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Tino Rangtiratanga—Truth or fiction? © Denis Hampton 2007

 

Plucked from the second article of the Treaty of Waitangi, the term tino rangatiratanga has become a battle-cry for all manner of opportunists and activists. Said to mean full authority, self-determination, highest chieftainship, and even total Maori sovereignty, these two words are now in everyday use.

A Google internet search came up with 46 thousand hits. It has become common parlance in government departments, local authorities, universities, churches, and activist groups. But is tino rangatiratanga really a traditional Maori concept? My research suggests this to be far from the case.

A search of books on Maori culture drew a blank. These included Raymond Firth's “Economics of the New Zealand Maori”, Joan Metge's “The Maoris of New Zealand: Rautahi”, and even Angela Ballara's relatively recent “Iwi”.

Published in 1984 was Donna Awatere's feisty little book “Maori Sovereignty”. It, too, made no reference to tino rangatiratanga. If it had been in even infrequent use, Awatere would most certainly have used it!

The term in fact first surfaced in the mid 1980s in Waitangi Tribunal reports. But, lobbied with a range of opinion by submitters, the Tribunal struggled with its interpretation. In its Orakei Report of 1987, it noted that there is no precise English equivalent and it is used in the Treaty in an 'un-Maori' manner.

Dr Cleve Barlow, Senior Lecturer in Anthropology at the University of Auckland wrote in 1991 that the term does not occur in the traditional schools of learning in Ngapuhi (i.e. in Northland where the Treaty was written and first signed). He suggested that 'arikitanga' was the correct word to describe supreme Maori power and authority. (1)

New Zealand's first Chief Justice Sir William Martin once referred to the Treaty giving Maori “full Chiefship”. (2) This soon drew comment from former British Resident James Busby. Well versed in the ways of pre-Treaty Maori, Busby observed of the chiefs:-- “They had no power but that of violence.” (3)

The Treaty of Waitangi ushered in a radically new era for Maori. Most importantly, it guaranteed them property rights. This was not something they had previously enjoyed!

Drafted by Busby and Captain William Hobson, the Treaty was then translated into Maori by Anglican missionary Henry Williams. He, too, had been in New Zealand for some years and was thoroughly conversant with its native tongue.

For the descriptor “full exclusive and undisturbed” Williams chose “tino”. It is a word giving emphasis, and means variously: very, full, total or absolute. It was a good choice.

For “possession” (of property), he chose “rangatiratanga”. On the surface this suggests chieftainship, but like English, Maori words can have more than one meaning.

In his Maori-English Dictionary, H.M. 'Hori' Ngata said 'owner' translated to 'rangatira' , and 'ownership' to 'rangatiratanga'. Ownership of property was a function of chieftainship. The same word can be used for both.

Tino rangatiratanga can mean full chieftainship, but in the context of the Treaty it did not. Without doubt, Article 2 was about property – tangible property. It was certainly not about sovereignty (which had been ceded in Article 1) or authority over all manner of intangibles, such as language, culture, flora and fauna etc. etc.

In 1922, Sir Apirana Ngata (grandfather of Hori) was critical of the wishful thinking on the part of many Maori groups re the Treaty. As he saw it, the authority referred to in the second article was simply about rights to land and possessions such as one's canoe, spear, kumara pit and cultivation.

Sir Apirana said that although some minor parts were left out of the Maori version, it nevertheless clearly explained the main provisions of the Treaty. Article 2 provided for for Maori the permanent establishment of title to their land and their property. (4)

These rights, of course, are now enjoyed by all New Zealanders. But some are still not satisfied. Invoking the Treaty, and under the Tino rangatiratanga banner, they seek special status and additional privileges.

Must the Treaty forever divide us?

(1) “Tikanga Whakararo: key concepts in Maori culture”, Cleve Barlow, 1991.
(2) “The Taranaki Question”, Sir William Martin, 1860.
(3) “Remarks on a pamphlet entitled The Taranaki Question ...”, James Busby, 1860.
(4) “The Treaty ofWaitangi: An explanation”, Sir Apirana Ngata, 1922.

 

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Webmaster Peter Douglas Zohrab Latest Update 9 February 2021

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