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New Zealand Yearbook of New Zealand Jurisprudence |
Last Updated: 24 April 2015
It’s Quite Simple Really
Moana Jackson*
Tēnā tātou katoa.1
I accepted the invitation to come to this symposium because I wanted to catch
up with the people of Waikato. It is a pleasure to be
back here but as I said
earlier today, I was somewhat nervous and, nervous for a couple of reasons which
I would like to begin with.
When I was first asked to come they didn’t
give me a topic to talk about. That was a bit of a problem for my Kahungungu
side,
it was no problem at all for my Ngāti Porou side to talk about what I
wanted. A long time ago I went to law school at Victoria
University and to be
honest I didn’t learn a great deal. We had to in those days do a number of
compulsory non-law papers –
two of which were English and Latin. What I
learnt from Latin helped me to figure out what Pākehā words mean. Most
Pākehā
words derive from Latin so that’s been really
helpful.
What I learnt from English actually came from a telling off I got when I handed in my first assignment because we were given three plays to study all at the same time about English kings. The first was Shakespeare’s King Lear, which was about a mad English king who stumbled around in the middle of the night cursing his whānau. The second play was by Christopher Marlowe called Edward II which was about another mad English king who had an affair with his page boy and ended up being killed by his soldiers. The third play was by Robert Bolt about Henry VIII who had six wives and they drove him mad. There are certain symmetries between the stories of Henry VIII with my tupuna Kahungungu. Except, when Kahungungu’s wives drove him mad, he just took himself off to somewhere else. What I learned from studying those three plays was that nothing much has changed in the royal family. The second thing I learned was when I had to hand in the assignment on the plays I got a note from the tutor saying ‘Come and see me Mr Jackson’. So I went to see him and he said ‘What’s your title?’ I didn’t quite know what he meant. Was I Sir Moana Jackson? Then he said ‘every assignment must have a title’. I have never forgotten that.
* Moana Jackson is of Ngāti Porou and Ngāti Kahungunu descent. A graduate in law from Victoria University he works mainly on Treaty/constitutional issues and international indigenous rights. He has served as chair of the Indigenous Caucus of the United Nations Working Group on the Rights of Indigenous Peoples and is a member of the UN Committee on Indigenous Rights. He has also sat as a judge on the International People’s Tribunal hearing indigenous claims in Hawaii, Mexico and Canada.
1 A greeting to all present.
2007 It’s Quite Simple Really
33
So when I came here, I had to try and think with some nervousness about the
title of my kōrero. In the programme it says Ngā
Tikanga and
Contemporary Issues. I’ll talk about that, but I’ll talk about it
under the title of ‘It’s Quite
Simple Really’. I’d like
to explain how that title came about.
My dad is Ngāti Porou, but he moved from the coast as a young man, met my mother who was Kahungungu tūturu and my dad basically never went back to Ngāti Porou. As I grew up one of the great influences on my life was my koro, my mother’s dad. The first time I had to come as a young graduate to do some work in Tainui was not long before my koro died and he came with me because I was nervous about coming to Tainui. We drove from Hastings to Hamilton and on the way I was trying to get some comfort from him because I was nervous about coming to Tainui. So I was dropping hints about how nervous I was and he was ignoring me. In the end I said, ‘Koro I’m really nervous’. He carried on driving. So I said ‘Koro, I’m really nervous’. He said
‘What’s your mother’s name?’ That’s a strange response to my nervousness. I said ‘Hinerakau’ he knew that, I mean he was her father. Then he said,
‘What’s her second name?’ I said
‘Mahinaarangi’2 He said ‘It’s quite simple
really, why are you nervous?’ When we came to Tūrangawaewae3
I of course realised what he meant.
In a sense the issues for me of tikanga in contemporary situations, the
relationships between tikanga and Pākehā law are
quite simple really.
I don’t have the expertise or the wisdom that many in this audience have
to analyse and discuss in depth
what tikanga is. But I think I do have a sense
of what those underpinning values are that Ani referred to this morning,4
of what if you like, is the puna (source) of our tikanga. I also have an
awareness that tikanga like our people are not frozen in
time.
Our people have never been a people who have been stuck in a rut, stuck in one place. We have developed, we have adapted and we have learned new skills. In a sense for me tikanga is like that. I was reminded of that a few years ago when I was living in Wainuiomata. I had got involved in a committee that had been formed to build an urban marae. It was an interesting use of words, an
‘urban marae’. Wainuiomata was of course in the rohe of Te
Atiawa, although that’s contested by about 10 other iwi.
That’s part
of who we are. A lot of the Māori population in Wainuiomata are either
Kahungungu, Ngāti Porou
2 This reference signifies the union between Mahinaarangi and Tūrongo which geneologically connects the people of Ngāti Kahungungu and Tainui.
3 Tūrangawaewae is the principal marae of the Tainui peoples and a national icon located in Ngāruawāhia. It is the official residence of the head of the Māori King Movement, currently King Tūheitia. The principal ancestral house on the marae is named Mahinaarangi.
4 See Ani Mikaere, ‘Tikanga as the First Law of Aotearoa’,
above in Part One of this publication.
34 Yearbook of New Zealand Jurisprudence
Vol 10
or Tūhoe who had come down to Wellington in the Trade Training Schemes
after the Second World War. So the idea of an urban marae
in Wainuiomata was
going to run into some unique problems about tikanga. It took over eight years
to raise funds for the whare and
there were fights and disputes all the way
through. We got to a stage when the whare was ready to be opened and we had
invited Taranaki
to come down to for the opening. Ruka Broughton5 was
still alive then and he was bringing an ope (a travelling group) from Taranaki
to open the meeting house. The second to last meeting
before the opening when I
thought everything was plain sailing, a major issue erupted because one group
suggested we should have
venetian blinds in the meeting house. A huge debate
ensued and it split the committee in half. People began to invent tikanga about
venetian blinds. People from Ngāti Porou claimed that venetian blinds were
invented in Tokomaru bay. At the last meeting before
the opening we knew we had
to resolve the issue. What I thought was a very wise decision, was made, in that
we were not going to
sort this out before the opening, we deferred the matter
until after the opening so that we could put our minds to looking after
our
manuhiri. Everyone agreed.
The weekend of the opening arrived. We were in the wharekai at about 2
o’clock in the morning getting kai ready. Taranaki were
expected to arrive
at about four o’clock and suddenly someone came running into the kitchen
and said ‘they’re putting
up the venetian blinds!’ The
venetian blinds faction had snuck into the whare and started putting them up. We
rushed across
to the whare and had this huge fight. We could hear the buses
pulling up outside and we were debating the tikanga of venetian blinds.
Another
wise decision was made, since the others had succeeded in getting the blinds up
along one wall, we decided to leave them
up there but we would not put them up
along the other wall until after the opening of the whare. The opening
was beautiful. It was a lovely day and I was wandering around in the whare and
people were walking around viewing the
carvings and so on. I heard one of our
manuhiri say to one of the kaumātua ‘How come you’ve only got
blinds along
one wall?’ Without skipping a beat, just like that he said
‘He tikanga tēnā. You will notice the venetian blinds
are on the
western wall, because in this rohe we cannot block the rising sun’. If you
go to that whare today, you will still
see the blinds only on the western wall.
That has become the story. That has become the tikanga. You will hear Kahungungu
in their
whaikōrero talking about the sun rising in the west.
It seems to me that in a very basic sense it’s quite simple really that
that is how tikanga develops and evolves to meet new
situations. Often out of
very human personal interactions, our people develop a way of explaining the
situation.
Ruka Broughton was a Māori scholar of Ngā
Rauru.
2007 It’s Quite Simple Really
35
The base line of that explanation to me was the core values of whakapapa,
manaakitanga, whanaungatanga and so on. Out of those values
comes the truth,
which guide the way we do things. I have mentioned that that to me was part of
what makes us unique. One of the
things that has happened to us for over 160
years now is that people have come here from somewhere else and have tried to
destroy
our uniqueness, have tried to take away the things that have nurtured
our tūpuna and will hopefully nurture our mokopuna in
the future. If
tikanga is put in a position where it is removed from the values of the stories
which nurtured it then the tikanga
is no longer a reflection of who we are. The
tikanga in a sense then becomes culturally unsafe. And if the tikanga is unsafe,
then
I believe that as a people we become unsafe. One of the difficulties that I
have had with some of the things that are happening today6 is that I
think they run the risk of endangering our tikanga, and therefore endangering
us. One of those things is related in a very
real way to the current debate over
the foreshore and the seabed.
Politicians will tell you that they paused to think about it, besides
organising protest marches against our people,7 that it is a very
complex legal issue. By that they mean a very complex Pākehā legal
issue, when for me it is actually a
very simple tikanga issue. My understanding
about our relationship with Papatūānuku, is that it is a relationship
of whakapapa.
If Papatūānuku is our mother then the land, the beach,
the seabed, the waters, and the rivers are part of our mana. That
is, part of
our tikanga, that in a sense she be kept and nurtured as a whole being. If
decisions are made to chop off parts of our
mother then it chops off to me parts
of our tikanga. If you make tikanga unsafe you make us unsafe. The chopping off
can occur in
many ways. People here in Waikato know only too well that it was
done with the stroke of a pen in the 19th century with the
raupatu.8 The pens produced certain words in the 1863 Settlements Act
to justify, in the Crown’s terms, that raupatu. It could never be
justified in terms of our tikanga but they invented a language to justify it for
themselves, and it seems to me that a similar language
is being used now in the
foreshore and seabed debate which Ani touched on briefly this morning.9
It seems that if you use the language of rights, then whatever rights we
have in relation to the foreshore and seabed come from our
tikanga, they
therefore come from
6 Some of the issues being debated at the time of the symposium included the Government’s outright rejection of the findings of the Waitangi Tribunal both in relation to Petroleum, and the Foreshore and Seabed.
7 This is a reference to Nick Smith MP for Nelson organising a march to protest against Māori
claims to the foreshore and seabed.
8 See ‘He tikanga e pā ana ki a Tainui – Tikanga some Tainui experiences’ above in Part One of this publication for more detailed reference to the massive land confiscation suffered by the peoples of Waikato-Tainui.
9 See Ani Mikaere, ‘Tikanga as the First Law of Aotearoa’,
above in Part One of this publication.
36 Yearbook of New Zealand Jurisprudence
Vol 10
our whakapapa, they come from who we are. They are not granted to us by
somebody from outside, if they are granted to us at all –
they are granted
to us by our tūpuna and by our atua. They are not granted to us to hold
selfishly but rather to hold for our
mokopuna. The language that is being used
in the foreshore debate is the language which sources the rights, not in who we
are, but
in a set of arguments developed a long time ago in another
place.
The language that is used, of customary title and customary rights, was
invented in 16th century Europe, when a man called Christopher
Columbus was sent by the King of Spain to discover India. I’m not sure if
the
people living in India thought they were lost, but the King of Spain wanted
to find them. Christopher Columbus set sail. He didn’t
find them there.
Instead he stumbled upon America. This says something about Spanish navigation.
I’ve often wondered about
this as I’ve looked at the map of the
world. Looking at Spain, India was to the east and America was to the west, how
could
he set sail for India in the west and end up in the east? I never had an
answer to that until the last Olympic Games and I was watching
the rowing. I
noticed a profound cultural difference because I noticed that when our people
get into a waka and they want to go one
way they row facing in the direction
they want to go. What I noticed about Pākehā rowing when they want to
go in a certain
direction they row with their backs facing in the direction that
they want to go. So Columbus got lost because he was sailing backwards!
Anyway he discovered India, thinking it was India at least, but stumbled on
America and some of the tangata whenua came down and had
a look to see who this
manuhiri was and the story goes that thinking he was in India he said
‘here comes the Indians’
and the tangata whenua of America have been
Indians ever since, red Indians, dead Indians, and so on. I often ask some of my
tangata
whenua friends ‘how do you feel about being called Indians?’
and they just laugh and say ‘thank goodness Columbus
didn’t think he
had discovered Turkey!’
Having stumbled upon what he thought was India, he then said ‘This now
belongs to Spain. I found it. Therefore it’s now
Spain’s’. He
returned to Europe and said to the King ‘I found this huge space which is
now ours’, which would
have been news to the tangata whenua. Columbus was
a great story teller. He began travelling around Europe, a kind of Columbus
travelling
road show and began to tell about this land he had discovered. He was
a liar. He talked about gold growing on trees, diamonds cascading
down
waterfalls, beautiful women who couldn’t wait for a Spaniard to come on
the scene. As other people began to hear about
this in Europe, they began to
think ‘Well how come Spain’s got that place? We should go there and
claim a bit of it as
well’. And they did.
2007 It’s Quite Simple Really
37
Fights began to develop between different European countries about who could
have the biggest share of this new land that they had
discovered. The tangata
whenua were not a part of that debate of course.
Finally, a big hui was called in a city in Spain called Valladolid where all
the leading lawyers of Europe were brought together to
decide who this land of
America belonged to. The first thing that they had to accept was that there were
people living there and,
that they may want to have a say in this. Well, okay
there are people living there but they’re not really human. They are sub-
human, humanus subte is the phrase they used. Then the debate was
‘well, if we go and take their land, what rights will they have once
we’ve
taken them?’ They didn’t question – ‘have we
the right to take it?’ They assumed they had the right.
So what would be
left for the tangata whenua? The answer was that they were subhuman so they
could have sub-rights and we will call
those sub-rights ‘aboriginal
rights’ or ‘customary title’ or ‘customary
rights’. The language
that is being used by the Government and by
Pākehā lawyers is actually a language which confines us to a position
of rights
subordinate to the Crown. They are rights derived from the assumption
that tangata whenua were somehow sub-human. It does not mean
that the rights and
title that we have customarily exercised derived from our tikanga. That means
something abstracted from a debate
in a Spanish city.
Many people since the Hauraki hui10 two weeks ago have begun to
question the Crown’s use of that language. At the Hauraki hui on the
foreshore, some of us suggested
that if we had to use the notion of our rights
that come from our tikanga in a Pākehā context we should at least give
it
a Māori name. The idea was thought up that we should establish that our
rights come from our tikanga, come from our whakapapa,
and our rangatiratanga
and therefore we could call them tupuna rights and tupuna title
because that’s where they have come from. Imagine my surprise then
when I received earlier this week, the latest legal advice
from the Crown Law
Office to the Government and it has taken that term tupuna title and said
it means the same thing as customary title. They have redefined, in less than
two weeks, an attempt that our people made
to distinguish between our absolute
rights and their sub-rights. I think that whenever we enter into that sort of
environment, that
sort of discourse we run that risk. The things that are
fundamental to us will be reclaimed, redefined and we then become unsafe.
There
are more ways than one that you can be made to be alienated from our tikanga and
therefore from our whakapapa.
10 This was a meeting that was held in the Hauraki area from which came the Hauraki
Declaration opposing the Government’s foreshore and seabed
policy.
38 Yearbook of New Zealand Jurisprudence
Vol 10
I would like to give just one more contemporary example of that process. Many of you will know that for a number of years in the United Nations in Geneva there has been a group meeting called the Working Group on the rights of the Indigenous Populations. One of the jobs that they have had is to draft a Declaration on the Rights of Indigenous Peoples. Many, many indigenous peoples, including Māori, have been involved in that process because it is seen as the first time that there was going to be an international world wide set of standards that others would have to recognise. It has been a really difficult process, made easier to begin with for the Māori people who were going, by an incident which happened in 1923 when a group of our tūpuna travelled to Geneva in Switzerland, where an organisation at that time called the League of Nations was in operation. This group of tūpuna travelled there because their tūpuna who had been travelling to England to try to get satisfaction from the English Queen were beginning to realise that there was no satisfaction in London. They thought if we could go to this new place called the League of Nations, we might get a hearing. They weren’t allowed in the door, the reason they weren’t allowed in the door was that the New Zealand Government which was at the League of Nations had said that these people have no right to be there. One of those koroua kept a diary of his trip and on the day that they were refused entry, he wrote in his diary ‘the corridors of this place are not yet ready to hear our voice’. In the mid-1980s the League of Nations had become the United Nations. Although their headquarters are in New York, the Human Rights division sits in Geneva, and so we went along with other indigenous peoples remembering the words of that koroua. Perhaps now
16 years later at that time the ‘corridors of that place’ might
be willing to hear our voice. One of the key parts of
Article 3 of the United
Nations Draft Declaration on the Rights of Indigenous Peoples is what’s
called the ‘right of
self determination’.11 This is a
human right which acknowledges around the world that all peoples have the right
of self-determination, and:
By virtue of that right they may freely determine political status and freely
pursue their economic, social and cultural development.
That sounds to me like rangatiratanga. That iwi and hapū determine for
themselves the social, cultural, political and economical
development, which is
what our people have been doing for centuries in this land. Article 3 became
fundamental to all of the tangata
whenua who travelled each year to Geneva. It
was the ‘puna’ from which all the other rights in the declaration
would
spring.
11 The Declaration on the Rights of Indigenous Peoples has been negotiated for more than
20 years between nation-states and Indigenous Peoples. In September 2007 the UN General Assembly adopted the Declaration with an overwhelming majority of 143 votes in favour, only 4 negative votes cast (Canada, Australia, New Zealand, United States) and
11 abstentions.
2007 It’s Quite Simple Really
39
Relevant governments had consistently opposed the inclusion of Article 3.
There are essentially two reasons why they oppose it. Although
it is never
stated I believe the first reason is that:
1. If you acknowledge that tangata whenua have the right to
self-determination as peoples, then in the end you are acknowledging
that
tangata whenua are fully human. That they are no longer sub-human. I believe
that is one of the grounds on which Article 3 has
been opposed.
2. The other ground on which it has been opposed is that the Government
simply does not want to acknowledge in a country like New
Zealand that the
self-determination or the sovereignty of our people was never given away, it was
taken and that has been a view
shared by many other governments.
It has been very hard to keep Article 3 intact. However we thought a
breakthrough had been made when the New Zealand Government said
that it would
accept Article 3. After nearly 15 years it said yes we would accept Article 3.
Last week they released their position
paper on the United Nations Draft
Declaration on the Rights of Indigenous Peoples and they have accepted Article 3
except they ‘tutu’d’12 with the words. Instead of
saying all indigenous peoples have the right to self-determination what they are
now saying is that all
indigenous peoples have the right of self-determination
as enunciated in this declaration. Then they add a whole lot of other articles
which actually make Article 3 meaningless. It seems to me that what they have
done, again, is attempt to chop off part of our tikanga.
A fundamental part of
being ‘tika’ in Māori terms as I understand it is that we
determine for ourselves what is
best for us and for our mokopuna. If there is
one thing that I grew up knowing, I have often heard long discussions between my
Ngāti
Porou father and my Ngāti Kahungungu koro, was that just as
Kahungungu would never have allowed Ngāti Porou to infringe
or damage the
tikanga and kawa of Kahungungu neither would we have ever agreed that the Crown
could do that. When we go to a marae
in another rohe we will accept without
question their kawa, we might sometimes think it a bit odd, at home we have the
paepae on
the right hand side of the whare, some iwi have it in front, some have
it in side, some have it on the left, but we quite correctly
have it on the
right hand side! But we accept that other iwi will do it differently. No one
would ever assume that they could trample
or takahi on the kawa. Yet since 1840
the Crown has assumed that it can takahi our kawa, they have assumed the right
to chop off
our tikanga. In recent times there have been many efforts made to
encourage our people to allow tikanga to become part of the law
which has been
brought here since
12 Tutu means to play around with.
40 Yearbook of New Zealand Jurisprudence
Vol 10
1840. I have some very real concerns about that. We are taking something that
comes from our whakapapa and placing it in an environment
that came from
somewhere else, where it can be damaged, and we can be made unsafe.
The solution for me in the long term is quite simple really. If
rangatiratanga is seen in the year 2003 as an authority in which our
people can
deliver Māori health programmes by Māori for Māori, then
rangatiratanga must also one day include again
the right of Māori to
dispense justice in Māori terms by Māori and for Māori. That you
cannot be a rangatira,
you cannot be a sovereign people unless you have the
ability to determine what is tika among your own people. That does not mean
that
when that Māori iwi, hapū justice process is reclaimed that it will be
the same as it was two hundred years ago. Our
people have changed. We
didn’t have venetian blinds two hundred years ago. Any justice process to
meet the needs of its people
has to change. It wasn’t that long ago that
Pākehā law in England tested whether a person was telling the truth by
dipping their whole body in a vat of boiling oil and if they survived they were
deemed to be telling the truth. Pākehā
law doesn’t do that
anymore. Whatever justice processes we end up with, will also not do things in
the way that we may have
done them two hundred years ago. But what will not have
changed is that wellspring from which the tikanga came. Those values will
determine the changing world of ‘what is tikanga’. While, like Ani,
I applaud and am happy to offer whatever tautoko
I can to the Māori staff
here at Waikato Law School, I also encourage our people to debate what may
happen one day when we are
able to reclaim that justice process which comes from
our tikanga to debate what it might look like, how it would function, how the
people will have to be trained to operate within it, or the broader changes that
would need to take place within our world to operate
effectively. In 1988 I was
involved in writing the report called ‘The Māori and the Criminal
Justice System, A New Perspective:
He Whaipaanga Hou’. The last sentence
of that report said:
... the need to begin a debate about a Māori justice system is immediate the
long term development will take time.
Fifteen years later it is extremely important that we continue the debate among ourselves, to discuss, to tease out ideas about how it would work in the 21st century. I have confidence in the depth and wisdom of our people to do that. Although times have changed, there are certain unchanging values that are still with us. Sometimes we may be unsure about what they are, we may be uncertain about standing firm about them, but they make us who we are. To me they would be a fundamental part of any reform. If we are to progress something like the foreshore and seabed then it seems to be the answers are quite simple really, they lie within that process, that tikanga which was left us by our tūpuna.
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