IMPLEMENTING TE TIRITI O
WAITANGI
A workshop for Youth
Development Practitioners

WHAT TREATY?
What does this question mean?
What do you need to know about the historical context within
Aotearoa New Zealand, in relation to the treaty?

TE TIRITI O WAITANGI & THE TREATY
OF WAITANGI
Maori Text English Version
Article 1 – describes what the
British get from the agreement.
Te kawanatanga (governance) Sovereignty
Article 2 – describes what Tangata
Whenua / hapu are guaranteed;
and regulates land sales.
Te tino rangatiratanga
(chieftanship ) in relationship to
nga taonga katoa (all treasures)
Tangata Whenua have full
possession of lands, forests,
fisheries, estates and other
properties.
Voluntary land sales; and Queen
has right of pre-emption.
Article 3 – gives Tangata Whenua
the protection of the queen
Tangata Whenua get same rights
as British people (Oritetanga)
Tangata Whenua get same rights
and privileges as British subjects
Article 4 – Maori text only; as a
discussion recorded on 6 Feb.
Maori customs protected;
alongside others
(Ritenga)
Not in this version

UNDERSTANDING THE TREATIES
What is the difference between kawanatanga (governance) and
government?
What are ‘taonga’ to Maori?
What does it mean by Voluntary Land Sales?
Why is Article 4 not in the English Version?

FRAMEWORKS
 Implementing Te Tiriti o Waitangi checklist (Pokaia, Sandy
(2007) Social Services Waikato)
 Nga Rerenga o Te Tiriti (Jen Margaret (2016) Treaty Resource
Centre)
 Te Tiriti/Treaty Relationship Framework (Community Sector
Taskforce)
 Te Tiriti o Waitangi and Community Development (Tankersley,
2004)
 TUHA-NZ – a Treaty Understanding of Hauora in Aotearoa-New
Zealand (Health Promotion Forum Website (2002)
 UNESCO Treaty of Waitangi web resource

UNESCO (VERONICA TAWHAI)
The goal was a website that would give readers access to different
perspectives on the Treaty and the range of material available on
other websites – input into the website consistent with the ‘laboratory
of ideas’ concept.
In advancing UNESCO’s vision of peace and understanding amongst
citizens, the New Zealand National Commission for UNESCO supports
and promotes education about and engagement with the Treaty of
Waitangi. It is the National Commission’s hope that through enhanced
awareness and dialogue, Te Tiriti o Waitangi will move beyond being
a symbol of conflict to a focal point for strengthening understanding,
social justice and harmony for all New Zealanders.

SANDY POKAIA (SOCIAL SERVICES
WAIKATO)
 Questions (Commitment)
 Organisational Culture (Willingness to Change)
 Decision-making and Collaboration (Kawanatanga in action?)
 Policies & Procedures (Tino Rangatiratanga)
 Human Resources and Workforce Development
 Marketing & Promotional Activities
 Research (What do you need to know?)
 Reliable, Relevant, Applicable Information Sources

A WILLINGNESS TO CHANGE
Knowledge and awareness are critical to change. Some people
thought the English version of the Treaty was it. Schools had
the English version displayed and that translated into strategic
plans and implementation. It was empowering to hear the
facilitator say, “When I talk about the Treaty I am talking about
Te Tiriti o Waitangi the Māori Text.” For some people that was
an adjustment.” (Te Huarahi)
What is this person talking about, or referring too?

COMMUNITY SECTOR TASKFORCE
That Te Tiriti o Waitangi/Treaty of Waitangi was signed between
Tangata Whenua and the Crown;
That the Maori text is pre-eminent. It also acknowledges the English
text and makes provision for working with both;
That the grievances that Tangata Whenua have suffered as indigenous
people need to be addressed structurally and culturally beyond the
Treaty settlement process using a different approach to current and
future relationship development;
That Tangata Whenua has the right and the responsibility to manaaki
all Tangata Tiriti who come to Aotearoa in a manner that expresses
Tikanga Māori and acknowledges cultural worldview difference.

TANKERSLEY
It is important to remember here that Maori already had tino
rangatiratanga in this country,and at the time of the signing of the
Treaty it certainly wasn’t in any danger – Maori outnumbered non-
Maori 35 to 1 (70,000 Maori to 2,000 non-Maori). Maori were still
very dominant in society in terms of their culture, customs and
language, which were still completely intact.
In considering claims, the Waitangi Tribunal uses the Maori version of
the Treaty, utilizing the international law of “contra preferentum”.
This means that, where there are two versions of an agreement or a
Treaty (one written in the indigenous language and one written in the
language of the colonisers), the version that should be considered is
that of the indigenous people, because it was that version that the
indigenous people understood be the truth when the agreement or
Treaty was made.

TUHA-NZ
“That the Health Promotion Forum reaffirm their role as leader
of health promotion in Aotearoa by committing to facilitate the
development of a framework document based on te Tiriti o
Waitangi to guide health in Aotearoa. The Ottawa Charter
should be used within the context of the wider Treaty-based
framework.”
We are living in the only decade of the twentieth century in
which the health of Mäori is, by critical measures, not
improving, and indeed is likely to be worsening. Premature
death is the ultimate cost for being on the losing side of social
change. If Mäori health status is a proxy measure of good
government as guaranteed in … te Tiriti o Waitangi recent
governments and their social and economic policies have been

WELTEC POLICY
1. Te Tiriti o Waitangi Policy: Te Tiriti o Waitangi is embodied in institutional life and relationships.
Principles:
Te Tiriti o Waitangi is honoured through enduring relationships with mana whenua. The institutions
abide by the articles of te Tiriti o Waitangi, and enact the principles through operations as required by
the Education Act 1989.
The institutions respect and implement te Tiriti o Waitangi in the establishment and evaluation of
management and advisory structures and activities.
The significance of te Tiriti o Waitangi is acknowledged when seeking and employing staff, and
providing appropriate professional development and research opportunities to enhance staff
knowledge, understanding and performance.
In accordance with te Tiriti o Waitangi, the institutions strive to attain for Māori – as for all students –
equitable participation, retention and success across all subject areas and levels of study through the
provision of quality programmes, a quality learning environment and targeted learning support.
The institutions’ physical environment, corporate branding and interaction with external groups (local,
national and international) reflect and endorse the partnership inherent in te Tiriti o Waitangi.

WHERE TO FROM HERE?

HOW DO YOU IMPLEMENT IT INTO
PRACTICE?
How do you personally implement the treaty in your youth work
practise?
What does it mean it mean to be treaty competent?
How is ‘treaty competent’ different from being culturally competent?

HOW DOES YOUR INDUSTRY
IMPLEMENT?
What are the differences and similarities between what treaty
partnership means in grassroots youth work practice and what it
means for organisations to practice treaty partnership?