Part 1
What is the collective noun for a group of Indigenous Catholics? A tribe, clan, bond or nation of faithful, perhaps? Ko Hāhi Katorika te Iwi?
You could be forgiven for not knowing what the abbreviation of ICCI represents. As of a few weeks ago, I too was unaware of the International Conference on Catholic Indigenous. That was until I was assigned to assist our Bishop, the Vicar for Social Impact, Vicar for Māori, and the New Zealand Catholic Bishop’s Conference in their immense task of hosting the 2026 triannual ICCI Conference here in Aotearoa New Zealand. The second ICCI Conference since it was first held in Washington D.C in 2023.
A conference specifically intended for native Indigenous Catholic delegates from across our motu, Australia, Canada, the United States of America, alongside Vatican representatives to come together in a celebration of faith. The commonality? The shared history, influence, and representation of Catholicism through missionary, conversion, and evangelisation of Indigenous natives in colonial or colonialised countries. Sounds contentious, doesn’t it? Let’s unpack this together.
Kotahitanga – the deep spiritual bond that unites us, one to the other, rather than dividing us. Our theme: Atua. Tangata. Whenua. Moana. God. People. Land. Sea.
We began with whakawhanaungatanga. The Tangata Whenua Māori concept of meet, greet and get to know you (hariru) that does not follow the construct of time. Whakawhanaungatanga can be quite challenging for non-native participants or those of us who have grown-up with strict concepts of schedule, timing, and notions of ‘time wasting’ – not realising that getting to know a person is never a waste of time. This was followed by the formal pōwhiri welcome at Ngā Wai o Horotiu Marae (AUT) by Ngati Whatua Orakei delegates, again unrestrained by the constraints of time.
The week’s plan? Each country was given a full day for Waananga: to speak their truth, teach about their integration into Catholicism from their perspective as Indigenous and native Catholics from their lands, and to celebrate a Mass by country of origin. Waananga was intentionally left open for each country to steer and present. This included personal history: encounter, conversion, story and truth-telling, anecdotes, native spiritual traditions and practices that have been adapted or incorporated into Catholic liturgy, constitutional law, national and international treaties, governance, policy, social outreach, pastoral practice, translations of prayers, hymns, even Church interior design. Other matters such as assimilation, discrimination, racism, stolen generations, intergenerational trauma, eugenics, land theft, conflicts, wars, death equity, suicide, addiction and abuses to Indigenous and native peoples were also acknowledged, spoken, and empathised, which further initiated the presentation of Indigenous Catholic saints, formal Church apologies, Church framework and ministry aspirations, reconciliation and conciliation, the hope of healing, and the need for direction and clarity.
Synodal inspired waananga discussions and traditional Aboriginal yarning circles opened participants further to move, listen and speak with the guidance of the Holy Spirit. Intergenerational wounds were met with gifting and blessings. The God of Love was found in the daily breaking of bread, both through the Eucharist and meal sharing, in karakia (prayer) and learning of traditional hīmene (hymns), waiata (songs) said and sung in the many native Indigenous languages throughout the week.
Western society often seeks structure and definition to make sense and categorise the unknown. The native and Indigenous experience, mind, soul and spirit demand recognition and understanding, and the need to re-centre and connect to the natural world, the elements, and environment, as a means of reconnecting to God and Jesus, the Great Spirit that has always been with us, the Mother whenua (Earth) and Mary, Mother of Jesus that this motu (land) was entrusted to, within our own time, understanding, voice, language, spiritual, and religious bonds.
We came to appreciate that we are far more similar than we are different. That we are seeking and hungry for the Word, the truth and life as experienced as native Indigenous Catholics. That we can celebrate and respond to our faith with our unique cultural perspectives, gifts, and contributions. That we are seen and appreciated by our clergy, and our joys and sorrows are shared. We came to know, and feel, supported in our spiritual and religious growth as Indigenous Catholics.
We were reminded to not “underestimate the power” of coming together. Where there is God, love, and faith, there is hope: that wounds can be healed, and forgiveness achieved. We can, we are, changing the course of history, one embodiment of faith, one Indigenous Catholic at a time.
The formalities of the ICCI Conference week came to a close with the ‘passing of the torch’ to Archbishop Richard Smith of Vancouver for Canada to host the next ICCI Conference in 2029. This was closely followed by a five international Bishop Mass celebrated at our Mother Church: Sts. Patrick and Joseph Cathedral, Auckland symbolically returning to our Church’s roots to celebrate Mass in the first established Catholic Cathedral in Aotearoa. Many said ‘haere ra’ and ‘ka kite ano’ at this point to make the long haul back to their countries of origin. For a lucky two mini-busload, we continued onto ‘Nga Tapuwae Sacred Footsteps Pilgrimage’ up into the Mid and Far North….
Some happy snaps from the week:
Last updated Friday, 20 March 2026
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