The concept of "Whiteness" forms part of contemporary debates about racism, which acknowledge the structural levels at which racism works, over and above the attitudes and beliefs of individuals (Bonilla-Silve, 2005). Whiteness acts as an umbrella concept for a number of cognate terms, including White Privilege (McIntosh, 1989), White Supremacy (Dorrien, 2018; McGettigan, 2019), White Fragility (DiAngelo, 2018), etc. Fundamental to the meaning of all Whiteness terms is the recognition that being White is the norm still operating today, in Britain and its settler excolonies, in particular Canada, Australia, New Zealand and the US (collectively known as the CANZUS countries). Thus, White Privilege is inherent in the concept of Whiteness, since being White accrues advantages to a person, without any effort or merit on their part--hence the idea of "privilege." This research is centered in Aotearoa New Zealand. Based on a lifetime of personal experience of Maori-Pakeha relationships, and decades of professional practice and research in Maori and Maori-medium education, this article presents an original typology of Whiteness in the form of five categories, or "avatars" representing major positions taken up by Pakeha. The purpose of this typology is to delineate and differentiate the main attitudes displayed by Pakeha toward Maori in general, as well as in relation to specific situations, in Aotearoa New Zealand. Familiarity with the context is assumed: this is not an introductory article to the social and educational arrangements of Aotearoa New Zealand. This article is based on a non-empirical research approach, building on ideas found in existing literature by both Maori and Pakeha commentators on the intercultural relationship between Indigenous iwi Maori and settler Pakeha of mainly British origin, formalized in the Treaty of Waitangi, which is considered the founding national document for Aotearoa New Zealand (McCreanor, 2005; Nairn & McCreanor, 1991; Pearson, 1990).