Consequences of the Occupation at Bastion Point
Settlement of 1978
An immediate consequence of the Bastion Point occupation was the settlement negotiated by the elders of Ngāti Whātua that reclaimed land taken under the Public Works Act. In return the tribe were to pay $200,000 for the return of thirteen acres and twenty-seven state houses to the Ōrākei Māori Trust Board. The elders negotiated 11.6 hectares of land but this did not go ahead as Joe Hawke and the protesters refused to leave Bastion Point.
The 1987 Waitangi Tribunal Ōrākei Report
In 1986, Joe Hawke and members of Ngāti Whātua took a claim to the Waitangi Tribunal to address the confiscation of the 700-acre Ōrākei block. The Waitangi Tribunal’s 1987 report disclosed that the Crown had failed to protect the rights and property of the hapū. The Crown had breached the Treaty of Waitangi as it failed to protect the rights of Ngāti Whātua. The report also acknowledged that the Ōrākei block should have been kept as a reserve under Māori ownership. The tribunal found the Crown left the hapu essentially landless and stripped them of their mana. The Ōrākei report recognised that a marae was set aside for Ngāti Whātua and a national marae wasn’t satisfactory. The Waitangi Tribunal not only collates the damage done by the Crown but by the protestors as well. It found that those who occupied Bastion Point were breaching the Treaty, as they were trespassing. 'It was only after “Bastion Point” that a new caution was apparent in the Crown’s dealing with the Maori land throughout the country and there was an awareness that something had to be done about the old claims if only to properly research them before things got out of hand.’ (Ōrākei Report page 107). This consequence of the event has great historical significance, as the Ōrākei claim was the Waitangi Tribunal’s first historical claim the tribunal heard. The Waitangi Tribunal Report of 1987 paved the way for other Māori issues to be addressed.
An immediate consequence of the Bastion Point occupation was the settlement negotiated by the elders of Ngāti Whātua that reclaimed land taken under the Public Works Act. In return the tribe were to pay $200,000 for the return of thirteen acres and twenty-seven state houses to the Ōrākei Māori Trust Board. The elders negotiated 11.6 hectares of land but this did not go ahead as Joe Hawke and the protesters refused to leave Bastion Point.
The 1987 Waitangi Tribunal Ōrākei Report
In 1986, Joe Hawke and members of Ngāti Whātua took a claim to the Waitangi Tribunal to address the confiscation of the 700-acre Ōrākei block. The Waitangi Tribunal’s 1987 report disclosed that the Crown had failed to protect the rights and property of the hapū. The Crown had breached the Treaty of Waitangi as it failed to protect the rights of Ngāti Whātua. The report also acknowledged that the Ōrākei block should have been kept as a reserve under Māori ownership. The tribunal found the Crown left the hapu essentially landless and stripped them of their mana. The Ōrākei report recognised that a marae was set aside for Ngāti Whātua and a national marae wasn’t satisfactory. The Waitangi Tribunal not only collates the damage done by the Crown but by the protestors as well. It found that those who occupied Bastion Point were breaching the Treaty, as they were trespassing. 'It was only after “Bastion Point” that a new caution was apparent in the Crown’s dealing with the Maori land throughout the country and there was an awareness that something had to be done about the old claims if only to properly research them before things got out of hand.’ (Ōrākei Report page 107). This consequence of the event has great historical significance, as the Ōrākei claim was the Waitangi Tribunal’s first historical claim the tribunal heard. The Waitangi Tribunal Report of 1987 paved the way for other Māori issues to be addressed.
Government Actions – The Ōrākei Act 1991
The most significant consequence of the occupation at Bastion Point was the actions taken by the government to compensate Ngāti Whātua. The government approved the conclusions of the Waitangi Tribunal and paid a $3 million endowment to the hapū to be used for housing and development. The Orakei Act 1991 was passed, the new law gave Ngāti Whātua o Ōrākei Trust Board sole supremacy to represent Ngāti Whātua. Also, the return of hapū land was under the act, which outlined that part of the land would be used for a marae, a church and an urupā. This part of the land cannot be sold or leased, it will stay Ngāti Whātua’s tribal base forever. Under the Ōrākei Act an agreement was drawn that another portion of land would be gifted back to the hapu. This reserve is called Whenua Rangatira and is not only available for the hapū’s use but for the people of Auckland to enjoy also. Not only has the land been returned but the relationship between Ngāti Whātua and Auckland city has been rebuilt as the council and iwi share responsibility of public places in Ōrākei. The historical significance of the event is momentous as it brought a voice to Māori grievances concerning land issues and laid the foundations for future Māori disputes to be acknowledged.
Remembering Their Roots
A long-term consequence of the occupation of Bastion Point was the remembrance of what it meant to be Māori, as the community was brought together the resurgence of Māori culture spread and Pakeha assimilation attempts were supressed. “My experience at Bastion Point changed my outlook on life. It taught me to look at what was morally right for people regardless of who they were. I was never comfortable being Māori prior to that. I never knew anything about my language and had no desire to know about it. I never wanted to learn about it. I lived in a Pakeha world. There are so many Māori like me who ignored our Māori side. The Point made me question why it was that I had that attitude? Where did that attitude come from?” Rahera (Rachel) Hakwe comments on her attitude towards her own culture before the occupation. She conveys that she lived in a world dominated by Pakeha and wasn’t comfortable speaking or even being interested in Māori language. This is highly significant as it demonstrates that the Māori weren’t aware of the forsaking of their cultural identity. Rahera explains it wasn’t until after the occupation at Bastion Point that she was comfortable being Māori. Māori at Bastion Point engaged in speaking and learning the language, singing waiata and performing cultural customs, something in which they were forced to forget through assimilation strategies by the colonial settlers. The sense of togetherness and aroha at Bastion Point contributed to the resurgence of Māori culture, which could’ve been relinquished forever if it wasn’t for the occupation.
Historical Significance
The occupation at Bastion Point had a significant impact on New Zealanders and New Zealand society. The resurgence of Māori activism sparked inspiration for many Māori across New Zealand such as the Raglan protest (1978), the eighty day occupation of Pākaitore (1995), protest at Te Kurī a Paoa (2002) and the Foreshore and Seabed hikoi (2004). The Bastion Point protest created a sense of unity amongst Māori all throughout New Zealand. The emergence of other Māori protest movements following the Bastion Point occupation saw the government make changes in regard to return of Māori land. From 1985, the Waitangi tribunal felt empowered to begin investigating the Treaty of Waitangi claims. This is significant as the claim by Ngāti Whātua was the first historical claim the Waitangi Tribunal had heard. This is greatly significant as it laid the foundations for many other Māori grievances to be addressed by the tribunal. The protest at Bastion Point was a momentous display of courage and modern activism in today's society. It was especially significant as the protestors chose to take actively protest to voice their injustice rather than wait for the government to take action. The land was returned to the rightful owners, Ngāti Whātua and this has great historical importance as the occupation achieved the desired effect. Not all the land could be returned, however the people of Ngāti Whātua accept and understand this. A key legacy left behind by the occupation at Bastion Point was for Māori, a rebirth of Māori identity occurred in order for Māori culture to be preserved. It's deeply poignant that the language, traditions and values of the Māori of Ngāti Whātua could have been lost forever due to assimilation but occupation of Bastion Point brought the culture back. The occupation of Bastion Point is a significant historical event in New Zealand, as it mobilised Māori political activism and pushed the agenda for Māori, not only Pakeha.
The most significant consequence of the occupation at Bastion Point was the actions taken by the government to compensate Ngāti Whātua. The government approved the conclusions of the Waitangi Tribunal and paid a $3 million endowment to the hapū to be used for housing and development. The Orakei Act 1991 was passed, the new law gave Ngāti Whātua o Ōrākei Trust Board sole supremacy to represent Ngāti Whātua. Also, the return of hapū land was under the act, which outlined that part of the land would be used for a marae, a church and an urupā. This part of the land cannot be sold or leased, it will stay Ngāti Whātua’s tribal base forever. Under the Ōrākei Act an agreement was drawn that another portion of land would be gifted back to the hapu. This reserve is called Whenua Rangatira and is not only available for the hapū’s use but for the people of Auckland to enjoy also. Not only has the land been returned but the relationship between Ngāti Whātua and Auckland city has been rebuilt as the council and iwi share responsibility of public places in Ōrākei. The historical significance of the event is momentous as it brought a voice to Māori grievances concerning land issues and laid the foundations for future Māori disputes to be acknowledged.
Remembering Their Roots
A long-term consequence of the occupation of Bastion Point was the remembrance of what it meant to be Māori, as the community was brought together the resurgence of Māori culture spread and Pakeha assimilation attempts were supressed. “My experience at Bastion Point changed my outlook on life. It taught me to look at what was morally right for people regardless of who they were. I was never comfortable being Māori prior to that. I never knew anything about my language and had no desire to know about it. I never wanted to learn about it. I lived in a Pakeha world. There are so many Māori like me who ignored our Māori side. The Point made me question why it was that I had that attitude? Where did that attitude come from?” Rahera (Rachel) Hakwe comments on her attitude towards her own culture before the occupation. She conveys that she lived in a world dominated by Pakeha and wasn’t comfortable speaking or even being interested in Māori language. This is highly significant as it demonstrates that the Māori weren’t aware of the forsaking of their cultural identity. Rahera explains it wasn’t until after the occupation at Bastion Point that she was comfortable being Māori. Māori at Bastion Point engaged in speaking and learning the language, singing waiata and performing cultural customs, something in which they were forced to forget through assimilation strategies by the colonial settlers. The sense of togetherness and aroha at Bastion Point contributed to the resurgence of Māori culture, which could’ve been relinquished forever if it wasn’t for the occupation.
Historical Significance
The occupation at Bastion Point had a significant impact on New Zealanders and New Zealand society. The resurgence of Māori activism sparked inspiration for many Māori across New Zealand such as the Raglan protest (1978), the eighty day occupation of Pākaitore (1995), protest at Te Kurī a Paoa (2002) and the Foreshore and Seabed hikoi (2004). The Bastion Point protest created a sense of unity amongst Māori all throughout New Zealand. The emergence of other Māori protest movements following the Bastion Point occupation saw the government make changes in regard to return of Māori land. From 1985, the Waitangi tribunal felt empowered to begin investigating the Treaty of Waitangi claims. This is significant as the claim by Ngāti Whātua was the first historical claim the Waitangi Tribunal had heard. This is greatly significant as it laid the foundations for many other Māori grievances to be addressed by the tribunal. The protest at Bastion Point was a momentous display of courage and modern activism in today's society. It was especially significant as the protestors chose to take actively protest to voice their injustice rather than wait for the government to take action. The land was returned to the rightful owners, Ngāti Whātua and this has great historical importance as the occupation achieved the desired effect. Not all the land could be returned, however the people of Ngāti Whātua accept and understand this. A key legacy left behind by the occupation at Bastion Point was for Māori, a rebirth of Māori identity occurred in order for Māori culture to be preserved. It's deeply poignant that the language, traditions and values of the Māori of Ngāti Whātua could have been lost forever due to assimilation but occupation of Bastion Point brought the culture back. The occupation of Bastion Point is a significant historical event in New Zealand, as it mobilised Māori political activism and pushed the agenda for Māori, not only Pakeha.