1 The wider Significance of the Hui Taumata Matauranga

Early in 2001 two events added strength to the Mäori call for tino rangatiratanga. The first, which is the main focus for this address was the Hui Taumata Mätauranga, held at Turangi and Taupo on February 23 and 24. The Hui Taumata Mätauranga was hosted by Ngäti Tuwharetoa and its Paramount Chief, Tumu te Heuheu. The second event occurred in May and was the celebrations at Turangawaewae, Ngaruwahia to mark the anointment of Te Atairangikaahu as Mäori Queen in 1966, 35 years ago. She has now held that position for longer than any of her predecessors and over that time her contribution to Mäori and to the nation has been immeasurable. The two events, the hui Taumata Mätauranga and the celebrations at Turangawaewae are of course related although it is necessary to go back in time to understand the relationship.

In 1858, following two or more years of discussions at Pukawa on the shores of Lake Taupo, and elsewhere in the North Island, the Waikato chief, Potatau Te Wherowhero was anointed the first Mäori King. The event heralded a new era in Mäori politics that had the potential to provide a rallying point for all Mäori and to create a vehicle for a partnership of equals between Mäori and the Crown. Although the anointment of a Mäori king came at a time when there was growing Mäori disquiet about the alienation of tribal lands and the loss of voice in decision making, the position of Mäori king was not primarily a challenge to the authority of Queen Victoria. Instead it envisaged a high level of Mäori authority to complement the authority of government, and to cement a closer relationship with the Crown under the protection of the same God.

Wiremu Tamihana, who undertook the anointment of Te Wherowhero, and had been a strong advocate of a Mäori King, was essentially a peacemaker. To illustrate the relative roles of King and Queen, he placed two sticks on the ground, one to represent the Governor who would have authority over land acquired by the Crown or the new settlers, and the other to represent the Mäori King whose authority would be over Mäori lands and Mäori people. A third stick was placed across both to represent the law of God and the Queen. He then traced on the ground a circle around the sticks, a symbol of the Crown's protective might.[1] Later, as he was about to anoint the new King he explained the goals again: `Firstly the King be set up to hold the mana or prestige over land; secondly, mana over man; thirdly to stop the flow of blood. The Mäori King and the Queen of England to be joined in concord. God be over them both!'[2]

It may not be clear how these events, occurring one hundred and forty-three years ago, are pertinent to The Hui Taumata Mätauranga. Underlying both occasions, however, was the interest in building a relationship between Mäori and the Crown based on mutual respect and shared benefits. Or at least that was part of it. But there was also another question. In 1858 and in 2001, the other question being raised was less about the relationship between Mäori and the Crown and more about the relationship between Mäori. Of the two questions it is difficult to know which might be the more complicated; suffice to say the Hui Taumata Mätauranga has once again placed both questions on the agenda and, it seems, one cannot be answered without some resolution of the other. In other words, the broad aim of seeking active Mäori participation in the formulation of educational policies and programmes, carries with it some expectation that participation might occur within the model of a partnership and from the foundations of a focussed Mäori voice.