Lecture 10- The Meetings of Peoples Flashcards
Crossing the Pae : First encounters . What did Maori first call european explorers?
- Following Cook’s Pacific
explorations of 1770s European
strangers cross the pae
(horizon) in 1790s to
Pēwhairangi (Bay of Islands)
and Te Ara-a-Kiwa (Foveaux
Strait) - Māori call them: tangata kē
(strangers), Maitai (from sea),
tangata tupua (goblin people),
takata pora (ship people),
tangata pākehā/Pākehā
Whaling in Aotearoa NZ
Whalers from New South
Wales at Pēwhairangi from
1790s for repairs, supplies
- Some New England whalers
follow in 1800s; far more in
1830s: Māori provide
provisions and recruits - Temporary cessation: after
1809, utu against Boyd; 1812-
14 US-UK war
Sealing in Aotearoa New Zealand
1792 NSW sealing gang at
Tamatea (Dusky Sound) but
unsuccessful
- 1800s American and Australian
sealers in NZ, industry takes off - 1806 one ship, Favorite (from
Nantucket) lands 60,000 pelts
in Sydney - 1809, Isle of Wight off St Clair
beach: 8 man sealing gang take
2000 skins over 20 weeks - 1810 in one week £100,000 of
skins landed at Port Jackson
(Sydney). [£100,000 = 2023
US$10.5 million]
Not sustainable but these settlers only cared about money (capitalism).
Map of Shore whaling & sealing stations
- 1829 first shore whaling
station begins - By 1840 there are about 20
stations in Te Waipounamu
and lower North Island - Southern stations operate
under authority of
Tūhawaiki and Taiaroa, Ngāi
Tahu rangatira
Shore whaling stations: establishment of unique communities
- Whalers established long-term
relationships with local Māori
communities, including marriages:
chiefly women married owners and
managers; lesser-ranking women with employees - The men participated in wives’
whānau, respecting tikanga, fighting
their enemies. - The women worked alongside their
husbands and participated in their
businesses to benefit their children
and their whānau
Map of Aotearoa New Zealand by Tuki-tahua, 1793:
Tuki is kidnapped and brought to Norfolk island with Huru-kokoti to teach
convicts how to make rope from harakeke. This is unsuccessful because it is women’s knowledge. Tuki draws this map on floor for Philip King to
illustrate his knowledge of homeland (image is from a later copy)
Forming relationships: Tuki, Huru and
King
They live with Philip Gidley King,
Commandant of Norfolk Island
(pictured), and his family.
- Returning Tuki and Huru, King
initiates reciprocal relationships with
Te Tai Tokerau (Northland) rangatira,
giving presents including potato - These interactions suggest to
northern rangatira ‘the possibility
for sustained strategic relationships
with Pākehā’ - As NSW Governor King hosts visiting
rangatira; issues proclamations to to
protect Māori sailors ill-used by ship
captains.
Forming relationships: Te Pahi, rangatira
1805 Te Pahi (pictured) and his
sons, from Pēwhairangi, visit
Governor King in Port Jackson,
exchanging gifts to establish
relationship
- Te Pahi studies gardening, takes seeds and fruit trees home
- He meets Samuel Marsden, NSW
Principal Chaplain, who begins to
contemplate a Christian mission
to NZ - Te Pahi provides food as
manaaki (hospitality) to visiting
ships in Pēwhairangi - In 1810 he is killed by ship lynch- mob who mistakenly thought he
killed the crew of Boyd
Two very important figures in the british Maori relations?
Hongi Hika
Samuel Marsden
Māori and Missions: Ruatara, Hongi
Hika and Samuel Marsden
- In 1809 Ruatara (a relation of Te Pahi) is dumped in London by his
ship’s captain, and nursed back to health by Marsden en route from
London to Port Jackson - Ruatara lives with Marsden at his Parramatta farm and learns about
farming (illustrates aroha, reciprocity, relationships) - Ruatara is point of contact in NZ for missionaries prompting
Marsden in 1814 to settle missionaries by his pā at Rangihoua (northern Pēwhairangi). - Ruatara plans to use his new knowledge to develop new crops to
export to NSW, create an English-style village and provide an English
education to children - On Ruatara’s death in 1815 his matua (uncle), Hongi Hika, promises
Marsden to protect mission - Hongi Hika’s protectorship establishes him as dominant link
between Pēwhairangi hapū, iwi and Pākehā
Pēwhairangi: Bay of Islands
- Between 1770s–1826 hapū (belonging to Ngāpuhi) take over
Pēwhairangi - These formed 2 clusters of opposing
hapū: Hongi’s alliance in north
Pēwhairangi, vs. southern-based
alliance - They competed for access to Pākehā
material wealth and missionaries - In 1830 northern alliance takes
Kororāreka (Russell), main site of
Māori-Pākehā interactions, with
largest number of Pākehā and Māori
living side by side in one settlement
Forming relationships: Te
Waipounamu
- Karetai, a rangatira here in
Otago, attracted Pākehā to
settle by marrying them to
kinswomen - 1832 Ōtākou whaling station established (pictured)
- Rapid growth in Ngāi Tahu
communities around Otago
harbour: 1823, 2 villages;
1826, 5 with more in wider
area
Māori seafarers
Hundreds of young Māori men
served in deep-sea whalers between
1820 and 1840s, some becoming first
and second mates.
- They were common sights in Sydney
and Hobart between 1820s and
1850s. - They introduced Pākehā
technologies and work methods to
whanau - The whaleboat became the
dominant form of transport for Ngāi
Tahu by 1840 - The maritime skills establish basis for
Māori dominance of coastal and
inter-colonial trade in 1840s and
1850s - Māori seafarers and
travellers became
interpreters for their
communities (speaking
English and Māori) - Māori interpreters include
Tuai or Tui (Ngāre
Raumati), Ruatara, Māui
(southern Ngāpuhi)
Pākehā-Māori: John Rutherford ca.
1828
Pākehā-Māori were
foreigners who became part
of a Māori community
- They married into
rangatira’s whānau - They learned the reo and
tikanga - They acted as interpreters
- They advised rangatira in
trading relationships with
Pākehā
Forming relationships: James & Te
Wai Heberley
- James Heberley worked at Te Awaiti
shore whaling station in 1830 and
married Te Wai from Te Āti Awa - Unmarried Māori women made their
own marital choices - Like Te Wai they considered their
relationships with Pākehā men to be
long-term marriages - Women acted as cultural mediators
between Pākehā husbands and
institutions (like whaling stations)
and their own communities
Forming relationships: Ngāi Tahu
Ngāi Tahu with a European parent: ca. 1860 25 per cent, ca.
1880 60 per cent
- Ngāi Tahu mixed-descent offspring had high birth rate (7.9 children) cf. Māori mothers (2.2 children)
- Till 1840s both mixed-descent brothers and sisters retained
Ngāi Tahu connections - Later generations of offspring of Ngāi Tahu women became part of Pākehā communities (patrilocality
dominated) - Later generations of mixed-descent men married back into
Ngāi Tahu
Māori leaders: Hongi Hika of
Ngāpuhi, 1820
- In 1820 Hongi, with
Kendall and Waikato,
visited Britain, obtaining
weapons to seek utu
against other iwi in Te Ikaa-Māui
Māori leaders: Hongi Hika of Ngāpuhi
-From 1818 – 1827 Hongi led
large taua (war parties) from
Te Tai Tokerau south, beating:
Ngāti Paoa and Ngāti Maru in
1821, Waikato-Tainui in 1822,
Te Arawa in 1823, Ngāti Whātua in 1825
- From 1822 Hongi initiated
peace overtures including
strategic inter-tribal marriages
with Waikato - Consequential tribal migrations
change the map of Aotearoa - Other leadership
qualities: ariki (ritual),
tohunga in carving,
agriculturalist, loving
husband - Turikātuku, his principal
wife (hoa rangatira), was
his military adviser and
tohunga –> woman = very important role
Māori Leaders: Te Rauparaha of Ngāti
Toa Rangatira
1821 Waikato-Ngāti Maniapoto push
out Te Rauparaha and allies from
Kāwhia
- Te Rauparaha migrates south to
Kapiti coast - 1824 – 1833 various tribal migrations of allies to settle Kapiti-Manawatū
area - Leadership demonstrates multiple
roles of rangatira: warrior, strategist, diplomat, orator, farmer, artist and
performer. - Te Rauparaha’s sister, Waitohi,
invites their mother’s people, the
Ngāti Raukawa, to migrate south
from Waikato.
Māori Leaders: Te Rauparaha and
Ngāi Tahu
- Te Rauparaha attacks Ngāi Tahu as
utu after he is cursed (lessening his
mana) and captures Kaikōura pā - 1830 he hires Stewart of Elizabeth to
kidnap upoko ariki (head of chiefs),
Tamaiharanui, who is killed as utu for
death of Te Rauparaha’s tuakana, Te
Peehi Kupe at Kaiapoi pā - 1832 Te Rauparaha’s taua takes
Kaiapoi and other pā at Akaroa - About 25 per cent of Ngāi Tahu are
killed or captured - Many migrate southwards to otago and murihiku regions
Māori Leaders: Te Matenga Taiaroa
of Ngāi Tahu
Taiaroa is one of Ngāi Tahu
leaders in 1830s and 1840s
- Ngāi Tahu fightback during
1830s:
-Under Tūhawaiki they nearly
capture Te Rauparaha
-They defeat Te Rauparaha’s
allies in 1830s including Te
Pūoho of Ngāti Tama
-Peace reestablished 1839 after
Ngāti Toa release Kaiapoi chiefs - Taiaroa and other Ngāi Tahu
rangatira invite Christian
missionaries into their rohe in
1840s
Māori Leaders: Te Wherowhero of
Waikato-Tainui
Leader of Tainui: educated in
whare wānanga, warrior and
strategist who by 1840s is
recognised by Māori and
Pākehā leaders as one of
Aotearoa New Zealand’s
preeminent ariki
He leads fightback against Ngāpuhi
* Between 1831 – 1834 he leads large taua attacking
Taranaki as allies of Te Rauparaha
* Many Taranaki people migrate south, settling in
Wellington and Chatham Islands
* He protects Ngāti Whātua who move to Waikato
* He escorts Ngāti Whātua back to Tāmaki-makau-rau
and reestablishes peace by 1844
* 1827 – 1830 he shelters Ngāti Maru
Conflicts, changes, migrations
Ngāti Kahungunu under
pressure from Taranaki and
other migrants, fights back,
leading to peace settlement
by Te Kakapi, a Te Āti Awa
women, 1840
Taurekareka numbers:
- Te Rauparaha has some 2000
captives working for him.
- In one expedition
southwards, Hongi Hika
takes 2000 captives back up
north (most to work in the
fields).
Population decline, disease, muskets
In response to various
conflicts iwi seek to buy
muskets between
1810s–1830s
- Development of new
economy based on
extensive use of war
captives (taurekareka)
as workers to produce
potatoes, dressed flax
for Pākehā purchasers - Musket: ‘te ahi a te
tipua’ (‘demon’s fire’)
Population decline, disease, muskets:
Mate Pākehā (European diseases)
- Impact of new diseases and other
factors (death in battle etc): Ngāi
Tahu population drops by about 50
per cent between 1829–1844 - In Te Ika-a-Māui, in some areas, 27
deaths per 1000 Māori - Impact of STD on fertility of Māori
women: lower birth numbers
(between 1840–1870 4.5–5.5 cf. 7.0
for Pākehā women) - Mate Pākehā precipitates a long- term decline in Māori population in
19th century
Religion:
Octavius Hadfield baptises the rangatira, Te Puni
- Māori engagement with
Christianity always reflected
Māori aims and intentions. - Judith Binney:
-Māori who embraced Christianity
often appear to have viewed the new
faith not so much as displacing their
existing spiritual and religious
concepts but rather as becoming
incorporated into the scheme of
Māori beliefs. Christianity became
indigenised.
*Māori also experimented with
fusions of traditional beliefs and
Old Testament ideas, including
identification of Māori as the
Hūrai, the Jews, of the modern
world.
Land loss
- In Pēwhairangi there is increased
land speculation in 1830s - CMS missionaries purchase
63,198 acres (25,576 hectares)
for their families - Tuku whenua (land gifting):
mana whenua with Māori while
Pākehā have use right - 1850s land becomes absolute
possession, dispossessing local
Māori from their best lands in
places like Kerikeri
Literacy
- An outcome of Hongi Hika’s
1820 visit to England with
Thomas Kendall and the
rangatira, Waikato, was
completion of A Grammar
and Vocabulary of the
Language of New Zealand by
Cambridge University
orientalist, Samuel Lee - This laid orthographic
foundations for written
Māori
*Māori utilised literacy for their own
ends
- Literacy taught by missions to
enable reading of the bible in Māori - Māori began writing letters, reading
newspapers in Māori and writing
down their traditional knowledge,
some of which was published. - Written language reflected the
forms and metaphors of the older
oral world, such as whaikōrero
(Māori oratory)
