The Maori and New Zealand Politics Edited

by J. G. A. Pocock

Blackwood and Janet Paul, 18s

reviewed by John Barrington.

The symposium will prove of great value to all students of Maori Society and Politics. Although the majority of the essays are brief, each has been written by a specialist in his field and the reader consequently receives a great deal of thought provoking information in the symposium's 86 pages. In his introduction, the Editor, Professor J. G. A. Pocock of the Political Science Department at the University of Canterbury, examines some of the similarities and differences between the Maori peoples political and religious reactions to the impact of the West, and the reactions of other ‘non-Western’ peoples. His suggestion that ‘Land Wars’ might well replace ‘Maori Wars’ in school text-books and public usage is an idea which appears to have a great deal to commend it. It stems from a number of factors; realization of the ‘divisive implications’ of the term Maori Wars (i.e. the idea that ‘we’ fought ‘them’), the fact that the Wars were chiefly fought over the land issue, and that the actual fighting was only one phase of the long term confiscation and purchase of Maori lands.

In the first essay Professor Sinclair demonstrates that although most Maoris were effectively excluded from the vote in the 1852 Constitution (because of a land and property qualification), the effect of this exclusion was to increase rather than diminish their interest in political activities, particularly as these had relevance to the issue of land sale and confiscation. The series of political meetings held throughout the North Island during the eighteen-fifties culminated in the election of the first Maori King in 1858 and the formation of a Land League to protect Maori interests. But as well as refusing to sell and going to war as means of preserving their lands and demanding that their voices be heard by the Government, some Maoris also practised ‘gentler’ political arts during the eighteen-sixties. We learn from Professor Sinclair that forms of non-violet protest engaged in included writing letters to ministers of religion, politicians and newspapers; petitioning the Queen; sending delegates to England to protest to the Government; and giving evidence to parliamentary committees.

In the second essay Dr Sorrenson first discusses in greater detail the development of the King Movement prior to 1860, and then shows how the land question and particularly the proceedings of the Land Court continued to be the dominant concern in Maori politics for many years after the end of the Wars… (p 34) ‘for in many ways the purchase of land from individuals through the Land Court posed a greater threat to the Maoris than War and confiscation.’

In R. J. Martin's ‘The Liberal Experiment’, J. A. William's ‘The Foundation of Apirana Ngata's Career', and J. Henderson's ‘The Ratana Movement’ we are shown how Maori political and religious leaders began to make their voices much more strongly heard both inside and outside Parliament after 1890. The dominance of James Carroll as a political figure after his election to represent Eastern Maori in 1887 is emphasized; member of the Executive Council in 1892, member for Waipa between 1893 and 1908, member for Gisborne between 1908 and 1919, Colonial Secretary in 1895, Commissioner of Stamp Duties in 1896. Native Minister and Commissioner of Stamp Duties between 1899 and 1909, acting Prime Minister in 1909 and 1911. But at the same time we see how the sittings of the Maori Parliament and the continued existence of the King Movement ensured that more conservative Maori political opinion continued to be represented during the Liberal era. With the emergence of the Young Maori Party, a further thread is added to the total Maori political scene, and at the beginning of the present century a common revulsion against the loss of Maori land, a desire for reforms in many aspects of Maori society, and for land utilization, began to draw these separate threads much more closely together.

Dr William's essay, based on his Ph.D. thesis, presents a very brief but perceptive account of Sir Apirana Ngata's association with the Young Maori Party and his long parliamentary career of 37 years. Mr Henderson traces the historical development of the Ratana movement, described in the Editor's introduction as ‘the major factor in Maori political life at the present day’. In their respective essays Mr Schwimmer and Professor Ritchie make some interesting comments on aspects of the contemporary scene, the former dealing with the development of local leadership and the

importance of education, religion and farming in one small Maori community, and the latter with the link between Maori politics at the local and national level.

All of these essays except for the last two are very strongly weighted on the historical side up until 1935 and one has the feeling that an additional section dealing with the dynamic aspects of Maori politics since then would have given the symposium even greater value. The reader is left more or less uninformed about the political developments which have followed Ratana's visit to Prime Minister Savage in 1935, although much of importance has undoubtedly occurred since then, including the growing political significance of the Ratana and Mormon churches; the passing of the 1937 Election Amendment Act which granted Maoris the secret ballot, the introduction for the first time in 1949 of Maori rolls, the extension of compulsory registration to Maoris in 1956 and the continuing debate on separate Maori representation. The symposium however only claims to ‘provide something of the story’ and it achieves this admirably. What we still await is a full history of Maori political development and the Editor himself points out that ‘there is reason to believe that the materials for such a history exist and await their synthesizer.’ In this regard it is interesting to note that Maori scholars are now themselves working in the field of Maori politics, or in closely related fields, and that we might some day have a Maori view of Maori political history.

Traditional and Modern Music of the Maori

by T. Barrow

Seven Seas Publishing Co., 18s 6d

reviewed by J. McEwen

This is a fascinating little book of 42 pages which is likely to have a popular appeal. It is no dry-as-dust scientific work, but an interesting discourse on Maori music, both traditional and modern. There is little new material, nor is there any fresh attempt to deal with technical musical matters. It is, however, the first popular book which gives an adequate account of the subject. Dr Barrow is a museum man but unlike many of his colleagues he does not adopt the view that Maori culture ceased to exist when Europeans settled in New Zealand. He brings the subject right up to the present.

The book is particularly well illustrated with a number of beautifully reproduced colour pictures dating from the early nineteenth century and others of more modern times. One or two early illustrations of haka are of great interest. The modern illustrations include a few of the Tahitian tourist type but I suppose that is permissible in a book which, although it will be enjoyed by many people here, has not overlooked the interest of visitors to New Zealand. Dr Barrow's book on Maori art was well done and this one is up to the same standard.

Richard Taylor: Missionary Tramper

by A. D. Mead
A. H. & A. W. Reed, 35s

reviewed by Kingi Ihaka

This is Mr Mead's second book based on the history of Wanganui. One has to know something of the historical background of the introduction of Christianity to Wanganui and district in order to fully appreciate Mead's latest book, ‘Richard Taylor: Missionary Tramper’.

On 16 December 1839, the Revd Henry

Williams arrived at Putiki - Wharanui, Wanganui, on his way back to the Bay of Islands, after installing the Revd Octavius Hadfield at Otaki. To the Revd Henry Williams belongs the honour of being the first European missionary to visit Wanganui, but he was by no means the first to disseminate Christian teaching in this region. Christianity had already penetrated to the Wanganui tribes through the work of a Taupo chief, Wiremu Te Tauri I. When Williams visited the various pa kainga of the Wanganui area, an appeal was made to him to send to Wanganui a missionary.

On 20 June 1840, the Revd John Mason, Mrs Mason and a lay catechist, Mr Richard Matthews arrived in Wanganui to establish the Mission. In January 1843, the Revds John Mason and Octavius Hadfield, travelling together south on horseback, reached the Turakina River. Although the river was in flood, the two missionaries, hardened to such dangers, attempted to cross near its mouth, and unfortunately Mason was drowned. This was the first European missionary life to be lost in New Zealand. Shortly after the sad news of Mason's death reached the Mission station in Paihia, the Revd Richard Taylor, M.A. (Camb.) was assigned to the Wanganui Station (Camb.) was assigned to the Wanganui Station and arrived at Wanganui on 30 April 1843, establishing his headquarters at Putiki. He remained there until his death in 1873.

The Revd Richard Taylor left a complete journal of his multifarious interests and doings from the time he was an under-graduate at Cambridge in 1825, until within a few days of his death at Wanganui in 1873, and it is from this journal that Mr Mead has collected the extensive and interesting material for his book.

Taylor's thirty years' connection with Wanganui was broken by two trips to his native land, the first in 1855 when he took with him a Wanganui chief. Hoani Wiremu Hipango. While in England on this occasion, he published the book which has earned him well deserved praise—‘Te Ika a Maui: or New Zealand and its Inhabitants’—a volume which gives an interesting account of the manners, customs, mythology and religious rites of the Maori as well as details of New Zealand geology, natural history, productions and climate.

In 1867, Taylor was again back in England and whilst there published his second book, ‘Past and Present of New Zealand, with Prospects for the Future’. Both books are today out of print and extremely valuable.

But to return to ‘Richard Taylor: Missionary Tramper’. No road, no track, no river, no lake, no forest, no flood—in fact, nothing could prevent Taylor from visiting the vast area allotted to his care. His adventures, however, were not limited to the West Coast of the North Island. It would be more correct to say that his ‘parish’ was boundless, for often he would be in Auckland, or in Wellington, or in some pa in Taranaki or Taupo or somewhere else. Wherever and whenever he was wanted, whether it be to mediate between tribes, or to assist someone ill, and even to persuade a war party not to pursue its cause, Taylor was there. Nothing was too much, too great or too small for him. A truly dedicated man, his many journeys on foot, on horseback, by canoe, took him to practically every marae in the North Island. Greatly loved by the Maori, the Wanganui people called their life-long friend Te Teira.

I am grateful for being asked to review ‘Richard Taylor: Missionary Tramper’ for, 86 years following Taylor's death, I was greatly honoured to be installed and inducted to the Mission at Putiki — the Mission which was established by Taylor, the Missionary Tramper, a faithful servant and steward and a true rangatira of the highest order. To Mr A. D. Mead, by his masterly extraction and editing of Taylor's journals, enabling the publication of this excellent book, New Zealanders owe a debt of gratitude, for through his labours, he has brought to light what sort of stuff the early missionaries were made of.

Race Conflict in New Zealand 1814–1865

by Harold Miller

Blackwood and Janet Paul, 42s

reviewed by N. P. K. Puriri

In this day and age the difficulty in knowing what to read among the many books on early New Zealand history grows greater every year. The important thing to be said about this book is that is should be on everyone's ‘short list’. I will go further—it should be in every school library, and Government and non-Government agents who deal in any way with Maoris should be thoroughly familiar with its contents.

Mr Miller is a scholar with a remarkably wide range—which indeed he needs for a book which covers the early history of New Zealand and the attitudes of the people, both Maori

and non-Maori, who were living at the time.

This book tells the story of the birth of a nation, the failures and mistakes of the colonizers. Very few of the early leading Pakeha administrators go unscathed, but on the other hand, missionaries, who usually get a rough time, come out of it with an untarnished image.

Race Conflict in New Zealand is remarkable in that it is crammed full of facts, written in simple language and is as easily digested as a feed of pork bones and puha.

My only complaint about the book is “why wasn't it written fifty years ago?”

In discussing the merits of the book with one of my Ngapuhi kinsmen, he said, “You name it—its go it.” This was a reference to the author's supporting material, which covers approximately 80 pages, on such matters as Tribal War. The Maoris; Physical Condition, British Policy 1839, The Maori and English Law: Maori Attitude, The Maori and the Constitution of 1852, and many other subjects.

As I have mentioned earlier, it is easily digested and it is good for both Maori and Pakeha. In the future, when some New Zealanders are a little paler than they are today and others a little darker, these things that happened so long ago can be a common heritage of all New Zealanders.

This book will be of value to all readers, and the value lies not necessarily in blaming Pakehas for all that happened but in looking back and thus ensuring that such misunderstanding does not happen in our time, nor in the time of our many descendants who are yet unthought of and unborn.

Harold Miller, my wife thanks you, my children thank you, and I thank you, for helping us understand ourselves better and at the same time understand our Pakeha neighbours.

To those who wish to understand and to be understood, beg, borrow or better still, buy a copy. It is worth every penny of its 42 shillings.

English Maori Dictionary 1966 Edition

by Bruce Biggs, M.A., Ph.D.

A. H. & A. W. Reed, 15s

reviewed by P. J. Ruha

Dr Bruē Biggs is to be complimented on this English-Maori dictionary. It is evident that much research, time and effort have gone into the producing of this book and so it deserves high praise and admiration.

The introduction is good and it covers most of the aspects of (1) Grammar (2) Orthography (3) Pronunciation.

Some of Dr Biggs' grammar terms, however, could confuse the non-linguist. The orthography has been explained quite clearly but the fact that some of us prefer the use of the macron, makes me feel that this dictionary could perhaps have been produced in both forms. Dr Biggs points out in his opening sentence on pronunciation—‘that it is not possible to illustrate in writing the exact pronunciation of a language’—etc. The ae combination is difficult at any time to illustrate. Here the author has used igh as in high as an illustration. This to me would be more suited to the ai combination, than the ae.

Some possibly unfamiliar comparisons of sounds are drawn, e.g. how many readers of this dictionary would know the B.B.C. pronunciation for house and the Oxford pronunciation for very?

The main part of this book is excellent. I feel that Dr Biggs has produced a dictionary that is worth adding to the bookshelf at home or at school.