62 Maranga Mai! he had organised the Armed Offenders Squad to prepare for Māori violence only to have his men met by tears, songs, and prayers (Hawke, 1999). On Millennium Day 2000, 40,000 Aucklanders gathered at Ōkahu Bay to welcome the tribes' canoe, Māhuhuki-te-rangi, into the bay where 50 years before Ngāti Whātua had been evicted. These were lessons that patience and perseverance can unlock the doors of all prejudice (New Zealand Herald, 6 January 2000). Stop the celebrations – honour the Treaty (1979) The land rights movement yielded a younger, more militant, ideologically sophisticated, and confident leadership that broadened activism in new directions, extended the boundaries of elders, redefined race relations, and fought to stop annual Treaty celebrations until the Treaty was honoured. Groups now included Ngā Tamatoa, Te Matakite o Aotearoa, the Waitangi Action Committee (WAC), Waitangi Action Alliance (WAA), He Taua, the Māori People’s Liber¬ation Movement of Aotearoa, and a Black Women’s Movement. Each had specific regional, tribal, or ideological take (causes), focuses and goals with overlapping memberships that came together as larger groups for specific national-level campaigns. Collectively and individually, these groups challenged the core of racist mainstream white supremacy (Walker, 2004, pp. 220-221). In 1979, WAC and Te Matakite began leading annual protests on the treaty grounds each Waitangi Day under the banners of: ‘Stop the Celebrations’, ‘The Treaty is a Fraud’, and ‘The Cheaty of Waitangi’ and ‘Honour the Treaty’. In a repeat of Parihaka, the Tent Embassy, Raglan and Takaparawhā, the government responded with force. In 1981, activists disrupted government plans to invest the knighthoods of Sir Graham Latimer and Dame Whina Cooper on the marae at Waitangi. Police stormed the group, made eight arrests, demonised the protesters as rioters and outcasts, changed the charges several times, and surreptitiously obtained defence documents. The judge dismissed the case for lack of evidence. The following year, the Police ‘batoned’ 150 protesters off Auckland Harbour Bridge. Protesters responded at Waitangi throwing sticks and stones, setting off smoke bombs and an egg which, striking the GovernorGeneral, delivered a wake-up call that not all was well. Thirty-two protestors were arrested. In 1983, police in full riot gear intercepted and arrested 50 protesters on the Waitangi Bridge before making another 49 arrests on the Treaty grounds including Pākehā protesters from different Churches, HART and ACORD. They also arrested some nonprotesting Pākehā because, in the act of wielding long-batons, all Pākehā look the same (Walker, 2004, pp. 221, 229-234). In an aside, Dun Mihaka delivered an artful whakapōhane (a customary showing of the buttocks asking visitors to leave) to the passing limousine of Prince Charles and Princess Diana leaving Wellington Airport. When asked, Buckingham Palace declined to confirm whether they had waved back (Mihaka and Prince, 1984). Maranga Mai! (1979) In 1979, Maranga Mai!, a raw street-level protest drama performed at Māngere College, questioned the mainstream Pākehā myth that Aotearoa comprised ‘one people’ united in racial harmony. Many Pākehā were horrified. The Minister of Education attempted to ban the play, the Manukau City Council called for an investigation, the Department of Internal Affairs conducted one, parents lodged complaints with the police, and members of the white public lodged others with the Race Relations Conciliator’s Office. When performed in the Beehive, some MPs were disgusted, others left (Walker, 2004, pp. 225-226). The play was therefore a tremendous success because it provoked debate, highlighted a racist myth, and exposed the racism that could split Pākehā into equal but opposite reactions of horror or greater awareness. Reactions from conservatives and liberals alike, demonised protesters as separatist, discriminatory, ungrateful, personally motivated, and dysfunctional outcasts of Māori society. The degree of condemnation was directly proportional to the racism that underpinned it. Another reaction was an acceptance of the key message that Aotearoa was not as united as New Zealanders had thought.