Iwi leaders in Aotearoa New Zealand have accused opposition parties National and ACT of “fanning the flames of racism”, urging the prime minister to be brave and not walk away from partnership on Three Waters.

With Waitangi events and festivities gearing up for the holiday weekend, Prime Minister Chris Hipkins attended the Iwi Chairs Forum yesterday.

He emerged from the closed-doors meeting saying they had asked the government to continue to work with Māori “to advance the issues that we’ve been working on previously”.

• READ MORE: Other Waitangi Day reports
• Other NZ politics reports

Iwi leaders had also, it seemed, laid down a wero [challenge].

“I have also heard their concern that they don’t want to see ethnicity, race, being used as a way of dividing New Zealanders and I was able to absolutely reiterate my government’s commitment to ensuring that we continue to work together to avoid that happening,” Hipkins said.

“Where there is uncertainty, where there is a lack of clarity, that can lead to fear. Politicians who use that fear or exploit that fear in order to try and gain political advantage need to really reflect on their own actions. That’s something my government will never do.”

He was not afraid to get into specifics, either.

“They don’t want the concept of co-governance to be used to stoke fear, and nor do we,” he said.

“I think it’s been misunderstood and those who seek to use misunderstanding around it for political advantage need to reflect on their own behaviour.

“People can form their own judgments about that but I certainly think the opposition — National and ACT have, as they’ve done in the past — they’ve used uncertainty to try and stoke fear.”

The devastating flooding in Auckland this week may have changed some minds about the need for change in management of drinking, waste and stormwater — something Hipkins will be looking to capitalise on.

“I think that we have to accept that as a result of climate change we’re going to see more extreme weather events, and stormwater — which is an integral part of the Three Waters system — is going to continue to come under more pressure,” he said.

The iwi leaders were not shy about it either, with Tukoroirangi Morgan telling reporters they wanted co-governance or a similar partnership retained in the Three Waters legislation.

“The challenge we’ve put to the prime minister today is will he succumb to the attack dogs of the National party and ACT as they fan the flames of racism and anti-Māori sentiments, and throw us under the bus for the sake of keeping alive Three Waters?”

Morgan, it must be noted, has been appointed chair of the entity set to oversee Auckland and Northland’s water.

“There is nothing mysterious about Three Waters — it’s all about pipes under the ground. Our view is as it has always been: we stand here at Waitangi, the cradle of the Treaty of Waitangi, and here is the embodiment of partnership,” he said.

“What we seek from this government is an ongoing commitment that partnership will amplified and affirmed through Three Waters, [it is an] opportunity for the Crown and Māori to work together in a meaningful and significant way.”

Jamie Tuuta, an iwi leader from Taranaki, also warned against allowing Māori to become a political football this election.

“One of the key messages we want to give to the prime minister and other ministers is that they need to stand up, they need to step up,” he said.

“It’s unacceptable — because again, the racist and biased attacks on Māori in 2023 are unacceptable.”

A Pou Tikanga of the forum, constitutional law expert Professor Margaret Mutu, said it was essential race rhetoric was removed from electoral debate.

“There’s a need to understand and address racism in this country and over recent times it’s got a lot more urgent,” Professor Mutu said.

“We need to make sure that work doesn’t slow down, particularly as the extreme attacks coming in are very, very hurtful. We want to try and stop that hurt.”

Te Arawa’s Monty Morrison said the meeting went “very well, it was very open.”

Ngāti Kuri’s Harry Burkhardt said they “were clear about our message, and I think Chris received that well”.

Luxon, Seymour respond
Co-governance was a topic National’s leader Christopher Luxon chose to address when he visited Rātana last week. His speech accused the government of failing to make its position on the matter clear, and allowing it to become a “divisive and immature” conversation.

National had been invited to meet with the Iwi Chairs Forum but declined. In a written statement after the kōrero at Waitangi today, Luxon said the party had been clear about its position.

“We support co-management between government and Māori for natural resources in the context of Treaty settlements. We do not support co-governance of public services or separate bureaucratic systems for Māori and non-Māori,” he said.

“Labour has progressed a divisive agenda and continually failed to set out its views clearly. It is disappointing to see the new Prime Minister try to shut down the discussion rather than clearly setting out Labour’s plans for the public to judge.”

Luxon has previously raised as examples National does not support:

• The Māori Health Authority, which sets strategy for overcoming racial health gaps and commissions kaupapa Māori health services
• The Three Waters legislation allowing equal representation between council and iwi appointees on a strategic oversight group which appoints the management board of the four entities set to take over management of water services

ACT leader David Seymour — who has Ngāpuhi roots — has been even more stridently critical of these, arguing they are race-based approaches which only further divide.

“If the prime minister thinks that ACT is making co-goverment divisive, wait till he hears what Labour’s been up to,” he said.

“Their modus operandi is to divide public affairs between two groups of people based on race — that is divisive and it’s unsurprising that opposition parties are raising concerns.”

He bristled at being labelled an “attack dog” by Morgan.

“Again, it’s a shame. The Iwi Chairs Forum were an organisation we’ve enjoyed good relationships with.

“That kind of language, calling people dogs, well it doesn’t exactly sound like they’re coming to the table to make the situation any better, now, does it.”

Three Waters changes yet to be decided
Since taking over as Prime Minister from Jacinda Ardern, Hipkins has promised his government will focus more on the “bread-and-butter” issues, targeting cost-of-living pressures and cutting back some of the government’s work programme.

Media speculation has highlighted the unpopularity of the government’s RNZ-TVNZ merger and the Three Waters projects, and therefore likely on the chopping block.

Hipkins signalled announcements within weeks about the slimmed-down work programme, but when pressed about Three Waters early this week spoke about the need to change the status quo — statements he repeated today.

“We’ve been doing so many different things, actually we probably haven’t created the space to make sure people understand what we’re doing and why we’re doing it and that is absolutely, I think, a lesson for us over the last five years and it’s something we have all reflected on and you’ll see some change in that regard.

“I haven’t said a lot in terms of ruling things in and out, but one thing I will rule out is no reform . . .  we can’t continue with the status quo — it is not delivering New Zealanders the water services they need and that they deserve.

“If we leave it just with the status quo, one thing it will deliver is significantly higher rates for households, and I’m not willing to just stand back and say ‘that’s a council problem to deal with’.”

He has, to date, refused to outline what any of the changes to the project might be — saying those decisions are yet to be made by the full Cabinet — but speculation has centred on the co-governance aspect.

“I think everybody acknowledges that what we’re doing now or around the way we manage our water infrastructure in New Zealand is not sustainable, and it has left us with a pretty disgraceful legacy, frankly, of that core infrastructure being run down.”

Taranaki iwi leader Jamie Tuuta said whatever changes came, they expected the same level of engagement and partnership.

“By and large what we ask is that we are respected and that [Hipkins] and his ministers engage openly with us in the event that there are any changes.”

With an election in October, Morgan and the other leaders present at today’s forum are clear: they want bold leadership and partnership, and however this year’s election plays out — they will still be there.

“This is a ongoing journey for us,” Morgan said. “Absolutely, we would want a very clear and unfettered response and commitment from this government that they’re not going to walk away, nor are they going to throw us under the bus for their own political means.

“Iwi will be at this side of the table come the election, we’ll deal with whoever the government is. What is clear in this situation is we are enduring, iwi will remain as the Treaty partner.

“Whether we deal with Hipkins after the election or the National Party, we will see, but all we say is that we want an equitable share in the major decisions that affect our people – that’s our bottom-line expectation.”

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

Iwi leaders warn Hipkins not to bow on Three Waters co-governance https://t.co/upsPqJEbMm

— RNZ News (@rnz_news) February 3, 2023

The death of Queen Elizabeth II brings to an end a long, complex and remarkable chapter in the history of Aotearoa New Zealand’s evolution from colony to independent, bicultural and multicultural nation.

Throughout that period, however, New Zealanders have generally admired and even loved the monarch herself, even if the institution she represented lay at the centre of a vexed, often traumatic, reckoning with the colonial past.

If there was a highpoint in New Zealand royalism, it was witnessed during the first visit by the young Queen and Duke of Edinburgh between December 23 1953 and January 30 1954. 

• READ MORE: Queen Elizabeth II live news: King Charles mourns death of mother
• RNZ live updates: Queen Elizabeth II dies – world reacts
• Pacific Royal Tour 1953 – Pacific Journalism Review
• Queen Elizabeth II: the end of the ‘new Elizabethan age’
• What would King Charles mean for the monarchy, Australia and the republican movement?
• Prince Charles: the conventions that will stop him from meddling as King

An estimated three in every four people turned out to see the royal couple in what historian Jock Phillips has called “the most elaborate and most whole-hearted public occasion in New Zealand history”.

After decades of economic depression and war, Elizabeth’s June 1953 coronation heralded an optimistic postwar atmosphere. Following the conquest of Mount Everest by Edmund Hillary and Tenzing Norgay — claimed as a jewel in the new Queen’s crown — the royal tour was the perfect moment for New Zealand to celebrate.

The Queen’s presence also fulfilled the long anticipated wish that a reigning British monarch would visit. War, then bad health, had previously dashed hopes for a tour by George VI.

Elizabeth II made a huge impression. She appeared as a youthful, radiant, even magical queen, one dedicated to serving her people.

She charmed an older generation and embedded herself in the memories of the children who lined up to see her. They would all grow up to be, one way or another, “royal watchers”, aware of her reign and its milestones, keeping up with the lives of her children, their spouses and her grandchildren.

And then, less than 40 hours after her arrival, the young Queen’s leadership was put to the test when 151 people died in the Tangiwai rail disaster on Christmas Eve. She visited survivors and included words of comfort in her speeches, cementing her connection to the grieving, and to the country.

The female crown
Remarkably, it was not until 2011 that females became equal to males in the rules of British royal succession. Queens only came to power in the absence of a male heir. And yet, this historical sexism also endowed queens with an exceptional quality — strong mother figures presiding over their subjects.

Indeed, in the past two centuries of the British monarchy, it is Queen Victoria (who reigned for almost 64 years) and Queen Elizabeth II (reigning for 70 years) who stand out as not just the longest-serving, but also most significant monarchs.

Both played a crucial part in New Zealand’s history.

In my work as a historian I have argued that the politically conservative “female imperialism”, emblemised in the reigns of Victoria and Elizabeth, encouraged women to support the British Empire and Commonwealth. In turn, it helped raise women’s status in society.

For example, both queens inspired women to “take up their mantle” and work for empire and nation: often in maternal roles with children as teachers and nurses.

The female crown encouraged citizenship based on British values, offering school prizes and support for migrants.

The young Elizabeth’s volunteer work during the Second World War set an example for youth, as did her longtime role as patron of the Girl Guides. The gender-power of the Queen was already on display during the 1952-53 tour when she visited servicewomen, nurses and mothers with new babies, and was given presents for her own children.

Celebrity status
Over the past 70 years, the Queen also became something of a modern celebrity, a fixture in women’s magazines, on radio, television and now social media. As well as turning out to see her in person during her 10 visits, New Zealanders “took her into their homes” with press clippings, souvenir pictures and keepsakes.

During that first tour, the New Zealand Woman’s Weekly pronounced upon the Queen’s role in the enduring relationship with Britain:

An even stronger link will be consolidated and spiritual stimulus given to life by the influence of one who is an inspiration to all.

She was described as “enchanting”, with her “exquisite complexion, her eyes like sapphires […] and her beautiful mobile mouth as she talked and smiled”. In 1963, she was “lovely” with “the breathtaking brilliance of [her] peacock silk outfit against the broad canvas of sea and sky”.

In 1970, she was “a fairytale Queen — a glittering image such as children visualise when they think of the word Queen”. In 1977, “The Queen is perfection”.

On a 1986 visit she was reportedly closer and more familiar than ever, but at nearly 60 her “movements are inclined to be slower, her smile reflects more understanding than youthful sparkle […] and there were times when she looked as if she would rather kick off her shoes and have a cup of tea”.

By the 1980s, the glamour baton had passed to the next generation, notably the hugely popular Diana, Princess of Wales. Proving that royalty was not immune from modern life, three of the Queen’s four children divorced, most publicly and scandalously.

Ironically (perhaps absurdly), there were accusations the Queen was out of touch with the times.

Relationship with a colony
As power devolved around the Commonwealth during the Queen’s reign, the relationship with New Zealand inevitably changed too. Notions of a settler colony of Anglo-Celtic descendants emulating a “superior” British imperial economy, politics and culture — with a distant monarch as head of state — became outmoded.

Most importantly, the colonisation and assimilation of Indigenous peoples were challenged.

As historian Michael Dawson has shown, Māori involvement was minimal at the 1950 Commonwealth Games in Auckland. There was no Māori welcome or presence in the opening or closing ceremonies, with only a musical performance as athletes and officials arrived in the country.

It was left to King Korokī and Te Puea Herangi to hold their own welcome for athletes at Ngāruawāhia. The Prime Minister of the day, Sidney Holland, attended and considered the event an excellent example of good race relations.

But rather than Māori being partners in the planning of the first royal tour, they were largely expected to fit in, mostly providing entertainment.

In the original tour plans, Arawa were expected to represent all Māori during a lunch stop. Only when they asked for more time were plans changed. Meanwhile, the Kīngitanga had to lobby hard for the Queen to visit Ngāruawāhia. This eventually happened, with the Queen and Duke spontaneously deciding to spend more time there than had been allocated.

Importantly, through the Queen’s reign, the Crown’s role in redressing the past became an essential part of New Zealand’s post-colonial development. After much agitation, the Waitangi Tribunal was set up in 1975 to investigate Crown breaches of the Treaty of Waitangi.

In 1987, Māori became an official language. Rather than assimilating into a devolved settler state, decolonisation came to mean mana motuhake for Māori.

By the 1974 Commonwealth Games — the “friendly games” — in Christchurch, Māori “were centrally incorporated” into the festivities, including a leading role in the opening ceremony.

By the 1990 games in Auckland, also the 150th anniversary of signing of the Treaty, emerging biculturalism was evident in the medals incorporating Māori design.

Abandoning Britain?
In late 20th century New Zealand there were simmering republican sentiments. At the same time, because of the regenerating Iwi-Crown relationship under the Treaty, there was a reluctance to move away from Britain constitutionally.

Ironically, it was Britain going its own way – most notably by joining the EEC in 1973 — that moved the issue along. Symbolically, the number and length of temporary working visas for New Zealanders were cut back, despite an “OE” in the “mother country” being still viewed as a rite of passage.

There were other reasons republicanism was not a priority for the state. The shift towards a laissez-faire, free-market economic ideology shifted the ground; the move to a new electoral system in the 1990s underscored New Zealand’s growing independence.

But through those decades of change, the popularity of the Queen provided a constant. If there was a moment when the republican break might have happened, it was missed. New Zealand has been more reticent than Australia, where a referendum on becoming a republic was only narrowly defeated in 1999.

New Zealand has also retired and then later reinstated the royal honours system. Attempts to change the flag and remove the Union Jack from its corner came to nothing in a 2016 referendum.

And New Zealand still doesn’t have its own constitution outlining its fundamental laws of government. Rather, we rely on a conglomerate constitution, messily located in 45 Acts of Parliament. And of course, the Head of State remains a hereditary monarch who lives half a world away.

Aotearoa after Elizabeth
The Queen’s death presents another opportunity for New Zealand to reassess its nationhood — and perhaps be creative.

King Charles and the Queen Consort Camilla simply don’t have the appeal of Elizabeth II. But postcolonial Britain and the modern, diverse Commonwealth still have much to offer an increasingly multicultural New Zealand.

Most importantly, it is time for a broad conversation about how the various dymamics of contemporary Aotearoa New Zealand — liberal and egalitarian traditions, Pākeha settler notions of governance, Te Ao Māori, and the special Iwi-Crown connection — might work together in the future.

After all, Māori signed the Treaty with Queen Victoria at least in part as protection from the behaviour of unruly settlers. Does 21st-century New Zealand still need a monarch to protect against settler colonialism?

Whatever the answer, any move away from the Crown needs to honour the history of which Elizabeth II has been such a significant part.

Dr Katie Pickles is professor of history, University of Canterbury. This article is republished from The Conversation under a Creative Commons licence. Read the original article.

If there’s one thing Matthew Tukaki thought he and the protesters at Parliament might agree on, it’s the right to free speech. But after starting a campaign to end the occupation, he discovered that wasn’t quite the case.

“I started a campaign on Sunday, which kind of went viral, called #endtheprotest, via social media,” the Wellington-based chair of the National Māori Authority said.

The hashtag is now one of the top trending topics for New Zealand Twitter users and has been shared by close to 60,0000 people on Facebook, hitting a reach of 2.3 million accounts.

• READ MORE: RSF condemns threats, violence against media from NZ’s ‘freedom convoy’ protest
• The NZ Parliament protest is testing police independence and public tolerance – are there lessons from Canada’s crackdown?
• Other NZ Parliament protest reports

Tutaki said the backlash, which had included physical threats and racial abuse, was initially just online but it quickly escalated once protesters realised he was behind the campaign.

“I came out of a hotel on Sunday and someone recognised me, they grabbed me by the arm, and the force was so great, they ripped the sleeve off my anorak and left a bruise,” he said.

Never one to let a single incident perturb him, Tukaki passed the protests on his way to lunch a few days later.

“I was down there on my way to get some sushi and a group of about eight of them piled in, shouting verbal abuse and trying to physically intimidate me. One of them was about to lunge and if it wasn’t for the police, it could have turned into something much more brutal.”

No self-respect
He said the protesters seemed to have no self-respect, either for their own space or the environment they were occupying, given the amount of human waste that was swirling around Parliament grounds.

“It’s like someone has turned up at your house, put a tent in your lounge, and then shat in your sink. It’s another level of disrespect out there and these people have no respect for the whenua.”

Having attended many protests over his life as well as having many friends and family involved in different types of activism, he said the difference in how a Māori-led campaign operated was stark.

“Ihumātao was totally different, hīkoi to parliament are different,” he said. “With Māori, when we have a protest, our people will go down to Wellington, we prosecute our kaupapa, present our petition and members of parliament will often come out to greet you.

“It’s always well-organised, and it’s safe and then we clean up after ourselves and we continue to prosecute the kaupapa back home from our marae.

“This is completely different. It’s violent, it’s aggressive and they have no respect for the whenua.”

He noted that even after protesters sent out a press release welcoming visitors, “a reporter from Wellington Live went down there, and was beaten up”.

Māori culture appropriated
He said it was particularly concerning to see both Māori culture and New Zealand’s wartime history being appropriated.

“Unfortunately our Māori whānau are being used as clickbait by those in the alternative right, who are pushing messages from the United States,” he said.

“We’re being used, our symbols are being appropriated. Our tino rangatiraranga flag is flying next to the Trump flag, next to where a Nazi swastika symbol was painted on a war memorial.”

He said the prime minister had made the right call not engaging and he felt some blame could be laid at the feet of politicians who had helped stoke racist conspiracies.

“Many politicians have used Māori issues as a political football over the last 12 months,” he said.

“What they have done is they have set free the sorts of racist attitudes that have been hiding in dark corners, and look at what those same politicians have done now — blame the government for it all.”

Peddling of racist ideas ‘normalised’
This wasn’t the first time Tukaki had received abuse, given his role with the National Māori Authority, which advocated for iwi and Māori business and community service organisations around New Zealand, but he was concerned by how normalised the peddling of racist ideas was becoming.

“I was getting racist and threatening messages before the protest, but what this has taught me is the issue of racism is out there more, because people are now emboldened to show their names and faces.

“And to be frank, people like [David] Seymour and [Judith] Collins, [Winston] Peters and Matt King all need to take responsibility for the beast in the cave they have conveniently let loose.”

Justin Latif is a Local Democracy Reporting project journalist. Read more of his stories here. Asia Pacific Report is a community partner.