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By David V. Williams
When the hot Zealand superb courtroom governed on Wi Parata v the Bishop of Wellington in 1877, the judges infamously brushed off the relevance of the Treaty of Waitangi. prior to now 25 years, judges, attorneys, and commentators have castigated this simple nullity” view of the treaty. The notorious case has been obvious as symbolic of the forget of Maori rights through settlers, the govt., and New Zealand legislation. during this e-book, the Wi Parata casethe protagonists, the origins of the dispute, the years of felony again and forthis given a clean look, affording new insights into either Maori-Pakeha kinfolk within the nineteenth century and the criminal place of the treaty. As correct at the present time as they have been on the time of the case ruling, arguments concerning the position of Indigenous Maori and Pakeha settlers in New Zealand are delivered to light.
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Additional resources for A Simple Nullity?: The Wi Parata Case in New Zealand Law & History
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In my view, Howe’s summary of the facts overstates the role of Selwyn, treats Matene and Tamihana as mere accomplices in carrying out Selwyn’s plans, and leaves out altogether a key player – Hadfield. One must be reminded again, perhaps, that Pakeha were but a small and not overly powerful presence in these islands in the mid-1840s. e. Sydney]. 11 Militarily, too, Maori tribes were a force to be reckoned with and Ngati Toa more so than most. Of all the musket-armed tribes in the land, Ngati Toa recovered from their expulsion from Kawhia in 1820 to establish themselves – along with Ngati Raukawa and their expeditionary allies from Taranaki – as one of the most powerful military, political and economic forces in Aotearoa New Zealand.
The real facts of this gift transaction are little known and I will turn to them in the next chapter. Maori Christian converts – some historiographical debates Before turning to the specifics of the gift of the Whitireia land, though, I conclude this chapter with some comments on historiographical debates about the roles played by Maori Christians in the early years of the colonial era. In chapter one I noted the importance of Maori agency in the arrival of Christianity on the Kapiti coast. 30 Owens in 1968 reviewed an influential work by Harrison M.
Run in many parts of the colony at that time and Te Rangihaeata was never arrested or tried for any ‘crimes’. He even visited Otaki to farewell Grey in 1853 and he became a churchgoer (though not a baptised Christian). Though far from being under the direct authority of English law, the Governor offered and he accepted a gift of a horse and gig. The gift was in the nature of a bribe with the hope, on the Governor’s part, that Te Rangihaeata would cease charging the tolls he imposed on settlers using the Foxton–Levin beach road.