Suchergebnisse

Modernity and education have always been a double-edged sword for Māori. On the one hand Māori have embraced and co-opted new knowledge since encountering and engaging with missionaries, traders, officials and school teachers, but this pursuit has also entailed engagement with institutions that have imperilled their reo, mana, and tikanga. One could argue that this is as true now within what is termed the "mainstream" education system as it was in its earlier missionary and colonial antecedents. Hēnare Wiremu Taratoa was a product of the missionary education system. This essay explores a number of his late-1850s writings on the schooling he experienced, and his ideas on the value of education and modernity.

List of contributors and bios.

AbstractOver sixteen months in 1857 and 1858, Walter Buller produced a weekly newspaper for Māori of the Wellington region in their own language. Although he was the son of a Wesleyan missionary and an official interpreter, the niupepa was neither a church nor a government publication, although it promoted discourses favoured by both. A number of niupepa had preceded Buller's Te Karere o Poneke, the first appearing in 1842, but his paper was distinctive in the sizable platform he provided for correspondence. Over half of the items printed comprised letters from Māori, many of them commenting on, and occasionally critiquing the colonial milieu.The concept of "public sphere" is heavily theorized, often postulated in acultural terms (although suspiciously European in form) and it is debatable if Te Karere o Poneke's readership and their engagement with the textual discourse meet the theory's required criteria of constituting a public sphere. New Zealand was annexed to the British Empire in 1840, meaning that by 1857 colonization was still a relatively new phenomenon, but with substantial immigration and a developing infrastructure, change was both extensive and dynamic. According to the theory, it may be difficult to apply the concept of "public sphere" to Māori anytime during the changing contexts of nineteenth-century colonialism, and indeed other colonised cultures for whom the advent of literacy, Christianity, market economy and colonial administration had been sudden and unexpected. Of course this does not mean that Māori lacked a voice, at times critical. Using Te Karere o Poneke as a case study, this essay argues that Wellington Māori of 1857 do not readily fit the Western model of the "public sphere", but they nevertheless utilized the discursive spaces available to them to discuss and evaluate the world they now encountered.

The Kohimarama Conference of 1860: A Contextual Reading

Racial difference underpinned the existence of the New Zealand colonial state. Frantz Fanon suggests that colonial societies are by nature 'Manichaean', founded on the division of the colonizer and colonized and on 'belonging to or not belonging to a given race, a given species'. Fanon's comment implies that more than just skin colour or cultural difference separates the colonizer and colonized - rather, that the two groups are deemed to be different according to nature. Indeed, assumptions about 'natural' racial divisions were prevalent in the colonial New Zealand press: for example, the British were said to possess an 'innate governing capacity' and 'Imperial genius'. In contrast, newspaper contributors asserted that the inherent character of the Māori lent itself, at times, to violence, mendacity, suspicion, avarice, wastefulness, indolence, barbarism and cunning, although it was possible for the 'innate ferocity of character [of the Māori]...[to] be worn down by contact with our matured civilization'.

As modern European empires expanded, written language was critical to articulations of imperial authority and justifications of conquest. For imperial administrators and thinkers, the non-literacy of "native" societies demonstrated their primitiveness and inability to change. Yet as the contributors to Indigenous Textual Cultures make clear through cases from the Pacific Islands, Australasia, North America, and Africa, indigenous communities were highly adaptive and created novel, dynamic literary practices that preserved indigenous knowledge traditions. The contributors illustrate how modern literacy operated alongside orality rather than replacing it. Reconstructing multiple traditions of indigenous literacy and textual production, the contributors focus attention on the often hidden, forgotten, neglected, and marginalized cultural innovators who read, wrote, and used texts in endlessly creative ways. This volume demonstrates how the work of these innovators played pivotal roles in reimagining indigenous epistemologies, challenging colonial domination, and envisioning radical new futures.;Contributors. Noelani Arista, Tony Ballantyne, Alban Bensa, Keith Thor Carlson, Evelyn Ellerman, Isabel Hofmeyr, Emma Hunter, Arini Loader, Adrian Muckle, Lachy Paterson, Laura Rademaker, Michael P. J. Reilly, Bruno Saura, Ivy T. Schweitzer, Angela Wanhalla

Cover -- About the authors -- Title page -- Copyright -- Contents -- Acknowledgements -- Glossary -- Introduction: Voice, Text and the Colonial Archive -- 1: 'I am a woman who wrote this letter': Land Sales -- 2: 'I am pierced by war's alarms': Accounts of War -- 3: 'I am living here a Stranger on this land': Raupatu and Compensation -- 4: 'Look at me, I am just a woman speaking': Politics and Mana -- 5: 'I will not desist from writing to you': Māori Women's Petitions -- 6: 'I am the prosecutrix in this case': Legal Encounters and Testamentary Acts -- 7: 'If I die, I am dying for the Lord': Religion -- 8: 'I am burning like fire': Private Matters -- Epilogue: 'I am writing to you for you to hear' -- Notes -- Note on Sources -- Bibliography -- Index

This volume derives from a small symposium, "He Tuhinga nō Neherā", held at the Hocken Collections in November 2018.[i] The event's title, which may be translated as "Writings from the Past", defined the subject of the meeting, that is, historical texts written by Māori. We have changed the name slightly for this publication; "He Tuhinga Tuku Iho", playing with the kīwaha, "he taonga tuku iho" (treasures handed down), writings that pass on the language of earlier generations, and the thoughts, feelings and aspirations of tūpuna. Nine authors contribute to this collection, all but one of whom presented at the symposium. We encouraged them to consider various textual genres, such as petitions, newspaper articles, wills, pamphlets, letters, and speeches, although they could be interpret the term "text" as broadly as they wished.

We would like to thank Megan Pōtiki as a co-convenor of the symposium, the Hocken Library for hosting the event, and the University of Otago's Centre for Research on Colonial Culture for its financial support of the symposium and subsequent publication. We hope that this volume aligns with the Centre's stated goal of producing "critical histories of the present".

"This book aims to allow the Māori world to speak for itself through an accessible introduction to Māori culture, history and society from an indigenous perspective. In twenty-one illustrated chapters, leading scholars introduce Māori culture (including tikanga on and off the marae and key rituals like pōwhiri and tangihanga), Māori history (from the beginning of the world and the waka migration through to Māori protest and urbanisation in the twentieth century), and Māori society today (including twenty-first century issues like education, health, political economy and identity)"--Publisher information