Kei he mai koe
Kei he mai koe e tai whakarunga
E te tai whakararo
Na Porourangi e
Na Kahungunu koe
Na Mahinaarangi e
Ko Potatau Te Wherowhero
Ko koe Tuheitia
(nā Ngārimu Parata)1
Over the past week, we have witnessed the multitudes come, in their aroha, to pay respects to the deeply beloved Kīngi Tūheitia Pōtatau Te Wherowhero VII. They have come as iwi and hapū of the Tainui confederation, they have come as iwi from across Te Ao Māori, they have come as organisations, they have come from across Te Moananui a Kiwa to recognise his mana and leadership. I’ve reflected on this, on the loss experienced by his whānau (particularly on Fathers Day), and his iwi – and listening to his contributions to so many kaupapa has been inspiring. Over this time I’ve also reflected deeply on my own interactions with the Kīngitanga, in relation to my work with the Doctrine of Discovery.
Back in 2019, in the middle of Tuia250, I received an invite from the Kīngitanga to present on the Doctrine at their annual lecture series at Waikato University. I was somewhat taken aback, as it was a contentious time for this discussion, and at that time, even some of our own leaders in Te Ao Māori were still somewhat ambivalent about the Doctrine of Discovery and the themes therein. I presented there as well as installing an art exhibition on the Doctrine of Discovery, including works by Derek Lardelli, Robyn Kahukiwa, Ngāhina Hohaia, Rangi Kipa, Israel Tangaroa Birch, Rachael Rakena, Reuben Friend and others. I met with Puhi Āriki Ngāwai Hono-i-te-Pō and Korotangi, the questions they posed were insightful, and their manner extremely gracious.
It would be so easy, for an institution named as it is, with such clear piringa to hāhi karaitiana as it has, to either avoid the conversation, or to look at the surface and feel judged by the themes of the Doctrine, to call it anti-monarchal or anti-Christian (which many do, in error). But not the Kīngitanga, indeed they were one of the first institutions to invite me in to listen and kōrero. To me, this is not only good leadership and remarkable grace, but the greatest expression of faith in our people.
This is also what I saw in the Kīngitanga initiation of the hui-a-motu this year. For me, the essence of good leadership has always been how to navigate seemingly conflicting views. Leadership is easy in times of peace and agreement. It’s in navigating conflict that good leadership is most needed. Too often, the compulsion is to control the kōrero, control the response, or to condemn people for what we think they are saying, rather than listen carefully, and try to find a way through, together. If you are committed to kotahitanga, you will advocate for wānanga to take place, and often through that process you will find that what you thought were conflicting views, were not actually so much in conflict, after all. But it takes grace, patience, and more than anything, it takes faith in our people to work it out together. I saw this again in his speech after the second hui-a-motu in Kahungunu. In expressing his honest fears, which he knew many might not agree with, he modelled a way of navigating difference that was earnest, and honest, but respectful. We need more of that if we are to arrive to kotahitanga.
Over the years I’ve heard people (largely Christians but also at times monarchists) who feel confronted by the story of the Doctrine, ask me how they can reconcile it with their view of the world. While I don’t consider it my place to recraft their worldview for them, I do encourage them to stay in the discussion. I also share with them that I have witnessed many others who have undertaken this journey and come to a position on the Doctrine in profound and respectful ways. It doesn’t have to lead to abandonment of your faith, or other parts of your world. It doesn’t have to be a fight inside of you, integrating an understanding of the Doctrine of Discovery into your world can be a process of whakarongo, wānanga and healthy re-framing.
And maybe, if you can carry out your internal processing this way, you can navigate other conflicts around you that way too. Were all leaders this way inclined, the histories we recount could have been very different to what we face today.
Were all leaders this way inclined, the futures we face may yet be abundant for all.
For your grace, courage, commitment to kōtahitanga, and faith in our people, ka tūpou tēnei mokopuna a Hikurangi ki a koe, e te Kīngi, me tō rangatiratanga.
- The recomposing of Kāti Ra e Hika follows from a longheld Ngāti Porou tradition of composing a new verse for this waiata for the loss of the highest esteemed leaders. ↩︎
