The 1975 Māori Land March, a pivotal moment in Aotearoa’s history, was a testament to the indomitable spirit and leadership of the legendary Dame Whina Cooper.
Hōhepine (Josephine) Te Wake was her real name when she was younger and living in the Northland, Aotearoa.
Whina Cooper, URL: https://nzhistory.govt.nz/people/dame-whina-cooper, (Manatū Taonga — Ministry for Culture and Heritage), updated 27-Oct-2021
As an eleven-year-old student at Hamilton West School, Kirikiriroa (Hamilton), I was deeply moved by the Hīkoi Land March to Parliament, Te Whanganui-a-Tara (Wellington), which I watched on our black-and-white television at home. My mother’s attempts to explain the significance of the land protest and the longest walk from Te Hāpua in the Northland left a lasting impression on me. This personal connection to Dame Whina and the Land March – Hīkoi, which was further deepened during my studies at the University of Waikato in the mid-1990s, where I delved into the history of the Māori Land March through the works of Professor Michael King, who wrote a book about Dame Whina Cooper, made the experience even more profound.
Note – the name of Wellington: Wellington has both Te Whanganui-a-Tara and Pōneke as Māori names, but they have different origins and uses. Te Whanganui-a-Tara means “the great harbour of Tara” and refers to the harbour and surrounding area, while Pōneke is a phonetic transliteration of the European name Port Nicholson. Both are now used to refer to the city and are often used interchangeably, though Te Whanganui-a-Tara is rooted in indigenous history.
One of the Deaf Seniors in Waikato was telling me about his recall of the Land March and a couple of confusing surrounding issues with his whaea’s (Mother’s) connection to Princess Te Puea Hērangi, late Māori Queen Te Atairangikaahu and Dame Whina Cooper in the photographs. His niece has no idea as well, and they asked another senior whanua. Yes, turi kaumatua (the Māori Deaf seniors)’ whaea (mother) had been involved with the Iwi-Tainui, where their ancestors were linked to Hauraki and Ngāpuhi. The turi kaumatua (Māori Deaf senior)’s whaea and her group established the new Hui Te Rangiora Marae, along with Catholic New Zealand. The meeting house at Hui Te Rangiora Marae in Clarence St, known as Tu Waerae, was opened in November 1974 by the first Māori Queen, Te Atairangikaahu.
Hui Te Rangiora, the renowned Polynesian navigator, is a significant figure in Māori history, representing the spirit of exploration and navigation. His image is carved on the Turangapeke meeting house at Te Awhina Marae in Motueka, a testament to his enduring legacy and the respect he commands in Māori culture. This connection to Hui Te Rangiora allows us to feel a part of Māori history and culture, fostering a sense of connection and respect for his enduring legacy.
Hui Te Rangiora was such a great voyager that there is a whakataukī (proverb) about him: Tāwhana kahukura runga, ko Hui Te Rangiora te moana i tere ai. When the curved rainbow is seen above, Hui Te Rangiora glides swiftly below.
Rāhiri is the founding ancestor of Ngāpuhi. Born at Whiria pā, he was the son of Tauramoko and Te Hauangiangi. Tauramoko was a descendant of two captains – Kupe of the Matawhaorua canoe, and Nukutawhiti of the Ngātokimatawhaorua canoe. Te Hauangiangi was the daughter of Puhi, captain of the Mataatua canoe.
Let’s continue about the Landmarks, and there was another landmark, which was the Takaparawhau/Bastion Points, at Ōrākei, Auckland. The area is significant in New Zealand history as the site of protests in the late 1970s by Māori against forced land alienation by Pākehā (European settlers). Before European settlements, the land was occupied by Ngāti Whātua Ōrākei.
https://nzhistory.govt.nz/media/video/reclaiming-bastion-point-roadside-stories
https://e-tangata.co.nz/history/bastion-point-a-desperate-struggle-and-a-dream-fulfilled/
https://e-tangata.co.nz/history/bastion-point-a-desperate-struggle-and-a-dream-fulfilled/: Rāhoroi 20 o Hepetema (Saturday, September 20)The Māori protest movement is a centuries-long fight for indigenous rights, gaining significant momentum in the 1970s, with a focus on the Treaty of Waitangi, Māori land rights, language, and culture. Key protests include the 1975 hīkoi (land march), the Bastion Point and Ihumātao occupations, and recent nationwide hīkoi opposing policies seen as undermining Māori rights and the Treaty of Waitangi. This ongoing struggle underscores the urgency and importance of the Māori land rights movement.
Europeans did not own the land when they arrived in Aotearoa until the Māori Land Wars. Māori gave a bit of the land to settlers, such as Traders and whalers, who married the sons/daughters of the hapu and other ways of living on the land and before European settlement, Māori had no concept of selling land, and few chiefs had the mana (authority) to tuku (gift) it. Before the arrival of European settlers, Māori had collective kaitiakitanga for the whenua in their territory. No one person had ownership rights – everyone worked together to make the most of the whenua while ensuring its protection and sustainability for the future.
Europeans acquired Māori land primarily through purchases of land under the Treaty of Waitangi, which granted the Crown the exclusive right to buy land from Māori. European demand for land was high, and the Crown would then resell it to settlers. However, this process was often marked by dubious tactics, such as purchasing from individuals instead of groups, withholding promised reserves, and pressuring Māori into sales. The Māori Land Wars, officially known as the New Zealand Wars, were a series of conflicts in the mid-19th century (roughly 1840s to 1870s) in the North Island of New Zealand, primarily over land and sovereignty issues following the signing of the Treaty of Waitangi. These wars were a result of Māori resistance to the loss of their land and the encroachment of European settlers. They culminated in widespread land confiscation from Māori and significant loss of life, mostly among Māori.
E rua ngā tauira o Te Tiriti o Waitangi. Ko te reo Māori, me te reo Pākehā. Rapua ngā kōrero mō te whakamāoritanga o Te Tiriti, ngā kōrero o roto me ngā rerekētanga i tētahi ki tētahi..
Understanding the Te Tiriti o Waitangi (Treaty of Waitangi) is crucial to grasping the historical and cultural context of New Zealand. There are two versions of the Treaty, one in te reo Māori and one in English. Exploring how the translation occurred, what each version states, and how they differ in meaning is a crucial step in understanding the Treaty’s implications. This understanding is not just informative, but also engages us in the ongoing discourse about indigenous rights in New Zealand.
There was a fourth article of the Te Tiriti o Waitangi – “fourth article” is a widely discussed concept referring to a verbal agreement for the protection of religious freedom that arose from an exchange between Bishop Jean Baptiste Pompallier and the Crown at the signing on February 6, 1840. This agreement was not inscribed on the formal Treaty document but is a significant part of its historical and cultural context, particularly for Indigenous Māori.
There isn’t a single definitive list of Te Tiriti o Waitangi principles, as they have been developed through case law by the Waitangi Tribunal and the courts over time, but generally encompass Partnership, Protection, Participation, and Kāwanatanga. These principles outline the Crown’s duty to govern while also protecting Māori interests, ensuring Māori have a say in decisions, and fostering a relationship of cooperation between Māori and the Crown to achieve fairness and equitable outcomes.
Core Principles of Te Tiriti o Waitangi
- Partnership: Acknowledges that the Treaty created a relationship between Māori and the Crown, requiring both to act in a strong, enduring, and cooperative relationship, with good faith and mutual respect.
- Participation: Ensures that Māori have the opportunity to provide input into decision-making processes at all levels, recognising their rights and responsibilities.
- Protection (Active Protection): The Crown must actively protect Māori interests, rights, taonga (treasures), and rangatiratanga (authority or self-governance).
- Kāwanatanga: Recognises the Crown’s right to govern Aotearoa New Zealand, a right that is balanced by the need to respect Māori self-determination.
Other Key Principles and Concepts
- Tino Rangatiratanga: The right for Māori to self-determination, self-management, and authority over their own resources and affairs.
- Equity: The Crown’s obligation to ensure that Māori achieve equitable social and health outcomes, addressing imbalances and providing options for culturally appropriate services.
- Redress: The Crown’s responsibility to provide processes for the resolution of grievances arising from breaches of the Treaty.
The New Zealand Parliament and all Political parties do not recognise Article Four.
Life in Eureka 