traditional knowledge conference 2008 te tatau pounamu

Ea is to indicate the successful closing of a sequence and the restoration of relationships or thesecuring of peaceful interrelationships which value underpins most tikanga. Ea is satisfaction. Inwar, the notion of ea refers specifically to revenge, which is a limited and one-sided aim, ortowards securing peace between both parties, which is more difficult to achieve. In the case ofmuru [ritual compensation], relationships have been upset and a new set of relationships isvalidated at great cost to one party.… In the context of infringements upon tapu [sacredness,ritual restriction], the response selected reduces the level of tapu to a state of noa[unrestrictedness], thereby restoring the balance and so reaching the deserved state of ea. (2003,p. 31)In terms of the Waikato settlement, was ea achieved? Well, in answer to the question, “How do yousee it?” Some of our elders, Hare Puke and Waea Mauriohoho, said something along these lines, “Thiswas a good process for our people. Reconciliation has been made.” Then Hari Puke, one of the elders,said, “We’ve moved off the grievance bus and we’re now on the development bus.” In his mind, eaappears to have been achieved and that is true for many of our people.In reflecting on the process for reconciliation, I submit that these processes were part of ourtraditional laws and institutions. This is how we resolved a lot of our disputes historically andtraditionally. You would have a coming together as a collective, recognition of the facts, finding outwho was responsible, and some form of remorse and restitution. Sometimes, that restitution was a life toright the balance. There were reparations, some redesigning of the institutions, refraining fromrepeating similar injustices, and reciprocity. Those are the eight giant steps that lead to reconciliation.There may be more. The points of the process that I have listed may not be exhaustive. Nonetheless, Igenuinely believe this is a good process for resolving injustices, past, present and future.I was asked to write a paper on this process for the Aboriginal Healing Foundation in Canada.There, they are very interested in the process because of the residential school system and the legacy ithas left. The Government has invested over a billion dollars in an institution to try and resolve theinjustice. It is called the Aboriginal Healing Foundation and they have established a Truth andReconciliation Commission. They have gone around the country collecting people’s stories, and theywant to learn more from others. Often in Canada and New Zealand, we look to each other and learn alot from each other. This process of reconciliation was one of my suggestions for them. They are stillgoing through the process. Even though some of these lessons are not directly applicable, I believe thatthe process and, generally, those steps are useful for resolving most, if not all, injustices.So, in summary, this process of settling the Waikato Raupatu claim was a good one. It is not perfectbut there is a lot to learn, for us and others. This notion of reconciliatory justice is viable and perhapsdurable. I believe it is part of our traditional way of resolving disputes, so it is germane elsewhere.Canada’s First Nations have been looking at some of the things that we are doing here, including whatDr Pita Sharples talked about. There are the Waikato Raupatu Settlement and Ngāi Tahu Settlement andother injustices are being settled. Whether the settlement is going to be a greenstone door depends onthe process. I think that in all things for Māori and Indigenous peoples, process is more important thanoutcome. Get the process right and the outcome will be right.Let me conclude with a whakataukī (proverb):Me tatau pounamu kia kore ai e pakaru, ake, ake, ake.(Let us have a greenstone door that will not be broken ever, ever.)Tēnā koutou katoa.64