Actions Taken/ Campaigns
The Invasion of Parihaka served as another
example of the injustice felt by Maori during the New Zealand Wars. This precipitated a series
of protests to occur in the 1960s-1990s where Maori sought retribution for the ongoing
oppression they were faced with. The 1970s was a formative
period for modern Maori activism and saw the emergence of civil disobedience, occupations
and organised protest actions. Distinguishing features of nineteenth century Maori
protests were carried out in the twentieth century by modern day Maori. This highlights
the trends in Maori activism. Protest forms such as pickets, demonstrations,
occupations and hikoi became key features of modern Maori activism.
Te Raukura- White Feather
Te Whiti promoted the use of white feathers by his followers at Parihaka, which are known as te raukura. Literally translated, this means ‘red feather’ but metaphorically the ‘chiefly feather’. Albatross feathers were preferred and were worn in the hair or on the lapel. The feathers were worn in 3, interpreted as standing for “the glory to God, peace on earth, goodwill toward people.” (Luke 2:14) The white feathers promoted the use of passive resistance and are still worn by members of Te Ati Awa in Wellington and iwi associated with the Parihaka area. The white feathers distinguished Parihaka Maori from other iwi and became a marker of passive resistance to the European government. Te Whiti also adopted the poi ball as one of his emblems to further support his ideas of passive resistance. This became another distinguishing feature of Parihaka Maori.
The use of the White Feather gained notoriety in World War I as it symbolized the ‘cowardice’ of men who did not enlist in the war. Admiral Charles Fitzgerald founded the Order of the White Feather in August 1914 and gained support from prominent feminists and suffragettes Emmeline Pankhurst and daughter Christabel. The White Feather was used to humiliate men and in the long run, proved as a very effective campaign. It is interesting to compare the use of white feathers during pre-World War I in Europe and in colonial New Zealand in the 1870-80s. Parihaka Maori used these feathers to show their passiveness and resistance to conflict. Europeans used white feathers to encourage men into conflict, which served as the antithesis of the purpose at Parihaka. Symbolizing a change in attitudes over time, the white feather is now a symbol of courage and persistence used in the United States. The most notable wearer of the white feather is US Marine Corps Gunnery Sergeant Carlos Hathcock who was awarded the Silver Star medal for bravery during the Vietnam War after he wore a white feather on his hat to intimidate the enemy.
The White Feather
Te Whiti promoted the use of white feathers by his followers at Parihaka, which are known as te raukura. Literally translated, this means ‘red feather’ but metaphorically the ‘chiefly feather’. Albatross feathers were preferred and were worn in the hair or on the lapel. The feathers were worn in 3, interpreted as standing for “the glory to God, peace on earth, goodwill toward people.” (Luke 2:14) The white feathers promoted the use of passive resistance and are still worn by members of Te Ati Awa in Wellington and iwi associated with the Parihaka area. The white feathers distinguished Parihaka Maori from other iwi and became a marker of passive resistance to the European government. Te Whiti also adopted the poi ball as one of his emblems to further support his ideas of passive resistance. This became another distinguishing feature of Parihaka Maori.
The use of the White Feather gained notoriety in World War I as it symbolized the ‘cowardice’ of men who did not enlist in the war. Admiral Charles Fitzgerald founded the Order of the White Feather in August 1914 and gained support from prominent feminists and suffragettes Emmeline Pankhurst and daughter Christabel. The White Feather was used to humiliate men and in the long run, proved as a very effective campaign. It is interesting to compare the use of white feathers during pre-World War I in Europe and in colonial New Zealand in the 1870-80s. Parihaka Maori used these feathers to show their passiveness and resistance to conflict. Europeans used white feathers to encourage men into conflict, which served as the antithesis of the purpose at Parihaka. Symbolizing a change in attitudes over time, the white feather is now a symbol of courage and persistence used in the United States. The most notable wearer of the white feather is US Marine Corps Gunnery Sergeant Carlos Hathcock who was awarded the Silver Star medal for bravery during the Vietnam War after he wore a white feather on his hat to intimidate the enemy.
Occupation at Bastion Point (1978)
After the government announced a housing development plan on former Ngati Whatua reserve land (belonging to the Ngāti Whātua ki Ōrākei trust) protesters occupied Bastion Point in January 1977 in definace of this governmental action. The housing plans would leave Maori holding less than 1ha of reserve land which had already been gradually reduced in size by compulsory acquisition. Ngāti Whātua, local iwi, protested against the loss of land which had once been declared ‘absolutely inalienable’ by the Native Land Court. The occupation lasted for 506 days until 800 police and New Zealand army removed the 218 protesters from Bastion Point (Takaparawhā) on 25 May 1978. Set in the formative period of modern Maori activisim, the longevity of the occupation reinforced Maori determination to stand up for what they believed was rightfully theirs. Maori believed that the government had contradicted their word, on land reserves, and felt a sense of injustice because of it. Over a series of successful negotiations and successful treaty claims, Bastion Point was returned to Ngati Whatua and the government set about to restore disturbances felt by Maori during the process of the Occupation. This highlights the governments concern over Maori and the want to repair damages to the relationship between Maori and Pakeha.
Bastion Point has become a popular tourist destination and is a focal point to Auckland destinations. The legacy of those protestors who undertook direct protest action in the 1970s remains in tact and is commonly respected by all those visiting there.
Te Raukura- White Feather
Te Whiti promoted the use of white feathers by his followers at Parihaka, which are known as te raukura. Literally translated, this means ‘red feather’ but metaphorically the ‘chiefly feather’. Albatross feathers were preferred and were worn in the hair or on the lapel. The feathers were worn in 3, interpreted as standing for “the glory to God, peace on earth, goodwill toward people.” (Luke 2:14) The white feathers promoted the use of passive resistance and are still worn by members of Te Ati Awa in Wellington and iwi associated with the Parihaka area. The white feathers distinguished Parihaka Maori from other iwi and became a marker of passive resistance to the European government. Te Whiti also adopted the poi ball as one of his emblems to further support his ideas of passive resistance. This became another distinguishing feature of Parihaka Maori.
The use of the White Feather gained notoriety in World War I as it symbolized the ‘cowardice’ of men who did not enlist in the war. Admiral Charles Fitzgerald founded the Order of the White Feather in August 1914 and gained support from prominent feminists and suffragettes Emmeline Pankhurst and daughter Christabel. The White Feather was used to humiliate men and in the long run, proved as a very effective campaign. It is interesting to compare the use of white feathers during pre-World War I in Europe and in colonial New Zealand in the 1870-80s. Parihaka Maori used these feathers to show their passiveness and resistance to conflict. Europeans used white feathers to encourage men into conflict, which served as the antithesis of the purpose at Parihaka. Symbolizing a change in attitudes over time, the white feather is now a symbol of courage and persistence used in the United States. The most notable wearer of the white feather is US Marine Corps Gunnery Sergeant Carlos Hathcock who was awarded the Silver Star medal for bravery during the Vietnam War after he wore a white feather on his hat to intimidate the enemy.
The White Feather
Te Whiti promoted the use of white feathers by his followers at Parihaka, which are known as te raukura. Literally translated, this means ‘red feather’ but metaphorically the ‘chiefly feather’. Albatross feathers were preferred and were worn in the hair or on the lapel. The feathers were worn in 3, interpreted as standing for “the glory to God, peace on earth, goodwill toward people.” (Luke 2:14) The white feathers promoted the use of passive resistance and are still worn by members of Te Ati Awa in Wellington and iwi associated with the Parihaka area. The white feathers distinguished Parihaka Maori from other iwi and became a marker of passive resistance to the European government. Te Whiti also adopted the poi ball as one of his emblems to further support his ideas of passive resistance. This became another distinguishing feature of Parihaka Maori.
The use of the White Feather gained notoriety in World War I as it symbolized the ‘cowardice’ of men who did not enlist in the war. Admiral Charles Fitzgerald founded the Order of the White Feather in August 1914 and gained support from prominent feminists and suffragettes Emmeline Pankhurst and daughter Christabel. The White Feather was used to humiliate men and in the long run, proved as a very effective campaign. It is interesting to compare the use of white feathers during pre-World War I in Europe and in colonial New Zealand in the 1870-80s. Parihaka Maori used these feathers to show their passiveness and resistance to conflict. Europeans used white feathers to encourage men into conflict, which served as the antithesis of the purpose at Parihaka. Symbolizing a change in attitudes over time, the white feather is now a symbol of courage and persistence used in the United States. The most notable wearer of the white feather is US Marine Corps Gunnery Sergeant Carlos Hathcock who was awarded the Silver Star medal for bravery during the Vietnam War after he wore a white feather on his hat to intimidate the enemy.
Occupation at Bastion Point (1978)
After the government announced a housing development plan on former Ngati Whatua reserve land (belonging to the Ngāti Whātua ki Ōrākei trust) protesters occupied Bastion Point in January 1977 in definace of this governmental action. The housing plans would leave Maori holding less than 1ha of reserve land which had already been gradually reduced in size by compulsory acquisition. Ngāti Whātua, local iwi, protested against the loss of land which had once been declared ‘absolutely inalienable’ by the Native Land Court. The occupation lasted for 506 days until 800 police and New Zealand army removed the 218 protesters from Bastion Point (Takaparawhā) on 25 May 1978. Set in the formative period of modern Maori activisim, the longevity of the occupation reinforced Maori determination to stand up for what they believed was rightfully theirs. Maori believed that the government had contradicted their word, on land reserves, and felt a sense of injustice because of it. Over a series of successful negotiations and successful treaty claims, Bastion Point was returned to Ngati Whatua and the government set about to restore disturbances felt by Maori during the process of the Occupation. This highlights the governments concern over Maori and the want to repair damages to the relationship between Maori and Pakeha.
Bastion Point has become a popular tourist destination and is a focal point to Auckland destinations. The legacy of those protestors who undertook direct protest action in the 1970s remains in tact and is commonly respected by all those visiting there.
Modern Understanding of the Protest Actions of the 1970s
Roadside Stories is series of audio stories that seek to inform listeners of significant places in New Zealand. Taken away by the Crown for defence purposes, Bastion Point was once home to 218 protestors for 506 days. Bastion Point remains a significant place for Maori and the Bastion Point protestors.
Occupation at Raglan (Whāingaroa)
Eva Rickard, of Tainui Awhiro, led the protest at Raglan in what is known as the Raglan golf course protest. Born in Te Kopua, Raglan, Rickard actively protested against the proposed idea of destroying the land of Te Kopua to make way for an aerodrome following the Second World War. In 1967, Maori were evicted and forced to rebuild their community nearby as the government seized and sold land at Te Kopua to accommodate a military airfield during the War. The government failed to give these lands back as the War came to an end and as a result, the land became part of a public golf course. Protest actions were initiated and lead by Rickard between 1975 and 1978 with the largest protest of 250 Tainui members on 12 February 1978. Protesting did not last long, however, as Rickard and other protesters were arrested on the ninth hole of the course. After continued protest, the land was eventually returned and the golf course became a farm with a marae and training centre site. Rickard remained active in tribal affairs and environmental issues. She undertook further protest actions in the 1980s when in February 1984, she led a 2,000 strong march (hikoi) to Waitangi, demanding an end to Waitangi Day celebrations until Maori grievances (particularly Treaty grievances) were settled.
The legacy of Rickard, protesters at Bastion Point and Maori who actively protested in land occupations, helped to change land legislation. The government, to this day, now must abide by the understanding that if land taken for public works is no longer needed, it must be returned to its rightful owners (Maori iwi, hapu, trusts etc.) Modern day Maori in the 1970s were seen as radical figures as they actively sought to voice concerns and injustices felt that many Maori a hundred years ago would be to afraid to do.
Eva Rickard, of Tainui Awhiro, led the protest at Raglan in what is known as the Raglan golf course protest. Born in Te Kopua, Raglan, Rickard actively protested against the proposed idea of destroying the land of Te Kopua to make way for an aerodrome following the Second World War. In 1967, Maori were evicted and forced to rebuild their community nearby as the government seized and sold land at Te Kopua to accommodate a military airfield during the War. The government failed to give these lands back as the War came to an end and as a result, the land became part of a public golf course. Protest actions were initiated and lead by Rickard between 1975 and 1978 with the largest protest of 250 Tainui members on 12 February 1978. Protesting did not last long, however, as Rickard and other protesters were arrested on the ninth hole of the course. After continued protest, the land was eventually returned and the golf course became a farm with a marae and training centre site. Rickard remained active in tribal affairs and environmental issues. She undertook further protest actions in the 1980s when in February 1984, she led a 2,000 strong march (hikoi) to Waitangi, demanding an end to Waitangi Day celebrations until Maori grievances (particularly Treaty grievances) were settled.
The legacy of Rickard, protesters at Bastion Point and Maori who actively protested in land occupations, helped to change land legislation. The government, to this day, now must abide by the understanding that if land taken for public works is no longer needed, it must be returned to its rightful owners (Maori iwi, hapu, trusts etc.) Modern day Maori in the 1970s were seen as radical figures as they actively sought to voice concerns and injustices felt that many Maori a hundred years ago would be to afraid to do.
I am saying to the government we are not paying $9,000 to watch the Raglan golfers play golf on our land- Eva Rickard
Occupation at Pakaitore
Intended to restore the mana of the Whanganui people, Te Rūnanga Pākaitore began a 79-day occupation of Moutoa Gardens in February 1995. The Moutoa Gardens were on the site of the courthouse in Whanganui. The gardens had been established on the site of Pākaitore pā, a traditional place of trade before the arrival of European settlers. The significance of the Moutoa Gardens was that it was regarded as a symbol of past grievances. Maori hoped, that in light of a new century, the government would acknowledge such grievances and set about to mend them in order to restore the strained relationship between Maori and Pakeha. The Moutoa Gardens became a memorial for kūpapa Māori (those seen as loyal to the Crown), for those who died at Moutoa ‘in defence of law and order against fanaticism and barbarism’ and was statue of Pūtiki chief Te Keepa Te Rangihiwinui, (‘Major Kemp’) in celebration of his victories over Te Kooti, dubbed the ‘murderer of women and children’. The protests highlighted underlying issues that remained unresolved following the initial European settlers settling in the area. Conflct arose over the spelling of ‘Whanganui’ where early lexicographers purposely missed the silent ‘h’ thus spelling the town ‘Wanganui’. This was an underlying cause of the protest actions. The government set about to repair this, after the New Zealand Geographic Board received calls in 1991 by local Maori wanting to change the river name to ‘Whanganui’. Further protesting occurred in 2009 where the public were consulted over the changing of the township name to ‘Whanganui’ also. Mayor Michael Laws was the most prominent figure to oppose this, however the government instructed government agencies to refer to the town as ‘Whanganui’.
The protest actions of Maori during this campaign successfully highlighted that Maori grievances were recognised by the New Zealand government and action was taken on their behalf to repair the Pakeha-Maori relationship and to allow Maori to voice their concerns.
Intended to restore the mana of the Whanganui people, Te Rūnanga Pākaitore began a 79-day occupation of Moutoa Gardens in February 1995. The Moutoa Gardens were on the site of the courthouse in Whanganui. The gardens had been established on the site of Pākaitore pā, a traditional place of trade before the arrival of European settlers. The significance of the Moutoa Gardens was that it was regarded as a symbol of past grievances. Maori hoped, that in light of a new century, the government would acknowledge such grievances and set about to mend them in order to restore the strained relationship between Maori and Pakeha. The Moutoa Gardens became a memorial for kūpapa Māori (those seen as loyal to the Crown), for those who died at Moutoa ‘in defence of law and order against fanaticism and barbarism’ and was statue of Pūtiki chief Te Keepa Te Rangihiwinui, (‘Major Kemp’) in celebration of his victories over Te Kooti, dubbed the ‘murderer of women and children’. The protests highlighted underlying issues that remained unresolved following the initial European settlers settling in the area. Conflct arose over the spelling of ‘Whanganui’ where early lexicographers purposely missed the silent ‘h’ thus spelling the town ‘Wanganui’. This was an underlying cause of the protest actions. The government set about to repair this, after the New Zealand Geographic Board received calls in 1991 by local Maori wanting to change the river name to ‘Whanganui’. Further protesting occurred in 2009 where the public were consulted over the changing of the township name to ‘Whanganui’ also. Mayor Michael Laws was the most prominent figure to oppose this, however the government instructed government agencies to refer to the town as ‘Whanganui’.
The protest actions of Maori during this campaign successfully highlighted that Maori grievances were recognised by the New Zealand government and action was taken on their behalf to repair the Pakeha-Maori relationship and to allow Maori to voice their concerns.