About Richard John Seddon
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William Pember Reeves, 1857 – 1932 Tim Mckenzie
40 William Pember Reeves, 1857 – 1932 Tim McKenzie William Pember Reeves would be a minor figure in the literary history of New Zealand were it not for his meteoric political career. While a vigorous journalist and capable versifier in the Victorian manner, Reeves’ most lasting achievement is The Long White Cloud, an influential history of the young British colony that reflects his inside political knowledge. Yet, like most of his best literary work, The Long White Cloud was written in England, once his political career in New Zealand had ended. Though in exile, Reeves continued to propagate his view of New Zealand in a range of historical, poetic and political writings. In these, he did more than anyone before him to shape the world’s perceptions of New Zealand as a progressive and egalitarian society. Reeves was born in Lyttelton, New Zealand, in 1857, the son of William Reeves and Ellen Pember, recently arrived English immigrants with prosperous Pember relatives. After a brief stint farming near Rangiora, Reeves’ father became manager of, and contributor to, the Lyttelton Times, a connection of considerable later importance in his son’s life. Reeves himself was educated at various schools in Christchurch, including, finally, Christ’s College Grammar School (for which he later wrote the school song). Here, he excelled in classical and modern history, placing highly in the nationwide University of New Zealand entrance scholarship examinations in 1873 and 1874. Yet he did not attend University in New Zealand, intending instead to read law at Oxford. This he never did. After a year spent touring Europe and residing with English relations, Reeves suffered a breakdown and returned to New Zealand in early 1876. -
Bromley Cemetery Guide
Bromley Cemetery Tour Compiled by Richard L. N. Greenaway June 2007 Block 1A Row C No. 33 Hurd Born at Hinton, England, Frank James Hurd emigrated with his parents. He worked as a contractor and, in 1896, in Wellington, married Lizzie Coker. The bride, 70, claimed to be 51 while the groom, 40, gave his age as 47. Lizzie had emigrated on the Regina in 1859 with her cousin, James Gapes (later Mayor of Christchurch) and his family and had already been twice-wed. Indeed, the property she had inherited from her first husband, George Allen, had enabled her second spouse, John Etherden Coker, to build the Manchester Street hotel which bears his name. Lizzie and Frank were able to make trips to England and to Canada where there dwelt Lizzie’s brother, once a member of the Horse Guards. Lizzie died in 1910 and, two years later, Hurd married again. He and his wife lived at 630 Barbadoes Street. Hurd was a big man who, in old age he had a white moustache, cap and walking stick. He died, at 85, on 1 April 1942. Provisions of Lizzie’s will meant that a sum of money now came to the descendants of James Gapes. They were now so numerous that the women of the tribe could spend their inheritance on a new hat and have nothing left over. Block 2 Row B No. 406 Brodrick Thomas Noel Brodrick – known as Noel - was born in London on 25 December 1855. In 1860 the Brodricks emigrated on the Nimrod. As assistant to Canterbury’s chief surveyor, J. -
From Legislative Machine to Representative Forum? Procedural Change in the New Zealand Parliament in the Twentieth Century
From legislative machine to representative forum? Procedural change in the New Zealand parliament in the twentieth century John E Martin* This article analyses procedural developments in the New Zealand parliament in the twentieth century to assess the shifting balance between government and parliament. A previous article in this journal documented how the government began to move to centre stage by the late nineteenth century. 1 This shift was consolidated in the first half of the twentieth century. A similar transition was evident in the British House of Commons and in other parliaments as the powers of the central state were extended: ‘A traditionally obstructive [legislative] procedure ... was transformed into a procedure which facilitated constructive criticism of the financial and legislative proposals of politically responsible governments, whilst severely restricting the opportunities of private Members to legislate.’2 This change was associated with a diminishing role for backbench private members and a strengthening of political party organisation in parliament. In New Zealand this came about at the turn of the twentieth century as the decayed factional system of politics was replaced by that of parties. (Previously political leaders assembled loose groups of supporters — factions — which gave them majorities in the House of Representatives. This form of politics broke down during the depression of the 1880s.) Associated with this change there was a gradual tacit recognition that the nature of obstruction of business should change as both governing and opposition parties considered that their work in parliament was orientated more towards the business of governing (and winning elections) than to demonstrating parliamentary independence. -
Revue Interventions Économiques, 62
Revue Interventions économiques Papers in Political Economy 62 | 2019 Le bien-être : discours politique et politiques publiques dans le monde anglophone Wellbeing: Political Discourse and Policy in the Anglosphere Louise Dalingwater, Iside Costantini et Nathalie Champroux (dir.) Édition électronique URL : http://journals.openedition.org/interventionseconomiques/6225 DOI : 10.4000/interventionseconomiques.6225 ISBN : 1710-7377 ISSN : 1710-7377 Éditeur Association d’Économie Politique Référence électronique Louise Dalingwater, Iside Costantini et Nathalie Champroux (dir.), Revue Interventions économiques, 62 | 2019, « Le bien-être : discours politique et politiques publiques dans le monde anglophone » [En ligne], mis en ligne le 28 juin 2019, consulté le 21 août 2019. URL : http://journals.openedition.org/ interventionseconomiques/6225 ; DOI:10.4000/interventionseconomiques.6225 Ce document a été généré automatiquement le 21 août 2019. Les contenus de la revue Interventions économiques sont mis à disposition selon les termes de la Licence Creative Commons Attribution 4.0 International. 1 SOMMAIRE Wellbeing: Political Discourse and Policy in the Anglosphere. Introduction Louise Dalingwater, Iside Costantini et Nathalie Champroux Linking Health and Wellbeing in Public Discourse and Policy: The Case of the UK Louise Dalingwater Wellbeing through Legislation and Litigation: the Australian Example Le bien-être à travers la législation et les litiges : l'exemple australien Bronwen Claire Ewens Politique du logement et bien-être en Angleterre -
Bathgate Was Born on 10 August 1809 at Edinburgh, Scotland, the Son of Frances Hamilton Macdowall and Her Husband, Alexander Bathgate
John Bathgate was born on 10 August 1809 at Edinburgh, Scotland, the son of Frances Hamilton Macdowall and her husband, Alexander Bathgate. His father had been a skinner, but rose to become a teacher in the day school at Peebles. Because John's mother had died when he was five, he was raised by his father and his second wife, Janet Campbell. After education at the Royal High School and the University of Edinburgh, Bathgate joined his father at Peebles as the assistant teacher. He then taught himself land surveying, worked in an estate office and, after a token apprenticeship and footing the bill for a sumptuous supper for his examiners, was admitted as a writer (solicitor) in 1835. Over the next 28 years Bathgate took every opportunity that came his way. From his first professional task – administering a poor fund – he never declined a post, no matter how onerous the duties or how poor the remuneration. Alongside such roles as secretary of the Peeblesshire Prison Board, procurator fiscal and town clerk, he founded a newspaper, the Peeblesshire Monthly Advertiser and Tweedshire Journal, pioneered a private railroad from Edinburgh to Peebles, founded the Peeblesshire Savings Investment Society, and managed the Peebles branch of the Union Bank of Scotland. Bathgate conducted his diverse affairs to the detriment of his health and the neglect of his family. On 6 April 1842 he had married Anne Cairns Anderson at Edinburgh; they had two daughters and two sons before Anne Bathgate died in 1851 shortly after the premature birth of a son, who survived only briefly. -
Pastoralist and Maoris, Frederick Weld
Pastoralist and Maoris FREDERICK WELD AT WHAREKAKA TRAVELLERS motoring into present-day Martinborough and taking time to observe the countryside traversed by the main road may pause to read an Historic Places Trust sign some ten kilometres south of the township. The placard marks the site of Wharekaka, the first sheep station to be established in the Wairarapa valley and the first of three properties belong- ing to one of the most successful pastoral partnerships in early New Zealand history. This article seeks to examine one of the least well docu- mented aspects of early pastoralism in the Wairarapa, the nature of rela- tions between the squatters and the local Maori people, the Ngati Kahungungu. by focussing in some detail on Frederick Weld's experiences and reactions during his first year in the valley. The study is important, first, for the insight it gives into a relatively neglected area of cultural contact in early New Zealand history. Second, the experiences and atti- tudes formulated during the first year in the valley help to explain the native policy pursued by Weld when minister of native affairs and premier, and the origin of the 'self-reliant' defence policy which marked his premiership in 1864-65. Weld was a most unlikely pioneer. Born into a prominent West Country Catholic family, twenty-year-old Frederick had arrived in Port Nicholson on St George's Day 1844 with a modest sum of gold sovereigns, and New Zealand Company land orders for one town and one hundred country acres in the settlement. In outward appearance this genteel and devout 'handsome blue-eyed aristocrat',1 with his long brown curling hair, slim build and history of delicate health, seemed singularly ill-fitted for the rigours of any kind of rough pioneering life. -
Māori Land and Land Tenure in New Zealand: 150 Years of the Māori Land Court
77 MĀORI LAND AND LAND TENURE IN NEW ZEALAND: 150 YEARS OF THE MĀORI LAND COURT R P Boast* This is a general historical survey of New Zealand's Native/Māori Land Court written for those without a specialist background in Māori land law or New Zealand legal history. The Court was established in its present form in 1865, and is still in operation today as the Māori Land Court. This Court is one of the most important judicial institutions in New Zealand and is the subject of an extensive literature, nearly all of it very critical. There have been many changes to Māori land law in New Zealand since 1865, but the Māori Land Court, responsible for investigating titles, partitioning land blocks, and various other functions (some of which have later been transferred to other bodies) has always been a central part of the Māori land system. The article assesses the extent to which shifts in ideologies relating to land tenure, indigenous cultures, and customary law affected the development of the law in New Zealand. The article concludes with a brief discussion of the current Māori Land Bill, which had as one of its main goals a significant reduction of the powers of the Māori Land Court. Recent political developments in New Zealand, to some extent caused by the government's and the New Zealand Māori Party's support for the 2017 Bill, have meant that the Bill will not be enacted in its 2017 form. Current developments show once again the importance of Māori land issues in New Zealand political life. -
New Zealand Experience: the Twaty of Waitangi
New Zealand Experience: The Twaty Of Waitangi Alan Ward The main point The main point I wish to advance in this paper is that no matter how finely worded a treaty might be, it will not be effective unless there is a broad political consensus to make it effective. Professor Brij La1 has shown in his paper that despite the meticulous care and widespread consulta- tion that underlay the making of the 1997 Fijian constitution, it was abro- gated by force by sections of Fijian society who were not fundamentally in sympathy with it. Much the same can be argued in respect of the Treaty of Waitangi in New Zealand. When proposals for a treaty with the Aboriginal people began to be mooted in the 1970s it was commonly argued in Australia (as indeed it still is) that the situation of Maori in New Zealand was markedly better than that of Aborigines in Australia, because Maori had the benefit of a treaty their chiefs signed with the British in 1840, the Treaty of Waitangi. In contrast, many New Zealanders, including many Maori, were quite cynical, in the light of their experience, about what a treaty might achieve for Aborigines. As recently as 1983, the New Zealand Maori Council, the senior Maori representative body, established (like ATSIC) under an act of parliament, stated as follows: "In the treatment and handling of Maori claims the Treaty of Waitangi has been sadly denigrated. Unlike many other countries where treaties and the facts of prior occupation have been regarded by the Courts as proper sources of domestic law resulting in a body of court laws on treaty and indigenous rights, the New Zealand courts have consistently denied that the Treaty fo Waitangi forms part of our domestic law or that such sources of law could exist. -
Christchurch Writers' Trail
The Christch~rch Writers' Trail I The Christchurch c 3 mitersy&ai1 Page 1 Introduction 2 Writers Biographies Lady Barker e Canterbury Settlement, right from 1850, was notable for its exalted ideals. The @settlement's early colonists lugged ashore libraries, musical instruments, paints, Samuel Butler William Pember Reeves easels and plans for a grammar school and university. Within the first decade they Edith Grossmann started a newspaper, founded choral and orchestral societies, staged plays and Jessie Mackay started a public library. A surprising number of these pioneers were competent Arnold Wall writers. The published memoirs, letters, journals and poetry left by Charlotte Godley, Blanche Bau han Edward and Crosbie Ward, James FitzGerald, Henry Sewell, Sarah Courage, Laurence Johannes An 8ersen Kennaway, Lady Barker, Samuel Butler and other "pilgrims" established a robust Mary Ursula Bethell literary tradition in Canterbury, particularly in non-fiction and poetry. From the Alan Mulgan 1930s to the early 1950s, during Denis Glover's association with The Caxton Press, Esther Glen Oliver Duff Christchurch was indisputably the focal point of New Zealand's artistic life. The N~aioMarsh town's cultural and literary importance - about 280 writers are listed in this booklet D Arcy Cresswell in a record which is by no means definitive - continues to this day. Monte Holcroft James Courage The Canterbury Branch of the New Zealand Society of Authors has, with generous Allen Curnow assistance from The Community Trust, now laid 32 writers' plaques in various parts Essie Summers of Christchurch. It is hoped that the process begun in 1997 of thus honouring the Denis Glover literary talent of our town and province, will long continue. -
Te Ua Haumene Horpapera Tuwhakararo, Te Kooti and Others Who Saw Visions in the Maori Wars of the 1860S
chapter 14 Te Ua Haumene Horpapera Tuwhakararo, Te Kooti and Others who saw Visions in the Maori Wars of the 1860s What Governor Eyre had feared in Jamaica in the early 1860s actually came to pass in New Zealand. Large numbers of Maori evangelists, teachers and assis- tants chose to fight the British army rather than see more of their land seized by white settlers and the colonial government. Some of them claimed the authority of God and the Bible for their cause. Many held denominationally orthodox Sunday services throughout the conflict. Others claimed inspiration from heavenly messengers who commanded them to preach new versions of Christianity. Atrocities and murders carried out by prophets and their acolytes shocked white New Zealanders and called the whole missionary endeavour into question. However, because they were not perceived as an existential chal- lenge to colonial authority, they did not provoke anything like the extreme reactions against indigenous evangelism seen in Jamaica. Causes of the Wars and Maori Christian Involvement Christianity and Maori evangelists are everywhere to be seen during the New Zealand wars that dragged on without a decisive resolution right into the early 1870s. The conflict originated in 1860 over a land dispute in Taranaki on the North Island. Governor Gore Browne had become concerned that the Maori King movement launched in 1858, which aimed to stem the tide of Maori land alienation by establishing a single authority to deal with the British Queen, would become an insuperable obstacle to legitimate land transfers from will- ing Maori sellers to eager colonial buyers. -
Antitrust Policy in New Zealand: the Beginning of a New Era
Antitrust Policy In New Zealand: The Beginning of a New Era by Rex J. Ahdart The Commerce Act of 1986 marked the beginning of a new era in New Zealand antitrustpolicy. Earlier in the twentieth century, the legislature had attempted to solve the problems of monopoly with piecemeal legislationL The election of the Labour Party Government and the signing of the Closer Eco- nomic Relations Treaty with Australia in the early 1980s provided the impetus for the adoption of the Commerce Act of 1986. The Act represents New Zea- land's most comprehensive antitrust regime yet. The author first provides a brief history of New Zealand antitrust law before 1986. He discusses the policy debates behind the enactment of the Com- merce Act of 1986 and its reform in the Commerce Amendment Act of 1990. The author then outlines the scope of the Act and discusses its principalprohibi- tions. The author analyzes the New Zealandcourts' construction of the Act in light of the policy issues that prompted its enactment and reform, and discusses the resulting implicationsfor the future of antitrustin New Zealand. Finally, the authorprovides in depth illustrationsof the New Zealand courts' reasoning in two cases in which the courts construed major provisions of the Act. I. INTRODUCTION ............................................ 330 A. The Early Years ....................................... 331 B. "The Dark Ages" ...................................... 333 II. THE MODERN ERA: THE COMMERCE ACT OF 1986 .......... 335 A. R ationale .............................................. 335 B. R eform ............................................... 336 C Enforcement ........................................... 338 1. Public Enforcement: The Commerce Commission ..... 338 2. Private Enforcement ................................ 340 D. The Significance of Competition Law Today .............. 341 III. -
English Law and the Mäori Response: a Case Study from the Runanga System in Northland, 1861-65
ENGLISH LAW AND THE MÄORI RESPONSE: A CASE STUDY FROM THE RUNANGA SYSTEM IN NORTHLAND, 1861-65 VINCENT O’MALLEY HistoryWorks, Wellington Examples of the genuine devolution of state authority to Mäori tribal communities are few in New Zealand history until at least the late 20th century. Sir George Grey’s 1861 “plan of native government”, usually described as the “new institutions” or “runanga system” (Ward 1974:125), is often cited as one of the earliest efforts in this direction. Yet there was never any intention of allowing the runanga (tribal councils or assemblies) established under this system to develop into state-sanctioned instruments of genuine self-government. The extension of English law into what were perceived to be ungovernable Mäori districts remained the priority throughout. With unofficial runanga already widely established in many Mäori communities, officials saw an opportunity to harness the energies of these in pursuit of government objectives (O’Malley 2004:47). Widespread suspicion of Crown intentions in the wake of the first Taranaki War saw Grey’s plans flatly rejected in many areas (Ward 1974:132-33). Meanwhile, chiefs in those districts where the runanga system was most fully implemented proved no more willing to be duped into enforcing Päkehä laws against their own communities. Government officials, who had hoped to appropriate for their own ends the aspirations of Mäori in such districts for state recognition of existing tribal governance structures, instead found the new runanga system reappropriated by iwi (‘tribal’) leaders in pursuit of their own, rather different objectives. An assertion of British sovereignty from one perspective was thus viewed from another as belated recognition of the right of Mäori communities to manage their own affairs in accordance with their own customs, as had been widely understood by many chiefs to have been promised to them under the Treaty of Waitangi signed in 1840.