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"Ruapekapeka Pā Heritage Assessment"
Heritage Assessment Programme IPENZ National Heritage Committee ________________________________________________________________________________ _______________________ SECTION A – GENERAL A1 The Place/Item Name: Ruapekapeka Pa Built: 1845 Location: 5 km north of Towai, on Ruapekapeka Rd, off SH1, 42km north of Whangarei City / District Council: Far North District Heritage Register Status: City/ District Council Plan: Not listed in FNDC Plan, Land zoned Conservation Historic Places Trust Register: Does not appear to be listed IPENZ Register: No DOC Register: Actively managed and promoted heritage site Other (specify): A2 Nominator Information Name and contact details: Trevor Butler Date of Proposal June 2007 A3 IPENZ Endorsement IPENZ Heritage Chapter: Auckland Name and Contact details: Chairman: John La Roche Date of Endorsement: SECTION B – DESCRIPTION B1: History: Ruapekapeka Pa is the site of the last battle of the first campaign of the New Zealand Wars (The Northern War of 1845-46) and is the only battlefield of the Northern Wars where visible fortifications remain. Built by Warrior Chief Te Ruki Kawhiti in late 1845, the Ruapekapeka Pa consisted of a network of rifle trenches, bunkers, tunnels and a double stockade. It was purpose built by Kawhiti to counter European warfare techniques of the time. It provided views over the whole of the contested landscape of the northern campaign. In contrast to traditional pa, Ruapekapeka did not guard borders, command important routes of communication, or protect civilisations. Ruapekapeka Pa could be abandoned without qualm. The aim was to draw British troops to into battle on a difficult site. No major buildings were erected. Instead, underground rooms were built that were designed to withstand heavy bombardment. -
Living Through History Worksheet - Lesson Three Copyright National Army Museum Te Mata Toa 1 He Waka Eke Noa We Are All in This Together
Living through History Worksheet - Lesson Three Copyright National Army Museum Te Mata Toa 1 He waka eke noa We are all in this together History isn’t something that happens to someone else. Right now, you are living through an extraordinary event that is changing the New Zealand way of life: the COVID-19 pandemic. Future students might look back on this moment and ask: how did they feel? How did they make it through? We can ask the same questions about another generation of Kiwis who lived through extraordinary times: The Ngā Puhi people and the settlers in Northland in 1840. Then, like now, a major crisis forced everyday New Zealanders to reconsider the way that they were used to living. With the changes and challenges, people faced uncertain and unpredictable futures. Ngā Puhi were determined to uphold their rangitiratanga as incresing numbers of Pākehā disrupted their way of life. For each of the activities below: - Read about what was happening in Northland. - Reflect on how everyone was thinking and feeling. - Respond to the questions or instructions at the end of each activity. Share your answers with your classmates and teacher! We’ll all have our own unique experiences, and we can all learn just as much from each other as we can from our nation’s history. Living through History Worksheet - Lesson Three Copyright National Army Museum Te Mata Toa 2 Activity 1: What was going on? Prior to 1840 Ngā Puhi (a Māori iwi, tribe) had control and sovereignty over the northern part of New Zealand. There were a growing number of Pākehā traders, settlers and missionaries moving into the same area – some, but not all, respected Ngā Puhi. -
Ruapekapeka Heritage Assessment
Heritage Assessment: Ruapekapeka Pa and Battlefield Maria Butcher May 2011 Contents Site Overview 3 History Description 3 Fabric Description 9 Cultural Connections 11 Significance 11 Management Chronology 13 Management Recommendations 14 Conclusions 15 Sources Consulted 16 Appendix A: Aerial photograph of Ruapekapeka Historic Reserve 18 Appendix B: Archaeological Plans 19 Appendix C: Contemporary Maps and Plans 21 Appendix D: Planting Plan 23 Heritage Assessment: Ruapekapeka Pa and Battlefield Maria Butcher Department of Conservation Whangaeri Area Office 2011 Cover Image: Waharoa at the entrance of the pa carved by Te Warihi Hetaraka (photo credit: Department of Conservation) Image this page: Department of Conservation Peer Reviewed by: Joan Mainguy 2 Site Overview It is difficult to overstate the significance of Ruapekapeka Pa and Battlefield. The battle in 1845/6 was the culmination of the War of the North, when Maori stood against the might of the British Empire. It was an armed response to the Treaty of Waitangi, seeking to prevent the erosion of Maori mana. Ruapekapeka is the best preserved of all the New Zealand Wars sites, a tangible connection to events which shaped New Zealand society as it is today.1 The Ruapekapeka Historic Reserve is accessed by a gravel road off State Highway 1, about 35 km north of Whangarei. Nine and half hectares in size, the reserve encompasses the pa itself, the British forward position, and part of the British main camp. The pa and British forward position are mown on a regular basis, and the reserve boasts a sealed car park, formed tracks, interpretation signs, and a beautiful carved waharoa (entranceway). -
European Responses to Indigenous Violence in the Tasman World, C.1769-1850S
‘Of Red War and Little Else’: European Responses to Indigenous Violence in the Tasman World, c.1769-1850s Samuel Gordon Gardiner Ritchie A thesis submitted to the Victoria University of Wellington in fulfilment of the requirements for the degree of Doctor of Philosophy in History Victoria University of Wellington 2013 ii iii For my Michelle and our Matilda Dylan arohanui, arohamai iv Abstract Europeans responded to indigenous internecine violence in a variety of ways in the Tasman world from first contact to the middle of the nineteenth cen- tury. Whereas extant historiography has previously addressed European responses to Māori and Aboriginal violence in geographic and temporal iso- lation, a comparison spanning time and space augments knowledge of these responses. Violence was not the only aspect of indigenous societies Europe- ans responded to, nor was indigenous violence the only justification for colonisation. However an investigation of the ways in which Europeans rep- resented and responded to indigenous violence enables a better understand- ing of the processes of the colonisation of the Tasman world. Indigenous internecine violence included cannibalism, infanticide, inter- gender violence, and inter-tribal warfare. Through a wide variety of Euro- pean observations of this violence, this thesis identifies an initial conceptu- alisation of both New Zealand Māori and Aboriginal peoples of Australia as violent, cannibal ‘savages’. This conceptualisation was used to justify both colonisation and the related evangelical and colonial administrative attempts to suppress indigenous violence, as internecine violence was deemed ‘un- civilised’, unchristian, and unacceptable. Europeans attempted to suppress indigenous violence as it was seen both as an impediment to colonisation and, relatedly, as an inhibitor to the ‘redemption’ of indigenous peoples. -
A Political Philosophy and Theory from the Mōteatea of Puhiwahine
Pacific Dynamics: Volume 4 Issue 1 March 2020 Journal of Interdisciplinary Research http://pacificdynamics.nz Ngā Whakaaro a Puhiwahine: Creative Commons Attribution 4.0 A Political Philosophy ISSN: 2463-641X and Theory from the Mōteatea of Puhiwahine Hemopereki Simon * Waikato Institute of Technology Abstract Mōteatea are the orally sung literature and one of its most famous composers was Ngāti Tuwharetoa and Ngāti Maniapoto’s Puhiwahine. This paper will explore the political philosophy and theory contained within Puhiwahine’s waiata pakanga (war song) ‘Mā Wai Rā’ written for Ngāti Toa relations particularly their war leader, Te Rangihaeata. The observations from these forms of indigenous oral literature are based in a form of emerging indigenous philosophy called whakaaro based philosophy and method. Additionally, the author introduces a Kaupapa Māori Research method Marae ā-Rorohiko which outlines how social media, in particular Facebook, can be used as a form of group validity or qualitative data gathering. The analysis of the moteatea will focus on building a first person understanding of Māori philosophy and undestandings of mōteatea settler colonialism, colonisation and the centrality of mana and aroha in Māori society. It will reveal the that Puhiwahine had a deep understanding of Māori philosophy and what was to come from her people. It will also provide new understandings around the white possessive doctrine and mana motuhake. Keywords: Puhiwahine, Mōteatea, Whakaaro-based philosophy, Kaupapa Māori Research, Facebook research methods, indigenous philosophy, cultural memory, settler colonialism *Corresponding author: Hemopereki Simon, [email protected] DOI: https://dx.doi.org/10.18124/08er-ys75 Pacific Dynamics 4 (1) | 62 An Introduction – He Tīmatanga Kōrero I grew up hearing the waiata of a kuia who had a formidable reputation. -
Submission for the Waitangi Tribunal - Muriwhenua Land Claim
1 ! SUBMISSION FOR THE WAITANGI TRIBUNAL - MURIWHENUA LAND CLAIM 1.0 My name is Anne Salmond. I am an Associate-Professor of Maori Studies and Social Anthropology at the University of Auckland. I trained as a social anthropologist and linguist at the University of Auckland, and subsequently at the University of Pennsylvania, which awarded me a PhD in anthropology in 1974. I have written a number of papers on the historical semantics of Maori,l in addition to other works on contemporary Maori life. Recently I completed an anthropological-historical account of the first encounters between Maori and Europearis entitled Two Worlds: First Meetings Between Maori and Europeans 1642-1772. I am currently working on a sequel, entitled Borderlands: Exchanges Between Maori and Europeans 1773-1815. 1.1 I have been asked by the Waitangi Tribunal to give an anthropological and historical analysis of the Treaty transactions at Waitangi, Mangungu and Kaitaia in 1840, addressing the following specific questions: 1. Have any Maori language records of these transactions survived? 2. What do the surviving records tell us about the Maori context in which these transactions took place? 3. Was there a "meeting of minds" or were people "talking past each other"? 4. As a result of these transactions, what do you think Maori would have concluded about how they affected their rights to land and other resources? 1.2 I propose to meet this request by focussing very closely on the surviving primary records of these transactions. First, I will scrutinise the surviving Maori language documentation of these transactions, particularly the Maori language text of the Treaty which was signed on parchment at Waitangi and elsewhere in the north. -
Pp.107-123 Hekes
Australian Folklore 31, 2016 107 Post-Colonialism and the Reinterpretation of New Zealand’s Colonial Narrative: Heke’s War* Andrew K.S. Piper ABSTRACT: Post-colonialism has provided a useful mindset by which contemporary historians can challenge previously held notions of national history, or see better how the national narrative can be considered from a perspective other than that of a grand imperial story of nation building. This paper reveals how post-colonialism enriches, and can often provide, a more accurate, balanced and nuanced comprehension of the accepted version of past events. It specifically demonstrates how post-colonialism has also opened a window whereby the Māori’s own story of the New Zealand Wars challenges the imperial version. The imperial vision, one which glorified and exaggerated British military prowess, had downplayed Māori strategic thinking and falsified the historic record. This is evident in the way in which the first of the New Zealand Wars, Heke’s War or the Northern War of 1845-46, has usually been interpreted. In this case, and generally, post-colonialism can create a new collective understanding of the past, one that contributes to improving the race relations between different peoples and the lands they inhabit. KEYWORDS: Post-Colonialism, New Zealand Wars, Māori, Ngāpuhi, Hōne Heke Introduction In an earlier paper, published in this journal, I had explored the post- colonial re-interpretation of the ‘Wairua Massacre’, as an example of how, in the context of Aotearoa/New Zealand, such a re-examination of significant historical events can not only result in a more nuanced history but also, further an understanding and reconciliation between the descendants of the settlers, (or to use the Māori word and generally accepted term in New Zealand Pākehā, meaning ‘foreigner’), and the Indigenous peoples, the Māori.1 In this present paper, I look at a further * The author would like to thank Emeritus–Professor John S. -
Components of the Nomination Form
Section 1: Summary Provide a brief summary describing the documentary heritage, how it meets the criteria for the New Zealand Memory of the World Register, and the main arguments in support of its nomination. Please keep your summary to no more than 300 words as, if successful, it will be used on the website (www.unescomow.org.nz) to describe why the documentary heritage has been inscribed on the New Zealand Register and given UNESCO recognition. He Whakaputanga o te Rangatiratanga o Nu Tireni* – known in English as the Declaration of Independence of the United Tribes of New Zealand – is a constitutional document of historical and cultural significance. First signed by thirty-four Northern Māori rangatira (chiefs) on 28 October 1835, He Whakaputanga o te Rangatiratanga o Nu Tireni collected a further eighteen signatures by 1839. Through He Whakaputanga, these fifty-two rangatira asserted that mana (authority) and sovereign power in New Zealand resided fully with Māori, and that foreigners would not be allowed to make laws. He Whakaputanga o te Rangatiratanga o Nu Tireni was (and is) an international declaration of Māori systems of law and governance which hoped to regulate their relationship with foreigners. It was an important step in the conversation between Māori and the Crown which continues to this day. Officially recognized by the United Kingdom and acknowledged by France and the United States, it signaled the emergence of Māori authority on the world stage. It represented a development in Māori nationhood and identity, while reaffirming tikanga Māori and sites of power that had existed for centuries. -
2021 Livingthroughhistory Honeheke
Living through History Worksheet Copyright National Army Museum Te Mata Toa 1 He waka eke noa We are all in this together History isn’t something that happens to someone else. Right now, you are living through an extraordinary event that is changing the New Zealand way of life: the COVID-19 pandemic. Future students might look back on this moment and ask: how did they feel? How did they make it through? We can ask the same questions about another generation of Kiwis who lived through extraordinary times: The Ngā Puhi people and the settlers in Northland in 1840. Then, like now, a major crisis forced everyday New Zealanders to reconsider the way that they were used to living. With the changes and challenges, people faced uncertain and unpredictable futures. Ngā Puhi were determined to uphold their rangitiratanga as incresing numbers of Pākehā disrupted their way of life. For each of the activities below: - Read about what was happening in Northland. - Reflect on how everyone was thinking and feeling. - Respond to the questions or instructions at the end of each activity. Share your answers with your classmates and teacher! We’ll all have our own unique experiences, and we can all learn just as much from each other as we can from our nation’s history. Living through History Worksheet Copyright National Army Museum Te Mata Toa 2 Activity 1: What was going on? Prior to 1840 Ngā Puhi (a Māori iwi, tribe) had control and sovereignty over the northern part of New Zealand. There were a growing number of Pākehā traders, settlers and missionaries moving into the same area – some, but not all, respected Ngā Puhi. -
A History of the Motatau Blocks C.1880-C.1980 Peter Clayworth 2016
Wai 1040, #A65 A History of the Motatau Blocks c.1880-c.1980 Peter Clayworth 2016 Report commissioned by the Waitangi Tribunal for stage 2 of the Te Paparahi o Te Raki inquiry (Wai 1040) 2 Table of contents LIST OF MAPS AND IMAGES ......................................................................................................9 Map sources .................................................................................................................................................... 10 PREFACE ..................................................................................................................................29 INTRODUCTION ........................................................................................................................30 Chapter Structure .......................................................................................................................................... 34 Report coverage ............................................................................................................................................. 38 Methodology ................................................................................................................................................... 39 Use of te reo sources ................................................................................................................................... 41 Use of existing technical reports ................................................................................................................ -
Signing of the Treaty Roleplay
Page 1 of 3 The signing of the Treaty of Waitangi People (13) First narrator Hakiro — Ngāi Tawake Second narrator Tareha — Ngāti Rehia Captain William Hobson — Queen Victoria’s representative Te Kaingamata Moka — Ngāi Tawake Henry Williams, missionary Rawiri Taiwhanga — Ngāti Tautahi William Colenso, missionary Hone Heke Pokai — Te Matarahurahu Rewa — Ngāi Tawake Te Kemara — Ngāti Kawa Te Ruki Kawiti — Ngāti Hine Wednesday 5th February 1840 From early morning that day Māori groups had been arriving at Waitangi. The bay was alive with canoes, converging from all directions, each with thirty or more rowers keeping time to the stroke. Settlers’ boats were joining the steam and ships had all their flags flying. The day was brilliantly fine – cicadas shrilled noisily. Outside Busby’s grounds, stalls were being set up to sell refreshments – port, cold roasts, pie, baskets of bread, stout, ale, brandy, and rum. First narrator Special provisions were ready for Māori guests – a half-ton of flour, five tons of potatoes, thirty pigs and other goods. On the Waitangi lawn the officers of the Herald had erected an enormous marquee. About forty to fifty metres in length, it was made of ships’ sails and was decorated with flags. Three or four Sydney mounted police, who had arrived on the Herald, paraded in their scarlet uniforms. Hundreds of Māori were sitting in their tribal groups, smoking and talking. some had come long distances and carried guns. Little parties of Europeans were strolling up and down – the Herald’s officers, missionaries, traders, and sailors. the crowd buzzed with excitement. At about nine o’clock Hobson stepped ashore on the Waitangi beach. -
Ngā Puhi Ki Ngāpuhi a Study of Waiata from the War
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by UC Research Repository NGĀ PUHI KI NGĀPUHI A STUDY OF WAIATA FROM THE WAR IN THE NORTH A dissertation submitted in partial fulfilment of the requirements for the Degree of Master of Te Reo Māori in the University of Canterbury by J. J. Tana University of Canterbury 2012 Ngā hua o Roto Contents He Kupu Whakamiha – Acknowledgements 2 Ariā – Abstract 5 Chapter 1 Te Whakatakinga – Introduction 6 He Tūtohutanga – Overview 6 Te Whakawhāititanga – Boundaries and limitations 6 Te Tāpua o te mahi – The significance of the work 7 Taku Hononga – Relationship to this study 8 Chapter 2 Te Horopakī – Background 9 Te Tuhinga – The Manuscript 9 Table 1. 10 Table 2. 11 Tā Hori Kerei – Sir George Grey 12 Te Kaitā – The Scribe 14 Chapter 3 Te Huarahi – Method 16 Table 3. 16 Te Whakatāruatanga – Transcription 16 Te Rangahau – The Search 17 Te Whakapākehātanga – Translation 17 Ngā Kōrero Taunaki – Annotations 21 Te Paenga Rangatira – Consultation 22 Chapter 4 Ngā puhi ki Ngāpuhi 24 Map 1. 24 He hari nā Nohotoka 25 He hari 27 He tangi nā Perangi 29 Map 2. 29 He hari nā Te Atua Wera 32 He tau nā Nawemata 35 He tangi nā Te Nehurere 37 He tangi nā Tarehu 39 Chapter 5 He toa nō Ngāti Toa 41 Map 3. 41 He tangi nā Te Rangihaeata 43 He tangi nā Hinewhē 47 Chapter 6 E whangawhanga nei a Whanganui 50 Map 4. 50 He tangi mō Te Uawiri mā 53 He tangi nā Tarawiri 56 Chapter 7 Karakia 58 He karakia 60 He karakia pure 62 He mākutu 65 Chapter 8 He waiata aroha 68 E tō, e te rā, ki tai