You might have recently seen something about a ‘Parihaka Day’, which is supposed to take place today, in commemoration of events that took place at Parihaka in Taranaki in 1881.
On that day, a column of men entered the Taranaki village of Parihaka.
They were Armed Constabulary members, career policemen and deputised civilians. They were militiamen from the Thames Scottish Volunteers, the New Plymouth Guards, the Taranaki Mounted Rifles, the Wellington Naval Brigade, the Marton Royal Rifles, the Hauraki Engineers, the Thames Naval Brigade, the Wanganui-Alexandra Cavalry, the Wanganui Rifles, the Wellington Engineers, the Wellington City Rifles, the Wellington Guards, the Masterton Rifles, the Makara Rifles, the Carterton Rifles, the Greytown Rifles, the Marlborough Contingent, the Timaru Artillery, contingents from Canterbury and Nelson, and companies from Normanby, Hawera, Patea, Waverley, Palmerston North and Rangitikei.
It was a national crusade. In total the force was over two thousand strong.
They were there because the Maori of Parihaka had been actively defying the government, ignoring the rule of law, harbouring criminals, destroying the property and livelihood of settlers, and agitating for separation from New Zealand. They were there to take the leaders of this community into custody, and disperse the Maori who had come from across the country to take part in the anti-white, anti-government activism.
Peace Action, an anarchist group active in Wellington, has been putting up posters to remember this horrible crime against humanity; this horrendous atrocity committed by our ancestors through peacefully walking into a village and arresting the leaders of a dangerous cult.
Those who promote this event want you to believe that the Maori at Parihaka were peaceful protestors, that Te Whiti was essentially a Maori Gandhi, and that our police and army forces were basically the NKVD or Gestapo oppressing the poor freedom fighters.
The truth is that Parihaka was an anti-government commune with the features of a cult. Their leader, a man named Te Whiti, was revered as a sort of prophet. He was an anti-government radical, shown by some of his prophecies and speeches, which were recorded in the newspapers of the day. During an 1880 meeting at Parihaka with Robert Parris, a judge in the Native Land Court, the two men came to a disagreement, and Te Whiti said:
‘Thy words are few. Black and white can never agree, and cannot therefore be joined’.
He was a racial separatist. He didn’t want the Maori race to be a part of New Zealand, but to live on their own. This racial nationalism is hardly a policy you would imagine Peace Action and other leftists to support. Of course, it’s not really about Te Whiti’s beliefs, but what he represents as an anti-white figure of New Zealand’s past.
The Thames Advertiser, 16th June 1879 tells of one of Te Whiti’s prophecies, presumably granted by God himself for the purpose of raising Maori morale in the fight against the Satanic Anglo:
‘Te Whiti informed his followers that he had a vision on Thursday last, and saw the Redeemer of Mankind, who told him that the bullets fired by the pakehas at the Maoris would return and kill the white men, and, in the event of war, He will come down from Heaven and drive the whites into the sea. Te Whiti made a call upon all Maoris outside Parihaka, and says those who refuse to rally round him will be killed by supernatural means.’
Sounds pretty reasonable; God will come and wipe out all the whites, and all of the Maori who don’t join Te Whiti. Evidently, the sage misheard part of his revelation.
In another instance (Waikato Times, 27th September 1881), he was recorded as telling off some of his young followers for planning an attack on an Armed Constabulary camp - not because of any benevolent or pacifist beliefs, but because:
‘If you kill pakehas they get ten to fill their place. If five Maoris are killed, there are none to fill their place… If you fight and kill all the men in the camp, hundreds of Europeans will come and take their places.’
If only he had the numbers, perhaps he would have turned to outright violence. He certainly sought alliances with other Maori, as well as threatening those who didn’t join him with destruction.
Te Whiti’s congregation was closely aligned to the Maori Kingitanga movement, and King Tawhiao, who was also considered a prophet, firstly of the violently anti-white Hauhau faith and later of Mormonism, once sent a dozen apostles to live at Parihaka to bind the two groups together.
These ‘peaceful’ activists were allying with other enemies of the crown; it would have been foolish for the government to assume that their intentions were peaceful, given that almost every other major alliance between Maori tribes had been for the purpose of warfare.
Many of Parihaka's inhabitants had actively fought against crown forces in the past, and some had also taken part in the murder of white settlers. This was essentially a camp of ‘reformed and non-violent ex-’ terrorists. Imagine if a band of ex-ISIS murderers decided to go and live in a little village somewhere in Iraq together, and ‘peacefully resisted’ the Iraqi government…
The sword and revolver of Major Gustavus von Tempsky, who was known to the Maori as Manurau, were kept hidden as sacred relics within the whares of the village. The revolver was taken by Tutange Waionui, and the sabre was owned by either Tohu or Te Rangihinakau, all three of whom had been involved in the death of von Tempsky during the attack on Titokowaru's stronghold.
Why would they have kept these items? Obviously it meant a great deal to them to have the equipment of a dead European soldier, and that it was von Tempsky’s only further increased the amount of mana they would gain from showing off their martial prowess. But this was a supposed pacifist settlement, so shouldn’t they have done away with such things? Shouldn’t past violence have been repudiated?
The other main leader at Parihaka, besides Te Whiti, was a Hauhau named Tohu Kakahi. He had previously been a spiritual advisor to the Maori King and had led a number of attacks on settlers, as well as fighting in the Taranaki Wars against the government forces and settler militia. Perhaps he became a changed man later in life after going to his kinsman's commune at Parihaka, but his previous conduct was inexcusable. Given the horrific crimes of the Hauhau under his leadership, the settlers and the authorities were totally justified in being concerned by his prominent position in an openly anti-government community.
The Taranaki Wars are memorable for the large-scale campaign against the white settlers in the region, with only Te Kooti's Hawkes Bay massacres being more deadly. In 1860 and 1861, many of our people were brutally murdered, including Samuel Ford, Henry Passmore, Samuel Shaw, William Parker, James Pote, John Hurford, Gunner Gaffney, Ephraim Coad, Richard Brown, Hugh Harris, Henry Crann, Robert Patterson, John Hawken, Joseph Sarten, Edward Messenger and William King.
Many more had been lucky enough to only be injured, or to only have their homes burnt and other property stolen or destroyed. The War in Taranaki by W. I. Grayling includes an extensive list of some of these settlers, whose lives were destroyed and whose families had to flee safety in one of the fortified redoubts, or to other parts of the colony as refugees:
E. Adams, Thomas Allen, S. Andrews, H. Arden, J. Armstrong, A. Atkinson, H. Atkinson, W. Atkinson, C. Autridge, W. Baldwin, James Ball, James Bayley, Thomas Bayley, W. Bayly, W. Bayly jr, J. Berridge, James Billing, W. Blaschke, O. Broadmore, A. Brooking, F. Brooking, R. Brooks, C. Brown, G. Burton, W. Burton, C. Carrington, C. Clare, J. Climo, W. Coleman, J. Colesby, W. Collins, W. Collins, W. Cowling, W. Crompton, G. Cutfield, G. Curtis, W. Davis, D. Densey, W. Devenish, J. Dingle, M. Dixon, B. Drayton, P. Elliott, C. Everett, S. Fishleigh, R. Foreman, W. Free, J. Flight, J. Gibson, T. Gilbert, G. Ginger, J. Goodwin, W. Grey, J. Grylls, C. Hamblyn, E. Harris, J. Harrison, T. Harrison, W. Harrison, R. Hart, J. Hawke, T. Hempton, James Hay, Mrs Hetley, T. Hirst, G. Hoby, E. Hollis, A. Hoskin, W. Hoskin, W. Hulke, J. Hurford, W. Hurlstone, T. Ibbotson, W. Jones, G. Jupp, J. Jury, R. Jury, A. King, H. King, R. King, Thomas King, W. C. King, C. Kingdon, R. Langman, R. Law, W. Leatham, R. Lethbridge, J. McDonald, Mr McKechney, Mrs McKellar, W. Messenger, E. Moyle, T. Mungeam, J. Newland, J. Newman, T. Newsham, W. Northcroft, J. Oliver, G. Oliver, T. Oxenham, J. Parker, H. Passmore, G. Patterson, W. Paynter, J. Pearce, W. Perrott, G. Pope, R. Pope, W. Pote, P. Priske, H. Putt, J. Putt, C. Rawson, W. Revell, H. Richmond, J. C. Richmond, James Richmond, J. Rogers, F. Ronalds, J. Rossiter, W. Rowe, R. Rundle, W. Seccombe, Mr Shuttleworth, J. S. Smith, T. Smith, Mrs Smith, D. Sole, J. Sole, J. Steer, Joseph Street, R. Street, W. Tatton, R. Thompson, Edward Touet, T. Veale, J. Vercoe, T. Waite, W. Walker, C. Waller, T. Waller, W. Watkins, T. Weston, T. Wheeler, T. White, T. Wilkinson, A. Wills, James Wills, John Wills, P. Wilson, W. Wilson, H. H. Woods, E. Wright and H. Wright.
But forget about all of those people; we’re told that they were evil white imperialists, so their suffering doesn't matter.
The fate of the Taranaki refugees was immortalised in a poem, The Taranaki Mother’s Lament, first published in The New Zealander on the 6th of March 1861.
The Maori of Parihaka might not have started murdering their white neighbours, but there had been escalating tensions for some time. They had first chased the surveyors from the Waimate Plains and then begun ploughing furrows through the farmland owned by whites, destroying their crops and causing serious financial suffering for the settlers.
Everyone remembered the Wairau Massacre, where a survey party had been chased away, and then twenty Europeans had been killed. How were the settlers to know that these Maori, many of them Hauhau terrorists and other veteran anti-whites, wouldn't become violent? Te Kooti's massacres and the last skirmishes against the Hauhau had taken place barely a decade ago.
The left will conveniently forget all of the context; to them, Parihaka was a cut and dry case of the sadistic Anglos coming and being mean to the natives.
So why are they suddenly pushing ‘Parihaka Day’?
I’m sure you will remember last years articles and comments from those in the liberal intelligentsia in favour of replacing Guy Fawkes night with Matariki. The Wellington City Council acceded to their demands - presumably to appease their coffee-swilling hipster constituents - holding the fireworks that should have been used last November until this year’s Maori new year.
The vast majority of Kiwis still celebrated Guy Fawkes’ Night, letting off their fireworks or lighting their bonfires in a continuation of that centuries-old tradition, and this year it will be the same. Matariki just doesn’t engage regular people. It has no connection to our people or to our culture. We have a New Year's night already, and it’s at the end of December, not in June.
With the proposed ‘Parihaka Day’, they are trying a more forceful approach. This time, the anarchists are appealing to white guilt to achieve their goal of dismantling our society. They want to destroy our European traditions just as they want to destroy our European people, and they think they have a very convenient excuse with Parihaka.
Stand up for your heritage. This is a precious tradition of ours. For hundreds of years, our ancestors enjoyed a night of celebrations, here, in Britain, and in our brother-countries.
The humourless killjoys who want to destroy our traditions here have already been successful elsewhere; Australia no longer celebrates Guy Fawkes night, and in Canada it is consigned only to certain rural areas of Newfoundland and Labrador.
But still we remember the Fifth of November, and that’s something; we remember it not as a day of ritual self-flagellation to remove the stains left by our ‘evil imperialist ancestors’, but as a fun celebration of our heritage and history. Let’s keep it that way.