Category: Te Ao Māori

Source: Radio New Zealand

For centuries, Māori built homes that were warm, dry, sustainable and centred on whānau.

Homelessness, damp houses and overcrowding were not part of te ao Māori.

Two researchers say the systems that displaced Māori from their kāinga still shape housing inequities today and the solutions lie in restoring Māori autonomy over how communities build.

Professor Deidre Brown (Ngāpuhi, Ngāti Kahu) has spent more than two decades researching Māori architecture.

She is a professor at Te Pare School of Architecture and Planning at Waipapa Taumata Rau University of Auckland, and co-director of MĀPIHI, the Centre for Māori and Pacific Housing Research.

A few years ago, she and other Māori academics sat down to ask what issues most affected Māori and “what are the skills that we can bring to the table that might help?”.

“We all agreed housing was the No.1 critical issue that we could actually make a positive contribution to,” she told RNZ.

The rōpū went on to interview 30-40 stakeholders – from Kāinga Ora and the Ministry of Housing and Urban Development to Māori housing providers, marae, iwi, community groups and architects.

“We asked them, what are the challenges and opportunities in Māori housing?” she said.

Their work identified 130 interrelated factors influencing housing outcomes, with affordability as one.

MĀPIHI was formed from that research, with a mission “to increase the quality and supply of housing for Māori and Pacific people”.

Alongside Deidre Brown is architectural designer and new academic Savannah Brown (Ngāti Whātua, Ngāti Hine, Ngāti Wai, Ngāpuhi), who is in the fourth year of her PhD examining how colonial building laws affected whare Māori – specifically in the Ngāti Whātua rohe.

She said the threads connecting traditional building systems and today’s policies were clearer than many people realise.

“I’ve always been interested in traditional whare Māori,” she said.

“Working in practice opened my eyes to the complexity, cost and barriers in today’s building system – legislation, codes, standards. When I compared that to how streamlined traditional building was, it made me want to understand what happened.”

From autonomy to restriction

Before colonisation, kāinga were self-determined, sustainable and organised at hapū level.

“We manaaki [look after] people,” Deidre Brown said. “The idea of someone being houseless or without whānau is outside our tikanga – it’s not part of our way of thinking.

“There was always provision of shelter.”

She said, because Māori had self-determination over their own lands, they always had dedicated areas for gathering materials like raupō, nikau and timber, and knowledge about harvesting in ways that kept those resources renewing.

“It’s what we’d now call the circular economy.

“Our people, our Polynesian navigators, they got here by knowing how to put things together and how to make them stay together.

“We had our own building technologies as well and they were highly socialised within our communities. People knew how to build.”

Savannah Brown said whare were built in response to demand – “a growing hapū, a new baby or a new whānau forming”.

Both researchers said misconceptions about traditional Māori houses – that they were cold, dirty or unsafe – came from colonial writers.

“Colonial authors claimed Māori housing made us ‘sick’, but evidence shows the opposite,” Deidre Brown said

She recalled her brother visiting a whare at Taupō Bay in the 1950s, a traditional whare with dirt floors.

“He remembers it as the cleanest house he’d ever seen.”

Savannah Brown said many early texts carried “white-superiority undertones”, using words like “savage” or “inferior”, yet the materials were climate-adapted and regionally specific.

“We evolved our architecture for centuries and post-contact legislation disrupted that progression.”

1842: A turning point

One of the earliest disruptions, the pair said, was the Raupō Houses Ordinance, passed in 1842 – just two years after the signing of Te Tiriti o Waitangi.

It imposed a £20 annual tax on existing raupō houses in the main centres and a £100 fine for anyone building a new one.

The plant raupō (Typha orientalis), also known as bulrush, is a common wetland plant in Aotearoa, New Zealand. Māori used raupō to build whare, including domestic dwellings and some early official buildings, by using the leaves and stalks for walls and thatching, and the pollen for other purposes.

The law was framed as a fire safety measure, but Deidre Brown was doubtful.

“There’s been research suggesting the government was concerned Māori builders were undercutting the new settler builders, because Māori could build out of raupō,” she said. “The ordinance was more about protecting newly arrived British carpenters.”

Savannah Brown said she read the original document at the National Archives and “touching it was profound”.

“Realising this single piece of paper marked the beginning of the decline of traditional Māori architecture.”

The ripple effects of this legislation were quick, they said. Use of traditional materials dropped, hapū lost access to wetlands and forests, as land was taken or drained, and rangatahi (young people) moved away from their kāinga, taking labour and expertise with them.

Through the early and mid-20th century, Māori home ownership declined sharply. Instead of homes being free to build and live in, and homelessness being “virtually unimaginable”, whānau Māori found themselves at the “bottom of the housing heap”, living in low-quality accommodation in the cities.

Government-built state houses helped some whānau, but the designs reflected European nuclear families, rather than Māori communal life.

“They just weren’t built for the bigger Māori families,” Deidre Brown said. “Six, maybe eight kids, lots of aunties and uncles coming in and out, bringing kai with them.”

Standard layouts placed bathrooms next to kitchens, breaching tikanga, and put houses at the front of sections, leaving little room for pōwhiri, visitors or tangihanga. Even hallways worked against whānau life.

“It prevented the singing and storytelling that went on in a traditional whare moe.”

Later, Māori were excluded from government mortgage support for decades – access began only in 1959.

In the 2023 census, Māori home ownership had fallen to 27.5 percent, and, according to the Ministry of Housing and Urban Development’s latest insights report for June 2025, more than 60 percent of those experiencing homelessness identify as Māori.

“When legislation stopped us building for ourselves, autonomy disappeared,” Savannah Brown said.

Rebuilding autonomy

Both researchers said Māori-led solutions already existed and they may be the key.

Te Māhurehure Marae in Auckland’s Pt Chevalier and Ngāti Toa were among those creating papakāinga that wove housing into marae life, natural environments and cultural practice.

“They’ve done away with front yards and back yards, [and] people are closely linked to their wharenui,” Savannah Brown said.

“They have kura kaupapa, a community vegetable garden [māra kai], and they’re creating their own supply chain. In many ways, it’s like what their ancestors had in the 19th century, but using modern technologies.”

Savannah Brown said capability within whānau was key, but smaller hapū often struggled, as rangatahi moved to cities.

She also believed systems needed reform. One of her research areas was the possibility of a Māori building authority.

“There are huge misunderstandings at council level around tikanga Māori and whenua Māori,” she said. “Some processes become absurd… like marae having to seek resource consent from themselves.”

Both told RNZ that they hoped more Māori entered architecture to help shift the sector.

“Housing sits at the centre of wellbeing,” Deidre Brown said. “The more Māori we have in this sector, the better for our people.”

Sign up for Ngā Pitopito Kōrero, a daily newsletter curated by our editors and delivered straight to your inbox every weekday.

– Published by EveningReport.nz and AsiaPacificReport.nz, see: MIL OSI in partnership with Radio New Zealand

Source: Radio New Zealand

Māori Queen Te Arikinui Kuini Nga wai hono i te po has launched the ‘Kotahitanga Fund’, a new multi-million-dollar Māori investment platform.

Te Arikinui made the announcement at the inaugural Ōhanga ki te Ao Māori Economic Summit in Hamilton on Saturday.

In her closing address, Te Arikinui said she was proud to launch the initiative as a “declaration” that Māori were ready to invest in “ourselves, in our brilliance and in the future we choose”.

“This fund is more than an investment tool,” she said. “To me, it’s an answer – at least the partial one – to the challenges of leveraging the collective strength and scale of the Māori economy.

“It enables us to achieve the scale, to make meaningful change and to grow the $126 billion Māori economy. No matter how the wind shifts, our course will hold.”

Some iwi had already pledged support for initial seed funding of approximately $100 million.

“We will be thoughtful about where we invest,” Te Arikinui said. “Every opportunity must deliver real outcomes for our people and solid returns that grow wealth for generations to come.”

Holding back tears, Te Arikinui credited late father Kiingi Tuheitia for the “vision” behind the new initiative.

“The vision of the Kotahitanga fund, belongs to him… and I will do everything in my power to execute this vision.” she said.

The announcement marked the end of the Ōhanga ki te Ao summit, where more than 200 iwi representatives, business leaders, sovereign wealth fund heads and other delegates gathered at Te Pā on the University of Waikato campus to talk through strategies on advancing indigenous economic initiatives, and growing the Māori economy.

They came from across the country, Asia, Australia, the Pacific, Europe and North America – all at the behest of Te Arikinui, who called for the summit during her first Koroneihana speech at Turangawaewae Marae in September.

‘Kohinga Koha’, a Māori business expo representing 158 marae and businesses from Tainui Waka, ran alongside the summit.

Among the attendees were former Air New Zealand chief executive and keynote speaker Greg Foran, and former Reserve Bank Governor Adrian Orr, who moderated a panel discussion on Pacific wealth and investment.

Speaking during the summit’s opening address, Te Tari o Te Kiingitanga chairperson Rukumoana Schaafhausen said growing the Māori economy to $126 billion did not happen through “individual action”, but through “relationships” and “kotahitanga”.

“Capital flows matter, but I want to suggest something radical.” she said. “The deals will come – they always do, when the foundation is right.

“What we need first – what the world desperately needs right now – is something much harder to build and infinitely more valuable. We need relationships built on trust, we need shared vision in a time of uncertainty and we need to re-imagine what’s possible, when we work together.”

Ngāi Tahu chair Justin Tipa was part of a panel discussion on growing indigenous economies. His iwi is one of the wealthiest in Aotearoa, worth more than $2 billion.

Tipa told RNZ the summit was an opportunity for Māori to look for investment from overseas.

“We absolutely must celebrate our own success in achieving thresholds $2-3-billion-dollar organisations – it’s wonderful – but actually on the global scale, it’s insignificant.”

He said the “real” economic power for Māori would be in their ability to collectivise.

“The opportunity for us as iwi Māori, as hapū Māori, small medium enterprises, is how do we coalesce together. How do we form strategic alliances that really unlock the opportunities of scale that would pose attractive propositions to the investors that are here engaging with us.

“There’s an absolute desire to be going out into the world, but it’s also about being in the right position to do so, having the right opportunities and not just growing for growing’s sake.”

Also in attendance was Duncan Bonfield, chief executive of the International Forum of Sovereign Wealth Funds, who manage between $8-10 trillion in assets.

He told RNZ a “collectivised” approach to economics was attractive to members of his organisation.

“One of the interesting things is that we’re talking to more and more indigenous groups, who are looking to take control of their financial destinies – that’s a movement that’s going on across the world.

“There’s clearly an effort to unite by the various different iwi and that’s impressive – how that appears to be accelerating.”

The next Kohinga Koha business expo will be hosted in Tauranga Moana.

Sign up for Ngā Pitopito Kōrero, a daily newsletter curated by our editors and delivered straight to your inbox every weekday.

– Published by EveningReport.nz and AsiaPacificReport.nz, see: MIL OSI in partnership with Radio New Zealand

Source: Radio New Zealand

Campaigners have rejected statements from the Education Minister that schools are being pressured to reaffirm their commitment to Te Tiriti.

As of 27 November, more than 1300 schools have publicly reaffirmed they will continue giving effect to Te Tiriti o Waitangi – despite the government removing school boards’ Treaty requirement from the Education and Training Act.

The movement of support for Te Tiriti from kura has grown rapidly in recent weeks through Te Rārangi Rangatira, a list compiled by lawyer Tania Waikato.

Waikato previously told RNZ the surge of support from kura sent a clear message that “everything this government is doing to try and remove Te Tiriti…is being resisted”.

“It’s totally organic. It’s not being led by any particular person or movement. It is a wonderful expression of kotahitanga.”

In recent days, the list has drawn criticism from the government MPs.

Education Minister Erica Stanford previously told media that while the Treaty requirement was being removed from legislation, kura were “absolutely welcome” to uphold Te Tiriti if they wished.

However, she also said she had heard from principals who felt “very unfair” and “nasty” pressure to sign the statements.

“Quite often they’re signing up when in fact it wasn’t something that they particularly wanted to do,” she said.

“But they feel that there’s pressure on them from certain people in society. And I think it’s frankly disgusting the behaviour, creating maps around the country and lists that people feel that they have to be on otherwise, you know, they’ll be maligned.”

She said “that kind of behaviour is awful”.

In a Facebook post on Thursday, National MP for Tauranga Sam Uffindell described the statements from schools as “frankly disgusting” and alleged that unions were “standing over principals” to pressure them to sign.

“Unions are standing over principals and school boards pressuring them to sign their anti-govt pledge. Frankly disgusting,” he wrote.

Waikato said kura, boards and principals’ associations had been sending in statements from across the motu of their own accord, and rejected suggestions of union involvement.

“My response to claims that the schools on Te Rārangi Rangatira were somehow pressured into signing up by imaginary union standovers or ‘nasty’ pressure is that the minister is now grasping at straws because the extremely unpopular policy that she didn’t consult widely on is being very firmly and very publicly rejected,” she told RNZ.

“Every single teacher, principal and proud parent that has contacted us… has done so voluntarily. Nobody forced them or pressured them.”

She compared the criticism to ACT leader David Seymour’s earlier suggestion that thousands of submissions opposing the Regulatory Standards Bill were written by “bots”.

“But even he has now backtracked… and recognised the right of these schools to exercise their freedom to choose to give effect to TeTiriti.”

Waikato said comments by Stanford and Uffindell characterising the growing list as “frankly disgusting” or “anti-government” were “concerning” and did not reflect what she was seeing.

“This isn’t the unions. It’s the people. They are speaking.

“None of the statements I’ve received have come from unions… they’re from schools, boards, churches and principals’ associations, including many in Tauranga,” she said.

“To say this is some anti-government pledge ignores what the minister herself has said – that schools are free to continue giving effect to Te Tiriti if they choose.”

She noted 21 collective statements on the list represented large principals’ associations, including more than 400 Auckland principals.

“What I can say with 100 percent certainty is that this list is voluntary and nobody has, or could, force a school to sign. The entire notion is preposterous.”

Waikato said people only had to take a moment to read a few of the hundreds and hundreds of letters from the schools on the growing list “to understand what it signals about those schools and their stance on Te Tiriti”.

“The core theme repeated over and over again is that Te Tiriti is our founding constitutional document. Period.”

Waikato said Te Tiriti o Waitangi “is not a political football or a compliance task”.

“‘It is a living covenant that calls us into right relationship with one another – a moral partnership grounded in justice, dignity and respect for the mana of all peoples’. That is a direct quote from the letter written by Aquinas College in Tauranga. And I think it speaks volumes about what Te Tiriti means to these schools.”

RNZ approached Stanford for further comment and was referred to her stand-up on Tuesday where she reinforced her commitment to “fight for our kids”.

“My message to schools is what we expect is achievement to improve, especially for our tamariki Māori and if those schools are doing all of the things that we’re asking of them in section 127, including offering to being culturally responsive and ensuring that tamariki Māori have equal outcomes, and then if they wish to… honour the treaty or uphold the treaty over and above that, then they’re absolutely welcome to do that.”

RNZ has also gone to Uffindell for comment.

Sign up for Ngā Pitopito Kōrero, a daily newsletter curated by our editors and delivered straight to your inbox every weekday.

– Published by EveningReport.nz and AsiaPacificReport.nz, see: MIL OSI in partnership with Radio New Zealand

Source: Radio New Zealand

Māori leaders have told the UN Committee on Eliminating Racial Discrimination (CERD) that racism against Māori has escalated under the current government.

New Zealand is signed up to the UN’s International Convention on the Elimination of All Forms of Racial Discrimination (CERD). This requires the government to take action to eliminate racism and racial discrimination and promote understanding between all races in Aotearoa.

Under CERD, the government is required to regularly report on its progress at eliminating racial discrimination and supporting indigenous peoples, ethnic and religious minority groups to enjoy their rights and freedoms.

The government is presenting its report to CERD this week in Geneva, the committee will then publish draft findings and recommendations before the end of its 116th session, which concludes on 5 December 2025.

The session was opened by Minister of Justice Paul Goldsmith who told the committee that improving the lives of all New Zealanders, regardless of background, is the government’s priority.

He said he is confident the coalition government’s focus will build a strong economy which will benefit all New Zealanders including Māori.

“It’s the priority of the government to improve the lives of all New Zealanders including Māori and a key focus for this is the government using data, evidence and best practice to deliver social investment on the basis of need.”

Presenting on behalf of the National Iwi Chairs Forum Pou Tikanga and the Peoples Action Plan Against Racism, Tina Ngata told the committee that racism against Māori has escalated under the coalition government.

The Iwi Chairs Forum is one of around twelve organisations who have submitted shadow reports to the committee.

“For our report we’ve really highlighted what we have called the treaty assault, or hostility towards the treaty and that includes the Treaty Principles Bill, the Regulatory Standards Bill, the Treaty Clause Review where they have looked to remove a number of treaty clauses from legislation,” Ngata told RNZ.

The forum also raised concerns that affect other minorities, including the ban on puberty blockers, she said.

“One of the other key issues that we’ve raised is the way in which this government has inverted the language of racism. So an example of that is how David Seymour in a number of his submissions and in public communications has called treaty policies or treaty clauses forms of racism.”

Ngata said there is no one fix to these issues, but it is important to address it on as many fronts as possible, from your own whenua, to the UN, the courts and at select committee.

“The combination of our wānanga, the combination or our occupation, the combination of our hīkoi and our international work that together creates this pressure for government’s to either change how they are or to step to the side.”

Darlene Marks is part of the Kāhui Rangatahi of the Peoples Action Plan Against Racism, there to understand more about the processes at the UN and CERD and to give a young person’s perspective on the issues raised.

Marks told RNZ the removal of the requirement for school boards to give affect to Te Tiriti is one issue they are focused on.

“The first line for our rangatahi is our education system… so making sure that our first experience of Te Tiriti in action is actually upheld by not only our kura, our school boards but also by the government.”

Marks said young people are feeling the onslaught as every day brings a new issue.

“If these institutions can’t hold our government to account it’s hard to think of what else they can do, but it’s also important… making sure that if we don’t have these spaces to talk about these issues this this government is just going to continuously change the rhetoric of what is good and what is wrong in our country at the moment.”

A complaint presented to CERD this week by Māori Health leader Lady Tureiti Moxon is not part of the ordinary reviewing cycle.

Moxon is seeking for CERD to use its Early Warning and Urgent Action procedure, something it has only used once before for New Zealand.

Sign up for Ngā Pitopito Kōrero, a daily newsletter curated by our editors and delivered straight to your inbox every weekday.

– Published by EveningReport.nz and AsiaPacificReport.nz, see: MIL OSI in partnership with Radio New Zealand

Source: Radio New Zealand

The government has “escalated discrimination against Māori”, health leader Lady Tureiti Moxon has told the UN in Geneva.

Moxon (Ngāti Pāhauwera, Ngāti Kahungunu ki Te Wairoa, Kai Tahu) presented her complaint to the United Nations Committee on Eliminating Racial Discrimination (CERD) in the early hours of Tuesday (NZ time), specifically its five-member working group responsible for the Early Warning and Urgent Action procedure.

CERD has only issued one other specific decision under this procedure for New Zealand – in March 2005, concerning the New Zealand Foreshore and Seabed Act 2004.

Under CERD the New Zealand government is required to regularly report on its progress at eliminating racial discrimination and supporting Indigenous peoples, ethnic and religious minority groups to enjoy their rights and freedoms.

“I brought this urgent complaint because, since late 2023, the coalition government has escalated discrimination against Māori, spread misinformation, and overridden constitutional norms. These actions breach Te Tiriti o Waitangi, our founding agreement,” Moxon told the committee.

“Your 2021 state report is now redundant. Instead of progressing toward eliminating racial discrimination, the government has been rapidly dismantling protections and creating unprecedented harm. Multiple indicators of your Early Warning and Urgent Action Procedure are now met: new discriminatory laws, political exclusion, dismantling of oversight bodies, inflammatory rhetoric, encroachment on Indigenous lands and waters, and environmental deregulation that harms Māori communities.”

Moxon singled out:

Moxon also pointed to two laws passed in the past fortnight, the Regulatory Standards Bill which she said “gives a single minister power to review laws using standards that exclude Māori rights and Te Tiriti;” and the Education and Training Amendment Bill, which removes obligations for schools to give effect to the Treaty of Waitangi.

“I urge the committee to express grave concern, require urgent reporting, conduct a follow-up visit within six months, and call on Aotearoa New Zealand to honour Te Tiriti and to stop regressive measures, misinformation and constitutional overreach. Māori are experiencing accelerating, state-driven harm. Urgent action is needed now.”

The CERD Committee review session for New Zealand opens early on Wednesday morning (NZ time) with an introductory statement by Minister of Justice Paul Goldsmith.

Representatives from the New Zealand government will then respond to questions from members of the CERD Committee.

The Committee will publish draft findings and recommendations for New Zealand before the end of its 116th session, which concludes on 5 December.

Sign up for Ngā Pitopito Kōrero, a daily newsletter curated by our editors and delivered straight to your inbox every weekday.

– Published by EveningReport.nz and AsiaPacificReport.nz, see: MIL OSI in partnership with Radio New Zealand

Source: Radio New Zealand

The late Tāmaki Makaurau MP Takutai Tarsh Kemp was subjected to “the most despicable behaviour” by Te Pāti Māori leadership, expelled Te Tai Tonga MP Tākuta Ferris claims.

Takutai Tarsh Kemp, who died in June, underwent treatment for kidney disease in the first half of this year.

In an extended interview with RNZ’s Mata programme, published on Tuesday, Ferris claimed the leadership of Te Pāti Māori was trying to oust Takutai Tarsh Kemp from her seat in the months leading up to her death.

In response to this and other claims Ferris made in the interview, Te Pāti Māori president John Tamihere declined to comment on what he described as “any matters based on hearsay, innuendo, accusation or insinuation”.

Alleged treatment of ailing MP

In June, Rawiri Waititi and Debbie Ngarewa-Packer served out a two-week suspension from Parliament’s debating chamber as punishment for performing a haka.

Ferris said the co-leaders were completely absent from Parliament in this period, leaving the remaining four MPs to take on the full weight of the party’s responsibilities.

In that period, the MPs agreed an intervention was needed to raise their concerns with the coleaders, but Kemp passed away before that could happen, he said.

And when Kemp passed, a decision was made to take her body to the West Auckland marae, Hoani Waititi, without her parents knowledge. Instead, Ferris said, they learned about it via the radio.

A spokesperson for the Te Pāti Māori co-leaders said “hearsay or speculation” should be directed to Tamihere for a response.

Bullying allegations

Ferris claimed the leadership had shown a pattern of bullying his female colleague.

After Kemp’s death, Oriini Kaipara won a byelection to replace her as Tāmaki Makaurau MP. Ferris said it had been agreed with Kaipara she could bring her own team onto the Tāmaki Makaurau electorate committee if she won the byelection. But that has not happened – a reflection of the existing committee “bullying” and “standing over” her, Ferris said.

He claimed the current committee was undermining Kaipara’s credibility as an MP in order to retain the voting power of Tāmaki Makaurau.

Ferris said a “reset hui” was staged on a day that Oriini Kaipara and her whānau should have been celebrated.

‘Ceasefire’ hui went awry

According to Ferris, at a three-hour meeting where a ceasefire was called, everyone agreed except the president John Tamihere. He claimed Tamihere instead threatened the Kapa-Kingi family with utu.

Mariameno Kapa-Kingi, who earlier this months was expelled from the party, called the hui for the six MPs to work through issues, Ferris said. But days before, the makeup of the hui changed and the executive council attended, including Tamihere.

Expulsion, aftermath and the future

Ferris said he learnt about his expulsion when he was at a tangi and called the leadership a “pack of mugs”.

He still considers himself a member of Te Pāti Māori because the process they used was not robust, he claimed. He said he feels aroha for the party’s staffers who he claimed are burnt out because of underperforming leaders.

Te Pāti Māori was obviously suffering reputation damage, and it needed to stop, he said.

Last week, Ferris said he wrote an appeal to the national council to make space to share his, KapaKingi and Kaipara’s position but it was completely ignored.

It was back in the people’s hands now to save the Te Pāti Māori Kaupapa, he said.

Mata contacted members of the executive council for comment but only received a short response from Tamihere.

Sign up for Ngā Pitopito Kōrero, a daily newsletter curated by our editors and delivered straight to your inbox every weekday.

– Published by EveningReport.nz and AsiaPacificReport.nz, see: MIL OSI in partnership with Radio New Zealand

Source: Radio New Zealand

Expelled Te Pāti Māori MP Mariameno Kapa-Kingi says an iwi has called for the party’s President, John tamihere, to step down at a Te Tai Tokerau hui at the weekend.

Te Tai Tokerau was calling on Te Pāti Māori to reinstatement their MP Kapa-Kingi, and for improved relations between the ousted MP and her former party.

That came from a hui called for by Te Rūnanga Nui Ā Ngāpuhi where more than 200 people packed into Kohewhata Marae in Kaikohe to speak with Kapa-Kingi face-to-face and decide on their response to her and Tākuta Ferris’ expulsion from the party this month.

Among those in attendance were Ferris, Tāmaki Makaurau MP Oriini Kaipara and whānau from across Te Tai Tokerau and Muriwhenua.

There was broad support for Kapa-Kingi at the hui to remain the MP for Te Tai Tokerau and hopes Te Pāti Māori could mend the current schism in time to contest the 2026 General Election as a unified party.

Many also called for the party’s president John Tamihere to stand down.

Te Pāti Māori’s National Executive declined an invitation to attend the hui citing concerns around potential legal trouble – a move described as “extremely disheartening” and “insulting by hui organisers.

The party has alleged Kapa-Kingi “overspent” her electorate budget and, along with Ferris, plotted to take over the leadership of the party. Kapa-Kingi has denied both claims.

Speaking to the crowd, Kapa-Kingi addressed the claims of financial mismanagement. She said she had received an email from the Parliamentary Services Office that she was in fact within her Parliamentary budget – by $1.

“I want to share that with you, because there’s so many other mischievous and bad stories that have been told for bad reasons… and I want to be able to correct those things so that people know better what has actually happened from me.”

Kapa-Kingi said there were dynamics of “sexism”, “narcissism” and “misogyny” at play within the party.

“What is getting played out against me, and against my colleagues – and one of my dear colleagues that is no longer here – is all of that horrible, yuckiness, targeted at wāhine Māori.” she said.

She said some Māori might feel like the last 12 months had been “the worst ever”, the worst was still yet to come.

“I love you, and I am here for you and I’m not going anywhere.” she said.

“And how do we end this? We stand JT down. That’s how we end it.”

Looking ahead

The ultimate goal of the hui was for Te Tai Tokerau to discuss strategies on how to respond to Kapa-Kingi’s expulsion and find consensus on how move forward.

All who wanted to speak where invited to do so, while note takers gathered their kōrero to report back on later in the evening.

The hui was both jovial and tense, at times, as kaikōrero took turns sharing their whakāro to the whare. Some spoke about the need for young people to step up into leadership positions while others spoke of how Te Whakaputanga needed to be at the centre of decision making.

Among the speakers Ngātiwai rangatira Aperahama Edwards who said many people were feeling hurt and confused, especially after the unity displayed during Te Hīkoi mō te Tiriti.

“We want it to end,” he said.

“We don’t want our people led into the trenches to have choose sides.”

Edwards said the ructions within the party had taken attention away from other kaupapa, like the recent changes to the Marine and Coastal Areas Act (MACA).

“I ended up going down to Parliament , so I’m probably the last person to give advice to either of them on how to get back in there. I went down and got kicked out of there to try and draw attention to what’s happening in front of our eyes.”

“But the only kōrero that was being consumed in the media and on social media was the inferno raging within Te Pāti Māori.” he said.

Edwards said it would be the taimariki who carried the mauri of the hīkoi to Parliament that would be most affected.

“Where’s the aroha for those taitamariki? Because they’re looking at all their superheroes sitting across both camps, embroiled in this raru, and their hearts break.” he said.

Sign up for Ngā Pitopito Kōrero, a daily newsletter curated by our editors and delivered straight to your inbox every weekday.

– Published by EveningReport.nz and AsiaPacificReport.nz, see: MIL OSI in partnership with Radio New Zealand

Source: Radio New Zealand

That came from a hui called for by Te Rūnanga Nui Ā Ngāpuhi where more than 200 people packed into Kohewhata Marae in Kaikohe to speak with Kapa-Kingi face-to-face and decide on their response to her and Tākuta Ferris’ expulsion from the party this month.

Among those in attendance were Ferris, Tāmaki Makaurau MP Oriini Kaipara and whānau from across Te Tai Tokerau and Muriwhenua.

There was broad support for Kapa-Kingi at the hui to remain the MP for Te Tai Tokerau and hopes Te Pāti Māori could mend the current schism in time to contest the 2026 General Election as a unified party.

Many also called for the party’s president John Tamihere to stand down.

Te Pāti Māori’s National Executive declined an invitation to attend the hui citing concerns around potential legal trouble – a move described as “extremely disheartening” and “insulting by hui organisers.

The party has alleged Kapa-Kingi “overspent” her electorate budget and, along with Ferris, plotted to take over the leadership of the party. Kapa-Kingi has denied both claims.

Speaking to the crowd, Kapa-Kingi addressed the claims of financial mismanagement. She said she had received an email from the Parliamentary Services Office that she was in fact within her Parliamentary budget – by $1.

“I want to share that with you, because there’s so many other mischievous and bad stories that have been told for bad reasons… and I want to be able to correct those things so that people know better what has actually happened from me.”

Kapa-Kingi said there were dynamics of “sexism”, “narcissism” and “misogyny” at play within the party.

“What is getting played out against me, and against my colleagues – and one of my dear colleagues that is no longer here – is all of that horrible, yuckiness, targeted at wāhine Māori.” she said.

She said some Māori might feel like the last 12 months had been “the worst ever”, the worst was still yet to come.

“I love you, and I am here for you and I’m not going anywhere.” she said.

“And how do we end this? We stand JT down. That’s how we end it.”

Looking ahead

The ultimate goal of the hui was for Te Tai Tokerau to discuss strategies on how to respond to Kapa-Kingi’s expulsion and find consensus on how move forward.

All who wanted to speak where invited to do so, while note takers gathered their kōrero to report back on later in the evening.

The hui was both jovial and tense, at times, as kaikōrero took turns sharing their whakāro to the whare. Some spoke about the need for young people to step up into leadership positions while others spoke of how Te Whakaputanga needed to be at the centre of decision making.

Among the speakers Ngātiwai rangatira Aperahama Edwards who said many people were feeling hurt and confused, especially after the unity displayed during Te Hīkoi mō te Tiriti.

“We want it to end,” he said.

“We don’t want our people led into the trenches to have choose sides.”

Edwards said the ructions within the party had taken attention away from other kaupapa, like the recent changes to the Marine and Coastal Areas Act (MACA).

“I ended up going down to Parliament , so I’m probably the last person to give advice to either of them on how to get back in there. I went down and got kicked out of there to try and draw attention to what’s happening in front of our eyes.”

“But the only kōrero that was being consumed in the media and on social media was the inferno raging within Te Pāti Māori.” he said.

Edwards said it would be the taimariki who carried the mauri of the hīkoi to Parliament that would be most affected.

“Where’s the aroha for those taitamariki? Because they’re looking at all their superheroes sitting across both camps, embroiled in this raru, and their hearts break.” he said.

Sign up for Ngā Pitopito Kōrero, a daily newsletter curated by our editors and delivered straight to your inbox every weekday.

– Published by EveningReport.nz and AsiaPacificReport.nz, see: MIL OSI in partnership with Radio New Zealand

Source: Radio New Zealand

A Māori Rhodes Scholar says Mākereti (Maggie) Papakura, believed to be the first indigenous woman to study at Oxford, was a huge inspiration behind his choice to study at the same university.

University of Waikato honours student Naianga Tapiata will complete a two-year Master of Philosophy in Social Anthropology at Oxford from 2026.

“We heard the stories of Maggie Papakura growing up, but I never dreamed of it, never saw it being possible,” he said. “Then I remember the first time I was lucky enough to go to Oxford and visit her urupā.

“That, I think, sparked something in me where I realised, ‘Oh, this is possible. This is possible for a young Māori to go to a university like Oxford’.”

Born in Matatā in 1873, Papakura explored the customs of her people of Te Arawa from a female perspective. She died in 1930, just weeks before she was due to present her thesis.

Her thesis was posthumously published by friend, Rhodes Scholar and fellow Oxford anthropologist T K Penniman, in a book entitled The Old-Time Māori and she was awarded a posthumous degree by Oxford University in September 2025.

Tapiata was raised in Rotorua, near the village of Whakarewarewa – the same thermal village Papakura once guided tourists through. She was able to demonstrate that Māori culture had value on the global stage, he said.

“Everyone talked about her when we were over [at Oxford], where she lived, the people she interacted with, and the conditions of care I think she gave to everybody in her vicinity demonstrated to me, I think, the ability for Māori to help offer things to the world, not just how Oxford or the world can help offer things to us, but it’s a reciprocal relationship.

“I think Mākereti was the embodiment of that.”

Tapiata (Te Arawa, Ngāti Porou, Ngāti Awa, Waikato) is the first graduate of kura kaupapa Māori to become a Rhodes Scholar.

The scholarship is administered by Universities New Zealand and includes a three-stage interview process, involving references, academic results, essays and in-person interviews. Established in 1902, the scholarship is the oldest international graduate scholarship programme in the world.

Tapiata told RNZ it was still a surreal feeling, even two weeks after it was announced, and he was grateful to all the people who had contributed to his education.

“I think it’s a testament to the way they’ve invested in to kaupapa like Te Aho Matua, Kura Kaupapa Māori, Kohanga Reo, etc.”

Tapiata said we were living in a time of revitilisation of indigenous cultures across the world, and Oxford – as a place steeped in colonialism – could play a role in understanding the crossroads of indigenous cultures and Western society.

“I think what’s more important for me is the learning outside the classroom, walking through the halls where colonialism was thought about and strategised about. [What’s] probably more important to me is the people that gather at the University of Oxford and the experiences that come with the diversity of people.”

Indigenous scholars and scholars who were passionate about indigenous cultures had an opportunity to gather at Oxford, and wānanga about these issues, he said.

“I think the collaboration opportunities that come with that, to see what we could do, not just at Oxford, but what we could take back to our own people and help to offer to Oxford opportunities that I think we all hope and dream that our own cultures, our own ways of living have an opportunity to help solve some of the world’s greatest problems like climate change.”

The timing of Tapiata’s study at Oxford couldn’t be any better.

“I think that goes back to the kōrero about Maggie Papakura,” he said. “She enrolled at Oxford in 1927.

“It’s been 98 years since she enrolled. It’ll be 99 when I head over and, only a couple of months ago, she got her degree posthumously awarded to her.

“I think timing played a big role in this opportunity for everyone involved.

“I think, the ability of time to go beyond the normal conditions of human nature, how that can play a role in decision-making is important.

“As we know, as Māori, when you set sail according to different environmental tohu, those factors, I think, play a role in everything, not just things that are Māori, things that are indigenous, but also how they can play a role in things and opportunities like this.”

Sign up for Ngā Pitopito Kōrero, a daily newsletter curated by our editors and delivered straight to your inbox every weekday.

– Published by EveningReport.nz and AsiaPacificReport.nz, see: MIL OSI in partnership with Radio New Zealand

Source: Radio New Zealand

It will be a case of iwi versus iwi at the Taranaki Tū Mai festival over the weekend.

More than 5000 uri of the eight iwi of Taranaki are expected to come together in Ōpunakē to celebrate their unity through cultural activities and “friendly” sporting competition.

Taranaki Iwi is hosting the ninth edition of the biennial event featuring about 30 events and activities across eight venues.

Taranaki Tū Mai Trust chairperson Wharehoka Wano said the festival was founded on three pou – kotahitanga (unity), whanaungatanga (connection) and Taranakitanga.

“It’s a unifying kaupapa because often we are doing our things as individual iwi and hapū and marae, but this is about us just being together and then the Taranakitanga is just celebrating our identity as descendants of Taranaki Maunga.”

He said iwi spent a lot of time working in the political, social and environmental spheres and “sometimes we just need an event which is about celebrating who we are”.

That didn’t mean competition wouldn’t be intense.

“I mean, of course we’re passionate, we enjoy and love competition. So, the rivalry is passionate and when we play, whether it’s netball, league or basketball, you can see and feel the passion.

“Because when you put on the iwi shirt you have responsibility to do well for your tribe. So all of that goes on, but as soon as the competition is over we hongi and embrace.”

Cultural activities included this year were wānanga, a hīkoi to Te Namu Pā, maara kūmara (gardening), kapa haka and tautohehohe (debating).

Sporting codes range from bowls, darts and pool, to rugby league 9s, netball, touch, volleyball and softball.

Two new events had been added to this year’s competition – euchre and surfing.

Wano was particularly pleased to see surfing on the list.

“It’s taken me nine events to get surfing into the programme and it does help that we are in Ōpunakē, but really we’ve got quite a strong community of Māori surfers that have performed at the highest levels both nationally and internationally.

“So, I’m looking forward to spending time with my surfing community and also helping them to have a connection back in the tribal area.”

Tumu Whakarito (chief exectutive) of Te Kāhui o Taranaki, Damon Ritai, said hosting the event was a huge undertaking.

“If you think of some of the numbers in terms of registrations, for our iwi alone we had 993 bags ready and prepared to be picked up by whānau and that’s just one of the iwi, so there’s thousands of whānau that we that we are anticipating arriving here.”

Accommodation at Ōpunakē and surrounding marae was full or near capacity.

Ritai said beyond the sports and activities, the popular tamariki zone was returning and about 14 food trucks would be at the main festival hub axis between Ōpunakē High School, and Sinclair Electrical and Refrigeration Events Centre, which would also include a hauora hub and information stalls.

“I think there’s the island-style foods. You’ve got raw fish, you’ve got some hangi that will be available. I mean just for us we have 3000 we will be catering for on Sunday for a hangi – that’s something we are doing as an iwi – but you’ve got a whole lot of different food trucks that are going to be available to whānau, so I know they’ll be really popular.”

Ritai was looking forward to a giant catch up.

“You know, the reconnecting with people that we haven’t seen for a time. I think, yeah, just having us all together in one place with great weather and getting involved in sporting events and involved in discussions and knowledge sharing.”

Meanwhile Wano, who also had whakapapa to Taranaki iwi, had his eye on capturing the Taranaki Tū Mai title from the last host, Ngāti Tama, on his mind.

“They are coming back to retain their trophy and, of course, Taranaki iwi as hosts have a responsibility to challenge for it. So, yes, there’s certainly a trophy for the main winners.”

Sign up for Ngā Pitopito Kōrero, a daily newsletter curated by our editors and delivered straight to your inbox every weekday.

– Published by EveningReport.nz and AsiaPacificReport.nz, see: MIL OSI in partnership with Radio New Zealand