Some of our councils are currently considering Māori wards. For many in our communities this is a new and sometimes difficult conversation. What does it mean for us as Christians to engage with it faithfully?
Te Tiriti o Waitangi was a signed document for the purposes of seeking peace and partnership. For many, this is seen as a covenant.
The Anglican Church was present at its signing and remains called to walk alongside its ongoing story.
First, here’s a quick overview (that is probably a bit oversimplified).
Māori wards give people who choose the Māori electoral roll a direct way to elect councillors to represent Māori voices on local councils. Māori wards exist alongside general wards, covering the same areas. A statutory formula decides how many Māori ward seats a council gets, derived from looking at the total number of councillor positions (excluding the mayor) and the proportion of people on the Māori roll compared with the general roll in that council area.
Nelson, Tasman and Marlborough councils have already established Māori wards for the 2025 elections. In these regions, voters will take part in a binding referendum at the same time as the local election to decide whether the Māori ward continues for the 2028 and 2031 elections.1
Kaikōura and the West Coast – Grey, Buller and Westland councils – have no Māori wards. Instead, they have long-standing Māori representation through iwi representatives and rūnanga (local tribal councils) on committees. These representatives contribute to decisions and provide a Māori perspective, even though they are not elected councillors. Councils in these areas have said they do not currently see a need for Māori wards, though Kaikōura will review the possibility as part of its 2025 representation review.2
Last week, Simon Martin offered a short reflection in Kōrero on reconciliation in Israel and Palestine to remind us of the deep need for listening, learning and prayer. Paul writes in 2 Corinthians 5:18-19 that God has reconciled us through Christ and given us the ministry of reconciliation. This calling is not only for distant lands – we also need it here, in our own communities, like where the aspirations of Te Tiriti o Waitangi have failed to bring peace.
Justice is essential to reconciliation. Jesus spoke often about justice: “Blessed are the peacemakers” (Matthew 5:9), “whatever you did for the least of these… you did for me” (Matthew 25:40), and his mission “to proclaim good news to the poor… and set the oppressed free” (Luke 4:18). He stood with the marginalised and challenged the systems of the powerful.
Many Old Testament prophets embodied divine principles of justice and reconciliation. Like Amos, who cried, “Let justice roll on like a river” (Amos 5:24), and Micah, who called us “to act justly, love mercy, and walk humbly with your God” (Micah 6:8). Isaiah, Jeremiah and Hosea also spoke passionately about justice as central to God’s heart.
As our regions consider Māori wards, we are being invited into a conversation that may feel complex or uncomfortable. But perhaps this is where the Church can offer something beautiful: a space for grace-filled dialogue.
We’re not looking for the “right answers” in every situation. In order to be helpful, we must ask how to reconcile trusted relationships. One of the signs of a declining church is that it loses meaningful connection with the community around it. Relationships aren’t about achieving goals but about doing life together, and this is particularly important in te ao Māori (Māori worldview or culture).
“I often get asked by people “What’s the end goal of honoring the Treaty?” says Caleb Haurua, a youth pastor from Auckland. He’s of Māori and Cook Island descent, studying for a PhD in Indigenous Studies.
Reconciliation begins with relationship, and relationship begins with presence.
Let us be people who listen deeply, learn humbly, and pray faithfully – trusting that God is still at work, reconciling all things.
Further resources:
1 Māori Ward & Poll, Nelson City Council.
Electoral wards, Tasman District Council.
Council votes to retain Māori wards, Marlborough District Council.
2 Why these councils opted out of Māori wards, Lois Williams, RNZ.
Māori Ward, Kaikōura District Council.
3 Where Are We Going? Treaty Journeying, Module 6 of Youth Ministry in Light of Te Tiriti, Caleb Haurua, Discipleship Pathway.
Check out other articles in the
series below.
More articles in the
series are to come.
We have invited these writers to share their experiences, ideas and opinions in the hope that these will provoke thought, challenge you to go deeper and inspire you to put your faith into action. These articles should not be taken as the official view of the Nelson Diocese on any particular matter.
Some of our councils are currently considering Māori wards. For many in our communities this is a new and sometimes difficult conversation. What does it mean for us as Christians to engage with it faithfully?
Te Tiriti o Waitangi was a signed document for the purposes of seeking peace and partnership. For many, this is seen as a covenant.
The Anglican Church was present at its signing and remains called to walk alongside its ongoing story.
First, here’s a quick overview (that is probably a bit oversimplified).
Māori wards give people who choose the Māori electoral roll a direct way to elect councillors to represent Māori voices on local councils. Māori wards exist alongside general wards, covering the same areas. A statutory formula decides how many Māori ward seats a council gets, derived from looking at the total number of councillor positions (excluding the mayor) and the proportion of people on the Māori roll compared with the general roll in that council area.
Nelson, Tasman and Marlborough councils have already established Māori wards for the 2025 elections. In these regions, voters will take part in a binding referendum at the same time as the local election to decide whether the Māori ward continues for the 2028 and 2031 elections.1
Kaikōura and the West Coast – Grey, Buller and Westland councils – have no Māori wards. Instead, they have long-standing Māori representation through iwi representatives and rūnanga (local tribal councils) on committees. These representatives contribute to decisions and provide a Māori perspective, even though they are not elected councillors. Councils in these areas have said they do not currently see a need for Māori wards, though Kaikōura will review the possibility as part of its 2025 representation review.2
Last week, Simon Martin offered a short reflection in Kōrero on reconciliation in Israel and Palestine to remind us of the deep need for listening, learning and prayer. Paul writes in 2 Corinthians 5:18-19 that God has reconciled us through Christ and given us the ministry of reconciliation. This calling is not only for distant lands – we also need it here, in our own communities, like where the aspirations of Te Tiriti o Waitangi have failed to bring peace.
Justice is essential to reconciliation. Jesus spoke often about justice: “Blessed are the peacemakers” (Matthew 5:9), “whatever you did for the least of these… you did for me” (Matthew 25:40), and his mission “to proclaim good news to the poor… and set the oppressed free” (Luke 4:18). He stood with the marginalised and challenged the systems of the powerful.
Many Old Testament prophets embodied divine principles of justice and reconciliation. Like Amos, who cried, “Let justice roll on like a river” (Amos 5:24), and Micah, who called us “to act justly, love mercy, and walk humbly with your God” (Micah 6:8). Isaiah, Jeremiah and Hosea also spoke passionately about justice as central to God’s heart.
As our regions consider Māori wards, we are being invited into a conversation that may feel complex or uncomfortable. But perhaps this is where the Church can offer something beautiful: a space for grace-filled dialogue.
We’re not looking for the “right answers” in every situation. In order to be helpful, we must ask how to reconcile trusted relationships. One of the signs of a declining church is that it loses meaningful connection with the community around it. Relationships aren’t about achieving goals but about doing life together, and this is particularly important in te ao Māori (Māori worldview or culture).
“I often get asked by people “What’s the end goal of honoring the Treaty?” says Caleb Haurua, a youth pastor from Auckland. He’s of Māori and Cook Island descent, studying for a PhD in Indigenous Studies.
Reconciliation begins with relationship, and relationship begins with presence.
Let us be people who listen deeply, learn humbly, and pray faithfully – trusting that God is still at work, reconciling all things.
Further resources:
Check out other articles in the
series below.
More articles in the
series are to come.
