Too hard basket: Questions and answers about Tiriti and racial justice

One of the devices Heather Came & Associates use in the classroom is the Too Hard Basket. We use it as a mechanism to co-create curriculum with what are learners are curious about. The questions are collected at the beginning of class and answered by a Too Hard Basket panel in the afternoon. The questions are honest, thoughtful and often brave. With the permission of our students, we are going to start sharing some of the questions and answers in case they are useful for others working in the field.  

1. What does rangatiratanga look like in a real policy decision-making?

In a real policy decision-making context, rangatiratanga is Māori having a decisive and authoritative role in the outcome. It means that Māori, as tangata whenua and sovereign Tiriti partners, have an influential voice, enabled with resources, time and authority to make decisions. It involves the recognition of Māori self-determination, diverse Māori realities and the practical application of tikanga in all aspects of policy development and implementation, respecting hapū and iwi authority and autonomy, and ensuring Māori have the power to define problems and direct solutions. It might involve structural mechanisms such as a Māori right of veto.

2. If I say NO to being asked to do the hard work because others don’t want to or don’t have the skills how do I not burn bridges?

When saying NO to avoid being culturally or professionally overburdened without burning bridges. If you can express gratitude for being considered, then clearly state your boundary. Avoid focusing on others' lack of skill or willingness. Consider “thanking them for the opportunity, but I can’t help on this occasion I need to prioritise my hauora and existing commitments”.  Check in with your work comrades to make sure they will stand with you and also hold the line. If you have the energy collectively meet with management to negotiate a Māori-led process to triage  such requests going forward. 

3. How do we provide better health equity in health services for Māori?

At a macro level we need to decolonise the health system to achieve genuine hauora Māori, we must overhaul the system and make it Te Tiriti-compliant. This means embedding tino rangatiratanga, with Māori leading decision-making and service design. We must invest in Kaupapa Māori models and the Māori workforce, recognising their unique expertise. The system must address systemic racism and move beyond a purely clinical focus to encompass wairuatanga and tikanga. Regulatory bodies must mandate cultural safety, Te Tiriti and antiracism competencies, developed with Māori input, creating accountable, effective services that serve whānau as equal citizens and deliver equitable outcomes.

As a practitioner look to the work of Māori scholars such as Matire Harwood, Papaarangi Reid, Rhys Jones, Rawiri Jansen, Jean Te Huia, Fiona Cram who have published extensively about how to improve Māori health outcomes. Take action within your sphere of influence don’t be put off by the size of the task. Embrace cultural safety, antiracism and Tiriti-based practice. Critique the system but ensure your house is in order.

4. How do we navigate funder requirements versus our Te Tiriti policies and organisational expectations?

When funder requirements clash with Te Tiriti policies this a problem for your senior leadership team and board. They hold the responsibility and set the morale direction uphold the mission and values of your organisation.

As practitioners we are responsible for our own practice within our sphere of influence. Ethical guidelines within the health sector, often make explicit reference to upholding Te Tiriti o Waitangi. These guidelines have been developed to help us make ethical decisions. Remember you always have some agency even if you can’t see it in the moment. You can raise issues at a team meeting, with your line manager or supervisor, with your professional association, or your union.

History is riddle with examples of collective action resulting in the transformation of unfair systems. Ultimately, make choices that mean you can sleep well at night.

5. What should we do if after all this training and awareness is our leadership is still performative?

When leadership remains performative despite Te Tiriti training, it is time to shift from education to accountability. This isn't about more cultural awareness; it's about addressing institutional racism. Heather Came and Associates runs training on this.  Document evidence of discrepancies between rhetoric and action raise these with management in the first instance. Advocate for the development of an anti-racism plan with clear inputs, responsibilities, measurable time framed outcomes. Be a stuck record; collaborate with your allies taking it in turns to raise the kaupapa. If your first attempt does not work, reflect, regroup and have another go doing something different. Write a letter, have strategic cups of tea, share useful resources, organise a reading group… antiracism work requires stamina, comrades, a thick skin, empathy, agility and humour.

If internal avenues fail, consider external accountability mechanisms or rangatiratanga (self-determination) strategies outside the resistant structure. 

6. How do we have hard conversations with colleagues to do better?

When initiating difficult conversations with colleagues, begin with whakawhanaungatanga to establish a foundation of trust and respect. Consider having the conversation over a cuppa tea or making it a walk and talk. Be mindful of your tone and try and arrive in the conversation from a position of neutrality or compassion. If you don’t have the emotional capacity, ask someone else to substitute in. Allow for pauses so the other person can reflect. Use I statements.

Address the specific behaviour or issue directly, focusing on the impact rather than attributing intent. Frame the conversation around ōritetanga (equity) and our collective responsibility and commitment to do better for whānau. Be prepared to listen actively and handle defensiveness with patience. These peer-to-peer discussions are essential for challenging institutional racism and creating a culturally safe environment where everyone can thrive and contribute effectively to positive change.