Latest news with #tikangaMāori
1News
4 hours ago
- Politics
- 1News
Opposition calls for tikanga committee following haka debate
Opposition parties have called for a tikanga committee for Parliament following last night's vote on record suspensions for three Te Pāti Māori MPs who performed a haka to protest the Treaty Principles Bill. Speaking to 1News after the debate, Labour MP Willie Jackson said Speaker Gerry Brownlee should put a tikanga committee in place to be chaired by fellow Labour MP Adrian Rurawhe. Jackson said he was worried the New Zealand Parliament would be "misrepresented around the world" over "the worst suspension" in its history. "That would be disgraceful, given the amount of offences and what's gone on in this House for many years.' He said Parliament could be perceived as being "absolutely racist, which it is not". He acknowledged efforts were being made, but not enough. ADVERTISEMENT 'But if we put Adrian Rurawhe there chairing a Tikanga Committee, we'll be on track.' During the debate, he called on the house to consider a tikanga committee that "all MPs" could work on, to go through Parliament's processes in terms of tikanga Māori and tikanga Pākehā and "come up with a sensible way and strategy going forward". Green Party co-leader Marama Davidson said her party would have preferred to pause the Privileges Committee proceedings until the tikanga committee could evaluate the "incorporation of tikanga in Parliament". "This would then allow the Privileges Committee to evaluate the conduct of MPs with any new Standing Orders that arise from this work." Te Pāti Māori co-leader Debbie Ngarewa-Packer. (Source: 1News) Te Pāti Māori co-leader Debbie Ngarewa-Packer said the Privileges Committee was not "fit for purpose" and a tikanga committee should have enacted the decision, the discussions and feedback. 1News sought a response from Speaker Gerry Brownlee to Jackson's request for a tikanga committee chaired by Rurawhe. Brownlee's office said: "Mr Speaker has no comment." ADVERTISEMENT Other members of Parliament made reference to the importance of a discussion on tikanga during last night's debate. Interpreting the haka with 'no experience or knowledge' Te Pāti Māori co-leader Rawiri Waititi said it was an "absolute insult" to Māori to hear people with no experience or knowledge about haka interpret the haka. 'Whether they believe it disorderly, whether they believe it violent, it is an absolute insult to sit here and listen to peoples' interpretation of haka.' ACT MP Karen Chhour agreed discussion around tikanga, te ao Māori, and "all those other issues" may need to be addressed in the future. Green MP Ricardo Menendez-March said he welcomed the call to review the rules of Parliament to better incorporate tikanga. Labour MP Arena Williams said the debate wasn't just about disorder but the "discomfort that happens when Māori protest in a way that the House hasn't learned to accommodate". ADVERTISEMENT "Let's learn from this. Let's bring tikanga into our practice. Let's do our best to understand it, so that we can represent the people who need us." Haka echoed through Parliament and beyond Last night's vote brings to a close a six-month-long process that has resulted in a 21-day suspension for Te Pāti Māori leaders Rawiri Waititi and Debbie Ngarewa-Packer, and a seven-day suspension for MP Hana-Rāwhiti Maipi-Clarke. Te Pāti Māori MPs in the House. (Source: 1News) In November, the three MPs and Labour MP Peeni Henare performed a haka in response to the first reading of the controversial Treaty Principles Bill. Henare appeared in front of the Privileges Committee in March, and it was recommended he apologise to the House. The three MPs for Te Pati Māori were referred to the committee but ignored initial summons to appear in-person, claiming an injustice as they had been denied legal representation and were unable to appear together. ADVERTISEMENT Last month, the Privileges Committee found the trio had acted "in a manner that could have the effect of intimidating a member of the House in the discharge of their duty". The report said it was not acceptable to approach other members on the debating floor and "particularly unacceptable" for Ngarewa-Packer to "to appear to simulate firing a gun" at another member of Parliament. The committee's recommended suspensions drew criticism from the three Opposition parties. The Speaker said it was 'unprecedented', and that no member of Parliament has been suspended for more than three days since it first sat in 1854. He said it was important all perspectives and views were shared before a decision was made on the recommendation, meaning all MPs would be able to voice their opinion if they wished. The debate was initially set to take place on Budget Day (May 20), but Leader of the House Chris Bishop deferred it to last night.
Scoop
a day ago
- Politics
- Scoop
Green Party Condemns Decision To Suspend Te Pāti Māori Members
The Green Party condemns the unprecedented decision to suspend Te Pāti Māori co-leaders Debbie Ngarewa-Packer and Rawiri Waititi for 21 days, and MP for Hauraki-Waikato Hana-Rāwhiti Maipi-Clarke for 7 days. 'This decision is a disgrace and so is this Tiriti trampling Government," says Green Party co-leader Marama Davidson. 'Te Tiriti o Waitangi promises protection for people and planet. We've seen hundreds of thousands of people show up in support of te Tiriti, and today Te Pāti Māori members have been severely punished for doing so. 'The severity of the punishment sought by the Privileges Committee was unprecedented and has raised serious concerns on whether this is a new standard that will only apply when haka, waiata, and other tikanga Māori are expressed in the House. 'There was a better way of dealing with this. We must find ways to incorporate the tikanga this country was founded on into our House of Parliament. Instead, Māori have been punished for using tikanga Māori to challenge the Treaty Principles Bill – one of the most divisive pieces of legislation we have seen. 'When those with assumed power think their privilege is under threat, there is a tendency to scream victim. One needn't feel intimidated by the power of upholding te mana i te Tiriti o Waitangi in the face of futile attempts to denigrate it. 'These consensus ignoring, Tiriti trampling, democracy mocking, narrowly supported recommendations from the Privileges Committee bring this House into more disrepute than any haka ever has,' says Marama Davidson.
Scoop
3 days ago
- Entertainment
- Scoop
Pushing The Boundaries Of Creativity In Kapa Haka
Press Release – Rata Foundation Kapa haka is a vital expression of Mori identity, history, and culture. It has been passed down through generations and has evolved into a dynamic art form. Originating from traditional mteatea, haka, mau rkau, and poi, kapa haka has spiritual significance. When new rōpū Kōkō Tangiwai stormed to the front of the Waitaha region kapa haka competitions in 2024 they pushed the boundaries of creativity and innovation to take out the top spot and earn their place at Te Matatini 2025. Kapa haka is a vital expression of Māori identity, history, and culture. It has been passed down through generations and has evolved into a dynamic art form. Originating from traditional mōteatea, haka, mau rākau, and poi, kapa haka has spiritual significance. Today, it thrives as both a cultural tradition and a modern artistic discipline, showcased in events like Te Matatini. Contemporary performers and composers are finding new ways to showcase kapa haka by integrating elements of theatre, modern music, and digital technology. Kapa Haka leader Junior Tana and his wife Kerrie-Anna formed Kōkō Tangiwai early in 2024 in response to the relatively small number of teams entering the Waitaha regional competition at the time. Junior says that kapa haka presents the perfect platform for developing an understanding of te reo Māori because all items performed are in te reo Māori. 'We are definitely focused on ensuring that performers know what they're singing about and, therefore, know how to portray the ideas and concepts within the compositions. 'The whole way we practice, and train together is like a kaupapa Māori framework. We karakia at the beginning of practices, we do whanaungatanga, and we allow our tamariki and rangatahi to be with us. We also spend time discussing different Māori concepts that are affecting us as a people at any given time. So yeah, there are lots of examples of where we can integrate te ao Māori into our practices and performances,' says Junior. Kōkō Tangiwai has over 70 people engaged in its kaupapa, including performers and the people who support the team with resourcing, cooking, teaching, and making the uniforms. Junior says there is a big whānau involved that embodies both unity and inclusiveness. 'Those relationships become really strong and tight. 'We have an open-door policy – anybody who's interested in learning or developing is welcome to come and at least see whether they like us or not.' Kapa haka is vital for preserving and reviving tikanga Māori, language, and traditions. It also fosters a sense of identity and ensures that tikanga Māori is passed down to future generations. Kōkō Tangiwai performer Rangimarie Pomare was inspired to join the rōpū after watching her older siblings doing kapa haka. 'The benefits of kapa haka, personally for me, is doing it with my family and my friends. Not a lot of people experience that in te ao Māori, so doing it with my older sister was such a pleasure. I've always grown up watching my older siblings doing kapa haka, so when it was my turn to get on the stage and doing it with her was very special to me.' Rangimarie says she is also doing it for her people. 'I know a lot of taiohi Māori are not confident in themselves when it comes to kapa haka. I'm just here as, like, a role model, you know, to say, like, you can do it. If you put in the work, you can get it done. People find it intimidating because they think it's a hard job to do. But if you practice, I think you could get it done easily.' Junior says that one barrier to participation can be the financial pressures on individuals and whānau to engage in kapa haka. 'One of our goals is to keep it accessible to all parts of the community – adults, rangatahi, and their families and children.' Rātā Foundation has supported Kōkō Tangiwai through its Participate funding priority, enabling a deeper understanding of tikanga Māori in arts, heritage, and traditional tākaro. Chief Executive Leighton Evans says, 'Kapa haka is vital in fostering a sense of belonging and enhancing cultural identity. It strengthens relationships within whānau, hapori, iwi, and hapū, deepening connections to te ao Māori, tikanga, and te reo Māori.' Junior says they have been fortunate to receive funding from Rātā. This means they do not have to charge kaihaka for uniforms or resources. 'Kākahu in this game are in the thousands – some of our piupiu can cost between $800 and $1600 apiece. So, receiving funding helps the group look professional and present well on the stage. It also supports the performers interested in mastering this art to make the kaupapa more accessible.' Performers put in hours of practice and learning – without guarantee of securing a final spot in the Te Matatini team. Junior says commitment and loyalty are probably the two currencies within kapa haka. 'Those who want to make the stage must put in the hours. You know, you've just got to rack up the hours. But it is achievable. It's like any sport – you can learn a skill, you can master the skill, and then you'll be the first pick.' It was the first time for many of the team performing at an event like Te Matatini. Junior says the experience was awe-inspiring and inspirational. To find out more, watch the Rātā Foundation is the South Island's most significant community investment fund, managing a pūtea (fund) of around $700 million. This enables Rātā to invest around $25 million per annum into its funding regions of Canterbury, Nelson, Marlborough and the Chatham Islands. Since its inception in 1988, Rātā has invested over $550 million through community investment programmes to empower people to thrive.
Scoop
4 days ago
- Entertainment
- Scoop
Pushing The Boundaries Of Creativity In Kapa Haka
When new rōpū Kōkō Tangiwai stormed to the front of the Waitaha region kapa haka competitions in 2024 they pushed the boundaries of creativity and innovation to take out the top spot and earn their place at Te Matatini 2025. Kapa haka is a vital expression of Māori identity, history, and culture. It has been passed down through generations and has evolved into a dynamic art form. Originating from traditional mōteatea, haka, mau rākau, and poi, kapa haka has spiritual significance. Today, it thrives as both a cultural tradition and a modern artistic discipline, showcased in events like Te Matatini. Contemporary performers and composers are finding new ways to showcase kapa haka by integrating elements of theatre, modern music, and digital technology. Kapa Haka leader Junior Tana and his wife Kerrie-Anna formed Kōkō Tangiwai early in 2024 in response to the relatively small number of teams entering the Waitaha regional competition at the time. Junior says that kapa haka presents the perfect platform for developing an understanding of te reo Māori because all items performed are in te reo Māori. "We are definitely focused on ensuring that performers know what they're singing about and, therefore, know how to portray the ideas and concepts within the compositions. "The whole way we practice, and train together is like a kaupapa Māori framework. We karakia at the beginning of practices, we do whanaungatanga, and we allow our tamariki and rangatahi to be with us. We also spend time discussing different Māori concepts that are affecting us as a people at any given time. So yeah, there are lots of examples of where we can integrate te ao Māori into our practices and performances," says Junior. Advertisement - scroll to continue reading Kōkō Tangiwai has over 70 people engaged in its kaupapa, including performers and the people who support the team with resourcing, cooking, teaching, and making the uniforms. Junior says there is a big whānau involved that embodies both unity and inclusiveness. "Those relationships become really strong and tight. "We have an open-door policy - anybody who's interested in learning or developing is welcome to come and at least see whether they like us or not." Kapa haka is vital for preserving and reviving tikanga Māori, language, and traditions. It also fosters a sense of identity and ensures that tikanga Māori is passed down to future generations. Kōkō Tangiwai performer Rangimarie Pomare was inspired to join the rōpū after watching her older siblings doing kapa haka. "The benefits of kapa haka, personally for me, is doing it with my family and my friends. Not a lot of people experience that in te ao Māori, so doing it with my older sister was such a pleasure. I've always grown up watching my older siblings doing kapa haka, so when it was my turn to get on the stage and doing it with her was very special to me." Rangimarie says she is also doing it for her people. "I know a lot of taiohi Māori are not confident in themselves when it comes to kapa haka. I'm just here as, like, a role model, you know, to say, like, you can do it. If you put in the work, you can get it done. People find it intimidating because they think it's a hard job to do. But if you practice, I think you could get it done easily." Junior says that one barrier to participation can be the financial pressures on individuals and whānau to engage in kapa haka. "One of our goals is to keep it accessible to all parts of the community - adults, rangatahi, and their families and children." Rātā Foundation has supported Kōkō Tangiwai through its Participate funding priority, enabling a deeper understanding of tikanga Māori in arts, heritage, and traditional tākaro. Chief Executive Leighton Evans says, "Kapa haka is vital in fostering a sense of belonging and enhancing cultural identity. It strengthens relationships within whānau, hapori, iwi, and hapū, deepening connections to te ao Māori, tikanga, and te reo Māori." Junior says they have been fortunate to receive funding from Rātā. This means they do not have to charge kaihaka for uniforms or resources. "Kākahu in this game are in the thousands - some of our piupiu can cost between $800 and $1600 apiece. So, receiving funding helps the group look professional and present well on the stage. It also supports the performers interested in mastering this art to make the kaupapa more accessible." Performers put in hours of practice and learning - without guarantee of securing a final spot in the Te Matatini team. Junior says commitment and loyalty are probably the two currencies within kapa haka. "Those who want to make the stage must put in the hours. You know, you've just got to rack up the hours. But it is achievable. It's like any sport - you can learn a skill, you can master the skill, and then you'll be the first pick." It was the first time for many of the team performing at an event like Te Matatini. Junior says the experience was awe-inspiring and inspirational. To find out more, watch the Faces of Funding: Kōkō Tangiwai video. Rātā Foundation is the South Island's most significant community investment fund, managing a pūtea (fund) of around $700 million. This enables Rātā to invest around $25 million per annum into its funding regions of Canterbury, Nelson, Marlborough and the Chatham Islands. Since its inception in 1988, Rātā has invested over $550 million through community investment programmes to empower people to thrive.
The Spinoff
28-05-2025
- Politics
- The Spinoff
Removing tikanga from legal education is a symptom of a wider disconnection
At its core, this isn't just a legal debate – it's a challenge to the legitimacy of Māori worldviews within public institutions, argues Kingi Snelgar. Just last week, the government took the unprecedented step of disallowing a regulation – recommended by the New Zealand Council of Legal Education – that would have embedded tikanga Māori as a core part of every law degree in Aotearoa. The regulation reflected the growing recognition of tikanga Māori as a source of law, as affirmed by the Supreme Court in cases like Ellis v R. Despite broad support from the legal profession, this disallowance marked only the second time in our history that our parliament has reversed such a regulation. This decision does more than impact law students. It raises a deeper question: whose knowledge systems are allowed to shape our laws, and whose are excluded? At its core, this isn't just a legal debate – it's a challenge to the legitimacy of Māori worldviews within public institutions. Tikanga, grounded in relationships, collective responsibility and spiritual connection to land, presents a profound contrast to a system rooted in individualism and legal positivism. This tension is not new – but in 2025, amid climate upheaval, mental distress and political polarisation, the stakes feel higher. We urgently need to ask: what kind of future are we building, and whose values will guide us? This moment, though centred on legal education, is a symptom of a wider disconnection – from community, from whenua, from purpose. Since the 1700s, Aotearoa has wrestled with new arrivals bringing new systems and values. These tensions – between land as commodity and land as ancestor, between individual rights and collective responsibility – aren't unique to us. Indigenous peoples worldwide continue to navigate them. We may pass laws or set climate targets, but without structural change – political, economic and legal – we will fall short. Transformation begins not with policy alone, but with a shift in worldview from human-centred to environment-centred, from extraction to interdependence. In recent decades, the global rise of individualism has prioritised rights – speech, property, movement – above collective responsibilities. These rights matter. But when elevated above our duties to each other and the environment, they sever the very connections that sustain life. Fortunately, Aotearoa is not without solutions. Indigenous-led models already exist. Matike Mai, the constitutional transformation report grounded in tikanga and te Tiriti o Waitangi, imagines governance based on relationships, not domination. We led the world in recognising Te Urewera and the Whanganui River as legal persons. These decisions reflect a worldview where land and water are not resources, but living ancestors. Despite being more digitally connected, we are more socially and ecologically disconnected than ever. It only takes a scroll through social media to find trolls, ridicule or dismissal of anything labelled 'woke'. These are symptoms not of oversensitivity but of spiritual and cultural alienation. We belong to a wider whānau – not just people, but awa, maunga, ngahere and all living beings. These aren't poetic flourishes; they are relationships with obligations. We've forgotten this. Reclaiming it is the work of our time. For me, the answer lies in indigenous values – not as relics of the past, but blueprints for the future. They offer practical and spiritual frameworks for addressing climate change, inequality, disconnection and ecological collapse. This isn't just a cultural challenge – it's a structural one. Our systems prioritise profit and growth over people, the environment and long-term wellbeing. Some may feel uncomfortable with the idea that nature could have rights – or mana. But this is not about diminishing human worth. It's an invitation to see ourselves with humility, as pōtiki – younger siblings within a vast, living whakapapa. Transformation is not easy. It requires confronting deeply held assumptions about what it means to be human. But as stories of Māui, Tāwhaki or Whina Cooper remind us, growth comes through descent – into darkness, into challenge – before emergence into light. I write not from ideology, but from aroha – for our tamariki, our whenua, our future. I see the way children engage with the world: with awe, care and instinctive whakapapa. This is not a Māori-only kaupapa. It's a call to all of us: to relate to land not transactionally, but as kin. For non-Māori, this may mean stepping back, listening and supporting indigenous leadership. It means reshaping the systems – legal, political, and economic – that frame our lives around care, interdependence and collective wellbeing. This work is also healing. Disconnection damages spirit and mind. Indigenous frameworks offer more than environmental solutions – they restore belonging and meaning. Change won't come overnight. But through small acts – reflection, gratitude, resistance, reconnection – we can begin. Aotearoa is uniquely placed to lead: founded on a treaty, rich in indigenous knowledge, and shaped by resilience. Let us move, together, from darkness into light.
