At the 60th General Synod, held in Nadi, Fiji, on 7-12 July 2012 it was resolved that:

Whereas

1. 1.  The assets of the St John’s College Trust Board, the Church’s principal educational trust, have accumulated to $315million (as at 31 December 2011) of which $57.8million is committed to the land and facilities to support the College of St John the Evangelist and John Kinder Theological Library;
2. 2.  Tikanga Māori seeks to engage with its partners, Tikanga Pākehā and Tikanga Pasefika in a discussion as to how Tikanga Māori can be free to express its tino rangatiratanga;
3. 3.  Tikanga Māori has been unable to express tino rangatiratanga over the deployment of St John’s College Trust Board funds and has been unable to adequately fund educational needs;
4. 4.  Tikanga Māori seeks to exercise tino rangatiratanga over 50 percent of those funds;
5. 5.  Clause 12(a) of the Preamble of the Constitution/te Pouhere provides for the Church to organise its affairs within each of the tikanga (social organisations, language, laws, principles and procedures) of each partner and Part D provides that Te Pīhopatanga has power to structure and organise itself in such manner as it shall from to time to time determine.

Now therefore this General Synod/te Hinota Whānui resolves THAT

1. 1.  General Synod/te Hinota Whānui establishes a working party to

      (i)   Consult, as it sees fit, on how tino rangatiratanga is best accommodated in giving expression to the Constitution/te Pouhere of the Church particularly in the sharing of educational resources and in the formulation of the investment policy adopted by the St John’s College Trust Board, and

      (ii)   Report to the next session of General Synod/te Hinota Whānau as to how the aspirations of Tikanga Māori may be achieved.

1. 2.  That the Working Group be comprised of:

The three Archbishops be Patrons

      (i)   The Rt Rev’d J Gray

      (ii)   Professor W Winiata

      (iii)   The Rt Rev’d A Qlliho

      (iv)   Vacancy – Tikanga Pasefika

      (v)   Vacancy – IDCCG

      (vi)   Vacancy – IDCCG

1. 3.  That Standing Committee provides funding of $2,500 per annum for this group.

Since the formation of the Working Group in July 2012 the vacancies have been filled, the Group has met twice and, at the request of Bishop Gray, Ira Wilkinson has agreed to join the Group to replace him. 

Tino rangatiratanga

The expression ‘tino rangatiratanga’ first appears in Article 2 of Te Tiriti of Waitangi which reads as follows: -

‘Ko te Kuini o Ingarangi ka whakarite ka whakaae ki nga Rangatira ki nga hapu – ki nga tangata katoa o Nu Tirani te tino rangatiratanga o o ratou wenua o ratou kainga me o ratou taonga katoa...’

This is translated in the officially recognised English text as: -

‘Her Majesty the Queen of England confirms and guarantees to the Chiefs and Tribes of New Zealand, and to the respective families and individuals thereof, the full exclusive and undisturbed possession of their Lands and Estates, Forests, Fisheries and other properties which they may collectively or individually possess, so long as it is their wish and desire to retain the same in their possession.’ 

Article 2 of the Māori version of Te Tiriti o Waitangi, as printed above, was linguistically innovative in the sense that it appears to be the first use of the word ‘tino’ coupled with ‘rangatiratanga’ and some have chosen to interpret their combined use as expressing ‘absolute sovereignty’: for others ‘self determination’ is more satisfying.

The major revisions to the 1857 Constitution that were adopted by the General Synod in 1992 were shaped to be immediately workable without impediments to the smooth working of the Anglican Church in Aotearoa, New Zealand and Polynesia.  It was understood, however, that with the passage of time, the Church would identify further changes to the 1857 Constitution to accommodate the emerging needs of each of the three partners and of the collective.  The desire of Māori to exercise tino rangatiratanga over their own affairs and over their resources and entitlements would emerge at some point.  The demise this century of St Stephen’s and Queen Victoria schools and the teetering of Te Aute and Hukarere on the edge of failure have triggered this.

At their Rūnanganui in 2011, Te Pīhopatanga o Aotearoa, resolved to take to the next General Synod a proposal on how Te Tiriti o Waitangi/the Treaty of Waitangi might be better expressed within the Church.  The Māori partner has chosen to focus on their search for more effective ways to give expression to tino rangatiratanga.  This matter is addressed in parts 2, 3 and 4 of the preamble of the resolution of the General Synod in 2012 presented above.  Te Pīhopatanga o Aotearoa suggests that early attention be given to the management of the assets of the St John’s College Trust Board which stood at $315m in the Board’s audited financial statements at 31 December 2011.  It is the view of Te Pīhopatanga o Aotearoa that their freedom to express tino rangatiratanga in their participation in the affairs of the St John’s College Trust Board must be given attention.  In doing so, it is also their view, that necessary change can be achieved by Tikanga Māori to an acceptable degree without constitutional change.

This paper remains fast to the principles outlined in Fiji, that is, for Māori to exercise tino rangatiratanga over 50% of the funds of the St John’s College Trust Board.  Initially, 50% of investment funds are targeted.  In due course it might be appropriate to give attention to total assets.

The current funding processes used by the Church do not provide Māori with the opportunity to express tino rangatiratanga:

1. At the St John’s College Trust Board, where the decision is made about the size of distribution and allocations of the distributions, Tikanga Māori is required to negotiate with Tikanga Pākeha and with Tīkanga Pasifika – the negotiation process denies tino rangatiratanga;
2. The amount to be distributed then goes to Te Kotahitanga, another group where Tikānga Māori negotiates with the other two Tikanga for the resources to undertake its planned activities – tino rangatiratanga is denied;
3. The funds then find their way to Te Waka Mātauranga, finally into Māori hands for management – however the need to account for spending and reporting practices including the requirement of returning unspent funds at the end of the year denies any real tino rangatiratanga is present.

This funding model has prevented Te Pīhopatanga o Aotearoa from acting in the interests of its Māori boarding schools; it also led to loss of contributions of graduates from these schools over the last fifteen years.  An obvious question is “what will be the cost to Māori and to the nation from the loss of graduates from these schools.  We are reminded that the Māori community suffered greatly through the loss of leadership as a consequence of the high number of casualties, in the Māori Battalion in particular, during the Second World War.

In the years 1997 to 2011, the asset base of the St John’s College Trust Board increased by $152M; it came at a cost to Tikanga Māori who lost two of its iconic Māori boarding schools, St Stephens College and Queen Victoria Girls’ College.  If Tikanga Māori have tino rangatiratanga over 50% of the funds, it would be for Māori to decide whether to restore St Stephens and Queen Victoria.  Also on their agenda would be the question of how to undo the damage of neglect of Te Aute and Hukarere, the lifelines of which, at the margins, emanate from the St John’s College Trust Board.  Income from the founding gift of Ngai Te Whatuiāpiti and from other sources are not sufficient to sustain the Colleges.

If $25M found its way to each of St Stephens and Queen Victoria (a total of $50M) the St John’s College Trust Board’s investment funds would still have on hand $102M of the $152M growth enjoyed during the period of the closures of these two schools.

The same argument applies in the present day where our last two surviving Māori Anglican Boarding Schools are facing extinction while Te Pīhopatanga o Aotearoa is unable to express its tino rangatiratanga as its applications and proposals to the General Synod and to the St John’s College Trust Board were declined in favour of the accumulation of reserves.  Consider the experience described in the next paragraph.

At the General Synod meeting in Fiji, in July 2012, the Te Aute Trust Board presented a proposal that outlined plans to turn around the situations of the two colleges.  The proposal sought resourcing of deficits to 2012 in anticipation of a 2013 breakeven; deferred maintenance of $800,000; funding of seven projects shaped to grow the economic wellbeing of the Te Aute Trust Board; and to enhance its working relationship its major the donor, Ngāi Te Whatuiāpiti.  The total investment requested was $1,327,323.  In the two years following the 2010 General Synod progress had been made to the point that a pathway to breaking even on the operations of Te Aute within 18-24 months was a prospect.

Tikanga Pasifika agreed.  Tikanga Māori agreed.  Tikanga Pākehā denied the exercise of tino rangatiratanga by its Māori partner.

A proposition this paper is founded on is that the three parties that are bound together in The Anglican Church in Aotearoa, New Zealand and Polynesia are sufficiently imaginative to uncover avenues to accommodate the fundamental principle of tino rangatiratanga within the affairs of the Anglican Church in the 21st century.  Essential to achieving this will be a strong desire to move in this direction by the three partners.  In particular, Tikanga Pākehā will need to be accepting of the obligations created for themselves and succeeding generations of the Pākehā arm of the Church as a consequence of the substantial contribution that Pākehā leadership of the Church played in the

• writing and grooming of Te Tiriti o Waitangi/The Treaty of Waitangi and
• promotion of this covenant to the Māori people;

This requires that Tikanga Pākehā have the same commitment to Māori tino rangatiratanga as Māori themselves have. 

The partner representing Polynesia will need to accept Te Tiriti o Waitangi/The Treaty of Waitangi as fundamental to the fabric of the society in which the St John’s College Trust Board has accumulated its financial resources and with which its operations must be compliant.  Their commitment to Māori expression of tino rangatiratanga must be unreserved.

Tikanga Māori will need to accept that as tangata whenua their survival as a people is not guaranteed but will be a consequence of their active pursuit to give expression to those inherited values by which they are identified.  These are introduced below.  It is expected that they will pursue kaupapa tuku iho with the interests of their partners, including manaakitanga and rangatiratanga in mind.  This will not be new to Māori.  The ball will be in Māori hands.

The Survival of Māori as a People

The expression “E kore au e ngaro, he kākano i ruia mai i Rangiātea”, inherited from tūpuna Māori is a statement about the determination of Māori to survive.  From an estimated population of 90,000 in the decade when Māori signed He Wakaputanga o te Rangatiratanga o Nu Tireni/The Declaration of Independence (1835) and Te Tiriti o Waitangi/The Treaty of Waitangi (1840) the Māori population had declined to a low of 37,400 by 1891.  Ultimate demise within a relatively short period was predicted.  The Nation’s prescription for Māori policy was “to smooth the pillow of a dying race[1]”.  Since then we have turned around.  Recent research from Dr Tahu Kukutai, a Māori doctoral graduate of Stanford University puts the Māori population at 815,000, 18% of whom are living outside Aotearoa New Zealand[2].

Māori will be surviving as a distinct cultural group when a large and growing number of Te kākano i ruia mai i Rangiātea[3] are living according to kaupapa tuku iho, values inherited from tūpuna Māori.  This requires that institutions that influence the affairs of Māori give expression to kaupapa tuku iho in the selection and implementation of their policies and practices. 

The St John’s College Trust Board is one such institution and rangatiratanga is one such kaupapa tuku iho.  The Māori membership of the St John’s College Trust Board must be able to express kaupapa tuku iho through the Board’s activities.  Other members of the Board are similarly obliged.  This line of advocacy relies on the Church’s role in their endorsement of Te Tiriti o Waitangi in 1840 and throughout the process of gathering Māori endorsement - a total of 539[4] Māori signatories, 500 on the Māori version and 39 on the English version.  The active engagements of Te Hāhi Mihingare in the writing and promulgation of Te Tiriti o Waitangi is acknowledged in partnership provisions included in the revisions to the 1857 Constitution of the Church consummated by the General Synod in 1992.

One of the three Wānanga described as taonga by the Waitangi Tribunal gives particular attention to kaupapa tuku iho, the values inherited from tūpuna Māori.  This orientation was a factor in this wānanga being labelled a “taonga”. 

Our tūpuna shaped these kaupapa tuku iho as they travelled Te Moananui a Kiwi and spent 600-800 years in complete isolation on these islands.  There are many kaupapa tuku iho, Te Wānanga o Raukawa has focused its attentions on ten[5] that remain relevant to Māori communities today. 

The ten with an approximate translation for each are listed:

• Manaakitanga, generosity
• Rangatiratanga, chieftainship
• Whanaungatanga, familiness
• Kotahitanga, unity
• Wairuatanga, spirituality
• Ūkaipōtanga, community
• Pūkengatanga. knowledge
• Kaitiakitanga, stewardship
• Whakapapa, genealogy
• Te Reo, language

These kaupapa tuku iho and others span a wide range of human experience and sit comfortably with the following proposition about the continuity of Māori survival and preferred inherited values:

Whereas Māori are determined to survive as a people;

Whereas survival of Māori as a people will be happening when communities of Māori find the expression of kaupapa tuku iho uplifting, rewarding and preferred;

Whereas it is possible to actively pursue the expression of kaupapa tuku iho through tikanga selected by the community; and

Whereas the pursuit of tikanga can be planned and measured;

Then,

the wellness of Māori communities can be measured by identifying the preferred tikanga of the community and measuring the levels at which these tikanga are displayed.

Te Tiriti o Waitangi gives particular attention to rangatiratanga and emphasises this with the inclusion of the word “tino” to immediately precede the word “rangatiratanga”.  This combination of kupu Māori, namely “tino rangatiratanga”, does not appear in major items of Maori literature such as Te Paipera Tapu and the four volumes of Ngā Moteatea.  The innovative inclusion of “tino” in Te Tiriti o Waitangi is a signal as to the determination of Māori to exercise authority, over their taonga.  To complement this, the Waitangi Tribunal, has expressed the view that the Crown is expected to “actively protect” the taonga of the Māori partner.  As we have noted elsewhere the Anglican Church shares this responsibility.

The Waitangi Tribunal has described the three Wānanga Māori as “taonga”.  The Tribunal has not been asked whether they would see Te Aute and Hukarere in the same way.  It is likely that they would.  If asked to assess St Stephens and Queen Victoria, reincarnated, we can predict they would give a similar response.

Amongst Māori, the same expectation attaches to Te Hāhi Mihingare as a major designer and proponent of Te Tiriti.  The precedent was set by ancestors of Tikanga Pākehā such as Rev. Samuel Williams within whom Ngāi Te Whatuiāpiti[6] put their faith.  Iwi all around the Country entrusted the representatives of the Church with their educational and economic aspirations based on transfers of iwi land. 

Survival Experience of Māori Anglican Schools

In the first half of the 19th century, Māori took to primary schooling offered by the Anglicans just as the proverbial duck to water[7].  Secondary schooling followed and tertiary studies were envisaged[8]. 

In the second half of the 19th century Māori secondary schools emerged.  Between 1844 and 1908 eight Anglican Māori secondary boarding schools were serving the Māori community.  Since the demise of Hikurangi College in 1932, followed soon after by the closure of the Ōtaki Māori Boys’ College in 1938, a further four of the eight once flourishing Māori boarding schools have closed.

The 2011 assembly of the Rūnanganui was, sadly, aware of the inability of Māori Anglican schools to survive despite the growing capacity of the St John’s College Trust Board to complement the self support of these schools. 

The survival and non-survival experience of Māori Anglican schools has been as follows:

The survivors                        Years of survival

Te Aute College (1854-present)                 159

Hukarere Girls’ College (1875-1969; subsequently

re-established in 1993-present)                 114

The non-survivors

Hikurangi College (1903-1932)                   29

Waerenga-a-Hika (1856-1937)                   81

Ōtaki Māori Boys’ College (1908-1938)                30

Te Waipounamu Māori Girl’s College (1879-1990)          111

St Stephen’s College (1844-2000)                156

Queen Victoria Girls’ College (1901-2001)             100

We have seen six closures in 81 years beginning with Hikurangi in 1932.  Meanwhile the Church’s education financial base has grown.  In the 14 years between 1997 and 2011, the assets of St John’s College Trust Board grew from $105m to $315m while two distinguished Māori Anglican schools, St Stephen’s College (the oldest of the eight schools) and Queen Victoria Girls’ College, were allowed to close their doors.  There was opposition to these closures by past students and others but they lacked the financial capacity to complement to a sufficient extent the funding on offer through the St John’s College Trust Board and from others.

Amongst those present at Te Rūnanganui in 2011 were people continuing to harbour their despair over the most recent losses of Māori schools, namely St Stephens’ and Queen Victoria.  Others in attendance were thinking about the prospects of Te Aute and Hukarere that were teetering on the edge of closure in the face of financial distress.  To a large extent, the latter felt powerless to halt what many perceive to be inevitable.  They had been engaged in a long and lengthy process of engagement with those elements of the Church community that make funding recommendations and those that are tasked with fulfilling those recommendations.

Application of tino rangatiratanga within the St John’s College Trust Board

Within the St John’s College Trust Board the application of tino rangatiratanga requires that Māori be free to make decisions on the use of their share of the Trust’s resources for educational purposes as Te Pīhopatanga o Aotearoa may decide.  It is predictable that decisions of Te Pīhopatanga o Aotearoa will be consistent with the expression of kaupapa tuku iho in the pursuit of these purposes.

In 2011, total distributions of the St John’s College Trust Board across all three Tikanga amounted to $12,544,000.  The distributions to the College and to the Kinder Library are made prior to distributions to the three Tikanga.  This allocation formula places responsibility for the operations of the College and the Library equally across the three Tikanga regardless of the benefits received by each. This policy denies Tikanga Māori the expression of tino rangatiratanga; the decision is made by others on our behalf including the provision of funding for St Johns’ College and the Kinder Library.

It is our contention that a new allocation model should be implemented that provides for the exercise of tino rangatiratanga by Tikanga Māori[9] over 50% of the St John’s College Trust Board investment funds.  That model would see:

1. St John’s Trust Board arrange for half[10] of the income to be used as directed by Tikanga Māori – tino rangatiratanga is exercised;
2. The funding decisions for Māori are decided by Tikanga Māori and not Te Kotahitanga – tino rangatiratanga is exercised;
3. Amounts to be retained to be determined by Tikanga Māori but included in the accounts of the St John’s College Trust Board with separate accounting;
4. Māori communities, such as Te Aute and Hukarere, are accountable to Tikanga Māori for expenditures.

Kaupapa tuku iho expression

Firstly, the decision making processes of St John’s College Trust Board are not designed to provide for the expression of kaupapa tuku iho.  Secondly, a similar statement can be said about decision making within Te Kotahitanga.  Thirdly, the disestablishment of Te Rau Kahikatea will reduce the extent to which kaupapa tuku iho will feature in the life of the College.  Fourthly, the lack of progress of the College with assuring that all of those emerging from the College are competent in te reo to the level prescribed[11] years ago is a sign of the lack of commitment to the expression of kaupapa tuku iho. 

The College’s assessment policy that says ‘assessments may be completed in Te Reo Maori if an assessor is available for marking. This provision must be negotiated with the paper co-ordinator and Director of Studies within the first two weeks of the delivery of a paper’ is inconsistent with the Standing Resolution (32) of General Synod (1986).  While this Standing Resolution is applicable to all students, it denies Māori expression of te reo as an inherited value and it denies the expression of pūkengatanga through te reo.

We have seen that the levels of distribution to Te Pīhopatanga o Aotearoa has been inadequate to maximise our expression of pūkengatanga and has failed to sustain prominent Māori education institutions in the 21st century.  Witness St Stephen’s and Queen Victoria.  Witness also Te Aute and Hukarere who are at the threshold beyond which there is no return.

A new world – Kia Māori 24/7 : 2040

This conversation was ignited by a concern for these two remaining Anglican Māori boarding schools though the educational affairs of Te Pīhopatanga o Aotearoa extend beyond these institutions.  As we look toward 2040, when the nation will mark the 200th anniversary of the signing of Te Tiriti o Waitangi, we can expect that the landscape will be vastly different, dominated by rapid change and digital technology.

The challenge of the Kia Māori 24/7:2040 initiative is for Māori to ensure its survival as a people by developing the capacity of its population to conduct their affairs as Māori 24 hours a day, seven days a week.  This behaviour will see its people giving expression to kaupapa tuku iho in all of their daily activities, speaking te reo Māori in all environments and using their unique Māori view of their world to shape their ideas. 

In 2012, the Te Aute Trust Board circulated a paper that raised the potential for the College to develop a Māori environment in its residential, educational and other arrangements. Adopting the Kia Māori concept will be a sign that whānau are committed to meeting an intergenerational obligation to ensure their boys will be “more” Māori in 2040 than their parents are today.  An example of this is the expectation that these 2040 Māori will have higher levels of te reo Māori than their parents.  Kaupapa tuku iho will influence their behaviours and their expressions of kaupapa will be superior in quality relative to today.

If Te Aute, Hukarere, St Stephens and Queen Victoria were to make this commitment, their unique contribution to mātauranga Māori would be unquestionable and as such, their relevance to whānau would be secured and its survival ensured.  The on-going support of the Anglican Māori Boarding Schools would be a significant contribution to the survival of Māori as a people.

Te Pīhopatanga o Aotearoa

For Te Pīhopatanga o Aotearoa to survive, it too will need to shape its plans to ensure it remains a relevant and meaningful part of the lives of te kākano.  There is an opportunity for the Church to extend its 1992 constitutional discussion.  The establishment of revised constitutional arrangements was a courageous action by the Church that provided the foundation for the implementation of a Kia Māori 24/7 strategy.

This strategy would see Te Pīhopatanga o Aotearoa review its internal arrangements through a Māori lens.  The current arrangements reflect the internal structures and positions of power of the Pākehā church.  The development of roles and positions with responsibilities for both mission and church management, together with organisational arrangements shaped for Māori, by Māori, of Māori would see our church find its way back into the lives of te kākano.

The planning of Te Pīhopatanga o Aotearoa will also need to explore the place of technology in spreading the Word of God throughout its Māori communities including its boarding schools, it’s Hui Amorangi and other arrangements.

Recommendation to Te Rūnanganui

That Te Rūnanganui receive and endorse this paper including its recommendations, see below, to the General Synod Working Group.

Recommendation to the General Synod Working Group

That the General Synod Working Group:

a)  receive this paper;

b)  note the inadequacy of funding to ensure the survival of Māori Anglican Schools over the years and the prospect of the disappearance of the remaining pair of Māori Anglican schools, namely, Te Aute and Hukarere, in the near future

c)  invite Te Aute, Hukarere, St Stephen’s and Queen Victoria with the support of their respective communities, to provide proposals for:

      (i)   their respective futures based on curricula, governance and administrative procedures imbued with kaupapa tuku iho, and

      (ii)   the necessary Church funding to supplement Crown funding student fees and other funding

d)  review current St John’s College Trust Board expenditures on Māori initiatives and identify opportunities to enhance our expressions of kaupapa tuku iho through arrangements that accommodate the exercise of tino rangatiratanga by Tikanga Māori;

e)  prepare a case for 50 percent of the total annual investment funds of the St John’s College Trust board being reserved for funding the educational activity of Te Pīhopatanga o Aotearoa and over which Te Pīhopatanga will otherwise express tino rangatiratanga and other kaupapa tuku iho; and

f)   find ways to accommodate these steps within the terms of the St Johns’ College legislation as it currently stands.

Whatarangi

2 November 2013

[1] In 1856 physician and politician Dr Isaac Featherston said it was the duty of Europeans to ‘smooth down … [the] dying pillow’ of the Māori race.  Quoted in Peter Buck (Te Rangi Hīroa), ‘The passing of the Maori.’ Transactions and Proceedings of the Royal Society of New Zealand 55 (1924), p. 362.

[2] Collins, Simon Article in New Zealand Herald “18% of Māori now live overseas” 29 November 2011

[3] Māori

[4] Online resource produced by the History Group of the New Zealand Ministry for Culture and Heritage. http://www.nzhistory.net.nz/politics/treaty/making-the-treaty/signing-the-treaty Retrieved 31 October 2013

[5] Pakake Winiata, the Wananga's senior tutor in the field of mātauranga Māori was asked to prepare a discussion paper "Guiding Principles/Kaupapa of Te Wānanga o Raukawa".  Pakake’s paper takes us through a search process to identify a set of values inherited from tūpuna Māori that we can rely on as being distinctly Māori and of sufficient appeal for a large and growing number of Māori to want to express them.  The 2013 Annual Report includes 55 pages of reporting against these ten kaupapa tuku iho.

[6] Ngāi Te Whatuiāpiti gifted 4000 acres  in 1857 for the establishment of Te Aute College in Te Hauke.

[7] In 1879 there were 57 native schools which had been established under the Native Schools Act 1867.  The enthusiasm of iwi for Pākehā primary education was evidenced by their donations of land for the schools, contributions to the costs of the builds and support of the teachers’ salaries.  Te Ara, the Encyclopedia of New Zealand.  Retrieved 3 November 2013 from http://www.teara.govt.nz/en/maori-education-matauranga/page-3

[8] Tamihana Te Rauparaha and his nephew Matene Te Whiwhi arranged a gift of 500 acres in Porirua to support tertiary level studies.  The identity of the beneficiary of this gift, the Crown or the Church, was not resolved for six or seven decades and the tertiary development has envisaged by these two tūpuna never occurred. 

Williams D.V, A Simple Nullity? The Wi Parata Case in New Zealand law and History, 2011

[9] Te Rūnanganui when in session, otherwise Te Rūnanga Whāiti.

[10] Before distributions for the maintenance of St John’s Theological College including the Kinder Library.

[11] Manual of the Constitution, Canons and Standing Orders, Standing Orders of General Synod (32) Inclusion of Māori language and culture in ordination training programmes.  “That training for ordination requires Māori language and cultural studies of sufficient rigour, intensity and depth to ensure that candidates for ordination have the capacity to conduct fluently all of the important tikanga karakia in Māori, and to be able to perform ably on Marae and in other Māori settings. (1986)”