What I learned from 40 hours from military veterans Kaupapa Inquiry

The Waitangi Court’s investigation into the treatment of Maori veterans exposed the dark past and the progress of the New Zealand’s defense force.

Growing up, I was always fascinated by my grandfather’s war service. Erura “Pako” Ratana, a company of the 28th Maori Battalion, fought in Crete, Egypt and Monte Cassino. His uniform photo hung on the wall of his retired Avondale plain, and on rare weekends I could see the medals he kept in a drawer. The grandfather was a mana man, and he really didn’t talk about the war.

I once asked him what it was. He looked at me, paused and said:

“You’re my cousin. A moment, we’re here talking and laughing like you and I are now. I look back, look back and you’re blown in a thousand pieces – that’s why I don’t talk about war, boy.”

I never asked him again.

This moment has stayed with me for decades. This gave me a glimpse of a legacy that most New Zealandes never see: the internal wars that many veterans continue to fight a long time after they return home. Upon returning from his four years at war, my grandfather received a package of land under the voting system – then withdrew it through the crown when he realized he could not read or write. He lived most of the rest of his life at a state house in Mt Roskill, in the center of Auckland. That’s where I was born.

Then, when the Waitangi Court opened its latest hearings on the treatment of Maori’s military veterans – part of the Wai 2500 Kaupapa military veterans investigation – I tuned forty hours of live testimony, history, admissions, emotion and silent. What unfolded was deeply personal and undeniably political. This was a glimpse behind the New Zealand Defense Force veil, its past and its present, and the maori bales veterans continue to carry.

Wai 2500

The Wai 2500 inquiry is part of the widest process of Waitangi’s Kaupapa, created to investigate the claims of national meaning. This is specifically focused on the claims of Maori’s military veterans and their whiques – the sacrifices they made, as they were treated during and after the service and the obligations of the crown under Te Tiriti Waitangi. According to witnesses, 1588 regular force officials identify themselves as Maori, 407 reserve force staff and 235 civil officials, giving a total population of 2230 that currently identify as Maori. This is equivalent to about 14% of the total personnel, although it is assumed that it is not accurate, as some who do not explicitly identify as Maori are supposed to be explicitly identified. Last year, Robert ‘good’ Nairn Gillies – the last surviving member of the Maori Battalion – died at 99.

The court has heard of the complainants and whānau over several weeks of audience in recent years. But March 2025 scored a shift, with the crown finally positioning itself. This time, New Zealand’s defense force led to respond for his actions – historical and contemporary.

The audience took place in Rongomaraeroa-O-Agā-Hau-E-Hour Mare in Waiouu, the Army Spiritual Center. The members of the court who chairs the inquiry include Judge Wilson Isaac (President President), Hana O’reagan, Grant Phillipson, Monty Soutar and Pou Temara – a formidable and respected panel in charge of determining whether the crown violated the principles of Te Tiriti in his treatment of Magai matensions.

What emerged during the week was worrying. Senior Defense Force staff acknowledged that for decades Tikanga Maori was misunderstood or ignored. From 1949 to the 1990s, there was little recognition of the Maori cultural needs. The introduction of the Harmony Project and the construction of the Marae National Army in Waiouu were the first steps, but the damage was already deeply incorporated.

The emotional tone was established early. Some of the main tears of the defense force pour tears during their testimonies, including the army head. There were moments of genuine reflection – and moments of discomfort. But at least Kōrero was happening. As LTCOL Martin Dransfield said, “This investigation is the head of the spear.”

“Veterans” – but only if the crown says that

A recurring question throughout the investigation was the definition of a “veteran” in New Zealand. According to the 2014 Veterans Support Law, only those who served in “Qualification Operational Service” – implementations where they were considered “in danger” – are officially recognized as veterans for support and rights purposes.

Many veterans, not just Maori, are excluded from rights under the veterans support law due to a restrictive definition of qualification service – especially those who served after 1974. Before 1974, all the service was considered qualified because the ACC did not exist, but after 1974, only implementations where the significant risk was officially recognized – counting, most routine services. Veterans may also lose if they are not registered in veterans’ matters or lack an accepted service related to the service. Although this affects a large group, veterans Maori are disproportionately impacted due to lower registration rates, greater health results and cultural emphasis on mana and recognition that is impaired by the exclusion of support.

“As veterans, we usually feel we have no right,” said Dransfield. “But as you get older, you suddenly realize you’re vulnerable.”

Even among those who qualify, there is a disconnection – most veterans have never heard of veteran issues, which are legislated under the law to work alongside other government agencies and veteran groups to support those with qualification service as well as their Whmen. However, many veterans assume they do not deserve help, or feel Whakamā asking for it. There is no national database of those who served where and when, especially for cohorts before 2003, and historically, the system operated on a base. However, significant efforts are underway to improve this. Meanwhile, if a veteran doesn’t choose, the system doesn’t know there is.

One of the most worrying topics of the week was mental health. For much of the twentieth century, the concept simply did not exist in the NZDF. There were no explicit psychological services, decompression protocols, nor understanding of the PTSD. Integer files in the history of NZDF remain packed in warehouses, without document, untouched.

The veterans spoke of suffering in silence. Some left the military and ended up in prison. Others were without -Teto. Maori are super -presented in all these results.

There is no official tracking of veteran suicides yet. Unemployment among veterans is 1.7 times the national rate. Public health providers who interact with them post-service generally do not understand the military and culturally mindset, many veterans do not know how to ask for help.

For some veterans – particularly those who served in Vietnam – the consequences extend throughout the generations, with exposure to defaults like Agent Orange connected Long -term health risks and the need for testing and genetic counseling.

Ngāti tūmatauenga: shared identity or sacred name?

Since 1995, the New Zealand army has referred to himself as Ngāti Tūmatauenga – The Tribe of the God of War Maori. In paper, it is a reflection of the army’s bicultural aspirations. In practice, it is more complicated.

Some see it as a bold movement to recognize you to Maori within an institution dominated by Pākehā. Others see him as a form of cultural appropriation – an attempt to claim IWI status without Whakapapa, responsibilities or tikanga that accompany him. “With the status of IWI, there are several rights, privileges and obligations,” noted the representative of Applicant Neuton Lambert. “This cannot be assumed just because you are called ngāti.”

Tā Poura has raised more questions: “What do the women who serve? If Tūmatauenga protects men in battle, who protects Wāhine Maori on the front lines?” Your suggestion – that perhaps it is time to create a new act, a new God to take care of them – was received with attentive silence.

The defense force has made progress in recent years. Now there are cultural consultants in each service business. A Rūnanga Maori co-cited by the army chief provides supervision. The NZDF is about what it calls the double -day journey, and many of its senior leaders seem committed to making it work.

However, real change is unequal. Speaking of the fourth day of the audience, Wo1 Andrew Morrison described as “a fight” for Maori within the system to create space for themselves and others. The structures still have the legacy of colonialism and monoculture. Despite efforts like the KIA EKE PROGRAMMaori in the ranks remains under -tested – and often overloaded by the expectation of leading the double transformation from within.

What’s next?

The Crown will return to another week of hearings in May this year, fully responding to the claims made by the veterans of Maori and his Whānau. The court will start its deliberations before issuing its findings – and recommendations – to the government.

Veterans who spoke in the inquiry have so far requested culturally adequate support for trauma, automatic service recognition and more personal involvement with veterans’ issues. They also raised concerns about the suppressed Tikanga, intergenerational impacts on health, registration gaps that affect the claims and definition of veteran exclusion.

If any recommendation is a bet is another issue. But the testimonies delivered last week in Waiouu are now registered – a Taonga alone.

Observing the hearing unfolds, I couldn’t help but think of my grandfather again – his silence, his medals, his sister and the land he has lost. He never received justice. He never asked. But this inquiry is a chance to offer something to those who followed him: recognition, respect and a way forward.

It is not a matter of glorifying the war. It is about honoring those who have served, understanding what they have gone through and ensuring that their Mokopun does not have to continue asking why.