An extraordinary pōwhiri took place on the Waitangi Treaty Grounds as government and opposition parties were greeted at Te Whare Rūnanga. Instead of the usual protocol, the haukāinga (tribal meeting) conveyed their strong opposition to recent government policies through a series of unique and powerful gestures.
On February 6, after seeing typical proceedings on the previous day, Wednesday offered a stark contrast. New elements were added to, and some familiar aspects were omitted from, the ceremonial events, leaving no doubt about the haukāinga’s stance.
Kaiwero Speak Out
In pōwhiri traditions, taki, or challenges, are usually picked up without speaking, moving forward quietly. However, on this day, the first kaiwero did something unprecedented: he voiced a declaration, “nō tātou te whenua, nō tātou mana” (This is our land, this is our mana). Despite the deviation, he still led the group forward.
The third kaiwero took an even more significant step, pacing back and forth before confronting Shane Jones from NZ First. This moment was the height of confrontation, showcasing the haukāinga’s displeasure.
The haka paused momentarily, then resumed with the challenge laid down. Eventually, David Seymour from the ACT Party picked up a taki, stepping in at the last moment.
Women Absent from Haka
In contrast to Tuesday’s events, where women participated in the haka, no female performers were present. This omission was another way to communicate the haukāinga’s disagreement.
Question of Peace or War
A lone kaikaranga in black attire spoke the traditional kaikaranga but contrasted this with the communal cries of others dressed in red. Standing on the porch of Te Whare Rūnanga, these individuals posed the haunting question, “Ko wai koe? Ko Tū koe, ko Rongo koe?”— asking whether the visitors come in peace or in conflict.
This deliberate silence and mournful cry visibly affected some politicians, highlighting the solemnity of the protest.
Red Blankets as a Symbol
The use of red blankets was a powerful visual symbol during the ceremony. Women wearing these scarves positioned themselves as a barrier between the speakers and the haukāinga. They reused this strategy during the speeches to also block the media, embodying their refusal to engage with government communication.
