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The 6th of February is New Zealand's annual day of cultural performance par excellence. It is not a rememberance and reflection of what is undoubtedly this country's most important historical moment, but instead an enactment of contemporary understandings of the Treaty of Waitangi by both Māori and the Crown. Architecturally this performance is played out at, and between, Te Tii marae and the Treaty grounds at Waitangi. The partnership between Māori and the Crown is spatially expressed each year by symbolically important rituals being conducted and protocols observed at each specific site. People gather, welcomes occur, addresses are given, entertainment provided, bridges crossed, debates take place, demands are made, and protests held. The actions of the various parties are frequently beamed into households by the television networks and reported in the national newspapers, leading to a national construction of space that represents current perceptions of cultural and race relations. The 1980s saw a significant shift in the construction of Waitangi as space. Following the rise of the land rights movement in the 1960s and 1970s, Māori activists focussed their efforts on Waitangi and Waitangi Day more than ever before. The government responded by denying access to the Treaty grounds, then retreating from Waitangi celebrations, and then eventually returning by the end of the decade. Waitangi as space became a pawn in a political contest, and its place in the national psyche moved with each action and counter-action.
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"Documenting the early days of the Rapaki Maori Women's Welfare League, this recollection strives to authenticate the oral histories of the early members that created the opportunity for Maori and Pakeha women to meet and trade skills. As membership of the branch changes, fewer and fewer people can speak with authority on the league's evolution, but this history chronicles the available facts and anecdotes that demonstrate the development of this important union."
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This study discusses the origins, development and outcomes of the first wave of radical Māori activism between 1968 and 1978. It charts the events of the period and the body of politics, philosophies and strategies employed by Māori activists. It contends that the discipline of history as currently practised becomes problematic when it is applied to the study of non-western cultures, and that scholars undertaking research into Māori histories and communities need to develop a model or metaphor for writing history which is sympathetic to Māori epistemologies and priorities. To this end the text focuses primarily on the words and actions of the activists themselves in order to better understand the way activists conceptualized their world. Activists’ ideas and politics should not just be studied in a ‘race relations model’, that is, in terms of their impact on society and the Pākehā public, and the reaction of the government. Taking activism out of the race relations model and examining it on its own terms throws the movement’s concerns, subtleties and contradictions into sharper relief and provides a deeper understanding of its significance. The thesis is centrally concerned with how activists defined themselves, their actions and their politics, and will argue that Māori activism was implicated in the era’s emerging politics of identity. Māori activism was as much about reforming Māori and Pākehā attitudes towards Māori culture, society and identity as it was about policy and legislative reform. Furthermore, the thesis attempts to explain the influence on, and contribution to, the activist movement of three interrelated contexts: te Ao Māori, the Māori world, Aotearoa, national events, and te Ao Hurihuri, the international setting. It also pays special attention to the gender politics of the era. The work is divided into four chapters. The first covers the Māori world and the ‘big three’ issues of Māori activism: the Treaty of Waitangi, land loss and cultural alienation. The second chapter discusses the national context and the ‘big three’ issues of national politics during the era: apartheid sport, the Vietnam War and class politics. The third chapter deals with the international framework and the influence of global trends on local events, while the fourth chapter details the emergence of the Black women’s movement.
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Hikoi is a photographic history of Maori protest - the public face, the rationale, the organisation and the toil behind the scenes. The images and accompanying text tell the story of protests that were turning points: Springbok Tour demonstrations and Raglan, Bastion Point and Waitangi, the Tent Embassy at Parliament in 1972, the Maori Land March 1975 and Hikoi 2004. Hikoi gives a glimpse of some of the hard-earned fruits of those protests: some traditional lands returned to Maori, the Waitangi Tribunal established, te reo Maori made an official language, Maori medium education and Maori media.
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