Hīkoi: ‘Activation, not activism; education, not protest’ - editorial
EDITORIAL
The Hīkoi mō te Tiriti is underway, challenging the Act Party’s proposed Treaty Principles Bill, introduced last week by co-leader David Seymour.
Supporters of Toitū te Tiriti, the force behind the hīkoi, describe its kaupapa as an activation, not activism; empowerment, not disruption; education, not protest.
Many of the supporters on the hīkoi don’t consider themselves political activists. They are mums and dads, rangatahi, professionals, Pākehā, and tauiwi (other non-Māori ethnicities).
Mainstream media is often accused of using “loaded, colonial language” in its headlines. Supporters of Toitū te Tiriti, however, see the movement not as a political protest but as a way to reconnect with the country’s shared history and reflect on New Zealand’s obligations under Te Tiriti.
While some will support the initiative, many Pākehā New Zealanders are responding to it with unequivocal anger; others feel discomfort about suggestions of colonial guilt or inherited privilege stemming from historical injustices.
Politicians like Seymour advocate for a “multicultural” New Zealand, promising equal treatment for all cultures. While this vision sounds appealing, it glosses over the partnership outlined in Te Tiriti.
Seymour argues he is fighting for respect for all, but when multiculturalism is wielded as a political tool, it can obscure indigenous rights and maintain colonial dominance. For many, it’s an unsettling ideology to contemplate.
A truly multicultural society would recognise the unique status of tangata whenua, ensuring Māori have a voice in decision-making as the indigenous people. However, policies framed under “equal rights” often silence Māori perspectives and undermine the principles of Te Tiriti. Seymour’s proposed Treaty Principles Bill prioritises Crown sovereignty, diminishing the role of hapū (sub-tribes) and excluding Māori from national decision-making. Is this the “equality” we seek, or is it a rebranded form of colonial control?
The heart of the issue is how we interpret “equal” in the context of affirmative action. Harvard philosopher Michael Sandel argues that true equality acknowledges historical injustices and demands action to correct them. In Aotearoa, addressing the legacy of colonisation is essential. Affirmative action is not about giving an unfair advantage; it’s about levelling the playing field so everyone has equal opportunities.
Some politicians sidestep the real work needed to honour Te Tiriti by pushing for an “equal” and “multicultural” society. This approach disregards Aotearoa’s unique history, where tangata whenua hold a constitutionally recognised status. The goal is not to create division but to fulfil a commitment made more than 180 years ago and work towards a partnership based on mutual respect. We all have a role to play in this partnership.
The Hīkoi mō te Tiriti is more than a march; it’s a movement rooted in education, healing, and building a shared future. It challenges us to look beyond superficial equality and embrace a partnership where all voices are heard and the mana (authority) of tangata whenua is upheld.