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This article considers the relevance of identity and history for Māori development policy. It explores community-based priorities for socioeconomic development in defining “gaps” and compares this with programmes initiated and implemented by government. This article argues that major gaps are historically based and provide clues for present gaps that are measured cross-culturally in, for example, education, health, housing, justice and employment, as well as for some gaps that are not represented in statistical analysis and are inadequately considered in officialdom. Moreover, cultural principles remain fundamental to individual and group identity and, therefore, socio-economic and political survival. Thus, some major gaps are measured internally within the group and are concerned with cultural vitality. However, in order for cultural principles to have proper legitimacy and development programmes to have rigour, it is necessary to consider carefully various shades of meaning and establish which dimensions are applicable to particular gapclosing policies. And while history and identity are essential features of community development policies, it is important that there is a clear relationship between analysis, policy and practice.
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Treaty principles have provided the framework for Māori-Crown relationships to advance Treaty settlements and other outcomes since the 1980s. Principles are Crown interpretations of the Treaty’s intent, even if they are widely utilised by Crown and Māori alike. If both language texts of the Treaty/Te Tiriti o Waitangi are considered from a kāinga perspective, we can consider different approaches to its interpretation and implementation. Foundational to a kāinga view is a reciprocal relationship of accountability between Crown kawanatanga (Article 1) and Māori tino rangatiratanga (Article 2). At the heart of this relationship is as a double trusteeship: the protection of rangatiratanga (trusteeship leadership; sovereignty; self-determination), in exchange for kawanatanga (governance) which in the context of Crown-Māori relationships means the Crown has fiduciary-like obligations to protect rangatiratanga. The potential of the double trusteeship is explored through a multi-marae-based venture “Pā to Plate” as an example of a novel food sovereignty system that harnesses economic and cultural wealth generation. While the Crown—in this case the sixth Labour government struggled to engage with the venture, Pā to Plate demonstrates significant potential for rangatiratanga advancement. The double trusteeship can underpin any kāinga-led endeavour that calls on Crown engagement, commitment and support.
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