As the world’s largest Indigenous education conference (WIPCE) closed last night in Tāmaki Makaurau Auckland, a shared sentiment emerged — despite arriving with different languages, lands, and traditions, attendees across the board felt the kotahitanga (unity).

The gathering — held in partnership with mana whenua Ngāti Whātua Ōrākei, brought together more than 3000 participants from around the globe.

Many reflected that, despite being far from home, the event felt like one.

• READ MORE: Other WIPCE reports

WIPCE officials also announced that Hawai’i would host the 2027 conference.

Throughout the week, the kaupapa — while centered on education — entailed themes of climate, health, language, politics, wellbeing, and more.

‘Being face-to-face is the native way’     Video: RNZ

Delegates travelled from across Moana-nui-a-Kiwa (Pacific Ocean), Canada, Hawai’i, Alaska, Australia and beyond to share their own stories, cultures, and aspirations for indigenous futures.

Among those reflecting on the gathering was renowned Kanaka Maoli educator, cultural practitioner and native rights activist Dr Noe-Noe Wong-Wilson.

She coordinated the 1999 conference, the fifth WIPCE, and has served on the council ever since.

Scale and spirit unique
Dr Wong-Wilson, a Hawai’ian culture educator, retired University of Hawaiʻi-Hilo and Hawaiʻi Community College educator, and former programme leader supporting Native Hawai’ian student success, now serves on the WIPCE International Council.

She believes the scale and spirit of WIPCE remains unique.

“Most of the WIPCE conferences have included over 3000 of our members that come from all over the world . . .  as far away as South, and our Sāmi cousins who come from Greenland, Iceland, and Norway,” Dr Wong-Wilson said.

Wong-Wilson described WIPCE as a multigenerational gathering of educators, scholars, and community knowledge holders.

“We always acknowledge our community knowledge holders, our chiefs, our grandmothers, our aunties, who hold the culture and the knowledge and the language in their communities,” Dr Wong-Wilson said.

“WIPCE is unique because it’s largely a gathering of indigenous people . . .  a lot different than a conference hosted strictly by a Western academic institution.”

She emphasised that WIPCE thrives on being in-person, especially in a climate where technology has largely replaced in-person gatherings.

Face-to-face communication
“Technology is the new way of communicating . . .  but there’s nothing that can replace the face-to-face communication and relationship building, and that’s what WIPCE offers,” she said.

“Being face to face with people is really the native way . . . I think we all know what it’s like when we live in villages and when we live in communities, and that’s what WIPCE is.

“We’re a large community of indigenous, native people who bring our ancestors with us and sit in the joy of being with each other.”

Attendees from across the world thrive
Representatives from Hawai’i — Kawena Villafania, Mahealani Taitague-Laforga, and Felicidy Sarisuk-Phimmasonei — agree that WIPCE is a unique forum, equal parts inspiring as it is educating.

The group travelled to WIPCE to speak on topics of ‘awa biopiracy, and the experiences of Kanak scholars at the University of Hawai’i at Mānoa.

“My mana is being reignited in this space, and being around so many amazing scholars and people to learn from . . . there’s been so much aloha, reaffirming our hope and our healing. This is the type of space we really need,” Taitague-Laforga said.

She added that the power of events like WIPCE lay in seeing global relationships strengthened.

“Especially as a centre for all Indigenous communities globally to connect. Oftentimes . . . colonial tools work to divide us . . .

“it’s just been beautiful to be at a centre where everybody is here to connect and create that relationality and cultivate that,” Taitague-Laforga said.

Vā Pasifika Taunga from AUT Momo’e Fatialofa said it was special to soak up culture from Indigenous communities across the world — including First Nations Canadians, Aboriginal Australians, and Hawai’ians.

‘Sharing our stories’
“I think this kaupapa is important because it allows us to share our stories, to share what is similar between our different indigenous people. And how often can you say that you can be surrounded by over 3000 people from all over the world who are indigenous in their spaces?” Fatialofa said.

Aboriginal Australian educators Sharon Anderson and Enid Gallego travelled from Darwin for the event, speaking on challenges in the Northern Territory.

“We all face similar problems . . . especially in education,” Anderson said. “We enjoy being here with the rest of the nations, you know.”

“When you look around . . .  in culture, there are differences, but we all have a shared culture, it doesn’t matter where we come from.

“We still have a culture, we still have our language, we still have our knowledge, traditional knowledge, that connects us to our land.”

This article is republished under a community partnership agreement with RNZ.

Maata Wharehoka (Ngāti Tahinga, Ngāti Koata, Ngāti Apakura, Ngāti Toa, Ngāti Kuia. 1950-2025

Maata Wharehoka has been described as the Parihaka Matriarch, Parihaka leader and arts advocate, “champion of Kahu Whakatere Tupapaku, the tikanga Māori practices, expert in marae arts, raranga (weaving) and karanga”, renowned weaver who revived traditional Māori methods of death and burial, “driving force behind Parihaka’s focus to be a self-sufficient community”, Kaitiaki (or guardian) of Te Niho marae for nearly 30 years.

And I want to add Peace Advocate and Activist. She died aged 74.

At Te Ao o Rongomaraeroa, the National Centre of Peace and Conflict Studies (NCPCS) at Otago University, Ōtepoti Dunedin, we were fortunate that Maata brought her knowledge and her exceptional presence to help us learn some of the lessons from Parihaka about peaceful resistance, non-violent communication, conflict resolution, consultation, hospitality, humility and mana.

• READ MORE: Parihaka matriarch Maata Wharehoka dies at age 74

One of her first talks was entitled “Why do I wear feathers in my hair and scribbles on my face?” and she explained to us the significance of the raukura or albatross feathers that signify peace to the people of Parihaka.

She used the moko (tattoos) on her mouth, chin and from her ears to her cheeks to teach us the importance of listening first, before you speak.

Maata taught us the use of the beat of the poi to signify the sound of the horses hooves when the pacifist settlement at Parihaka was invaded by the British militia in 1881.

The poi and waiata have served as a “hidden-in-plain-sight” performative image by the people of Parihaka that represents consistent resistance to the oppression.

Maata had been shocked when she first came to the peace centre that we were only able to sing (badly) what she called a “nursery school” waiata. So she gifted a unique waiata to NCPACS to help with our transition to being a more bicultural centre, now named Te Ao o Rongomaraeroa.

Maukaroko ki te whenua,
Whakaaro pai ki te tangata katoa
Arohanui ki te aoraki
Koa, koa, koa ki te aoraki,
Pono, whakapono
Ki te ao nei
Ko rongo, no rongo, na rongo
Me rongo, me rongo, me rongo

Translation:
Peace to the land
Be thoughtful to all
Great love to the universe
Joy, joy, joy to the universe
Truth, truth to the world
It is Rongo, from Rongo, by Rongo
Peace, peace, peace.

Maata also hosted a number of students from TAOR/NCPACS at Parihaka for both PhD fieldwork and practicum experience, building a link between them and Parihaka that extends to the next generation.

She named her expertise “deathing and birthing” as she taught Māori traditions of preparation for dying and for welcoming the new born. One of the students learnt from Maata about the process where the person who is dying is closely involved in the preparations, including the weaving of the waka kahutere (coffin) from harakeke (flax) for a natural burial.

Maata herself was very much part of the preparations for her own death and would have advised and assisted those who wove her waka kahutere with much love and expertise.

For me, Maata became one of my very best friends. Her generosity, sense of humour, high energy and kindness quite overwhelmed me. We also became close through working and writing together, with Kelli Te Maihāroa (from Waitaha — the South Island iwi with a long peace history) and Maui Solomon (who upholds the Moriori peace tradition).

We collaborated on a series of articles and chapters, and our joint work was presented both locally and at international conferences.

On my many visits to Parihaka I was also warmly welcomed by the Wharehoka family and was able to meet Maata’s mokopuna, all growing up with Māori as their first language and steeped in Māori knowledge and tikanga.

Maata is an irreplaceable person, a true wahine toa, exuberant, outgoing, funny, clever, fiece, talented, indomitable. Maata, we will miss you terribly, but will continue to be guided by your wisdom and ongoing presence in our hearts and our lives.

In the words of Kelli Te Maihāroa “She was an amazing wahine toa, who loved sharing her gifts with the world. Moe Mai Rā e te māreikura o Te Niho Parihaka.’

Dr Heather Devere is chair of Asia Pacific Media Network and former director of research of Te Ao o Rongomaraeroa.

Publications:
Kelli Te Maihāroa, Heather Devere, Maui Solomon and Maata Wharehoka (2022). Exploring Indigenous Peace Traditions Collaboratively. In Te Maihāroa, Ligaliga and Devere (Eds). Decolonising Peace and Conflict Studies through Indigenous Research. Palgrave Macmillan.

Heather Devere, Kelli Te Maihāroa, Maui Solomon and Maata Wharehoka (2020). Concepts of Friendship and Decolonising Cross-Cultural Peace Research in Aotearoa New Zealand. AMITY: The Journal of Friendship Studies, 6(1), 53-87 doi:10.5518/AMITY/31.

Heather Devere, Kelli Te Maihāroa, Maui Solomon and Maata Wharehoka (2019). Tides of Endurance: Indigenous Peace Traditions of Aotearoa New Zealand. Ab-Original: Journal of Indigenous Studies and First National and First Peoples, 3(1), 24-47.

Heather Devere, Kelli Te Maihāroa, Maata Wharehoka and Maui Solomon (2017). Regeneration of Indigenous Peace Traditions in Aotearoa New Zealand. In Heather Devere, Kelli Te Maihaora and John Synott (eds.), Peacebuilding and the Rights of Indigenous Peoples: Experiences and Strategies for the 21st Century. Cham, Springer.

New Zealand’s Waitangi Tribunal has heard the voices of Māori women have been marginalised for far too long and the impact of colonisation has caused the negation of rights over their bodies, minds, and beliefs.

The Mana Wāhine Inquiry is underway in Kerikeri – it is the first of the pre-hearings – which are exploring the tikanga of mana wāhine and the pre-colonial understanding of wāhine in te ao Māori; of which will set the context for the inquiry.

The inquiry includes a number of wāhine-related claims – but the original claim was made in 1993 by 16 leaders – Dame Areta Koopu, Dame Whina Cooper, Dame Mira Szaszy, Ripeka Evans, Dr Erihapeti Murchie, Dame Georgina Kirby, Dame June Mariu, Violet Pou, Hine Potaka, Dame Aroha Reriti-Crofts, Dr Papaarangi Reid, Donna Awatere-Huata, Lady Rose Henare, Katerina Hoterene, Te Para (Mabel) Waititi, and Kare Cooper-Tate.

• LISTEN: Waitangi Day with RNZ’s Julian Wilcox and Māni Dunlop

Lawyer for the original claim Natalie Coates had said the wāhine had much support behind them from others at the time it was presented in person 28 years ago.

The claim was triggered by the removal of Dame Mira Szaszy from the shortlist of appointees to the Treaty of Waitangi Fisheries Commission.

The inquiry will examine the inherent mana and iho of ngā wāhine Māori; the systemic discrimination, deprivation and inequities experienced by wāhine Māori; and the extent to which the Crown’s conduct in this respect had been, and is, Treaty non-compliant.

Hineahuone was truly present at Turner centre in Kerikeri as claimants, their lawyers, and whānau packed into the room to begin the first pre-hearing of the inquiry.

First to give evidence
One of the original claimants, Ripeka Evans, who also put in a claim on behalf of the hapū and iwi of Te Tai Tokerau alongside Dr Papaarangi Reid, was first to give evidence yesterday.

Fighting back tears, she urged the tribunal to complete the claim in her lifetime – something that some of the original claimants were unable to witness. She said it would be remiss of her to not acknowledge how special this moment was.

After many joined her in acknowledging the significance of the beginning of these hearings, Evans told the tribunal and a packed public gallery – it was “time for business”.

She emphasised the inherent power, authority and status of wāhine in te ao Māori and the role of her tīpuna who signed the Treaty of Waitangi, who she called the founding mothers.

She described the traditional roles of men and women as essential parts of the collective whole, both forming part of the whakapapa that linked Māori to the beginning of the world and women in particular played a key role in linking the past with the present and the future.

Evans provided the historic context of the impact of colonisation.

“The colonial frame in which the colonising culture that looked to men as leaders and chiefs – this caused the negation of wāhine Māori mana motuhake and rangatiratanga over their whenua, taonga, mātauranga, hearts, bodies, minds and beliefs.”

Power, authority and status the bottom lines
She hoped that the inquiry would look at the power, authority and status as the three bottom lines that claimants were there to address at these tūāpapa hearings, to not just talk about, but find solutions for the future.

When asked by the tribunal to go back to what triggered the original claim and the role of the Crown in removing Dame Mira from the shortlist, she talked to the wider context of the Crown’s role in being silence on these particular.

Evans said, although the Crown had provided funding for the inquiry, this was not enough to show they had learnt a lesson after 28 years.

“The fact that we are here today, I have to call it out, the Crown funding for this claim is for the Crown to bring it – not for me – not for the claimants to come and tell their stories.

“It beggars belief that the lesson of the last 28 years his that the Crown has not woken up yet about mana wāhine and about the opportunities that that presents for those big issues.”

“And we are still looking to the tribunal as our ray of hope – we don’t have deep pockets.”

The hearing is set down until Thursday and will hear from more original claimants and other notable wāhine Māori leaders.

This article is republished under a community partnership agreement with RNZ.

Academics who made allegations of racism at the University of Waikato are welcoming the outcome of an independent review.

While individual claims have been dismissed as “inaccurate”, “incorrect” and “reflective of differing perspectives”, it is hoped the findings could lead to nationwide action on racism at tertiary institutions.

Six academics wrote to the Ministry of Education last month, expressing concerns about casual and structural racism at the University of Waikato – prompting the review.

• READ MORE: Support for academics over allegations of structural racism at Waikato University

The review was led by Harawira Gardiner and Hekia Parata, who held individual and group meetings with 80 people and received 96 submissions, and the findings were released yesterday.

Instead of upholding specific claims, it concluded that New Zealand’s public institutions, including universities, adhere to Western university traditions and cultures – so there was a case for structural, systemic, and casual discrimination.

“Today, in 2020, in this post-settlement world, it is not acceptable for places of teaching and learning, of research, scholarship and debate, of nation building, to continue this selectively accommodating patronage, of Māori, tāngata whenua, their mana, tikanga and mātauranga,” it said.

Delighted with outcome
Professor of Māori Education at Victoria University of Wellington Joanna Kidman – who has publically supported the six academics – says she was delighted with that outcome, and confirmation from the University of Waikato that it would set up a taskforce to “open up the dialogues” and tackle the issues.

“I think this will be a positive step forward… we will look towards the university to lead what could be a model for other universities in times to come,” she said.

However, she said the findings could also be put on a “national footing”.

“We’ve seen recently, a group of Māori professors have put an open letter to Education Minister Chris Hipkins saying that they would like an independent review of New Zealand universities. I think this is an excellent way forward.”

The report also recommended the university engaged in a future-focused process to determine how to apply the 1840 Treaty of Waitangi, and to refresh its relationships with iwi.

The University of Waikato declined to comment further on the report or speak to RNZ, but Vice-Chancellor Professor Neil Quigley posted a video statement saying the university council unanimously accepted the recommendations.

He said the taskforce would create an action plan over the next few months.

“This is an opportunity for the University of Waikato to provide leadership both here, and nationally, for the development of ideas that will address structural and systemic discrimination and racism in the university system,” he said.

“It’s going to be a difficult journey, a challenging journey, but we are committed to making it work.”

This article is republished by the Pacific Media Centre under a partnership agreement with RNZ.