Māori Leaders quotes and sayings

Māori Leaders quotes and sayings

Last updated: June 01 2017

Michael King stated in his biography of Te Puea “the difficultly of writing about past and present Māori leaders is that there is very little written by them.”

Transcribing radio and television interviews is also an issue. As broadcaster and author Alwyn Owen noted “Inevitably, oral accounts suffer in transcription. The character of the voice, such a telling factor in relating to a story, is of course, completely lost.

I have also found this to be true of inspirational things Māori leaders say. Some may counter that claim by saying that at all major hui on marae leaders stand kōrero and include feats by previous leaders, but this secludes the leaders accomplishments to the limited crowd of the marae and likely further still to the portion who speak Māori.

Having had the significant honor of working with many past and current Māori leaders and as with having many other Māori, I have many Māori leaders in my family and Iwi, often inspirational things are said by Māori leaders and they are not recorded in the same way we would with other leaders.

This is a list of some of the inspirational things Māori leaders have said or are published. I will continue to update this page and welcome additional material. An omission of a leader is only a time issue, this list is non bias.
























Annette Sykes

  1. I had a summer vacation at Cambridge University and was looking at whether I should go to there for summer school. But, while I was there, I met John Rangihau and others who warned me that I’d end up like a potato — all brown on the outside and white in the middle. e-tangata
  2. Most people don’t know this, but I never started off doing law. I actually came back to do a Bachelor of Commerce and Administration with an economics and politics major. And it wasn’t until the Springbok tour in 1981 that I decided that wasn’t for me — and I switched to a double degree in law. e-tangata
  3. When I see people I love who can’t even afford food or who’re struggling to find work in a place that once was a thriving cacophony of change and well-being for all Māori and Pākehā, well … that brings a crashing sense of realism about why you have to fight for change for our people. e-tangata
  4. The sadness for me is that, when I started using te reo with some fluency and some confidence in written form, there was a lot of resistance to it becoming a natural part of our lives. That’s what I found in the places I worked – and in the courts.
  5. You can learn all the things you want at uni, but you’ve got to find the courage to make them happen. e-tangata
  6. Well, actually, we are, and always have been, conservatives. It’s just that others label us as radicals. It is an essentially conservative claim to want our country to be Māori. e-tangata
  7. So the radicalism is still there. It may not be publicised as well as it was when the world was gazing on us protesting in the 80s and 90s. But we have numbers now. e-tangata
  8. You can aim for the mountain – and just get to the mountain. Or you can look to the stars, imagine what should be – and then put those imaginings in place. e-tangata


arihia-bennettArihia Bennett

  1. As I sat down to reflect on this year my initial thought was how quickly time has rushed by – is that a sign of aging, or is it that I have become so fixated on packing so many things into my life that I have created a new norm? Ngāi Tahu
  2. Do not expect the staff member to be the font of all information about Māori and tikanga. Workplace cultural intelligence from a Maori perspective.
  3. Make no assumptions about a person’s culture – one size or one approach does not fit all. Workplace cultural intelligence from a Maori perspective.
  4. Two people from the same community can have a different view on what culture means to them. Workplace cultural intelligence from a Maori perspective.
  5. Everyone has a voice, and everyone deserves the opportunity to find that voice, and to grow and develop even in the most difficult circumstances. Te Karaka Spring 2012
  6. Having talent and wisdom around me is a necessity. Te Karaka Spring 2012
  7. The first and most important step for us (TRONT) is to proudly telling the world that our papatipu rūnanga area the 18 centers of the universe. https://vimeo.com/118547797
  8. We are all doey doey. https://vimeo.com/118547797
  9. We got the puku and the heart part right, we now need to get the tinana and hinengaro part right. https://vimeo.com/118547797

Sir Apirana Ngata

  1. It is because of the influence of the pressures of the time that the thoughts return to the real purpose which we have brought forth through the years – it was the survival of our people in this world. (1988) Sorrenson, M. Na to hoa Aroha. Volume Three.
  2. My surveyor (A reference to Dame Whina Cooper).  Koha.


Dr Apirana Mahuika

  1. Pakeha education is another preparation for leadership in the tribal situation, regardless of what they may achieve in the in the wider community. (1975) King, Michael. Te Ao hurihuri, the world moves on: aspects of Maoritanga.
  2. The educated rangatira provided the bridge between the traditional society and the new Pakeha one. (1975) King, Michael. Te Ao hurihuri, the world moves on: aspects of Maoritanga.
  3. The cliche that one size fits all does not apply to Maoridom. We are different from Iwi to Iwi.
  4. Scientists that write PHD thesis often need to get out of their ivory tower and come back and sit with us so that they can understand the real world of where the real science should be applied.

Atholl Anderson

  1. The claims process was an incubator for leadership. (2015). Kātene, Selwyn. Fire that Kindles Hearts. Steele Roberts Publishers.
  2. The benefit of the Waitangi Tribunal claims far outweighed the financial return. (2015). Kātene, Selwyn. Fire that Kindles Hearts. Steele Roberts Publishers.

Brad Totorewa

  1. The issue is Westminster Law is used as Tikanga now. (Takituu 2017)
  2. Some people know they are leaders without being told. They are immersed in tikanga, tribal history and whakapapa as children. This makes them leaders. They are recognised by the Iwi and given more leadership roles. (Takituu 2017)
  3. Does wairuatanga fit with governance? Karakia is not wairuatanga. (Takituu 2017)
  4. Maori are too mainstream. Leaders need to take us to being more Indigenous. (Takituu 2017)
  5. A successful Indigenous leader can break rules to best adapt to their people. They will express and act on what their people want. (Takituu 2017)

Dame Ātairangikaahu

  1. If you can’t speak on behalf of your people why are you here? (in relation to representatives at hui) (2015). Kātene, Selwyn. Fire that Kindles Hearts. Steele Roberts Publishers.


Dame Iritana Tawhiwhirangi

  1. Maoridom at the moment is in a state of disarray. We’re so busy squabbling with each other that the collective contribution and the collective strength is dissipated because we’re too busy, in silo fashion, getting into this ‘how do we get more money. RadioNZ
  2. People say, ‘oh you’re a leader’, I think, ‘no’. It has never occured to me that I’m leading, but I can understand how it’s seen. I would rather stick it the other way – I’ve been led by the feedback I’ve got. So, if I’m seen to be leading, I’m leading according to a mandate, not necessarily to what I think – and I am not a strong thinker, naturally.  In a leadership role there are times when you have to make some hard decisions, I don’t shirk them, but I don’t see that as taking away from other people their potential. (2003) Diamond Paul. A Fire in your belly. Māori Leaders Speak.
  3. I ave never wanted to be he anchor for people. I have always wanted to be the person that can enable them. (2003) Diamond Paul. A Fire in your belly. Māori Leaders Speak.
  4. I get a bit hoha with this business of giving one whakapapa link priority over another when we have got so many. (2003) Diamond Paul. A Fire in your belly. Māori Leaders Speak.

Eruera Stirling

  1. Only when you know your whakapapa can the mana of your ancestors shine upon you. P. 30, Eruera: The teachings of a Maori Elder
  2. I had this belief that my work with the old people was helping me with my studies, and when we started reading our books on history, I looked at those histories and I thought, I’ve got more important history behind me than anything written in these books. P. 95 Eruera: The teachings of a Maori Elder
  3. If you want to be something, a doctor or a barrister, the thing is to make up your mind about it. But don’t forget your ancestors, and always remember your Maori side. Quoting Aprirana Ngata. P. 114 Eruera: The teachings of a Maori Elder
  4. He came to the end of his days a poor man, because all his time was given to others. Of Apirana Ngata. P. 139 Eruera: The teachings of a Maori Elder
  5. The young leaders of today must remain Maori in heart and hold fast to the mana of the ancestors, or they will never find a good pathway for the people and their work will come to nothing. P. 205 Eruera: The teachings of a Maori Elder
  6. Very few of our young leaders can bring together the knowledge of the Paekeha with the wisdom of thier tribal ancestors and yet this is the type of man we need, somebody like Te Rngihiroa or Aprirana Ngata to guide us. P. 214 Eruera: The teachings of a Maori Elder
  7. Maoritanga is not action songs or hakas, it is holding fast to the treasures of your ancestors – lands, marae, pa, the mountains – and returning in spirit to the minds of your forebearers. It is not a light and easy thing, but a difficult  treasure, and heavy to carry. P. 247 Eruera: The teachings of a Maori Elder
  8. Knowledge or matauranga is a blessing on your mind, it makes everything clear and guides you to do things the right way … and not a word will be thrown at you by the people. It is the man who goes with his spiritual and his mind and his heart believing in all these things who will climb to the high summits of leadership.

Dr Eruera Prendergast-Tarena

  1. Culture eats structure for breakfast. (Takituu 2017)
  2. Tribal structures are poured into a container that wasn’t made for us.  (Takituu 2017)
  3. Legal factions or tribalisism? (Takituu 2017)
  4. Yesterdays solutions are today’s problems.  (Takituu 2017)
  5. I am sure that Toyota don’t sit around a board table asking “are we too Japanese”.  (Takituu 2017)

Eva RickardEva Rickard

  1. I think every Pākehā should go to a Māori tangi. RadioNZ
  2. What is 20th century progress? RadioNZ
  3. There are two languages, there are two indigenous races in this country. There is a Māori and there is a white man. I more than anyone else would like to see these two races living in harmony in one nation. In able to do this there must be some recognition of the indigenous culture and some recognition of the language. RadioNZ
  4. This is a tribal issue which has now become a Māori issue. (Speaking of Raglan) RadioNZ
  5. Computers are not going to tun out food. RadioNZ
  6. When I listened to Bastion Point, the judge said to those defendants, those trespassers. I know you have an ancestral right and a moral right to this land. But I am here to administer the law and you are trespassing.
  7. We got arrested for trespassing on our own land. RadioNZ
  8. When we started, our people were saying to me you are wasting your time. That there is no justice in the course of this country. RadioNZ
  9. I should be down there right now occupying our land and here I am playing the system. RadioNZ
  10. We fought a war together. It was all very well for my people to die over there in a colonial war on some foreign land and when they come back their land had been taken or borrowed. RadioNZ


Graham Hingangaroa Smith

  1. If your life has been too smooth and uneventful then you may be too accepting of the status quo. In this regards struggle is important and formative. It makes you think about what you’re for, as well as what you are against. People often just see what they are against, as opposed to being able to understand what is what it is they are struggling for and to change. Once we understand our struggle frm both of these perspectives it can be genuinely transferring.  (2015). Kātene, Selwyn. Fire that Kindles Hearts. Steele Roberts Publishers.
  2. The point is that all Māori academics need to be working for change. (2015). Kātene, Selwyn. Fire that Kindles Hearts. Steele Roberts Publishers.
  3. Māori leadership must enable the social, cultural, economic and political well being of Māori. (2015). Kātene, Selwyn. Fire that Kindles Hearts. Steele Roberts Publishers.
  4. Goof Māori leadership is responsive to the needs of our communities and iwi at large. (2015). Kātene, Selwyn. Fire that Kindles Hearts. Steele Roberts Publishers.
  5. Privatised academic: my criticism is that too many Māori and Indigenous academics are self-serving, engaged simply for their own personal outcomes. Being a Māori academic is more than just a whakapapa claim. (2015). Kātene, Selwyn. Fire that Kindles Hearts. Steele Roberts Publishers.
  6. Māori academics need to position themselves alongside thier iwi and communities. They have to guard against the seduction of elitism. An academic credential does not automatically confer leadership status.  (2015). Kātene, Selwyn. Fire that Kindles Hearts. Steele Roberts Publishers.

Hana O’Regan

  1. If we succeed in our goals, it will be our success. If we fail, it will be our own failure. We will own the path we travel, and we will shape our own dreams. We own our destiny. (2001) O’Regan Hana. Ko Tahu Ko Au. Horomaka Publishing.
  2. It is allright to be who we are as Kāi Tahu, and that just becuase we may possess cultural, physical or political differences, we are no less Māori because of it. (2001) O’Regan Hana. Ko Tahu Ko Au. Horomaka Publishing.

Hone Harawira

  1. I’m proud of having worked with all kinds of people. Not just from around Aotearoa, and the Pacific, but indigenous activists from all round the world — Hawai‘i, Tahiti, the Americas, Canada, Australia, Asia, Africa, even up in Europe. e-tangata
  2. I know a lot of my friends in the movement struggled because they were activists alone in their whānau. And they would often go home to their marae or to whānau hui, and cop shit from the rest of their whānau. I never ever had that problem. e-tangata
  3. I remember a cop, Wally Haumaha, coming up to shake my hand when I got to Wellington, and when I asked what that was for, he said: “Mate – 1,000 kilometres, 50,000 people, and not one arrest. You ought to be really proud of yourself.” e-tangata
  4. I’m intensely proud of the fact that my activism drove my thinking in parliament. e-tangata
  5. Activism forces you to learn skills, to learn strength, to learn not to take shit from anyone, to stand up for yourself, to not take “no” for an answer. You learn to do the things that you want to do and not what other people want you to do. e-tangata
  6. I’m not into pushing the Pākehā into the sea at all — even the bad ones. I have value for everybody who calls this place home. Be they Pasifika, Pākehā, Indian, Ethiopian, Croatian. If they’re blessed enough to have come to this land after us, they are truly lucky. e-tangata
  7. I’m not saying all Māori are fabulous and that all Pākehā are bad because that ain’t true. There’s some arsehole Pākehā in this world, but there’s a few Māori, too, who have the same love of money and disdain for Māori, and they’re arseholes as well. e-tangata

Irihapeti Ramsden

  1. Māori have until recently been passive consumers of a health service that they have had little input into. As yet Māori have little control over funding, policy and delivery of health service in the State sector. Many Māori would argue that this situation is in contravention of the promise of the second article to protect the “unqualified exercise of Māori chieftainship…over lands, villages, and all their treasures” Tino rangatiratanga guarantee has not been realised while Māori cannot gain autonomy in health service and become accountable to Māori.
  2. The skills of analysis will enable us to stop the process of becoming exotic in our own land. (1995) Toi Wahine The Worlds of Māori Women. Penguin Books.
  3. Once were gardeners, once were astronomers, once were philosophers, once were lovers.
  4. In this country all the brown babies have a right to be confident about being brown

John Rangihau

  1. I can’t go around saying because I’m Maori that Maoritanga means this and all Maori have to follow me. (1975) King, Michael. Te Ao hurihuri, the world moves on: aspects of Maoritanga.


Tā James Hēnare

  1. The language is the life force of the mana Māori. The word is the life force of the language. These two ideas are absolutely crucial to the Māori language. A language, which is a gift to us from God. Source.
  2. You have come to far not to go further; you have done too much, not to do more.
  3. It is preposterous that any Māori should aspire to become a poor Pākehā, when their true destiny, prescribed by the creator, is to become a great Māori. Source.
  4. It is preposterous that any Māori should aspire to become a poor pākehā, when their true destiny, prescribed by the Creator, is to become a great Māori. Source.


High Court Justice Joe Williams

  1. Original Māori law centered upon a concept known as whakawhanaungatanga, which is about relationships with family: the importance of whakawhanaungatanga has been lost in time but is still vital to Māori well being. (Te Riorito 2017)
  2. A Māori without whakawhanungatanga is like an American capitalist without a dollar. (Te Riorito 2017)

Kelvin Davis

  1. It’s the greatest thing for Māori since Kupe spotted land.





Linda Tuhiwai Smith

  1. In education we talk about whānau all the time, but to me it’s hpocritical to be writing about it and not practicing it. (2015). Kātene, Selwyn. Fire that Kindles Hearts. Steele Roberts Publishers.
  2. What i fear is that people will not carry on the work. The next generation have to pick up what the last generation have created, and do more work.  (2015). Kātene, Selwyn. Fire that Kindles Hearts. Steele Roberts Publishers.


Lisa Tumahai

  1. You can always find whānau tautoko in a room connected by whakapapa. If not, something is wrong.





Maharaia Winiata

  1. The traffic of ideas, values and customs today is mostly one way – from European to Maori. (1967) Maharaia Winiata. The changing role of the leader in Maori Society.
  2. Both Government and church purposely aim at assimilating Maori traditionalist society to the values and norms of European society and the hierarchy of leaders in both institutions are expected to carry out their specific policies.  (1967) Maharaia Winiata. The changing role of the leader in Maori Society.

Marama FoxMarama Fox

  1. It is better to be at the table at the decision-making end, and have as much influence as we’re able.


Margie Maaka

  1. Māori and indigenous leadership is about the work being done and how leaders are preparing the next generation of leaders to accommodate the needs of our people. You can’t be an effective leader if yo don’t work with the community or understand them in their world.
  2. The Western institution’s definition of scholarship is about how many publications a professor has in obscure refereed journals with low acceptance rates that nobody ever read. For me, scholarship – in terms of indigenous or Māori – is about working with the communities we should be serving. (2015). Kātene, Selwyn. Fire that Kindles Hearts. Steele Roberts Publishers.

Tā Mark Solomon

  1. My dream for our people is simple: to be culturally strong, healthy and happy. Ngāi Tahu web site.
  2. Māori abuse of children was a learned behavior and was not traditional. 2010 Jigsaw National Conference.
  3. I want to mihi to my relations, particularly the complainants, who are some of the bravest people I know. Ngāi Tahu
  4. Kia ora my mate; Kia ora my cousin. (A popular form of address for Tā Mark)
  5. I have always looked at my journey with Ngai Tahu as a series of accidents. (Ngai Tahu Farewell to Mark).
  6. Overall I loved the job: hated the politics. I think politics is time wasting rubbish. (Native Affairs March 2017)
  7. On this hand I have the hotel food you are offering me. On this hand my wife has a pot of puha on. What do I do?. In reply to Dame Te Atairangikaahu invite for a meal at the Park Royal Hotel Christchurch. (Ngai Tahu Farewell to Mark).
  8. I will look after the kids, you look after the tribe. A comment by Lady Solomon to Mark. (Ngai Tahu Farewell to Mark).
  9. Get out the back, talk to the cooks – that’s when you hear all the issues (Te Karaka March 31, 2017)
  10. To survive in today’s fast-paced world, Māori and the wider community, need to consider a much broader range of ideas about leadership. Leadership to me is about empowering our people – allowing them the space to identify their own needs and the time to come up with their own way of addressing those needs, to improve their lives.  (Te Karaka March 31, 2017)
  11. Leaders need to be able to stride confidently between multiple cultures – leaders who are as confident and comfortable on the global corporate stage as they are on the marae.  (Te Karaka March 31, 2017)
  12. Leadership can be learned and developed through experience. I am an example of that. I wasn’t born to leadership. I had to learn to be a leader as an adult, and in doing so, I often looked back to my uncles and my grandfather – the men I turned to after my father passed away. They had a profound influence on my life. They showed me through example that leadership is all about whānau first.  (Te Karaka March 31, 2017)

Sir Mason Durie

  1. Māori academics have two major challenges: to be great academics judged by worldwide standards, and to be relevant to Māori. (2015). Kātene, Selwyn. Fire that Kindles Hearts. Steele Roberts Publishers.
  2. The wealth of an Iwi is by itself a reliable measure of a well Iwi. (Te Riorito 2017)
  3. A beautiful marae is not the sole determinant of a well hapu. (Te Riorito 2017)
  4. A whanau who are rich in te reo Māori is not always a sign that the whanau are well. (Te Riorito 2017)
  5. Good leaders join networks so that their followers can have greater opportunities. Bad leaders develop walls so that outsiders can not get in and insiders can not get out.

Sir Maui Pomare

  1. The tide of wisdom and progress is sweeping on and we must go with it. Education is to be the future paddle for our canoe. If we do not take advantage of what is before us we will be swept into oblivion. P. 91. The Spirit of Maori Leadership. Selwyn Katene. 2013.

Mavis MullensMavis Mullins

  1. There is still some ‘old school’ thinking. We need it to move aside. If you are not innovating, you are stagnating. Stuff.
  2. Technology allows us to stay in our communities which is a great thing for all of us.  Stuff.

Miria SimpsonMiria Simpson

  1. Emailing someone in the same office is not communication (Personal communication 2001)



Moana JacksonMoana Jackson

  1. Taking land at the point of a gun or a pen is exactly the same thing. (MaoriTV Waitangi Day 2017)
  2. The costs and consequences of the Crown decision to wage war against iwi and hapū have been a living history for generations. Facing the truth about the wars, Moana Jackson, 18 September 2016
  3. It is the love of home which also gives meaning to the defense as both the expression and protection of tino rangatiratanga. Facing the truth about the wars, Moana Jackson, 18 September 2016.
  4. The term “land wars” then became popular, which unwittingly recognised that the taking of land was fundamental to the taking of power. However, it simplified the conflicts into the colonisers struggle to become “settlers” without acknowledging that in settling the land they were unsettling the people to whom it belonged. Facing the truth about the wars, Moana Jackson, 18 September 2016
  5. Renaming the past is best done when no one is around who lived the truth and most suffered its consequences. Facing the truth about the wars, Moana Jackson, 18 September 2016
  6. The willingness of many politicians to also characterise the raids as “anti-terrorist” is a regrettable act of fear-mongering and many Maori sympathise with the comedian Mike King’s comment that low poll ratings prompted the need to “bash some more Maori”. Back in the mists of fear. A primer on the allegations of terrorism made during the week 15 – 19 October 2007
  7. The arrests raise fundamental human rights issues because they seem to equate activism with terrorism and thus have the potential to inhibit a basic democratic right. Back in the mists of fear. A primer on the allegations of terrorism made during the week 15 – 19 October 2007
  8. Maori see symmetries between the Terrorism Suppression Act and the 1863 Suppression of Rebellion Act. A primer on the allegations of terrorism made during the week 15 – 19 October 2007
  9. Tuhoe see particular parallels with the fatal Police raid on Maungapohatu in 1916. The unthinking or deliberately provocative setting up of the latest Police roadblock on the confiscation line simply added to the grievance and the sense of colonising déjà vu. A primer on the allegations of terrorism made during the week 15 – 19 October 2007
  10. Vigilance and genuine security should never be at the expense of human rights, and concerns about any Maori activity should never be used to justify the overt use of colonising power. A primer on the allegations of terrorism made during the week 15 – 19 October 2007
  11. Te Ori Beach was New Zealand’s first concentration camp. Moana Jackson. Ara. April 01 2017
  12. Iwi were always a treaty making people. Ara. April 01 2017
  13. Nazisim is the ultimate extension of colonialisim. Ara. April 01 2017
  14. Colonialisim dehumanises those it tries to colonise. Ara. April 01 2017
  15. The treaty did not stop the colonisers doing what colonisers do. Ara. April 01 2017
  16. Māori are not born criminals. Ara. April 01 2017
  17. The prison system is a colonial tool used to control Māori. Ara. April 01 2017
  18. Treaties do not get honored, they get settled. Ara. April 01 2017
  19. Dare to imagine something new. Ara. April 01 2017
  20. Māori are not born genetically poor, not born socio-economically deprived. April 17 2017 Q+A program.
  21. New Zealand’s justice system is ‘inherently racist’ April 17 2017 Q+A program.
  22. It always requires a certain courage to speak the unspeakable. April 30 2017 e-tangata.co.nz
  23. Petty politics too often prevails over the need to remedy injustice.

Ngarimu BlairNgarimu Blair

  1. If we are going to have events, we have to have zero waste. Don’t whakaparu Papatuanuku
  2. Buying back our heritage. Buying back our our land
  3. You have to get out and tell your story to stop the Maori backlash
  4. Live what you mihi about
  5. I know I wanted to go to university and I knew Maori had an injustice
  6. Attacks on the mauri are real and they hurt
  7. Some people just get stuck in a pa mindset


Ngāpare Hopa

  1. The mamae that generations of our people have endured were never fogotten and for many of us are yet to be forgiven. (2015). Kātene, Selwyn. Fire that Kindles Hearts. Steele Roberts Publishers.
  2. At home I wondered what to do next and ow my background and my passion for education could help our people. (2015). Kātene, Selwyn. Fire that Kindles Hearts. Steele Roberts Publishers.
  3. I have had a long, interesting, varied and enjoyable career, but there are many tasks still to tackle and battles to win. (2015). Kātene, Selwyn. Fire that Kindles Hearts. Steele Roberts Publishers.

Parekura Horomia

  1. Kia ora Chief!




Paparangi Reid

  1. Like a boil-up of brisket, spuds and cabbage, its not really Māori kai, although it is food that becomes a reality for many Māori. With all the focus on our identity, perhaps we we confuse what makes a real Māori with what are common Māori realities. (1995) Toi Wahine The Worlds of Māori Women. Penguin Books.
  2. Among ourselves we call each other ‘plastic Māori, ‘potato’, ‘born again Māori’ or a ‘real Māori’. Well, I don’t know what about anyone else, but I need to know – who is a ‘real Māori’? Is it someone who speaks Māori as their first language? Is it someone brought up around the marae, or the Māori bureaucrat employed by the kāwanatanga? Maybe it’s characters in Alan Duff’s book, Once Were Warriors. How does a blue-eyed blond from Ngāti Whatever get on in Māori identity stakes? Is it, as they say in multi choice exam questions, all of the above? (1995) Toi Wahine The Worlds of Māori Women. Penguin Books.
  3. Perhaps we should look at all the Māori realities adn take the best from our quest for that mythcal beast, the real Māori. Be yourself, you’re real aren’t you? I am. (1995) Toi Wahine The Worlds of Māori Women. Penguin Books.

Peeni Henare‏

  1. To be very clear one doesn’t come to Parliament in search of mana! Only your people can give it and take it away. Via @PeeniHenare


Peter BuckSir Peter Buck/Te Rangi Hiroa

  1. Look after your body so that there will be a long time for us to examine the deeds of the Pakeha. (1988) Sorrenson, M. Na to hoa Aroha. Volume Three.


Piripi WalkerPiripi Walker

  1. Māori received the “rats and mice” from the post-auction FM frequency barrel, months after the auction.
  2. Māori didn’t write the Treaty nor initiate the migration and colonisation which necessitated it. They are entitled to cling to the contract their ancestors signed.



Sir Pita Sharples

  1. If you don’t dream, you’re not alive.
  2. It stands for discipline and hard work, and it encompasses our deepest customs; it is our identity. It’s the glamour weapon, if you like, of Māori weapons. What is important is that the customs associated with the weapon, which were the way of life for my people, are preserved and available, to empower New Zealanders. (on the Taiaha)
  3. By creating success in our own initiatives we’re going to lift ourselves up
  4. We believe that we should sit down and invite who we want in the country, both on need, but also, like, our Pacific neighbors and people like that. Now, once you invite them here, you must embrace them, otherwise, what are you doing? We’ve gotta go forward as a country. (Live leaders debate, TV One, 8 Sept 2005)

Dr Rangimarie Rose Pere

  1. So you are talking about enlightenment. I heard a teacher say – “But you Maori boys here here have to learn Pakeha skills at school. That is why you have come to school”. And I said to him on the quiet – “What arrogance. Enlightenment belongs to humanity. Pakeha do no have the monopoly over enlightenment.
  2. Be yourself, be true to yourself. Celebrate yourself.
  3. I would find it incredibly boring if only Māori people existed.


Dr Ranginui Walker

  1. The reduction of the Māori to a position of one of many minorities negates their status as the people of the land and enables the government to neutralise their claims for justice more effectively than it does now. (Auckland University 1995)
  2. During my years as a teacher trainee and a university student, I realised that Ōpōtiki was a microcosm of of power relations of Pākehā domination and Māori subordination in the rest of New Zealand. P.10. Ngā pepa a Ranginui Walker. 1996
  3. I equipped myself with a PhD, so that my view of reality would be accorded the same respect that was given to Pākehā commentators and ‘experts’ who made pronouncements and wrote authoritative books, dissertations, and reports on Māori failings. P.11. Ngā pepa a Ranginui Walker. 1996
  4. None of the Māori activists i knew had read Marx, Gramsci or Friere. But because of domination and subordination they were the most successful practitioners of the academy’s emancipatory theories that it was my privilege to know. P.12. Ngā pepa a Ranginui Walker. 1996
  5. The onus is now on Māori, both committed and ‘born again’, to stand up and be politically counted. P.89. Ngā pepa a Ranginui Walker. 1996
  6. Many Māori have an aversion to putting an eminent person down by the anonymous power of the ballot box. P.90. Ngā pepa a Ranginui Walker. 1996
  7. Annette Sykes : theoretically could have opted for a peaceful life and risen to even dizzier heights. But as a Māori, it is not an option. Her genes have aligned her to the struggle and not the Establishment. P.95. Ngā pepa a Ranginui Walker. 1996
  8. Māori are in it for the long haul, and sooner or later the Crown has to come to terms with it. P.95. Ngā pepa a Ranginui Walker. 1996
  9. The fiction fostered by the purveyors of the Treaty was the ideology of the Crown as a benevolent, all-powerful monarch guaranteeing Māori rights. The ideology masked the reality of the power being vested in Parliament, which was not bound by the Treaty. P.111. Ngā pepa a Ranginui Walker. 1996
  10. History is littered with broken treaties, and the Treaty is no exception. P.112. Ngā pepa a Ranginui Walker. 1996
  11. Ariki like the British royals, have to be above the rough and tumble of politics. P.119. Ngā pepa a Ranginui Walker. 1996
  12. One of the problems bedeviling the Government in dealing with Māori is the clamor of voices wanting to be heard. P.120. Ngā pepa a Ranginui Walker. 1996
  13. Māori are masters of theatre, and the marae is the stage where orators strut thier stuff in the cut and thrust of debate. P.122. Ngā pepa a Ranginui Walker. 1996
  14. The cultural divide for to long has been denied by prevailing Pākehā ideology of one people. Māori have tried to counter that ideology with their own one biculturalisim, meaning two people in one nation. P.125. Ngā pepa a Ranginui Walker. 1996
  15. There is today no Māori justice system extant in its own right, and Pākehā reap the consequences in Māori offending. P.131. Ngā pepa a Ranginui Walker. 1996
  16. The structural relationship between the Māori as tangata whenua and the Pākehā who settled the country in the last 150 years is one of social, political, and economic tyranny of majority rule. P.142. Ngā pepa a Ranginui Walker. 1996
  17. The coloniser knows all too well the potential of violence for social transformation, for it was through violence that a tribal society was destroyed and the nation state of New Zealand brought into being. Ngā pepa a Ranginui Walker. 1996
  18. Māori people have felt the pain of dispossession under the treaty for 150 years. But before even one acre or one cent of compensation was returned to the Māori by the Waitangi Tribunal, the views of the Pākehā crying foul were given prominence in newspapers. P.142. Ngā pepa a Ranginui Walker. 1996
  19. Māori Males were not born warriors. They were trained to it, just as soldiers are trained. They were also gardeners, artists, hunters, fishermen, and house builders. P.158. Ngā pepa a Ranginui Walker. 1996
  20. Knowledge is a form of power, which the ruling class control and monopolise. P.161. Ngā pepa a Ranginui Walker. 1996
  21. Theoretically, education is the avenue for upward mobility for intelligent members of lower strata.  But, in reality, education operates a gate-keeping system of certification and credentialing, which keeps the structural relations of inequality in place. P.161. Ngā pepa a Ranginui Walker. 1996
  22. Because the first nations are ethnically distinct from the invaders, they are invariably relegated to the lowest strata of the new nation state. P.161. Ngā pepa a Ranginui Walker. 1996
  23. Long before Ngata moved to empower his own people, the intellectual elite of the ruling class foresaw the danger of Māori intellectuals competing with Pākehā for status and resources. P.162. Ngā pepa a Ranginui Walker. 1996
  24. Because Māori occupy the moral high ground for our past, it is uncomfortable for Pākehā to confront our colonial past. P.184. Ngā pepa a Ranginui Walker. 1996
  25. With the advance of colonisation, the balance between kāwanatanga and tino rangatiratanga was overridden by the settler government. Ngā pepa a Ranginui Walker. 1996
  26. Since the coming of the Pakeha to New Zealand in the nineteenth century, millions of words have been written about Maori people by Pakeha authors in books, magazines and newspapers. The result has been a variegated mishmash of romanticism, myth-making, fact and fiction with liberal lashings of stereotyping, denigration and distortion of history. Nga Tau Tohetoho Years of Anger.  pg 11.
  27. Captain Cooks rediscovery in 1769 of a country that was never lost served as a a validating charter for a British claim to a country that was already owned. Nga Tau Tohetoho Years of Anger.  pg 11.
  28. My political consciousness and radical perspective grew slowly from a series of accumulated experiences. Nga Tau Tohetoho Years of Anger.  pg 12
  29. I struggled hard to believe the church mythology Nga Tau Tohetoho Years of Anger. pg 17
  30. As I grew up and became educated I became aware that there was a need to correct Pakeha perceptions of reality.  Nga Tau Tohetoho Years of Anger. pg 17
  31. I made up my mind that a B.A was possible, then an M.A., then a PhD., because once you get the qualifications you ought to be more potent person for the Maori cause. Nga Tau Tohetoho Years of Anger.  pg 17
  32. The argument that there are reputed to be fewer than two hundred full-blooded Maoris in New Zealand today is a favorite ploy of some Pakehas to deny Maori people a separate identity. Nga Tau Tohetoho Years of Anger.   pg 213



Ron Mark

  1. If you are going to get upset that someone is going to ring your home at 930pm on a Sunday, then don’t be an MP. The Political Game Māori TV.
  2. If you are going to get upset because someone walks up to your dinner table when you are trying to have a meal at a restaurant, sits down beside you and says I need to talk to you: If that upsets you then don’t be an MP. The Political Game Māori TV.


Dr Rongo Herehere Wetere – ONZM, FNZIM

  • I had a view the students suffered from a confiscated land mentality. I thought they all really
    needed to have a good view of themselves, feel good about themselves, build up their self-esteem
    to turn things around. (Reference will be provided)
  • I suddenly realised the negativity that surrounded things Māori. That was a real wake up for me and a realisation that one could not allow ignorance to rule, and that things that were good for Māori were good for everyone, and that if we had to bridge the understanding gap, that is what we would have to do (Reference will be provided)
  • I can remember distinctly standing there by myself, the only one really advocating this line. It taught me a lesson very early on, over some twenty years ago, that if you’re going to do something you have to be very determined and not worry whether you had support or not. If you believed in what you were doing you just had to stick to your guns. (Reference will be provided)
  • Look give me the rubbish dump and let me build there (Reference will be provided)

Sacha McMeeking

  1. Tā Tipene’s generation landed the Ngāi Tahu Settlement, and then it was the job of the next generation to manage that settlement. Now the tribe is wealthy and is rebuilding its culture. It is important that the tribe continues to hold conversations around leadership and succession. Ngāi Tahu web site.
  2. Māori leaders in the 21st century have to be connected both technologically and with people, and they will often face global challenges, not challenges unique to Māoridom.
  3. Moana Jackson’s generation provided our generation. Our role is to clarify those rights. Ara. April 01 2017

Shane Jones

  1. Valedictory Statement is in the link at the end. Paraphrasing: Shane Jones speaks of being at a dinner with the Prime Minister and others and Condoleezza Rice the USA Secretary of State. Within 8 hours he picked up a hitchhiker who had just been released from prison… If there was ever an incident within a short period of time that made me feel humble as a Māori parliamentarian and a junior Minister, that was it—to go from that level of power and influence, and still to have the confidence to relate to one of my own rangatahi on the other side of the tracks, so to speak.  here.

Hirini Moko MeadSir Sidney (Hirini) Moko Haerewa Mead

  1. The chief, that grand figure from our romantic past,  who is capable of exercising influence and power upon the community, has become almost extinct. Instead, the land is full of pretending chiefs of little or no influence, bent on personal aggreandiesment. Landmarks, Bridges and Visions. Sidney Mead. 1997
  2. A sad fact of life is that the foundations of Maoritanga are slipping away before our eyes. Landmarks, Bridges and Visions. Sidney Mead. 1997
  3. We are so hungry for praise and so scared of displeasing the Pakeha that we appear to be little too willing to turn a blind eye to what is happening to our own people or to our culture. Landmarks, Bridges and Visions. Sidney Mead. 1997
  4. We have been rather too eager to take a hand in our own destruction as an ethnic group, and too ready when political pressure is applied to denounce our own people. Landmarks, Bridges and Visions. Sidney Mead. 1997
  5. It is worth pointing out, however, that many of our present leaders are not at all like Maui and would prefer more of the same. Landmarks, Bridges and Visions. Sidney Mead. 1997
  6. It is perhaps ironic that Maori is more enmeshed in the Pakeha world than the other way around – the Pakeha can get by without us but we have become a dependent child unable to contemplate a future without the Pakeha. Landmarks, Bridges and Visions. Sidney Mead. 1997
  7. We have been Pakeha watching for so long, and so busy defending our culture in one crisis after another, that we no longer know how to grasp the initiative. (This in relation to developing our culture). Landmarks, Bridges and Visions. Sidney Mead. 1997
  8. Born a Maori die a Maori. Why spend a lifetime trying to be something you are not. Landmarks, Bridges and Visions. Sidney Mead. 1997
  9. I personally cannot accept as democratic a system which allows a candidate chosen by Pakeha voters to minister the needs of the Maori people and do the job badly. Such a person is not answerable to the Maori vote and cannot therefore be a man of the people. Landmarks, Bridges and Visions. Sidney Mead. 1997
  10. No Iwi should deliberately spoil the chances of another iwi to achieve a measure of self-determination. There has been a history of pulling one another down, and this practice of ‘crab-antics’ must stop. Landmarks, Bridges and Visions. Sidney Mead. 1997
  11. Ask not what your iwi can do for you, but consider what you can do for your people. Landmarks, Bridges and Visions. Sidney Mead. 1997
  12. In drawing our people to the tribal center, we must also find ways of removing any feelings of threat that the people at home might experience. They kept the home fires going, they protected our ahi-ka while we enjoyed careers, full employment and opportunities in the outside world. Landmarks, Bridges and Visions. Sidney Mead. 1997
  13. Why did so many people cry on Bastion Point day? Landmarks, Bridges and Visions. Sidney Mead. 1997
  14. We need to take a good look at Maori organisations with a view towards making them more effective and cohesive. P.97, Landmarks, Bridges and Visions. Sidney Mead. 1997
  15. An action taken supposedly to uphold the law must have been if it made many of our people cry. P.98 Landmarks, Bridges and Visions. Sidney Mead. 1997
  16. I believe it is essential to provide the Maori with a different sort of equality – namely, access to the mass media, or equality of expression. P.99 Landmarks, Bridges and Visions. Sidney Mead. 1997
  17. The land wars were a lesson to the Maori of Pakeha power and their need to be superior, and to be dominant in the sense of exercising total control over everything and every Maori body. Landmarks, Bridges and Visions. Sidney Mead. 1997
  18. One of the problems we face is how to create such a demand and an interest in Maoritanga that the defections to the European roll will cease and our people will come back again. P.131, Landmarks, Bridges and Visions. Sidney Mead. 1997
  19. Whakapapa provides our identity within a tribal structure and later in life gives an individual the right to say ‘I am Maori’. (Tikanga Maori: Living Maori Values. P 42)

Syd Jackson

  1. If providing legal rights for Māori children in courts is violence, then we are guilty of it.
  2. As tāngata whenua we should be seeking nothing less than the restoration of what we once had.  https://www.nzonscreen.com/title/syd-jackson-life-and-times-of-a-fully-fledged-activist-2003/quotes
  3. We wanted to eliminate racism in this country, and that developed very quickly for me into the belief that we really had no option but to take the country back.
  4. We focused on making our people, strong, proud and … arrogant, of who they are and what they are. https://www.nzonscreen.com/title/syd-jackson-life-and-times-of-a-fully-fledged-activist-2003/quotes
  5. I started to study political science and have been a political junky ever since. https://www.nzonscreen.com/title/syd-jackson-life-and-times-of-a-fully-fledged-activist-2003/quotes
  6. I believe the Maori in the Anti Apartheid movement were the balls of the movement. We were the kaha of the movement because we were fighting not only for the rights of our brothers and sisters in South Africa but for our rights. https://www.nzonscreen.com/title/syd-jackson-life-and-times-of-a-fully-fledged-activist-2003/quotes
  7. We have never talked about any desire to input violence into this country. But that essentially violence has been imposed upon us by colonialism. https://www.nzonscreen.com/title/syd-jackson-life-and-times-of-a-fully-fledged-activist-2003/quotes
  8. I was not prepared to be threatened at gun point with a gun being directed at my stomach from 6 feet to be intimidated to get into a police car when I knew that I did not have to. I was very calm as I knew instinctively that if did or said anything wrong, that that gun would be discharged and I would be dead. https://www.nzonscreen.com/title/syd-jackson-life-and-times-of-a-fully-fledged-activist-2003/quotes
  9. If running a petition to have Maori language taught in schools is violence, then we are guilty of violence. If making submissions to the statutory revision committee on the Race Relations Act is violence, then we are guilty violence. If providing legal advise for Maori children in courts is violence, then we are guilty of it. But at no time have we taken part in any action that could be construed as violent. https://www.nzonscreen.com/title/syd-jackson-life-and-times-of-a-fully-fledged-activist-2003/quotes


Tame Iti

  1. No one can tell you that you are not important. TedEx Auckland
  2. We are not going away.  TedEx Auckland
  3. Mana of the people is equal to any authority. TedEx Auckland
  4. History has woven us together. We are the basket, the kete that holds the future.  TedEx Auckland
  5. Your mana comes from knowing who you are. Where you come from and your connection to your land.  TedEx Auckland
  6. Don’t be afraid to challenge someone trying to assert authority over you. Just because someone has authority does not mean they have more mana. TedEx Auckland

Tahu PotikiTahu Potiki

  • In the eyes of most New Zealanders I suspect that Ngai Tahu would not be regarded very highly at all if they were not growing their asset base and making wise investments. But for Ngai Tahu the commercial success is a means to an end. The Press Opinion. 
  • The most engaging Treaty stories are not told enough, they are not told well and most are still largely unknown. The Press Opinion. 
  • As a kid I knew more detail about the Magna Carta and the Declaration of Independence than I did about the Treaty of Waitangi. The Press Opinion.
  • An alien landing in New Zealand on any given Waitangi Day over the past couple of decades would be forgiven for thinking the whole thing was a combination of a stoush about who gets into the house and those who don’t, point-scoring for shouting speakers down and some competition for throwing bizarre objects like eggs, mud and fish at people in suits. The Press Opinion. 
  • I have dealt with death in a very calm manner all my life, but clearly I am not so good at dealing with life.  The Press Opinion.
  • Celebrity trials seem to defy justice in the way they transpire, and they truly are a bizarre spectacle to observe. The overblown attention creates a terribly imbalanced perspective that means the truth is even more elusive than it is in other high profile crimes. The Press Opinion.
  • Those that can and those that have should do as much as they can for their community and that a rising tide lifts all boats. The Press Opinion 
  •  I am often accused of leaning to the Right but I can honestly say I lean towards those I respect and back to fight for what is right and good for our communities. The Press Opinion
  •  Unfortunately our democratic system is clumsy, albeit, as they say, the best we’ve got, and it forces us into boxes we don’t always fit. The Press Opinion
  •  I back people I have faith in, whose abilities I trust and whose values are sound. The Press Opinion 
  •  Just being there with the best intentions is not enough. The Press Opinion 
  • Good people overcome bad structures. Good structures overcome bad people.

Tipene O'ReganTā Tipene O’Regan

  1. Lawyers could be the new muskets. In reference to settling raruraru without tikanga (2016).
  2. Myth is the only reality.
  3. There is no point having lots of light if you don’t have a dark to put it in.
  4. The notion at stake is the Treaty right to development, something Māori fought hard for and is now being overridden.
  5. Until we are our own owners, we are denying the rangatira that our tūpuna placed upon us to protect or recover. (2001) O’Regan Hana. Ko Tahu Ko Au. Horomaka Publishing.
  6. We have to strengthen the confidence of the flax-roots people. If they are strong, the people are strong. If the cooks are happy the marae is happy. (2001) O’Regan Hana. Ko Tahu Ko Au. Horomaka Publishing.
  7. If you were to ask me about the nature of leadership, in terms of what I’ve learnt, I’d say you’ve got to have a fire in your belly for an outcome. (2003) Diamond Paul. A Fire in your belly. Māori Leaders Speak.
  8. One of the important things about rangatiratanga is the freedom to go broke. (2003) Diamond Paul. A Fire in your belly. Māori Leaders Speak.
  9. After a time, it gets a bit demanding, not just in physical terms, but also mentally – you have to be tough. (in relation to Māori leaders) (2003) Diamond Paul. A Fire in your belly. Māori Leaders Speak.
  10.  I once described myself as Ngāi Tahu’s Lampton Quay ‘rent a mouth’. (2003) Diamond Paul. A Fire in your belly. Māori Leaders Speak.
  11. I think I am now at the point where I have to rest a bit. (2003) Diamond Paul. A Fire in your belly. Māori Leaders Speak.
  12. To some extent, your career is what you make of it. (2003) Diamond Paul. A Fire in your belly. Māori Leaders Speak.
  13. Any process of leadership is a process, to some extent, of teaching, trying to get the issues into a simple form that people can comprehend. (2003) Diamond Paul. A Fire in your belly. Māori Leaders Speak.
  14. Opportunities come and when they’re gone, they’re gone – very seldom do they reappear. (2003) Diamond Paul. A Fire in your belly. Māori Leaders Speak.
  15. I don’t see a huge amount of highlights in my life. (2003) Diamond Paul. A Fire in your belly. Māori Leaders Speak.
  16. I have to say Ngai Tahu have, at last, got their heads out of the swamp, but we’re still standing in the swamp. In relation to a comment that “Ngai Tahu have been causing problems ever since they stuck their heads out of the swamp to see if Te Rauparaha has gone. (2003) Diamond Paul. A Fire in your belly. Māori Leaders Speak.
  17. The most important leadership quality is to be able to dream. (Wānanga at Rehua Marae 2017 for Master of Māori and Indigenous Leadership, Canterbury University).
  18. Most politicians and bureaucrats know what they are opposed to, but not what they are in favor of. (Wānanga at Rehua Marae 2017 for Master of Māori and Indigenous Leadership, Canterbury University).
  19. My job was easy, as for 7 generations Ngai Tahu  have stated what they wanted. In reference to leading Ngai Tahu and its claims and in reference to other Ngāi Tahu leaders. (Wānanga at Rehua Marae 2017 for Master of Māori and Indigenous Leadership, Canterbury University).
  20. All marae divide three ways. Two competing whānau and one neutral whānau to moderate. (Wānanga at Rehua Marae 2017 for Master of Māori and Indigenous Leadership, Canterbury University).
  21. Kaiapoi was our Singapore. (Wānanga at Rehua Marae 2017 for Master of Māori and Indigenous Leadership, Canterbury University).
  22. Leadership is a product of circumstance. (Wānanga at Rehua Marae 2017 for Master of Māori and Indigenous Leadership, Canterbury University).
  23. All sorts of people are made important in retrospect. (Wānanga at Rehua Marae 2017 for Master of Māori and Indigenous Leadership, Canterbury University).
  24. A leader is someone who can evolve a dream and can share that dream with others. (Wānanga at Rehua Marae 2017 for Master of Māori and Indigenous Leadership, Canterbury University).
  25. We are the shareholder that never dies (Takituu 2017)
  26. Do we just want to be rich Pakeha with a suntan or is our purpose the inter generational transmission of identity and heritage. (Takituu 2017)
  27. Typically a family business lasts three years. Indigenous businesses need to plan at least 7 generations in advance.  (Takituu 2017)
  28. You have to understand New Zealand history to understand Maori history. (Takituu 2017)
  29. Iwi can not become Iwi welfare providers. The government have an Article II responsibility for that. (Takituu 2017)
  30. There is no point leaving your resources in a university library or archive. You must share it. This allows us as a people to be more knowledgeable. (Takituu 2017)
  31. Google doesn’t tell the truth about me. (Takituu 2017)
  32. To name is to claim. (In reference to proving ownership rights to land).
  33. I was always taught never to begin a speech with an apology. A Ngāi Tahu perspective on some Treaty questions 1995
  34. The claims settlment process morphed into a culture (in relation to some people could not identify as being Ngāi Tahu without a claim grievance). (2017)
  35. You are either an Iwi nation or you are not. If you are not: you may as well pack up everything including reo and culture. (2017)
  36. If we haven’t got a sustained marae, we are not Māori. (2017)
  37. We know in fine detail what we don’t want and what we don’t want to be! We are far less clear on what we do want, about what and how we want to be. (The Economics of Indigenous Survival and the Development of Culturally Relevant Governance)

Dame Tariana Turia

  1. I would be hard put to find a whanau not matter how weak somebody else thinks they are, to not actually know what is best fot themselves long term. I have found that even working with the gangs. (Te Riorito 2017)
  2. We are born of greatness. Let us live it with pride and strength. Launch of Tū Pono: Te Mana Kaha ō te Whānau at Rehua Marae (2017).


Te Puea Hērangi

  1. When my life is written I want the truth told and nothing but the truth.
  2. If I dream alone I can achieve something, but if we all dream together, we can achieve more.



Te Rangi Kaiwhiria KemaraTe Rangikaiwhiria Kemara

  1. Maybe we are antimatter and the universe only looks like its expanding because time is running in reverse.
  2. For those Maori now living in cars as homes, facts are clear, Treaty was an instrument of colonial acquisition & oppression not partnership. (Twitter)
  3. Te Taitokerau, Waikato/Maniapoto, Tuhoe et al were nations acting in self-defence against a naked aggressor who committed war upon us. (Twitter)
  4. The Crown called it a civil rebellion because the tide had turned & international law no longer supported imperial conquest. (Twitter)
  5. Some say that the TOW made Maori British subjects? Revisionism. No Maori who fought the Crown were hung for treason. (Twitter)
  6. It was inevitable that Maori would be & are subjected by the Crown to an unjust war – never ended & oppression/dispossession never sleeps. (Twitter)
  7. The Crown knew what they were doing. Treaty wasn’t for Maori, it was a document against every other would be coloniser. (Twitter)
  8. There was no conquest of Maori, no revolution, no legitimate seizure of power from us either, Maori were just murdered in resistance. (Twitter)
  9. Now that the Waitangi Tribunal has ruled that Maori did not cede sovereignty to the Crown, does the Parliament have the mandate of Maori? (Twitter)
  10. The clear remedy to be recommended to the Crown by the Tribunal is the re-invoking of the pre-emption clause in the Tiriti. (Twitter)
  11. In the Whare Wananga o Te Miringa Te Kakara, the technology of Maui was taught. (Twitter)
  12. Whakapapa is the means of storage of knowledge, Maori book of scientific discoveries is the stories passed in whare wananga, about Maui. (Twitter)
  13. Our Maori ancestor Maui was our first scientist. (Twitter)
  14. If Maori was a real official language, it’d be mandatory in schools at the very least. (Twitter)
  15. You cannot police the poverty out of a town. (Twitter)
  16. How many countries left in the world where the colonisers language is only mandatory language taught in schools? (Twitter)
  17. Think what you will about Hone Harawira, but I recall seeing him a number of times during Urewera trial out front of court flying the flag. (Twitter)
  18. Burial sites are internationally recognised proof of ongoing occupation. Systematic destruction is a feature of colonisation. (Twitter)
  19. In order for us to use Tino Rangatiratanga in this modern time it must become a dynamic term to describe our desire to determine our own futures but bringing with it many important tenets of our ancestors.
  20. One of the greatest acts of Tino Rangatiratanga anyone can do is to not perpetuate the oppression of the coloniser on to their children and also on to others. And that includes indoctrination.
  21. Let’s not forget that while people want swimmable drinkable water, streams and rivers have been the home of the tuna for 80 million years.
  22. Not voting is often a political action. If one views the govt as usurper of hapu rangatiratanga, participation is then legitimisation.



Timoti Karetu

  1. There is an apathy and a torpor pervading the whole of the Māori world, and the language is its victim. NZ Herald.

Traci Houpapa

  1. I couldn’t do the hours and the travel I do if I wasn’t fit and healthy. I get up at 3am every day, check my emails and go for a 5km run. I’d be on the road three or four days a week but I’m home most nights and in bed by 9pm. NZ Herald.
  2. I don’t get caught up in personal politics, it’s all about the purpose. NZ Herald.

Tuhipo Kereopa

  1. That was my first protest, and I remember many of our relations in the village being so angry at us. How dare we disrupt the peace!” In relation to the Rotorua District Council tried to take ownership of the roads in Ohinemutu. Source.
  2. I was in shock but once I started to understand how we had been colonised and the large part the churches had played in that, I started to get really, really angry. That’s why I went on most of the marches – to try and get that anger out! Source.
  3. My family honestly thought I had gone mad. But I knew too much by then to even care what other people thought. Source.

Tukuroirangi Morgan

  1. Maori economic development is about people & how they manage their assets & care for their people. Via Twitter @TraciHoupapa


Wally Penetito

  1. You’re going to be a better person for what you do by working with people who are better than you are at academic work… It’s having that idea there of somebody setting a standard for you, pushing you through it and pulling you along into it. (2015). Kātene, Selwyn. Fire that Kindles Hearts. Steele Roberts Publishers.
  2. It’s one of those things as Māori you don’t have a choice about, you get on with it and do the best you can with it. (2015). Kātene, Selwyn. Fire that Kindles Hearts. Steele Roberts Publishers.
  3. It’s not what Māori are doing for society but what Pākehā are doing about things Māori. (2015). Kātene, Selwyn. Fire that Kindles Hearts. Steele Roberts Publishers.

Whetu Tirikatene-Sullivan

  1. I think the Maori identity is not contingent upon the amount of Maori blood. I don’t think this is any way dilutes, in fact it often promotes, the identification of ones’s Maoriness as a certain pride of Polynesian ancestry and heritage.
  2. I’m not deeply concerned with what’s happened in the past, but now I feel we must pick ourselves up smartly.

Dame Whina Cooper

  1. Not one more acre of Māori land
  2. The respect the Pakeha has for me, everywhere. They don’t say anymore Whina. No! But when I return back to Maori they say e Whina, e Whina. They don’t say Dame. Koha.

Sir Wira Gardiner

  1. When I finished my first book I wanted to find my English teacher from high school who told me at the age of 15 that I should leave and go an work on the railway because that is about my limit of capacity. RadioNZ
  2. When we built our house in Ruatoria we built the library first then the rooms for humans. RadioNZ
  3. I would describe myself in terms of achievement as more of a tortuous than a hare. I’m steady, plodding and keep on going while everyone else is having a rest. Think that is pretty much how i got to where I am now. RadioNZ


  • Diamond Paul (2003). A Fire in your belly. Māori Leaders Speak. Huia Publishers.
  • Kahukiwa, Robyn; Irwin, Kathie; Ramsden, Irihapeti Merenia (1995) Toi Wahine The Worlds of Māori Women. Penguin Books.
  • Kātene, Selwyn (2015). Fire that Kindles Hearts. Steele Roberts Publishers.
  • King, Michael (1975). Te Ao hurihuri, the world moves on: aspects of Maoritanga. Longman Paul
  • Mead, Sidney (1997). Landmarks, Bridges and Visions. Victoria University Press
  • Mead, Sidney (2003). Tikanga Maori: Living Maori Values. Huia Publishers
  • O’Regan, Hana (2001) Ko Tahu Ko Au. Horomaka Publishing.
  • O’Regan, Tipene (1995) A Ngai Tahu perspective on some Treaty questions.
  • O’Regan, Tipene (n.d) The Economics of Indigenous Survival and the Development of Culturally Relevant Governance.
  • Salmond, Anne (1980). Eruera: The teachings of a Maori Elder. Oxford University Press
  • Sorrenson, M. (1988) Na to hoa Aroha. Volume Three.
  • Walker, Ranginui (1996). Ngā pepa a Ranginui Walker (The Walker Papers). Penguin Group (NZ)
  • Walker, Ranginui (1987) Nga Tau Tohetoho Years of Anger.  Penguin Group (NZ)
  • Winiata, Maharaia (1967). The changing role of the leader in Maori Society. Blackwood and Janet Paul



  • Te Karaka March 31, 2017
  • Te Karaka Spring 2012


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