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Parihaka O Neherā, O Nāianei PARIHAKA SCHOOLS Parihaka – Past and Present RESOURCE

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Parihaka O Neherā, O Nāianei PARIHAKA SCHOOLS Parihaka – Past and Present RESOURCE YEARS 1–13 Parihaka o neherā, o nāianei PARIHAKA SCHOOLS Parihaka – past and present RESOURCE Tutu ana te puehu Stirring up the dust He will judge between Go put your hands to The contemporary world the nations and will settle the plough. Look not too needs the witness of disputes for many peoples. back. If any come with unarmed prophets... They will beat their swords guns, be not afraid. Pope St John Paul II, 1983 into ploughshares and If they smite you, smite their spears into pruning not in return. If they rend hooks. Nation will not you, be not discouraged. take up sword against Another will take up nation, nor will they the good work. train for war anymore. Te Whiti o Rongomai, Isaiah 2:4 Parihaka, 1879 The Raukura (white feather) is a sign of peace associated with the people of Parihaka. COVER IMAGES Left: Children from Parihaka with Taare Waitara, Parihaka Pa. Collis, William Andrews, 1853-1920: Negatives of Taranaki. Ref: 1/1-011758-G. Alexander Turnbull Library, Wellington, New Zealand. http://natlib.govt.nz/records/22340489 ISBN: 978-0-908631-90-2 (PRINT) Right: Children at Parihaka today. Photo: Martin de Jong/Caritas. ISBN: 978-0-908631-91-9 (ONLINE) 2 FOREWORD Bishop Charles Drennan, Catholic Diocese of Palmerston North “Turn the other cheek” is a directive that comes from Jesus I am confident, however, that with increased knowledge and dialogue a himself (cf. Mt 5:39; Lk 6:29). It is a ‘hard ask’. In the face of greater level of understanding and respect will emerge. I invite each of you – injustice what often first comes to mind is retaliation. students, teachers and whānau – to explore this spiritual story not just with your head but your heart too: kia rangona a taringa, a ngākau hoki. In this The people of Parihaka encountered grave injustice. Hostile colonial way the spirit of Taranaki will be enriched. Indeed, up and down our beautiful forces invaded their streets, fields and homes on 5 November 1881. country we can be prompted to know our story and learn from it too. How did they respond? That’s what you will learn about with this resource. Inspired by Scripture and prophetic courage, they decided Together let us ponder the words Tohu and Te Whiti chose to ‘fight’ violence not with more violence but with peace. They to place before their people as a guide, the words of the turned their cheek, and sang in their streets and offered bread to the Angel announcing the birth of Jesus (cf. Lk 2:14). invaders. Only faith in God can explain such a conciliatory response. He hōnore, he korōria ki te Atua i runga rawa, The story of the peaceful resistance of the people of Parihaka is a treasure he maungārongo ki te whenua, in the history of Aotearoa New Zealand. For those of us who belong to he whakaaro pai ki ngā tāngata katoa. the Catholic Diocese of Palmerston North, of which Taranaki is a part, this story is of particular significance. Indeed, we are humbled to learn that the Honour and glory to God above, descendants of Mahatma Gandhi and Martin Luther King, among others, peace unto the land, now recognise that Tohu Kākahi and Te Whiti o Rongomai – their vision and goodwill to all people. and the actions they inspired in others – are recognised as forerunners in the great tradition of non-violent resistance found across our globe. Parihaka is not a museum. It is very much a living community of people who continue to strive to uphold the values of their tūpuna: caring for their land and people, and working peacefully with determination for a future that will sustain and nurture their mokopuna and the wider community. +Charles E. Drennan Bishop of Palmerston North Unresolved tensions remain: some between the communities of Parihaka and the government, as they try to re-establish and practice kaitiakitanga or guardianship of their historic lands, and to reach a settlement to achieve reconciliation; others with people who have grown up in the region and yet remain reluctant to accept anything but the sanitised settler account of history. 3 CONTENTS PARIHAKA O NEHERĀ, O NĀIANEI Page 4 Introduction “Though the lions rage still I am for peace… Thus the ‘fight’ of the people of Parihaka played 5 What happened at Parihaka? Though I be killed I yet shall live; though out as a duel, reminiscent of the story of David 6 Te Rā o te Pāhua dead, I shall live in peace which will be the and Goliath. As fast as government surveyors 6 Parihaka today accomplishment of my aim.” could plant survey pegs in the ground, Tohu 8 Why learn about Parihaka? Te Whiti o Rongomai, 1881 and Te Whiti’s followers pulled them out again. As fast as government troops pulled down 9 Catholic social teaching Tohu Kākahi and Te Whiti o Rongomai were Parihaka’s fences in order to build a road across 10 Theological focus the leaders of one of New Zealand’s first peace Māori land, the men of Parihaka rebuilt them. 10 Caritas Aotearoa New Zealand movements. Emerging from the turbulent The story of Parihaka has, in many ways, become years of the Taranaki land wars (1860-65), 12 How to use these lessons the quintessential story of Māori resistance to Tohu and Te Whiti could see that the only way 12 Remembering Parihaka colonial forces in New Zealand. But as Rachel forward for their people was to lay aside their Buchanan points out, “(Parihaka is) part of a 13 Resources and how to access them weapons and fight for their rights through much bigger picture of Māori resistance, and the 14 Lessons for Yr 1 – 3 peaceful means. They established a settlement struggles, past and present, of Parihaka residents at Parihaka between Mount Taranaki and the 15 Lessons for Yr 4 – 5 have been echoed around New Zealand and sea. From here they engaged in a programme 16 Lessons for Yr 6 – 7 overseas.”1 Tohu and Te Whiti’s struggle was a of passive resistance against the New Zealand 17 Lessons for Yr 8 struggle for peace for all peoples. Te Whiti said, government’s land confiscation plan. 18 Lessons for Yr 9 “It is not my wish that evil should come to the two races. My wish is for the whole of us to live 19 Lessons for Yr 10 peaceably and happily on the land.”2 21 Lessons for Yr 11 You may know some ‘Parihaka-like’ stories in 22 Lessons for Yr 12 your own area which will be worth investigating 23 Lessons for Yr 13 as part of these lessons; stories not only of 24 Appendix 1 – The story of Tohu resistance to land confiscation, but also of a and Te Whiti determination by Māori to live in peace with 25 Appendix 2 – The children of Pākeha settlers. Parihaka and the albatross feathers Artists, poets, writers and musicians have all 26 Appendix 3 – How the Waitangi been drawn to the story of Parihaka, and have Tribunal works given expression to their respect for the people of Parihaka in their work. Some of these works are worth reading, viewing or listening to as part of your own preparation before you teach these lessons. Poems by Hone Tuwhare and James K Baxter; artwork by Ralph Hotere and 1 Buchanan, Rachel, The Parihaka Album: Lest we forget, Huia Publishers, 2009, p 52. 4 2 Te Whiti, 1907. Colin McCahon; books by Dick Scott (Ask That Rongomai who, it was said, had a tongue like a no intention of setting aside adequate reserves Mountain), Witi Ihimaera (The Parihaka Woman), sword. Tohu Kākahi was said to have had visions and were preparing to break up communal land James Belich (I shall not die: Titokowaru’s War and great spiritual insight that complemented ownership, they sent out men from Parihaka 1868-1869), Rachel Buchanan (The Parihaka Te Whiti’s more public presence. Both leaders to plough the land and to pull out the survey Album: Lest we Forget) and Hazel Riseborough forbade the return to armed conflict and called pegs. Ploughing the land signified a traditional (Days of Darkness) are all good background to upon their people to resist land confiscation by demonstration of continued Māori ownership of understanding the importance of Parihaka. Some peaceful means. it through occupation. Many of the ploughmen were arrested. Teams from each iwi were sent of these works, or excerpts from these works, Both Tohu and Te Whiti were baptised as out to plough their respective lands. When can be found in Parihaka: The Art of Passive Christians and they were strongly influenced soldiers, police or settlers arrived to arrest Resistance by Te Miringa Hohaia, Gregory O'Brien, by the Bible, especially the writings of the Old them – often with physical assaults – they Lara Strongman (Victoria University Press, 2006). Testament, which they had learned in their stood quietly without retaliation. The statement younger days from the influential minister in they used was ‘Parau kau, tū kau’ (plough with Taranaki and Wellington, Minarapa Hatuake. What happened at Parihaka? oxen then stand in silence). They were taken to They led the people of Parihaka through in- In 1881, after 16 years of concentrated prisons far away from Taranaki: in Wellington, depth conversations to form foundations of community development, Parihaka had attracted Christchurch, Nelson, Hokitika and Dunedin. goodwill to all people, equality, empowerment more than 2000 inhabitants. Historian Michael for traumatised whānau from the wars, and One hundred and thirty-seven men were sent King explains: “Many were disillusioned by of forbearance in the face of adversity.
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