Peril on Pirongia


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A good deal can be done by our bird-lovers to encourage both the bellbird and the tui by planting suitable food trees and shrubs in parks and gardens.


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Not only are native trees acceptable to these silver-tongued chimers which town-dwellers so seldom see or hear. The birds have discovered the merits of some kinds of Australian eucalypts, and they are quite fond of flowering gums. Such places as Akaroa—as was mentioned in a Railways Magazine article recently—Rotorua, Cambridge, and other well-planted towns are attractive to the birds, and it is very delightful to hear the rich full notes of the tui and the tinkle of the korimako close to the homes of man. An Auckland nature-observer said the other day that he had seen the bellbird obtaining nectar from a flowering gum in one of the Rotorua streets.

The kotukutuku , or native fuchsia, with its plenitude of fruit, and the kowhai are two particularly enticing shrubs for the honeysuckers, and the pohutukawa is, of course, a great draw for the birds if it is planted in considerable groves. Looking through some reminiscences of a pioneer colonist, the late Mr. John Collier, who formerly lived at Wainui-omata, near the source of Wellington's water supply, one noted mention of the dramatic era of raids and alarms when Wellington town nightly feared an attack by Rangihaeata's warriors.

Pirongia kōkako project gets funding from regional council | Scoop News

That was in , the year of the war in the Hutt Valley. Collier was then living at John-sonville, where the railway now goes over the hills in rear of the Capital City. Collier was one of the settlers engaged on military duty, and in sawing planks to build a small stockade, as a shelter for the women and children in the event of attack. While the timber was being got ready and the refuge place put up, his wife and two children camped in the shelter of the bush at night. I had to caution her not to let the little ones cry during the night for fear of any Maoris being about. Look out from your train window as you go through pretty Johnsonville now and give a thought to the past, when the bush was at once a place of peril and a shelter, and when any moment the night silence might be split by a volley from a lurking band of Maori musketeers.

The facilities for exploring Tongariro mountain, with its numerous craters, its blue lake, and its innumerable hot springs, have been increased lately by page 39 the extension of roading on the western slopes of the range in order to give easier access to Ketetahi. This great gulch of geysers, fumaroles and boiling pools, on the flank of the old battered volcano at an altitude of nearly 4, feet, is the most active thermal place in the Tongariro National Park, and it is, moreover, a potential spa, for the dark-coloured stream that drains the nest of puias is a water of healing.

Pakehas and Maoris crippled with rheumatism have been cured by a course of Ketetahi bathing.

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But conditions are rough at present; what is needed there is a comfortable little accommodation-house. In the meantime Ketetahi is a particularly interesting corner for the amateur explorer, with just enough danger about it to compel caution. We used to ride up from the Maori village at Otukou, passing through that alpine settlement of native sheep-farmers, Papakai, with its sheltering.

Publicity photo. Departure from Auckland of the Auckland-Rotorua Express. Another comes to mind—Ostend, the egregious title given to a Bay of Waiheke Island, in the Hauraki Gulf, now a popular week-ending place, displacing a perfectly good and historical Maori name. There should be some means of restraining the layers-out of new townships from inflicting such names on a New Zealand landscape. Publicity photos. Domestic pets. Two interesting animal studies. Home Advanced Search About Help. Victoria University of Wellington Library.

Other formats. Mountain Adoration. Whenever it comes, it will be the proudest day in English history. Queen Victoria received countless petitions and delegations over her reign. The Maori King movement was, for instance, consciously modelled after Queen Victoria, the story goes, inspired by the encounter of Tamihana Te Rauparaha, the son of chief Te Rauparaha, with Queen Victoria during a visit to Britain. In most cases, Queen Victoria willingly acted as little more than a mouthpiece for the Colonial Office and the government.

As the sight of colonial subjects became more common in Britain, they became increasing domesticated by British society. As royal visitors often viewed the presence of empire as a banality — it simply was — so colonial visitors in Britain became less exotic and newsworthy over time. As the London Morning Advertiser explained — with some exaggeration — in Black kings and princes are no longer the rarae aves [rare birds] that they were when his swarthy Majesty King Cetewayo first dawned upon an astounded London drawing room. Now an African of noble birth is to be met with at most fashionable receptions during the season, and black bishops talk theology with British deans at garden parties.

This sense of banality was, in a sense, an important ideological component of British-imperial culture.

A Whisper Beyond The Clouds

Curiously or not , the imperial stakeholders who were most likely to pound the drums for empire at home, a discourse represented by the imperial federation movement and later the Round Table and imperial preference movements, were the least likely to come to the defence of non-white colonial subjects.

Politically, this makes sense of course, but it also demonstrates a dissonance in British-imperial culture. But, as this work and others demonstrate, the ideology of the liberal empire — propagated by a complex constellation of political, intellectual, and cultural movements during the nineteenth century — was on the wane.

Stakeholders of empire, and therefore British policy, demonstrated a preference for the white empire. Their voices, while sympathetically received in Britain, were drowned out by proponents of the white empire and ignored by a British society with an unsustained and sometimes fleeting interest in empire. In , the Kingitanga leader Tawhiao abandoned his policy of isolation and ventured out of King country in an effort to reinvigorate the Maori cause.

The chief Tawhanga had visited London in the same year as the Zulu king as well but was rebuffed by Lord Kimberley, the Colonial Secretary. By demonstrating his loyalty to the Queen and explaining the injustices that his people had experienced under the government of New Zealand, he hoped that she would intervene to restore the agreements of the Treaty of Waitangi. Tairoa informed F. They intended to stay two months, but — waiting hopefully for an audience with Queen Victoria — they stayed eighty-one days Te Wheoro and Skidmore stayed on longer.

Tawhiao was greeted with fascination by the British press, and he was frequently hounded by crowds seeking to catch a glimpse of the Maori King. There also existed some sense that it was somewhat normal, in the imperial metropole, to witness on occasion the presence of a colonial subject. The Illustrated London News described him as:. He is a man of middle height, fairly robust, and with a face deeply scarred with tattoo marks in a minute scroll-pattern, which covers the entire forehead and features except just below the eyes.

He has a large, intelligent head, and a mild aspect, and has been described as the most uncommunicative of men. A dirty handkerchief was stuffed into the bosom of his shirt. The clothes did not make the King — that was evident. In the manner of amateur anthropologists, the London press sought to make sense of the Maori King by observing his dress and manner, demonstrating the supremacy of British civilisation and culture in New Zealand.

At one point, the Maori participated in a cleansing ritual in the Thames. By one account, Tawhiao was visited by a sculptor but could not sit long enough. The delegation also made the political rounds, seeking political support for the Maori cause in the Houses of Parliament. In his speeches, Tawhiao emphasised loyalty to and the supremacy of the Queen. He met with press and other guests during his daily sessions at the Russell Square house of Mrs Saintsbury.

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According to the Auckland Star , Tawhiao would send his translator away when he was done with any given interview. The delegation briefed the Colonial Secretary, Lord Derby, on their intentions through a memorial submitted on their behalf by the APS:. We, the Maori Chiefs of New Zealand, have come to this distant land into your presence, on account of the great disaster which has overtaken your Maori race, which is beloved by the Queen and the people of England.

Accordingly we have now swum the ocean of Kiwa which lies between us, and have reached England in safety, the source and fountain of authority, to the place where the Queen lives, that she may redress the ills of the Maori race inflicted on them by the Government of New Zealand. The New Zealand press presented Tawhiao as an imposter, and worse.

His determination to proceed to England has naturally caused some consternation among Maori sympathisers. What would the Exeter Hall party, which believes in the noble Maori, and almost canonised a year or two ago one of our worst native specimens, do if Tawhiao cuts capers in London after the style which has been recorded at each point of his late pilgrimage through the North Island.

The position of the Maori King among the tribes is, I need hardly say, very different from the one held by the so-called chiefs who came to England in ; and Lord Derby may perhaps consider how far it would be expedient to recognise him as being entitled to speak for the tribes.

Moreover, the government indicated that the land courts were necessary and that protections were provided to avoid injustice, providing policy and legal documents that served to sanction the legal processes of dispossession. Ultimately, the delegation was informed that the Queen was sick and could not meet with them, but they did secure a meeting with Lord Derby.

It is for us, as I am sure the members of this deputation are fully aware, a very difficult and complicated matter to interfere in questions which we have practically, whether legally or not, handed over for many years past to be dealt with by local authority.

The whole thing from first to last has been a sham. Everybody knew perfectly well that the control of Native Affairs had long ago passed away from the Imperial Government, and nobody imagined that Lord Derby had the least intention of interfering now. The preposterous notion of creating a Maori District under section 71 of the Constitution Act, was only part of the make-believe that has been going on On the other hand, Tawhiao returned to New Zealand expecting some form of imperial intervention.

The questions to which the Memorial relates have also been discussed in the House of Commons with many expressions of sympathy for the Maori race, and of the belief that their interests and their customs would be guarded and respected by the Government of New Zealand. The feeling at the same appeared to be general that while the Government of the Queen in this country has no longer its former power and responsibility in regard to the internal affairs of New Zealand, it should use its good offices with the Colonial Government with the view of obtaining for the Natives all of the consideration which can be given to them.

For Tawhiao, the promise of imperial justice — of the Great White Queen — went unredeemed. God has been gracious to me wherever I have been, in turning the hearts of the English people toward me. I have met with nothing but kindness and consideration, and not a single bad word has been said to me Be strong, be strong When the obstacles are removed we shall be one again, and peace and justice and righteousness shall flow like a river through the island from end to end, and also extend to Australia and England.

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