Here in the Anglican Church of Aotearoa New Zealand and Polynesia we have three member tikanga (or cultural streams of self-organising, limited self-governing churches) which are bound together to work interdependently on matters of common doctrine, liturgy, and order, while being free to work out ministry and mission autonomously among the differing peoples drawn to identify with our respective tikanga - to the point where in the city of Auckland there are three overlapping episcopal jurisdictions providing for the confluence of tikanga. These arrangements stem not from goodwill or bonds of affection but from a binding covenantal commitment to do so according to the revised constitution of our church. That covenantal commitment was provoked by decades of active reflection on the meaning of the Treaty of Waitangi, itself a form of covenant between Maori and Pakeha (NZers of European origin or descent).
The advantages of working together within this covenantal relationship include mutual support, encouragement, and people resources, as well as joint access to certain funds belonging to our whole church, these funds being administered by three tikanga committees and boards. The disciplinary consequences of failure to maintain a common life are difficult to define because, to date, such failure has not arisen. We have had some dramatic moments at our General Synods, but when tensions and difficulties have occurred we have found a way to move forward together. An important aspect of this resolve to continually find common ground is the simple fact of the power of our relationship as defined by the constitution: any one of the tikanga may veto a proposal. That is, generally our life together as interdependent tikanga works on bonds of affection but we work out a way forward when those bonds are strained because we know the way of effective veto would prevail if we did not agree together.
In sum: ACANZP works out its communion as three diverse tikanga in one church in a manner which has striking resemblances to the proposed Covenant-led life of the Anglican Communion. Paradoxically, some of the stronger voices objecting to the Covenant are Kiwi voices.
POSTSCRIPT: parallels, non-parallels between ACANZP's structure and the Communion
(1) We have multiple primates (three) who seek to work together and to speak with one voice, consulting and collaborating together.
(2) Our General Synod Standing Committee is proportionally unrepresentative of active Anglicans: it includes the primates and three Polynesian members, five Aotearoa members, and seven NZ Dioceses (Pakeha) members. But 3:5:7 does not represent the proportions re active Anglican involvement which would be more like 1:1:20 for the three tikanga. And, within the NZ Dioceses' representation, each diocese whether 'large' or 'small' gets one representative on the Committee.
(3) General Synod Standing Committee does function as 'synod in session between sessions' which is different to the AC's Standing Committee (which consists of ACC reps and primates, but is not Lambeth Conference in session between Lambeth Conference).
(4) General Synod and General Synod Standing Commitee have limited authority over the tikanga, and over the diocesan synods within the tikanga, but members of General Synod must ratify with a straight majority any nomination for bishop from an electoral synod.