by Joseph. A. Huta
B. Theol; Post Grad Dip Tchg (Sec)
Te Pihopatanga O Aotearoa ki
Te Whare Wananga O Te Rau Kahikatea, Aotearoa-New Zealand

In his paper entitled ‘Maori Spirituality’ Rt Rev Whakahuihui Vercoe began with this proverb: In many things it is not well to say, know thy self, It is better to say, know others. An understanding of the indigenous people of Aotearoa-New Zealand necessitates a journey into the past. It is from this perspective that those of us who are indigenous may learn about who we are as a people. I will firstly highlight some aspects of the history of Aotearoa-New Zealand with specific reference to Maori people. Secondly I will comment on the Treaty of Waitangi and then move into the main text of this presentation in relation to the topic before us all; ‘Consultation on Emerging Asia Theologies in Dialogue’. I will conclude this presentation with some personal reflections.

Prior to the alleged ‘discovery’ of New Zealand in 1642 by the Dutch explorer ‘Abel Tasman’ a great Maori navigator, Kupe had already visited and named this land. Upon sighting land, Kupe uttered the words "He ao, he aotea he Aotearoa" – "It is a cloud,…a white cloud,…. A long white cloud." Thus the land became known as ‘Aotearoa’ or, colloquially as the land-of-the-long-white-cloud.

Geographically, Aotearoa-New Zealand is made up of two separate islands. The South Island is referred to as ‘Te Waka a Maui’ or the ship of Maui. It is also known as ‘Te Waipounamu’ or the Green Stone waters. It is named this way because the rivers were originally bountiful with greenstone. The North Island is known as ‘Te Ika a Maui’ or, the fish of Maui. The Wellington region of the North Island is referred to as’Te Upoko o te Ika’ or the head of the fish and Cape Reinga known as ‘Te Hiku o te Ika" or the tail of the fish.

Maori – A Definition …

The meaning of the word Maori is natural, normal or local. It has been used comparatively recently to distinguish the descendants of the original inhabitants from the colonial settlers. In pre-colonial times, the term ‘Maori’ was not used to describe the indigenous people because there was no need to distinguish between the various Iwi (main tribe) and Hapu (sub-tribe). Maori were a homogeneous population. Tribal associations were defined by a person(s) connection to a specific hapu and iwi by whakapapa (genealogy).

Colonisation, however, brought the arrival of settlers whose worldview and cultural perspectives were very different. As a result of colonisation Maori became a minority in our own land and thus could hardly be described as normal. That privilege transferred to the dominant Pakeha settler majority. The term Maori is an evolving term in the contemporary context. It generally refers to a person(s) who is a descendant of the indigenous nation (tribes) of Aotearoa.

Maori – As A People

Maori are a Pacific people and are very closely linked in culture and language to the Maori of the Cook Islands’, the Maohi of Te Ao Maohi (French Polynesia), the people of Rapanui (Easter Island) and the Kanaka Maoli of Hawaii. Traditions speak of a number of waka (canoes) that journeyed back and forth between various islands quite regularly. The most notable of these being that of the ‘Great Fleet’ hundreds of years ago. The mythical point of origin for all these waka is often referred to as Hawaki. Although an exact geographical location of this place is unknown, some refer to it as a spiritual location, which defies geographic marking.

Pacific people share similar culture, language, and ancestors and also histories of struggle for independence. The struggle for independence in the Pacific is by no means a new phenomenon. Indeed, a rich tradition of struggle against colonisation can be found in all corners of the Pacific. Tahiti’s ongoing struggle against French colonization, Hawaii against American colonisation and for the Maori of Aotearoa, the struggle involves resistance to any further British imperialism.

This long tradition of struggle and resistance against colonisation is to do with the Crown apparently sanctioning the ‘theft’ of Maori land and resources. In 1864, Rewi Maniapoto uttered these words – "Ka whawhai tonu matou ake ake ake"(we will fight on forever, ever and ever). The words symbolize the people’s intention to continue the ongoing struggle to resist the pressures of colonisation and its effects on cultural and economic genocide.

Treaty Of Waitangi

The Treaty of Waitangi was seen as a covenant instrument between two sovereign peoples each agreeing to mutually coexist. It treated the indigenous people as having equal rights as well as recognizing the need to protect Maori land and culture in the face of a threatening foreign culture.

However, the Treaty of Waitangi has been the focus of Maori grievances claims ever since it was signed in 1840. Beginnings in the 1830’s, numbers of Pakeha settlers increased markedly creating some friction between both Maori and Pakeha. There was concern expressed by Maori especially in the area of land sales, many of which were later found to have been highly questionable.

Article One of the Treaty of Waitangi required the British Crown to fulfill the function of governorship to preserve law and order between Maori and Pakeha. It also acknowledged both the prior existence of Maori people, and the right of the new settlers to share the resources. The Treaty created one nation but acknowledged two peoples with two distinct cultures. Article Two guarantee Maori control of land, forests, fisheries and taonga(cultural treasures of the Maori). Article three extended to the indigenous people all the rights and privileges of British subjects. That included the right of Maori people to their own culture, including their language. These intentions were made clear in the Maori text, which was signed by some five hundred chiefs in the first half of 1840.

English Version:

The English version was slightly different and gave full sovereignty to the British Crown. In International law the rule of contra preferentum applies which gives the version of the indigenous partner prior rights so that version is the only official one. However this text must be accorded some significance given both the fact that some did sign this document and the prominent place it has had in legislation and other official practices. What is significant is the fact that the covenant understanding for mutuality and interdependency between Maori and Pakeha came to nothing.

The settlers wanted land, and the Government backed them. British law and further agitation from the settler government gave rise to dissatisfaction among the Maori people who became continually frustrated with incursions upon their tribal sovereignty and of the land greed exhibited by Pakeha settlers. So the land and waters were taken by deceit, disease and plain force. It was this loss of the land waters and resources (The economic base that Maori societal survival depended on) that drove Maori into poverty. (This also led to consequent language, culture, and societal structure loss). Over the years, the focus on sovereignty changed as many Maori opted to improve the lot for Maori by working within the Pakeha framework. However the struggle for indigenous identity has been and continues to be of concern for Maori.

Over the years some key Maori leaders exemplified themselves to reconcile Maori differences and needs. One of these was Sir Apirana Ngata. All his political life, Sir Apirana fought to uplift the Maori people morally, spiritually, culturally and economically. As well as being a strong advocate for the revival of Maori culture and arts, Sir Apirana Ngata was concerned with the social position of Maori and, along with other leaders such as Sir Peter Buck he introduced many measures that focused Maori towards higher learning. When Sir Apirana was asked by his granddaughter to write a message in her book, he wrote this proverb:

E tipu e rea, mo nga ra o tou ao
Grow up o tender youth in days of your life
To ringa ki nga rakau a te pakeha
Your hands grasp hold of the tools of the Pakeha
Hei oranga mo to tinana
For your material well being
To ngakau ki nga taonga
Your heart to the treasures of
a o tipuna Maori
your Maori ancestors
Hei tikitiki mo tou mahuna
As a plume for your head
To Wairua ki te Atua
Your Spirit to almighty God
nana nei nga mea katoa
The Creator of all things.

Interpreting this proverb, it not only speaks of retaining one’s identity for the future but also lays down the foundations for the survival of a race of people within a globally powerful market place.

‘Grow up young one in the days of your life
With your mind, absorb the knowledge of the Pakeha
That you become successful for your future and the future of those yet to follow.
In your heart, remember always your ancestors
And do not lose sight of who you truly are.’

Maori speak of three baskets of knowledge, Firstly there is the knowledge that comes through the senses, secondly, the knowledge which is the understanding of what we perceive through the senses, and thirdly the knowledge, which is the experience of our oneness with people, creation, and God. The knowledge of our experience of oneness with people, creation, and God takes us beyond the limits of space and time. It is therefore, my intention to use the opening sequence to an American television program called: - "STARTREK" as a potential catalyst towards the development of an indigenous theology.

How Do We Find The Space To Develop?

To be colonized and marginalized certainly inhibits the development of a theology because of the experience of oppression, suppression and depressing, the people have suffered morally, spiritually, culturally, and economically. Nevertheless, as theologians, scholars, educationalists, and students bound by a sense of justice for the oppressed minority within a globally powerful world market, it is our intention to continue to find a theological model that will assist our people in regaining their identity.

The underlying principle outlined in paragraph two of the rationale program states, and I quote: "The struggle for ethnic identities has been a dominant issue in the 20th century. Not only that, the yearnings of the societies which were pushed to the peripheries were also issues of importance in the past" - This statement re-enforces the fact that we have not had the space to develop within a majority dominated society over the past century or more. Instead we have been pushed to the periphery of society and I believe there lies the answer to my question of where do we find the space, we find it on the periphery. From this peripheral position, emerge certain advantages in that we, as indigenous people, are able to re-examine unjust structures in order to gain a better perspective and understanding of Societies, Governments, the church and our role as theologians, scholars, and educators, in order to develop a new paradigm of theologizing.

With the arrival of the Church Missionary Society to the shores of Aotearoa-New Zealand, came a philosophy of introducing civilization as a first step towards conversion of Maori to Christianity. With the implementation of this philosophical mind-set, some tribal areas lost carvings that at one time adorned both the interior and exterior of their Marae (Meeting Houses). The Maori people of these areas were deemed to be worshipping false gods. However these elaborate carvings were part of our whakapapa (genealogy), and an integral part of our identity as a people.

Underpinning all of this is a very real need, to ascertain whether we are a Christian Maori, a Christian Korean, or a Christian Aboriginal. If so then how much of our own cultural heritage do we discard? Or are we a Maori Christian, Korean Christian, or an Aboriginal Christian. In which case we must then retain those elements of our culture that is an integral part of our identity. Genesis 48, 49 tells the story of Jacob and his twelve sons, the founders of the twelve tribes of Israel. Although genetically linked, each tribe developed their own identity and in a sense their own theology based on their situation.

The voyages of the starship Enterprise, emphasizes the fact that we as an enterprising membership must take control of the flight path of our starship in the development of a new paradigm of indigenous theology. To commission a person other than a member of the indigenous people may distort the true essence of what we as a minority race of people wish to achieve. Hence, the development process must remain in house.

How Are We To Achieve This?

The primary emphasis I believe lies in the theological education of the people with an alternative of further studies in the secular educational system.

Maori were restricted in the areas of secular learning due to a past unjust educational policy, which hindered their educational growth. Nevertheless, the opportunities to study theology became a reality when Te Pihopatanga O Aotearoa (Maori Bishopric of Aotearoa-New Zealand) began the arduous task of establishing learning centers for this purpose. The first of these had its beginnings on the East coast of the North Island of New Zealand in Gisborne, it was known as ‘Te Rau Kahikatea.’ Later, this institution was re-located to its present site at Meadowbank, – Auckland thus becoming an integral partner with the College of St John the Evangelist.’

Te Rau Kahikatea contributes through its residential faculty to the theological education program offered to all residential students of St John’s. The courses of study consists of ‘Biblical Studies’, Christian Thought and History, and Moral and Practical Theology and are offered within Bachelors, Masters and Doctoral degrees awarded by the University of Auckland.

After a career as a professional firefighter spanning a period of twenty-five years, I accepted the opportunity to study theology in 1996. At that time the only papers on offer from a Maori perspective were the Maori language papers. However, over the next four years other papers were offered such as Cross Cultural studies and Maori Perspectives with a new paper being introduced by Te Ahorangi (Principal), Jenny Te Paa, entitled Te Kaupapa Tikanga Rua – Redemptive Justice?

Cross-cultural studies analyzed the cultural, political and social implications for contemporary New Zealand society to develop greater awareness, sensitivity and appropriate actions, which articulate the demands of justice, reconciliation and human liberation. Maori Perspectives examines Maori society in the past and today. It includes the spiritual and material concepts that underlie and support Maori history and culture, as well as Maori responses to various initiatives, including those of the Church. Te Kaupapa Tikanga Rua – Redemptive Justice paper is designed to enable students to engage an historical critical overview of key events, predominantly those seen as pivotal to the struggle to redeem structural injustice within the Church in Aotearoa-New Zealand and Polynesia. Furthermore, within the international context Te Rau Kahikatea has a reciprocal training agreement with the Native Ministries Consortium on Theological Education within the Vancouver School of Theology and also with the Anglican Indigenous Peoples Network.

Te Rau Kahikatea continues to provide theological education for clergy and laity however, with the growth in clergy numbers within the Bishopric of Aotearoa-New Zealand another training option was sought. With the advent of the Education Act 1989 came the opportunity for groups wanting to provide their own training, to set up private training establishments. Taking advantage of this opportunity, the Bishopric of Aotearoa applied to the New Zealand Qualification Authority to establish such an institute. In 1995 private training was established and officially registered. Five centre’s were established throughout Aotearoa-New Zealand to offer quality education within Tikanga Maori. An education where non-stipendiary clergy and lay people are offered contextual studies set within a Maori and Tikanga Wairua context. (Tikanga Wairua translates as, a customary practice according to the spiritual practice of the Maori people.)

The courses offered within the framework of these learning centres for education and training of non-stipendiary clergy and lay people are in the areas of Atuatanga (God/gods), Minitatanga (Ministry formation), Awhi Whanau (Social Services), and Iwi/Hapu studies (Tribal studies).

Another educational program that is being developed focuses on Rangatahi (youth). A ministry designed by youth for youth. Two of the many courses this program will offer are E-ministries with an aim to creatively utilising cutting edge technology for the benefit of youth. Manu Karakia is a project that will be established as a performance Ministry, which will become a center for the promotion of creative and innovative forms of ministry to youth.

With specific reference to the development of educational programs within Te Pihopatanga O Aotearoa, I acknowledge the excitement of such initiatives enabled by the visionary capabilities of senior members of the Anglican Church and others. However, I must make mention that the establishment of such programs has by no means been an easy task. In her paper presented to the "General Synod Working Party on Theological Education and Ministry Training,’ the Principal of Te Rau Kahikatea, Jenny Te Paa noted, that over the past five years she has detected a tendency for some in Tikanga Pakeha to adopt an informal practice of ‘abandonment’ – of leaving Tikanga Maori to cope with establishing, developing, and maintaining sophisticated contemporary systems of educational delivery and academic administration. She goes on to suggest that; concurrently, it is also true that a powerful ‘cultural purists’ view has emanated from within Tikanga Maori. This is a view which insists upon separation from Tikanga Pakeha as the only means for cultural survival. The question then remains: Where to from here?

It is my contention, that what is needed is for Maori to seek new networks not only of indigenous peoples but also Pakeha people who are sympathetic to the struggles of indigenous people in the hope of sharing resources, ideas, concerns and stories in relation to the on going struggle of regaining ones identity.

In a paper entitled ‘The Jerusalem Sabeel Document – Principles for a Just Peace in Palestine-Israel’ I am reminded, "Our faith teaches us that, God demands that justice be done. No enduring peace, security, or reconciliation is possible without the foundation of justice. The demands of justice will not disappear; and the struggle for justice must be pursued diligently and persistently but non-violently. "Hence, to boldly go where no man has gone before re-enforces the need for us as indigenous people to push out beyond our comfort zone to pursue diligently and persistently a solution to regaining our identity.

The emergence of the politics of difference in Western societies, the resurgence of ethnic and cultural conflicts in the non-Western world, and the clash between modern, technological and traditional cultures on the global plane suggest that cultural differences have and will continue to be an important source of contention. It was assumed; that the problems associated with group identities would take care of themselves, an expectation shared by both liberal and socialist political philosophy. However, they did not. If group identities continue to be treated as neglected orphans, then it will not come as a surprise if these groups behave as unruly children.

Three examples I make reference to within a New Zealand context are those to do with land, poverty, and treaty issues. In 1975, a prominent Maori woman Dame Whina Cooper was instrumental in leading thousands of Maori to Parliament in an organized land march in protest over land issues. The main concern over the issue of land was Maori dissatisfaction over the power that the Government had to seize Maori land under the Public Works Act, the Town and Country Planning Act, and the Ratings Act.

Dame Whina knew that the total land area of Aotearoa-New Zealand was some 25 million hectares. After about 135 years of British colonisation the Maori share of that total had dropped to about 1.2 million hectares. She believed that if this process continued Maori would soon become a landless people. If Maori became landless, they would also be cultureless. She also believed that Maori history and identity came from an association with traditionally owned land or turangawaewae (the Place where I stand).

In a communication to the Trade Union Movement, Dame Whina wrote:

‘We are of the opinion that alienation of our land has gone far enough and in spite of the promises made by politicians for approximately 165 years, land confiscation has in fact intensified to such an extent that it is now intolerable …’

On 14 September 1975, Dame Whina, then almost eighty years old, led forty-five marchers out from Te Hapua Marae (the northern most tribal area of New Zealand) in Northland. By 13 October, the small group of marchers had swelled to about 5000 as they made their way through the streets of Wellington to the steps of Parliament. The march did not suddenly change life in Aotearoa-New Zealand. However, it did encourage the Government to make more effort to return land to the Maori people and also encouraged the Government to strengthen the Waitangi Tribunal.

In 1990 the Bishop of Aotearoa, Rt. Rev. Whakahuihui Vercoe addressed those gathered at the annual Treaty of Waitangi celebrations. That year guests included the head of the Commonwealth, Queen Elizabeth II. Bishop Vercoe made reference to the Treaty of Waitangi stating that after 150 years the Pakeha had not honoured the Treaty thus marginalizing the Maori people.

‘I want to quote from Psalm 137 – By the rivers of Babylon there we sat down there we wept when we remember Zion. Some of us have come here to celebrate, some to commemorate, some to commiserate but some come to remember what happened on this sacred ground. We come to this sacred ground because our tupuna left us this ground. A hundred and fifty years ago a compact was signed, a covenant was made between two people – to this place where a treaty was signed to give birth to a nation – a unique and unusual circumstance. Some of us have come here to remember what our tupuna said on this ground – that the treaty was a compact between two people. But since the signing of that treaty one hundred and fifty years ago I want to remind our partner that you have marginalized us, you have not honoured the treaty, we have not honoured each other in the promises that we made on this sacred ground. Since 1840 the partner that has been marginalized is me, the language of this land is yours, the custom is yours, the media by which we tell the whole world who we are is yours…

…What I came here for is to re-new the ties that made us a nation in 1840. I don’t want to debate the treaty I don’t want to re-negotiate the treaty. I want the treaty to stand firmly as the unity - the means by which we are one nation …"

…I want to conclude – as I remember the songs of our land, as I remember the history of our land I weep here on the shores of the Bay of Islands. May God give us the courage to be honest with one another, to be sincere with one another and above all to love one another in the strength of God".

In 1998 the Anglican Church became the focus of attention and the mouthpiece of the people in protesting the ever-increasing gap between wealth and poverty. The intentions of this march, referred to as, ‘The Hikoi (walk) of Hope’ was to bring notice to the government with a clear message to address five main areas of social concern – health; poverty; employment; housing and education.

The former Archbishop of Aotearoa-New Zealand the Most Rev. Sir Paul Reeves said of the Hikoi: "The Hikoi of Hope is not simply a powerful way of saying ‘enough is enough’ it says the future is ours and not in the hands of some anonymous economic process …"

During the hikoi:, from the present Primate of New Zealand, through to mayors from different locations down to the ordinary New Zealander, stories were shared. Stories of heartache, stories of financial hardship, stories of an unjust health care system and the list continue. The theological challenge of Hikoi was a call for change in our way of life to reverse structures and policies. It was also a public declaration that the integrity and dignity of our common humanity should not at any cost be disfigured or deformed.

And so it is that my story concludes, not with any sense of finality or completion, but rather with a profound sense of gratitude for the opportunity to discuss, debate, and share stories in the hope of developing an indigenous theology that is relevant for indigenous people in the twenty-first century.

As we continue on our journey towards the development of a theology for the future, I conclude with this theological meditation as a constant reminder of our obligations to and for the people.

"When we open ourselves to joy – we enter into hope.
When we begin a journey in hope we gain a clearer vision of our lives as
Christians and pilgrim people..

When we have a vision we find direction for ourselves as a community of faith. When we become a community working in unity we co-operate to carry out our mission with and for Jesus Christ.’

Personal Reflection

I wrote this paper in response to an invitation received through the Whare Wananga O Te Rau Kahikatea (Te Ahorangi – Jenny Te Paa) from the Executive Secretary of the Christian Church of Asia (CAA), in partnership with the Korean Society for Service in Asia. This ecumenical conference titled "Consultation on Emerging Asian Theologies in Dialogue" gave me the opportunity to not only attend and participate but also to share with the indigenous people of Asia the stories of our struggles for self- determination against colonisation as the indigenous people of Aotearoa- New Zealand.

As indigenous people from many different lands we gathered to share stories of our struggles against colonization, marginalisation, and globalisation concluding with some direction(s) as to how we were to develop an indigenous theology relevant for the twenty-first century in assisting indigenous people to regain their identity as a race of people.

The conference was held in the city of Seoul – South Korea. Members present were:

Having accepted the invitation to attend, moments of anxiety began to make themselves felt in the pit of my stomach. What was I going to do? What is expected of me? What am I going to say? – I was then advised to prepare a paper to present to the conference. Writing this paper then became the focus and in turn dissipated those anxious moments.

The day of departure arrived and equipped with my paper and my hopes I departed Auckland on a ten-hour flight for Korea via Singapore with a four-hour stopover in Singapore and a further six-hour flight from Singapore to Korea. Arriving in Korea I was met at the airport by Ms Lee Gye Chun. I was minus my suitcase. Introductions completed, we hired a taxi and proceeded to the conference venue. Reflecting as we proceeded to the venue, I could not help but wonder; ‘is this what it really is like to be a minority?’ – one amongst thousands, isolated from the land that I called home. If this is how it feels then I wanted no part of it. We as indigenous people needed to regain our sense of worth, our sense of identity and our sense of belonging. Jolted back into reality by comments from my host as to how my flight was, I responded and then surveyed the skyline of this new land. New road systems being built, cranes litter the horizon, high -rise buildings under construction, along with the hustle and bustle of vehicles and people was no different to the life in Aotearoa-New Zealand.

The conference began with the opening address from the President of the Korean Society for Service in Asia. This was then followed by a greeting speech from Rev. Kim Dong-Wan (National Council of Churches-Korea). The conference was then moved to Suwon, which was to be our home for the next four days. Day Two gave rise to the conference proper. The program began with worship followed by a bible reflection, presentations thus concluding with a panel discussion.

This panel discussion revolved around the stories that had been shared, the experiences of others within the group with the sole purpose of finding some future direction. The elected draft committee were responsible for developing a statement of intentions. However, I had to return to New Zealand before this process was finalised.

Upon reflection, I can truly say that the experience has been of enormous value both mentally and spiritually. As Bishop Vercoe stated in his speech at Waitangi - ‘The media by which we tell the whole world who we are, is yours’ … has a tendency to omit parts of a situation, which inevitably portrays indigenous people as radicals or more to the point as troublemakers. However, hearing stories from other indigenous people first hand certainly highlights an urgent need to develop an indigenous theology to bring about change and to bring justice to all.

In contrast to the Dalit people of India, and the people of the Philippines, I consider the indigenous people of Aotearoa have an advantage in terms of the struggles against colonisation. This advantage comes in the form of the Treaty of Waitangi. The Dalits have nothing because they are treated as nothing. There appears to be nothing to assist them in their fight except maybe their lives. The people of the Philippines have no Treaty to help them fight for their identity. Instead they take up arms to fight against each other in order to survive.

I am deeply honoured and truly grateful for his opportunity to share and reflect on an experience that has given me a new insight into the struggles of other indigenous people throughout the world.

I remain always your servant in Christ.
Creator God, earth-maker, sky-maker, life giver, pain bearer
Mother and Father of us all
We ask that you go before all indigenous people to guide them
Beside them to support them in their struggles
And above them to bless them as they continue to work towards finding their identity
That will inevitably bring peace and justice to all.

Amen.

Binney, Judith; Bassett, Judith; Olssen, Erik. 1990; The People and the Land. An Illustrated History of New Zealand 1820-1920. Allen & Unwin Publishing. Wellington

Davidson, Allan. 1991; Christianity in Aotearoa. Education for Ministry. Wellington

Orange, Claudia. 1989; The Story of a Treaty. Port Nicholson Press. Wellington

King, Michael. 1992; Te Ao Hurihuri. Reed Publishing. Auckland.

King, Michael. 1987; Whina Cooper. Dept of Education. Wellinton.

King, Michael. 1983; Whinai – A Biography of Whina Cooper. Hodder and Stoughton. Auckland.

Rice, Geoffrey W. 1992; The Oxford History of New Zealand. 2^nd ed. Oxford University Press. Auckland.

Walker, Ranginui. 1990; Ka Whawhai Tonu Matou – Struggle Without End. Penguin Books (NZ) Ltd. Auckland

The Hikoi of Hope – Voices of the People. (Samples of the stories they tell) Oct 1998.

Te Kaupapa Tikanga Rua – Bi-cultural Development. 1986; Published by the Provincial Secretary of the Church of the Province of New Zealand.

Theological Reflections on the Hikoi of Hope. 1998; Commissioned by the National Hikoi Coordination Group.

Internet. http://aotearoa.wellington.net.nz

Video footage – Waitangi. 1990