Waiting for the Post: Some Relations Between Modernity} Colonisation
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New Zealand Wars Sources at the Hocken Collections Part 2 – 1860S and 1870S
Reference Guide New Zealand Wars Sources at the Hocken Collections Part 2 – 1860s and 1870s Henry Jame Warre. Camp at Poutoko (1863). Watercolour on paper: 254 x 353mm. Accession no.: 8,610. Hocken Collections/Te Uare Taoka o Hākena, University of Otago Library Nau Mai Haere Mai ki Te Uare Taoka o Hākena: Welcome to the Hocken Collections He mihi nui tēnei ki a koutou kā uri o kā hau e whā arā, kā mātāwaka o te motu, o te ao whānui hoki. Nau mai, haere mai ki te taumata. As you arrive We seek to preserve all the taoka we hold for future generations. So that all taoka are properly protected, we ask that you: place your bags (including computer bags and sleeves) in the lockers provided leave all food and drink including water bottles in the lockers (we have a researcher lounge off the foyer which everyone is welcome to use) bring any materials you need for research and some ID in with you sign the Readers’ Register each day enquire at the reference desk first if you wish to take digital photographs Beginning your research This guide gives examples of the types of material relating to the New Zealand Wars in the 1860s and 1870s held at the Hocken. All items must be used within the library. As the collection is large and constantly growing not every item is listed here, but you can search for other material on our Online Public Access Catalogues: for books, theses, journals, magazines, newspapers, maps, and audiovisual material, use Library Search|Ketu. -
THE CULT of RUA During the First Third of The
Allan Hanson CHRISTIAN BRANCHES, MAORI ROOTS: THE CULT OF RUA During the first third of the twentieth century a New Zealand Maori named Rua Kenana, proclaiming himself to be a Messiah and the brother of Jesus, or even Jesus himself, headed a millenarian move- ment that attracted many adherents among Maoris of the Tuhoe and Whakatohea tribes.' The movement included the express intention to eradicate all traces of the old Maori religion. Nevertheless, the cult contained much that derived from indigenous Maori culture. This essay attempts to sort out the Judeo-Christian and Maori sources of Thanks are due to Judith Binney and Peter Webster, without whose careful scholar- ship this paper could not have been written. I am also grateful to Louise Hanson and Fransje Knops for critical comments. I Rua's cult had received very little scholarly attention prior to the appearance of two books, researched independently but both published in 1979. Judith Binney, Gillian Chaplin, and Craig Wallace, Mihaia: The Prophet Rua Kenana and His Community at Maungapohatu (Wellington: Oxford University Press, 1979), tell the story of the move- ment by means of a wealth of contemporaneous photographs conjoined with a carefully researched narrative by Binney. Peter Webster, Rua and the Maori Millennium (Welling- ton: Prince Milburn for Victoria University Press, 1979), perceptively analyzes the cult in terms of a general, cross-cultural theory of millenarian movements. Binney has pub- lished two further essays on Rua's cult, "Maungapohatu Revisited: or, How the Govern- ment Underdeveloped a Maori Community," Journal of the Polynesian Society 92 (1983): 353-92, and "Myth and Explanation in the Ringatu Tradition: Some Aspects of the Leadership of Te Kooti Arikirangi Te Turuku and Rua Kenana Hepetipa," Journal of the Polynesian Society 93 (1984): 345-98. -
Documenting Maori History
Documenting Maori History: THE ARREST OF TE KOOTI RIKIRANGI TE TURUKI, 1889* TRUTH is ever a casualty of war and of the aftermath of war and so it is of the conflicts between Maori and Pakeha in New Zealand. A bare hun- dred years is too short a time for both peoples, still somewhat uncertainly working out their relationships in New Zealand, to view the nineteenth- century conflicts with much objectivity. Indeed, partly due to the con- fidence and articulateness of the younger generations of Maoris and to their dissatisfaction with the Pakeha descriptions of what is and what happened, the covers have only in the last decade or so really begun to be ripped off the struggles of a century before. Some truth is emerging, in the sense of reasonably accurate statements about who did what and why, but so inevitably is a great deal of myth-making, of the casting of villains and the erection of culture-heroes by Maoris to match the villains and culture-heroes which were created earlier by the Pakeha—and which many Pakeha of a post-imperial generation now themselves find very inadequate. In all of this academics are going to become involved, partly because they are going to be dragged into it by the public, by their students and by the media, and partly because it is going to be difficult for some of them to resist the heady attractions of playing to the gallery of one set or another of protagonists or polemicists, frequently eager to have the presumed authority of an academic imprimatur on their particular ver- sion of what is supposed to have happened. -
7. Poverty Bay and East Coast
7. Poverty Bay and East Coast The first fighting in the Poverty Bay and East Coast regions took place in 1865 at Tokomaru Bay, Waiapu and Hicks Bay, mostly between sections of the Ngāti Porou tribe (Cowan 1983 II: 117–123; Soutar 2000). On one side were Pai Marire (‘Hau Hau’) or ‘Kingite’ forces and on the other ‘Queenite’ Māori forces and allied Pākehā. There followed a six-day siege of the Pai Marire pā Waerenga-a-Hika in Poverty Bay in November 1865, resulting in surrender of the pā and the deaths of 11 men on the government side and more than 100 Pai Marire (Cowan 1983 II: 124–128) . On 10 July 1868, Te Kooti Arikirangi and 300 followers landed at Whareongaonga, south of Poverty Bay, having escaped from imprisonment on the Chatham Islands. This led to fighting in the next four years over much of the central and eastern North Island, with fortifications involved at Ngatapa (7.5), inland of Poverty Bay in December 1868 and January 1869, at Whakatane in March 1869 (5.31, 5.34), Mohaka in April 1869 (8.1, 8.6), and in October 1869 at Te Porere (6.15– 16), south of Lake Taupo (Cowan 1983: II ; Binney 1995: 87–208). Fortifications in this section are listed under: • Poverty Bay • East Coast POVERTY BAY 7.1 Crow’s Nest X17/32 (2908600E 6288600N); recorded 1991, update 1999. Ngatapa; 800 m east of Ngatapa Trig, on the crest of prominent ridge forming the right flank of the approach to Ngatapa pā (7.5). -
The Urewera Mural Becoming Gift and the Hau of Disappearance
the urewera mural Becoming Gift and the Hau of Disappearance ISABEL MCINTOSH — 5 June 1997 It’s midwinter in New Zealand. And at 4 am in the Te Urewera National Park, in the middle of the North Island, it’s cold and it’s wet. The drizzle drips on the broadleafs that dominate this remote area. As water slides slowly down the leaves, there’s only silence as the unrelenting moisture soaks the earth. The two families who live at the small settlement at Lake Waika- remoana are used to silence, and the damp. Many are Ngai Tuhoe people, one of New Zealand’s indigenous Maori tribes that settled in the Urewera a millennium ago. Suddenly, an alarm disrupts the environment. The ringing wakes Aniwaniwa area manager Glenn Mitchell. He recognises it’s from the Aniwaniwa Visitor Centre, on the edge of Lake Waikaremoana and just two hundred metres from his home. As he leaps out of bed, pulling on his trousers, he looks out the window and sees a car speeding away, heading west along the only through road in the national park. Mitchell sees the broken windows of the visitor centre and a 14-square-metre gap where the Urewera Mural had been when he locked up the night before. All three panels, each 1.8 metres wide and 2.1 metres high, are gone. A roadblock is set up in Ruatahuna thirty kilometres away. However, this doesn’t deter a speeding yellow sedan that lunges through its gap. Later this car is found abandoned, a burnt- out wreck by the side of the road. -
CHAPTER TWO Te Kooti Arikirangi Te Turuki
Te Kooti’s slow-cooking earth oven prophecy: A Patuheuheu account and a new transformative leadership theory Byron Rangiwai PhD ii Dedication This book is dedicated to my late maternal grandparents Rēpora Marion Brown and Edward Tapuirikawa Brown Arohanui tino nui iii Table of contents DEDICATION ..................................................................................................................... iii CHAPTER ONE: Introduction ............................................................................................ 1 CHAPTER TWO: Te Kooti Arikirangi Te Turuki .......................................................... 18 CHAPTER THREE: The Significance of Land and Land Loss ..................................... 53 CHAPTER FOUR: The emergence of Te Umutaoroa and a new transformative leadership theory ................................................................................................. 74 CHAPTER FIVE: Conclusion: Reflections on the Book ................................................. 83 BIBLIOGRAPHY ................................................................................................................ 86 Abbreviations AJHR: Appendices to the Journals of the House of Representatives MS: Manuscript MSS: Manuscripts iv CHAPTER ONE Introduction Ko Hikurangi te maunga Hikurangi is the mountain Ko Rangitaiki te awa Rangitaiki is the river Ko Koura te tangata Koura is the ancestor Ko Te Patuheuheu te hapū Te Patuheuheu is the clan Personal introduction The French philosopher Michel Foucault stated: “I don't -
Here Settlers and the Crown Entered at Risk of Their Lives
A riveting account of the twenty years after the New Zealand Wars CONTENTS when Māori governed their own independent state in the King Country. When Māori were defeated at Orakau in 1864 and the Waikato War ended, Tāwhiao, the second Māori King, and his supporters were forced into an armed exile in the Rohe Pōtae, the King Country. For the next twenty years, the King Country operated Acknowlegements vii as an independent state – a land governed by the Māori King where settlers and the Crown entered at risk of their lives. Chapter One: Stalemate, 1864 1 Dancing with the King is the story of the King Country when it was the King’s Chapter Two: Making the King Country, 1864–1869 12 country, and of the negotiations between the King and the Queen that finally Chapter Three: ‘Kati – Kati – Kati me mutu’: Accommodation with Violence, opened the area to European settlement. For twenty years, the King and the Queen’s representatives engaged in a dance of diplomacy involving gamesmanship, 1869–1873 43 conspiracy, pageantry and hard headed politics, with the occasional act of violence Chapter Four: The First Steps: McLean and Tāwhiao, 1875–1876 77 or threat of it. While the Crown refused to acknowledge the King’s legitimacy, the colonial government and the settlers were forced to treat Tāwhiao as a King, to Chapter Five: Impasse: Four Hui with Grey, 1878–1879 91 negotiate with him as the ruler and representative of a sovereign state, and to accord him the respect and formality that this involved. Colonial negotiators even made Chapter Six: Resisting the Court and Courting the Townsfolk: Tāwhiao offers of settlement that came very close to recognising his sovereign Rewi and Tāwhiao, 1879–1882 157 authority. -
Special Issue – the Tūhoe-Crown Settlement Editorial
October 2014 – Whiringa-ā-nuku 2014 Special Issue – The Tūhoe-Crown Settlement Editors Carwyn Jones Craig Linkhorn Editorial Publisher Dr Carwyn Jones Māori Law Review Ltd PO Box 25433 This special issue of the Māori Law Review focuses on the settlement of Wellington 6146 New Zealand Tūhoe’s historic Treaty claims. This is a remarkable settlement in many ways. T +64 27 444 9966 W māorilawreview.co.nz First, there is the history of Tūhoe-Crown relations. As Dr Vincent Student Editor O’Malley identifies in this issue, this is a history that has been marked by Kohe Ruwhiu Tūhoe assertions of mana motuhake and often brutal Crown action Consultant Editors directed at eroding Tūhoe autonomy. The Crown’s military campaign and Tom Bennion scorched earth tactics of the 1870s is perhaps the starkest illustration of John Borrows the violence inflicted by the Crown. However, the subsequent Judge Craig Coxhead Jacinta Ruru confiscations and later land-takings along with the failure to implement Māmari Stephens the provisions of the 1896 agreement between Tūhoe and the Crown that would have recognised Tūhoe’s internal autonomy, also undermined © Copyright Māori Law Review Ltd 2014. No part Tūhoe’s self-determination. Through this settlement, the Crown and may be reproduced by any Tūhoe are confronting this history. process without prior written permission. If it is significant that the Crown is facing up to its past interactions with This issue may be cited as: Tūhoe, it is also significant that the conceptual foundation of this (2014) October Māori LR settlement has always been about giving expression to Te Mana ISSN 1172-8434 Motuhake o Tūhoe into the future. -
Toward a Patuheuheu Hapū Development Model
Ko au ko Te Umutaoroa, ko Te Umutaoroa ko au: Toward a Patuheuheu Hapū Development Model Byron William Rangiwai A thesis submitted to Auckland University of Technology in fulfilment of the requirements for the degree of Doctor of Philosophy (PhD) February 2015 Dedication This work is dedicated to my maternal great-grandparents Koro Hāpurona Maki Nātana (1921-1994) and Nanny Pare Koekoeā Rikiriki (1918 - 1990). Koro and Nan you will always be missed. I ask you to continue to watch over the whānau and inspire us to maintain our Patuheuheutanga. Arohanui, your mokopuna tuarua. ii Table of contents Dedication ............................................................................................................................... ii Figures.... ................................................................................................................................ v Images…. ................................................................................................................................ v Maps........ ............................................................................................................................... vi Abbreviations ........................................................................................................................ vi Attestation of authorship .................................................................................................... vii Acknowledgments ............................................................................................................. -
Protecting Indigenous Identities: Struggles & Strategies Under
Protecting Indigenous Identities: Colonization Stories from Across the Pacific 65 ASIAN-PACIFIC LAW & POLICY JOURNAL 2005 SYMPOSIUM Protecting Indigenous Identities: Struggles & Strategies Under International & Comparative Law COLONIZATION STORIES FROM ACROSS THE PACIFIC Chief Judge Joe Williams, Māori Land Court Waitangi Tribunal Ngati Pukenga, Te Arawa, Aotearoa - New Zealand ∗ I have thought really hard about what I should say here in Hawaii, so far away from my place−something that would be insightful and would somehow translate across to the realities of Hawai`i Nei. I am going to talk about three things today. First, I am going to tell you the story of the colonisation of a small town of my country to help summarise the colonial experience there, to give you some context by telling you a story which I think is, in a way, reflective of the colonial experience of my people. This story takes place in the town of Gisborne in the North Island. In Māori we call the island Te Ika a Maui, meaning “The Fish of Maui.” the place where Gisborne lies was, in traditional times, called Turanganui-a-Kiwa, meaning “The Great Standing Place of Kiwa.” So first, an example of the colonisation story in Aotearoa. The second thing I want to do is to ask, What is the point in this game? Why should indigenous people struggle within the law? I will give you some of my own views on that question. Finally, partly as a result of some conclusions I will ∗ Judge Williams is the chief judge of the Māori Land Court and the Chairperson of the Waitangi Tribunal. -
Urban Maori Authorities
BYRON RANGIWAI Māori Prophetic Movements as Sites of Political Resistance: A Critical Analysis Introduction This article will argue that Māori prophetic movements were sites of political resistance where Māori prophets resisted colonisation and developed syncretic theologies that gave their followers a sense of hope within a tumultuous colonial environment. The movements of four Māori prophets will be discussed in chronological order: Te Atua Wera and the Nākahi movement; Te Ua Haumēne and the Pai Mārire or Hauhau movement; Te Kooti’s Ringatū movement; and Rua Kēnana and the Iharaira movement. This article will critically analyse these Māori prophetic movements as sites of religious and political resistance to show how Māori prophets challenged colonisation and land loss. Christianity in Aotearoa New Zealand and the rise of Māori Prophets Before their conversion to Christianity, Māori had their own Indigenous spirituality that reflected their cultural and spiritual relationships with the environment. Pākehā contact impacted on Māori irreversibly. According to Len Te Kaawa of Tamakaimoana: Te ao o ngā mātua, o ngā tīpuna, he whakapono tō rātou, he whakapono iho nei i mua i te taehanga mai o tauiwi. He whakapono ki ngā atua Māori, ki Byron Rangiwai holds a PhD in Māori and Indigenous Development from Auckland University of Technology. Māori Prophetic Movements as Sites of Political Resistance: 131 A Critical Analysis te pūtaiao, ki te ao e noho ana rātou i roto. Engari, ka tae mai a tauiwi me āna tikanga, ka whakahurihia, ka pēhia, ka whakamoehia ētahi o aua āhuatanga kia noho tā rātou ki runga ā, i ā tāua ki te ao Māori, kia noho koirā hai whakapono mō tātou. -
Te Mana Tuatoru: the ROHE POTAE of TUHOE
Te Mana Tuatoru: THE ROHE POTAE OF TUHOE IN THE HEART of the North Island of Aotearoa/New Zealand there is an imagined realm: the tribal land of Tuhoe, protected by their encircling bounda- ries, the Rohe Potae.1 This was the visible circumference of their independent mana. From the later nineteenth century, Tuhoe history is, in essence, a history of their chiefly leaders' efforts to uphold their autonomous control over these lands. This essay argues that Tuhoe's authority rested not only in their own perceptions and desires but was upheld by a compact they made with the government in 1871. The very legislation which seemed later to confirm this compact, the Urewera District Native Reserve Act of 1896, would, however, become the means by which successive governments devoured Tuhoe's land. The imagined reality became shards in Tuhoe's hands. By 1871, the last phase of the campaign to recapture Te Kooti Arikirangi Te Turuki was concentrated within Tuhoe's territory. It was believed that Tuhoe were giving him sanctuary. A scorched earth campaign in the Urewera was set in motion, while the Native Minister, Donald McLean, demanded the submis- sion and removal of the leaders of Tuhoe. The chiefs were instructed to come to the coast, and to live temporarily on reserves under the watchful eyes of the Kawanatanga (Government-allied) Maori leaders. Those who submitted so as to save their villages, cultivations and people were required to give assistance in the hunt for Te Kooti. By November, the focus was centred on Ngati Huri, living at Maungapohatu, under the sacred mountain of Tuhoe.