AUT’s national survey of sports clubs produced valuable insights into how threats to integrity are perceived and dealt with in New Zealand’s sporting communities.

200 participants joined online in-depth discussions in September, October, and November. Below is a summary of that mahi.

People participate in sport and recreation in a variety of ways, including playing, competing, and coaching; in administration and as officials; as employees and volunteers; in social through to elite levels.

The Code is intended for everyone, so it’s important that a wide range of people contribute to its development.

We invited a range of participants to join online discussions over a period of three months from September to November 2023. A total of 127 adults and 74 rangatahi participated in the study. They were grouped into eleven focus groups (6 for adults and 5 for rangatahi). Discussions were anonymous with participants being assigned a username instead of using their real name.

Through three rounds of discussion, we were able to identify some of their main aspirations for the Code and test draft extracts with them to see if we were on the right track.

The response has been largely positive, but the participants also made it clear where improvements were needed. For example, some of the feedback reinforced the need for the content to be accessible and easy-to-understand.

The ITP held three fono in late 2023, two in Auckland and one in Wellington.

The fono were facilitated by Establishment Board member Tim Castle.

They were attended by representatives of the Samoan, Tongan and Fijian communities. Attendees were actively involved in rugby union (professional and community), rugby league, college and community sport, waka ama and tag football.

The sessions were an initial outreach to leaders in Pacific communities and sport and recreation bodies to inform them of the establishment process for the Integrity Sport and Recreation Commission and the drafting the Code of Integrity for Sport and Recreation.

The ITP sought advice as to how the Commission might best establish meaningful and fruitful ongoing talanoa with Pacific Peoples.

The fono were also a chance for attendees to share their experiences of integrity in sport and recreation in Aotearoa.

Negative experiences of integrity in sport and recreation as Pacific People in Aotearoa included:

• Racism and exclusion, particularly from coaching, management and governance roles.

• Unfair judicial outcomes.

• Lack of cultural consideration and understanding

• Limited access to and awareness of funding opportunities

There was a strong desire to have a seat at decision making tables in sports and recreation –

“if you are not at the table you are on the menu” – was one comment.

However, there was also a degree of scepticism. Pacific Peoples have attended many fono and expressed their views only to see little or no action result. This has resulted in a level of ‘engagement fatigue’.

The ITP was encouraged to:

• Engage with Pacific Peoples through appointed leaders/representatives

• Expand its outreach to include other Pacific Peoples including Tokelauan, Niuean and Cook Islands peoples.

• Provide a ‘road map’ for future talanoa

The Code was seen as a potentially useful tool for improving integrity. The ITP was told:

• For the Code to be embraced it was vital Pacific Peoples had a chance to contribute to its design.

• Implementation of the Code would be more effective if ‘delivered’ by Pacific Peoples (“people who look like us”) so as not to be perceived as being forced upon them by outsiders.

• There was a specific concern the Commission might override practices and methods designed by Pacific Peoples’ organisations that were culturally appropriate and working well.

• Complex inter-personal relationships can impact how integrity matters are dealt with by Pacific Peoples.

• Talanoa with Pacific youth is vital as many younger Pacific People would have different perspectives from those of their parents due to having been born and raised in New Zealand.

• An excessive focus on high performance outcomes in sport among Pacific People can be to the detriment of wider positive community outcomes.

• There is additional pressure on Pacific youth to produce results in competitive sports due to the costs associated with providing them with opportunities, which can result in integrity issues arising.

High-performance athletes participated in workshops to discuss aspects of the Code. Below is a summary of that mahi.

In late 2023, the ITP brought together an Athlete Reference Group to provide input into the development of the Code. While the Code is for everyone, high performance athletes have a unique perspective and it is vital that the Code speaks to their experiences and aspirations.

The Athlete Reference Group is chaired by former Olympic cyclist Rushlee Buchanan and consists of athletes from cycling, rowing, triathlon, weightlifting, shooting, sailing, gymnastics, and boxing.

The group took part in a series of workshops relating to the Code and the design of the Commission’s complaints and mediation service; including reviewing draft extracts from the Code.

The Athlete Reference Group has provided a strong, participant-centred lens throughout their feedback. Much of the feedback on the direction of the Code was positive, but the group also emphasised issues to work on, including:

• The need for the Code to be easy to understand, for example by avoiding legal jargon wherever possible;

• The importance of the Commission’s work, including the Code, being trauma-informed;

• Ensuring that the rights of disabled participants are clearly provided for; and

• Identifying ways to support organisations to implement the minimum standards and make sure participants know what their rights are.

More than 2,000 people responded to our survey about the Code. A summary of that mahi is below.

We ran a public survey from 28 June to 10 August 2023, asking people to tell us their views about what values and rights should be reflected in the Code, and their opinions about what should happen when bad behaviour occurs in sport and recreation. 

The survey received 2,176 responses. Of these, 323 submitters were from Māori, 96 from Pacific people; 994 from women; 585 from disabled people, 40 from young people/rangatahi, and 134 from people who identified as LGBTQIA+.  

 Fifty two percent of respondents said that they had experienced an integrity issue in sport and recreation. Māori, women and LGBTQIA+ people are over-represented in this group.  

What we learned

The public survey results provided insights from a broad range of people who are involved in sport and recreation. Here are some examples of key things for us to keep in mind as the Code is being developed:  

• The Code needs to be accessible and applicable to both individuals and organisations, and set standards for both.  

• It will be important to ensure that the Code is visible and understood by participants at club and group level, and not just at national and regional organisation level. 

• Māori indicated they would prefer to have issues resolved by an independent third party rather than relying on a club or organisation. 

• Women emphasised the need for the Code to support the reporting and resolution of integrity issues and to create accountability. 

• LGBTQIA+ people said the Code should have an explicit focus on bullying in clubs and organisations. 

• The Code needs to be flexible and adaptable across diverse sport and recreation settings. It needs to be clear and simple. People need to be able to see themselves in the Code. 

• Support is required to implement the Code, with a particular focus on small and volunteer clubs and organisations. 

A webinar, Developing a national code of integrity for the sport and recreation sector, was held on 8 March 2023.

Content included:

• Outline of the approach we’re taking to the development of a national code of integrity for the sport and recreation sector, and how you can be involved

• Recap on the overall progress and story so far in developing a stronger integrity system

• Insights about people’s experiences around integrity

• Outline of our planned programme timeline

• Update on plans for wider public consultation

We commissioned a survey of 1,020 New Zealanders, to learn about their experiences in sport and recreation. A summary of that mahi is below.

A survey in November/December 2022 shows that 84% of people believe that integrity is crucial in ensuring a safe, fair and inclusive environment for all participants

The Integrity Transition Programme commissioned Gemba to undertake a nationally-representative survey in November/December 2022.

There were two primary objectives of this survey:

1. Benchmark the current integrity landscape – Gather insights and sentiment into people’s current understanding of integrity and their experiences

2. Explore the role and scope of the Code – In the event of an integrity issue, better understand what participants think is their responsibility as well as what is the responsibility of the organisation

This study was conducted via a quantitative survey, managed by Gemba’s research team. 1020 people completed the survey. This included: 133 rangatahi (aged 14-19), 144 Māori, 96 Pasifika, and 488 disabled people (noting that people may have identified themselves in several of those groups).

A total of 22 on-line engagement hui were held in February and March 2022, with 550 people from more than 230 organisations invited to attend. The last of these hui was a webinar.

All hui were led by the Transition Director, supported by the Integrity Transition Programme team. A short presentation was delivered, followed by questions and feedback.  

The sessions covered: 

• The journey to date, from high performance reviews in 2018, through to the transition programme and plans for establishment of the new entity; 

• Experiences and expectations, based on survey data and insights;  

• Opportunities to engage in development of the Code and the Select Committee process; and 

• Ways the sector can support and promote opportunities for their members and others to feed into the Public Consultation relating to development of the Code.  

A total of 140 people attended the hui and shared their whakaaro. The participants were predominantly representing sector organisations including Board, executive and operational team members. 

Attendees of the Webinar (the final hui in this series) represented a range of perspectives and backgrounds within sport and recreation including as athletes/participants, coaches and administrators, volunteers and parents/whānau.   

The participants were involved in a range of sports and recreation activities. 

The sessions were received positively. Many groups expressed that they agreed with the overall direction – with some commenting that the time was right to establish a new entity dedicated to integrity, if not a little overdue.  

Discussion about the scope of the new entity 

• Participants were interested in discussing the reasons for including active recreation organisations in the scope of the new entity, and how the entity’s functions would apply to them. 

• There were similar discussions about the meaning of ‘participant’.  (Note that this is addressed through a definition in the Bill: section 4 of the Integrity Sport and Recreation Bill.) 

• There was discussion also about the extent to which the new entity might absorb the functions currently performed by NSOs, particularly in relation to a disciplinary panel and investigative and adjudicative functions. 

• Several people asked whether school sport would be covered.

• The view that there is a close link between organisational culture and integrity was expressed often, identifying the needs for the new entity to educate on culture. This led to discussion around the monitoring role of the new entity.  

Code related  

• The range of opportunities for people to engage and provide feedback and their views on the development of the Code were well received. Several groups stated the importance of hearing from a wide audience.  

• Participants raised the importance of rangatahi voice in relation to consultation and engagement on the development of the Code.  

• The timing of the Code being issued and adopted was top-of-mind for organisations with Olympic sports, considering what if any impact it would have on the lead into Paris 2024. 

• Participants discussed the need to maintain a balance, including: 

• How to balance protection of participants without placing an undue compliance burden on community organisations reliant on volunteers.  

• Ensuring that the types of levers or incentives the new entity would use to encourage adoption were appropriate for the sector.

• High performance groups commented that safeguarding seemed to be a heavy focus and noted it will be important not to lose sight of fairness of competitions and a level playing field. 

• The process of adoption of the Code and the scope of inclusion of affiliate organisations was of interest.  A phased adoption process was discussed.  

• In reference to the Code being human rights-based, this raised a question around what would be covered in the Code that wasn’t covered by Member Protection. One group expressed that “general rules for everyone does make it a bit easier” and that a Code is “possibly a means to achieve clear, concise accountability across multiple organisations”. 

“I obviously support safety and fairness on and off the field. Concerned though about adding to accretion of compliance burden on community sport organisations reliant on volunteer time and grant funding. So, the question – How to get the balance right?”

Dispute resolution feedback 

• Views were expressed that avoidance of a formal process for dispute resolution would be important, which related to the need to equip people with tools before issues escalate.  

• A somewhat opposed viewpoint was that one of the biggest challenges was buy-in from the sector to engage in a formal process and that resolution was key. That the new entity will need to encourage engagement with the resolution process.  

• Points about public awareness of the complaints and dispute resolution services in general, and specifically relating to Māori, were raised.  

Māori lens 

The feedback and questions raised emphasised the importance of consultation with Māori, not just in the context of the Code but in capturing the wider views of Māori, in the organisational and process design of the entity itself.   

• One group gave feedback on the importance of ensuring the new entity processes do not further perpetuate colonisation and Western whakaaro.  

• Strong views were expressed that the drivers are different for Māori, with several stating that their Māori organisations were set up to strengthen hapu and iwi development through sport for social and health reasons, e.g. to reduce alcohol harm, or with an anti-smoking focus.  

• Focus is on whakapapa, mātauranga Māori and tikanga. That MSOs do not need high-performance (Māori are inherently high performing), not focused on getting more elite athletes.  

• Māori sports maintain their Mana Motuhake and will question why they are being told what to do with respect to integrity. They are focused on a wellbeing, wellness model based on what makes them Māori – te reo, tikanga and whakapapa.  

• Māori sports are kaupapa-driven and focused on strengthening whanau wellbeing. If you have a strong kaupapa, then the focus on integrity and conversations about integrity are not needed.  

• Insights into the need for strong Governance and leadership were shared based on the need to drive the kaupapa and that most are volunteers.  

• The issue of accountability was raised with Māori Sports Organisations understanding whakapapa and the accountabilities, in that, Māori are accountable to their iwi, hapu and not necessarily the organisation. 

“Integrity is similar to the tikanga and kawa that applies on Marae – you know or, if you don’t know, you will get told”

Disability lens 

• It was expressed that discrimination is a topic that is important to the disabled community and that this could be perception; or may be actual discrimination, or feasibly both.  

• In reference to safeguarding, it was mentioned that documents are often in reference to children; but vulnerable adults also need safeguarding. It will be important to ensure that definitions encompass the broader range of vulnerable people.  

• Another group mentioned the importance of considering the needs of people at high risk of bullying and those who may be perceived as not having a voice of their own. 

• Manipulation of classifications in Disability Sports was raised as an integrity (more specifically Competition Manipulation) issue.

"Have to ensure that consultation includes Disability Sport Organisations, including regional e.g. Disabled Tennis, not just Tennis"

We held several hui (online and kanohi ki te kanohi) in March 2023 to hear from Māori about their experience of integrity issues – both good and bad – while playing sport or being involved in recreation.

You can read the background information provided for those hui, and the pātai that prompted the korero, here. 

We held a total of five engagement hui, with three online hui and two kanohi-ki-te-kanohi hui in Tāmaki Makaurau and Ōtautahi. The hui were facilitated by Pou Tikanga with support from the Integrity Transition Programme team. Members of the Māori Advisory Group and the Integrity Transition Committee attended some of the hui to listen.

The sessions revolved around three pātai:

• What do you and others you know, know about integrity issues in sports and recreation?

• What do you think and feel about what happened?

• What do you want to happen?

We summarised the contributions under a variety of themes. The first two questions are grouped together as participants’ experiences and impact often blended together. The summary below is anonymised.

On 12 May 2023, Pou Tikanga facilitated a follow-up session titled “Tutū te Puehu” (roughly “Kicking up the Dust”). The aim of the follow-up session was to test the summary of what we had heard and provide a further opportunity for people to contribute. Holding this session was also intended to demonstrate an ongoing commitment to the relationship with Māori.

• A total of 31 people attended the March hui and shared their whakaaro. The participants were predominantly Māori along with some tauiwi and Pākehā contributors also.

• Attendees represented a range of perspectives and backgrounds within sport and recreation including as athletes / participants, coaches and administrators, volunteers, parents/whānau, and researchers.

• The participants were involved in a range of sports, both in the mainstream and in Māori spaces. Most were involved in more than one activity.

• 13 people attended the Tutū te Puehu follow-up session, along with four of the Māori Advisory Group.

Sport and recreation can be a positive space with significant opportunities for whānau Māori

• Many of the participants expressed a sense of being fortunate to have worked and participated in a variety of sports.

• People highlighted that sport and physical recreation was a way to connect to whakapapa and whānau, and express manaaki and rangatiratanga, particularly in Māori sporting contexts.

The integrity issue most raised by participants was racism within mainstream sporting environments

• Participants identified integrity issues that occurred within both mainstream sport and kaupapa Māori sport but noted that the issues, and how they were dealt with, were different.

• Integrity issues identified in kaupapa Māori sport were most often linked to eligibility to participate (e.g. whakapapa) or behaviour not aligned with the kaupapa. These issues were often resolved through whānau centred approaches.

• Participants also identified that integrity issues for Māori can have broader impacts because people are representing their whānau, hapū and iwi, not just themselves.

• Racism – both structural and interpersonal – was the issue most frequently identified by participants. This occurred when participating in mainstream sports and when Māori teams (such as kura Māori) were participating in mainstream competitions.

Interpersonal racism targeting Māori is prevalent in sport

• Many of the participants shared direct and indirect experiences of racism targeted at Māori, highlighting that racism is prevalent in the sector. Examples of racist behaviour included:

  • Derogatory and racially abusive comments on the field, side-lines, and in the workplace (e.g. name calling and racist slurs).

  • Denial of opportunities given to other sportspeople (e.g. not being selected).

  • Lack of respect for tikanga Māori, including negative consequences for practicing tikanga and upholding te Tiriti o Waitangi.

  • Being told not to speak te reo Māori, including being penalised for it in some environments, mispronunciation of ingoa Māori, and people using kupu Māori without integrity.

  • Misappropriation of mātauranga Māori and te reo Māori.

  • Attribution of stereotypes relating to Māori (e.g. teenage pregnancy, “naturally” good athletes).

“These players felt totally unacknowledged -their culture, their needs were not being met in the mainstream structure, in a semi-professional environment.”

• Participants spoke of the hurt and whakamā that these experiences caused to whānau, in particular for rangatahi and tamariki (see below). In the worst cases, it led to people giving up the activity and not returning.

• Further, these effects perpetuate when Māori make decisions about their broader involvement and that of their tamariki. This extends to the professional aspect of sport and recreation where the presence of racism and bias have resulted in places where Māori do not see themselves and do not feel safe. Even if they do become involved, they are not included and valued.

• When representing your whānau, hapū, and iwi, the implications are wider than just those related to sport.

• Participants highlighted that Māori did not face discrimination in the same way in environments built on tikanga Māori, such as waka ama or kī-o-rahi.

There are also concerns about structural racism and inequitable resourcing

• The level of resources was also a recurring theme, with participants highlighting concerns around equity of funding for grassroots sport and clubs in particular. The lack of funding meant there were fewer opportunities for Māori and Pacific peoples.

• There was also discussion of the fact that this had come about following years of inequity and exclusion in relation to structures, opportunity, facilities, selections and general acceptance. This means Māori often do not start at the same level as non-Māori and, as time goes on, those disadvantages grow.

“It’s kind of everywhere and we see only the tip of the iceberg. Revealing those stories … is important. It’s not just a one-off, it’s systemic, structural, and deliberate.”

• Some participants also raised concerns about ‘cultural taxation’ where people and organisations (deliberately or otherwise) sought expertise in te ao Māori from them, but they were not remunerated or acknowledged.

• Participants spoke of the fact that limited capacity and capability in organisations impacted Māori more as cultural responsiveness was not prioritised. This was more prevalent when high performance was compared with grass roots. There is very little “for Māori, by Māori” design in high performance sport.

• Some participants described the impact of colonisation and colonial power systems that lead to marginalisation, racism, barriers to funding, and exclusion from mainstream spaces.

• Participants noted that official recognition and funding structures were built on Pākehā values/definitions, which could prevent Māori sports from receiving support they required to thrive. They also highlighted a lack of media coverage celebrating Māori sports environments or Māori achievements in mainstream sports.

There are insufficient levels of Māori leadership and representation in the sector

• Participants raised concerns about low levels/lack of Māori in governance and leadership positions in sport and active recreation. This makes progression more difficult for Māori.

• It was also noted that if there is representation, it can be isolated and potentially quiet as those spaces may not feel safe for Māori.

• There was also discussion about male influence in leadership and when coupled with this, Māori feel they have even less opportunity as the western constructs that currently exist are perpetuated.

“There’s not necessarily a pathway for people to enter the sector as Māori because the pathway is built on being non-Māori.”

Significant concern about intergenerational harm and the effect on tamariki and rangatahi

• The conversation regularly focussed on the impact on tamariki and rangatahi. Many of the examples of racist behaviour (see above) had been targeted at rangatahi and tamariki.

• Participants spoke of the pressures on rangatahi and tamariki, for example the emphasis on winning starting at an early age.

• The interaction between education/schools and sport was also a significant focus of some kōrero, with concern that insufficient emphasis was placed on education.

• Youth professionalisation and the associated pressures were discussed, more specifically the contrast these environments have with tikanga values, e.g. secondary school sports, financial implications for Māori (some are whakamā about not having enough money) – this makes Māori vulnerable.

• These impacts are even more intense in overseas environments where tikanga is completely absent and athletes can get homesick. Further, Māori don’t have equitable opportunities to shine.

Lack of accountability where integrity issues arise

• Overall, there was a strong sense that accountability was lacking in the sector.

• Participants gave a range of examples where integrity issues, and racism in particular, were raised with organisations but were not dealt with satisfactorily. As a result, people were not held to account and nor was the organisation itself.

• There were also examples of people feeling disempowered and unable to ‘call out’ the behaviour when it occurred for fear of creating conflict or becoming a target themselves. The system did not encourage people to raise issues and they therefore had to tolerate it or push back, both of which could carry a significant personal cost.

There is a sense of common experience with other communities

• Participants highlighted that experiences of racism were not limited to Māori, but also impacted on Pacific peoples and other ethnic minorities (e.g., people of Asian or African whakapapa).

Tikanga Māori is a positive basis upon which to build in the sport and recreation sector

• Participants agreed that te Tiriti o Waitangi and tikanga Māori were a sound basis to build from, not just for Māori but for all people.

• Participants highlighted ngā uaratanga (values) such as manaakitanga, whakawhanaungatanga, kaitiakitanga and Māori-ki-te-Māori, and gave examples of where these had been successful. For example:

  • Super Rugby Aupiki competition and kaupapa had used tikanga as its basis so in that environment wāhine can “do and be.”

  • Running competitions where points were awarded for demonstrating values, not just points on the scoreboard.

  • Kura and marae-based experiences can be positive vehicles for sport and recreation.

• Such values must be baked in and authentic with Māori included at the table. This means removing dominant paradigms and replace with a kaupapa Māori approach.

• Similarly, participants strongly emphasised that tikanga values can be applied to shape good integrity or ‘what good looks like’. Because they centre around mana preservation and enhancement and the importance of understanding what is tika and pono, they are a natural basis for a code for everybody, not just Māori. There was a strong view that works for Māori will work for everybody.

• Development of guidelines / resources / workshops for sport at all levels that identify key values / tikanga relevant to Māori practices that can be shared to influences their system and processes.

• Mediation model that is possibly based on Te Whare Tapa Wha model.

• Advocacy for smaller codes such as mau rākau, ki-o-rahi.

“[I] thought about haka [and] ngā taonga tākaro – it’s a space for healing, space of expression, connection and healing. How can we encourage that and celebrate that as a whole?”

People need to be held to account

• There was a clear sense that the system needed to hold people to account for racism and other misconduct.

• However, several participants highlighted that this did not mean simply punishing people where wrongdoing occurred. There needs to be wrap-around support in place too so that the behaviour is not repeated (e.g. education).

• Support for monitoring was strong, with clear accountability pathways (i.e., the buck stops at national level, this will help shift conversations).

• Alternative options are desired when complaints at club and regional level are not handled appropriately or in a timely way.

• Some participants stressed the importance of people committing to calling out bad behaviour, even where it was difficult. Equally, they highlighted that people need to trust the systems so they feel empowered to call things out, so there needs to be mechanisms to protect and support that.

• Support will be required to ensure successful organisational implementation.

“We must challenge and have mana-enhancing actions that ensure the focus of our people and needs of our people are centralised…we need to decolonise and decentre the current power system.”

Education has a major role to play

• Collaboration is required with the education sector to ensure rohe input and avoid homogenous approach.

• Career and education pathways need to be available and accessible and obvious for Māori.

• Education is critical to set “what good looks like” – support kids to be safe and fair, winning is not the ultimate. Knowledge (education) is power and can help ensure Māori are positioned well for leadership roles.

• Drive conversations through education i.e. of risks and issues but also to build capability driven by tikanga.

• Sport and recreation can be used as vehicles to attain education for Māori (e.g. if scholarships structured appropriately).

Rangatahi are important voices

• Ensure inclusion to avoid ageism and impact on mana, these voices should be heard and nurtured. Recognise how rangatahi and tamariki interact, where they congregate and what is important to them – they are the future of our sector.

• Understand who rangatahi take notice of, who their Māori role models are, and who contributes to moulding their aspirations and behaviours.

• Ensure tikanga is retained in professional environments and when rangatahi are removed from their support networks.

• This is often the area where funding is at its most disparate, mechanisms to access funding need to be proactive and accessible.

“Focus on being whānau centric and utilise the systems that work for whānau.”

More opportunities for Māori leadership are needed along with support for Māori staff

• There needs to be Māori representation in governance and leadership. Wāhine Māori presence in leadership is important, ensuring the environment is safe and welcoming.

• More needs to be done around iwi involvement. Te Waipounamu representation important, including for the Commission and the Māori Advisory Group.

• Recognise that opportunities have not been equitable, so get people in positions for the right reasons. A support, growth and development approach may be required.

• Recognise and appropriately remunerate tikanga expertise and their value in a competitive and/or professional environment.

• Having Māori as pioneers and champions is powerful. There are some great examples in history (e.g. Marg Hiha) and the present (e.g. Sarah Hirini).

• Participants also noted that bringing together Māori in the sector from across multiple sports, like in these hui, was a valuable opportunity for whakawhanaungatanga, learning and to provide support for each other.

Action is needed, not just words

• Many participants highlighted the importance of not just relying on words/documents to achieve change, and that te Tiriti cannot just be kupu in the Code.

• A code’s a code – but we see all sorts of strategic codes for all sorts of things, and they’re all great. Without systemic change, though, we won’t see a safe, mana-enhancing environment. A code driven by tikanga values will provide a strong basis that serves everyone.

“Wero – don’t let this sit on the shelf and collect dust. Let’s activate and be accountable for implementing it. Mindful of these pretty looking documents for Māori that sit there looking pretty.”