Effect on New Zealand Society
The significance of the Invasion of Parihaka can be seen in how modern New Zealanders, and the government, have responded to the Invasion and how they have set about to restore the grievances and sense of injustice felt by Maori. The Invasion of Parihaka helped shaped the future of modern Maori protests (undertaken in the 1960s-1990s) and instilled in Maori a drive for justice. Maori were inspired to receive this justice on a legislative level and protested toward legislative changes. Maori not only protested over the injustices of the Invasion but also the New Zealand Wars and in general the treatment of Maori by the early Colonial government.
Maori Social and Economic Advancement Act 1945
The desire for Maori to have some form of self-government resulted in the establishment of Maori Councils under the Maori Councils Act (1900). This legislation was established for Maori ‘to frame for themselves such rules and Regulations on matters of local concernment, or relating to their social economy as may appear best adapted to their own special ones’.
Governmental power was given to these concerns to make laws for the following concerns:
As the war ended, Maori did not wish for the end of the Maori War Effort Organisation. This Organisation also aided in the unification of Maori and nationwide Maori tribes. Maori felt that the Maori Councils Bill (1943) would not suffice to continue supplementing this unification. Maori suggested that a Minister of Maori Social and Economic Reconstruction should be ensured to ‘provide machinery for the local self-government of the Maori race and to make better provision for their social, physical and economic wellbeing’. As a result, this suggestion was rejected on the grounds that many administrating bodies on a governmental level could lead to ‘inefficient administration’. As a result, the Maori Social and Economic Advancement Act was passed in 1945. The benefits of this Act was that it recognised the broader aspects of social and economic advancement in the interest of tribes and the unification of Maori. Comparatively, the Maori Council was concerned more with local body problems.
The desire for Maori to have some form of self-government resulted in the establishment of Maori Councils under the Maori Councils Act (1900). This legislation was established for Maori ‘to frame for themselves such rules and Regulations on matters of local concernment, or relating to their social economy as may appear best adapted to their own special ones’.
Governmental power was given to these concerns to make laws for the following concerns:
- Providing for the healthy and personal convenience of the inhabitants of any Maori village.
- Enforcing the cleansing of houses and other buildings in dirty and unwholesome state.
- The suppression of common nuisances.
- The prevention of drunkenness and sly grog selling.
As the war ended, Maori did not wish for the end of the Maori War Effort Organisation. This Organisation also aided in the unification of Maori and nationwide Maori tribes. Maori felt that the Maori Councils Bill (1943) would not suffice to continue supplementing this unification. Maori suggested that a Minister of Maori Social and Economic Reconstruction should be ensured to ‘provide machinery for the local self-government of the Maori race and to make better provision for their social, physical and economic wellbeing’. As a result, this suggestion was rejected on the grounds that many administrating bodies on a governmental level could lead to ‘inefficient administration’. As a result, the Maori Social and Economic Advancement Act was passed in 1945. The benefits of this Act was that it recognised the broader aspects of social and economic advancement in the interest of tribes and the unification of Maori. Comparatively, the Maori Council was concerned more with local body problems.
Maori Women's Welfare League
In New Zealand and international communities, the mid-twentieth century saw a flourish in Women’s leagues and associations that fought to actively protest for women’s rights but most importantly to seek equal rights to men. Maori women of the 1950s remained as significant figures in New Zealand’s history as they were not only fighting for equal rights to men but they were battling against social prejudices towards Maori. The Maori Women’s Welfare League was established in Wellington 1951 which formed a body of Maori women to protest for Maori women’s rights. The establishment of the League was significant as it allowed Maori women to have a say in the future of Maori people as there was a growing need to prepare themselves for the rapidly changing economic and social conditions of modern life[1]. The prime objective of the league was “to promote fellowship and understanding between Maori and European women and to cooperate with other women's organisations, Departments of State, and local bodies for the furtherance of these objects”. The League also worked towards preserving traditional Maori culture by reviving Maori arts and crafts and set about to proivde welfare aid to memembers and those in need. The success of the League can be seen in the growning membership where it reached its peak of 3,000 women by 1965. The League had branches all over the country and seeked to encorporate as many Maori women as they could so that they could make a bigger impact.
In the long term, effects of the Invasion on New Zealand society was that it inspired and infulenced Maori women on a whole to make a change to their social status and to gain more rights by actively protesting. These Maori women hoped to make legislative changes in order for their rights to be heard. Inagural president of the Maori Women’s Welfare League Whina Cooper became a signficant figure for Maori women in the 1970s when she set about protesting to the end of the alienation (sale) of Maori land, leading a hikoi to Parliament in Wellington in 1975. Leading the hikoi of 5000 protesters, they left Te Hapua on 14 September and arrived at Parliament on 13 October. Presenting Prime Minister Bill Rowling 60,000 nationwide signatures to repeal land sales and for remaining Maori land to be entrusted into the future of Maori. Rowling make the promise of the address of these concerns how Maori were not satisfied with his response. Further (Maori) protesting occurred towards this issue.
Cooper paved the way for Maori women to protest and to further seek equality on a political and social stage but most importantly with men. The actions of these Moari women has left a significant impact on modern day Maori women. To this day, 4 out of 7 Maori MPs are women.
[1] http://www.teara.govt.nz/en/1966/womens-organisations/page-6
In New Zealand and international communities, the mid-twentieth century saw a flourish in Women’s leagues and associations that fought to actively protest for women’s rights but most importantly to seek equal rights to men. Maori women of the 1950s remained as significant figures in New Zealand’s history as they were not only fighting for equal rights to men but they were battling against social prejudices towards Maori. The Maori Women’s Welfare League was established in Wellington 1951 which formed a body of Maori women to protest for Maori women’s rights. The establishment of the League was significant as it allowed Maori women to have a say in the future of Maori people as there was a growing need to prepare themselves for the rapidly changing economic and social conditions of modern life[1]. The prime objective of the league was “to promote fellowship and understanding between Maori and European women and to cooperate with other women's organisations, Departments of State, and local bodies for the furtherance of these objects”. The League also worked towards preserving traditional Maori culture by reviving Maori arts and crafts and set about to proivde welfare aid to memembers and those in need. The success of the League can be seen in the growning membership where it reached its peak of 3,000 women by 1965. The League had branches all over the country and seeked to encorporate as many Maori women as they could so that they could make a bigger impact.
In the long term, effects of the Invasion on New Zealand society was that it inspired and infulenced Maori women on a whole to make a change to their social status and to gain more rights by actively protesting. These Maori women hoped to make legislative changes in order for their rights to be heard. Inagural president of the Maori Women’s Welfare League Whina Cooper became a signficant figure for Maori women in the 1970s when she set about protesting to the end of the alienation (sale) of Maori land, leading a hikoi to Parliament in Wellington in 1975. Leading the hikoi of 5000 protesters, they left Te Hapua on 14 September and arrived at Parliament on 13 October. Presenting Prime Minister Bill Rowling 60,000 nationwide signatures to repeal land sales and for remaining Maori land to be entrusted into the future of Maori. Rowling make the promise of the address of these concerns how Maori were not satisfied with his response. Further (Maori) protesting occurred towards this issue.
Cooper paved the way for Maori women to protest and to further seek equality on a political and social stage but most importantly with men. The actions of these Moari women has left a significant impact on modern day Maori women. To this day, 4 out of 7 Maori MPs are women.
[1] http://www.teara.govt.nz/en/1966/womens-organisations/page-6
Waitangi Tribunal Report 1996
The commission for good relationships
The Waitangi Tribunal was established in 1975 under the Treaty of Waitangi Act 1975. The aim of the Waitangi Tribunal is to set about to restore grievances felt by New Zealanders, especially Maori. The Waitangi Tribunal began to hear the claims of Taranaki Maori in 1990 relating to the land confiscations of the 1860s. The Tribunal published a report in 1996 that was dubbed as the most important report ever issued by the Tribunal. The Tribunal stated that the claims of Taranaki Maori could be the most significant claims made to this day. Concluding the Tribunal process, they made their own conclusions of the claims of Taranaki Maori. One such conclusion was; "Parihaka provides a damning indictment of a government so freed of constitutional constraints as to be able to ignore with impunity the rule of law, make war on its own people, and turn its back on the principles on which the government of the country had been agreed." The use of emotive language used reinforces the Tribunal’s perspectives and unveils the nature they believe the Invasion was undertaken in but most importantly, the nature of the settlement and the prophetic leadership of Te Whiti and Tohu. The Tribunal considered the perspectives of both Maori and opposing Pakeha and for the Tribunal to conclude and acknowledge the injustices felt by Maori hints to the significance of the Invasion to modern day New Zealanders.
In the eyes of Maori, this 1996 report allowed for the acknowledgment of injustices felt by Maori that had been carried with them for over a century. The public acknowledgment at a social and governmental level made Maori feel that their injustices were sympathized with and Maori began to feel that they were accepted in New Zealand society. During this report process, Maori ensured that the mana of the prophetic leaders, Te Whiti and Tohu, was restored along with the many Parihaka Maori who were punished and imprisoned following the Invasion. The Tribunal report catalyzed the start of restorations on the Pakeha and Maori relationship. This remains as the legacy of the Waitangi Tribunal Report of 1996 and remains as a grounding document of the Invasion of Parihaka.
To view the whole Tribunal Report, Click Here
In the eyes of Maori, this 1996 report allowed for the acknowledgment of injustices felt by Maori that had been carried with them for over a century. The public acknowledgment at a social and governmental level made Maori feel that their injustices were sympathized with and Maori began to feel that they were accepted in New Zealand society. During this report process, Maori ensured that the mana of the prophetic leaders, Te Whiti and Tohu, was restored along with the many Parihaka Maori who were punished and imprisoned following the Invasion. The Tribunal report catalyzed the start of restorations on the Pakeha and Maori relationship. This remains as the legacy of the Waitangi Tribunal Report of 1996 and remains as a grounding document of the Invasion of Parihaka.
To view the whole Tribunal Report, Click Here
Acknowledgement of Personal Tribes
Modern Maori are still proud of their tribal Maori patronage. Modern Taranaki Maori remember the significance of the Invasion of Parihaka and of the suffering of many Maori over a century ago. The legacy of Parihaka remains intact, while Maori actively work towards strengthening their relationship wtih Pakeha.
In the 2013 census, 6,087 people identified themselves as belonging to the Taranaki tribe.
Hapū (sub-tribes) of the region are:
Modern Maori are still proud of their tribal Maori patronage. Modern Taranaki Maori remember the significance of the Invasion of Parihaka and of the suffering of many Maori over a century ago. The legacy of Parihaka remains intact, while Maori actively work towards strengthening their relationship wtih Pakeha.
In the 2013 census, 6,087 people identified themselves as belonging to the Taranaki tribe.
Hapū (sub-tribes) of the region are:
- Ngāti Tairi
- Ngā Mahanga
- Ngāti Moeahu
- Ngāti Haupoto
- Waiotama
- Ngāti Tuhekerangi
- Ngāti Tara
- Ngāti Kahumate
- Ngāti Tamarongo
- Ngāti Haumia
- Ngāi Wetenga
- Titahi
- Ngāti Tamaahuroa.