spinofflive
An inmate at Waikeria Prison. Photograph: Toby Manhire
An inmate at Waikeria Prison. Photograph: Toby Manhire

ĀteaAugust 12, 2019

The Waitangi Tribunal just ripped to shreds a populist, pointless, pernicious law

An inmate at Waikeria Prison. Photograph: Toby Manhire
An inmate at Waikeria Prison. Photograph: Toby Manhire

A new ruling on the ban on prisoner voting delivers a fierce reminder of the need for urgent change. Now it’s over to the government: put up or shut up, writes Andrew Geddis.

In some ways, it tells us nothing we didn’t already know: the legislative ban on prisoners voting enacted in 2010 by National and Act Party MPs is a terrible law that shouldn’t ever have been passed. But in laying out how poorly conceived this law was and just how negatively it affects Māori in particular, He Aha Perā Ai? The Māori Prisoners’ Voting Report, which has just been released by the Waitangi Tribunal, presents us with a fierce reminder of the need for change.

The tribunal’s report makes (at least) four important findings. First of all, the government’s complete failure to pay any real attention to how a ban on prisoner voting would affect Māori (because of shameful overrepresentation in the prison system) breached the crown’s duty to be fully informed as a treaty partner. By the end of the tribunal hearing the crown gave up even trying to argue to the contrary; it accepted the way the legislation was created and enacted failed to consider the treaty implications of the change at any point.

Second, the legislation has had a grossly disproportionate effect on Māori. Under the old law in 2010 – under which only prisoners serving sentences of three years or more could not vote –  Māori were 2.1 times more likely than non-Māori to be removed from the electoral roll due to incarceration. That disparity was not good in itself.

However, when the new law was introduced in 2010, this disparity immediately leapt to 9.3 times more likely. And in 2018, Māori were 11.4 times more likely than non-Māori to be removed from the electoral roll due to incarceration.

In the tribunal’s view, introducing a law that has this degree of disproportionate impact on Māori electoral participation breached the crown’s duty to actively protect Māori interests under the treaty.

Third, the impact of disenfranchisement extends beyond a prisoner’s release from jail. The 2010 law has the effect of knocking a previously enrolled prisoner off the electoral roll, requiring them to re-enrol after release before being able to vote again. And many prisoners will never do so, meaning that they effectively become disenfranchised for life.

That fact also breaches the crown’s duty to actively protect Māori interests under the treaty.

Finally, the Tribunal considered and rejected the crown’s assertion that its decision to remove prisoners from the electoral roll was a reasonable exercise under its right of Kāwanatanga. The tribunal wasn’t having a bar of that claim:

Since its amendment, the legislation has indeed disproportionately disenfranchised Māori. In doing so, it has created an arbitrary distinction between otherwise equal citizens; in particular between Māori and non-Māori but also between Māori prisoners and the wider Māori population. The legislation is punitive and breaches Māori citizenship rights. It undermines the crown’s good government obligations to reduce inequality.

In other words, when the crown obtained the right of kāwanatanga under the treaty, the expectation was that it would use this in a responsible and equitable fashion. When it took the right to vote from prisoners, it fundamentally failed in that obligation.

So far, so measured. A formal report from the tribunal is not a place for editorialising; the impact of the tribunal’s recommendations lie almost entirely in the evidence it presents and the quality of its reasoning from that evidence.

Instead, it is in his cover letter presenting the tribunal’s report to the government that the chair of the tribunal panel, Judge Savage, really lets fly. First of all, he addresses the question of what is the point and purpose of a ban on prisoner voting.

During the course of the hearing we tried to understand what this legislation hoped to achieve. Could it really be thought that this would deter those contemplating crime? Perhaps it was thought that this would further chasten prisoners and so render them less likely to further offend. We asked the parties, including the crown, to address this question but to no avail.

Well, if the individuals appearing before the tribunal weren’t able to help it out, surely looking back to what the MPs who passed the legislation said could clear matters up. Given that they were considering a law intended to strip the right to vote from thousands of (predominantly Māori) New Zealanders, MPs must have been careful to spell out the really, really good reasons for doing so. I mean, they’d want to take their job as legislators seriously, wouldn’t they?

Apparently not.

The question of what the bill was intended to achieve at a practical level was not addressed [in parliamentary debates]. It seems unusual that an issue that would impact on such important matters as penal policy and electoral population could be decided on this basis. We wondered how a bill that had, it was said, popularity but no purpose and that had obvious treaty implications was progressed without those implications being examined and Māori being consulted.

I suppose “unusual” is one word for this state of affairs. “Pretty fucking dismal” is another, more apt summary. And the phrase “popularity but no purpose” is about as good a definition of “virtue signalling” as I think I’ve heard. This law was intended to scratch a particular populist itch without even trying to pretend that it would deliver any actual societal benefit whatsoever.

Which goes to explain the tribunal’s overall view about what should happen now.

We can see no utility whatsoever in any restriction on prisoner voting and recommend legislative change accordingly. In the knowledge that the Justice Select Committee will be considering electoral matters soon, this report is forwarded to [the government] urgently.

So, let’s recap where we are. In the near-decade since its passage, the legislation banning prisoner voting has been called “constitutionally outrageous” by a High Court judge, formally declared to be inconsistent with the New Zealand Bill of Rights Act by the Supreme Court, and now held to be in breach of Treaty principles by the Waitangi Tribunal. And that’s without considering what less impressive people like mere legal academics have said about it. 

The law has the formal effect of barring thousands of New Zealanders (disproportionately Māori) from voting at each election, and the practical effect of knocking hundreds from the electoral roll, which they then are highly unlikely to rejoin in the future. This despite the government’s stated aim of making voting as easy and accessible as possible.

It is manifestly bad law. The only reason it exists is that many New Zealanders might like it because they think prisoners are bad people and so don’t want them voting alongside “proper Kiwis” at an election. Which is a really, really terrible basis for deciding who should lose their right to vote.

Here, then, is a challenge to politicians on both sides of the aisle. Nick Smith, National’s spokesperson on electoral issues, has been very vocal of late about the current government’s allegedly constitutionally dubious actions in respect of electoral law. 

An admission that his party got this issue wrong, that the prisoner voting law should never have been passed, and an offer to join the current government in repealing it could demonstrate that his words represent more than convenient attack lines. Principles should matter, irrespective of whether it was your party or your opponents who made the law in question.

And for the government, it’s time to put up or shut up. Shortly after being elected, the attorney general, David Parker, and the justice minister, Andrew Little, made a public commitment to do things differently. Issues like the rule of law and individual rights would get given far greater priority under their watch.

Well, here’s where those fine words need to cash out into action. An Electoral Amendment Act has recently been introduced into the House. A provision to repeal s 80(1)(d) of the Electoral Act could be added to this bill, either through the Justice Committee’s report or a supplementary order paper at the committee stage. Doing so would remove the current stain from our statute books.

So, government (and National opposition responsible for creating this problem in the first place), the Tribunal has put the ball firmly back into your court.

Keep going!
Children from Parihaka Pā with Taare (Charles) Waitara standing centre back. The white feathers show that they are followers of Te Whiti. (Photo: William Andrews Collis/Alexander Turnbull Library)
Children from Parihaka Pā with Taare (Charles) Waitara standing centre back. The white feathers show that they are followers of Te Whiti. (Photo: William Andrews Collis/Alexander Turnbull Library)

ĀteaAugust 12, 2019

Who gets to speak for the people of Parihaka?

Children from Parihaka Pā with Taare (Charles) Waitara standing centre back. The white feathers show that they are followers of Te Whiti. (Photo: William Andrews Collis/Alexander Turnbull Library)
Children from Parihaka Pā with Taare (Charles) Waitara standing centre back. The white feathers show that they are followers of Te Whiti. (Photo: William Andrews Collis/Alexander Turnbull Library)

As a proposed new law to protect the Parihaka name makes its way through parliament, Rachel Buchanan reflects on the shifting legacy of something that is so much more than a set of GPS coordinates.  

In 1848, my kuia Arapera Rongouaroa Parai gave birth to Tāre Warahi (Charles Wallace) at Te Aro Pā, in what is now downtown Wellington. Koro Charles worked as a translator at Parihaka and along the coast at the time of the ploughing and fencing protests in the late 1870s. His mother wore the raukura. His uncles lived there.

It’s only taken 19 years to gain the knowledge required to write those sentences, so I hope you like them.

Parihaka changed my life and the proposed new law that protects the South Taranaki geographic name – Parihaka – challenges me to think differently about the world and how my work fits into it.

There’s something about Parihaka that hooks you in. 

Although I grew up in Taranaki and had visited Parihaka when I was a teenager, it wasn’t until 2000 that Parihaka hit me like a comet. The impact was quite comical when I think of it now. Like a personal big bang. 

I had just finished my honours thesis with a professor of urban history at Monash University in Melbourne and I wanted to go further. 

The plan was to do a PhD on Melbourne’s first high-rise buildings. Then I saw Parihaka: the Art of Passive Resistance, the millennium exhibition at Wellington’s City Gallery, and decided to change tack and study history-making about Parihaka instead.

Parihaka marae appears on the map, but not the place itself

I say decided, but there were other forces at work. 

I had no undergraduate training in Māori history or indeed New Zealand history. I had no language skills, a wishy-washy sense of my whakapapa, and I was based in Australia. Also, the week my candidature started, I discovered I was pregnant.

As someone who can never be accused of looking on the bright side of life, I had doubted I would ever be able to get pregnant. Nice to be proved wrong on that one.

A few months later, a heavily pregnant me met with Te Miringa Hohaia, who instigated and curated the City Gallery exhibition, and also with Te Huirangi Waikerepuru, the leader and teacher who composed the mihi at the front of the exhibition catalogue.  

Back in Melbourne, Te Miringa appeared in a dream and led me through each room of City Gallery, talking all the time, admiring the exhibition but also complaining about how some things had turned out.

Oh, to revisit that supervision meeting, this time with a tape-recorder.

Two babies were born, the PhD was completed, another baby was born, the book was written, the journal articles too, the talks were delivered, the father died, the second Taranaki book was written and after each bit of work I’d think, “OK, that’s it. You’ve got nothing new left to say about Parihaka. Move on!”

Armed constabulary prepare to advance on Parihaka in late 1881. (Photo: Alexander Turnbull Library, PA1-q-183-19)

Yet here I am again, preparing for a visit to Wellington where I will speak at the City Gallery and the conversation will inevitably loop back to Parihaka.

As a student of Parihaka, I have analysed the ways the Crown and its agents have attempted to make up for the 1881 invasion and ransacking of what was then a large community of non-violent resisters to colonisation, but I have been guided towards taking more interest in how Taranaki Māori people have tried to lift the hurt and shame of muru me te raupatu (confiscation and marginalisation).

The most recent attempt to make up was in 2017 when representatives of the Crown went to Parihaka to issue a negotiated apology. The ceremony was followed up by Te Pire Haeata ki Parihaka/Parihaka Reconciliation Bill.

After the first reading in March 2018, the bill was referred to the Māori Affairs Select Committee and public submissions were invited. Thirty-nine were received, including one from the Parihaka Papakāinga Trust that sought protection for the Parihaka name, its story and legacy.

The amended bill, which has just had its second reading, seeks to protect the name of Parihaka from commercial exploitation (including registration of trademarks and company names, and other uses in trade).  

It will be the first time in New Zealand that a geographic place name will be given such protection.

“This is not a silver bullet,” Kelvin Davis, minister for Māori Crown Relations – Te Arawhiti, said. “But in the current context and until issues regarding the protection of mātauranga and taonga Māori are addressed more broadly, this is a start.” 

Section 3B defines Parihaka as a series of coordinates. 

“In this section, Parihaka means the settlement in South Taranaki at 39°17′18.4″S 173°50′24.9″E, as it generally exists from time to time and is referred to in Te Kawenata ō Rongo.”

All those numbers in a row, like a brand on a prisoner’s shirt. 

I don’t want to see the word Parihaka on a packet of biscuits or a bottle of beer, but I also don’t want Parihaka trapped inside some GPS coordinates.

At City Gallery, I did not encounter a geographical location, I encountered an idea. I entered into a dialogue, like many artists and writers before me, and that dialogue was expansive. 

What I loved about studying Parihaka was the way understandings of the place and its purpose have shifted over time for people from Taranaki and for outsiders, and it is still shifting as time passes.

So, no matter what those coordinates say, Parihaka is all over the place.

In 2016, Ihumātao is described as “the Parihaka of south Auckland”. 

In 2005, Parihaka is part of the non-violent kaupapa of foreshore and seabed protestors. 

In 1929, Samoan women and men who are part of the Mau independence movement are described as the “Te Whitis of Samoa”, a reference to their tactics of non-violent resistance, a strategy transmitted across the Pacific via the friendship between a Parihaka old boy, Māui Pomare, and Samoan leader Ta’isi Nelson.

As for Parihaka’s place in New Zealand history, art history or literature, take your pick!

It’s been like a creative-commons scenario, a sharing and reuse of creative content produced by people who had been brutalised by several decades of war and had found, in non-violent resistance, a new way to try and hang on to something, anything.

With Te Pire Haeata, the people of Parihaka and the parliament of New Zealand are signalling that the free-for-all is over. 

We can debate whether “the people of Parihaka” are the people who live at Parihaka now or the people born there, or the ones raised there, or the ones descended from people who lived there, or any uri of Taranaki or some other definition, but at the heart of it all is tino rangatiratanga.

Who gets to speak for who? Who gets to speak for where?

These questions are relevant for Ihumātao as much as for Parihaka, but I don’t know what the answers are.