Te Kauhanganui Debating Chambers, Hopuhopu

Almost quarter of a century ago, the son of a humble labourer stood in front of the National Party 1986 Annual conference, and told them all, “I am a Maori…. I do not want to be anything else”.

John Te Rangianiwaniwa Rangihau received many prestigious honours throughout his life for his legacy as a Tuhoe leader; university lecturer, advisor on Maori Affairs; a great orator; a skilled performer; and as Chairman of the legendary Maori Perspective Advisory Committee which released the groundbreaking report, Puao-te-ata-tu in July 1986.

He had a ferocious appetite for progress.  Under his guiding influence the Hui Ahurei a Tuhoe were established; the Ringatu Prayer Book was revised; the history of Te Kooti was recorded; the first Maori language preschool groups were set up; roles for kaumatua in prison began; institutional racism was identified; and settlement was advanced with the Government on issues such as Lake Waikaremoana or the non-completion of the road from Ruatoki to Ruatahuna.

But his greatest qualification was to be Maori.

At the end of that address to the National party conference, Rangihau received a standing ovation for the simple statement that what he was looking for, was a fair share of resources.  

A fair share.   A Treaty partnership.  

In another part of the motu, in August 1975, a 25-year tribal development experiment, known as Whakatupuranga Rua Mano - Generation 2000, was rapidly taking shape.

The tribal confederation of Te Ati Awa, Ngati Toarangatira, and Ngati Raukawa were preparing for the twenty-first century.   Their plan consisted of four key principles: that the Maori language is a taonga; that people are our greatest resource; the marae is the principle home of the iwi; and the principle of rangatiratanga.

In May this year a Kahungunu Violence Free hui was held at Mihiroa Marae Paki Paki Hastings. The hui was an opportunity for Ngati Kahungunu iwi leaders to debate progress on their Violence Free Strategy; a strategy that has been driven and endorsed by Kahungunu whanau/hapu/iwi.

And here we are today, at Hopuhopu where just over a year ago, a revolutionary hui was called, the Taonga Tuku Iho Survival 2050 Conference. 

The hui was motivated to plan for how we protect, preserve, maintain, store and disseminate taonga tuku iho.  In coming here, the hui held strong to the inspiration of King Tawhiao, in his call of determination for the survival of the people and traditional cultural practices and values.

And so we return to the wisdom of Tawhiao; “Maku ano e hanga toku nei whare” – the encouragement to rebuild our house; to seek progress and advancement for our whanau, hapu and iwi.

I want to say, when I thought about some of the examples of inspiration across te Ao Maori, I was spoilt for choice.

And I remember the feisty challenge of Irihapeti Ramsden, who sought to offer alternatives to the ‘once were warriors’ model for Maoridom by reminding us that we “Once were gardeners, once were astronomers, once were philosophers, once were lovers".

In fact, you don’t have to look far to see signs that Maori are providing the accelerated leadership and the strategic direction that we need to contemplate new possibilities.  Gathered in this hui tonight are people au fait with environmental scans and situational analysis.  We have tribal planners; the architects and designers of our future.

The timing is right in our hands.   We are ready to embrace the new economy on the horizon. It will be determined by intellectual capital and the ability to translate ideas into new technologies, products and services. Our tomorrows will be about nano-technology, bio-fuels, super computers, and connectivity.

And we must never lose sight of the fact that our greatest strength is knowing we are Maori.  We do not want to be anything else.

Māori are at the forefront of understanding the future drivers of influence that will affect Māori participation and investment decisions.  

We will need to adapt to stay relevant in this new innovation economy  - we must be resilient and flexible.   We have an inherent trading capacity and a culture that is well suited to transactions in growing markets. We are curious and increasingly willing to diversify.

I really want to mihi to all our iwi who are breaking in new frontiers in understanding the value of a robust and sustainable economy as being essential to the task of self-determination.  

As just one example, I have been really inspired by the stories that have come back to me about the initiatives in the area of investment, capital and enterprise coming out of the Maori Economic Taskforce I set up earlier this year.

The Taskforce is developing the E Tipu Initiative for the Primary Sector to:

• identify niche markets for Māori export produce;


• develop a Māori export brand to promote high end, value added Māori products to international markets; and


• investigate opportunities to develop trade relationships with other indigenous peoples and increasing “indigenous to indigenous” trade.

We are also focused on improving Māori asset and capital productivity and utilisation, and creating opportunities to partner with the Crown in strategic infrastructure investments.

To that end, the Taskforce has met with iwi leaders to develop a framework for iwi investment and inter-iwi collaboration, including a tikanga based approach to iwi investment.

 Another initiative has been to commission a paper on pooling assets to increase Private Public Partnership opportunities for Māori investment and training and employment opportunities.

We’re also aiming to improve Māori SMEs’ access to information and support across the public and private sectors.  To this end, I’ve established a group to:

• identify ways for Māori SMEs to improve access to business information and opportunities to participate nationally and globally;


• build a National Māori Business Network Association to advocate for and influence private sector support for Māori SMEs; and


• develop a kaupapa based framework for regional economic profiles to promote investment opportunities in Māori businesses.

As I said earlier, there is such a rich abundance of initiatives and innovation which are destined to stimulate creativity; to lay the groundwork for increased productivity, and of course ultimately to establish employment.

But in the race to be one step ahead of the recession, we must not neglect the challenge for recognition and realisation of our rights.

The best Māori development theories do not just restrict themselves to economic self sufficiency.  They are also powerfully concerned with social equity, with cultural affirmation; indeed with rangatiratanga.

And so at this dinner tonight, as at every Iwi Leaders Hui; as at every marae council hui; as at every Hui-a-Tau; we must concern ourselves with excellence in outcomes not just on the financial spreadsheet but genuine progress in the lives and homes of our people.

Can we, with confidence, say we understand the circumstances, the needs and aspirations of our people?

What are we doing to address the weeping sore of domestic violence?  How are we protecting and nurturing our mokopuna, and our elders?  What can we do to alleviate the hopelessness of poverty; the numbing despair of benefit dependency?

In this rohe, an exciting project has evolved, the Waikato-Tainui, Ko Wai Taatou project – which is motivated by the powerful desire to get to know their people.

The project consists of an online rangatahi survey.  You can check it out on Facebook and Bebo; or text your number in. 

And why would you want to join up to the Tainui social networking site?  The survey puts it simply – you don’t have to register but if you do, you will automatically go into the prize draw; and what’s more you become entitled to a range of tribally administered benefits.

The reason I was intrigued by this development is that Tainui-Waikato have clearly looked at the demographics, set their sights on the future, and know that if they want to thrive and survive as an iwi, engagement with rangatahi is key to their success.

Maku ano e hanga toku nei whare.

Tawhiao’s challenge was not to build a house of straw that would perish in the first hint of wind.  His challenge was to rebuild and restore; to replenish ourselves, to revitalise our communities; to move with the times.

And so one of the big projects ahead of us all is to look into the corners of our house, and to sweep out the dust; to blow away the cobwebs, and to repair and rejuvenate that which may be most fragile.

In the commitment to rebuild, we must, all of us, face the horror of family violence head on.  We must talk on the paepae about the human casualties; the real life stories that all of us know.   We must challenge behaviours immediately when they occur – not wait to analyse and deconstruct long after the damage has been done.

And we must concentrate on whanau ora as our own best solution.

Whanau ora is the ultimate key to our liberation as a people.

Whanau ora will be seen when wellbeing of our whanau is an absolute norm.  

It will be evident from whanau feeling proud of a secure cultural identity; of having the strength of our kaupapa and our tikanga to guide us in all our journeys towards wealth and wellbeing.

And whanau ora will be realised when we know that across our hapu and iwi, there is a sound economic base for development; that environmental integrity is prized; that social justice and moral fortitude become more than mere words.

Finally, I take us back, once more, to the debates and conversations of 25 years ago.

At the Hui Taumata 1984 the hui agreed that Māori progress could not be accomplished without taking cognisance of Māori values and the realities of modern Māori experiences.

“I am a Maori…. I do not want to be anything else”.

Let us continue to make those words sing in the hearts and minds of our mokopuna  -that to be Maori is indeed the greatest gift of the Gods; to be Maori is all that we need to achieve every aspiration we could ever seek.