Kōkiri Learn
Adults and children seen from behind walking along a quiet country road through green farmland towards a snow-capped volcanic mountain, one child holding a white feather

Social Sciences · World 2 of 8 · Years 7–8

Mana Motuhake: Power, Decisions and People

A declaration, a treaty with two texts, a flagstaff cut down four times and a village that answered guns with song. Whose authority?

Big question: Whose authority, and who says so? How have agreements about power in Aotearoa been made, broken and put right since 1835?

You'll make
An awareness campaign or exhibition piece about one agreement or one response (He Whakaputanga, te Tiriti, the flagstaff, Kīngitanga, Parihaka, the Land March or a Treaty settlement). It makes a structured argument about power and change, uses evidence from at least three perspectives, answers a counter-argument, and cites every source.
For
A local council or community board, an iwi or hapū organisation (by invitation), the school board, or a community group, plus whānau at a class exhibition
Time
5 weeks · 2 sessions a week

Your mission

Why it matters

In 1835 northern rangatira declared their independence. In 1840 more than 500 rangatira signed te Tiriti o Waitangi, most of them a text that did not say what the English version said. What followed shaped every community in Aotearoa, including yours: wars, peaceful resistance, marches, petitions and, in our time, apologies and settlements. Your class has been asked to explain one agreement or one response, show how it affected different groups, and help your community understand why it still matters.

Who holds power, and how it is shared, is the question underneath every decision a council, a government or an iwi makes today. Te Tiriti is part of our constitution, Treaty settlements are still being made, and people still march, petition and go to court to be heard. When you can compare two texts, weigh competing accounts and trace causes to consequences, you can join these conversations with evidence instead of guesses.

A group of students sitting on a grassy headland beside a tall white flagstaff, looking out over a blue bay dotted with bush-covered islands
A flagstaff on a hill over a harbour. In 1844 and 1845 one flagstaff became the most argued-about pole in the country.

Your first step

Name the agreement or turning point you want to study. List three groups it affected and, for each group, one source that shows how they saw it: a letter, a speech, a painting, a place or a person you could ask.

Make it yours

Choose a context

Same big question, three different places to explore it. Pick the one that fits your class and community.

  1. Pēwhairangi: from He Whakaputanga to Ruapekapeka

    The Bay of Islands is where He Whakaputanga was signed at Waitangi in 1835, where te Tiriti was first signed in 1840, where Hōne Heke cut down the flagstaff at Kororāreka, and where the Northern War ended at Ruapekapeka pā in 1846. Compare Ngāpuhi accounts, British reports and later paintings of the same events.

  2. Taranaki and Waikato: Parihaka and Kīngitanga

    Follow two different answers to land loss. The Kīngitanga united iwi under a Māori king from 1858 to protect land and authority. At Parihaka, Te Whiti o Rongomai and Tohu Kākahi led ploughing campaigns and met 1,600 armed troops in 1881 with waiata and kai. Trace both stories through to the Crown's apologies and settlements.

  3. Our own rohe and its settlement

    Where did te Tiriti reach your area, and who signed or did not sign? What has happened since? In Whanganui, the story runs from the 1840 signings on the awa to the Pākaitore (Moutoa Gardens) occupation of 1995 and the Te Awa Tupua settlement of 2017. Anywhere else, work with your teacher and mana whenua to find your local iwi settlement and its story.

TRACE

Week by week

Two sessions a week, each with Getting started and Stretch support so the whole class works together.

  1. W1A country under pressure, and a declaration of independenceTime & Place: The 1830s: who is in charge here? · Relationships: He Whakaputanga 1835
  2. W2Te Tiriti o Waitangi: two texts, many signingsRelationships: Two texts, one name · Accounts: Who signed, who refused, who was never asked
  3. W3Contested sovereignty and the long responseAccounts: The flagstaff and Ruapekapeka · Causes & Consequences: Kīngitanga and Parihaka
  4. W4From the Land March to Treaty settlementsCauses & Consequences: Not one more acre · Causes & Consequences: Build the argument
  5. W5Judge the significance and launch the campaignEvaluate: How significant was it? · Evaluate: Present to decision-makers
Long rows of freshly ploughed dark soil running across a field towards a snow-capped mountain rising above low mist
Ploughed furrows under the mountain. In 1879 Parihaka ploughmen turned the soil of confiscated land as a peaceful protest.

Hands-on

Activities

Investigations and projects that fit the weeks above. Open one to see what you need and how you'll know it worked.

Two texts side by sideDid everyone who signed te Tiriti agree to the same thing?Open

You need: copies of the te reo Māori text, a modern English translation of it, and the English text (NZ History) · three highlighters · a comparison grid

  1. Read Article 1 in each version. Highlight what rangatira gave: kāwanatanga or sovereignty.
  2. Read Article 2. Highlight what rangatira kept: tino rangatiratanga over lands, villages and taonga, or 'possession' of property.
  3. Read Article 3. Is it the same in both?
  4. Fill in the grid and write one sentence explaining the biggest difference.
  5. Discuss: why might Governor Hobson rely on one text and rangatira on the other?

How you'll know: You can explain the difference between kāwanatanga and sovereignty in your own words, with the exact words from each text as evidence.

Go further: Find out what 'taonga' has been taken to include in later Waitangi Tribunal claims, such as te reo Māori and radio frequencies.

Fits week 2 →
Power mapWho held power in 1835, in 1840 and in 1881, and how did it shift?Open

You need: three large sheets of paper · sticky notes in three colours · the readings

  1. On each sheet, write a year in the middle: 1835, 1840, 1881.
  2. Place the groups on each map: rangatira and hapū, the British Crown, the colonial government, settlers, and iwi communities such as Parihaka.
  3. Use colours for who decides, who influences and who is affected.
  4. Draw arrows to show how power moved between the maps.
  5. Write a caption: 'Between 1835 and 1881, power moved from … to … because …'

How you'll know: Your three maps show a clear change over time, and each arrow is backed by an event from the timeline.

Go further: Draw a fourth map for today, including the Waitangi Tribunal and post-settlement iwi organisations.

Fits week 1 →
The signing mapWhere was te Tiriti signed, and who did not sign?Open

You need: an outline map of Aotearoa · coloured dots · the NZ History signatory and signing-location pages

  1. Mark Waitangi, 6 February 1840, with a large dot.
  2. Add at least eight more signing places with the dates copies reached them.
  3. In a different colour, mark rangatira or iwi who refused to sign.
  4. Shade areas that no copy reached.
  5. Write three observations about the pattern.

How you'll know: Your map shows that the signing took months and did not include everyone, and you can give one reason why.

Go further: Choose one rangatira who refused and explain his reasons from a source.

Fits week 2 →
Reading a picture as a sourceWhat can a painting made 60 years later tell us about Hōne Heke?Open

You need: the McCormick painting of Heke and the flagstaff · a short extract of Heke's own words (NZ History) · a source-detective card

  1. Look at the painting for two silent minutes. List everything you see.
  2. Who made it, when, and for whom? (It illustrated a book for British readers around 1908.)
  3. What does the artist want you to feel about Heke?
  4. Read Heke's own words. What did the flagstaff mean to him?
  5. Write a paragraph: what the painting is useful for, and what it is not.

How you'll know: You can explain that a source can be useful for how later people saw an event even when it is not reliable about the event itself.

Go further: Find a Ngāpuhi account of the flagstaff and compare it with both.

Fits week 3 →
What made Parihaka's resistance work?How can people resist without violence, and what does it cost them?Open

You need: the Parihaka reading and timeline · strategy cards: ploughing, fencing, removing survey pegs, welcoming troops with kai and waiata, refusing to fight back, public speeches · a large sheet

  1. Sort the strategy cards: which disrupted the government's plans, which won public sympathy, and which kept the community united?
  2. For each strategy, write what the government did in response.
  3. Discuss: why did the government pass special laws to imprison ploughmen without trial?
  4. Decide which strategy you think mattered most and explain why.

How you'll know: You can describe at least three peaceful strategies and explain how each challenged the confiscation of land.

Go further: Compare one strategy with a Civil Rights Movement strategy such as the Greensboro sit-ins.

Fits week 3 →
The response threadHow have Māori responded to land and language loss from 1835 to today?Open

You need: a long string · pegs · event cards · three colours of card: agreement, conflict, response

  1. Hang the string across the room and mark every 25 years from 1835 to 2025.
  2. Peg on the event cards in order, using the right colour.
  3. Choose one thread (land or language) and tie a ribbon between the events that belong to it.
  4. Write a caption for your thread: what changed, and what stayed the same?

How you'll know: Your thread shows cause and consequence across more than 100 years and includes at least one modern outcome.

Go further: Add your local iwi's settlement or claim to the thread, using information your teacher has checked with mana whenua.

Fits week 4 →
Petition then and nowDo petitions change things?Open

You need: NZ History pages on the 1893 suffrage petition, the 1972 Māori language petition and the 1975 Land March · the Parliament petitions page

  1. For each petition, record who organised it, how many signed, and what they asked for.
  2. Find what happened next in Parliament for each.
  3. Look at how petitions reach Parliament today.
  4. Compare: what is easier now, and what is harder?

How you'll know: Your comparison names at least two similarities and two differences, each with evidence.

Go further: Draft a petition on a school or local issue with a clear, specific request.

Fits week 4 →
Awareness campaignHow can we help our community understand why this agreement still matters?Open

You need: your argument draft · poster paper or a slide tool · the list of sources

  1. Decide your audience and the one message you want them to remember.
  2. Choose a format: poster, leaflet, short video script or exhibition panel.
  3. Include a timeline, one image with a caption, your argument and a sources box.
  4. Test it on a partner group: can they say your message back to you?
  5. Revise and present.

How you'll know: Your audience can state your main message and one piece of evidence after seeing your campaign.

Go further: Make a version in te reo Māori or another community language, checked by a fluent speaker.

Fits week 5 →
Black-and-white photograph of a group of bearded officers in caps and uniforms, several holding swords, standing among trees and a woven fence
Armed Constabulary officers at Parihaka in November 1881. A photograph is an account too: who took it, and who is not in it?Photo: Unknown photographer, Wikimedia Commons, Public domain
Colour illustration of a Māori rangatira swinging an axe at the base of a tall flagstaff flying the British flag, with warriors watching
Hōne Heke cutting down the flagstaff at Kororāreka, as imagined by the English artist Arthur David McCormick around 1908, more than 60 years later. Compare it with Heke's own words.Photo: Arthur David McCormick (1860–1943), Wikimedia Commons, Public domain
A huge crowd of marchers filling a motorway lane beside a line of 1970s cars, with houses on a hill behind
The Māori Land March crossing the Auckland Harbour Bridge in September 1975, on its way from Te Hāpua to Parliament.Photo: Archives New Zealand, Wikimedia Commons, CC BY-SA 2.0

Background reading

Read to understand

Short readings written for Kōkiri Learn students, with their sources.

Trusted NZ sites

Explore more

Placed at the stage of the journey where each one helps.

Beyond the classroom

Share it and work together

Real audiences

  • A local council or community board
  • An iwi or hapū organisation, by invitation and with its protocols
  • The school board of trustees
  • Whānau and the school community at a class exhibition

Work with other schools

  • Pair with a school in another region and compare how te Tiriti was signed, or not signed, in each rohe.
  • Run a joint response-thread wall across two schools on video, each school adding its local settlement.
  • Swap campaign drafts with a partner class and give each other feedback on evidence and counter-arguments.

Stretch challenges

  • Read the Waitangi Tribunal's 2014 report summary on He Whakaputanga and te Tiriti, and explain its main finding for a younger class.
  • Visit Ruapekapeka, Waitangi or Parihaka (virtually or in person with protocols) and write a site report.
  • Compare the Parihaka ploughing campaign with a Civil Rights Movement strategy and judge which achieved more in its own time.
  • Interview someone who took part in, or remembers, the 1975 Land March or a local occupation (with permission and a transcript).
  • Make a real submission to a council consultation about how te Tiriti partnerships are recognised in your area.

New Zealand Curriculum

What this world covers

Mapped to the refreshed Phase 3 statements. The whole class covers both the Year 7 and Year 8 sequences over two years.

  • Social Sciences · History (Aotearoa)

    Settler growth, lawlessness and foreign influence from 1830; He Whakaputanga 1835 and what it affirmed; te Tiriti o Waitangi 1840, its two texts, and kāwanatanga, tino rangatiratanga, sovereignty and taonga

    Year 8 sequence

  • Social Sciences · History (Aotearoa)

    Broken promises and contested sovereignty (the flagstaff, the Northern War and Ruapekapeka), and responses to land and language loss: Kīngitanga, Parihaka, the 1972 language petition, the 1975 Land March and Treaty settlements

    Year 8 sequence

  • Social Sciences · Civics and society

    Influencing decisions through petitions, campaigns and peaceful protest, and resolving disputes through the Waitangi Tribunal and Parliament

    Year 8 sequence

  • Social Sciences · Global history

    Non-violent strategies compared: the Parihaka ploughing campaign alongside the Montgomery bus boycott and the sit-ins of the US Civil Rights Movement

    Year 8 sequence

  • English · Oral language

    Presenting a structured argument with counter-arguments and evidence to a real audience

    Year 8 sequence

For teachers: how to run it

This world teaches the Phase 3 Year 8 History content in the proposed Social Sciences statement of 12 August 2026: responses to increasing challenges from 1830, namely settler growth, lawlessness and foreign influence; He Whakaputanga 1835 and what it affirmed; te Tiriti o Waitangi 1840, its two texts, and the meanings of kāwanatanga, tino rangatiratanga, sovereignty and taonga; the signings at Waitangi and around the coast and why some rangatira signed and others did not; broken promises and contested sovereignty (the flagstaff, the Northern War and Ruapekapeka); and responses to land and language loss (Kīngitanga, Parihaka, Ngā Tamatoa and the 1972 language petition, the 1975 Land March, kōhanga reo and Treaty settlements). It also touches Year 8 Civics: influencing decisions through petitions, campaigns and protest, and peaceful resolution through the Waitangi Tribunal. It follows the Whanganui Intermediate Cycle A Term 1 plan (evidence of learning: a cause-and-consequence explanation of why He Whakaputanga and te Tiriti were signed and what followed, plus an awareness campaign) and the Cycle B plan ('Whose authority, and who says so?', tracing one thread of response to a modern settlement). The Parihaka lesson draws on the Parihaka Day workshop notes: set up a quiet focus, walk the timeline, and use Te Whiti's instruction to the ploughmen ('If they smite you, smite not in return') as the anchor quote. Parihaka is observed on 5 November; teach it with the sequence held clearly (confiscation, protest, laws that removed the right to a trial, invasion, destruction, apology) because the details prevent simplification. Keep it age-appropriate: the Crown's 2017 apology and the Parihaka Reconciliation Act 2019 acknowledge grave harms, including violence against women; refer to 'serious harm to people' with students and do not read the full list aloud. Protocols first: work with mana whenua through the school's iwi relationships before using local iwi histories, visiting a marae or inviting a speaker, and let them decide what is shared. The raukura (white feather) is a sacred symbol of Parihaka; students learn what it means but do not make or wear it as a prop. Handle perspectives with care: many students are Māori, some descend from settlers or soldiers, and some have whānau in current settlement processes. Establish that the aim is understanding decisions in their time and their consequences, not blaming classmates; hold firm on the evidence and open on the values debate. Prep: side-by-side copies of the te reo Māori text and the English text of te Tiriti with a modern English translation of the Māori text (NZ History), the NZ History He Whakaputanga and Treaty signatory pages, a large map of Aotearoa for signing sites, printed source sets for Heke, Parihaka and the Land March, and a long string or paper strip for a 'response thread' from 1835 to today. Differentiation: a partly completed comparison grid for the two texts, picture-supported source cards and an argument frame (claim, two reasons with evidence, one counter-argument); stretch students with the Waitangi Tribunal's findings on the meaning of te Tiriti, a comparison of Parihaka with the Montgomery bus boycott (the Year 8 Global History content), or a formal submission. Misconceptions to listen for: 'the Treaty was one document everyone agreed on' (there are two texts and many signing sheets), 'Māori gave up sovereignty in 1840' (the Waitangi Tribunal found in 2014 that the northern rangatira who signed did not cede sovereignty), 'Treaty settlements give back everything that was lost' (settlements are usually a small fraction of the value lost), and 'protest means violence' (Parihaka and the Land March were deliberately peaceful). Kārearea asks one question during week 3; it never gives answers or writes students' arguments.

This world is live in Kōkiri Learn: students record each stage, and your dashboard shows who has started and where they are, never rankings or scores.

Ready to run it with your class?

Free trial for NZ schools. One combined Years 7–8 class, any term.