Parihaka
In 1865 Taranaki Iwi responded to the plight of war and confiscation with an alternative non-violent action. Te Whiti o Rongomai, Tohu Kakahi and other prominent Taranaki leaders were then appointed to lead the community.
Under its own autonomy and independence, Parihaka flourished in an environment where development was inspired by the principles of discipline, faith, organisation and unwavering dedication. The population grew steadily as those who had been affected by dispossession through conflict, war and confiscation sought refuge. Many Ātiawa whānau who lost land in Taranaki during this time removed to Parihaka in support. Under the inspiration of Te Whiti and Tohu and other Taranaki iwi leaders Parihaka grew to pre-eminence.
In 1879, Crown encroachment on Māori land threatened all Māori settlements and Te Whiti sent out his people to obstruct the surveys and to plough the confiscated land. When arrested the ploughmen offered no resistance but were often treated harshly. Then in 1880, the Parihaka people erected fences across roads, continued to pull survey pegs and escorted road builders and surveyors out of the district.
The Native minister John Bryce described Parihaka as “that headquarters of fanaticism and disaffection”. Parliament passed legislation enabling the Government to hold the protesters indefinitely without trial.
By September 1880 hundreds of men and youths had been exiled to South Island prisons where they were forced to build the infrastructure of Cities like Dunedin.
These resistance campaigns led to close to 400 “ploughmen” and “fencers” from throughout Taranaki being arrested and imprisoned.
No court proceedings were conducted by any Supreme Court trial and special legislation was passed, first to defer them and then to dispense with the trials altogether. Subsequently, all prisoners were shipped to jail in Dunedin, Hokitika, Littleton and Ripapa Island for 2 years on charges of forcible entry, malicious injury to property, riot.
Lenience was not given to rebel and loyalist alike as everyone implicated in fencing or ploughing was detained and imprisoned. Many prisoners, including people of Waikanae were imprisoned. They included Winara Matewhitu Parata, the son of Wi Parata Te Kakakura and Tamihana Te Karu and others. Conditions were harsh and included hard labour. The detrimental impact of these conditions was compounded by the effect of ill health and exile.
“I tenei rangi ka opehia noatia te kopae heki i raro i te katua, kahore he kai pipi, kahore he kai kokoko.”
“Today we will bundle togheter like eggs under the parent, without food and sustenance.”
By 1881, the Crowns concern with Parihaka had reached new heights. Many of the strongest and fittest of Parihaka men were in Prison while Parihaka continued to flourish, so on 5 November 1881 more than 1,500 Crown troops, led by the Native Minister, invaded the occupied the pā in order to dismantle the community. No resistance was offered. The experience of the Paahuatanga (sacking) was captured by the following whakataukitanga korero:
‘I tenei rangi ka opehia noatia te kopae heki i raro i te katua, kahore he kai pipipi, kahore he kai kokoko’
‘Today we will be bundled together like eggs under the parent, without food and sustenance’
Over the following days some 1,600 men, women and children not originally from Parihaka, were also forcibly expelled from the settlement and made to return to their native homes.
Houses and cultivation’s in the vicinity were systematically destroyed, and stock was driven away or killed. Looting also occurred during the occupation.
Taranaki Mäori assert that women were raped and otherwise molested by the soldiers. Special legislation was subsequently passed to restrict Mäori gatherings.
Throughout this period restrictions were also placed on the Mäori movement. Entry into Parihaka was regulated by a pass system. Te Ātiwa ki Waikanae continued to support Parihaka financially during this time and Wi Parata was known to have his own house called ‘Tararua’ within the settlement. His daughter Ngauru also married Te Whiti’s son, Nohomairangi and another of his daughters Utauta is depicted in many photographs during the period.
Parihaka continues to have an influence on many Waikanae whānau.
