Petition to Parliament: We request that Parliament formally recognise 5th November as Parihaka Day to commemorate the
peaceful resolution of conflict in New Zealand
Hon Tariana Turia, MP for Te Tai Hauauru
Speaking to the Government Administration Select Committee; Wed 11 May 2011, 10am
I am really humbled to stand in support of the petition from Don Rowlands and 891 others, on behalf of the Parihaka Day
campaign.
This is a very important tono to Parliament – a request for Parliament to recognise the 5 November as Parihaka Day to
commemorate the peaceful resolution of conflict in New Zealand.
The petition is but one part of a long-standing campaign, to raise public awareness of the ongoing legacy of two
visionary leaders Te Whiti o Rongomai and Tohu Kakahi – and the symbol of peace associated with their name, and the
small Taranaki settlement of Parihaka.
As Member for Te Tai Hauauru, I frequently travel the coastal route from Whanganui to New Plymouth. It is always a
journey which reminds me of the immense historical, cultural and political importance of Parihaka – and the events that
took place in and around this precious Maori community.
They are not events to be proud of.
But they are an important part of our history also to be understood – and indeed to be celebrated.
The wars waged against Maori in the 1860s have been well documented by the Waitangi Tribunal. It is a story of mass
confiscation and dispossession of Maori from their lands.
The central point of state actions was based at Parihaka which by 1870 had become the largest Maori village in Aotearoa
– a fact which bears much reflection when we consider the fateful events of the 5th November.
I have always thought it really quite bizarre that on 5th November, most New Zealanders celebrate, with fireworks and
bonfires, the activities of a Catholic activist, Guy Fawkes, who attempted to blow up the English parliament in 1605.
To think that over four hundred years later, across the world in Aotearoa, our nation celebrates the capture and
execution of a man attempting to assassinate the English royalty and Parliament is unusual in itself.
Meanwhile on that very same day, the 5th November in 1881, events were taking place under our own horizons that barely
rate a mention in mainstream reporting.
I am referring to the invasion of Parihaka by 1500 colonial government troops to seize approximately three million acres
of Maori land for the new settlers.
The buildup to that day had been carefully executed.
600 armed constabulary had been assigned to build roads through some of the most fertile land in Taranaki – pulling down
fences around Maori gardens. Te Whiti and Tohu responded by organising their people to re-erect fences across the roads,
and to pull the survey pegs out of the land.
Parliament passed urgent legislation to enable Government to hold the protestors indefinitely without trial; and by 1880
over 600 men and youth had been exiled to prisons in the South Island - in Dunedin, Hokitika and Lyttelton.
The philosophy of passive resistance, led here at Parihaka, is a history that precedes Ghandi’s first non-violent civil
disobedience campaign in South Africa by over a quarter of a century; and Martin Luther King’s first campaign for black
civil rights, by 75 years – but who knows of it here in New Zealand.
Throughout the illegal arrests and imprisonment, Te Whiti commanded that the ploughers should resist arrest and violence
passively, saying
“Go, put your hands to the plough. Look not back. If any come with guns, be not afraid.
If they smite you, smite not in return. If they rend you, be not discouraged. Another will take up the good work.”
And so it was, on the morning of 5th November 1881,that an invasion force led by two Members of Parliament – both
Cabinet Ministers arrived at Parihaka.
In accounts of that day, some 200 young boys performed a haka; followed by a group of young girls skipping. Around 2500
adults had been sitting in silence since midnight, bracing themselves for the attack. 500 loaves of bread had been baked
to feed the militia.
The Riot Act was read, Te Whiti and Tohu were arrested and taken away, leaving their people sitting in silence, in
passive resistance.
Next day the troops returned and began destroying the town and forcibly dispersing some 1600 people. Houses and crops
were destroyed, and thousands of cattle, pigs and horses were slaughtered. Women and girls were raped leading to an
outbreak of syphilis in their community.
Meanwhile many of the men and youths imprisoned in the South never returned, as they died on average at a man every two
weeks; from the cold or malnutrition.
Throughout this long, bitter invasion on the people the spirit of non-violence prevailed.
Te Whiti and Tohu themselves, were held without trial for almost two years.
And yet at the end of his life, Te Whiti remained true to his cause, stating “it is not my wish that evil should come to
the two races. My wish is for the whole of us to live peaceably and happily on the land”.
And this sentiment – this heroic expression of peace – is precisely what has inspired this petition to Parliament today.
The petition asks us to consider our own history; to be proud of two visionary leaders who pioneered a way of life which
was about living in harmony with the land and with humanity.
The model demonstrated at Parihaka is one of non-violent resistance to injustice.
But it is also driven by a belief in the peaceful and respectful coexistence of tangata whenua with all others who have
come to this land.
Why do we celebrate Halloween or Guy Fawkes – instead of the unique leaders of Te Whiti o Rongomai and Tohu Kakahi?
While Mahatma Gandhi was still a teenager, Te Whiti and Tohu were carving out a path promoting the spirit of
non-violence.
The period of colonial attack on Taranaki is a tragic indictment on former administrations – confiscations which were in
direct breach of the Treaty of Waitangi.
This administration, this Parliament, has an opportunity to confront the unresolved hurts of the past, and to move
forward in a way which honours the extraordinary courage and visionary ideals of these two indigenous leaders at the
settlement of Parihaka.
The community of Parihaka is known around the world as a site of inspiration.
To this day the strategies of resistance through non-violent action are practiced. The 18th day of every month is still
the pivotal forum of the community, within which the traditions and teachings of Parihaka are maintained. It is a date –
which recalls the start of the first war at Waitara which began on 18 March 1860.
The Parihaka International Peace Festival which happens every year attracts interest from across the globe. In recent
years, for instance, the Japanese Soka Buddhists have acknowledged and honoured the peacemakers of Parihaka; Parihaka
was featured in an event in Atlanta in 2004.
Here at home – there have been some truly committed leadership attempting at a local level to commemorate the events of
Parihaka since the first proposal for a national day was endorsed at Parihaka in 1994.
There have been four commemoration services held in the Christchurch cathedral on November 5 between 2007 and 2010. The
Riverside community holds annual commemorations. A documentary is being produced by Paora Joseph which recreates the
journeys south where the tupuna of Parihaka were incarcerated.
An award winning exhibition and book was developed – Parihaka the art of passive resistance. Artists such as Ralph
Hotere, Selwyn Muru, Colin McCahon; Poets such as Hone Tuwhare, James K Baxter and Elizabeth Smither; musicians as
diverse as Tim Finn and Moana and the Moa hunters have all been inspired by the legacy of Parihaka.
This year marks 130 years since the events at Parihaka.
I commend this petition to the Select Committee with their hopes for a future founded on patience and on peace rather
than war.
The details of a national day to commemorate Parihaka have not yet been fully developed.
The critical request this petition asks of Parliament is for permission to place the concept on the national agenda.
Further evolution of the concept must be done in consultation with Taranaki iwi and the people of Parihaka.
Finally, I leave the last word to Te Whiti –and the teachings of passive resistance symbolised by the white feather
which they still wear today.
‘E kore ahau e mate; kaore ahau e mate. Ka mate ano te mate, ka ora ano ahau.’
‘I shall not die; I shall not die. When death itself shall be dead, I shall be alive.
This petition is a way to keep that spirit alive, the spirit of peace.
Tena tatou katoa
ENDS