Written by Marie Leslie on behalf of the Cathedral parish social justice group

“Remember, remember the fifth of November” is a line with which we are all familiar. It refers to the plot by Guy Fawkes in 1605 to blow up the parliament in England in protest against the persecution of Catholics. But we are not so familiar with a period in our own country’s history in which this date was significant. “It is one of the lowest points in our nation’s history” said the Treaty of Waitangi negotiations minister, Chris Finlayson.

To what was Finlayson referring?

 Mr Finlayson was referring to the invasion of the Parihaka Pa on 5^th November 1881 by government troops and the subsequent unfair imprisonment of its leaders and their followers, the scorched earth tactics, the rape of its women and the confiscation of the land belonging to the people of the Pa.

Where and what was Parihaka?

In the second half of the 19^th Century, Aotearoa-New Zealand was a place of war. Land was taken from Maori by new settlers through dodgy deals, false promises and brute force. Maori responded violently and were met by further violence. In the 1870’s the Parihaka settlement in Taranaki became a focal point for Maori seeking a different response than violence. People travelled to Parihaka on the 18^th and 19^th of each month to talk over the issues.

Under the leadership of Te Whiti o Rongomai and Tohu Kakahi, a decision was taken to put aside practices of revenge. It was believed that nothing good would come from violence but it was still necessary to resist the injustices of land confiscations and the loss of control over their lives.

Instead of taking up arms against the settlers who were taking their land, the people of Parihaka sent out men to plough the land and erect fences. They were arrested but offered no resistance. More men were sent to replace them. They too were arrested, offered no resistance, and others took their place. On 5^th November 1881 government troops invaded the settlement of Parihaka and arrested the leaders and many of the men. Homes and cultivations were burned and livestock destroyed.

Parliament passed special laws to enable the men of Parihaka to be imprisoned without charge. No trials were held and the men were taken to labour on projects in Wellington and Dunedin (where they were “housed” in caves)

The story of Parihaka’s non-violent resistance to colonial land-grabbing is gaining both local and international recognition. Fifty years before Gandhi’s better known non-violent resistance to British rule of India, the people of Parihaka found a peaceful way to protest against injustice.

Why do we need to know this?

To heal our history we need to now our history. We need to recognise the intergenerational trauma that possibly resulted from this grave injustice. In the words of Ruakere Hond at Parihaka 2012: “The war hasn’t finished. People aren’t falling from muskets. They are falling from youth suicide, alcohol, drug abuse, chronic poverty, intergenerational poverty.”

Catholic social teaching asks us to acknowledge past wrongs as a means of reconciliation on our way to building a better future. “We are all called to be agents of peace and justice—the leaven in the bread—through our appreciation of cultural diversity and work for racial harmony among the people we mix with every day” (NZ Catholic Bishops’ Conference 2005).

What now?

The Crown and the Parihaka community have been working together to reconcile their relationship and support Parihaka to achieve its aspirations.

A compact of trust has been developed by the Parihaka community and the Crown. It is intended to set the direction and tone of future relations.

The compact of trust is not part of a Treaty Settlement but acknowledges the devastating historical experiences of Parihaka and the significance of the legacy of Tohu and Te Whiti to New Zealand.

He aha te mea nui?
He tangata, he tangata, he tangata.

What is the most important thing?
It is the people, it is the people, it is the people.

Images provided by Caritas Aotearoa NZ