, could cast no light on the matter. However, she did say that in about March this year she had had trouble with the phone in her ministerial house. When speaking on the phone in the kitchen, the whole conversation “would come through the radio in the bedroom’’.

She had hired a security company recommended by the Parliamentary Service to sweep the house, “and they found that in fact it [the phone] had been interfered with’’.

However, the company had also told her it was unlikely the SIS had done so “because they had more sophisticated means of tracking’’.

On the same day Scoop published a backgrounder about the claims written by Anthony Hubbard and Nicky Hager.

Murray Horton wrote it up in Peace Researcher in March 2005. 

And the next month on 11th April 2005 Prime Minister Helen Clark released a statement which began:

“I have received a letter and report dated 31 March from the Inspector-General of Intelligence and Security about last year’s allegations by the Sunday Star-Times and Scoop that the Security Intelligence Service was bugging law-abiding Maori for political intelligence.

“The stories, signed by Anthony Hubbard and Nicky Hager for the Sunday Star-Times and Selwyn Manning for Scoop, were said to be based on reports by “dissident spies” involved in an alleged “Operation Leaf”.

“I can confirm today that the Security Intelligence Service had no operation called Operation Leaf, or anything like it. The same applies to a so-called Operation Weasel.

The Inspector-General’s conclusion, stated in his covering letter to me, “is that the reaction of the Director of Security when the material was published was correct: the story, apart from some base facts about dealings with one iwi, was a work of fiction on the part of the newspaper’s sources”. The Inspector General found no connection whatsoever between work done on the iwi’s computer and the SIS”.

That same day the National Business Review allowed itself to crow, just a little:

“It’s always a shame when a few stubborn facts get in the way of a great yarn but “Operation Leaf” was a story that required a suspension of disbelief on even its basic premises.

“Now it has been undone by no less a figure than the Inspector-General of Intelligence and Security, Justice Paul Neazor, who found the tale to have been fabricated by “sources” that had no credibility”.

One of the hoaxers did make a public statement the next day.

And that was that. Operation Leaf was a hoax.

In Peace Researcher in March 2006 Murray Horton wrote a fairly full report on the hoax and the people who perpetrated the hoax.

Now I haven’t recounted this whole story in some detail just to embarrass my friends in the media. They were taken in and we still don’t know exactly why. I have recounted it in order to add to it an intriguing account of my own from seventeen years earlier, in 1987. It is relevant as you will see.

In 1987 I was in Wellington and had been out of the Army for over five years. For just over a year I had been working with two Board of Maori Affairs programmes, MANA Enterprises and Maori ACCESS (MACCESS).

In August 1987 I was told by an ex-Army colleague that he had been contacted by the father of a young Maori captain in the Army. The young officer had recently returned from the Middle East where he had served as a United Nations observer. A few days before his father contacted us his son had been picked up by two SIS officers, and accused of subversive activity by being present at a meeting of Maori radicals in Auckland with a representative of a Middle Eastern organisation. He was interrogated and intimidated. His father said he had been threatened and told that if he told anyone about the interrogation his career in the Army would be destroyed. He was frightened and told his father.

I got the officer to come to Wellington the next day and I sat him down, reassured him that he would soon be in the clear, and debriefed him. His story was just as his father had related, and he told me in detail exactly what had happened during his interrogation. He told me everything he could remember about the questioning and allegations, including the names of those Maori activists who it was alleged were at the meeting with him.

I knew some of those who were named. It didn’t take long to establish that two of them at least had not been at the meeting and that they were not even in Auckland on the day of the meeting.

I rang the late Brigadier Lin Smith who was Director of SIS at the time and asked for an immediate appointment. He agreed. I had known Brigadier Smith for over twenty years and had served with him in the Army. I knew him to be a man of honour and integrity. I knew that he would listen.

I started to tell him what I was there for and he stopped me. He then asked his PA to summon two of his officers and to fetch the file on the case. When they arrived he introduced them to me as two former RNZAF officers, and the two I was talking about. He asked me to start again and I told my story, including the fact that I had conclusively established that the young officer had not been at the meeting, and that two of the other named persons had not been there either.

In front of me Brigadier Smith then tore shreds off his two officers. He ordered them to cease their surveillance, saying that he had told them before that they were to stop what they were doing. He made it quite clear to them that the file was closed. Then he sent them packing. We sat and chatted for a while after that about old times in the Army and about what I was up to. Unexpectedly he gave me the identity of the Maori who was the SIS informant whose information had led to the interrogation of the young officer. He also told me that I could tell the other two people that I had cleared that the SIS had no interest in them either.

The next day I called the captain to my office and gave him the all clear and sent him happily on his way.

During the week after that I received job offers via two other former Army officers I knew to be SIS recruiters. I declined.

A month or two later a Maori Affairs officer working in our project office showed me a letter she had got from a person in her church congregation. It was a request for her to become an SIS informant and listed the sorts of information he was interested in. It was mostly to do with identifying all those who were getting funding from the MANA and MACCESS projects. He was also interested in what I was doing and who I was meeting. I recognized his name as it was one of the former RNZAF officers I had met in Brigadier Smith’s office. What was interesting was that their church was one of the more evangelical.

It was interesting because an evangelical couple John and Sharon Fawcett had been telling private church meetings about gun running, arms shipments and guerilla training camps involving Maori radicals. Unknown to them a tape of one of their meetings had been made and copies were circulating in church congregations. This was at a time when rumours were rife about probable armed struggle by Maori extremists with Libyan involvement. The Maori Affairs officer did not become an SIS informant but I learned more about my religious and paranoid new friend in SIS.

About that time I also became aware that defence reporter Roger Foley of the Evening Post in Wellington was occasionally reporting about the SIS. I put two and two together. He was also ex-RNZAF and his informant or informants had to be one or both of my disaffected new SIS friends. His information was definitely from inside SIS.

On 30th May 1988 Foley reported:

“Allegations to the Post by “members of the intelligence community”, that Lange had asked SIS for a report on left wing subversion of Labour Party in Auckland in lead up to 1987 elections”.

On 14th June 1988 he reported:

“Five past and present members of the SIS call for an independent audit of management and decision making”

They gave as their reasons:

  •  Low morale
  • Outflow of experienced or key staff
  • Inflexible management
  • Political interference
  • Maori activists not being under surveillance
  • closure of Wellington branch office
  • lack of internal complaints system

In relation to Maori activism Foley wrote:

“SIS previously took a close interest in Maori activists, in particular Waitangi Day celebrations. But according to one source field surveillance of activists stopped in 1984 because Brigadier Smith regarded Maori activism as legitimate dissent and protest and it was too sensitive an issue in which to involve the SIS. For information on this subject the service was told to rely on newspaper accounts”.

Some time after that Foley reported that two SIS officers had been dismissed. The SIS surveillance of Maori that Brigadier Smith had stopped was apparently named Operation Leaf.

Helen Clark said in her release on 11th April 2005 that “I can confirm today that the Security Intelligence Service had no operation called Operation Leaf, or anything like it”. Obviously the Inspector-General of Intelligence and Security and the Director SIS did not search far enough through the files to discover the real Operation Leaf back in  the 1980s.

Which leaves an intriguing question; how did the 2004 hoaxers know about Operation Leaf? None of them were former SIS officers as was initially reported in the media. Did one of them read and remember Foley’s article in the Evening Post sixteen years earlier? Did the one who used to be a Labour Party staffer know about the pre-1984 surveillance? Or was there another unnamed conspirator involved in the hoax, getting a little payback? One of my former RNZAF friends perhaps?

There are other questions arising from the 2004 hoax. 2004 was a strange year. It began with Don Brash’s inflammatory Orewa speech  on 27th January. Later in 2004 the police tried and failed to charge a person they believed was Bl@ckMask who had allegedly defaced a National Party website after the speech at Orewa. In April/May 2004 there was the Foreshore and Seabed hikoi to Parliament that resulted in the formation of the Maori Party. And the allegations made by the Op Leaf hoaxers was that the SIS had the Maori Party under surveillance.

However, at that time and before the Op Leaf hoax Te Putatara had independently established that someone was using IT contractors to gain access to Maori computers. Additionally a Maori IT person had also revealed that while working at an internet provider he had worked with the police to monitor internet activity by Maori. He had also been involved in monitoring activity related to the Seabed & Foreshore hikoi. It was well established that the police had since 1984 assumed responsibility for surveillance of Maori.

Did the Inspector-General for Intelligence and Security bother to investigate whether the police Intelligence people were doing what the SIS was alleged by the Op Leaf hoaxers to have done? Was it police intelligence that had the Maori Party under surveillance?

As the Indonesians say “There’s a prawn behind that rock”. Is there a policeman there as well? And a former RNZAF, former SIS officer? Getting crowded behind that rock folks.

Links: The Operation 8 Series

The Spooks & Maori – a brief history

A Brief History of a Long One-Sided Engagement (although Maori have long acted as informants for the other side)

A long essay (7,374 words)
@Putatara

Like death, taxes and politicians the intelligence gatherers or spooks have been with us for millennia, and will be with us forever. 4,500 years ago the Chinese master strategist Sun Tzu wrote on the use of spies in “The Art of War”, and the principles and practices he laid out then are as relevant today as they were in those ancient times. He was of course writing about human intelligence (HUMINT) long before the technology revolution.

Surveillance of Maori by the spooks, whether military, security or police, has been taking place for about 300 years and continues to this day. Our history with the spooks starts during colonisation. For many decades the main targets of the spooks were Maori.

“When British troops were stationed in New Zealand following colonisation, some of the engagements between the Government forces and rebel native tribes indicated serious shortcomings in the intelligence process, particularly with respect to analysis and interpretation of information, of which often there was no shortage from reliable sources.

Fast forward to Operation 8 in 2007. Nothing much changes with respect to serious shortcomings, and analysis and interpretation.

“Following the normal practice a Deputy Quartermaster General was appointed to the staff of the Officer Commanding the Forces in New Zealand. In addition to his responsibilities for the logistics of the forces, he and his staff undertook intelligence duties including observation and reconnaissance in the field.

“Many expeditions were small enough for the field commanders to act as their own intelligence officers and to deal directly with their sources among the friendly Maori, traders, missionaries and settlers. In the early days this led to some British officers, confident in the superiority of the British bayonet, refusing to accept the advice of those who knew the Maori and his capabilities.

“The local forces which were raised, at first to supplement and eventually to replace the regular forces, included men who were familiar with the territory, the bush and the Maori and who were able to play an important part in the intelligence process. Engaged at first as “Interpreters” they were often in the position of scouts, guides and intelligence officer, and a number went on to play leading parts in the Armed Constabulary when it was formed to take over from the British regiments that were being withdrawn from the colony.

“A few units were specifically raised to act as scouts but more often this function was undertaken by bush-wise men within ordinary rifle or mounted units. The term “Guides” had often been used by the British Army to designate a unit whose function was intelligence gathering, the most famous of these being the Indian Army “Corps of Guides”. A Corps of Guides was raised in Wanganui in 1869 and although small in number, at first seven and seldom reaching twelve, did excellent work in the campaigns against dissident Maori leaders Titokowaru and, later, Te Kooti”.

Sub Rosa Inc, NZ Intelligence Corps Assn contributed by Major (Retd) Ray Hurle.

At that time the military played a major role in intelligence gathering. They were spying on Maori before, during and after all of the many military engagements during the New Zealand Land Wars and other military actions up to and including the invasion of Parihaka in 1881.

In 1846 Governor Grey also established an armed police force to “preserve order and suppress rebellion”. This would have been the beginning of the formal intelligence activities of the police.

In 1863 the NZ Settlement Act and the Suppression of Rebellion Act were enacted in Parliament, and Governor Grey invaded the Waikato. The Suppression of Terrorism Act 2002 has a whakapapa. In 1798 a Suppression of Rebellion Act was passed in the UK to suppress the Irish. It was the model for the NZ Suppression of Rebellion Act 1863. At Ruatoki in 2007 the police reached for the newest of those acts, the Suppression of Terrorism Act. The “suppression” acts all provide for extraordinary state powers of surveillance, search, seizure and arrest, and all remove democratic rights.

Governors and ministers also built their informant networks among Maori and those who dealt with Maori. Sir Donald McLean “Te Kiore Kaiwhenua”, land purchase agent, politician and farmer was almost certainly an intelligence agent as well. Of all of the early settlers he would have been one of the best placed to play the role of spy or spymaster. If the spymaster was not McLean it was someone like him. McLean was also a senior Freemason. Governor Sir George Grey was actively involved in collecting information and may well have acted as his own spymaster.

“ ….. and to deal directly with their sources among the friendly Maori, traders, missionaries and settlers”.

That snippet of history shows the extent of the informant network in the 1800s. Before the advent of the wireless and telephone, HUMINT (human intelligence) was the primary source of information; human spies. And before the telephone letters were used to convey much intelligence. In this modern era we focus our attention on the technological and electronic collection of intelligence employed by for instance GCSB, SIS and the Police. Despite the dominance of technology in the modern Intelligence process HUMINT remains an important source of intelligence and the informant networks are still embedded and active. The sources are still “friendly Maori, traders, missionaries and settlers” or their modern day equivalents. Your dodgy cousin perhaps.

There is no direct evidence that he was an active spy but Rev Karl Volkner was certainly one of those sources and he may have died on 2nd March 1865 because of it. Volkner did keep up a correspondence with Sir George Grey informing him about Maori in the East Coast region, including information about military capacity and intentions. Many of the “Pakeha-Maori” who lived among Maori at the time also acted as informants for either Government or Maori, or both.

While Sir George Grey was primarily concerned with Maori he did keep his eye on French expansion into the Pacific. His successor Sir George Bowen was also concerned about Russian expansion into the region. Lieutenant General Sir William Jervois during his term as Governor (1883-1889) was greatly concerned with the threat of Russia and by the end of his term he had bequeathed a network of coastal and harbour defences looking outwards to the external threat of Russia. Japan became a concern early in the 20th century but Russia remained the primary perceived threat up to World War I.

Those bogeyman threats, like reds under the bed, the red menace, the yellow peril and the tangerine terror of the middle of the 20th Century served to divert attention from Maori to some extent but not entirely.

In the latter half of the 19th century the Fenians or Irish Catholics became a security concern because of their support for their homeland during the troubles with the British. The Irish in New Zealand earned the great honour of being a target of internal surveillance along with Maori. Perhaps they were the first of the non-Maori political dissenters to exercise the minds of the spooks.

The waterfront strikes and violence of 1913 would have momentarily diverted the spies eyes from Maori, but not for long.

The police were involved in spying on Maori in the early part of the 20th Century and leading up to their assault on Ngai Tuhoe at Maungapohatu in 1916. According to the SIS website the police took the primary official role in internal security and surveillance from 1919 onwards.

During the World Wars (1914-18 and 1939-45) the German threat became a focus, as did the Japanese threat before and after Japan entered the Second World War.

However Maori did become a target during WW1 because of conscription and the resistance to conscription in Tainui-Maniapoto led by Te Kirihaehae Te Puea Herangi (“Princess” Te Puea). The government then targeted men of Tainui-Maniapoto to be conscripted and if they resisted they were jailed. A Te Putatara correspondent relates the well known story of how Te Puea was spied on at her home in Ngaruawahia. The spy used to park his car outside her house but instead of shooing him away she would invite him in for lunch or a cuppa.

In the period between the wars the Ratana Movement was founded, became politically aligned with Labour, and took its take to England and Japan. There is no doubt that Ratana and his followers would have come under very close police surveillance, especially after the visit to Japan.

Perhaps the participation of Maori in both wars, the Pioneer Battalion in WW1 and particularly the 28th Maori Battalion in WW2, helped to reduce the paranoia and surveillance of Maori. By then of course the spooks had other things to worry about.

From as early as 1840 the ideas of Karl Marx and the notion of workers’ rights had reached the shores of Aotearoa New Zealand but did not gain traction until about the turn of the century. Communism, socialism and trade unions eventually become the main target of the spooks, before during and after the wars, and remained so for decades until the capitulation of the trade unions as a dominant political force in the 1980s and 1990s and the fall of the Berlin wall in 1989. The decades long history of that political “subversion” in New Zealand is covered in detail in “Spies and Revolutionaries, A History of New Zealand Subversion” by Graeme Hunt (2007, Reed Publishing, Auckland).

The decade and a half after WW2 was relatively free of paranoia about Maori subversives as the country recovered from the war, and once again immersed itself in the culture of rugby. A great many Maori families had sacrificed their sons to the European war, and there were a large number of Maori ex-servicemen, visible testimony of that sacrifice. It was a tragic and costly demonstration of Maori loyalty to the Crown. Many of the politicians and community leaders in the two or three decades after WW2 had served alongside Maori and were genuinely sympathetic to Maori aspirations. Many, including Sir Robert Muldoon, were not.

The economy also went through a boom led by an increase in wool prices as a result of the Korean War (1950-1953). Paranoia always reduces during times of prosperity and optimism. Despite that, the underlying ignorance and racism that are the seedbeds of paranoia did not diminish.

In 1955 the NZ Special Air Service (SAS) was formed for service in the Malayan Emergency. In 1957 a regular force infantry battalion was formed and was sent to Malaya. Both contained a proportionately large Maori contingent, to the extent that in my time almost every Maori whanau had a member serving in the Army. The battalion remained continuously in South East Asia until 1989. During that time and since Maori have moved up through the army’s ranks and some have also moved across into the security and intelligence services. The writer served in the Army from 1962 to 1982 and there was a greater acceptance of Maori as part of the “establishment” although it was not total.

The media and others speculated in 1988 that the late Brigadier Lin Smith, then Director SIS, had stopped surveillance of Maori in 1984 because of political pressure from the Lange government. However Lin Smith knew Maori better than most of his staff in the SIS and better than most politicians. His decision was based on his knowledge and experience. He was university educated and intellectually astute. He was a man of integrity and principle and would have been guided in his decision by his principles.

By 1965 he had risen through the Territorial Force and Regular Force to the rank of lieutenant colonel. However in 1965 he dropped rank to major to serve as second-in-command to Lieutenant Colonel Brian Poanaga in the battalion in Malaya. He did so at the request of his friend Poananga. Lin Smith worked closely with Brian Poananga for two years in the battalion and came to know Maori officers and soldiers at close quarters. The writer served in that battalion. The writer also served with them again in the early 1980s when Major General Poananga was Chief of Army and Brigadier Smith was again his deputy.

As Director SIS Lin Smith genuinely considered that Maori were not a threat and stopped SIS surveillance. The writer discussed the matter with him in 1987. Perhaps his decision was also influenced by Robert Muldoon’s abuse of power and his political misuse of the SIS during his term as prime minister and minister in charge of the SIS from 1975 to 1984.

But Maori remained in the sights and again became primary targets. Who are the watchers?

It might surprise those who are paranoid about the SIS that as at 2013 the NZ Police Force has actually had primary responsibility for surveillance of Maori for all but 30 of the last 94 years.

  • 1919 – 1941 NZ Police Force
  • 1941 – 1945 Security Intelligence Bureau (established by the military but under control of the police 1943-45)
  • 1945 – 1949 NZ Police Force
  • 1949 – 1956 NZ Police Special Branch
  • 1956 – 1969 NZ Security Service
  • 1969 – 1984 NZ Security Intelligence Service
  • 1984 – 2013 NZ Police Force

 – Primary source: NZSIS website

29 years ago in 1984 under the late Brigadier Lin Smith the NZ Security Intelligence Service relinquished its lead role in the surveillance of Maori and it was resumed by the police.

What needs to be understood is that the NZ Police Force has always been an internal intelligence agency in addition to its main law enforcement role. Throughout its existence that intelligence function has included political intelligence as well as criminal intelligence. They have often confused the two.

However in the 1970s and until 1984, the years of Maori activism and protest, the SIS was still primarily responsible for surveillance of Maori. For about nine of those years Muldoon was in power.

Maori were involved in the anti-Vietnam War movement in the 1960s and 1970s and came under scrutiny along with everyone else. Maori also played a significant role in opposing the 1981 Springbok rugby tour. Many Maori activists who took part in those tour protests had been involved in the anti-Vietnam War protests and in the Maori protest movement from about 1971.

In 1971 Nga Tamatoa staged the first big protest during the Waitangi Day commemoration at Waitangi, They and other groups were to play leading roles in Maori political activism for the next decade or more.

In the early 1970s I became aware that the security and intelligence community was actively monitoring that broad Maori protest movement. I was working in the military as an intelligence analyst at the time on secondment to Australia. A visiting senior intelligence office from Wellington quizzed me on my attitude to Nga Tamatoa. I think I failed the test.

From 1975 Maori radicals and Socialist Unity Party members were the two whipping boys that Sir Robert Muldoon used to his political advantage during his own prime ministerial reign of terror from 1975 to 1984. Well he did destroy a lot of his opponents, real and imagined, including the ones he found in the bottom of a whiskey bottle and under his bed. He also used the anti-apartheid movement in the early 1980s to arouse the passions to his political advantage, and in his own version of paranoia committed New Zealand to a civil war in 1981, over a rugby tour. Throughout his reign he used the intelligence agencies to further his political agendas. In 1980 he released an SIS document highlighting infiltration by the Socialist Unity Party into trade unions. In 1984 he released another document about subversives and radicals in the anti-apartheid movement.

Why go on about Muldoon? Because another Muldoon could easily become prime minister and use or be used by the security and intelligence agencies. That is one of the major concerns about the 2013 GCSB Bill and other search and surveillance legislation. A future prime minister, given greater and greater surveillance powers by an apathetic and compliant parliament, might conceivably turn those powers upon Maori. Imagine a Robert Muldoon clone as a future prime minister.

In 1975 there was the Maori Land March from Te Tai Tokerau to Parliament. Some Maori involved in the march were members of Nga Tamatoa, the Communist Party and other “subversive” groups and would have been under constant surveillance. What governments and the agencies have never been able to understand is that Maori radicals and activists have always been first and foremost Maori, and their membership of the so-called subversive organisations has always been a means to an end – mana motuhake Maori.

In 1977 Ngati Whatua occupied Bastion Point and were finally evicted by force in 1978. In 1978 Tuaiwa Rickard was arrested for trespass after occupying part of her ancestral lands on the Raglan Golf Course. Ngati Whatua and Eva Rickard were both to eventually win their battles to regain their lands but were vigorously opposed by Muldoon. No doubt they were under surveillance by the security and intelligence agencies.

During that time the anti-apartheid movement was building with significant Maori participation. The SIS had infiltrated the movement and on 25th August 1981 Robert Muldoon released an SIS document listing a number of people who were classed either as members of subversive groups or as radicals. Of the 15 named individuals three were Maori who were also active in the Maori protest movement.

In the 1980s the Waitangi Action Committee was at the forefront of Maori protest. Included in their network were former members of Nga Tamatoa and members of Orakei Action Committee, Bastion Point Working Group, Auckland Committee on Racism and Discrimination, Pakehas Against Racism Campaign and the Ponsonby Black Women’s Movement. These were all under surveillance. At least three of the “radicals” under surveillance later became Members of Parliament. For some detail about their activities see “Ka Whawhai Tonu Matou, Struggle Without End” by Professor Ranginui Walker (1990, Penguin, Auckland).

In 1987 in his maiden speech in Parliament Ross Meurant, who until then had been a police inspector and had been heavily involved in policing the Springbok Tour, spoke at great length about the threat of Maori radicals and terrorists. He named individuals and organisations. His information was culled from police intelligence files. I reproduce in full that part of his speech dealing with Maori terrorism. It makes fascinating reading.

“I now wish to speak briefly about the advent of racial terrorism. They say that until an alcoholic acknowledges that he has a problem there is no hope for a cure or a remedy; I say that until we are able to admit that we have a problem with our race relations they will steadily deteriorate. When white middle-class New Zealanders turn on the television they see radical nationalist Maoris demanding land and compulsory Maori language in schools; insulting white New Zealanders; swearing that white man’s blood will run in the streets; and threatening the rest of the country with armed revolution. White New Zealand hears calls for absolute Maori control of our country, sees Maori gangs involved in shocking crimes—and white New Zealand turns off. The backlash has begun.

“We must also maintain our vigilance against extremist elements in our society that would exploit our racial difficulties and that advocate the overthrow of the New Zealand Government by armed force and the removal of white New Zealanders. Who are the people who want total Maori control of New Zealand? They are Maori radicals who espouse a philosophy of nationalism, yet accept assistance from communist States and training in Third World countries. Those people include Atareta Poananga, Titewhai Harawira, Hinewhare Harawira, Rebecca Evans, Donna Awatere, Hilda Halkyard Harawira, and Emily Karaka, who are the principal cell of the Maori nationalist movement in New Zealand. They call the shots. Males are regarded as inferior, and sit in the second row. They include Arthur Harawira, Hone Harawira, Mangu Awarau, Benny Dalton, Dr Pat Hohepa, Eru Potaka-Dewes, Norman Te Whata, Syd Jackson, and Haami Piripi. Those people operate under several organisational labels — the Waitangi Action Committee appears to be the umbrella group, with PENAK, NFIP, MLPA, Rangitahi Action Group, and Te Ahi Kaa some of the subsidiary groups.

“As an inspector of the New Zealand Police, I — along with others — watched the movement grow. Those people were first seen at Bastion Point in 1978; they then moved to Waitangi, and turned our national day into an annual battle between police and protestors. In 1981 New Zealanders experienced unprecedented violence in the streets as members of the group recruited, organised, mobilised, and motivated gang members across the nation, from the Mongrel Mob to the Headhunters, to clash with the police. They have moved underground, and they are now a greater danger; they now plan to overthrow the New Zealand Government. Poananga stated: “We want all the land back, every inch of it.” She also said that they will resort to the barrel of a gun to achieve their goal. That group will never succeed with its objective, but — as with the Black September movement in the United States — it will cause a lot of misery and turmoil, and the danger it presents to the nation must not be underestimated.

“What are those people doing now? They have even moved inside the system. Rebecca Evans, for example, has taken a job in broadcasting. Goebbels understood the importance of the news media. Others have taken up a variety of welfare positions, particularly within the mental health field. The group is now ensconced at CarringtonHospital in Auckland, and uses that hospital’s telephone, stationery, and office space. At one secret meeting they had with Abu Laghood, a Palestine Liberation Organisation representative, the principal question asked of Laghood was: “How do we get firearms and explosives from the PLO?”

“The group has become so powerful at CarringtonHospital that it is able to effect the channeling of hospital funds away from projects given priority by hospital management into the dubious area of Maori mental health. Maori mental health includes the indoctrination of young Maori gang members with the concept that they are in prison or discriminated against because of the white man, and that their salvation lies in revolution. The group at CarringtonHospital now controls a Maori ward. Access to that ward is only on the authority of Titewhai Harawira — even the doctors must get Harawira’s permission before they enter the ward. I say that that is an outrage — an outrage that has happened only under the Labour Government, and that is happening at this moment. The group has become so powerful that a hospital superintendent spoke out publicly about their actions earlier this year. He was not exaggerating about the group’s influence, because, unfortunately, when the issue was forced again last month it was Dr Radcliffe, the hospital superintendent—not the radical social workers — who was put off the hospital staff. I put this outrage before the nation as an issue that demands an immediate and independent inquiry now.

“Those Maori nationalists form a network throughout the country. Hone Harawira is the principal trustee for the Aupouri Ngati Kahu Te Rarawa Trust in Northland, which has received $1.5 million from the training assistance programme, the Access programme, and the Department of Maori Affairs in the past 3 years. Haami Piripi, who is chairman of the Aupouri trust, is also head of the Rangitahi Action Group, which is subservient to the Waitangi Action Group. The Aupouri trust administers some 14 training groups, one of those being Whakakoro Kohanga Reo — language nest — which is administered by Hilda Halkyard Harawira. Another of those groups is the Ani Wha Niwa in Kaitaia, which is administered by Hone Harawira. The Taumata Kohanga Reo spent its initial setting-up grant of $5,000 on the purchase of a vehicle. The accountability of the Aupouri trust for the moneys it receives is questionable, at best, with the opportunity for misappropriation being considerable. I share the concerns of intelligence-gathering agencies that the political activities of the Waitangi Action Committee are funded by moneys stolen from grants made to the trust or other welfare sources.

“Group members have extensive contacts abroad. In 1978 Awatere, Evans, and seven Socialist Unity Party members went to Cuba, where Awatere and Evans met with the Palestine Liberation Organisation leadership for the first time. Evans says that she learnt there that 400 000 Maori people could take on 3 000 000 whites. Awatere and Hilda Halkyard Harawira went to the Vanuatu celebrations, and in 1980, together with Hone Harawira, they participated in the boycott of the Brisbane Commonwealth Games. On 4 April 1987, Awarau and Dalton and two others booked to fly to Libya, and recently Hilda Halkyard Harawira went to Denmark to receive a communist-supported peace prize. As recently as last month, Poananga, Harawira, and Hohepa went to Fiji to seek Colonel Rabuka’s help to overthrow the New Zealand Government by armed force.

“I place this information before the nation, which also demands an inquiry into the distribution of $1.5 million through the hands of those terrorists. Those people are dangerous; they are growing in strength, and in confidence, and we must move to put into place the State machinery to deal with them. The police are neither equipped nor trained to deal with terrorists. A terrorist has a totally different psyche from the everyday criminal. As a nation, we must look at setting up a Government unit to maintain surveillance of and to infiltrate that kind of terrorist group.

“Up until now, the country has relied on the Security Intelligence Service to fulfil that type of role, but I believe that that service is in need of a major overhaul. The effectiveness or lack of effectiveness of the Security Intelligence Service over the past 24 months may be due not so much to its ability to do the job as to the Lange Labour Government directing the Security Intelligence Service not to infiltrate or maintain surveillance of Maori radical gangs. “Do not spy on our terrorists”, it was told. That action by the Labour Government was a danger to national security”.

 – Hansard, 6th October 1987

It all seems rather ridiculous 26 years later. To his great credit Ross Meurant has long since recanted and admitted that after the mind broadening experience of university and the world outside the police he came to realise that he was wrong. He attributed his then attitude to 20 years service in the NZ Police within a culture of paranoia he callsDeep in the Forest.

The speech does however reveal how much surveillance of Maori was being conducted and how the police thought at the time. And if you compare that mentality to the mentality behind the Operation 8 raids on 15th October 2007 nothing much has changed.

Following the election of a Labour government in 1984 and a Maori Economic Summit (Hui Taumata) in October that year, funding started to be delivered to Maori through tribal and community providers. The paranoia surrounding that is told in full in the essay “The Origins of Corporate Iwi”. It was fairly intense and Maori came under some intense surveillance, as told by Ross Meurant.

The so-called Maori Loans Affair of December 1986 raised other security fears, that Maori were being used by the CIA to destabilize the Labour government. So now we were terrorists with communist links, and at the same time we were handmaidens of the CIA.

Throughout the 1980s there were rumours circulating about Maori terrorism, guerilla training camps, arms caches and gun running all thought to be financed via the new funding programmes aimed at Maori communities. At Te Putatara we discovered that those rumours were believed by some in the security and intelligence agencies.

On 14th June 1988 Roger Foley reported in The Evening Post in Wellington that several present and former officers of the SIS were calling for a probe into the operations of the SIS. Among other things they were upset that Maori activists were not being monitored by SIS, that activity having been stopped in 1984 by the Director of SIS Brigadier Lin Smith.

Specifically:

SIS previously took a close interest in Maori activists, in particular Waitangi Day celebrations. But according to one source field surveillance of activists stopped in 1984 because Brigadier Smith regarded Maori activism as legitimate dissent and protest and it was too sensitive an issue in which to involve the SIS. For information on this subject the service was told to rely on newspaper accounts.

Ross Meurant responded in the media the next day saying that the SIS woes were known to the police. He was also reported as saying that the police received valuable information about Maori during the 1981 Springbok tour and at some time during 1985 “there did not appear to be the same availability of intelligence from the SIS.” He went on to reveal that “about that time the police were becoming more concerned about Maori activism.

In the same month Te Putatara was contacted by a journalist looking for information about surveillance of Maori who travelled overseas, especially in the Pacific. He was jokingly told to ring the Director of the External Intelligence Bureau (EIB), but to ring him at home. He did. He managed to contact Bernard Hillier at home after working hours and Hillier seemed to be intoxicated. When asked if Maori were under surveillance in the Pacific Hillier said that they were. His confirmation was reported in the Dominion. It was a massive blunder on his part and he was fired. The EIB was renamed EAB (External Assessments Bureau) and moved into the Prime Minister’s Department. He issued a media release as he left his job stating that the EIB was not actively involved in intelligence collection but was an assessment agency only. Hillier got himself a soft landing as a diplomat on a Pacific island. He was right about EIB being only an assessment agency but also right in confirming that others were spying on Maori in the Pacific.

In July 1989 Te Putatara reported that Paul Holmes had run a show about gun running and landing craft in Te Tai Tokerau in which the journalist Rob Harley had rubbished the claims Te Putatara responded with a spoof called “The War of the Blowfly” in Te Putatara 7/89, 20 July 1989.

In 1990 New Zealand commemorated 150 years since the signing of the Treaty of Waitangi. The Queen visited and attended the official commemoration at Waitangi. For the police that was a massive security and intelligence operation. For at least twelve months before that the police gathered intelligence about Maori activists’ plans. They may well have infiltrated some organisations. Te Putatara reported this in August 1989:

TV Plod

“The kumara vine reports a video crew travelling the motu passing itself off as an overseas TV crew. The funny thing is that they are only filming you Maori radicals, and activists, and veteran land rights campaigners (all you Te Putatara readers). My sources say they look awfully like Her Majesty’s Most Loyal New Zealand Police People, or Security.

“E hoa ma, this must be the Police Intelligence project to commemorate 1990 eh! Wonder if they got a grant from the 1990 Commission, or the Arts Council, or the Film Commission?”

 – Te Putatara Issue 8/89, 21 August 1989

Although tongue in cheek it was a serious warning to readers that the police did indeed have an intelligence gathering crew on the road attending many hui and posing as a TV crew. The commemoration on 6th February 1990 was quite uneventful from a security point of view. The police were obviously expecting a massive Maori demonstration or protest for they deployed a large contingent. They also erected a barbed wire enclosure to act as a temporary prison. The police themselves caused the only trouble at Waitangi by illegally handing out trespass notices to anyone they recognized as an activist, and even to some who looked like an activist.

In that year of celebration, in 1990, the Bill of Rights Act was enacted. It lacked and still lacks constitutional authority. If it had been made Supreme Law the courts would be able to strike down any existing or proposed laws in conflict with the Bill of Rights. Maori (and all citizens) would have greater protection from the spying and prying of the spooks, including the police.

The paranoia continued until the 1990 elections in October when a National government was elected. The Nationals continued with the process of Treaty settlements and with the delivery of services to Maori through tribal and community providers. The first two big Treaty settlements to Tainui (1995) and Ngai Tahu (1998) were iconic in that they signalled to Maori that grievances were going to be settled. Language revival initiatives including the Maori Language Commission, Maori medium schooling and Maori broadcasting finally started to address the core demands of activists from the 1960s onwards.

Those and many other initiatives started by Labour and continued by National took much of the anger and passion out of the activist movement. They also moved much of the impetus away from Maori activists into the hands of more conservative Maori. As the various programmes rolled out Maori conservatives moved in to manage them, many of the activists were effectively sidelined and many of them joined the establishment. Some became MPs. It seemed during the 1990s that the level of paranoia about Maori decreased. The ignorance and racism continued as many New Zealanders resented the gains that Maori were making. Many still do.

The National government led by Prime Minister Jim Bolger and Treaty Negotiations Minister Doug Graham seemed to have consciously decided to take the heat out of Maori activism and out of the Pakeha backlash (“race relations”) by meeting and settling many of the demands of the previous decades. The police continued their surveillance.

In May 2000 Te Putatara published a piece on “Security & Intelligence – Watching the Watchers“. In it Maori were warned that it was the police who were the biggest watchers rather than the SIS. Although the article was re-published in a couple of other websites Maori didn’t seem to take much notice.

The period of relative calm ended after the terrorist attacks in New York and Washington DC on 11th September 2001. In 2002 the Parliament enacted the Terrorism Suppression Act. The SIS and GCSB were expanded and the police responded with new units and staffing:

“New positions established to increase capability to pre-empt and respond to terrorist attacks include:

  • An Assistant Commissioner to take an executive lead on counterterrorism and national security matters
  • A full time Special Tactics Group to respond operationally to terrorist emergencies
  • A full time Specialist Search Group and National Bomb Data Centre Manager
  • A new Strategic Intelligence Unit (SIU)
  • New liaison positions at diplomatic missions in London, WashingtonDC and Jakarta, and the pending creation of a further liaison position in Suva
  • Additional police at six New Zealand airports

The police then formed the Special Investigation Groups (SIGs) in 2005 with offices in Auckland, Wellington and Christchurch. When he announced the formation of SIG in the 2004 budget minister Phil Goff said they were to boost New Zealand’s counter-terrorism capacity and would be “deployed for specific national security duties” by the Strategic Intelligence Unit at police national headquarters. Goff said at the time 29 new police staff would go to units conducting investigative and intelligence-related work. Most or all of these were likely to have been SIG staff. They were “intelligence” units.

The subsequent surveillance activities of the SIGs against civil activism rather than  terrorism are now publicly documented (see the Gilchrist saga). In the absence of credible terrorist threats (which would be the responsibility of SIS anyway) they turned their attention to political activism. They had in effect used the post 9/11 hysteria to build themselves an enhanced political intelligence capability under the cover of anti-terrorism. They had at last returned to their Police Special Branch roots officially disestablished in 1956 but this time they have much greater surveillance capacity and a paramilitary offensive capability. The Urewera (and Kim Dotcom) raids showed that they had become much more heavy handed than their Special Branch predecessors.

Much of this new police intelligence establishment was in 2006 and 2007 brought to bear on the so-called “terrorists” in the Urewera. Head of Intelligence Assistant Commissioner Jon White was involved, SIG Auckland led Operation 8, and the Special Tactics Group of paramilitaries was used to conduct the raids.

The Police Electronic Crime Laboratory also received more funding, staff and equipment and developed a new Electronic Crime Strategy.

The e-Crime Lab was heavily involved in the Operation 8 raids across the country as dozens of computers were seized from multiple addresses as the police went on a nationwide fishing expedition looking for evidence to corroborate their allegations of terrorism. It was as if they had imagined that there was a nationwide terrorist plot afoot. They found no evidence.

Prior to the 2007 raids there was a build up of surveillance of Maori by these new units. Prior to and during June and July of 2002 there was heavy surveillance and a heavy police presence at the protests against the Ngawha Prison being built in Te Tai Tokerau. Police surveillance cameramen were also present at the court hearings of those protestors who had been charged. Police acted very aggressively and unlawfully against those who tried to film their heavy handed tactics and their police cameramen. As reported to Te Putatara at the time the police assaulted several people who were trying to film them.

In 2002 a police note (referred to in the later Operation 8 evidence) recorded that Taame Iti and Rangi Kemara had been seen together in Mangere. It is probably not surprising that Taame was under police surveillance and had been under surveillance for decades. He knew that too.

In 2004 police tried and failed to charge a person they believed was the Bl@ckMask who had allegedly defaced a National Party website after its then leader Don Brash had delivered a speech at Orewa that many considered inflammatory and racist. The e-Crime Lab was the lead agency in that investigation. This alleged offence was brought into their evidence about Operation 8 in 2007, indicating that it was one of the long lasting intelligence threads leading to Operation 8.

The Foreshore & Seabed Hikoi to Parliament took place in April & May 2004. Police surveillance of that event was heavy and was reported to Te Putatara by a source involved in the surveillance.

In November 2004 following the Seabed & Foreshore Hikoi and the formation of the Maori Party there were allegations in the media that the SIS had been conducting an operation called “Operation Leaf” against Maori. The allegations were:

  • The SIS contracted “computer geeks” to engineer contact with Maori organisations and plant bugging equipment on their computers or change the settings to allow remote access.
  • They were told to gather intelligence on internal iwi business negotiations, finances and Treaty claims and inter-tribal cmmunications.
  • They were instructed to watch for “dirt”, including “personal information, relationships, money issues, family secrets” on Maori leaders.
  • Serious divisions exist within the intelligence community, with some spies believing the SIS is too deferential to Western agencies.

Tariana Turia was also concerned that her privacy had been compromised as part of that surveillance.

It proved to be a hoax after the Inspector General of Intelligence and Security reported that the SIS had not been involved. The Director SIS also assured Tariana that his organisation had not bugged her telephone. However there had definitely been surveillance of Maori and their computer systems by someone. Te Putatara knew about that from various sources prior to the “Op Leaf” hoax. No-one thought to investigate the police instead of the SIS. Tariana needed to question the police commissioner rather than the SIS director.

On 30 November 2004 The US Embassy reported on their discussions with SIS about “Op Leaf”:

“(S) Post’s RMAS spoke with SIS contacts, who stated that the press claims are not credible. They further stated that the SIS had monitored Maori groups in the past when they were considered a possible national security risk, but stopped doing so at least 10 years ago. In fact, when the RMAS asked SIS last year if they were looking at Maori groups in the wake of press reports that some Maori were embracing radical Islam, SIS said no, as they thought the police were doing an adequate monitoring job”.

– Wikileaks

On 16 January 2005 Taame Iti shot a flag with his shotgun on his marae during a theatrical powhiri to the Waitangi Tribunal. He wasn’t charged initially as the local police were not concerned but paranoia and pressure from Wellington had him in court over a year later. He was convicted in June 2006 but that was overturned on appeal in April 2007.

In December 2005 the police, according to their own evidence, started “collating and analyzing intelligence relating to a group of political extremists who are meeting and receiving military firearms training in an isolated area of bush in New Zealand”.

That culminated in the Operation 8 raids on 15th October 2007. The “collating and analyzing” of “intelligence” will be examined in future articles.

For a brief history this is a long essay. Hopefully it serves to add some context to the Operation 8 raids on 15th October 2007. Historically, the Urewera raids were entirely in context. They were a continuation of a long history of ignorance, racism, paranoia, suspicion and surveillance.

Whether or not the conclusions the police drew from that surveillance were reasonable or not is the subject of the series of “Operation 8” essays to follow.

The latest revelations in 2013 following Kim Dotcom’s legal team’s uncovering of further illegal spying, search and seizure, and in the wake of leaks by US citizen Edward Snowden about the extent of electronic spying in the “5-Eyes” network, as well as the introduction of a bill to allow the GCSB to conduct its operations in New Zealand against New Zealanders, has raised the spectre of even more enhanced and intrusive spying against Maori. The real threat is still from the NZ Police who will now legally be able to use the GCSB in their spying against Maori. And if the past is any indication of the future they will.

The NZ Police have demonstrated their ignorance, racism and paranoia about Maori and Maori activism over an extended period. The NZ Police have demonstrated their propensity to go beyond the legal boundaries in relation to warrants and surveillance and there is no reason to believe that their behaviour will change any time soon unless and until stronger legal safeguards and sanctions are put in place.

In a previous post Te Putatara outlined the need for a grownup threat analysis of terrorism. The same should be required of the police to justify their surveillance of Maori – a real grownup intellectually rigorous threat analysis based on knowledge, expertise and evidence instead of the immature ignorance, racism and paranoia that has prevailed for generations. In the interests of accountability It should be a public document.

Looking back over the history of the spooks and Maori I have reached the conclusion, strange as it may seem, that Maori would be much better off if the intelligence function were to be removed from the police and returned to the SIS. The lesser of two evils as it were. The problem with the police is that they are constantly engaged with criminals and criminality. Many of the criminals are Maori. Because their primary engagement is with criminals the police have a “Them & Us” complex, and that feeds their racism and paranoia. The mind of the policemen is hard wired thnrough experience and culture and they tend to see political activism or Maori activism through that prism of criminality.

The police also have a strong enforcement function, bolstered by a paramilitary force (Special Tactics Group). That combination of surveillance, intelligence and enforcement functions in the one organisation is dangerous.

Last night I watched for about the tenth time the film “Deep in the Forest” about the raids at Ruatoki and elsewhere on 15th October 2007. It was a huge over-reaction, locking down and terrorising an entire community in order to arrest just a few people. It was the culmination of an intelligence operation notable for the instances of illegal use of warrants, illegal surveillance, and on the day illegal detention, search and seizure. That much has been established by the courts and by the Independent Police Conduct Authority. No-one has officially been held to account for that unlawful behaviour.

There needs to be a mechanism that places a strong check on the actions of the State, enforced by strong sanctions. To start with Maori need the Bill of Rights to be entrenched as Supreme Law.

See also this 1998 study on racism in the NZ Police.

Links: The Operation 8 Series

The Origins of Corporate Iwi

This essay traces the origins of corporate iwi from 1984. The author was personally involved in the formation of the iwi and community provider network and its struggle to attain legitimacy. Much of the information that follows is sourced from the author’s personal diary and journal entries of the time, and from commentary in Te Putatara.

Based on that kaupapa the election of a Labour government in July 1984 and the appointment of Koro Wetere as Minister of Maori Affairs presaged a renewed impetus in Maori development in which were sown the seeds that grew into modern corporate iwi. It was the beginning of transfer of funding, power and responsibility from government agencies to both tribal and community providers.

Sir Apirana Ngata led an early Maori development initiative focused on land, culture, the arts and education. He advocated for the Maori Land Act 1909 under which previously established Maori land incorporations were legislated. Much of his work before and during his time in Parliament (1905-1943) including a period as  Minister of Maori Affairs (1928-34) was focused on land reform and development, including the formation of Maori land incorporations.

Prior to its abolition in 1989 the Board of Maori Affairs was heavily involved in land management  and development through its Maori Land Advisory committees and supported by the Department of Maori Affairs in both advisory and executive functions.  The Department was also providing Maori housing loans and running a very successful trade training scheme. The Maori Trustee had long been involved primarily in land management rather than land development.

The modern drive for economic and social development began in the Department of Maori Affairs and in the Maori Trustee in the early 1980s with further programmes such as Tu Tangata under Secretary Kara Puketapu in the term of a National government. The Department was enthusiastically supported by Maori communities. In 1982 Te Kohanga Reo was established by the Department with 100 kohanga opened in the first year, growing to 800 kohanga by 1994 with 14,000 mokopuna enrolled. The history of that ground brealing initiative is shown in the documentary “Let My Whakapapa Speak”.

However by about 1984 many in the Department and the Trustee saw themselves as the prime movers in development. That was the status quo but many in Te Ao Maori did not share that view.

For instance, when I joined the government development initiative in 1986 I was briefed by the kaumatua of my Wairarapa hapu on our mostly negative history of engagement with both agencies. They asked me to be alert to a repeat of that history. My hapu was not alone in its disquiet.

After its July 1984 election a Labour government convened an economic development conference in October that year; Hui Taumata . Hui Taumata recognized the need for Maori to move from welfare dependency, and for the government to assist Maori to participate in the economy. The conference communiqué, He Kawenata, called for a decade of development.

The Department of Maori Affairs presumption that it would take the lead role in Maori development post-1984 was a misreading of the mood of Hui Taumata. It also led directly to its ill fated and incompetent attempt to negotiate offshore development loans worth hundreds of millions in 1986 (Maori Loans Affair), and ultimately to its dis-establishment in 1989.

By 1986 Minister of Maori Affairs Koro Wetere had negotiated government funding to create a few economic initiatives.

The first was the MANA Enterprises business startup project designed to make low interest loans to fledgling Maori owned businesses. The second was a Maori version of a Labour Department training programme called ACCESS. The Maori version was dubbed MACCESS. It had been known for some time that two key requirements for development were access to capital and improved management and business capability. Both projects were funded by the Labour Department directly to the Board of Maori Affairs rather than the Department of Maori Affairs. The funds were held for the Board in the Maori Trustee account. A further economic development initiative was the Maori Development Corporation set up to act as a venture capital agency.

Wira Gardiner and Ripeka Evans were the two principal consultants who worked with the Minister and the Board to design the MANA and MACCESS projects, to negotiate the funding from government, and then to establish the MANA and MACCESS project teams. In mid 1986 Ross Himona had joined the MANA team and became team leader towards the end of 1986. Ria Earp was recruited by Wira and Ripeka to lead the MACCESS team. MANA was the more controversial of the two and there was a procession of project team leaders.

The kaupapa called for funding for both projects to be delivered through tribal and regional providers. Prior to that all grant, project and programme funding for Maori had been delivered by government agencies, primarily the Department of Maori Affairs through its district offices. There was naturally some resistance within the department and the central and district offices to the creation of a new funding channel not under the control of the department. However there were also many in the department who supported the move.

Until that time the Department of Maori Affairs exerted widespread control over Te Ao Maori. It was the gateway to access to government. Because of its ownership of that gateway it controlled information flow to Te Ao Maori, augmented by its own in-house magazines and its network of community officers. When you control information flows you control everything. Te Putatara was later started in part to defeat that control of information.

Government required all providers in this proposed new funding channel to be incorporated bodies, preferably legislated organisations, to ensure transparency and accountability. At the time almost the only organisations that met the criteria were the existing Maori Trust Boards. An ad hoc delivery mechanism was established consisting of 17 tribal and regional authorities later expanded to 21. They were mostly trust boards, with a few incorporated societies including five urban organisations. The five urban organisations were at Tamaki, Waipareira, Manukau, Whanganui and Wellington. The Waipareira and Manukau organisations still operate in that role.

The Whanganui Regional Employment Board was headed by Tariana Turia. At the time, long before her conversion to the whanau-hapu-iwi construct, she was ardently opposed to tribal delivery. Pita Sharples was the inaugural chairman of Te Runanganui O Ngati Kahungunu, which has since transformed itself via insolvency into Ngati Kahungunu Iwi Inc.

From mid 1986 seed funding of about $150,000 was distributed to each of the tribal and regional authorities to pilot the MANA Enterprises programme. Between then and the end of 1986 the project was fine tuned ready for the first major distribution of funding. After the pilot the first $9 million was granted and was ready for distribution at the end of 1986.

The Department of Maori Affairs was still trying to gain control of the project to deliver the funding through its district offices. The Board of Maori Affairs project teams who answered directly to two committees of the Board were widely supported in their intention to bypass the department altogether. That was the beginning of a long struggle to remove the department from programme delivery. The department managed to delay distribution of the first $9 million for some weeks towards the end of 1986.

There was another group of very influential players, some of them members of the Board of Maori Affairs and close to Koro Wetere, who were trying to have the funding delivered through non-tribal regional boards to be established under the Board of Maori Affairs itself. They too had no love for the department but equally did not want a tribal system put in place. They persisted into 1987 but gained no traction.

In December 1986 the so-called Maori Loans Affair erupted in Parliament and in the media, fuelled by questions by Winston Peters. The upshot of that was that the Secretary and Deputy Secretary of Maori Affairs, Tamati Reedy and Neville Baker, were sent on indefinite leave on Christmas Eve. I was at the hui at Maori Affairs late in the afternoon of Christmas Eve when the State Services Commissioner Don Hunn announced that decision to the department. That took the two main departmental opponents of the tribal and regional delivery channel out of play for a few weeks.

I immediately sought out one of the remaining senior officials who supported the new funding mechanism. Within the hour the $9 million had been moved out of the Maori Trustee account and was on its way to the 17 new providers, to reach their bank accounts ready for them to begin operating the MANA programme in the new year. Until that moment it was likely that the department would prevail.

From early to mid 1987 MACCESS funding followed through the same mechanism. There was much more funding delivered through MACCESS than through MANA and between the two of them they established what eventually became the present system of funding delivery to Maori through tribal and community providers.

A further threat to the new system was Winston Peters who attacked both projects, and of course their sponsor in government, Koro Wetere. Early in 1987 I rang Winston and did a deal with him. He agreed to give me 6 months grace to get MANA Enterprises established and to ensure that accountability and transparency were in place. At the end of that period of grace he resumed his political attacks on both MANA and MACCESS.

The department persisted in its attempts to regain control and did manage to move the MANA and MACCESS teams out of the Board of Maori Affairs into its own direct control.

It mounted attacks on a few of the providers including Tamaki Maori Development Authority, Te Arawa Trust Board and Tainui Trust Board. A few of the providers, including Tamaki and Te Arawa, had tried to establish trade ties in the Pacific. Their private trade missions were monitored by diplomatic and intelligence staff in the Pacific and they were defunded by the Department of Maori Affairs.

I was working closely with Tamaki Maori Development Authority at the time of the Department’s attack which was led by Neville Baker. Like most of the new tribal and regional providers Tamaki was a bit rough around the edges as it developed expertise but was not guilty of the allegations against it. John Tamihere was working for the Department in Auckland at that time. John has since of course carved out a career with Waipareira and is now facing his own real problems. Tamaki won the support of the courts in their case against the Department but were never compensated for the personal and organisation losses caused by the Department.

The attack on Te Arawa was under the guise of allegations of a “2nd Maori Loans Affair”. I was also working closely with Te Arawa at the time and the alleged offshore loan was news to us on the economic development project team. There were also groundless allegations of improper MANA loans being made.

The Tainui Maori Trust Board under the guidance of Robert Mahuta was resolutely heading in its own direction and making its own decisions, tending to ignore the Department.

The 1987 parliamentary maiden speech of Ross Meurant (Hansard, Tuesday October 6th, 1987), who until then had served twenty years in the NZ Police rising to the commissioned rank of Inspector, laid out in great detail the paranoia and fears of Maori terrorism in the police at that time. He named names and organisations, and described how they were funded. He also alleged that Maori had terrorist links with Libya, the PLO, Vanuatu and Fiji. This information and its paranoid interpretation was sourced entirely in police intelligence gathering . To his great credit Meurant, having educated himself and broadened his mind at university and in the real world outside the police and parliament,  has since recanted and explained that the allegations arose out of a police culture of paranoia that he called “Deep in the Forest” in which he had been immersed for twenty years.

There were also rumours circulating in the community, notably in the more fundamentalist churches, that MANA and MACCESS funding was being used to fund criminal and terrorist activity. At about that time a renegade officer from the NZ Security Intelligence Service, who was a member of one of those fundamentalist churches, illegally tried to recruit an informant within the MANA and MACCESS teams. The attempt was made despite his having being ordered by Director SIS to cease his surveillance of Maori. His attempt to infiltrate the teams was thwarted.

As well as fears of criminal and even terrorist infiltration of the funding network many believed that Te Ao Maori was being manipulated by the CIA to destabilise the Labour government. For instance it was reported in the media and believed by some in government that a large US defence industry corporation that was partnering with Te Arawa Trust Board to install IT systems was really a CIA front. There were fears, expressed in the media, that the foreign principals involved in the so-called Maori Loans Affair of 1986 had been CIA operatives.

Throughout 1987 and 1988 there were tensions in the Pacific that added to the overall paranoia in New Zealand. There were two coup d’etat in Fiji, bloodshed in New Caledonia, and there were fears that Maori were linking up with separatist movements in the Pacific. The US and New Zealand governments were also monitoring the activities of the Soviets and the Libyans in the Pacific, fearful that they might support separatist movements. There was also a suspicion that Maori were linking with South Africa and Nelson Mandela’s African National Congress (ANC).

Security threats were conceived out of thin air and believed, no matter how remote or ridiculous they might have been, and Maori were invariably woven into the narrative . The tribal and regional authority network was established in that climate, one of intense racism and paranoia.

The Department of Maori Affairs itself, or at least a few at the top, also became increasingly paranoid. As well as operating within the external climate of paranoia it was losing respect and authority and power. Te Putatara did its bit to refine their paranoia.

Tribal and community delivery of funding to Maori somehow managed to survive, and eventually to flourish. As the late Sir Robert Mahuta said at the time, “the genie had been let out of the bottle”. It all seems quite surreal, twenty five years on.

To retain its grip on Maori development the department tried to make all providers agents of the Crown, directly answerable to the department, rather than independent contractors, and for a time they prevailed. In the end they failed and the department was disestablished in 1989 when the Iwi Transition Agency headed by Wira Gardiner (now Sir Wira) was established.

Te Putatara was accused by some department officials of being responsible for their downfall, through a long running campaign in the newsletter. They were far too generous in their praise. Their own “Maori Loans Affair” was a big factor in their demise.

Both the MANA and MACCESS projects eventually went the way of all programmes to Programme Heaven (Whanau Ora has a priority reservation). However the principle was established and funding delivery had been torn from the grasp of the department.

Probably the next major and long lasting initiative was the establishment of the network of Maori health providers by the new and short lived Ministry of Maori Policy. The officials who set up that network had been involved in MACCESS. By that time MACCESS was on its way out or had already gone. The core Maori health network was built around those providers who had operated MACCESS. In the beginning many of them were short on health knowledge and expertise but they were intent on mission transformation and funding capture. To give them their due over time they and many new providers did transform themselves into professional primary health providers. The ropey ones fell by the wayside.

One of the little understood but important initiatives was the delivery of health funding by contract to independent and autonomous providers instead of by funding agreement to agencies of the Crown. That moved more control and independence to the providers.

The rest is history as that ad hoc network of iwi providers evolved quite rapidly into autonomous and independent entities.

On the back of those initial steps in 1986 and 1987 towards tribal and community programme delivery the legislative course of that evolution started with a discussion paper “He Tirohanga Rangapu” in April 1988, followed by the government response to that consultation “Te Urupare Rangapu” in November 1988. That outlined the proposal to establish a new Ministry of Maori Policy and an Iwi Transition Agency. The Runanga-A-Iwi Bill was introduced in December 1989, and the National Government’s policy was published as “Ka Awatea” in 1991.

Policy development and implementation during that period has been documented by Cherryl Waerea-I-Te-Rangi Smith in her University of Auckland masters thesis “Kimihia Te Maramatanga”. Chapter 5 is downloadable here.

The fisheries settlements followed by Treaty settlements required that tribal organisations transform themselves into mandated iwi. Today they are tribal businesses or corporate iwi. Together with a plethora of non-tribal providers, Maori fisheries entities, Maori broadcasters, and with the Maori land incorporations that were in place long before, they form a fast growing Maori employment and career sector that did not exist 25 years ago.

In retrospect I often think that given the present state of Maori development characterized by resource capture by the elites, and doubtful benefit to the majority of Maori, I would not again help in the process of establishing iwi providers. Given the choice I would instead focus on hapu, closer to the people. By hapu I mean both traditional hapu in the tribal homelands and new hapu in the cities where most Maori live. The ideology behind the reinvention of iwi lay in the whanau-hapu-iwi post-colonial construct. However at the time there was barely enough expertise available to establish iwi providers let alone hapu providers.

And at the time the main thing was to wrest control of Te Ao Maori from the Department of Maori Affairs. Its demise in 1989 was a welcome bonus.

Te Kohanga Reo was and is a project aimed exclusively at whanau rather than hapu or iwi, controlled and coodinated by Te Kohanga Reo National Trust. The Trust has been through its challenges but remains committed to that kaupapa. There have been attempts from time to time by the some of the new corporate iwi to wrest ownership of kohanga from the Trust.

Ironically the organisation that was displaced by corporate iwi (and the Iwi Chairs Forum and Iwi Leaders Groups) as the political voice of Maori  actually was representative of hapu rather than iwi, and also represented urban Maori. The NZ Maori Council with it’s Maori Committees in sixteen District Maori Councils was more representative than the corporate iwi network. The rural Maori Committees were mostly marae based (traditional hapu) and the urban Maori Committees represented the new urban hapu. Delegates from the Commiittees sat at the District Maori Councils and delegates from there sat at the NZ Maori Council.

If their language and focus had been on rural and urban hapu instead of committees they may well have flourished in the new development environment.

The NZ Maori Council did take the leading role in obtaining recognition of Treaty rights in the courts and in gaining national pan-Maori settlements.

The problem with the NZ Maori Council was that at the national level it was perceived as being prone to cronyism and controlled by the old generation Brown Table. It did not renew itself from 1984 onwards to bring into the fold the activists who were creating the new paradigm in Maori politics. It did not reach out to the rising new generation of Maori leadership. The exception was the Auckland District Maori Council under Professor Ranginui Walker which did reach out and include the new generation. Like the Department of Maori Affairs the NZ Maori Council assumed that it would continue as the representive voice of Te Ao Maori. They both seriously misread the mood of the times.

In the long run however nothing much changes. The new Brown Table is made up of corporate iwi represented by the Iwi Chairs Forum and its Iwi Leaders Groups. The difference is that it is much less representative at its flaxroots than the old Brown Table. A new more elitist elite has replaced the old elite. Ka hao te rangatahi.

 

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Terrorism: A Grownup Threat Analysis

This essay looks at the security and economic absurdities of the anti-terrorism crusade, a crusade that despite its high economic cost has had a negligible effect on mortality. If the policy objective is to save lives the money should be spent elsewhere.

The thing that strikes me about the focus of politicians and of  law enforcement, intelligence and security agencies on the threat of “terrorism”, and the need for a whole raft of new legislation designed to combat “terrorism”, is the total lack of a grownup public threat analysis. We are asked instead to trust those who lay claim to having the secret information necessary to quantify the threat, and to trust entirely in their secret threat analysis. That’s not good enough. And more to the point, it’s total humbug.

Security should be based entirely on threat or risk analysis, and the response to perceived and actual threat should be in relative proportion to the total level of threat to the safety and wellbeing of the society. The response to threat in a liberal democracy should also be balanced against the principles of democracy and against the level of threat or risk a liberal democracy should be able to accept without compromising or eroding the democracy itself.

It is a principle of democracy that governments, law enforcement agencies, and security and intelligence agencies should have their powers curtailed to the extent that those powers do not unnecessarily encroach upon the freedoms, liberties and rights of citizens. That’s supposedly why we have the New Zealand Bill of Rights. Unlawful police encroachment does occur, for instance in the Kim Dotcom case which has caused the present public outcry against the GCSB Bill. What is necessary or unnecessary encroachment should be determined by grownup public analysis of the threat or risk.

In threat analysis we should look at the balance between threat and security, and the level of threat that can be and is presently acceptable and accepted. Criminality in society is matched by a fairly large police presence enforcing the Crimes Act and other criminal legislation. The society accepts that level of encroachment as necessary except when the police exceed their lawful powers as they sometimes do. Even so the society accepts also that the police cannot prevent all crime and that we must all accept a level of criminality and risk to person and property. We must all also take primary responsibility for our own security, for the security of our families and for the security of our businesses. We live with a level of risk and threat without demanding that Government protect us from every possible risk and threat.

That approach forms the basis of the following outline threat analysis.

What is Terrorism?

Terror is not an enemy. Terror is a weapon. There can be no such thing as a “war on terrorism”.

Terror is a weapon used by the weak against the strong. By definition terror should not be able to prevail against the strong but in recent times it has. That is because less that 1% of terror represents a physical threat to the western liberal democracies and more than 99% of the threat is psychological. It has succeeded against the West because terror is primarily a psychological weapon and the western liberal democracies have succumbed to the psychological threat in trying to protect against a relatively minor physical threat. “Relativity” is the key word that will be expanded upon later.

The West has grossly over-estimated the relative threat to their own societies and they have introduced anti-terrorism and mass surveillance legislation and regulation that far outweighs the real relative threat to society. That was the strategy of Osama bin Laden in September 2001 and he succeeded beyond his own dreams, on a worldwide basis. His killing by Seal Team 6 has done nothing whatsoever to limit the success of his strategy.

The primary target of those who employ terror in the modern context is not the western liberal democracies at all. Their targets are their own people in their own countries. They aim to demonise secular and liberal Western society and to convince their own countrymen and women of the social and moral threat those societies and their systems of governance represent. They aim to corral the minds of their own people in order to impose their preferred version of religious governance, usually under Sharia Law, in their own countries.

They demonstrate their superior political power and morality to their own people by provoking the liberal democracies to go to war against them, to drag those democracies into unwinnable wars in foreign places, and in doing so to cause mass disruption, and civilian casualties. They are then able to convince their own people that the liberal and secular democracies are waging war against the civilians in the warzones and against Islam in general. They drag the armed forces of those liberal democracies into conflicts they cannot win and they demonstrate to their own people the vulnerability of those supposedly superior forces to the tactics of the weak, such as improvised explosive devices (IEDs), suicide bombers, and the hit and run tactics of the guerilla and insurgent.

They join their highly mobile legions of international fighters into the wars of others in order to hijack those wars to serve their own cause, such as in Libya, Egypt, Iraq, Afghanistan and Syria. To achieve their aims they sacrifice countless thousands of their own heavily indoctrinated and religiously brainwashed foot soldiers. They know they are not going to defeat the West. But they know with complete certainty that they are going to win the war for the hearts and minds of their own people. “Allahu akbar” they cry all over the world. And behind every chant lies another captive mind.

The proper and mature response to psychological warfare is to ignore it. To have trust and confidence that our own liberal democratic and secular societies are strong and robust and well able to withstand the minimal physical threat the wielders of terror actually pose. The immature response is to succumb to the psychological threat and to vastly inflate the physical threat.

Who are these so-called “terrorists”

Who are the people who wield the weapon of terror?

The Terrorism Suppression Act empowers the Prime Minister to declare persons and organisations as terrorist. That latest list of “terrorist designated entities” can be downloaded here.

They are overwhelmingly Taliban and Al-Qaeda entities throughout Afghanistan, Pakistan, the Middle East and Africa. They are also United Nations designated entities in Iran, Peru, Turkey, Bangladesh, Palestine, Columbia, Philippines, India, Pakistan, Lebanon, Ireland, Somalia, Spain and France (the Basques). They are all overseas, far from New Zealand’s shores.

What is obvious from the list of “terrorist designated entities” is that the real targets or enemies are Islamic extremists around the world, except that we cloak them in the mystique of “terrorism”. In doing so we magnify in the public mind the real threat that Islamic extremism poses to New Zealand, and broaden our security response far beyond what is necessary to combat the actual threat level of Islamic extremism. It is the immature response to psychological warfare.

Perhaps by focusing on “terrorism” we also seek to alleviate the concerns of the majority of peaceful Muslim people by not actually naming the threat as Islamic extremism. But in naming it as “terrorism” we achieve the opposite by creating in the public mind a belief that all Muslims are potential terrorists. We might all be better off calling a spade a spade. And by changing the language we would change the nature of the security debate as well.

How many Islamic extremists are there in New Zealand? Less than 1000? Less than 100? We don’t know because that’s a secret. Perhaps we can infer from Prime Minister John Key’s public statements that there are less than 10 a year. Whatever the number, real or imagined, in a population of 4 million plus it is a very low threat level.

We can safely assume that the SIS has infiltrated Muslim communities and has many Muslim informants. We can safely assume that the SIS has the names of real or potential Islamic extremists in New Zealand and has them under surveillance. Why therefore do we need to enact legislation that has the potential to bring the whole population under surveillance, whether intended or not. Why therefore do we impose security legislation and restrictions on the whole population? In the face of that level of threat why do we enact legislation that erodes democracy?

I know, they going to tell us that the level of threat is much much greater but they can’t tell us about it and publicly prove it. Humbug.

What are acts of terror?

“Terrorist Acts” are defined in the Suppression of Terrorism Act 2002.

(1) An act is a terrorist act for the purposes of this Act if—

(a) the act falls within subsection (2); or
(b) the act is an act against a specified terrorism convention (as defined in section 4(1)); or
(c) the act is a terrorist act in armed conflict (as defined in section 4(1)).

(2) An act falls within this subsection if it is intended to cause, in any 1 or more countries, 1 or more of the outcomes specified in subsection (3), and is carried out for the purpose of advancing an ideological, political, or religious cause, and with the following intention:

(a) to induce terror in a civilian population; or
(b) to unduly compel or to force a government or an international organisation to do or abstain from doing any act.

[Subsection (3) below contains the actual definition of terrorist acts].

(3) The outcomes referred to in subsection (2) are—

(a) the death of, or other serious bodily injury to, 1 or more persons (other than a person carrying out the act):
(b) a serious risk to the health or safety of a population:
(c) destruction of, or serious damage to, property of great value or importance, or major economic loss, or major environmental damage, if likely to result in 1 or more outcomes specified in paragraphs (a), (b), and (d):
(d) serious interference with, or serious disruption to, an infrastructure facility, if likely to endanger human life:
(e) introduction or release of a disease-bearing organism, if likely to devastate the national economy of a country.

(4) However, an act does not fall within subsection (2) if it occurs in a situation of armed conflict and is, at the time and in the place that it occurs, in accordance with rules of international law applicable to the conflict.

(5) To avoid doubt, the fact that a person engages in any protest, advocacy, or dissent, or engages in any strike, lockout, or other industrial action, is not, by itself, a sufficient basis for inferring that the person—

(a) is carrying out an act for a purpose, or with an intention, specified in subsection (2); or
(b) intends to cause an outcome specified in subsection (3).

The Act then goes on to detail a number of those offences including:

  • Bombing
  • Financing designated entities
  • Belonging to or dealing with designated entities
  • Recruiting
  • Participating
  • Harbouring or concealing
  • Plastic explosives and nuclear material
  • Radioactive material

That is a relatively small range of offences in relation to the criminal law in New Zealand. All of them are already contained in or could be added to the Crimes Act 1961 and other relevant legislation without the need for a separate terrorism act.

What seems to be obvious is that the criminal acts that are defined as “terrorist acts” in the Suppression of Terrorism Act are not that much different from the normal everyday criminality that we live with. What is different is the response, and the much greater powers the Act confers upon the Prime Minister, the Parliament and the response agencies. And that seems to be the real purpose of the Act.

If a comparison is made between those “terrorist” threats to society and the real everyday threat from the transnational criminal bikie gangs, and other transnational gangs and crime syndicates in the illegal drugs, weapons and slave prostitution markets, the threat is small. They don’t tell us much about those real threats either, from behind the veil of secrecy, security and intelligence.

The relativity of threat

We look now at the crime statistics reported by the NZ Police for the year ending 31st December 2012. A copy can be downloaded here. I summarise the statistics below in broad outline. The detail is in the downloadable file.

  • Murder – 42
  • Manslaughter – 14
  • Assault etc – 40,851
  • Sexual assault etc – 3,512
  • Dangerous or negligent acts endangering persons – 1,022
  • Various offence against the person – 12,476
  • Robbery etc – 2,199
  • Unlawful entry etc – 52,031
  • Theft etc – 119,476
  • Fraud etc – 8.013
  • Drugs – 20,792
  • Weapons & explosives – 6,063
  • Property damage – 48,901
  • Public order – 42,522
  • Justice process, government security (5), government operations – 15,797
  • Miscellaneous – 1,384
  • Total – 376,013

I would add:

  • Acts of terror – NIL

What do we New Zealanders die of?

These are the major causes extracted from the Ministry of Health morbidity statistics for 2009.

  • Cancers – 8,437
  • Heart disease – 5,553
  • Strokes – 2,488
  • Diabetes – 869
  • Motor vehicle accidents – 420
  • Suicide – 510
  • Assault and murder – less than 100

To which I would add:

  • Acts of terror – NIL

So I conclude that:

From the crime and morbidity statistics it would seem that the chances of dying at the hands of Islamic extremists, or of being the victim of their criminality, are extremely remote. The likelihood of suffering at the hands of our own home grown criminals is much greater than at the hands of Islamic extremists yet it is still not so great that we cannot and do not accept and live with the threat of criminality on a daily basis.

At the age of 70 I am greatly assured that I will most likely die from one of the common medically defined conditions or simply of old age at some time within the next 30 years. I am greatly assured that I will probably not die at the hands of Islamic extremists. Although I stand a greater chance of being murdered or the victim of manslaughter at the hands of our own criminal class (or at the hands of my own family) I am assured that that too is only a remote possibility.

In fact if you were to analyse the detail of murder, manslaughter and assault in its various forms you would probably find that you are at much greater risk from members of your own family than you are from Islamic extremists. Just to put things into perspective.

I suspect that the Terrorism Suppression Act and the raft of other terrorism related and surveillance legislation does not and will not affect the level of risk and threat I face on a daily basis as a free citizen in a democratic society. For I suspect that the perception of threat from Islamic extremism in New Zealand is immature and inflated in response to psychological warfare launched from far away places, rather than in response to a real physical threat in New Zealand.

What New Zealand needs is a grownup risk and threat analysis conducted in public, and not conducted from within the secrecy confined, limited worldviews of gullible politicians and the law enforcement, security and intelligence establishment.

The Maori Women's Development Fund

Yesterday Tainui Stephens posted a photo of himself and Dame Georgina Kirby on Facebook. I haven’t seen her in ages but it reminded me of the time in 1987 when the Maori Women’s Development Fund was started. It is now Maori Women’s Development Inc.

Back then Georgina was president of the Maori Women’s Welfare League and a member of the Board of Maori Affairs. The Board had started the MANA Enterprises business startup project in 1986 and in 1987 was in the process of rolling it out to a network of tribal and regional providers. At the time I was the project team leader. Occasionally Georgina would invite me (command me) to the League office in Thorndon, Wellington for breakfast and a korero.

This one time the korero was about opportunities for women in business. I was an attentive listener because I too had noticed that almost all of the low interest loan funding was going to men. Oftentimes the men were good at what they did but were lousy bookkeepers and we would urge then to involve their wives in the business because often the wives were smarter and would make better financial managers. None of them took our advice of course.

What Georgina wanted to do was use some of the MANA Enterprise funding to create a fund exclusively for women. I told her to write a proposal and send it to me. She had a better idea. So I wrote the proposal right there and then. It was a very good proposal even if I say so myself. Georgina had it typed up and packaged into a very smart proposal and sent it to me that same day.

Guess what. I got this excellent proposal from the president of the Maori Women’s Welfare League and processed it. That involved checking out the kaupapa, the criteria for loans, the transparency and accountability mechanisms, and all that stuff. Proposals from the tribal and regional providers were usually lacking in some respects and were often sent back for improvement. But this one was perfect; tribute I suppose to the greater insight and ability of our womenfolk.

I analysed it and added my recommendations. At the next meeting of the Board of Maori Affairs MANA Enterprises Committee, just a day or so later, Georgina spoke to her proposal and I spoke to my recommendations. I think the committee members were impressed. And it was approved.

Now I don’t take any credit for the Maori Women’s Development Fund (now Maori Women’s Development Inc). It was Georgina’s idea entirely. And it was her idea right from the start to make me write it myself. I think she might have applied a bit of subtle or perhaps not-so-subtle Ngati Kahungunu whanaungatanga to make that happen.

Dame Georgina went on to run the fund for many years. It has now morphed into Maori Women’s Deverlopment Inc. MWDI’s objectives include:

  • To provide loans to Maori women to enable and assist them to enter into and commence business and/or to expand and restructure their existing businesses.
  • To establish, maintain and conduct a society for the promotion, advancement and encouragement of Maori women and whanau into business throughout NZ.
  • To provide developmental training programs for Maori Women and their whanau to empower and enable them towards economic and financial independence
  • To empower Maori business women and their whanau through sharing information and knowledge
  • To assist, support and foster the development of business ideas, opportunities and up-skilling amongst Maori women and their whanau
  • To encourage and support Maori Women into general wealth through business development.

That was pretty much what Georgina told me to write. Well, probably a bit flasher but that’s what she meant. A most worthy organisation indeed.

Nothing about Maori entrepreneurs in there I see.

 

 

The Myth of the Maori Entrepreneur

We have invented a new way to differentiate ourselves as Maori from everyone else where little or no difference exists. We have created a pou whakapono called the Maori entrepreneur. It’s a pretentious myth unless you change the definition of entrepreneur to mean what you want it to mean, in this case to mean any Maori who starts a business or even thinks of starting a business.

Type “Maori entrepreneurship” into Google; I did just now and up came 4,030 results. You will find out that Maori are the third most entrepreneurial indigenous people in the world, the third most entrepreneurial people in the world, or even that Maori are the most entrepreneurial people in the world. You will discover that Maori are more entrepreneurial than Pakeha. You will see infinite variations on the theme quoted time and time again by politicians, bureaucrats, business people and academics. It makes you proud to be Maori because maybe that means that you’re an entrepreneur; a member of the latest new iwi, Ngai Te Ngira-tuitui.

I grew up in a Maori owned business. It was a business with a whakapapa, handed down through three generations to my father, the fourth in line to own and operate the business. I didn’t stand in line though, joining the army instead. However I did fly home and operated the business for a whole two weeks after my father died and before I handed it over to my younger brother. It was mainly a shearing and fencing contracting company that also took on a lot of other rural jobs on contract. It was a common Maori business for those times; many of my father’s brothers and cousins were also contractors.

In our hapu there were about eight whanau businesses including farming businesses, and between them they employed most of the whanau and hapu during the shearing, crutching and fencing seasons. In the off seasons the people worked at the freezing works or at the fruit and vegetable canneries, and on local farms. The whanau who worked in our business would also depend on the business to tide them over the winter when there was little work available. They would draw regular interest-free advances or loans that would be repaid out of their wages during the season. That was common practice in all of the whanau businesses.

When the farming sector did well the whanau businesses did well. When the whanau businesses did well all of the whanau in the hapu did well, and facilities at the marae were built and well maintained. A new LDS chapel was built.

My father, his brothers and cousins were businessmen, although they all still thought of themselves as working men. They had grown up as working men in similar businesses and still worked in their own businesses. They did not give themselves pretentious labels such as entrepreneur, or even businessman. The most they would own to was contractor but true to their roots they were still working men. They were known by the workers as the Maori Boss.

In my turn I set up and operated a city based business of my own. The common pretentious term was consultant but true to my roots I always thought of myself as a contractor, because that’s what I did. I contracted to do whatever it was that my clients needed done that I was capable of doing. Sometimes they wanted to consult and benefit from my greater expertise but most often they just wanted me to do stuff.

I learnt very quickly that it was just like the shearing and fencing contracting business. There were good times and there were lean times as there probably are in most small businesses and I had to make sure I put something aside for the winter. Was I an entrepreneur and did I think of myself as an entrepreneur. Well I did take some risk and one or two of my business ventures fell over and the money I invested in them was lost but no, I was just a common or garden contractor in the guise of a businessman. I occasionally tried my hand at the entrepreneurial stuff but mostly, like most people in business, I preferred the low risk stuff.

The term entrepreneur used to describe those who applied considerable innovation to their enterprise, and who took considerable risk as well, not just the usual old risk of having a mortgage over your house to fund your business. The entrepreneur would put everything on the line and when he or she crashed and burned would climb back out of the wreck and do it all again and again. The entrepreneur did it with his or her own money and with money from investors who were willing to share in the risk. These days the investors are called venture capitalists. Sometimes they are called gullible whanau.

The common or garden businessperson on the other hand would sell the boat, borrow from his or her parents, and invite the bank to invest in the business. The bank would have no capital at risk because it would, and still does, take a mortgage over a house and over the business assets to make sure that it doesn’t lose its money. The bank is not in the business of financing entrepreneurs. That’s for venture capitalists.

These days it seems that entrepreneur now means anyone who has started a business and even anyone who is thinking of starting a business. And that is exactly the wide and loose definition that started this myth of the Maori entrepreneur. It all started with:

 “Global Entrepreneurship Monitor – New Zealand 2001 (Frederick, H.H., and Carswell P.J., 2001, New Zealand Centre for Innovation and Entrepreneurship Research, Unitec Institute of Technology, Auckland).

“At UNITEC we define an innovation as something new which has the potential of changing relationships. That is a wide definition, but it includes any new service or product that could change an economic (buy me!), social (opt for me!), political (vote for me!), or even cultural (listen or look at me!) relationship. But an innovation uncommercialised or unexploited is an innovation wasted. So we define entrepreneurship as the commercialisation of innovation”.

“To capture this distinction, for the purposes of the GEM research our definition is an entrepreneur is a person attempting to create a new business enterprise either through spotting a new opportunity or out of necessity, job loss or redundancy”.

That definition reflects a North American linguistic viewpoint rather than that commonly found in New Zealand, Australia and Britain where we are much less grandiose than our American friends; ngawari even. We usually regard entrepreneurial activity as the visionary, innovative and risk taking part of the overall SME (small and medium enterprise) sector. The Total Entrepreneurial Activity (TEA) Index used at Unitec to measure entrepreneurship opts for the American definition and includes all nascent (yet to be started) and newly started businesses.

The 2001 report contains a short section on Maori entrepreneurship. However it was their 2005 report that was the catalyst for the more grandiose claims about Maori entrepreneurship.

The Unitec Global Entrepreneurship Monitor: Towards High Growth Enterprise in New Zealand 03/04” (Frederick, H.H., 2005, New Zealand Centre for Innovation and Entrepreneurship Research Report Series, Vol 3, No 1, Unitec Institute of Technology, Auckland).

Their 2005 report stated:

“Overall our research shows that at both national and international levels, the extent and growth of Mäori entrepreneurship remains comparable if not better than the entrepreneurial strengths shown by other ethnicities, indeed by entire GEM nations. With a TEA rate of 17.1%, Mäori have surpassed all of the nations in GEM with the exception of Uganda, Venezuela, and Argentina. If Mäori were their own country, Aotearoa would rank as the fourth most entrepreneurial country in the world”.

Scientifically speaking, to be considered as definitive research it would have to be replicated and verified by other researchers. Te Putatara is not aware of any other research to confirm those findings. It would also have to be compared with statistical census data from 2001 and 2006. At the moment there appears to be significant variation between Unitec data and Statistics NZ data.

Even if we do use the American definition of entrepreneur we need to look a little deeper into why there are so many business startups by Maori. One reason might be that New Zealand is the easiest, fastest and one of the cheapest countries in the OECD in which to register a company. There is no minimum paid up capital requirement and only a registration fee is required. There may be other reasons.

Statistically in New Zealand about one in ten businesses fail in the first year of operation and 70% capsize within the first five years. I had a couple of those on the way but it was fun trying and important lessons were learned even while the capital investment was lost. I think most business people would prefer to wait to prove their success before they applied the grandiose labels to themselves, and by then they wouldn’t need to.

That then is the source of our new pou whakapono, our Maori entrepreneurship myth. Perhaps it makes us feel good and perhaps to the uninitiated it makes us look good. And perhaps too in the eyes of the thousands of real business people out there, Maori and otherwise, we are being just a bit too pretentious; whakahihi.

It’s the politicians, propagandists, mythmakers, policy makers and the Maori elites whose needs are served by the Maori entrepreneurship myth, not the people who are out there doing the business, and certainly not the Maori people in general. Perhaps it’s main purpose is to attract government funding to support or subsidise a relatively small percentage of Maori businesses.

We should probably measure our entrepreneurial aspirations against the criteria outlined by management guru Peter Drucker (in “Innovation and Entrepreneurship) rather than adopt the definition that created the myth.

“This defines entrepreneur and entrepreneurship – the entrepreneur always searches for change, responds to it, and exploits it as an opportunity.” 

“Entrepreneurship rests on a theory of economy and society. The theory sees change as normal and indeed as healthy. And it sees the major task in society – and especially in the economy – as doing something different rather than doing better what is already being done. That is basically what [John-Baptiste] Say, two hundred years ago, meant when he coined the term entrepreneur. It was intended as a manifesto and as a declaration of dissent: the entrepreneur upsets and disorganizes. As Joseph Schumpeter formulated it, his task is “creative destruction.” 

Most businesses just do what many other businesses do. The entrepreneur breaks new ground and does something different, that perhaps no-one has thought of doing before.

For the last word on the matter in a discussion at LinkedIn Richard Branson, the founder of the Virgin Group, had this to say:

“The article [in the Economist] points out the confusion around the purpose of entrepreneurship, as well as the motives behind what makes entrepreneurs tick. As the term has to encompass so many different personalities, businesses and viewpoints, it is only natural that misconceptions crop up. Nevertheless, there are some common traits in entrepreneurs – such as finding “worth in the worthless and possibility in the impossible”.

And this:

However, I completely disagree with his [Daniel Isenberg’s] view that “the main motivator for entrepreneurs is the chance of making big money”. If you get into entrepreneurship driven by profit, you are a lot more likely to fail. The entrepreneurs who succeed usually want to make a difference to people’s lives, not just their own bank balances. The desire to change things for the better is the motivation for taking risks and pursuing seemingly impossible business ideas“.

See also: The Maori Economy – a fanciful notion