(Written 2017 – to give a starting template for local Christian churches, to value things-Māori)

With Waitangi weekend just a few weeks away, here is an annual reflection – but it is no small one. If your heart is open to it, I encourage that you find the 10 to 15 minutes needed to digest these.

How could we overcome cultural mistrust? The answer is simple: Engage with a view to understanding why that mistrust exists, so you can then engage with whatever sits behind it!

I’m often surprised at how little knowledge exists in our nation about our early bicultural history and the Treaty that resulted. The fact that most non-Māori don’t know much isn’t surprising. But the fact that a great many Māori also know very little is! Numerous times I’ve found myself surprised by who doesn’t know what – and this is a problem for the work of the gospel in Aotearoa. So, who is going to bring the change?

As an example, with an increasing embracing of Tikanga Māori/protocol in various schools in this season, you’d almost think the teachers cared about the Treaty. I’m increasingly aware that things are sometimes done because things are expected. The embracing of certain bicultural practices in schools does not mean that convictions are personally held or even really understood. Many state the ‘party line’ and make few comments. I’ve discovered that it doesn’t necessarily mean very much.

If that’s just an illustration – how is the change to happen?

What I’m saying is…

Bicultural appreciation – I think the Church could help lead here!

…and there are reasons to lead too!

(Why value the ‘bicultural journey’?)

1. A matter of justice

Our Christian forefathers – including both Māori and non-Māori, were the players in the opening of the doors that enabled the Treaty. Its benevolent dictates came directly from a Christian humanitarian movement in England. There is a lot for us to lay claim to here as Christians – along with some obligation to support it. We also have every reason to be passionate about this from a moral, truth and justice point of view. The Treaty / Te Tiriti was a very good thing – an amazing initiative – a remarkable pioneering achievement! (I note story parallel in the story of Gibeonites in Joshua 9, then noting 2 Samuel 21 to draw the comparison).  

2. A matter of the gospel, and of restoration

Many have never heard about the positive impact of the gospel within our nation’s history. If we learn and tell stories about the early bicultural relationships between Māori and missionaries, many will benefit from this – including Māori. This has certainly been the testimony of the Hope Project. A number of churches have told us of an increase in Māori visiting their churches the past few years. Simply telling these stories can be restorative!

Secondly, I also note that there is a ‘prophetic’ element to this for many church leaders around our nation. Many believe Māori will one-day again lead our nation in the things of the gospel. Quite a few people have told me of visions or dreams they have had about this – and I know of a few groups that exist singularly because of this conviction. Time will tell.

But it needs noting that a true spiritual restoration in our nation will take a lot more than this.

It remains that many Māori are instinctively untrusting of non-Māori and their ways – and this transfers to a mistrust of the Christian faith. This is unavoidably a factor behind the limited attendance by Māori in many local churches – though this is changing. And if we reflect for a moment, it doesn’t take long to see that there are historic reasons for this historic cultural mistrust! So how will it change – and how could we as churches value things-Māori more?

What could our churches do?

1. How about encouraging some basic reading/learning? 

• There are a range of books available – including a home-grown easy-to-read  illustrated history series that almost anyone could read their way through (The ‘Chronicles of Paki’). Resources like this can impart historical knowledge and perspective, affecting how we view our nation and the place of Christianity within it. 
• Strengthening this foundational perspective is essential if we are to gain greater empathy as the Church with what is happening in our nation, so as to then be able to respond in a timely manner.

2. How about local pastors gather as groups to hear the local (Māori) story?

• A few pastors’ groups have already done this, approaching local Marae / kaumatua with a desire to hear and understand their story.
• By doing this, most will discover history and perspectives  they were unaware of prior – despite living in an area many decades. This is because Māori are sometimes reluctant to entrust these stories to ‘Pākehā’. There is history to this.
• We won’t know what we don’t know unless we stop to ask, and then sit humbly to listen!

3. How about then embracing some practices that might reflect a valuing of this bicultural dynamic in our nation?

I’m not suggestion anything extreme, like sermons in Te Reo that no one can understand. What about a few small things? 

• Language: How about an occasional greeting in Te Reo when you stand to speak – and especially if your have Māori in your congregation?
• Karakia in Te Reo: How about a short grace/karakia at a meal that you memorise in Te Reo that the congregation (or leadership) is also then taught?
  • (This knowledge is a door-opener in other contexts – so there would be value in practicing and even equipping your members with with this knowledge!)
  • I have familiarised myself with three prayers in Te Reo which I’ve taught to groups. A prayer to open a meeting, a grace (before eating) and a benediction to close a meeting. (The Lord’s prayer in Te Reo is also a great piece of scripture to commit to memory – though longer than a short prayer). For example, as a grace before a meal: “Ma te Atua. Manakia mai enei kai kia matou. E inoi atu ana i roto i te Ingoa Tapu o te Ariki, Amine.” (Though i apologies for any incorrect spelling -a nd will happily update someone sends corrections).
• Waiata: How about occasionally including one or two simple songs that are bilingual – like the National Anthem bilingually, or ‘Wairua Tapu /Welcome here’? This would be especially appropriate near Waitangi Day.
• Stories: Then there are the faith stories you can tell in your sermons both from your reading as also from from the local stories local Kaumatua have entrusted to you when you stopped to sit, build relationship, ask and listen.
• Honouring local Kaumatua: Then, if there is a significant occasion with guests coming from far and wide, how about asking local Kaumatua (who you now know – because you took time to ask, sit and listen) to honour you with their presence and a Pōwhiri or blessing, with a possible request from you that they include the telling of a local story?

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Note: Bicultural or multicultural? These are not in conflict!

• ‘Bicultural’ – this is our ‘constitutional’ identity (in recognition of the affirming of rights to a certain level of autonomy by Māori under a common law and Government in the Treaty / Te Tiriti), affecting protocol in formal gatherings, and in greetings, laws and language.
• ‘Multicultural’ – this is our daily relational reality, with sensitivity to each individual.

It is the same as being a ‘Christian’ nation while also being a ‘multi-religious’ nation. The former rightly affects public gatherings and protocol, while the latter requires sensitivity when relating to each individual.

Bringing clarity to these ‘identity’ definitions in the public square is important both for Maori, and the future of the gospel in our nation. This can be discussed further another time. (An article was later written on this topic titled ‘Bicultural or multicultural – vocabulary for the journey – https://alltogether.co.nz/bicultural_terminology)

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4. Then – lets start making some stories known in our communities!

My point here is that we can become advocates for a revering and respecting of this story. This way it isn’t only the local Iwi who will value it. This goes toward changing wider cultural values – and nationally-so if pastors’ groups in our largest 70 cities and towns likewise choose to take this journey.

(i) How about gifting the ‘Chronicles of Paki – Treaty of Waitangi’ illustrated history series to all local schools and libraries as a sample (but only after you and your elders board read it first)?

Teachers reproduces for levels 3 and 4 also exist, for use with the series, at the website. (Update: These were recreated in 2022 in view of the new NZ history curriculum for schools).

A process for engaging with schools around this exists – with a view to not only seeing the stories in schools, but also in use in the classroom. Contact Dave Mann for details – dave@shininglights.co.nz. 

See BigBook.nz

(ii)  How about telling stories you learn in talks you give in the public square?

• These stories are ‘common ground’ and will endear respect toward the wider faith message you will probably be desiring to somehow aid along the way.

I hope this is helpful.

In the next blog I will write about three cultural changes I see taking place in our bicultural landscape currently (2017). While this discussion is challenging, there is no way around the fact that things are changing. God’s people will be better able to respond within culture if we can better understand what happening!

An illustration of the importance of valuing this conversation at THIS time
The time to get on a train is when it pulls into the station. Otherwise you have to catch the next train – and will arrive late at a dinner table at which an important conversation is taking place.

We are in the midst of some significant ‘bicultural changes’ in our nation. This is a conversation we would wise not to be late for!

Closing questions

• What could you do to value things-Māori a bit more?
• Are you open to approaching local Iwi, to hear stories – while also learning from books that are available?
• What do you think of the idea of gifting the ‘Treaty’ series to your your local schools, with the encouragement that they consider this as a classroom resource?
• Also, Waitangi Day is 6th February. What will you say or do on that days, or on the Sunday at church to recognise it?

DAVE MANN. Dave is a creative communicator with a vision to see an understanding of the Christian faith continuing, and also being valued, in the public square in Aotearoa-New Zealand. He has innovated numerous conversational resources for churches, and is currently coordinated a 4th nationwide multimedia project purposed to help open conversation between church and non-church people about Christianity and the way our nation’s most treasured values have come from it. Dave is the author of various books and booklets including “Because we care”, “That Leaders might last”, “The Elephant in the Room”, and available for free on this site: “The What and How of Youth and Young Adult ministry”.