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Edited by Sean Mallon, Kolokesa Māhina-Tuai and Damon Salesa First published in New Zealand in 2012 by Te Papa Press, P O Box 467, Wellington, New Zealand Text © Museum of New Zealand Te Papa Tongarewa and the contributors Images © Museum of New Zealand Te Papa Tongarewa or as credited This book is copyright. Apart from any fair dealing for the purpose of private study, research, criticism, or review, as permitted under the Copyright Act, no part of this book may be reproduced by any process, stored in a retrieval system, or transmitted in any form, without the prior permission of the Museum of New Zealand Te Papa Tongarewa. TE PAPA® is the trademark of the Museum of New Zealand Te Papa Tongarewa Te Papa Press is an imprint of the Museum of New Zealand Te Papa Tongarewa Tangata o le moana : New Zealand and the people of the Pacific / edited by Sean Mallon, Kolokesa Māhina-Tuai and Damon Salesa. Includes bibliographical references and index. ISBN 978-1-877385-72-8 [1. Pacific Islanders—New Zealand. 2. Pacific Islanders—New Zealand—History.] I. Mallon, Sean. II. Māhina-Tuai, Kolokesa Uafā. III. Salesa, Damon Ieremia, 1972- IV. Title. 305.8995093—dc 22 Design by Spencer Levine Digital imaging by Jeremy Glyde Printed by Everbest Printing Co, China Cover: All images are selected from the pages of Tangata o le Moana. Back cover: Tokelauans leaving for New Zealand, 1966. Opposite: Melanesian missionary scholars and cricket players from Norfolk Island with the Bishop of Melanesia, Cecil Wilson, at the home of the Bishop of Christchurch, 1895. contents 9 foreword 179 empowering pacific peoples claudia orange community organisations in new zealand 11 introduction cluny macpherson sean mallon and kolokesa mahina-tuai 201 trade and exchange 17 e kore au e ngaro economic links between the pacific and ancestral connections to the pacific new zealand in the twentieth century peter adds geoff bertram 37 explorers and pioneers 221 all power to the people the first pacific people in new zealand overstayers, dawn raids janet davidson and the polynesian panthers melani anae 57 visitors tupaia, the navigator priest 241 good neighbour, big brother, kin? anne salmond new zealand's foreign policy in the contemporary pacific 77 little-known lives teresia teaiwa pacific islanders in nineteenth-century new zealand 265 representing the people sean mallon pacific politicians in new zealand graeme whimp 97 a pacific destiny new zealand's overseas empire, 1840–1945 285 conspicuous selections damon salesa pacific islanders in new zealand sport sean mallon 123 barques, banana boats and boeings transport and communications, 305 arts specific 1860s to the present day pacific peoples and new zealand's arts gavin mclean fuliMalo pereira 139 fia (forgotten in action) 335 epilogue: tangata, moana, whenua pacific islanders in the new zealand damon salesa armed forces 339 acknowledgements kolokesa mahina-tuai 341 notes 161 a land of milk and honey? 365 bibliography education and employment migration 381 contributors schemes in the postwar era 383 image credits kolokesa mahina-tuai 385 index visitors tupaia, the navigator priest anne salmond Tupaia, the navigator priest who visited New Zealand fertility god ‘Oro, whose members were greatly revered with Lieutenant James Cook in 1769–70, was a in the Society Islands. According to the missionary John remarkable man. Praised by Cook’s naturalist Georg Orsmond, ‘The ‘arioi were a company of fine bodied Forster as a ‘genius’,1 Tupaia was a high priest, artist, people, and separate . Let not the ceremony of the scholar, warrior, linguist and navigator who had ‘arioi be defiled . They were adorned with scented oil, travelled throughout the Society Islands and to the flowers, scarlet dyed cloth. Their bed places must not be Austral and Tongan archipelagos, carrying the worship trodden on. They were sacred.’2 Each district in Tahiti of the war god ‘Oro. had its own ‘arioi lodge led by its head ‘arioi (the avae After joining Cook’s expedition, Tupaia piloted parae or ‘black leg’), an impressive individual who wore the Endeavour through the Society Islands and handled a red loincloth and had legs tattooed from thigh to heel. many of the negotiations with Māori during the ship’s During ‘arioi ceremonies the black legs sat in state on a six-month circumnavigation of New Zealand. Tupaia’s high stool or platform, receiving and distributing lavish presence on board the Endeavour transformed these gifts of cloth and pigs and watching the dances and early encounters, making this quite different from skits of their junior colleagues. According to Orsmond, any other visit by a European ship during the contact there were both male and female ‘arioi lodges in the period. Tupaia is also notable for having been the first Society Islands, each with their own black leg.3 And Pacific Islander on record to have visited New Zealand although the ‘arioi were privileged, they were forbidden during the era following European discovery. to have children: unless their babies were killed at birth, Tupaia’s story begins in about 1725, with his birth they lost their sacred status. at Ha‘amanino Bay at Ra‘iatea in the Society Islands. He was from an ari‘i (high chiefly) family, with estates and titles at Taputapuatea and Tainu‘u marae (ceremonial While their own fertility was constrained, the dances, centre) on Ra‘iatea and at Manunu and Mata‘irea marae skits and songs of the younger ‘arioi were often on the neighbouring island of Huahine. During his intensely erotic, galvanising the power of the gods to youth, Tupaia (who was then known as Parua) joined the enhance the fertility of plants, animals and people.4 ‘arioi, a society dedicated to the worship of the war and Some of the ‘arioi were dancers, musicians, singers, introduction sean mallon and kolokesa mahina-tuai This collection of essays is the first to cover the do we tell and how do we tell them? We decided to tell thousand-year history of Pacific peoples in New Pacific stories within a chronology of New Zealand’s Zealand. Its point of origin is the exhibition Tangata history, but at the same time to disturb and rework, o le Moana: The story of Pacific people in New Zealand, that chronology. We realised that in many ways Pacific which opened at the Museum of New Zealand Te Papa communities not only live on the same archipelago, Tongarewa in 2007.1 The product of four years’ research but also have lived through the same history and and development, the exhibition marked a change similar experiences as other New Zealanders. In our of direction in the interpretation and display of the version of the story, Pacific Islanders would no longer Pacific Cultures collections in the national museum. be extras, but key characters in the historical narratives. We hope this book will similarly adjust New Zealanders’ We wanted to create an exhibition that would fit more view of their history in relation to the Pacific. comfortably within Te Papa’s overall reason for being Historically, the rationale for the presence of – one that would make sense in a museum about New the Pacific Cultures collections in New Zealand’s Zealand. We talked about Tangata o le Moana as a New national museum was their foreignness: the fact that Zealand history exhibition. they were exotic. In the late nineteenth century, the There was a strong foundation on which to build Pacific collections were initially gathered for projects of this exhibition. A large body of specialised literature ethnology, to illustrate and inform comparative studies on the Pacific has been published in New Zealand and of cultures. Today, this emphasis has changed and it is within it several writers have documented and analysed the cultural proximity of Pacific peoples and their long- New Zealand’s relationship to the Pacific; significant standing relationships with New Zealand that explain contributors include Angus Ross, Malcolm McKinnon, the continued development of the Pacific Cultures Michael Field, Dick Scott and Ron Crocombe. In collections. Today, Pacific peoples are not so much smaller and more specialised texts, the stories of Pacific examples of the exotic as neighbours, friends, spouses, Islanders are present. Recently published examples extended family members, teammates and workmates include the volume of essays Tangata o te Moana Nui: of New Zealanders; they are New Zealanders. The evolving identities of Pacific peoples in Aotearoa New However, despite Pacific peoples’ long history of Zealand (2001); Peggy Fairbairn-Dunlop and Gabrielle coming to these shores and their economic, social and Makisi’s Making our Place: Growing up PI in New Zealand cultural contributions to this country, their stories are (2003); Sandra Kailahi’s Pasifika Women: Our stories in almost invisible in the New Zealand history books. New Zealand (2007); and Polynesian Panthers: The crucible There are many social, cultural, economic and military years 1971–74 by Melani Anae with Lautofa (Ta) Iuli and histories of New Zealand for general readership, but Leilani Burgoyne (2006). Albert Wendt and John Pule very few of them give much thought to the nation’s have produced important creative contributions, which place in the Pacific other than during the first draw on their experiences in late twentieth-century settlement of the archipelago. These omissions have urban New Zealand.2 However, despite the fact that implications for a museum that represents a nation. academic writers have been analysing the Pacific for Indeed, the inclusion of these stories challenges the several decades, it was not until an essay appeared in idea of the nation itself as a bounded entity around the Oxford Illustrated History of New Zealand (1990 and which we can easily draw a line. As curators we were 1993) that a general New Zealand history featured challenged to move beyond the representation of the any substantial content on New Zealand and its place Pacific and its peoples as ethnological curiosities, in the Pacific, or on Pacific peoples and their place in as cultures and peoples with little history; beyond New Zealand’s history.

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