12: CLASS, FAMILY AND CORRUPTION IN A TRIBAL SOCIETY
Oct 26, 2017 17:22:24 GMT 12
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Post by Kiwi Frontline on Oct 26, 2017 17:22:24 GMT 12
REVISING NEW ZEALAND HISTORY 12: CLASS, FAMILY AND CORRUPTION IN A TRIBAL SOCIETY
Traditional Maori society was hierarchical
There were considerable class distinctions within traditional Maori tribal society. Each extended family had a male head who, if he were a man of good birth (belonging to the tribal aristocracy), would be termed a “rangatira” (a tribal lord).
Any person lacking position was “a tuatua, not worth a spike nail”. Slaves could be killed at a whim, and for cannibal feasts, including following the death of an important chief. Women were burdened with all the heavy work, and aged rapidly.
Then Europeans introduced the idea of equality. The great transition that followed necessarily reduced the power and position of chiefs.
This was clearly recognised during the debate preceding the signing of Treaty of Waitangi. For example, Tareha, the great chief of the Ngatirehia said “No Governor for me – for us Native men. We, we only are the chiefs, the rulers. We will not be ruled over.”
Different attitudes to equality
Despite such challenging rhetoric, those present that day accepted the new system. Indeed change was already under way – Christians among the Ngapuhi had started with the freeing of slaves from Kapiti the year before, and many intertribal peace talks were under way.
At the same time many wanted to preserve their chiefly prerogatives. In a 1837 letter to Samuel Marsden, “Will you give us a law”, Wiremu Hau asked for his chiefly privileges to be maintained: “ Another thing we are afraid of, and which also degrades us, is this; slaves exalting themselves against their masters. Will you give us a law in this also.”
In 1848 Waikato chief Tamati Ngapora wrote to Governor Grey also wanting the preservation of class and slavery – “that a law may be made for the native chiefs, that their slaves may be induced to obey them; and do you strengthen our hands, so that the many slaves of this land may be kept in awe, and the chiefs be enabled to love and protect you.” He was angry since “the slaves look upon themselves as equals with their fathers the chiefs”.......
Continue reading Dr John Robinson’s # 12 series published in the ‘Kapiti Independent’ here > kapitiindependentnews.net.nz/new-zealand-history/
Traditional Maori society was hierarchical
There were considerable class distinctions within traditional Maori tribal society. Each extended family had a male head who, if he were a man of good birth (belonging to the tribal aristocracy), would be termed a “rangatira” (a tribal lord).
Any person lacking position was “a tuatua, not worth a spike nail”. Slaves could be killed at a whim, and for cannibal feasts, including following the death of an important chief. Women were burdened with all the heavy work, and aged rapidly.
Then Europeans introduced the idea of equality. The great transition that followed necessarily reduced the power and position of chiefs.
This was clearly recognised during the debate preceding the signing of Treaty of Waitangi. For example, Tareha, the great chief of the Ngatirehia said “No Governor for me – for us Native men. We, we only are the chiefs, the rulers. We will not be ruled over.”
Different attitudes to equality
Despite such challenging rhetoric, those present that day accepted the new system. Indeed change was already under way – Christians among the Ngapuhi had started with the freeing of slaves from Kapiti the year before, and many intertribal peace talks were under way.
At the same time many wanted to preserve their chiefly prerogatives. In a 1837 letter to Samuel Marsden, “Will you give us a law”, Wiremu Hau asked for his chiefly privileges to be maintained: “ Another thing we are afraid of, and which also degrades us, is this; slaves exalting themselves against their masters. Will you give us a law in this also.”
In 1848 Waikato chief Tamati Ngapora wrote to Governor Grey also wanting the preservation of class and slavery – “that a law may be made for the native chiefs, that their slaves may be induced to obey them; and do you strengthen our hands, so that the many slaves of this land may be kept in awe, and the chiefs be enabled to love and protect you.” He was angry since “the slaves look upon themselves as equals with their fathers the chiefs”.......
Continue reading Dr John Robinson’s # 12 series published in the ‘Kapiti Independent’ here > kapitiindependentnews.net.nz/new-zealand-history/
