Pōneke is infected. But not in the way you think.

The streets of parliament are strewn with rubbish, masks, and the once hopeless want for voices to be heard. At what point though, do we just call it a night? When do we just realise that perhaps it went too far?

 

Now let’s back-track to a few weeks ago – when we weren’t privy to the outcome of these ‘peaceful protests’. Our kōrero began as it always does, “Far, they’re being annoying as. Can’t believe it’s been going on for 2 days”, and this was the extent. Frustration for Pōneke locals and those wanting to just walk their merry way to kura or mahi. So then tell me why, three weeks later, this protest is being compared to the likes of Ihumātao, Bastion Point, or even (forgive me nana and whaea’s everywhere) Tame Iti/Whina Cooper.Let’s take a step back and reassess. 

 

If you’re angry about the mandates, good. It means you’re passionate about something. But tīma, the anger, the outbursts, and the blatant disrespect for the tauira, rangitahi and tangata of that land isn’t the tahi. You can’t put a claim on that space. And you sure as shit can’t claim it to be tapu grounds. Where do you get off figuring you have the right to just refuse entry? Don’t think I’m saying these things to stand with journalists. I’m Māori first and always, but those statements and claims that the Wāhine Māori was making on the livestream. Someone come get your aunty. 

 

We are watching violence from our devices. Safely planted in our homes as central Pōneke erupts. Don’t misquote me in comparisons though, I don’t want us to deter from actual war zones, but here lies the point of this piece. I want the tone deaf behaviour to come to a close. Do I think I can solve hundreds of years worth of racism and classism societal structures? Obviously not in 1500 words, but I want to bring awareness to why this system is wrecked and allow you, humble reader, to understand the importance of protest in relation to Māori whakapapa and how they’ve been peaceful in the past. It is possible, so why aren’t we fucking doing it?

 

Let me preface this by saying I wasn’t there, I can’t give you a first eye glance into how Māori’s were feeling. I’m basically using this space to show you when and how Tangata Māori have effectively used their voices to evoke change in the past. With that said, let me give you a brief rundown on land back occupancies and human rights protests.

 

Māori land march 1975

Te Rōpū Matakite, led by Dame Whina Cooper, marched from Te Hāpua to the steps of parliament. Before going into the specifics, can you please comprehend the distance they covered in protest against further loss of Māori land.

 

Here’s a number for you, 1000km~. 

 

That makes your 5km morning run start to look a little sad. My tangata whenua, Ngāpuhi & co. marched against a system that was oppressing them into nothing. Watching as they felt hopeless, those few with some sense of drive decided to make a change. They took charge and faced the situation head on. They didn’t need to occupy the land, placing claim and ownership, they got the support and fought with their wairua. You fullas taking note?

 

Takaparawhau/ Bastion Point Occupation – 1977-78

 

for 506 days they sat and occupied the land. 506 days my tupuna decided was sufficient to create some semblance of change. My tangata sat on that whenua and decided enough was enough. Merata Mita created a documentary and showed the occupancy at it’s best, and the people that occupied that space knew what they were doing. 

 

Contrary to popular belief, Takaparawhau was peaceful. Much like those at Ihumātao, tupuna occupying the land were faced with police forces. Arguably more forceful than recent years, the purpose of the police force was to protect, but with power comes abuse of power. Then it became a larger, more expanded kōrero thanks to those shit few who became power hungry. We now realise the lack of trust that comes with it. 

 

Ihumātao – 2019

 

Here’s one I’m sure all of you are familiar with, the occupation that is Ihumātao in 2019. Obviously pre-COVID. And what a time it was. 

 

This was one of the first big brushes with protest that I had the opportunity to be a part of. Taking note of the tikanga and wairua oozing from the tents. The sense of togetherness, hope, and mana we had. This land was taken from Māori tangata, land they held for 800 years, from British armies. There’s kind of a fuzzy timeline that is argued but the facts remain that the ownership shouldn’t have been taken in the first place. I know there’ll be a stickler who will argue that it probably would’ve been sold anyways, but that’s a moot point. Find a better argument. 

 

These are only a handful of some occupations that are important to Māori people and my argument behind this bullshit protest that hasn’t got the legs to support itself as it attempts to run. But more important than the peaceful protests that have passed, are the people that made it happen. The tupuna that have fought for our place at the table. Those with mana, tikanga, and kawa that deserve their place among rā. If you’ll allow it, I’d like to once again recognise some important figureheads that completely changed the course of history for Māori.

 

Dame Whina Cooper

 

Wāhine Māori who is responsible for changes that have reshaped Māori and who we are today. She’s the reason that we can have systems that allow landback and claim over whenua that once held the whare, marae, and urupā.

 

Aunty Whina was a matriarch for Māori people, a wāhine that fought for those who needed it. As we went through the 70’s, protests needed a leader to help win a fight that felt endless and stale. Whina Cooper became the voice and reason that my tupuna required. She’s helped endless Māori become comfortable in their ability to reason with Pākehā, to allow their voices to be heard amongst the chaos. 

 

Ngā Tamatoa

 

Ngā Tamatoa, The Young Warriors, were an iconic group of young Māori that were responsible for a myriad of projects and events that evoked major change within the governing of Tauira Māori and Māori alike. The Language Protest of 1972 was the fundamental change we required to assess how education allowed Māori to be taught in schools.

 

That’s right, they’re responsible for the changes needed to recognise the Māori language in a western system that abolished it for no reason. I also implore you, humble reader, to understand the sheer severity that is the lost generation. The brutality, anger and arrogance involved in a system that strips someone of their ability to speak a language of their people and represent themselves as proud POC and indigenous persons of a land that belonged to them less than 100 years prior. Try to comprehend that.

 

Tame Wairere Iti

 

A man as powerful as his name, as strong as those loyal enough to stand beside him. A man who inspired generations of Tane Māori to proudly wear their mataora with the mana required to carry one. Tame Iti is a man who wanted to see change, but couldn’t wait to see it happen. He made it happen. He was a huge part of Ngā Tamatoa, being part occupation. 

 

When asked about his opinions regarding the current protests, Tame Iti wanted to make something clear, “I’ve been completely vaccinated, but I am being cautious about that. Everyone is allowed to have their opinions. But I’m steering clear of this one” (RNZ. 2022). 

 

Obviously I’m limited to word counts and what I’m wanting to say regarding this entire situation in Pōneke. But let me just say this. I am torn. I understand the frustrations and why the Tinorangatiratanga is being flown. But this kōrero has moved past the peaceful protest and into the “angry brown people” territory. I don’t think that’s a problem, but I think we can fight this battle better.

 

The thing I want you all to take away from this piece is simply that this protest has gotten out of hand. I know I’ve made this about Māori race relations, but I don’t think I’m inherently wrong either. Sure it began as a mandate protest, with mask wearers being cast as the devil but it’s so much larger than that. Māori people are afraid of trust and putting trust into a system that is ultimately there to fail them as tangata. And I’m there with them. But turning to violence, freedom camping and straight anger has lost my respect. Pack it up whānau and head back home. It’s time to leave the paru grounds and take note of your life. 

 

If not for me, at least for the tamariki. Tino pai.