The Ngāi Tahu Treaty Festival, being held at Ōtākou marae on Waitangi Day this year, represents the official tribal commemoration of the Treaty of Waitangi in the year 2023, on the back of a policy adopted by Te Rūnanga o Ngāi Tahu in 1999 to rotate on a three-year cycle the Treaty festival to the locations where Kāi Tahu rakatira (chiefs) signed the Treaty in the winter of 1840, i.e., at Akaroa, Ruapuke Island and Ōtākou.
As the author of the decision paper by which Te Rūnanga o Ngāi Tahu adopted the Treaty festival commemorations, I am well invested in the concept and continued growth of the commemorations happening on a three-year cycle, including of course at Ōtākou, given the Treaty was also signed at nearby Pukekura (Taiaroa Head) by Karetai and Korako on June 13, 1840.
Our marae church is in fact a national centennial memorial to two events that occurred here in 1840 — the establishment of the first Christian mission in the South at Waikouaiti and the signing of the Treaty of Waitangi by Kāi Tahu rakatira.
The festival concept was influenced by passage of the Ngāi Tahu Claims Settlement Act in 1998, the culmination to generations of struggle to redress Treaty breaches.
Those of us fortunate enough to have been a part of the settlement process felt it was the arrival of a new era where our energies could be redirected to growing our people, culture and futures across the tribal takiwā (region) and to strengthen our community connections.
The Treaty settlement process had propelled Kāi Tahu from relative obscurity to high name recognition, although the "fear of the unknown" seemed to have heavily influenced the views of many in the community at the time.
Many of the mechanisms in the Kāi Tahu claim settlement require relationships; similarly the articles and principles of the Treaty when observed lead to engagement and partnerships with Kāi Tahu at many levels across many sectors. Good relationships engender understanding and co-operation that help achieve outcomes that appropriately address the values and customs of, for example, mana whenua traditions with their lands, waters, mountains and associated place names, including, mahika kai. Sharing such values and customs through cultural narratives, informs and adds value to public processes.
The Treaty is not a one-way street, but relevant to all New Zealanders, and it recognises and protects the rights and values of Māori as tākata whenua or people of the land but also enabled tākata Tiriti or non-Māori to settle in Aotearoa and build their lives here.
Hosting the Treaty festival at Ōtākou on a triennial basis is a highlight event for marae whānau. A feature of the event is that on each occasion the numbers of manuhiri (guests) have increased, reflecting young and old, old friends and new, a broad cross section of the community from near and far, which we celebrate.
Over the last few festivals there has been a noticeable increase in attendance from local and central government, reflecting the growing partnerships in that sector with Kāi Tahu.
The marae has been steadily upgrading facilities and infrastructure that seem to be keeping pace with the growing numbers at each festival. Extensions to the car park accommodate many of the stalls, festivities and entertainment, while in the meeting house, Tamatea, a panel is convened to discuss a topical issue of the day — the 2023 topic is co-management. It is an appropriate day and venue for teasing out the meaning and applicability of this concept in a range of circumstances.
The theme of the Treaty festival is "He waka unua, aukahatia, whakamatuatia" (double-hulled canoe, bind the waka, to steady the journey ahead). The theme centres around the idea of co-governance, and draws on elements of the co-operation and planning needed to sail a waka unua or — double-hulled canoe.
To be fair, our marae whānau are happy that it is once every three years, a reasonable interlude, and an appropriate cycle for the community, community leaders, Crown representatives and tākata whenua to celebrate Waitangi Day and what it means to our communities, our place and our aspirations for a strong and inclusive society that recognises diversity — mo tātou me kā uri a muri ake nei (for us, and our children who follow).
