A controversial bicultural revamp of Army doctrine, centring Māori cosmology, has sparked a government backlash, prompting the NZ Defence Force to pause parts of the programme.
The NZ Army’s new “general orders” for soldiers draw on a pantheon of te ao Māori gods as strategic guides, aiming “to achieve bicultural status by enabling the recognition of Māori cultural interests as they are guaranteed within Te Tiriti o Waitangi.”
According to reports, Defence Minister Judith Collins was only informed of the new doctrine after coalition partners Act and NZ First raised objections with her.
Deputy Prime Minister David Seymour and Foreign Affairs Minister Winston Peters expressed astonishment that the NZDF would implement such a policy without informing Defence Minister Judith Collins.
“I was made aware of the framework only this week and immediately sought further information from Army leadership. I am advised that the Army has paused implementation of the framework to allow for broader consultation,” Collins said.
“The Chief of Army has assured me that they recognise the need for further consideration. I am clear that the primary role of the NZ Army is to be a fighting-fit army.”
An NZDF spokesman confirmed that the “cultural skills framework” component of the bicultural policy has been paused.
The “framework” outlined expectations for leaders on tikanga and te reo, plus knowledge of te ao Māori.
“The Army’s cultural skills framework has been paused to enable broader consultation,” the NZDF spokesman said.
“The framework was contained within the Army bicultural policy. The Army agrees the framework needs further consideration.”
Chief of Army Major General Rose King’s broader bicultural policy, dated January 28, remains untouched by the “pause.”
In accompanying launch documents, King stated the underlying philosophy was to build a united force resilient against adversaries’ “disinformation, influence operations, and psychological tactics.”
“Their goal is to divide us internally before engaging us externally. By strengthening our cultural understanding and shared identity, we can defend against these threats.”
The new doctrine builds on the NZ Army’s 1994 adoption of its role as the iwi of Ngāti Tūmatauenga – the people of the god of war.
“As the people of Tūmatauenga, it is crucial for us to understand the cosmological traditions associated with the deity whose name we bear.”
“The Tūmatauenga narrative highlights vital aspects of human existence, including the struggle for survival, the use of tools and technology, and the importance of leadership and courage.”
It also references other te ao Māori gods, including Rongo (god of peace), Papatūānuku (Earth Mother), and Hine-nui-te-pō (goddess of death).
“Rongo teaches us the importance of peace and co-operation, ensuring that the destructive forces of conflict are balanced with the nurturing aspects of life.”
“ Hine-nui-te-pō represents the inevitable end that follows life.”
“The presence of Hine-nui-te-pō reminds us of the importance of acceptance and understanding of life’s natural progression.”
At the system-wide level, the directive ties identity to operational capability, arguing it fosters stronger cohesion than hierarchy alone and better equips soldiers for modern conflicts like disinformation and psychological operations.
The policy envisions the Army as an expeditionary combat force bolstered by bicultural heritage and a diverse workforce mirroring New Zealand society.
To drive the change, the Army established a formal cultural governance structure led by Te Rūnanga ō Ngāti Tūmatauenga, the guardian of cultural policy and authoritative advisory body on Māori matters within the organisation.
The order launched the Cultural Skills Framework (the part NZDF has paused), setting leadership expectations across all levels: understanding Te Tiriti o Waitangi, engaging Māori communities, practising tikanga, and building te reo Māori proficiency.
Army leaders were expected to know at least two waiata, pronounce te reo Māori words correctly, and achieve “beginner’s use” of te reo Māori—enabling them to “interact in predictable exchanges.”
Those looking to “level up” would “read about Māori values, beliefs and history” and attend te reo immersion programmes.
“It enables all soldiers and officers of the Army to understand their place as members of Ngāti Tūmatauenga, the NZ Army, and the responsibilities this membership entails,” the doctrine said.
The Army clarified that the framework was not linked to promotions but aimed to guide personal development and build collective strength.
Meanwhile, Act leader David Seymour, referencing bicultural status and guaranteed rights, said, “They are taking sides on an issue Parliament has recently debated, and that is not something any Defence Force should be doing.”
“If you want to have an army, you need a sense of what they’re fighting for. What they are proposing is a set of values that is not universal and doesn’t apply to all New Zealanders.”
“It does seem astonishing they would not see fit to inform the minister under the doctrine of no surprises.”
NZ First leader Winston Peters confirmed he had raised the issue directly with Collins.
“That missive is totally inappropriate and will be going no further.”
Peters recounted an anecdote from his speeches: a prime minister asking former Army Chief of General Staff Major General Brian Poananga, “How many Māori are in the army?”
Peters quoted Poananga’s famous reply: “Prime Minister, we only have soldiers in the army.”
The minister said he wants to understand how the bicultural concept evolved within the Army to such a degree.
“We are not giving all those resources to such a critical organisation to have someone hijack it for this purpose.”
Beehive unrest echoes a whispering campaign within the Army about King, the first woman appointed Chief of Army.
The campaign targets not just King but also signals dissent over the Army’s and NZDF’s future direction, with $12 billion to spend amid a volatile strategic landscape.