The Maori People Of New Zealand

For the Polynesian people, Maori is able to develop a more complex economy and culture system than Moriori, because of the availability of new environment allows them to farm. With farming they can have surplus, which allowed them to establish their community to develop denser population, support army to specialize in fighting. Further more, with a larger group, they develop strong leadership and political organization.

In 1840 the Māori chiefs and the English crown signed the Treaty of Waitangi which showed the dual heritage between the cultures and to develop a partnership to develop a shared future as we have today. This historical event has big impacts on Te Whāriki the way it was created with both Māori and Pākehā input to develop a curriculum that supports every child to develop as confident and competent learners. “.. all

The Moriori and the Maori people developed differently due to environmental differences. Although the Maori people were originally farmers, their cold crops could not grow in the cold climate of the Chathams. This caused them to resort to hunting/gathering. While this got them by, they weren’t able to bring in the mass amount of crops needed to support the other nonhunting craft specialists. Their prey did not require elaborate machines, so they just used traditional hunting methods. Also, they were a small island with no easily accessible neighboring islands, so they did not colonize and they learned to get along with each

4. The Maori evolved differently because of population and leadership differences. The Maori conquered the

Both tribes were ethnically Polynesian and biologically similar but each lived on a different island. The societies developed in isolation. The Maori came from a warlike, agricultural society and their island was densely populated while the Moriori were a less organized hunter-gatherer society. The Maori came to dominate over the Moriori because they were more technologically advanced and developed. The Moriori were unable to develop like the Maori because they were not able to become an agricultural society because they had brought a crop to the island that was unable to survive on their land. The inability for the crop to survive on their land forced the Moriori to be strictly hunter-gatherers. This example Diamond gives not only supports his claim that environmental factors have a greater effect on a society than biology but also supports his claim that a society must be able to domesticate plants and animals in order to develop. In essence, the ability to produce more food would then lead to the production of more people. Food surpluses, Diamond argues, were necessary for the development of a settled, sedentary

The Maori brought with them their legends and traditions of their Polynesian home stead known as Hawaiki. Hawaiki which is similar to the word Hawaii, (the largest island of the Polynesian region) is what later settlers of the region see as proof of the Maori people’s migration to the islands. However, even today there is much debate over the originating culture that brought with it the Polynesian traditions. Speculations range from Asia migrations to the Vikings being the culture of origin. In either case, the traditions of the Polynesian carry through in the region (McLean,

"Closely linked to the Bad Māori pattern are a series of ideas that constitute the theme of Māori Crime. Built upon Western cultural stereotypes of the ‘Other’ (McCreanor, 1997; Salmond, 1991), the pattern centers on the notion that Māori are inherently violent and criminal (McCreanor et al., 2011). Terms including primitive, tribal, savage and uncivilised, underpin contemporary usages in which ‘gang’, ‘domestic violence, home invasion, terrorism and similar ideas are a default setting for Māori. Other elements include theft, corruption, nepotism, fraud and general dishonesty."

Analyse the impact of European contact in Māori between 1642 and prior to the sighing of the Treaty of Waitangi in 1840.

In the beginning of the 19th century, almost all New Zealanders were considered to be Maoris. The Maoris made up nearly the whole country, with a population between 100-120,000, while the European population was down in the hundreds. In 1818, the Musket Wars resulted in the loss of over a fifth of the Maori population, at least 20,000 dead and thousands more captured (“Overview of NZ”). The Musket War was a war that began when the Europeans introduced their advanced technology and muskets into New Zealand. The Musket Wars were a series of inter-tribal wars caused by tribes all trading to obtain muskets. At the end of the wars, in 1830, a new conflict for the Maori population took rise when “warfare gave way to economic rivalry” (“The Musket Wars”). From 1830 on, Europeans would come to New Zealand in waves of hundreds and thousands of people, threatening the Maoris’ once complete control over the land. This brewing economic rivalry was what paved the way for the Treaty of Waitangi, New Zealand’s founding document. This treaty was interpreted differently by the English and Maoris, something the British had purposely done. The British plan to deceive the natives resulted in both land and governmental conflicts. Land disputes caused by the treaty’s misinterpretations between the Maori people and the settlers sparked the New Zealand Wars in 1861-1870. At the end of these wars, new laws were passed that nearly abolished Maori rights. In 1896, New Zealand was no longer a Maori

A Key conflict that endures as one of the most noteworthy events in New Zealand’s early history is the Waikato war of 1863-1864. The significance of the battles lies in the definition of the status of Maori and Pakeha in New Zealand. Particular historic debate surrounds whether the Waikato war was caused more primarily over the dispute of land or sovereignty. Maori were rising against British control and domination over them exhibited by establishment of the Kingitanga movement and the resistance to land sales. Responding in a way they saw that they had the right British invaded the Waikato. The outcomes of these events still hold debate and controversy in the regions of occurrence even today. With large loss of lives on both sides directly from the clashes, as Maori retained their pride refused to surrender to the British’s superior technology. New laws were passed as a result of the resistance involving shameless policy’s which marginalised Maori and there rights further. The consequences of this war were drawn out until the late 20th, when finally reparations were made in full.

The article, Stereotypical Constructions of the Maori ‘Race’ in the Media, written by Melanie Wall (1997), can be summarised as an article focusing on the effect the colonisation of New Zealand had on the Maori as a population. It mainly focuses on the way Maori have been imagined as the stereotypical ‘Black Other’. It speaks of the perpetuation and (re)formation of Maori identities, including the way Maori are constrained by their ‘Black Other’ stereotype within New Zealand. The article talks about representations of race through ‘identity images’, the effect of the Maori Renaissance (in particular its effect on identity formations), and Maori Stereotypes in the Media.

Throughout New Zealand history, historical roots have played a significant role in the development of modern Aotearoa New Zealand. The historical past has shaped various forms of present social dimensions within the nation today. This essay intends to discuss the controversial racial inequality in regards to the relationship between Maori and Pakeha within contemporary New Zealand society. This essay will explore two readings; “Plunder in the Promised Land: Māori Land Alienation and the Genesis of Capitalism in Aotearoa New Zealand” by Wynyard, Matthew and “Stereotypical Construction of the Maori ‘Race’ in the Media” by Wall, Melanie. This essay will also further discuss a brief summary on my personal reflection

The Maori, “Children of Heaven”, are the indigenous people of New Zealand. It has been thought that Polynesian navigator Kupe, discovered New Zealand in 950 AD, and named the island Aotearoa, “Land of the long white cloud”.1 The Maori migrated to New Zealand from the tropical islands of

Biculturalism is quite a specific concept, but there are many diverse perceptions and interpretations on what it should look like. Ultimately, we can define biculturalism as two distinct cultures that exist in the same place and country (Random House Kernerman Webster’s College Dictionary, 2010). Biculturalism in New Zealand refers to the two dominant cultures here, which are Maori and Pakeha (Ritchie, 1992). It has been known that New Zealand, before the Treaty of Waitangi was established, was widely a bicultural nation. The British settlers and Maori were exploring and examining ways to live in parallel with each other (Hayward, 2012). New Zealand was bicultural in multiple ways as both communities were effective in living within their own cultures in the same land. Throughout the years, Maori and Pakeha have learned each other’s ways of living resulting in the adaption of both cultures. This raises the first bicultural people of New Zealand, the Maori-Pakeha; Pakeha that lived in Maori

In this paper my intention is to review the Northern wars known as “te riri pakeha” or white man 's anger that took place in 1843-1846, in the Bay of Islands, New Zealand. It will also be defining and giving understanding of the meaning of colonisation and the effects on the Māori people. This paper concludes with the impact of the Northern wars on Māori wellbeing and health in 1843 and the present.