Green horse trading bombed

A leaked Green email suggests an attempt at negotiating with Labour over some minor policies – and Martyn Bradbury is having a fit over it.

Stuff:  Horse trading between Labour and Greens to get NZ First’s ‘Waka Jumping’ bill across the line

Labour, NZ First and National have all decried a Green Party MP’s suggestion that horse trading could be used as a negotiating tactic to get a national “Parihaka Day”.

The Green Party is considering opposing NZ First’s “Waka Jumping” bill – a deal struck in coalition talks – unless Labour gives it a national “Parihaka Day”.

Green Party justice spokesperson Golriz Ghahraman, in an internal email obtained by Stuff, suggested some horse trading with Labour to acknowledge the fact the party has long opposed waka jumping legislation.

Ghahraman’s suggested her colleague Marama Davidson’s bill, which recognises the anniversary of the invasion of Parihaka by making it a National Day, be put on the table for Government support.

That’s an odd sort of policy trade.

Justice Minister Andrew Little, deputy Prime Minister Winston Peters and National deputy leader Paula Bennett have all rallied against the idea of horse trading, saying its use is inappropriate when it comes to getting legislation through.

Little said he supported the idea of a day to commemorate the Māori land wars, but didn’t want to see a national “Parihaka Day” the subject of some “cheap horse trading exercise”.

The “Waka Jumping” bill has been drafted by Justice Minister Andrew Little and the email suggests he’s already agreed to some amendments.

Peters said he wasn’t aware of the conversations between Little and Ghahraman but NZ First didn’t horse trade.

“We don’t sell our principles, we don’t either half-way in or half-way out. If something is sound we’ll back it … but I think horse trading on matters of principle are thoroughly bad.”

Peters wouldn’t say if he supported the idea of a national “Parihaka Day” other than to say “if an idea’s got merit, it’s got merit on its own”.

Bennett said it was “disgraceful” for any political party to think they could horse trade on any matter.

“It should be seen on its merits, for what it is, for what value it adds to democracy and for the people of New Zealand, and not just something you can trade away for something else you see as important.”

Isn’t that what the post-election negotiations were all about? I thought deals and trade offs were a major part of politics.

In the email Ghahraman said Little had “unlawfully” shown her a “ministerial advice paper” about proposed waka jumping legislation but not the full text of the bill.

In response Little said Ghahraman had likely misunderstood his “dry sense of humour” and he was making a joke that he was possibly breaking “Cabinet protocol”.

“I made a flippant remark … it was the advice paper as a precursor to the paper that goes to the Cabinet, which is ultimately the basis of the legislation. No unlawful activity was entered into.”

A spokesperson for the Green Party said this was an “internal document that was sent in error”.

Seems like some inexperience from Ghahraman , and possibly also from Little.  It’s embarrassing that this has been made public.

Martyn Bradbury is seriously unimpressed:  How ill prepared are the Greens for Government? This ill prepared…

They want  to blackmail the Government into supporting an idea that stands on its own two feet? Wouldn’t that in fact dishonour the very values Parihaka Day is supposed to espouse?

Are they listening to what they are saying for Gods sake?

This leak means the idea is utterly dead. There’s no way Labour or NZ First could look like they have been blackmailed into supporting Parihaka Day when they would have likely supported it anyway.

I’ve had my concerns about the Greens for some time, this leak has been a cringeworthy exercise in seeing how right those concerns were.

It gets funny when Bradbury gets into Peters’ fiscal doom territory.

Why does Winston want this waka jumping legislation in place?

He wants it in place because he knows there is one hell of a global economic correction coming and he knows the first thing the right wing do when a crisis of that magnitude threatens their wealth is they buy who they need to protect that wealth.

Winston is inoculating his own Party from having MPs who can be bought by National when the economy hits the skids, that’s why he included it in the negotiations with Labour. With that law in place he knows he can hold his Party together when the worst hits. This is a stability measure that holds the new Government together, what the internal memo shows is that the Greens seems to have no fucking clue as to why Winston wants this law, and they don’t understand that passing it strengthens the stability of the Government they themselves are part of!

Some people have a bit to learn about being in and supporting a Government.

Bradbury seems to have forgotten how National handled an actual global economic correction – everything they do has to be bombed apparently.

Guy Fawkes versus Parihaka

Today is Guy Fawkes Day, the anniversary of and attempt to blow up a parliament on the other side of the world over four centuries ago.

It is still ‘celebrated’ in New Zealand, but to an ever diminishing extent as increasingly severe restrictions on the sale of fireworks has gradually deterred individuals and families from buying stuff to burn. We gave up burning stuffed ‘Guys’ decades ago.

Is it time to consider commemorating something of local importance instead?

This is suggested in the ODT: A place for peace

On November 5, 1605, a tip-off led to Fawkes’ arrest in the parliament cellar where he was found nursing 36 barrels of gunpowder and a serious intent. He was tortured and executed. The day was then marked throughout England with an annual celebration that included bonfires, the burning of “Guy” effigies and fireworks.

But the truth is that most people in New Zealand know little, and care less, about who Guy Fawkes was and what he did.

Typifying the attitude, one dad shared on social media, “My girl just told me it’s `gay fox’ season …”

November the 5th also marks an important event in New Zealand history.

On that date, in 1881, almost 1600 armed soldiers invaded the western Taranaki settlement of Parihaka.

Parihaka had been established by Te Whiti, a Maori prophet who combined Christian and traditional Maori teachings.

His most distinctive belief, which he and his thousands of followers practised tirelessly, was a rejection of violence, even when resisting injustice.

This radical approach was first tested in 1879, when the colonial government tried to occupy land in Taranaki. Te Whiti and his right-hand man, Tohu Kakahi, responded with homegrown, non-violent civil disobedience. They sent out men to put fences across roads and to plough disputed land.

The ploughing was a literal application of a biblical prophecy that a day of peace would come when people “beat their swords into ploughshares”.

Hundreds of “Parihaka ploughmen” were arrested and sent South.

Between 1879 and 1881, almost 140 Parihaka ploughmen were sent to Dunedin as prisoners. A decade earlier, more than 70 men from Taranaki were imprisoned here for having supported south Taranaki leader Titokowaru in a war against land confiscation. Titokowaru later worked with Te Whiti to resist the confiscations.

Passive resistance against oppressive colonialists.

When released a couple of years later, they and others returned to Parihaka and to their ploughing.

In response, in October 1881, the government gave Te Whiti and his followers 14 days to leave their settlement; or else.

When the volunteer and armed constabulary troops arrived at Parihaka on November 5, ready for battle, they were greeted by several thousand Maori sitting quietly on the marae while the children of the settlement greeted the soldiers with song and poi.

Te Whiti and Tohu were arrested, much of the village was destroyed and the people dispersed.

It was a national disgrace.

Almost three centuries previous, when Fawkes was questioned by King James I about his foiled plan, he pithily replied, “a dangerous disease requires a desperate remedy”.

Te Whiti would have agreed. He and Fawkes were radicals. But one embraced terror and the other peace.

They may have shared a date, but Te Whiti’s own biblical motto – “Peace on earth and goodwill among men” – took him in a completely different direction.

That sounds a bit like Christmas but it is also an appropriate response to the gunpowder plot.

So it comes as no surprise that several New Zealanders have called for the celebration of Fawkes’ failed assassinations in England to be dropped in favour of Te Whiti’s non-violent resistance at Parihaka.

At the forefront, at a political level, has been the Maori Party. Then co-leaders, Tariana Turia, in 2011, and Marama Fox, in 2015, called for Parliament to “formally recognise the fifth of November as Parihaka Day to commemorate the peaceful resolution of conflict in New Zealand”.

The Maori Party is now out of Parliament, but Parihaka Day momentum appears to be growing.

Te Whiti’s passive resistance is of international significance.

It may even have influenced Gandhi – his first practised passive resistance was as a young lawyer in South Africa in the early years of last century.

Prior to that, he trained as a lawyer in London in the late-1880s.

It was a time and place in which a number of people were thinking about how best to solve conflicts.

“That in New Zealand, we had this tribal people who had arrived at this way of resolving what seemed an intractable conflict – the ill-effects of colonisation – and they had done it independently of anyone else in the world.”

Speaking from Parihaka this week, Ruakere Hond, who is the speaker for Te Paepae o te Raukura, said community members favoured a “national day of remembrance”.

Why not November 5th?

In response to questions from the ODT, Mahuta said Parihaka had become a symbol of peaceful resistance and self-determination against oppression.

A national Parihaka Day on November 5 would “signify our maturity as a nation that wants to embrace biculturalism and the principles of peace and respect”, she says.

That sounds a lot more appropriate for New Zealand in the 21st century – we should be doing the opposite of commemorating terrorism and torture.

Finlayson’s speech – Parihaka reconciliation

Today the Crown signed a Deed of Reconciliation with the Parihaka community in a ceremony held at Parihaka – see Parihaka Deed of Reconciliation.

RNZ:  Tears as Crown apologises for Parihaka atrocities

People openly wept as the apology was read out by Treaty Negotiations Minister Chris Finlayson.

He apologised for the wrongful arrests and imprisonment of Parihaka men and their leaders Te Whiti o rongomai and Tohu Kakahi.

Mr Finlayson also apologised for the rape and molestation of the women and girls who were left behind when the men where imprisoned in the South Island.

He said it was a shameful part of New Zealand’s history which both Maori and pakeha found hard talking about, for different reasons.

Representatives from the Kīngitanga and other tribes were welcomed onto the papakainga this morning.

Here is Chris Finlayson’s speech from the reconciliation ceremony.


Mihi Te maunga tupuna, Taranaki Tū mai, tū mai rā Ngā uri whakaheke Koutou ngā kaikawe o ngā tohutohu a Tohu Kākahi, a Te Whiti o Rongomai Karanga mai, mihi mai, whakatau mai. He rā tino nui tēnei mo te Karauna He rā tino nui tēnei mo te Motu Tēnā koutou, tēnā koutou, tēnā tātou katoa.

Introduction

We are at Parihaka today to participate in this historic ceremony which marks the reconciliation between Parihaka and the Crown. This is a day when we need to look back at the history of the Crown’s actions at Parihaka and acknowledge the suffering those actions have caused for generations of people at Parihaka. This is an important part of reconciliation. But it is also a day when we look forward to a future where the vision of Parihaka is finally achieved. For the vision of Tohu Kākahi and Te Whiti o Rongomai was not one of protest and resistance. Theirs was a vision of self-determination, cooperation and peace. In the past the Crown felt threatened by that vision and sought to undermine it. Today the Crown comes to Parihaka to make a contribution to the fulfilment of that vision. Parihaka has waited a long time for this day.

When I was here a year ago to sign the compact of trust I spoke about the sense of responsibility I feel as Attorney-General for this reconciliation. The colonial government failed to uphold the rule of law at Parihaka and I am grateful for the opportunity, as the current Attorney-General, to be able to play a part in helping right that past wrong.

This is not a Treaty settlement. However, as Minister for Treaty of Waitangi Negotiations, I know that reconciling with Parihaka is a vital step towards addressing historic grievances in Taranaki, as will be the signing of an agreement in principle with Ngāti Maru and the completion of negotiations around Taranaki Maunga and the signing of a milestone document in the Taranaki Maunga negotiations. Te Ururoa Flavell and I are also involved in ongoing discussions with the Taranaki Trust Board about the annuity.

The history

Those of you here today know the history of Parihaka, but it is important to put the events of the past on the record. First, I want to say something about Tohu Kākahi and Te Whiti o Rongomai.

As young men, both received formal instruction in traditional Māori knowledge and in Christian theology. Their spiritual and political views, and the principles that came to underpin the community they established at Parihaka, therefore drew on ideas from Pakeha and Māori systems of thought. Both men had lived for a time at the mission farm at Warea on the Taranaki coast. It had its own flour-mill and became economically successful by selling flour and other produce to settlers in New Plymouth. These experiences contributed to the two leaders’ lifelong promotion of peace and their determination not to reject the Pakeha world, but to engage with it for the economic and other benefits that it offered.

I now want to outline what happened at Parihaka. I do this because while these events are among the most shameful in the history of this country, they are even today not known or understood. In part, this is because the history of Parihaka is an uncomfortable one. For some it may raise questions about our history that we would rather not confront. For many people here today, the history of Parihaka is uncomfortable for a different reason. For them, the sense of grievance that arises from that history is anything but historical. It is remembered and lived every day. That is why the Crown comes today offering an apology to the people of Parihaka for actions it committed almost 140 years ago.

It is also important to recognise that the Crown’s response to the challenge of Parihaka deprived this settlement’s residents of fundamental legal rights which applied as much to them as to any other New Zealander. Today, it is almost impossible to imagine any New Zealand government responding to the protests of its citizens by legislating away their right to a trial, legalising their continuing detention, or retrospectively legitimising the destruction of their homes and possessions. But these things did occur. That is why they must be recorded and remembered. Some in our country today are very vocal about one law for all. A fine sentiment which was not applied to Parihaka citizens in 1881. That is why we are here today.

Ultimately, there can be no reconciliation where one party remembers while the other forgets. This is why the Crown’s apology, which Te Ururoa Flavell and I are about to read, includes a brief summary of the history of the Crown at Parihaka, and why the apology will be recorded both in the deed of reconciliation and in the legislation that will be passed later to serve as the permanent and legally-binding record of the Crown’s commitment to Parihaka.

A few short years after guaranteeing to Māori the undisturbed possession of any lands they wished to retain, the Crown began systematically to dispossess the tangata whenua of Taranaki of their lands. By purchase deed, force of arms, confiscation and statute, the Crown took the rich lands of Taranaki and left its people impoverished, demoralised, and vilified. The Crown reiterates the apologies it has made to iwi of Taranaki for its many failures to uphold the principles of partnership and good faith that the Treaty of Waitangi embodies, and for the immense harm those actions have caused to generations of Māori in Taranaki.

The Crown now offers the following apology in English and Te Reo Māori to the people of Parihaka, past and present.

Crown Apology

In 1866, the settlement of Parihaka was established as a final refuge for Taranaki hapū whose homes and cultivations had been repeatedly destroyed by Crown troops, and who had recently suffered the indiscriminate confiscation of traditional lands that had sustained them and their tupuna for generations, and which formed the very bedrock of their identity.

At a time of unprecedented loss and continuing Crown violence, the people of Parihaka chose to establish their new community under principles of compassion, equality, unity, and self-sufficiency. Under the leadership of Tohu Kākahi and Te Whiti o Rongomai, the community at Parihaka asserted their customary rights to land and political autonomy through symbolic acts of protest while promoting peaceful engagement between Māori and Pākehā. Parihaka became a place of refuge and a source of inspiration for thousands of people from across Taranaki and from elsewhere in Aotearoa.

The Crown acknowledges that it failed to recognise or respect the vision of self-determination and partnership that Parihaka represented. The Crown responded to peace with tyranny, to unity with division, and to autonomy with oppression.

The Crown therefore offers its deepest apologies to the people of Parihaka for all its failures, and in particular for the following actions:

For imprisoning Parihaka residents for their participation in the ploughing and fencing campaigns of 1879 and 1880, and for promoting laws that breached natural justice by enabling those protestors to be held in South Island jails without trial for periods that assumed the character of indefinite detention; For depriving those political prisoners of their basic human rights, and for inflicting unwarranted hardships both on them and on members of their whānau and hapu who remained behind and sustained Parihaka in their absence; For invading Parihaka in November 1881, forcibly evicting many people who had sought refuge there, dismantling and desecrating their homes and sacred buildings, stealing heirlooms, and systematically destroying their cultivations and livestock; For the rapes committed by Crown troops in the aftermath of the invasion, and for the immeasurable and enduring harm that this caused to the women of Parihaka, their families, and their uri until the present day; For the arrest and detention of Tohu Kākahi and Te Whiti o Rongomai for sixteen months without trial in the South Island; For its imposition of a pass system which regulated entry into Parihaka, denied residents the freedom of movement, and prevented supporters from providing Parihaka with supplies following the invasion; For compounding these injustices by returning land under a regime that deprived owners of control and ultimately the ownership of much of the Parihaka reserves, and which remain in place to this day.

The Crown denied Parihaka the right to develop and sustain itself on its own terms, and then failed for many years to address the resulting grievances in an appropriate way. The Crown profoundly regrets these actions, which have burdened the people of Parihaka with an intergenerational legacy of grievance and deprivation, and which have burdened the Crown with a legacy of shame.

On the 7th day of November every year, the whānau of Parihaka come together to remember those tupuna who, in 1881, met the Crown’s soldiers with songs and gifts of food, and who honoured their commitment to peace while their homes and gardens were destroyed and leaders imprisoned.

The Crown now joins Parihaka in paying tribute to the men, women, and children who responded to the Crown’s tyranny with dignity, discipline and immense courage. It is the Crown’s sincerest hope that through this apology, Parihaka and the Crown can now acknowledge their shared past, move beyond it, and begin to work together to fulfil the vision of peaceful coexistence that Tohu and Te Whiti described.

He whakapāha hukihuki nā te Karauna ki a Parihaka

I ngā tau i muri tata mai i te kī taurangi ki te Māori, e kore nei e whakararurarungia tana pupuri ki ngā whenua i pīrangitia ai e ia, ka tīmata tā te Karauna āta pāhua i te tangata whenua o Taranaki. Nā te kirimana hoko, nā te riri ā-patu, nā te muru me te ture hoki i riro ai i te Karauna ngā whenua mōmona o Taranaki, me te aha, noho ai tana iwi i roto i te rawakore, i te ngākau-kore, i roto hoki i te whakahariharitaetanga. Ka whakaū te Karauna i ana whakapāha ki te iwi o Taranaki mō te nui o ana korenga i hāpai i ngā mātāpono o te mahi tahi me te mahi pono e whakatinanatia nei e te Tiriti o Waitangi, mō te nui whakaharahara hoki o te kino i hua ake i aua mahi rā ki ngā whakatipuranga Māori o roto o Taranaki.

I tēnei wā, e tāpae ana te Karauna i te whakapāha e whai ake nei ki te iwi o Parihaka o mua, o nāianei hoki.

I te tau 1866, kua whakatūria te pā o Parihaka hei punanga whakamutunga mō ngā hapū o Taranaki, i rite tonu rā te ukuukua o ō rātou nei kāinga me ā rātou nei māra e ngā hōia o te Karauna, ka mutu, nō nā tata tonu rā rātou i pāngia kinotia ai e te muru kurī noa ihotanga o ngā papa kāinga nā reira i ora ai rātou me ō rātou tūpuna mō te hia whakatipuranga, i noho rā hoki hei tūāpapa ukiuki mō tō rātou tuakiri.

I te pāhuatanga kāore anō i kitea i mua, i te rere tonutanga hoki o te tūkino a te Karauna, ka whakatau te iwi o Parihaka ki te whakatū i tō rātou kāinga hou i raro i ngā mātāpono o te aroha, o te tauritenga, o te kotahitanga me te tino rangatiratanga. I raro i te ārahitanga a Tohu Kākahi rāua ko Te Whiti o Rongomai, ka whakaū te iwi o Parihaka i tō rātou mana ki te whenua, i tō rātou mana motuhake hoki mā te tohe whai tikanga i a rātou e whakatairanga ana i te rangimārie ki waenga i te Māori me te Pākehā. Ka noho a Parihaka hei punanga, hei whakahihiritanga hoki i te tini tāngata puta noa i Taranaki, otirā, i Aotearoa whānui tonu.

E whakaae ana te Karauna i tino kore rawa atu nei ia i whakaae, i whakamana rānei i te whakakitenga o te tino rangatiratanga me te noho tahi i whakatauiratia rā e Parihaka. Ko tā te Karauna urupare ki te rangimārie ko te ngarengare, ki te kotahitanga ko te whakawehewehe, ki te mana motuhake ko te tāmitanga.

Nō reira, e tāpaetia nei e te Karauna tana whakapāha nui whakaharahara ki te iwi o Parihaka i ōna hapa katoa, otirā, i ēnei mahi e whai ake nei:

I te mauheretanga o ngā tāngata o Parihaka mō tā rātou whai wāhi ki ngā mahi parau me te whakatū taiapa o te tau 1879 me te tau 1880, i te hāpai ture hoki e takahi ana i te tika me te pono mā te tuku kia mauheretia aua tāngata ki ngā whare herehere o Te Waipounamu me te kore i whakawāngia mō ōna wā e kīia ai tērā he mauheretanga whakawā-kore; I te korenga o te mana tangata o aua mauhere ā-tōrangapū i manaakitia, i te whiunga take-koretanga nei hoki o rātou tahi ko ērā o ō rātou whānau me ō rātou hapū, i mahue iho rā ki te ukauka i te pā o Parihaka i tō rātou tamōtanga, ki te whakawiritanga; I te pāhuatanga o Parihaka i te marama o Noema, i te tau 1881, e peia rā te tokomaha i āta haere ai ki reira ki te kimi āhurutanga, e turakina ai, e hāparutia ai hoki ō rātou kāinga me ō rātou whare tapu, e tāhaetia ai ngā kura tongarewa, e āta ukuukua ai ā rātou ngakinga me ngā kararehe; I ngā pāwheratanga a ngā hōia o te Karauna i muri mai i te pāhuatanga, me te taumaha hārukiruki, me te roa o te mamae o tēnei tūāhuatanga i pā atu ki ngā wāhine o Parihaka, ki ō rātou whānau me ō rātou uri ā mohoa nei; I te hopunga me te mauheretanga o Tohu Kākahi rāua ko Te Whiti o Rongomai i Te Waipounamu mō te tekau mā ono marama, me te korenga i whakawāngia; I tāna whakature i tētahi pūnaha whakauru e whakarite ana i te urunga ki Parihaka, e whakakore ana i tā ngā tāngata whenua haereere noa, e aukati ana hoki i tā te hunga tautoko tuku i ngā ō ki Parihaka i muri mai i te pāhuatanga; I tana whakahē kē atu i ēnei takahitanga o te ture mā te whakahoki whenua i raro i tētahi kaupapa nā reira i kore ai i noho ki ngā tāngata whenua te mana whakahaere, otirā, te rangatiratanga o te maha o ngā whenua rāhui o Parihaka, e mau tonu nei i tēnei rā.

Nā te Karauna i takahi te mana o Parihaka ki te whakawhanake, ki te ukauka hoki i a ia anō i runga i tāna i pai ai, ka mutu, kāore hoki i tika te whakatauria o ngā whakamau i hua mai ai mō te hia tau nei. Inā te ngoto o te whakapāha a te Karauna i ēnei mahi kua whakataumaha nei i te iwi o Parihaka ki te whakamau me te takaonge tuku iho mō te hia whakatipuranga, kua here nei hoki i te Karauna ki te whakamā tuku iho.

I te 7 o ngā rā o Noema, i ia tau, karapinepine ai ngā whānau o Parihaka ki te maumahara ki ngā tūpuna nā rātou nei i tāpae atu te waiata me te koha kai ki ngā hōia o te Karauna, i te tau 1881, ā, nā rātou nei hoki i whakahei tā rātou ū ki te maungārongo i te wā tonu e ukuukutia ana ō rātou kāinga, ā rātou ngakinga, i te wā anō hoki e mauheretia ana ō rātou rangatira.

I tēnei wā, e tū ana te Karauna i te taha o Parihaka ki te mihi ki ngā tāne, ki ngā wāhine, ki ngā tamariki hoki i utu rā i tō te Karauna ngarengare ki te tū rangatira, ki te whakawhenuatanga me te māia whakaharahara. Ko te tino tūmanako o te Karauna, mā tēnei whakapāha e wātea ai a Parihaka me te Karauna ki te whai whakaaro ki tō rāua ao o mua, e anga whakamua ai, e tīmata ai hoki tā rāua mahi tahi ki te whakatinana i te tūrua pō mō te rangimārie o te noho tahitanga i kōrerotia rā e Tohu rāua ko Te Whiti.

Deed of Reconciliation

The Deed of Reconciliation we are about to sign is a legally binding agreement between the Crown and Parihaka which sets out what we will do to mend our relationship now and into the future. The deed contains the historical summary and Crown apology I have just read.

It also includes a legacy statement that describes, from Parihaka’s perspective, the key phases in the history of the settlement, the principles that guided – and continue to guide – the Parihaka community, and the future aspirations for this unique settlement.

The deed also includes a relationship agreement between nine Crown organisations, three local authorities and Parihaka. Under the agreement the Crown and local authorities commit to assist you with your development projects. The agreement will be administered by Te Puni Kōkiri. They have considerable experience with similar agreements and a strong relationship with Parihaka already. I want to thank the councils for being part of this agreement and for the offers of assistance they have made.

The deed also establishes an annual leaders’ forum where we can discuss progress with your development plans and any other matters that effect our relationship. The Minister for Māori Development, and other Ministers as required, will represent the Crown on the forum. The forum gives you access to the highest echelons of government.

There is a commitment in the deed to develop Parihaka legislation. The legislation will be developed between us and will form a permanent public record of Parihaka’s history, the Crown’s apology for its actions and our commitment to a new relationship. Work has already started on drafting a bill and it is my intention to introduce legislation before the House rises in August.

Financial contribution

Finally, the deed records the fact that the Crown will make a special payment of $9 million towards Parihaka’s development. This money will help you to fix many of the problems you have with power, waste water and other infrastructure. I appreciate that some of you were disappointed that the Crown wasn’t able to make a larger financial contribution. I understand that. However, I see this as the first step towards revitalising Parihaka and I am confident that over time more funding will become available through government programmes and from private or legacy donors.

Acknowledgements

Before I conclude I want to acknowledge some of the people who have contributed to this reconciliation process.

I acknowledge the leaders of Taranaki Iwi here today. It was their determination, back in 2015, to see special assistance provided to Parihaka that set us on the path to this reconciliation ceremony.

I want to thank the members of Kawe Tutaki:

Dame Tariana Turia, who chaired the working group and has been a strong and enduring advocate for her people;          The Rt Hon Jim Bolger, who went to school in this area but lamentably was taught very little of Parihaka’s history;          Hon Mahara Okeroa, who grew up at Parihaka and represented Taranaki Iwi on Kawe Tutaki;          Amokura Panoho and Dr Ruakere Hond, who so ably represented Parihaka.

Their expertise and experience was crucial in helping the Crown to understand what was needed to heal its relationship with Parihaka. It is good to see members of Kawe Tutaki here today.

I must make special mention of the trustees of the Parihaka Papakāinga Trust. I know very well how demanding this work has been. You have gone to great lengths to ensure that all the members of your community had the opportunity to participate in the reconciliation process and you have been guided by the community’s views at all times. It is thanks to your efforts, leadership and courage we have been able to reach agreement on the deed to be signed today.

On the Crown side, while I have been the spokesperson I am part of a much larger team. I want to thank my Cabinet colleagues who have supported this work and in particular the Minister for Māori Development Te Ururoa Flavell. He has been a strong advocate for Parihaka. I have been grateful for the interest and advice I have received from local members of Parliament. I also want to thank my officials at the Office of Treaty Settlements who have supported me and led many of the discussions with the Papakāinga Trust. I also acknowledge the representatives from other government agencies and councils who have contributed to this work and made a commitment to continue to support Parihaka.

Conclusion

The deed provisions I have described provide a strong platform for the future of Parihaka. But the deed alone cannot make vision into reality. It is now up to us – the people of Parihaka and the people of the Crown – to bring these provisions to life. This will require us all to work, to talk, to make decisions, and to continually remind ourselves about what the ultimate vision for Parihaka is. In this I am immensely encouraged by the fact that this work is already happening. I am encouraged by the genuine goodwill and trust which has grown between the Crown and the representatives of Parihaka over the last two years. I am encouraged by the determined and principled leadership of the Parihaka Papakāinga Trust. Above all, I am encouraged by the generosity of spirit and the extraordinary humanity of you, the people of Parihaka.

I hope that one day your legacy will be understood and valued by all New Zealanders. I know this is your ambition and it is one the government supports. I want today to mark a turning point in our relationship. A day that future generations will look back upon and see as the time when Parihaka again welcomed the Crown, and when we put aside the conflict and disharmony of the past and committed to working together to forge a better future for Parihaka and for New Zealand.

Tēnā koutou, Tēnā koutou, Tēnā koutou katoa

Parihaka Deed of Reconciliation

One hundred and thirty two years after atrocities were committed and injustices imposed on the settlement of Parihaka the crown has officially apologised.

Chris Finlayson:  Deed of Reconciliation signed with Parihaka

The Crown has signed a Deed of Reconciliation with the Parihaka community in a ceremony held at Parihaka, Attorney-General Christopher Finlayson announced today.

“In the second half of the 19th century, the Crown devastated Parihaka which at the time was the largest community in Taranaki and a centre for peaceful protest.

“It is important the Crown apologise directly to the people of Parihaka for the actions it committed almost 140 years ago so we can begin to look forward to a new era of collaboration.”

The Crown’s failings included:

imprisoning 405 Parihaka residents for their participation in the peaceful ploughing and fencing campaigns of 1879 and 1880 and promoting laws that breached natural justice by holding those protestors in jails without trial; invading Parihaka in November 1881, forcibly evicting many people who had sought refuge there, dismantling and desecrating homes and sacred buildings, stealing heirlooms and systematically destroying cultivations and livestock; and arresting and detaining Tohu Kākahi and Te Whiti o Rongomai, the leaders of Parihaka, for 16 months without trial.

“Basic requirements of natural justice and the rule of law (which are the birthright of all New Zealanders) were denied to our citizens at Parihaka and they were left without any legal remedy,” Mr Finlayson said.

“Signing this Deed of Reconciliation is a significant milestone for the Crown, Parihaka, the iwi and community of Taranaki and many others who believe in Parihaka’s legacy of peace.

“The Crown has previously acknowledged and apologised to iwi of Taranaki, through individual Treaty settlements, for the treatment of their tupuna who were at Parihaka but today’s ceremony is for the community as a whole.”

The Deed provides for a Crown support package of $9 million to assist Parihaka to strengthen its infrastructure and help the community achieve its aspirations. It also includes an agreement with Crown agencies and local authorities to work with Parihaka on development initiatives.

Legislation will be introduced to record the history of Parihaka, the Crown’s apology and the commitment to a new relationship between Parihaka and the Crown.

Parihaka is located in South Taranaki.  It is closely affiliated to Taranaki Iwi and has connections with other iwi whose members sought sanctuary from conflict there. Parihaka is also connected with peace movements both in New Zealand and overseas.

A copy of the Deed of Reconciliation is available online at: https://justice.govt.nz/maori-land-treaty/parihaka-reconciliation/

Parihaka Pa, circa 1900, with Mount Taranaki - taken by an unidentified photographer.

Parihaka, depicted in this painting by George Clarendon Beale (1856–1939), was New Zealand’s largest Maori community by 1881. Its prophets attracted followers from around the country.

Te Whiti-o-Rongomai and Tohu Kākahi had established the pacifist community of Parihaka (formerly Repanga) in the shadow of Mt Taranaki in 1866. During the 1870s Parihaka became the largest Māori settlement in the country.

Tītokowaru had developed a relationship with Te Whiti through his association with Te Ua. This relationship strenghtened through the 1870s. In 1878 the government began surveying the confiscated southern Taranaki lands for European settlement. In May 1879, under the initial direction of Tohu, Parihaka men went out to reclaim this land by ploughing it. Increasingly it was Tītokowaru who saw to the logistics of the protests. He was imprisoned three times.

Tītokowaru’s presence was not lost on the authorities when plans were made to invade Parihaka in November 1881. Native Minister John Bryce took no chances, assembling a force of more than 1500 men. The settlement’s key figures, including Te Whiti, Tohu Kākahi and Tītokowaru, were arrested without resistance. Most of its inhabitants were driven away and Parihaka was largely destroyed. Much of central Taranaki now became Pākehā farmland.

New Zealand History:  Occupation of pacifist settlement at Parihaka

ParihakaMap

New Zealand in History: Parihaka

Apology and settlement for Parihaka

After the Parihaka Papakainga Trust agreed to a reconciliation package the Government will apologise for atrocities including the rape of women during the sacking of Parihaka.

This will be signed at a ceremony on 9 June, over 130 years later.

RNZ: Govt to apologise for Parihaka atrocities

The Crown is to formally apologise for atrocities during the sacking of the pacifist settlement at Parihaka in Taranaki in 1881.

The government has also offered to acknowledge the rape of women at Parihaka by Crown troops after they invaded on 5 November 1881.

The package includes $9 million, which the trust initially rejected as being not enough.

It also includes help in establishing a governance structure, the creation of an intellectual property framework and deals for services from 10 Crown agencies and three local councils.

In the 1870s, under the leadership of Te Whiti-o-Rongomai III and Tohu Kākahi, Parihaka became a centre of non-violent resistance to land confiscation.

In 1880 the government began building roads through land it had confiscated, and the West Coast Commission recommended creating reserves for the Parihaka people.

People of Parihaka were imprisoned if they rebuilt fences in the areas, but were released in early 1881.

About 1600 government troops invaded the settlement on 5 November 1881, and the village was destroyed while several thousand Māori sat quietly.

Its leaders were arrested and detained without trial for 16 months.


New Zealand History: Occupation of pacifist settlement at Parihaka

Retouched photograph showing a comet over Mt Egmont/Taranaki and Parihaka village

About 1600 government troops invaded the western Taranaki settlement of Parihaka, which had come to symbolise peaceful resistance to the confiscation of Māori land.

Founded in the mid-1860s, Parihaka was soon attracting dispossessed and disillusioned Māori from around the country. Its main leaders were Te Whiti-o-Rongomai and Tohu Kākahi, both of the Taranaki and Te Ātiawa iwi.

When in May 1879 the colonial government moved to occupy fertile land in the Waimate Plains that had in theory been confiscated in the 1860s, Te Whiti and Tohu developed tactics of non-violent resistance.

Ploughmen from Parihaka fanned out across Taranaki to assert continuing Māori ownership of the land. The government responded with laws targeting the Parihaka protesters and imprisoned several hundred ploughmen without trial.

Following an election in September 1879, the new government announced an enquiry into the confiscations while sending the ploughmen to South Island gaols. In 1880 the West Coast Commission recommended creating reserves for the Parihaka people. Meanwhile, the government began constructing roads through cultivated land. Men from Parihaka who rebuilt their fences soon joined the ploughmen in detention.

The prisoners were released in early 1881. After ploughing resumed in July, Sir John Hall’s government decided to act decisively while Governor Sir Arthur Gordon was out of the colony. A proclamation on 19 October gave the ‘Parihaka natives’ 14 days to accept the reserves offered or face the consequences.

Armed Constabulary units at Parihaka, 1881
(Alexander Turnbull Library, PA1-q-183-19)

On 5 November, 1600 volunteer and Armed Constabulary troops marched on Parihaka. Several thousand Māori sat quietly on the marae as singing children greeted the force led by Native Minister John Bryce. The Whanganui farmer had fought in the campaign against Tītokowaru (see 9 June) and viewed Parihaka as a ‘headquarters of fanaticism and disaffection’. Bryce ordered the arrest of Parihaka’s leaders, the destruction of much of the village and the dispersal of most of its inhabitants.

 

Parihaka reconciliation package offered

Nearly a century and a half after Parihaka was invaded a reconciliation package is being negotiated with the Crown.

Stuff: Details of $9m reconciliation package for Parihaka revealed

A novel $9 million government reconciliation package offered to the people of Parihaka has been widely criticised as being too low.

The Crown offered the multi-million reconciliation package to the Parihaka Papakainga Trust, as a form of recognition for the historical injustices suffered by those living at the site due to the actions of the colonial government, including the 1881 invasion.

The offer differed to a Treaty of Waitangi deal as it was not a negotiated process but followed a unique pathway designed by agreement between the trust and the government.

However, following extensive consultation by the trust with its people, many have said while they support other aspects of the package, the $9m sum was not enough.

It doesn’t seem very much.

In 1881, about 1500 colonial troops invaded the settlement, arrested the two men and seized about three million acres of Maori land for new settlers.

What would 3 million acres be worth these days?

Along with financial assistance, another significant part of the reconciliation package is the creation of a legacy statement, which will recount Parihaka’s  history, its current issues and future aspirations.

Parihaka reconciliation package includes:
* A $9 million development fund
* A deed of reconciliation between Parihaka and the Crown
* Relationship agreements with central and local government
* A Crown apology
* The creation of a legacy statement
* Legislation to ensure Crown’s commitment to Parihaka is legally binding

Addressing a stain on New Zealand history has been a long time coming.