By David V. Williams
When the recent Zealand excellent courtroom governed on Wi Parata v the Bishop of Wellington in 1877, the judges infamously disregarded the relevance of the Treaty of Waitangi. in the past 25 years, judges, attorneys, and commentators have castigated this “simple nullity” view of the treaty. The notorious case has been visible as symbolic of the overlook of Maori rights via settlers, the govt, and New Zealand legislation. during this ebook, the Wi Parata case—the protagonists, the origins of the dispute, the years of felony again and forth—is given a clean look, affording new insights into either Maori-Pakeha family members 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 in regards to 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
Why does Head, of all New Zealand historians, glorify a Christian chief who, at the end of the day, was one of those who (however reluctantly) fought with Kingitanga against the Crown, and demean two other Christian men who chose not to support Kingitanga in fighting the Crown? Wiremu Tamihana was certainly very adept at interpreting biblical, and especially Old Testament, texts in the light of his own Maori understandings to promote the Maori King movement. 46 Head approves of Maori whose loyalty, in the end, was as citizens of the colonial state.
Decisions against rebellion in the 1860s have implications for the present. The Waitangi Tribunal has supported a climate of judgment in which the heroes and patriots are all on the other side. Head argued that the pre-colonial musket wars, including those involving Ngati Toa – ‘forced into pre-emptive migration’ – ‘were a modern catastrophe for Maori, not a traditional one’. 42 I agree with her on those points. 44 I agree with Head, yet again, that ‘Maori Christianity is largely mana kore, without honour, among New Zealand historians’.
A meeting at Otaki considered the request and concluded that land ‘for the purpose of teaching the people the principles of Christianity’ was to be given. ’ Tamihana and Matene encouraged Ngati Toa to give land at Porirua for the same purpose, and the latter agreed. 5 In response to Commissioner Wardell’s inquiry as to the derivation of his knowledge of the original transaction, Parata said he was ‘grown up when the land was given’. Wardell questioned this, noting that Parata attended school at Otaki in 1850, and the land was gifted two years before that.