History NZ Database

A petition to abolish Auckland’s Independent Maori Statutory Board (IMSB) was launched in early 2017 after Revenue Minister Judith Collins called it an “unaccountable monster”. How could a council body become so troublesome? A brief look back at how the architects of the Auckland Council, and the Auckland Council itself, have handled their obligations to enable Maori representation, suggests that the Maori board is both a statutory body looking for a purpose and another half-baked idea from central government. First, bear in mind that only 152,000 Maori live in Auckland, a city with a population of 1.4 million, according to the 2013 census. Around 85 percent of Maori living there are from outside the city with many ambivalent about tribal affiliation. Maori representation in Auckland became controversial in 2009, as central government worked on transforming Auckland’s seven district authorities and one regional authority into a super city. https://www.hobsonspledge.nz/auckland_s_monste...

An $18 million treaty deal has been struck between the Crown and the Moriori people. Last week, Treaty Minister Chris Finlayson announced an agreement in principle had been reached between the two groups  after 12 months of "intense negotiations". The Hokotehi Moriori Trust is the mandated authority which has been in negotiations with the Crown to settle the historical Treaty of Waitangi settlement claims. Moriori were the first inhabitants of Rekohu or the Chatham Islands, which lie about 650 kilometres east off mainland New Zealand. https://www.stuff.co.nz/national/95978716/negotiations-result-in-agreement-between-crown-and-moriori-over-treaty-claim

Maui Solomon is a grandson of Tommy Solomon, thought the be the last full-blooded Moriori. The islands were invaded by Taranaki Maori in 1835, who slaughtered and enslaved the Moriori. The atrocities continued for 20 years. "We lost 90 per cent of our population - that's a holocaust really," Mr Solomon said. Now, Moriori descendants are close to negotiating a Treaty settlement with the Crown, based on breaches including a failure to stop slavery. Historian Dr Michael Bassett said there is also a more obvious reason the Crown should pay. "I'm sure the real reason why people want the Crown to do something is that they've got the deepest pockets," he said. https://www.tvnz.co.nz/one-news/new-zealand/moriori-descendants-seek-treaty-claim-19th-century-atrocities

The Crown has signed an agreement in principle with Hokotehi Moriori Trust to settle the historical Treaty of Waitangi claims of Moriori, Minister for Treaty of Waitangi Negotiations Christopher Finlayson announced today. Moriori is an imi/iwi whose ancestors were the first inhabitants of Rekohu (the Chatham Islands). Moriori estimates that its population is approximately 3500. “Moriori lived on Rekohu/the Chatham Islands for hundreds of years,” Mr Finlayson said. “In 1835 two iwi originally from Taranaki migrated to Rekohu/the Chatham Islands and enslaved Moriori. Following the annexation of the islands to New Zealand in 1842, the Crown failed to take appropriate action to end the enslavement, despite Moriori pleas for relief. https://www.beehive.govt.nz/release/agreement-principle-signed-moriori

The Crown has admitted they failed to stop Maori people from driving the Moriori out of their land, and contributed to the myth that Moriori were "racially inferior and became extinct". An agreement has been signed in principle with the Hokotehi Moriori Trust to settle the historical Treaty of Waitangi claims of Moriori, Minister for Treaty of Waitangi Negotiations Christopher Finlayson announced on Wednesday. Moriori is an iwi whose ancestors were the first inhabitants of the Chatham Islands. They had an estimated population of 3500, and had lived there for "hundreds of years", Mr Finlayson says. https://www.newshub.co.nz/home/new-zealand/2017/08/crown-admits-failing-to-stop-maori-from-enslaving-moriori.html

Nunuku-whenua, the high ranking Moriori chief of the Hamata tribe, who established “Nunuku’s Law,” which forbade war, cannibalism or killing, in any form. The law was strictly abided by, and peace was maintained across Rekohu until the islands were invaded by Ngati Mutunga and the Ngati Tama, in 1835. The invaders had guns and they massacred the peaceful Moriori. http://education-resources.co.nz/moriori/team/nunuku-whenua/

The Treaty of Waitangi now officially means whatever the Waitangi Tribunal or the Courts may decide suits any particular case (Appendix 1). This is truly the approach to the meaning of words so simply expressed by Humpty Dumpty, to mean “just what I want it to mean”. Having declared the Treaty to be a covenant, the powers that be have taken to themselves to constantly change its meaning; whoever controls the language determines the debate and yesterday’s meaning is set to one side. While this movement to separate identity has widespread political support in the corridors of power, being part of today’s ‘conventional wisdom’, the general public is unconvinced. Every poll for separate Maori representation in local bodies has been defeated by large majorities. Why is this divide? Here are some thoughts. https://www.kiwifrontline.nz/drifting-into-racism-by-dr-john-robinson

As in many other cultures, slavery was a key element of Maori society.  Mokai (servants or slaves) were usually spoils of war, condemned to lives of drudgery, danger, heavy physical work and obedience to their masters or mistresses' whims;  they were expected to fight under supervision, could be used to negotiate with enemies, or as food if supplies were short.  Female slaves might be prostitutes, or become secondary wives to their conquerors.  Marriages between victorious chiefs and highborn women of defeated tribes strengthened the invaders' right to the land. http://www.theprow.org.nz/maori/slavery-in-colonial-times/

This bill seeks to amend the Local Electoral Act 2001 (the Act) to improve Maori representation in local government. It aims to do this by removing provisions in the Act that allow for the use of binding polls in the decision to establish Maori wards or constituencies. It would also remove the use of binding polls in decisions about whether a local district or region should be divided into multiple Maori wards or constituencies. These provisions do not apply to general wards and constituencies, and have been used by electors to overturn some decisions made by local authorities. The bill also seeks to amend the part of the Act which gives local authorities the ability to require a referendum on a wide range of proposals, policies, services, objectives and issues. Consequently, any referendum on the establishment of Maori or general wards and constituencies could not be binding. https://www.parliament.nz/en/pb/sc/make-a-submission/document/53SCMA_SCF_BILL_105854/local-electoral-m%C4%81or...

The Local Electoral Act 2001 (LEA) sets out the rights of local voters, procedures for the conduct of local electors and options for local electoral systems. http://www.localcouncils.govt.nz/lgip.nsf/wpg_URL/Policy-Local-Government-Legislation-Local-Electoral-Act-2001 Reprint as at 1 November 2020 https://www.legislation.govt.nz/act/public/2001/0035/latest/DLM93301.html

The British government has expressed regret for the killing of Māori people in New Zealand after the explorer Captain James Cook’s arrival in the country in 1769. But the statement from the British high commissioner to New Zealand, Laura Clarke, to local tribes – known as iwi – was made in private and stopped short of an apology. The meetings with iwi in the city of Gisborne, on the east coast of New Zealand’s North Island, came days before a government-funded commemoration of Cook’s landing there, including a replica of his sailing ship along with a flotilla of other vessels. https://www.theguardian.com/world/2019/oct/02/britain-expresses-regret-over-maori-killings-after-captain-cooks-arrival-in-new-zealand

Ron Crosby was born in 1949 and spent the first 30 years of his working life as a court lawyer, initially in partnership for a few years in Auckland, and from 1975 in Blenheim where he still lives. He was admitted to the Bar in 1971 and gained an LLB Hons at Auckland University. He married Margy, who is of Te Rarawa/Te Aupouri descent, in 1971 and they have three adult children. In 2002 Ron formally retired as a partner of the law firm Gascoigne Wicks, but continued as a consultant to that firm predominantly in resource management and iwi fields for another six years finally retiring at the end of December 2007 to concentrate on writing. In 1999 he wrote The Musket Wars –A History of Inter-Iwi Conflict 1806-1845, in 2004 Gilbert Mair – Te Kooti’s Nemesis, in 2006 Andris Apse – Odyssey and Images, in 2008 Albaneta – Lost Opportunity at Casino (all Reed publications); in 2009 NZSAS: The First Fifty Years (Penguin), in 2012 A Desperate Dawn - The Battle for Turuturu Mokai 1868 Tawhi Museu...

This is a brief account for the general reader of the deadliest and most gruesome chapter in New Zealand’s history - the Musket Wars in which around one third of the Maori population were killed. The wars were a continuation of the inter-tribal fighting that had been a feature of native life ever since the tribes arrived in New Zealand in their canoes but the introduction of muskets increased the killing to an industrial scale. Tribes were decimated and forced from their homelands, usually to poorer land, and to attack others, bringing bloodshed, widespread insecurity and social breakdown. Deaths demanded revenge (utu) and more killing. The resulting arms race created an economy based on the frantic production of flax and other goods to be traded for ever more muskets as a matter of self-preservation. https://trosspublishing.co.nz/publication/unrestrained-slaughter-the-maori-musket-wars-1800-1840

This week marks the 250th anniversary of British explorer James Cook and his crew making landfall in New Zealand, and the media have been full of stories demanding Britain “apologise” for colonising the country and “murdering” Maori during that first encounter. However, as IAN WISHART writes in his New Zealand history bestseller The Great Divide, Maori tribes had been slaughtering each other and practising slavery and cannibalism for centuries before the Europeans interfered. In this extract from the book to mark the anniversary, it becomes clear that acclaimed historians like Michael King have misled the public about Cook’s first encounter, and its significance in a land where the law of “utu” meant massacres were common: https://investigatemagazine.co.nz/27473/the-truth-about-captain-cook-and-maori-its-not-what-michael-king-told-you/   The Great Divide: the story of New Zealand & its Treaty Kindle Edition https://www.amazon.com/Great-Divide-story-Zealand-Treaty-ebook/dp/B007X...

Cook's Journals contain remarkable accounts of his many discoveries. We've included a small selection of extracts taken from many hundreds of pages: September 1773 (off the island of Huahine); March 1774 (off Easter Island); August 1774 (off the island of Espiritu Santo). 1755 to 1756 (his first voyages after joining the navy) 1772 to 1779 (Second and Third World Voyages) >https://www.captaincooksociety.com/home/the-journals

Pre-1840 the rules of tikanga could be brutal in respect of inter-tribal wars and their consequences - especially for the ordinary natives who often lived in fear. Happily everyday life for Maoris has been transformed. The practice of tikanga has changed, taking on many aspects of Western culture. There are many and varied descriptions of just what tikanga is now. This uncertain tikanga is being re-introduced into our way of life and written into law, setting rules to determine the behaviour not just of part-Maoris but of all New Zealanders. Given these increasing requirements it is important that the rules of tikanga be clear. What is this tikanga that we must increasingly follow? This book is a scan across the history of the old ways, a description of the changes brought about largely by Maoris themselves in their great cultural transformation, and reports of recent disruptive actions where special race-based rights are claimed and supported by calls for the primacy of tikanga. To av...

Hon TONY RYALL (National—Bay of Plenty) : I move, That the Local Electoral (Repeal of Race-Based Representation) Amendment Bill be now read a first time. The bill that I have moved and am debating tonight is a bill designed to repeal those provisions of local government law that provide for separate Māori wards and constituencies in local authorities. At present the Local Electoral Act provides for an option of separate Māori wards and constituencies at district and regional council level, and the Bay of Plenty Regional Council (Maori Constituency Empowering) Act 2001 mandates such seats in that region. If this bill passes, it will repeal the provisions of the Local Government Act that allow there to be separatist race-based legislation, or race-based seats on councils— Hon Dover Samuels: Have you got the support of the Māori Party to do that? Hon TONY RYALL:—I would not think so—and also to remove the provisions of that Act in respect of the Bay of Plenty Regional Council. The outcome...

Helen Clark’s Labour Government (2001) introduced petition rights for Maori wards to protect voters against councils manipulating constitutional arrangements without mandates from their community. When Local ElectoralAct (2001) introduced Maori wards because it involved changing the voting system to include the Maori roll, the same democratic constitutional safeguards were applied, mirroring Sections 27-34, which protected electors if councils decided to change the voting system between First Past the Post (FPP) and Single Transferable Vote (STV) without public consultation. https://www.sunlive.co.nz/news/256537-the-truth-about-maori-wards.html

The arrival of British rule in New Zealand in the wake of the Treaty of Waitangi in 1840 did not immediately spread throughout the country as qualified manpower was scarce. Some Maori in the Waikato were dissatisfied that lawlessness still prevailed in the back areas and so the idea of having their own "king" and government was floated. Not all Maori - not even in the Waikato - accepted the idea. Chiefs at the Kohimarama (Auckland) conference in 1860, the largest conference of chiefs ever held in New Zealand, affirmed the desirability of British rule and voiced their dismay and opposition to the new "king movement". After the Kingites joined the Taranaki rebellion the movement split, with Tamehana Te Rauparaha (son of the cannibal chief) withdrawing his support for it, Wiremu Tamehana (the "kingmaker") advocating the absurdity of having two co-existent sovereigns, and Rewi Maniapoto taking up arms and attacking government agents. This book explains the rea...

This is probably the most important book published in recent times as it shows how in 27 years the Treaty of Waitangi has been reinterpreted, the "partnership" myth created, tribal corporations set up, public assets transferred to those corporations which are now on the brink of securing a special place in a new, treaty based, written constitution. The treaty was Britain's reluctant response to pleas by Maori chiefs to rescue the tribes from a culture of cannibalism, slavery and inter-tribal warfare that had wiped out about a third of their race by 1840. The treaty was a simple and straightforward agreement by which the chiefs agreed to pass the sovereignty of New Zealand to Queen Victoria in return for protection and rights as British subjects as well as being guaranteed possession of whatever lands they were currently holding by long use, conquest or otherwise. By the treaty every Maori, including the slaves, gained a prize unheard of for native people at that time: ful...

Unrestrained slaughter – The Maori Musket Wars 1800-1840 is a brief account of a gruesome chapter in New Zealand history in which Maori killed about one third of their people. Maori tribes have a long history of fighting each other since they arrived in New Zealand around 1250AD. Each new influx of arrivals from the islands found numerous people living here, many of whom were killed so that the newcomers could take over. In Maori society, there were many reasons to take up arms. Tribes needed to hold on to their land and food resources so had to repel attacks. Young men were trained for war and lived to establish a reputation by success on the battlefield. https://breakingviewsnz.blogspot.com/2020/03/unrestrained-slaughter-maori-musket.html

The writer has grandchildren who descend from Thomas Power and Rahapa te Hauata. She was present during the events of that day. When discussing this fact with a senior Maori leader in North Waikato I was shocked to learn, “that was the place where Maori were locked in a church and burnt to death”. As a result, I decided to follow up on that story. I soon learnt that the story has no basis in fact. Below is my analysis. I include quotations from numerous senior New Zealanders, with searchable references where possible. https://breakingviewsnz.blogspot.com/2020/03/murray-reid-rangiaowhia-fact-and-fiction.html

THE MIGRATION OF NGATIAWA TO PORT NICHOLSON. THE following account has been derived from the Maoris themselves, many of those who supplied the information having been actors in the scenes here related. The story has been checked wherever possible by members of other tribes, who either themselves or their fathers were engaged in the same incidents. Recourse has been had to European sources for some of the dates, for the Maoris do not know anything of chronology in our sense of the word. Such as it is, it is believed to be the fullest account ever yet published of the migration of the Taranaki tribes from their former homes to the neighbourhood of Cook's Strait, whilst the actual occupation of the Chatham Islands by them has never before been written. Mr. W. T. L. Travers, in vol. V., Transactions of the N.Z. Institute, has given an interesting account of the Ngatitoa migration from Kawhia, which is intimately mixed up with that of Ngatiawa. The Maori account of the seizure of the Fr...

THE MIGRATION OF NGATIAWA TO CHATHAM ISLAND. AS already stated, the Ngatitama escapees from the massacre at Te Tarata came back to Port Nicholson and dwelt there with the Ngatimutunga tribe. Prior to this time, many Maoris had made voyages to the islands south of New Zealand1 as “hands” on board whaling ships, or had joined in sealing expeditions. Hohepa Tama-i-hengia, of Ngatitoa, well known about Wellington formerly, went on a sealing expedition, and lived peaceably for a short time with the Morioris, on Chatham Island, at a small kaainga named Wharekauri. Either he or his companions mentioned this circumstance on their return; and hence the Maoris gave the island the name of Wharekauri, a name they could pronounce more easily than the Moriori one of Rĕkŏhu. Others had been to Sydney and Tasmania, as well as to many of the islands of the Pacific. On returning from these trips they related their experiences to their wondering friends, telling them of the sunshine and warmth of these i...

Plans by the Department of Conservation to gift 1,200 hectares of land to Moriori on the Chatham Islands are being challenged in the Court of Appeal today in Wellington. The Ngati Mutunga o Wharekauri Iwi Trust claim they have the rights to the land as mana whenua. Chairman of the Hokotehi Moriori Trust Maui Solomon takes a different view. "Their argument, essentially, is that Moriori are a conquered people and we have no rights on our own island which we think is a fairly outdated and outmoded and unhelpful attitude for them to be taking. https://teaomaori.news/iwi-appeals-doc-decision-gift-land-moriori

In 1989, John Littlewood and sister Beryl Needham found a hand-written Treaty of Waitangi text in a drawer while clearing out their mum’s house after she died. Their forebear was Henry Littlewood, a solicitor who worked in the Bay of Islands and Auckland in the 1840s, and who did work for the United States Consul of the time, James Clendon. This document became known as “the Littlewood treaty”. Beryl Needham took the document to her local MP Bill Birch, who suggested that she should take it to the Auckland Institute and Museum for analysis, which she did, where it stayed for a year. Treaty expert Claudia Orange looked at the document, provided information about Henry Littlewood, and did no more. The official disinterest in a discovered missing final draft of the treaty which did not include the phrase “lands and estates forests fisheries in article 2 coincided with top-level negotiations that resulted in the Treaty of Waitangi (Fisheries Claims) Settlement Act 1992. This official disin...

The Principles of the Treaty of Waitangi Deletion Bill is about one simple thing. I want to say at the outset that New Zealand First is not against the Treaty of Waitangi. We are not against the Treaty of Waitangi being in legislation; we understand that and we honour the Treaty. But we believe that the word “principles” should be deleted, and that is what this bill is about. I do not think everybody has understood that across the country up until now; certainly when talking to me, people have not understood that clearly, but that is what the bill is about. https://www.parliament.nz/en/pb/hansard-debates/rhr/document/48HansD_20060726_00001143/principles-of-the-treaty-of-waitangi-deletion-bill-first

A memorial of controversial Ngati Toa chief Te Rauparaha should remain in place, a Maori historian says, despite calls for it to be removed by some New Zealanders. The Otaki monument, which sits on Ngati Toa land, has come under increased scrutiny over the last week amid growing calls for statues of colonial figures with checkered pasts to be torn down. All over the world, statues and monuments have been toppled - including here in New Zealand, where a statue commemorating Captain John Hamilton was removed from the city named after him. https://www.newshub.co.nz/home/new-zealand/2020/06/te-rauparaha-monument-should-remain-in-place-despite-calls-to-tear-it-down-m-ori-historian-says.html

“In the first half of the nineteenth century, however, individual iwi considered carrying their martial culture beyond the shores of New Zealand. At least three expeditions of conquest were planned: to Samoa, to Norfolk Island, and to the Chatham Islands, which did not become part of New Zealand until 1842. All these proposed expeditions were dependent on finding transport to those places: and that meant finding a European ship’s captain whose vessel was available for charter; or it meant Maori commandeering a vessel for the purpose. In the event there were no expeditions to Norfolk Island or to Samoa because the necessary transport was not secured. But there was an invasion of the Chathams Islands. Two Taranaki tribes then based in Wellington, Ngati Tama and Ngati Mutunga ki Poneke, hijacked a European vessel in 1835 and had themselves—a total of 900 people—delivered to Chatham Islands. There they takahi’d or walked the land to claim it; ritually killed around 300 Chatham Moriori out ...

In 1700, a great migration of the Ngai Tahu came down from the North Island, under Chief Tu Rakautohi. In celebration, his little brother Moki, built a Pa which Tu Rakautohi named Kaikai-a-waro. We now call this surrounding area Kaiapoi. It was soon regarded as the largest and safest stronghold of the Ngai Tahu in the South Island. The population reached 1000 people at the time history began to be recorded. In 1828, Ngati Toa Chief, Te Rauparaha appeared at the Kaitangata Gate of the Pa, claiming to be a greenstone trader. With him were 8 fellow tribesmen of Ngati Toa. Seeing that the Pa’s of Kaikoura and Omihi had just been attacked, those of the Kaiapoi Pa were naturally weary of strangers. After what could have been a few awkward moments, the Ngai Tahu suddenly welcomed the party into the Pa. https://www.peelingbackhistory.co.nz/te-rauparaha-sacked-kaikai-a-waro-kaiapoi-pa-1831/

Taupo was the name of the land block, the stream and the main Ngati Toa Rangatira settlement, which extended along the shoreline here.  In 1846, the Crown took the great Ngati Toa Rangatira leader, Te Rauparaha, prisoner from this settlement. The Taupo land block originally extended from Tawhiti Kuri to Haukopua East and included the flax swamp.  It was one of the places the Ngati Toa Rangatira people settled after spreading out from their Kapiti stronghold once they had dominated the territory, winning the last major battle against local iwi in 1824. From at least the 1830s up until 1846, the Maori settlement at what is now Plimmerton was a principal kainga/village of the great leader of the Ngati Toa Rangatira iwi, Te Rauparaha, and therefore a centre of Ngati Toa Rangatira influence.  The hereditary leader of the iwi, Te Hiko o Te Rangi, (acknowledged by Te Rauparaha as the original owner of this area) was also based here. The land at Taupo was highly desirable for gar...

Captain Hamilton, commanding officer of HMS Esk, had lost his life at Gate Pa, fighting to end rebellion and bring peace to New Zealand; this was no murderer. His statue should remain, a fitting recognition of his sacrifice. What, however, should be done when some historical figure did in fact commit terrible atrocities? What of Te Rauparaha, whose killings around Kapiti and across the South Island are well established and widely reported, and who is recognised in Kapiti street names and the Te Rauparaha Arena and Aquatic Centre at Porirua? His deeds were horrific, yet he is held in high regard by his iwi (Ngati Toa and Ngati Raukawa). http://community.scoop.co.nz/2020/06/remember-all-our-forefathers-protect-monuments-to-captain-john-hamilton-and-te-rauparaha/

'Though stronger evidence of this horrid practice prevailing among the inhabitants of this coast will scarcely be required, we have still stronger to give.' - Captain James Cook This Horrid Practice uncovers an unexplored taboo of New Zealand history - the widespread practice of cannibalism in pre-European Maori society. Until now, many historians have tried to avoid it and many Maori have considered it a subject best kept quiet about in public. Paul Moon brings together an impressive array of sources from a variety of disciplines to produce this frequently contentious but always stimulating exploration of how and why Maori ate other human beings, and why the practice shuddered to a halt just a few decades after the arrival of Europeans in New Zealand. The book includes a comprehensive survey of cannibalism practices among traditional Maori, carefully assessing the evidence and concluding it was widespread. Other chapters look at how explorers and missionaries saw the practice;...

New Zealand was the last country in the world to be discovered and settled by humankind. It was also the first to introduce a full democracy. Between those events, and in the century that followed the franchise, the movements and the conflicts of human history have been played out more intensively and more rapidly in New Zealand than anywhere else on Earth. This title tells that story in all its colour and drama. The narrative that emerges is an inclusive one about men and women, Maori and Pakeha. It shows that British motives in colonizing New Zealand were essentially humane; and that Maori, far from being passive victims of a "fatal impact", coped heroically with colonization and survived by selectively accepting and adapting what Western technology and culture had to offer. The latter part of the book reveals how an insulated and dependent British colony transformed itself into an independent nation, open to and competing with technological and cultural influences sweeping...

The Marine and Coastal Area Act was created to replace the Foreshore and Seabed Act 2004. In 2009 the National-led government, as part of a November 2008 confidence-and-supply agreement with the Maori Party, undertook a review of the Foreshore and Seabed Act 2004. In response to the review the Marine and Coastal Area (Takutai Moana) Act 2011 was passed, repealing the 2004 act. The new law replaced Crown ownership of the foreshore and seabed with a ‘no ownership’ regime and provides for the recognition of the customary rights of iwi, hapu and whanau in the common marine and coastal area. This has resulted in a massive number of claims for customary title to the foreshore and seabed. Contrary to assurances given by the government, the claims include not only remote areas of the coast, but every inch of the common marine and coastal area of New Zealand. Over 580 applications have been lodged for the recognition of customary rights and customary marine title over 10 million hectares of t...

The Marine and Coastal Area Act has resulted in over 580 applications for the recognition of customary rights and customary marine title over 10 million hectares of our foreshore and seabed, out to 12 nautical miles (22 kilometres), including harbours, estuaries and river mouths, the airspace above and many of the minerals below. https://www.democracyaction.org.nz/marine_coastal_area_act Video https://www.youtube.com/watch?v=VBq-bZ_HumI

Historian Michael King clears away all the nonsense, rumour and vilification that has surrounded the Moriori. He identifies who they were and where they came from. He reveals that Moriori people were not a race, and that they are far from extinct. https://www.goodreads.com/book/show/5039859-moriori

The Moriori are the indigenous people of the Chatham islands. They were Maori Polynesians that settled in the islands from New Zealand in the 16th century. The Moriori consisted of a small population, with its highest number of inhabitants being 2000 at their peak. They lived by the law of Nunuku, a code of non-violence and passive resistance, banning warfare and cannibalism. https://infogr.am/themoriori-genocide

In 1837 Chief Wiremu Hau said to the English King: Sir…. Will you give us law? The 1840 Treaty of Waitangi brought in the rule of law for all the people of New Zealand. It mean that there was freedom for slaves – mainly women – and the end of cannibalism, inter-tribal war, female infanticide and the killing of prisoners. Disputes between tribes would now have to be settled in the courts. The end of the Musket Wars saved Maori people from possible extinction. Over 40,000 men, women and children had been killed in over 500 battles between 1800 and 1840, and the loss of so many women and girls meant that there were not enough potential mothers for the Maori population to recover quickly. Women were in fact the great beneficiaries of the Treaty, as slaves were released and the fear after battles of at worst death, and at best rape, abduction and servitude, was now gone. https://waikanaewatch.org/2021/02/14/the-impact-of-the-treaty-of-waitangi/

The Treaty settlement process The Waitangi Tribunal was established in 1975 by the Treaty of Waitangi Act 1975. In 1985 the tribunal was empowered to hear historical grievances dating back to 1840. In 1995 the Office of Treaty Settlements (OTS) was established to negotiate and implement the settlement of historical Treaty of Waitangi claims, under the guidance and direction of Cabinet. The settlement of historical claims is funded by a multi-year appropriation in Vote Treaty Negotiations. This appropriation for the five-year period 2014 to 2018 is $1,400 million. There is an additional annual appropriation of $70.709 million for 2014/2015. https://www.parliament.nz/en/pb/research-papers/document/00PlibC5191/historical-treaty-settlements

In September 1992 someone "leaked" news to the media that a Treaty document had been found by the Littlewood family of Pukekohe, Auckland District. Statements at the time, by the National Archives experts, shows that they realised the potentialities and probable far reaching significance of this document. It showed every sign of being the long lost Treaty draft, much sought after for 150-years. Despite this, the National Archives and related authorities went silent and suppressed the document, which find had "irritated them" when news was made public. These many years later they still have not performed their duty to the people of New Zealand and have never admitted that they have in their possession the final English draft of the Treaty of Waitangi. To do so would severely curtail the activities and huge plundering potential of the grievance industry, which relies on the wording of the wrong English draft in order to survive and continue to perpetrate its fraud aga...

New Zealanders are world renowned for being friendly and fair, but our easy-going ways are being slowly destroyed by cunning, greed and naivety. More and more privileges are being handed to a so-called racial elite claiming special rights, preference and powers over all other Kiwis. If we don’t stand up to this corrupt process now, we will all pay the price in growing resentment, racial tension, fear and anger. Speak up now! And robustly spread the word. Read what our politicians, bureaucrats and misguided individuals are doing to entrench apartheid and separatism in New Zealand. Then demand that this nonsense stop for our children's sake! https://www.kiwifrontline.nz/home

Part 1: Maori Ask British for Protection From Maori This is the first of a series of posts designed to bust the myths created by the Treaty of Waitangi grievance industry — myths shamelessly presented as truths by your government. If you think it rude of me to expose these facts, tough. If conmen are going to tell lies about my forefathers, I’m going to tell the truth about theirs. Much of what you see below is distilled from New Zealand in Crisis by Ross Baker of the One New Zealand Foundation. https://treatygate.wordpress.com/2011/08/20/everything-you-ever-wanted-to-know-about-the-treaty-but-were-too-terrified-of-being-labelled-a-racist-to-ask-part-1-maori-ask-british-for-protection-from-maori/

MEMORANDA of the Arrival of Lieut.-Governor Hobson in New Zealand, and of the Subsequent Assembling of the Native Chiefs at Waitangi, in the Bay of Islands, the Residence of the Iate British Resident, James Busby, Esq., on Wednesday and Thursday, the 5th and 6th days of February, 1840, for the Purpose of meeting His Excellency. 1840, January 29th. - This morning Her Majesty's ship " Herald," Captain J. Nias, arrived in the Bay of Islands and anchored in the harbour, having on board Lieut.-Governor Hobson and his suite. 30th. - Early this morning circular letters were printed at the press of the Church Missionary Society for the assembling together of the Native chiefs at Waitangi, to meet the newly-arrived Governor, on Wednesday next, the 5th day of February. http://www.waitangi.com/colenso/colhis1.html

No. 6. — The Marquis of Normanby to Captain Hobson, R.N Sir, Your appointment to the office of Her Majesty's Consul at New Zealand having been signified to you by Viscount Palmerston, and his Lordship having conveyed to you the usual instructions for your guidance in that character, it remains for me to address you on the subject of the duties which you will be called to discharge, in a separate capacity, and under my own official superintendence. The acquaintance which your service in Her Majesty's Navy has enabled you to obtain with the state of society in New Zealand relieves me from the necessity of entering on any explanations on that subject. It is sufficient that I should generally notice the fact, that a very considerable body of Her Majesty's subjects have already established their residence and effected settlements there, and that many persons in this kingdom have formed themselves into a society, having for its object the acquisition of land, and the removal of e...

Dr Healy in common with Ngati Whatua advocates has put forward the notion that in 1840 the paramount chief Apihai Te Kawau "gave" to the Crown the "three thousand acres more or less" on which the heart of the city of Auckland now stands. That the consideration for the transfer in the form of gold sovereigns and goods was scandalously low - in keeping incidentally with most land dealings between Maori and Pakeha buyers in those times - cannot be denied. In his book of the early days, Poenamo, John Logan Campbell recounts how when he met Apihai in late 1840, the chief jingled in a blanket of the sovereigns he had received from the Crown agent as a result of the initial sale and said "te utu mo te whenua" (The payment for the land). I am concerned that the myth that Apihai actually gave ("tuku") that land has been so often repeated that the legend is likely to become established fact. https://www.nzherald.co.nz/nz/irussell-stonei-this-citys-future-c...

The message from Ngati Whatua Orakei as its uri strode toward the High Court from their marae this morning was clear, that not one more hectare of land should be taken from the hapu. Hundreds of supporters recited karakia as they walked through central Auckland. "Ngati Whatua Orakei will no longer tolerate the Crown using our lands to settle the claims of another iwi. Today we want to make a statement to iwi such as Marutuahu from Hauraki, that no longer will we stand by and let you claim our land," Ngati Whatua Ōrakei spokesperson Joe Pihema said. Ngati Whatua Orakei Trust deputy chair Ngarimu Blair said: "It is already known who the mana whenua of this region are, we are - from Takaparawhau down to Kohimaramara and out to Pītoitoi. During the hīkoi we will venture through some landmarks where our ancestors settled such as Taurarua and Waipapa." https://www.teaomaori.news/not-one-more-hectare-says-ngati-whatua-orakei-marutuahu-bites-back

The recent Crown-Ngati Whatua Treaty settlement is yet another example of how an iwi elite has gamed the system – aided and abetted by an overwhelmingly liberal political, bureaucratic, academic, judicial, legal, and media elite, who want to be able to look in the mirror and give themselves a big hug for ‘saving’ the Maori. In point of fact, the Crown’s dealings with Ngati Whatua o Orakei are a house of cards resting entirely on an uncritical acceptance of the tribe’s claim to “mana whenua” over the Auckland Isthmus. The claim that Ngati Whatua o Orakei “never surrendered power and authority over their traditional lands and resources” is arrant nonsense. When Ngati Whatua signed the Treaty of Waitangi in 1840, the Crown became sovereign over them. As we will see, they voluntarily “sold” land they mostly never occupied, cultivated, or hunted and gathered over, thus extinguishing any residual “mana whenua” over that land. http://1law4all.kiwi.nz/tag/ngati-whatua/

But to have the co-leader in his maiden speech accuse Pakeha New Zealand of waging genocide and holocaust against Maoridom is several steps too far and panders to those whose agenda is to exploit the grievance industry Ad infinitum. Yes, bad things happened but in making that allegation you lay your race open to the same allegations because you cannot airbrush out of history what was to Ngapuhi a blood sport with their raids on various other tribes (principally East Coast tribes) nor the systematic extermination and enslaving of the Moriori (Chatham Island tribe) by Ngati Mutunga and Ngati Tama. There are many other examples I could quote. https://nominister.wordpress.com/2020/12/06/the-maori-party-seeks-to-airbrush-history/

Further indication of how far Auckland Council is prepared to go to promote Maori interests is illustrated by the new memorial plaque on the Ports of Auckland frontage.  Despite documentary evidence to the contrary, Ports of Auckland has backed Ngati Whatua’s attempt to re write history - the truth be damned! The new plaque states "Te Kawau gifted 3000 acres to establish the City of Auckland." It replaces a plaque which referred to a purchase rather than a gift. https://www.democracyaction.org.nz/the_ports_of_auckland_assist_ngati_whatua_in_rewriting_history

Through the social sciences, students explore “how societies work and how they themselves can participate and take action as critical, informed, and responsible citizens” (The New Zealand Curriculum, page 17). Aotearoa New Zealand’s histories curriculum content supports this focus on critical citizenship – understanding the past to make sense of the present and to inform future decisions and actions. It focuses on stories of interactions across time that connect us to one another and to place. There are three elements to the histories curriculum content: UNDERSTAND, KNOW, and DO. Teachers design learning experiences that weave these elements together so that student learning is deep and meaningful. https://nzcurriculum.tki.org.nz/content/download/169209/1249015/file/CO2716_MOE_Aotearoa_NZ_Histories_A3_FINAL-020.pdf

Ever since Jacinda Ardern announced that history would become a core subject in schools, Ministry of Education officials have spent millions of dollars devising a curriculum. They got advice from a very narrow range of the woke and well-meaning, and some serious barrow-pushers. They then seem to have sought a fig-leaf of respectability by asking for approval from the once highly reputable Royal Society of New Zealand. The results of all this were published yesterday. A finer assemblage of mumbo-jumbo it would be hard to find. A careful reader examining the underlying intention behind it all will conclude it is to re-name the country Aotearoa, eventually dropping any mention of New Zealand, making Te Reo compulsory for everyone, and handing control of the country's identity and intellectual life to the Maori Council. http://www.michaelbassett.co.nz/columns.php?id=279&yh=2021&yl=20%2020

The activities of the South Taranaki Maori settlement and its occupation by the Armed Constabulary on 5 November 1881 have a special place in our history.  The episode features prominently in history books and online, and is often mentioned by the media and commemorated in music, drama, art and dance. There is even a Parihaka Day called the “Day of Plunder”.Much has been written about the passive resistance to settler land development, which was initiated by the Prophets Te Whiti and Tohu, near Parihaka in the 1870s. These Maori leaders are seen as iconic heroes, preaching peace and standing up to an unreasonable and oppressive government. Furthermore, there has been general condemnation of the “invasion” of the peaceful settlement in 1881 by a large armed force of about 1600 Armed Constabulary and Volunteers, led by Native Minister John Bryce. But have we been getting a full and balanced account of Parihaka and its history? https://waikanaewatch.org//?s=parihaka&search=Go

In her maiden speech in Parliament, Debbie Ngarewa-Packer spoke a lot of nonsense and most of her history references were lies. According to the Dominion Post she said she “stood as the descendant of a people who survived a holocaust, a genocide sponsored by this House. Representative of the Crown has confiscated her people’s land, imprisoned them without trial and murdered and raped their women and children.“ Holocaust means slaughter or destruction on a mass scale. This never happened in New Zealand after 1840. The closest to a holocaust was the killing of over 40,000 Maori by other Maori during the Musket Wars from 1800 to 1840. https://waikanaewatch.org/2020/12/05/maori-party-mp-needs-to-apologise-for-extravagant-patently-untrue-statements-in-her-maiden-speech/

The position of a slave among the Maoris was a peculiar one and depended somewhat on the manner in which a man or woman entered into captivity. If only a member of an enslaved tribe such a  person might continue to dwell among his or her people, and the  condition of servitude was more that of a tributary than of personal  service. A tribe was considered enslaved if by a crushing defeat it had  lost all military prestige. Probably the majority of both men and women  would be spared, only a few of the finest women being carried off to the  homes of the victors. The rest of the tribe would be ordered to bring  presents now and then of food to their conquerors as a token of  inferiority, but saving this they would live much as they did before.  The subject-tribes cultivated their lands as usual but sent their choicest products to the victors. Even then these tributes often received  acknowledgment by presents being made in return. http://nz...

Works by this Author in Our Collection - An Epitome of Official Documents Relatives to Native Affairs and Land Purchases in the North Island of New Zealand - Maori Deeds of Land Purchases in the North Island of New Zealand: Volume One - Maori Deeds of Land Purchases in the North Island of New Zealand: Volume Two - Maori Deeds of Old Private Land Purchases in New Zealand, From the Year 1815 to 1840, with Pre-Emptive and Other Claims - Plans of Land Purchases in the North Island of New Zealand. Volume One: Province of Auckland - Plans of Land Purchases in the North Island of New Zealand. Volume Two: Provinces of Taranaki, Wellington and Hawke’s Bay   http://nzetc.victoria.ac.nz/tm/scholarly/name-401540.html

This History of the City of Auckland is issued by the City Council in the confident expectation that the wonderful progress recorded in the following pages will not only afford pleasure and information to a wide circle of readers, both in New Zealand and abroad, but that the work will prove to be an inspiration to good citizenship for the further advancement of Auckland. J. H. GUNSON, Mayor. Mayor’s Room, Town Hall, Auckland, N.Z., February, 1922. https://www.gutenberg.org/files/46925/46925-h/46925-h.htm

A thesis by Angela Middleton submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Anthropology, University of Auckland, 2005 This thesis examines the archaeology and history of Te Puna, a Church Missionary Society (CMS) mission station in the Bay of Islands, New Zealand. Te Puna was first settled in 1832 following the closure of the nearby Oihi mission, which had been the first mission station and the first permanent European settlement in New Zealand. Te Puna, located alongside the imposing Rangihoua Pa, was the home of  missionaries John and Hanna h King and their children for some forty years. As well as being a mission station, Te Puna was also the site of the family’s subsistence farm. https://www.academia.edu/904024/Te_Puna_The_Archaeology_of_a_New_Zealand_Mission_Station_1832_1874_a_Thesis_Submitted_in_Partial_Fulfillment_of_the_Requirements_for_the_Degree_of_

Sharples believes his pre-European ancestors were confident, secure, autonomous and generous tangata whenua” who had “well-regulated societies, effective leadership and political organisation, systems of justice and dispute resolution, sustainable environmental protection and resource management regimes.” He did not say that the “generous tangata whenua” resolved disputes through a series of 500 or more battles, known as the Musket Wars, between 1807 and 1839. Northern tribes such as the rivals Ngapuhi and Ngati Whatua were the first to obtain firearms, and inflicted heavy casualties upon each other and on neighbouring tribes, some of whom had never seen muskets. The wars were characterised by their brutality and ruthlessness - with treachery, burning villages, killing prisoners, torture, slavery, and cannibalism. https://breakingviewsnz.blogspot.com/2011/01/mike-butler-pita-sharples-dream-of.html

The Land Wars are a part of New Zealand’s history that we should know more about. They are being commemorated officially for the first time, in the Bay of islands.  Pita Tipene, from the organising committee Te Komiti Whakahaere, says it’s an historic event. “It’s taken a long time to officially acknowledge these wars and our early history,” he says. Mr Tipene says the wars are still affecting Ngapuhi today, particularly as the iwi attempts to come together to coordinate a treaty settlement. “These wars weren’t just between Ngapuhi and the British imperial forces – there were just as many Maori on the British side as there were on the Maori side. “Some of the fracturing of relationships in 2018 are still apparent because of fractures in relationships in 1845-46, so those aspects of our history need to be understood.” https://yournz.org/2018/03/10/first-official-commemoration-of-nz-land-wars/