Maories complain about white supremacy again. Yawn!

Ensis

Ensis

Senior Reporter
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Three generations of one Ngāi Tahu whānau get moko kauae

It's helping the whānau heal from the wounds of their past and growing up Māori in Ōtautahi.
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The power of moko kauae is helping one Ngāi Tahu whānau to heal from the wounds of their past and growing up Māori in Ōtautahi.
Ngāi Tahu uri Jeni-Leigh Walker remembers how hard it was being Māori in her hometown.
"Getting to school every day was a mission and a little scary because you'd have to go through the city - and there was always white power and I hated that."

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Her aunty Herena Stone remembers when she was a little girl being told by her friend's mother she wasn't allowed in their home.
"She said, 'She's got to go home - we don't like Māoris,' and that was heartbreaking," Stone said.
"So that's kind of just one example of the pain, I guess, of being the other."
However, last month, three generations of the whānau came together to receive their moko kauae at their first whānau mokopapa at Rāpaki Marae near Lyttelton.
Moko kauae is chin tattoos worn by wāhine Māori, and the whānau wanted to reclaim the legacy of their tīpuna wāhine.
Walker received her moko kauae alongside her aunties Herena Stone, Mate Stone and Rita Mate-Pine, as well as Walker's 21-year-old daughter Kura Turuwhenua.
For Walker and her daughter, it was a special day they never thought they'd get to share.
Last year, Walker underwent treatment for breast cancer and Turuwhenua said her whānau didn't even know if her mum would make it to her 21st birthday.
"So it is incredible. I'm so lucky and honoured to be able to get my moko kauae alongside my māmā."

Photo credit: The Hui

Turuwhenua knows the pain her mum and her aunties experienced growing up living with racism and her mum did everything to ensure Turuwhenua was proud of her whakapapa.
"Even with all that she did to separate me from that, I still have experienced racism and I've still experienced people looking down on me because I'm Māori or because I'm a wahine."
For Walker's whānau, moko kauae is a tradition that has been lost for generations. But being able to share this experience with her daughter is about expressing who they are as Māori.
"I take every moment I have and I want to express who I really am in it and doing this with my daughter. I want to show her how important it is to me."
Their moko kauae was carried out by Ngāi Tahu tā moko artist Christine Harvey.
Each whānau member's kauae is completed in just a few hours, but a legacy one lost for generations is etched into the skin and reclaimed once more.
"To me it's courage," Turuwhenua said.
"But it was also an example of the extreme love they have for themselves, for their people, for where they've come from. And I think that it's important to know that all of this comes from a love for our culture and our identity."
Made with support from Te Māngai Pāho and the Public Interest Journalism Fund.


Just like jiggaboos, they whine and complain!
 
Ensis said:
Ngāi Tahu uri Jeni-Leigh Walker remembers how hard it was being Māori in her hometown.
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This Horrid Practice - Wikipedia​

This Horrid Practice: The Myth and Reality of Traditional Maori Cannibalism is a 2008 non-fiction book by New Zealand historian Paul Moon. The book is a comprehensive survey of the history of human cannibalism among the Māori of New Zealand. It was the first published academic survey of Māori cannibalism.[1]

The title of the book is drawn from the 16 January 1770 journal entry of Captain James Cook, who, in describing acts of Māori cannibalism, stated "though stronger evidence of this horrid practice prevailing among the inhabitants of this coast will scarcely be required, we have still stronger to give."[2]


Contents​

[icon]This section needs expansion. You can help by adding to it. (March 2019)

In five sections Moon describes: the European perspective on cannibalism in general during the 18th and 19th centuries; the evidence available from European observations of Māori cannibalism; the structure of cannibalism and its understanding within Māori society; the deliberate effort made by missionaries and British officials to abolish cannibalism; and the revisionist takes on cannibalism made in the 20th and 21st centuries (with particular focus on Gananath Obeyesekere's 2005 book Cannibal Talk: The Man-Eating Myth and Human Sacrifice in the South Seas).


Post publication​

Shortly after the book appeared, it was featured in numerous news reports and on the New Zealand television programme 60 Minutes. The publication of This Horrid Practice was controversial because of the book's determination that cannibalism was widespread among New Zealand Māori until the mid-19th century. Māori cannibalism is a sensitive topic in New Zealand, and Moon anticipated that the book would be negatively received by some.[3]

The book prompted an anonymous but formal complaint to the New Zealand Human Rights Commission, arguing that it "describes the whole of Maori society as violent and dangerous. This is a clearly racist view claiming a whole ethnic group has these traits."[4]

One of Moon's critics, Margaret Mutu, acknowledged that cannibalism was widespread throughout New Zealand but argued that Moon, as a Pākehā (non-Māori person), "did not understand the history of cannibalism and it was 'very, very hard for a Pakeha to get it right on these things'".[5]

Moon responded by stating that Mutu had "condemned me and announced to the media that I did not understand the history of cannibalism, although she admitted to not having read even a single sentence of the book."[6] Moon also charged his critics with attempted censorship and name-calling.[6] He commented:


What amazes me is that the critics who say I don’t understand the mechanisations of this practice often have not even read the book. Nor do they have evidence to the contrary. While they may not like its content, they can’t deny historical fact. And trying to censor this book is denying the past.[3]
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Referring to the book, Dr Rawiri Taonui, New Zealand's first professor of Indigenous Studies, says about the author, "He's looked at no Maori language evidence, nothing from the Māori Land Court. He sets that all aside and makes a giant-sized conclusion about pre-European Maori society that's based on the view of a few Europeans".[7]


References​

"Racism claim over cannibal book". The New Zealand Herald. 26 August 2008. Retrieved 27 April 2019.
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Let her get back to being Maori, let her go full tribal.

People want to believe Ahuah Zeus was kidding about cannibalism, the Rock.
He was not kidding.
 
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Boyd massacre - Wikipedia​

The Boyd massacre occurred in December 1807 when Māori of Ngāti Pou from Whangaroa Harbour in northern New Zealand killed and ate between 66 and 70 European crew members from the British brigantine ship Boyd.[1] This was the highest number of Europeans killed by Māori in a single event in New Zealand.

The Māori attack was in retaliation for the whipping of their rangatira or chief of Ngāti Pou, Te Ara, on his voyage back from Sydney Cove, New South Wales aboard the Boyd. Te Ara had been wrongly accused of onboard theft and was punished with a cat o' nine tails. According to another version, he was the son of a chief and had been punished because he had refused to pay for his passage on the ship by working as a seaman.[2] Local people were already tense and inflamed after a previous ship had brought disease to the area.[3][2] Three days after the Boyd moored at Whangaroa, the Māori launched a night attack, killing the crew. After capturing the ship, the passengers were taken on deck where they were killed and dismembered. A few Europeans managed to hide and others were taken ashore by another Māori chief who had come to trade with the Boyd.

In March 1810, European whalers, in the mistaken belief that these Māori had ordered the killings, attacked the island pā of Chief Te Pahi of Ngāpuhi about 60 km south-east of Whangaroa in retribution for the Boyd killings. Between 16 and 60 Maori and one European died in the clash.[4][5] News of the events delayed the first missionary visits to the country, and caused the number of shipping visits to fall to "almost nothing" over the next few years.[2][4]

After the massacre, the Māori took the Boyd back to their village where they tried to extract the gunpowder from the barrels in the hold. The gunpowder ignited when a flint was struck burning the ship down to the waterline of its copper sheathing. The Māori declared the burnt-out hull tapu, sacred or prohibited.


Background​

Boyd was a 395-ton (bm) brigantine that had brought convicts to New South Wales and then in October 1809 sailed from Australia's Sydney Cove to Whangaroa on the east coast of New Zealand's Northland Peninsula to pick up kauri spars. The ship was under the command of Captain John Thompson and carried about 70 people.

The ship carried several passengers, including ex-convicts who had completed their transportation sentences and four or five New Zealanders who were returning to their homeland. Among the latter was Te Ara, or Tarrah, known to the crew as George, the son of a Māori chief from Whangaroa. Te Ara had spent more than a year on board different vessels that included a sealing expedition to islands in the Southern Ocean.

On the Boyd he was expected to work his passage on the ship. Some accounts state that he declined to do so because he was ill or because of his status as a chief's son.[6][7] Another account states that the ship's cook accidentally threw some pewter spoons overboard and accused Te Ara of stealing them to avoid being flogged himself.[8] Alexander Berry, in a letter describing the events, said: "The captain had been rather too hasty in resenting some slight theft."[9]

Whatever the reason, the result was that the captain deprived him of food and had him tied to a capstan and whipped with a cat-o'-nine-tails.[6][10]

This treatment of Te Ara prompted him to seek utu, or revenge. Te Ara regained the confidence of the captain and persuaded him to put into Whangaroa Bay, assuring him that it was the best place to secure the timber he desired.[7]

Upon reaching Whangaroa, Te Ara reported his indignities to his tribe and displayed the whip marks on his back. In accordance with Māori customs, they formed a plan for utu. Under British law, whipping was the common punishment for minor crimes – a British person could be legally hanged for stealing goods to the value of five shillings. In Māori culture, however, the son of a chief was a privileged figure who did not bow to an outsider's authority. Physical punishment of his son caused the chief to suffer a loss of face (or "mana"), and to Māori this warranted a violent retribution.


Massacre​

Killings​

Three days after Boyd's arrival, the Māori invited Captain Thompson to follow their canoes to find suitable kauri trees. Thompson, his chief officer and three others followed the canoes to the entrance of the Kaeo River. The remaining crew stayed aboard with the passengers, preparing the vessel for the voyage to Britain.

When the boats were out of sight of Boyd, the Māori attacked the five pākehā (foreigners), killing them all with clubs and axes. The Māori stripped the clothes from the victims and a group donned them to disguise themselves as Europeans. Another group carried the bodies to their pā (village) to be eaten.[11][12]

At dusk the disguised group manned the longboat, and at nightfall they slipped alongside the Boyd and were greeted by the crew. Other Māori canoes awaited the signal to attack. The first to die was a ship's officer: the attackers then crept around the deck, stealthily killing all the crew. The passengers were called to the deck and then killed and dismembered. Five people hid up the mast among the rigging, where they witnessed the events.


Survivors​

Portrait of Elizabeth "Betsey" Broughton, painted in Sydney in 1814 by convict artist Richard Read Sr., National Library of Australia
The next morning the survivors saw a large canoe carrying chief Te Pahi from the Bay of Islands enter the harbour. The chief had come to the area to trade with the Whangaroa Māori. The Europeans called out to Te Pahi's canoe for help. After Te Pahi had gathered the survivors from the Boyd, they headed for shore, but two Whangaroa canoes pursued them. As the survivors fled along the beach, Te Pahi watched as the pursuers caught and killed all but one.

Five people were spared in the massacre: Ann Morley and her baby, in a cabin; apprentice Thomas Davis (or Davison), hidden in the hold; the second mate; and two-year-old Elizabeth "Betsey" Broughton, taken by a local chief who put a feather in her hair and kept her for three weeks before she was rescued. The second mate was initially forced to make fish-hooks, but his captors found his skill unsatisfactory, so they killed and ate him, too.[12]


Wreck​

The Whangaroa Māori towed Boyd towards their village until it grounded on mudflats near Motu Wai (Red Island). They spent several days ransacking the ship, tossing flour, salt pork, and bottled wine overboard.

When up to 20 Māori found a cache of muskets and gunpowder, they smashed barrels of gunpowder and attempted to make the muskets functional. When Chief Piopio sparked a flint this was said to have ignited the gunpowder, causing a massive explosion that killed him and nine other Māori instantly. A fire then swept the ship igniting its cargo of whale oil. Soon all that was left of Boyd was a burnt-out sunken hull. Māori declared the hull tapu, sacred or prohibited.


Rescue​

When news of the massacre reached European settlements, Captain Alexander Berry undertook a rescue mission aboard City of Edinburgh. Berry rescued the four remaining survivors: Ann Morley and her baby, Thomas Davis (or Davison), and Betsy Broughton.

The City of Edinburgh crew found piles of human bones on the shoreline, with many evincing cannibalism.[13]

Captain Berry captured two Māori chiefs responsible for the massacre, at first holding them for ransom for the return of survivors. After the survivors were returned, Berry told the chiefs that they would be taken to Europe to answer for their crimes unless they released the Boyd's papers.[14] After the papers were given to him, he released the chiefs. He made it a condition of their release that they would be "degraded from their rank, and received among the number of his slaves", although he never expected this condition to be complied with.[15]They expressed gratitude for the mercy. Berry's gesture avoided further bloodshed, an inevitability had the chiefs been executed.

The four people rescued were taken on board Berry's ship bound for the Cape of Good Hope. However, the ship encountered storms and was damaged, and after repairs arrived in Lima, Peru. Mrs Morley died while in Lima.[16]The boy, called Davis or Davison, went from Lima to England aboard the Archduke Charles, and later worked for Berry in New South Wales. He drowned while exploring the entrance to the Shoalhaven River with Berry in 1822.[17]Mrs Morley's child and Betsy Broughton were taken onwards by Berry to Rio de Janeiro, from where they returned to Sydney in May 1812 aboard Atalanta.[18]Betsy Broughton married Charles Throsby, nephew of the explorer Charles Throsby, and died in 1891.[19][20]


Aftermath​

In March 1810, sailors from five whaling ships (Atalanta, Diana, Experiment, Perseverance, Speke, and New Zealander) launched a revenge attack. Their target was the pa on Motu Apo island in Wairoa Bay belonging to Te Pahi, the chief who tried to rescue the Boyd survivors and then saw them killed. Te Pahi had later accepted one of the Boyd's small boats and some other booty, and his name was confused with that of Te Puhi, who was one of the plotters of the massacre. This was the belief of Samuel Marsden, the prominent early missionary who said it was Te Ara (George) and his brother Te Puhi who took Boyd as revenge.[21][22] In the attack between 16 and 60 Māori and one sailor were killed.[5]

Te Pahi, who was wounded in the neck and chest, realised that the sailors had attacked him because of the actions of the Whangaroa Maori. Some time before 28 April, he gathered his remaining warriors and attacked Whangaroa, where he was killed by a spear thrust.[14]

News of the Boyd Massacre reached Australia and Europe, delaying a planned visit of missionaries until 1814.[23] A notice was printed and circulated in Europe advising against visiting "that cursed shore" of New Zealand, at the risk of being eaten by cannibals.[24]

Shipping to New Zealand "fell away to almost nothing" during the next three years.[14]


Cultural references​

Details of the massacre have featured in many non-fiction publications. One of the most comprehensive was:


  • The Burning of the 'Boyd' - A Saga of Culture Clash (1984), Wade Doak

The massacre was the subject of a 2010 New Zealand children's book:


  • The Shadow of the Boyd, by Diana Menefy

Historical fiction references include:


  • The Boyd Massacre: The true and terrible story of, (2005), ISBN 978-0646447957, Ian Macdonald (a descendant of Boyd survivor Betsey Broughton)
  • Burning the Evidence by Terri Kessell, ISBN 978-1877340147, follows Ann Morley, who lived with Maori for some months before her rescue by Alexander Berry

The massacre has also featured in several paintings:



See also​


Notes​

Citations
  1. "New Zealand History Online: The Boyd incident - a frontier of chaos?".
References

External links​

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