WELLINGTON, New Zealand — The anniversary of New Zealand’s founding document, the Treaty of Waitangi, took place quietly on Thursday, contrasting with its usual political vigor and intense protests. Prime Minister Christopher Luxon was notably absent from the main celebrations, amid ongoing conflict regarding an unpopular proposed legislation that seeks to redefine the treaty’s promises.
Signed on February 6, 1840, at Waitangi in New Zealand’s northern region, the treaty was an agreement between representatives of the British Crown and roughly 500 M?ori tribal leaders, outlining the terms of their relationship. In contemporary times, commemorative events held annually at the treaty grounds allow lawmakers and Indigenous leaders to engage with one another, even during periods of racial tension.
These annual gatherings serve as a measurement for both the government and M?ori communities regarding the health of their partnership, often leading to demonstrations and calls for reconciliation. This year’s sentiments were encapsulated in a sermon delivered during the annual church service at Waitangi. Te Aroha Rountree of the Methodist Church expressed the sentiment that, “To renegotiate the terms of a marriage usually requires both spouses. It seems our spouse, the Crown, has filed for divorce.”
The contentious atmosphere revolves around proposed legislation that has ignited debates about how New Zealand can fulfill its commitments to M?ori during colonization. The Treaty of Waitangi exists in two versions—one in English and another in M?ori—which convey markedly different messages. The M?ori version contained promises of Indigenous sovereignty, which the Crown later violated, leading to severe consequences for the M?ori language and community.
Over the past 50 years, M?ori tribes have fought to reclaim the rights initially promised in the treaty through legal decisions and substantial settlements that return confiscated land and resources. The minor libertarian party, allied with Luxon’s government, has pushed for a reinterpretation of the treaty’s principles, aiming to ensure that M?ori do not receive preferential treatment. Critics argue that this proposed legislation would reverse hard-won M?ori rights at a time when there has been a gradual acceptance of those rights within New Zealand society.
During parliamentary addresses on Wednesday, David Seymour, the lawmaker responsible for the controversial bill, was met with protests at the Waitangi marae. As he advocated for the legislation, attendees turned their backs in silent defiance, reducing his words to mere background noise as they approached to disconnect his microphone.
Luxon chose to commemorate the day on the South Island at Onuku Marae, where tribal leaders signed the treaty shortly after the events at Waitangi. He expressed hope for navigating the current tensions, noting that Seymour’s bill is unlikely to pass and that he personally opposes it, although he agreed to facilitate its first vote as part of a political agreement that enabled him to ascend to the prime ministership.
“Looking ahead, the ability to resolve differences and build bridges will be critical for New Zealand’s success,” stated Luxon, emphasizing the historical capacity of the nation to face challenges and mend past disputes, a feat that has eluded many countries globally.
In response, Justin Tipa, chair of the Ng?i Tahu tribe, remarked that since Luxon’s rise to leadership, there has been a noticeable shift in the cultural and political climate of New Zealand. He warned that the complexities of modern political dealings could undermine the integrity of the nation’s historical narrative and identity.
At Waitangi, several M?ori leaders and political opponents criticized Luxon for his absence. However, the prime minister clarified that he planned to observe Waitangi Day in various locations throughout his tenure and asserted that he was not the first to adopt this practice.
Historically, notable absences from Waitangi have often coincided with strained relations between the Crown and M?ori communities, with some leaders, like Seymour, still attending and facing the backlash regarding treaty violations. Protests have been a long-standing part of Waitangi history—from M?ori wearing black armbands to mourning lost lands, to more shocking demonstrations, including an incident in 1990 where a protester threw a wet t-shirt at Queen Elizabeth II. Even unconventional means of protest, such as a 2016 event where a cabinet member was hit with a sex toy, have contributed to the storied tradition of dissent associated with Waitangi.
