New Zealand History

● NZ HERITAGE BOOK AWARD 2019
● Two KA PALAPALA PO'OKELA AWARDS 2019
● STORYLINES NOTABLE BOOK AWARD 2019
● Best of 2019 - Radio New Zealand National: 'absolutely one of the best books I have ever read'
___________________________________________________________________________________________________________________
AUTHOR WEBSITE: https://authors.org.nz/author/andrewcrowe/
___________________________________________________________________________________________________________________

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 Maori and the Crown.  Architecturally this performance is played out at, and between, Te Tii marae and the Treaty grounds at Waitangi.  The partnerships between Maori 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, Maori 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.

This thesis uses diaspora theory to analyse late-nineteenth-century texts written by women in New Zealand. The texts include a number of novels as well as non-fictional journals and memoirs. Robin Cohen‟s definition of diaspora provides a framework for understanding the British settler community in New Zealand as an imperial diaspora. My approach modifies Cohen‟s framework by also employing constructivist theories of diaspora, in particular by Stuart Hall, Paul Gilroy and James Clifford. These theorists see identity as continuously produced within representation and diaspora as furthering cultural crossover and hybrid identities. This view of the British diaspora reveals fissures within the teleological ideology of the nation-state, which underlies imperialism. Rather than focusing on a binary of imperial centre and colonial periphery, I understand the diasporic community in New Zealand as part of an international network in which mobility and a shared print culture provided manifol...

Nineteenth-century girlhood was imagined as a decisive period of liminality: distinct from both childhood and adulthood, it shaped the womanhood that followed it. Shipboard diaries written by emigrants engage with a similar period of transformation. Discussing three diaries written by girls en route from Scotland and Ireland to New Zealand, this essay explores how the liminality of girlhood and the liminality of the emigrant voyage are intertwined. While narrating a spatial and temporal transition, the three texts also negotiate a transformation in the concept of girlhood: the notion of the ideal colonial girl as brave, resourceful and hardworking developed traditional British expectations of women as responsible for the domestic sphere and as upholders of morals. Whereas two of the diarists stress qualities such as bravery, a sense of adventure, and good health, the third diarists focuses on a more traditional concept of girls as pure and virtuous. The texts’ adherence to and departures from the genre conventions of shipboard diaries emphasise the liminality of the journey, mirroring the transformative potential of new notions of girlhood.

Decolonising Freshwater Management in the Anthropocene crosses disciplinary boundaries to connect theories of environmental justice with Indigenous people’s experiences of freshwater management and governance. The book traces the history of one freshwater crisis – the degradation of Aotearoa New Zealand’s Waipā River– to the settler-colonial acts of ecological dispossession resulting in intergenerational injustices for Indigenous Māori iwi (tribes). The authors draw on a rich empirical base to document the negative consequences of imposing Western knowledge, worldviews, laws, governance and management approaches onto Māori and their ancestral landscapes and waterscapes. Importantly, this book demonstrates how degraded freshwater systems can and are being addressed by Māori seeking to reassert their knowledge, authority, and practices of kaitiakitanga (environmental guardianship). Co-governance and co-management agreements between iwi and the New Zealand Government, over the Waipā River, highlight how Māori are envisioning and enacting more sustainable freshwater management and governance, thus seeking to achieve Indigenous environmental justice (IEJ). The book provides an accessible way for readers coming from a diversity of different backgrounds (be they academics, students, practitioners, decision-makers) to develop an understanding of IEJ and its applicability to freshwater management and governance in the context of changing socio-economic, political, and environmental conditions that characterise the Anthropocene.

Keywords: Freshwater management, Māori, water governance, environmental justice, Indigenous knowledge, settler colonialism

In this chapter, I examine two social movements as they involved young women seeking to create new paths in Wellington, New Zealand in the 1990s: the Young Women’s Division of Soka Gakkai International New Zealand (SGINZ), a lay Buddhist movement; and the radical lesbian feminist movement. I was an active participant in both movements, thus the chapter is autoethnographic, distilling insights from the perspective of a Complete Member Researcher (CMR). For each movement, I analyse the motivations for young women’s involvement, the type of revolutionary change sought, and the approach to organisation. I determine that the lesbian feminist movement of the 1990s was ‘of its time’: a flotilla lashed temporarily together to explore and create landing spaces in barely charted waters. It unleashed an outpouring of radically transgressive energy that transformed young women’s lives and the social landscape, but it struggled to support all its members in the face of internal schisms. The Young Women’s Division of the Soka Gakkai International, in contrast, existed within a tightly designed organisational structure based on deep historic roots, that carefully directed participants’ energies to enhance their self-development, grow
the organisation, and transform wider society. The SGINZ did not confront political oppression head-on, but rather gave young women opportunities to undertake their ‘human revolution’ with a view to contributing to social change. The overlap of the membership of these two groups suggests that individuals may be drawn to more than one model. Looking back, from a relatively near future, it is clear that social movements work in mysterious ways, with at times unexpected results.

PhD Dissertation, 2008-2011.
This dissertation is a comparative analysis of New Zealand’s and Vancouver Island’s print culture between 1853 and 1862. It utilises the colonial press as a key archive to track the resonance of ideas and arguments across the British Empire at a time when violence in the colonies called imperial authority into question. It demonstrates that in this moment of imperial crisis, humanitarian language remained politically efficacious and widely deployed in both New Zealand and Vancouver Island. This usage occurred in spite of and sometimes because of colonists’ anxiety related to the threat of indigenous violence. The popularity of humanitarianism was also influenced by the press’ symbolic role as an embodiment of public opinion and the British Empire’s status as an agent of Providence. Influenced by Harold Innis and James Carey, this dissertation pays close attention to the mechanics of news transmission, especially how the practice of ‘cut and paste’ journalism reproduced colonial news across the British Empire. Forms of argument mattered just as much as facts in this context.
Through a comparative approach, this dissertation is able to assess the features both common and unique to New Zealand and Vancouver Island, including the effects of their divergent locations within imperial networks. While New Zealand had established press connections with Great Britain and other settler colonies, newspaper editors in Vancouver Island considered themselves on the edge of empire. Indeed, New Zealand colonists’ perceptions of metropolitan surveillance shaped interpretations of the Taranaki war. In contrast, Vancouver Island’s isolation facilitated an interpretive dichotomy. While the colonial press offered pervasive reportage of local Aboriginal violence, Vancouver Island’s boosters provided metropolitan readers with disarming accounts of local Aboriginal peoples and no details of colonists’ anxiety. Coverage of anxiety and violence and the use of humanitarian themes often coalesced, informed by colonial editors’ imagined audiences, colonial executives’ ties to missionary humanitarians, and perceptions of metropolitan control.

Daniel Robert Mapowder Warren worked as a photographer in the South Taranaki town Patea from around 1871 to 1888. In 2018 three portraits of him were found amongst the glass plate negatives of Kohukohu photographer Charles Peet Dawes (1867-1947).

By Keith Newman,
Author of Bible & Treaty (Penguin, 2010)
Based on a lecture and chapter written for a bicentennial book of essays on Rev. William Colenso, November 2011.

The real William Colenso is too often obscured behind unforgiving 20th century perceptions that cast him and his fellow missionaries as assisting the colonising powers to disinherit Maori from their land. Let's take another look.

An exercise in symptomatic reading, this paper studies Alan Duff’s Once Were Warriors (1990) from a postcolonial perspective. It claims that the first part of the novel, culminating with Grace’s suicide, invokes Oceanic memory by revisiting several key stages in Pakeha-Maori relationships. Maori collective memory, in the shape of myths and traditions, also weaves a powerful framework to this first part of the narrative. A close examination of the liminal character of Grace suggests that her pivotal suicide may result from the accretion of these Oceanic memories.  Her suicide may be read as a piece of Maori cosmogony revisited, a modern variation on the founding myth of Hine Titama/Hine Nui te Po’s flight from her incestuous father into the night. Grace’s spirit may be seen to travel from the metaphoricity of an interstitial tree where she hangs on the Tramberts’ estate, through the depths of her drunken parents’ subterranean world, eventually to emerge onto a Pine Block that is partly reclaimed, for a tentative collective reuniting with Maori ancestors. A subject on the rim of two communities, Grace crosses over into the Pakeha owner’s land and creates a terrain of difference where the cultural values of Aotearoa-New Zealand might be negotiated anew. She displays some ‘interstitial intimacy’ where readers get glimpses of an ‘insider’s outsidedness’, to use Homi Bhabha’s phraseology. This paper therefore suggests that a productive and creative memory of the Maori minority as a social agent may be seen at work as early as in the first half of Once Were Warriors.

Kiwis like all other sport loving nations love to think themselves as a sporting nation.
The type of sports played in New Zealand mostly reflects countries British colonial
heritage. All most every sports played in here also played in British Commonwealth
countries. Most popular sports in New Zealand are Rugby, Football, Cricket and
Netball.

Since the end of the official Second World War military history effort, only patchy work has been done on military history in New Zealand. The Second World War histories produced under Howard Kippenberger after the war created a solid foundation for future efforts,  and these were followed by official histories of the NZ operations in Korea, Malaya, and Vietnam. There have also been a variety of popular works on a number of New Zealand’s wars written since the Second World War, but few have covered both political reasons and military operations with detailed exactitude. Yet from the late 1970s coverage falls off. None of the work discussed above properly surveys Op CRIB in Afghanistan, the longest and largest of New Zealand’s land operations since 1990, and the one whose operational environment most closely parallels the worst deployment challenges likely in the next ten to fifteen years. This author hopes that with the publication of this first tentative sketch that some facts can be placed on the record, and when, decades from now, the official history is begun, its task will have been made easier.

This thesis focuses on the implication 'space' has on defining one's identity, analysing how Māori urbanization was fundamental to Māori Renaissance, and to the development of a qualitatively speaking distinct Māori society — the urban Māori. It focuses on the positive aspects of urbanization, rather than the already well-known negative effects, and tries to show how Māori urban praxis (mentality, discourses, and actions) is distinct and unique in Māoridom by comparing pre- to post-urban political praxis.

Paradoxically, the Kohimarama Conference of 1860 stands in contemporary historiography as a shining example of Maori interaction with the Crown and of what might have been possible if the government was not being so dastardly in its other pursuits. However, the month-long conference, attended by over 100 Māori chiefs, was not a “ratification” of the Treaty of Waitangi as argued by some historians, but an attempt by the government, then under extreme pressure during the first Taranaki war, to avert a more wide-spread conflict, and to advance its colonial project. Using both Maori and English-lnguage newspapers, the conference, the largest propaganda effort and political theatre directed towards Maori, was further projected out to the Maori and Pakeha reading publics.

This thesis explores the customary freshwater fishing rights of the New Zealand Māori through detailed examination of Māori evidence as to the nature and extent of these rights, and of Pākehā interpretations based upon both observation and upon Māori evidence.  Most of the recorded evidence from Māori who exercised customary fishing rights in the nineteenth century was given in Pākehā institutions, notably the Native Land Court.  The legal, political and intellectual context in which Māori gave their evidence is important for an understanding of Pākehā interpretations constructed from Māori evidence, and for the analysis of this evidence.

In the first part of the thesis, modern reinterpretations of customary Māori rights (based on both traditional Māori knowledge and recent research) are examined for an understanding of Māori concepts of their freshwater fishing rights.  The development of successive Pākehā interpretations of Māori customary rights from the beginnings of Pākehā settlement is then traced and contextualized.  Particular attention is paid to the Native Land Court minutes, the most comprehensive source for Māori statements on fishing rights.  The impact of the Court on the way Māori gave evidence and on Pākehā interpretations of Māori tenure and rights, the Court’s legislative framework and key methodological issues are analysed.

The second part of the thesis comprises four local case studies, which use Court evidence given by Māori to analyse in depth the nature and extent of freshwater fishing rights.  Wairarapa Moana provides examples of both a large seasonal eel fishery, and a smaller-scale fishery in the fringing swamps.  Lake Taupō is an example of a large lake fishery with a range of species, while the Whanganui River had a large and varied river fishery.  The themes explored include the derivation of title and rights, the scale of fishing rights, relationships between land and fisheries, and issues of property rights, management and control.

Final draft. Published as: Emily Turner-Graham and Christine Winter (Eds.), National Socialism in Oceania. A critical evaluation of its effect and aftermath, Germanica Pacifica No. 4, Peter Lang Verlag, 2010.

This book was was edited during a time when multiculturalism came under attack, and it explores a non-homogenious Australia, and the diverse responses to National Socialism during the 1930s and early 1940s.

In today's security-conscious environment, the loyalties and allegiances of migrant communities are increasingly being brought into question. Drawing on the collected knowledge of a number of Australian experts investigating interwar issues of security, surveillance and civic rights from the perspective of migration studies, this book aims, through the examination of individuals and groups in Oceania who were targeted for potential subversion or believed to hold National Socialist sympathies (including local National Socialists, Italian-Australians, Russian exiles, members of the right-wing movements the New Guard and Australia First), to consider how issues of security were regarded at another critical point in world history and what lessons we may learn from that period today. This book examines a variety of motives for embracing National Socialism and investing hope in the Third Reich. Attitudes shifted over time from enthusiasm to scepticism and disappointment. But, most importantly, beyond support and opposition, there was a surprising level of disengagement and indifference from sister movements on the radical right. This groundbreaking study defies easy answers and previously-held understandings, and will stimulate debate and further research.

Content:
‘The forest is the original home of the German soul’: Die Brücke and the complexities of finding a racial landscape
Emily Turner-Graham

Count Felix von Luckner’s 1938 “Propaganda” Visit to New Zealand and its Consequences
James N. Bade

The NSDAP stronghold Finschhafen, New Guinea
Christine Winter

Arnold von Skerst: Servant of two Masters
Barbara Winter

An almost innocent association: Russians and Fascism in Queensland (1935-45)
Thomas Poole

A not so brutal friendship: Italian responses to National Socialism in Australia
Gianfranco Cresciani

The Nazification of the New Guard: Colonel Campbell’s fascist odyssey, 1933-1938
Andrew Moore

‘A fellow of slogans and attitudes’: Leslie Cahill, National Socialism and the Australia First Movement.
Georgina Fitzpatrick

“Authority can take no risks:” Australia and the Internment of Enemy Aliens during the Second World War
Paul R. Bartrop

Locked up and guarded ‘lest [they] escaped to help their mortal enemies’: Jewish internees in New Zealand during the Second World War
Ann Beaglehole

At Home in Exile: Ambiguities of War-time Patriotism
Helga Griffin

Stephen Roberts And The Nazi Threat, 1938-39
Andrew G. Bonnell

The Church of England in Australia, Nazi Germany and the Reception of Jewish Refugees
John Moses

Nazis Unwelcome! The Jewish Community and the 1950s German Migration Scheme
Suzanne D. Rutland

Ich heiβe Olga Hedwig Krause: Deutsche Künsterlin - My name is Olga Hedwig Krause: German Artist
        Olga Hedwig Janice Krause (Leafa Wilson)

This is the full version of Volume 29, 2018-19 of the Journal of the Numismatic Association of Australia, the peak body for numismatics in Australia for which I am the Managing Editor. The journal is offered with open access. Half the articles are on topics drawn from ancient numismatics, and half from topics on coins, medals and banknotes of Australia and new Zealand.

Te Uru is delighted to announce a double feature in our Autumn programme with Project Banaba, a solo exhibition by Katerina Teaiwa, accompanied by the presentation of Te Kaneati, an exhibition that honours Aotearoa’s Banaban diaspora, opening Saturday 5 March 2022.

Drawing on oral histories, this thesis tells the story of a group of men and women who worked in New Zealand’s freezing works between 1973 and 1994. For much of the twentieth century, freezing workers occupied an important place within the New Zealand economy and a powerful position in the country’s trade union movement. By the 1970s, their strategic location in a key export sector, a broadly supportive industrial relations regime, and a strong workplace and union culture sustained freezing worker militancy. In a ‘blood and guts’ workplace dominated by speed, regimentation, and monotony, workers sustained a strong workplace culture; a culture that emphasised values of camaraderie and whanaungatanga (family-like relationships). This workplace culture reinforced wider community connections and underpinned a strong union culture. Freezing workers frequently challenged the prerogatives of employers and asserted their own control and autonomy on the job. Like workplace culture, union culture extended beyond the workplace, into the community and family lives of workers, especially during industrial action. In exploring workplace and union culture, and in drawing on oral histories, this thesis shows what working in the industry meant to those who did the work and what the union meant to rank-and-file workers beyond its institutional role. At the same time, the meat-freezing industry underwent significant transformations in the 1970s and 1980s, driven by both international and domestic forces. Britain’s entry into the EEC, oil shocks, and a collapse in export prices placed significant pressures on the industry, while the deregulation of the industry and removal of subsidies for farmers spurred on a period of mass closures and redundancies. As the economic prosperity that defined the post-war years came to an end in the 1970s and 1980s, freezing workers sustained, attempted to defend, and then lost much of their power, a decline accelerated by structural changes in the economy in the 1980s and 1990s. Oral histories provide insights into the way workers responded to this period of ‘disempowering change’ in their fight for redundancy pay and the efforts of workers, unions and communities in setting up support networks after a closure. In their responses, freezing workers drew on a strong workplace and union culture.

This article is the first chapter in the edited volume "Indians and the Antipodes: Networks, Boundaries, and Circulation" edited by Sekhar Bandyopadhyay and Jane Buckingham, published by Oxford University Press. The article explores the very earliest South Asian presence in Aotearoa New Zealand beginning in 1769, ending with the earliest Indian settlements in 1850s. It rewrites Asian history in New Zealand, placing non-Māori and non-Pākehā minorities in Aotearoa at the dawn of Māori-European encounter.

An event organized by the NZ-UK Link Foundation in collaboration with the Institute of Historical Research and the Institute of Commonwealth Studies, School of Advanced Studies, School of Advanced Study, University of London. The event is part of the Being Human Festival (12-22 November 2015). The lecture was delivered on 16 November 2015 in Senate House, Malet Street, London.

A copy of the lecture has been uploaded here on academia.edu, and also on the University of Hull's digital repository: https://hydra.hull.ac.uk/resources/hull:12434

Abstract
The work of architect Neil Simmons is generally unpublished, and this research project
attempts to place his early work, the period 1958-1984, into the context of the recorded New
Zealand architectural history. The field of study is limited to the early work of Neil Simmons,
who at the time of publication continues to practice architecture from his home studio in East
Auckland.
In 2008, a genealogy of architectural practice in New Zealand was drawn up. The patterns
of association also constructed a category of those not included in the chart, a category
of minor architecture in Deleuzian terms. Neil Simmons is an example of a number of New
Zealand architects who do not appear on the chart and who have elected to stand apart from
the mainstream profession.
The research is presented in two separate sections, with differing research methods. The first
section is in the form of written analysis, and discusses mainly the two selected nationalist
identity themes of Man Alone and Larrikin to frame Simmons’s work of the 1960s and 1970s.
The second section takes the form of a survey, where all works produced by Neil Simmons •
Architect are listed chronologically. This database includes all projects, both built and unbuilt,
and is intended as an archival source.
There is a personal connection between the subject and the researcher as I am the daughter
of Neil Simmons. This has an obvious influence on the nature of the analysis and the
research process undertaken, and the decision has been made to include some personal
recollections, as they may offer insight into the work not available to other researchers. To
acknowledge this familial connection, a reading of the design of the Simmons family home,
using the idea of shadow to frame the subjective architectural viewpoint, has been included
in the written analysis section.
The research is limited to the early work, spanning from 1958 to 1984, which is the period
between the end of Neil Simmons’s architectural education and the beginning of my own. It
is also the work least known to me from an architectural viewpoint, and this study attempts to
bring together the childhood memories of site visits and clients with the buildings themselves,
placed within the context of an overall New Zealand architectural history of mid twentieth
century architecture. This thesis has been written at a time of life when there is an awareness
of being an inter-generational link between Neil Simmons and his grandchildren, and this
research is a method to record his work for the next generation, as well as providing material
for future researchers on a significant New Zealand architect previously unstudied.

This ethnographic study looks at the Aotearoa New Zealand (NZ) yoga industry, examining the ways that spirituality, secularism, and consumerism influence modern yoga practices. This study argues that people in New Zealand choose yoga practices for different ethical, physical, and social reasons, reflecting their diverse sociocultural values. More specifically, data gathered during fieldwork shows that the Wellington yoga industry contains at least three community subcultures, which I refer to as: 1) moral communities, 2) corporate communities, and 3) brand communities. This means that at the level of local culture, the NZ yoga industry represents a wide range of yoga practices, which in turn reflect the diverse needs, consumer expectations, and imagined ideals of resident populations. Interdisciplinary literature from Religious Studies, Sociology, and Consumer Marketing Research help analyze the complex connections between spirituality as a set of embodied practices, secularisation of yoga as a reflection of corporate culture, and consumerism as a set of desired customer experiences. Yoga in NZ is currently under-researched, making this study a starting point for further inquiry.

Transnational mobility of people, goods, ideas and capital was a key feature of the British Empire in the long nineteenth century, as millions of migrants created new colonial societies at the expense of Indigenous peoples. Archaeological biographies of individuals provide crucial insight into these wider processes of social, material and environmental transformation. James William Robertson (1823-1876) was an agent of change in this imperial-colonial domain. In 1852 he migrated from his birthplace of New Brunswick, Canada to the gold rush colony of Victoria, Australia where he developed interests in mining, water control and sawmilling. A decade later Robertson departed for the mining boom in Otago, New Zealand, where he expanded his business interests and entered public service as mayor of Queenstown and a provincial legislator. This paper uses the archaeology and history of Robertson's life to trace his role as an agent of change at local, regional and international scales. His story links distant corners of the British Empire into a global story of colonialism, capitalism and environmental change.

The earliest pioneers of biodynamic farming and organic agriculture in New Zealand, those who joined Steiner’s Experimental Circle of Anthroposophic Farmers and Gardeners from 1924 to 1938, the years of omertà, are now revealed. Each of these fifteen members of the Experimental Circle submitted a signed confidentiality agreement and was issued with a numbered copy of the Agriculture Course at the time of joining. Thirteen individual copies were issued; the Compton-Smiths shared copy #12E, and the Averys shared copy #30E. The ‘E’ suffix indicated that the copy was an English-language edition (sometimes the ‘E’ appeared as a prefix). The copy to Bacchus was #562 (without a suffix) indicating that it was the German-language edition. From the outset, the German editions were typeset printed editions whereas the English editions, in this period, were all hand-typed editions (from the translation of George Kaufmann). Printed English-language editions of the Agriculture Course appeared in 1958. It is unclear how many, if any, of the original thirteen numbered copies issued to New Zealand may have survived.