Talk:Māori King Movement

Marriage date

Te atairangikaahu married Whatumoana Paki in 1952 —The preceding unsigned comment was added by 125.236.44.41 (talk • contribs) on 15 May 2006

Hereditary/Election????

"It is a hereditary role, the succession occurs through the primogeniture mechanism. The current Māori Queen, Te Atairangi Kaahu, is of the line of the first Māori King, Potatau Te Wherowhero and was elected in 1966."->Being a hereditary role, how can there be an election? It is an assumption of power. --Midnighttonight 04:38, 5 June 2006 (UTC) EDITED: that was all me, not an anon followed by me. --Midnighttonight 08:45, 6 June 2006 (UTC)

I believe it is not hereditary. Tawhiao was chosen from several contenders including his sister and Kerei and Wiremu Tamihana. When Te Rata died, a choice was made between Koroki and his 2nd cousin Te Puea (see http://www.teara.govt.nz/1966/M/MaoriKingElectionAndCoronation/MaoriKingElectionAndCoronation/en). And I believe Piki (Te Atairangi Kaahu) was not an automatic choice. I'll contact the editor who added that sentence to the article. Nurg 03:56, 2 July 2006 (UTC)

My apologies, the source which I cited that from said that it was through such a mechanism; albeit, I wrote that in the article a long time ago now and I cannot relocate that source. The clear contradiction must mean that the Hereditary statement should be removed. -- Greaser 01:33, 4 July 2006 (UTC)

I think it is arguable that this is an elective monarchy so I have changed the wording to reflect the potential for disagreement on that point. Other elective monarchies it is clear who the candidates are, and how the nomination process would work. The vatican for example, draws its candidates from the college of cardinals. It appears that the tribal leaders in this system draw their candidates from a royal family, and there has not been a monarch from outside that family. It also seems likely that there is an ethnic requirement that the candidate must be, racially, a maori. The argument that the monarchy has hereditary aspects should not be squelched or this tends towards a one-way POV towards an elective monarchy. Sandwich Eater 17:49, 23 August 2006 (UTC)

Lord Derby

I don't suppose anyone knows which "Lord Derby" the text refers to? I've made a guess but since there is not exact date there is at least one other possibility. - SimonLyall 10:49, 31 July 2006 (UTC)

That seems correct, as Edward Stanley was Secretary of State for the Colonies at the time of the petition.--Lholden 21:39, 31 July 2006 (UTC)

Non-English Language

This article makes use of several non-English terms. These ought either to be defined or else English language equivalents used. --Aaron Walden 12:08, 17 August 2006 (UTC)

Which terms do you refer to? --Lholden 21:06, 17 August 2006 (UTC)

Role of other iwi

I guess the article be updated to include the suggestions that have appeared in the NZ Herald that the other iwi are largely just 'rubber-stamping' the selection by Tainui Nil Einne 01:30, 19 August 2006 (UTC)

Hmm. I haven't heard anything to that effect and it doesn't sound very plausible. I think I'd leave that out, especially if it's just suggestion. Mona-Lynn 08:46, 19 August 2006 (UTC)

Te Paki o Matariki

I would suggest a pic and explanation of Te Paki o Matariki be added to this site. As well as the royal flags. --unsigned comment by User:Nzbboy 28 August 2006.

"Monarch" numerals

Somebody had labelled every monarch herein as "NAME I, Māori King." However, it is incorrect to do so. A monarch can only become NAME I after there has been a NAME II. For example: Queen Elizabeth I of England was known simply as "Queen Elizabeth" until HM Queen Elizabeth II became Queen. William I, Henry I, Edward I (who should've strictly been Edward III), Richard I, George I all had "I" added after there has been a William II, Henry II, Edward II, etc. Hence why King Stephen, King John and Queen Victoria are styled without an "I" numeral, because there is only one of each.

This system of retrospective "I" enumeration is not just a British system, but is the system around the world and would thus, if used correctly, apply to the Māori kings. There can not be a Koroki I if there has been no Koroki II. --unsigned comment by 84.71.12.146 (talk) at 01:55, 18 October 2007

Ever heard of Juan Carlos I of Spain, Michael I of Romania, Paul I of Russia or Louis Philippe I, King of the French? None of them has had a successor of the same given name, yet each uses a regnal number. This is determined by each monarchy: there is no generic principle or rule which settles the matter for each realm or each dynasty. Maoris get to decide for themselves how they style their monarchs. FactStraight (talk) 03:57, 7 August 2013 (UTC)

Lead

Currently the lead states:

The position of Māori monarch was constituted in 1858 by chiefs (rangatira) from all the tribes throughout Aotearoa New Zealand.

My understanding was that not all iwi actually participated in the formation of the Kingitanga, in fact a lot of the southern rangatira were opposed to it (see NZ History). Ngaphui and Ngati Pourou never joined.

Kingi Tuheitia is the internal Sovereign Partner to the External Sovereign Partner Māori Trustee Her Majesty Queen Elizabeth II.

This is a highly dubious claim. Firstly, the Kingitanga is a non-constitutional role. There was never any claim to being a "internal Sovereign partner" to the Monarch. In fact the position of Maori King was meant to compliment the British Monarch. (see NZ History & [1]).

It is a role invested with a high degree of prestige (mana) that symbolises a bridge between Māori and the western world.

Again, this is highly dubious. Perhaps this was the case in the 1850s, but simply isn't true today.

Since the 1850s the role has been vested in the Tainui tribe (iwi) who agreed to guard the position when it was created.

More dubious claims - ref statements by other North Island iwi at the NZ Herald.

The Kīngitanga movement and its influence has expanded since its establishment and it is widely recognised and respected by Māori in many parts of New Zealand today.

Again, this claim is dubious although probably accurate. It needs to be cited. --Lholden (talk) 05:08, 29 June 2010 (UTC)

I took the silliest ones out. There may well be some grain of truth to the election bit tho, I am sure you'd find something accurate on Te Ara. The Herald I wouldn't trust at all. Kahuroa (talk) 06:24, 29 June 2010 (UTC)

Good stuff. By election do you mean Tainui's guardianship of the Kingitanga? I agree that does make sense. --Lholden (talk) 10:50, 29 June 2010 (UTC)

No I meant the selection of successor. The Kauhanganui (Tainui parliament) meets after the death of the incumbent and elects the successor. The guardianship/founding of the Kingitanga should be easy enough to research I would have thought. (BTW it would not be a simple matter for another iwi to take the role - Tainui has a lot of dedicated supporters for the role from its people and has the infrastructure too) Here are a few general sources in the meantime te ara old, te ara, NZDB, last four paragraphs Kahuroa (talk) 21:59, 29 June 2010 (UTC)

Interesting. Guardianship doesn't seem correct in this context. --Lholden (talk) 22:55, 29 June 2010 (UTC)

As your cite tag indicates, we need a reliable source for "who agreed to guard the position when it was created". I wouldn't rule it out, it could well have been stated at the time Potatau Te Wherowhero accepted the kingship, and in effect Tainui are the guardians of the position. But a source is needed. Kahuroa (talk) 23:10, 29 June 2010 (UTC)

More sources - longer, older: Gorst, in particular this appendix, Buddle, Cowan, on the choosing of the first King, Harrop Kahuroa (talk) 23:44, 29 June 2010 (UTC)

Good stuff. I'll read through those sources and figure out some text that's verifiable and accurate. --Lholden (talk) 02:21, 30 June 2010 (UTC)

More from the old Te Ara Sinclair and this is a parliamentary research paper see section Separate Māori institutions Kahuroa (talk) 02:45, 30 June 2010 (UTC)

Well done on additions

Excellent, exactly what was needed.Kahuroa (talk) 06:45, 5 July 2010 (UTC)

Not the king of Maori ?

Attention has been drawn to an anomally in the tile of Maori King. According to 1 editor it is "well known" that he is not the Maori king but this would be news to many kiwis .Mr Rankin is highlighting an important issue to do with tribal independence and that the Kingitanga is only held in respect as long as the monarch behaves themselves.There have been various issues raised in the media about the king's actions,his demeanor,his spending ,his friends and his son,which do not sit well with many conservative Maori.One person is saying what many are feeling.To call The king the "King of Huntly" is insulting and that is not included in the article for that reason but Rankin has raised an important constitional issue that deserves a bit of space.Claudia june 2011 — Preceding unsigned comment added by 125.237.39.170 (talk) 05:06, 8 June 2011 (UTC)

The lede does say "The Māori King Movement or Kīngitanga is a movement that arose among some of the Māori tribes of New Zealand" (emphasis added). The actions of the current King, or his family, do not really belong in this article, but some elaboration about where the movement does and doesn't have support would be useful to add. It may be well known among Māori, but we need to write for a more general audience.-gadfium 06:07, 8 June 2011 (UTC)

The title is long-established as Maori King, but the fact that he doesn't stand for every iwi is also long-established (and could perhaps be better covered in the article). Stuartyeates (talk) 06:34, 8 June 2011 (UTC)

The 3 mentioned tribes make up a majority of Maori in nz in terms of total population(both in 1860s and now)-Nga Puhi alone is "probably" as big as all the other iwi put together. The 3 iwi are all extremely well known ,with great mana.If you have not heard of them then that is your problem! — Preceding unsigned comment added by 125.237.36.158 (talk) 09:11, 10 June 2011 (UTC)

I find it highly improbable that 50% of all the Māori in the world are Ngāpuhi (of part of Northland) and find it even more so that anything similar could be said of Ngāti Porou (of the extremities of the Gisborne area). As for the Ngai Tapu, I can assure you that I have never heard of them; they do not even have an entry in Wikipedia. I would recommend you click on the red-link above and start creating an article on them, starting with explaining where their rohe is (as I live in the Kaitahu/Kati Mamoe/Waitaha end of the country, doings at the other end of the country may not make the news). Cheers. Daveosaurus (talk) 09:59, 10 June 2011 (UTC)

I think Ngai Tapu is probably a typo, not to be confused with a taipo. Kahuroa (talk) 06:56, 11 June 2011 (UTC)

New Article for Political Entity?

I am wondering if there should be a new article created for the state or confederacy ruled over by the Maori monarchs and allied chiefs. It seems like from the time the confederacy was formed in around 1858 until 1881, when the Kingitanga Movement finally left its isolation and finally made peace with and opened up to the settler government, the Kingitanga functioned as an independent state.

From what I understand, the Kingitanga held power over a substantial portion of North Island, originally centered in the Waikato Region. Then the settler government under Governor Grey interpreted their existence as a threat to British sovereignty and justified attacking them and initiating the Land Wars in the Waikato based on a claim that Ngati Maniapoto warriors helping other tribes fighting settlers in Taranaki Region were Kingitanga agents. After brutal fighting, the Kingitanga government occupied Ngati Maniapoto territory and became a neutral player throughout the rest of the Land Wars although remained independent from and at war with the Colonial Government until they opened up the King Country in 1881. Afterwards, they progressively integrated with the rest of New Zealand over several decades, beginning with rail projects several years after peace was established although the Tainui chiefs and Maori king directly ruled the territory and didn't suffer land confiscations like other regions which allowed for a higher-than-average Maori population to exist there even to the present day. Based on this background, do you think it is reasonable to create a new article for a state with this information included or that it should be included only here in the Maori King Movement article or both or neither?Nanib (talk) 00:06, 26 January 2012 (UTC)

The following are relevant articles on nzhistory.net.nz, a New Zealand government history resource that is a wealth of information for New Zealand and even other Polynesian histories:

http://www.nzhistory.net.nz/politics/maori-king-movement-1860-94/build-up-to-war http://www.nzhistory.net.nz/politics/maori-king-movement-1860-94/response-to-war http://www.nzhistory.net.nz/politics/the-maori-king-movement-1860-94/raupatu-confiscations http://www.nzhistory.net.nz/politics/maori-king-movement-1860-94/maintaining-te-kingitanga http://www.nzhistory.net.nz/politics/the-maori-king-movement-1860-94/tensions-ease

Your account of this aspect of NZ history is seriously flawed although here and there you touch on a correct fact. The key to the mystery of the Kingitanga is the invasion of Taranaki by Waikato iwi during the long and brutal Musket Wars. The Taranaki tribes suffered savage treatment from Waikato which dislocated the various communities. Taranaki tribes saw the treaty as a method of trying to claw back some of the land and the mana that they lost during those times. Waikato seized on opportunities to increase their power or mana not only over Taranaki but over the Government as well. — Preceding unsigned comment added by 122.62.226.243 (talk) 01:17, 16 April 2013 (UTC)

Wording of intro

SymonLyall has made this revert [2] on the grounds that reference to "an expression of Māori unity" is "a little fluffy". I'm open to guidance here and welcome discussion on this, but I think that unless the Kingitanga movement is essentially an historic phenomenon, the emphasis in the opening sentence should be on the present, not the past. The wording I inserted is drawn from NZHistory Online and I think encapsulates what it is; that initial statement is preferable to an immediate explanation of why it arose. My understanding, from what I've read, is also that the Maori King is essentially a Tainui institution; if that's the case, is it not important to identify that fact immediately as well? (SimonLyall also removed that from the opening statement).

I'm slowly working my way through this article to improve what was pretty shabby and vague coverage. All suggestions are welcome, but as someone living in Australia and thus slightly removed from whatever routine coverage there is of the Maori King (despite my strong interest in colonial-era NZ history), it seems to me that the article in its newly amended form clouds rather than sharpens understanding of what the function of the King is.

This may, in large part, come back to the issue of the title of the article, "Maori King Movement", which tends to place an emphasis on the past (as in the establishment of the "movement") rather than the present. That in itself may need addressing, with the article possibly better renamed "Maori King" and clearly explaining who and what the King is and then the origin of the institution. Any comments and response would be very welcome. BlackCab (talk) 13:20, 2 October 2013 (UTC)

My main problem with your wording was that the first sentence or two should be a description of what the article is about in an almost stand-alone way. The equivilent might be 1st sentence of Australian Labor Party being The Australian Labor party is an expression of the late 19th century Australian workers movement, possibly true but not really what it actually is. So more or less what you have said above but with a bit more detail to people who hear "Maori King" and assume they are actually part of the government. We need to get the basic introduction out first. - SimonLyall (talk) 06:43, 3 October 2013 (UTC)

For our Aussie friend.Last month the king was too sick to attend a hui and his son attended and spoke in his place. This point was mentioned,with a photo of the son, in the Waikato Times which gives reasonable coverage of Kingitanga events.I would agree with discussions above that the Movement part is largely historical. There is no longer any "movement" in the sense that the Kingitanga is trying to expand or develop its role.Having said that the King himself has or had some grandiose ideas of his power to spend money as he saw fit.The Times covered this spat about 2 years ago. The Kingitanga tries to keep its internal ructions under wraps. They are mainly squabbles about influence, authority, access to spending money, accountability, warring personalities etc. The infighting is mainly between the King the governing body and the separate business body. The business arm of Tainui is separated from the king.Of late -since about 2006(?) the business arm has done very well -mainly on the back of the massive development of the old air force base gifted to Tainui about 1992 into a huge modern shopping complex"The Base". The next (current) big project of Tainui is to develop what is called an inland port on land also gifted to Tainui in 1992 on the other side of the city near the University.The tribe has successfully had zoning restrictions changed from residential to industry. This port will be a transhipment zone for mainly container goods.The iwi has had good cooperation from the Hamilton City Council in this development- they have helped them through the red tape. The port is likely to start about 2014-15 and development continue for many years.The area is enormous. There is a rail link close at hand. A new multi lane highway passes very close to the new port. No doubt the king who plays no direct roll at all, will get(be given?) a new car to celebrate. — Preceding unsigned comment added by 122.62.226.243 (talk) 22:20, 4 October 2013 (UTC)

Not Prime Agricultural land

I removed "Prime agricultural" as this is a very poor description of the Waikato in 1863. There was only a very small area of developed land that could be called Prime-the small area around Te Awamutu that had been developed with plants and technology from the CMS missionaries and included at least 1 flour mill. This constitutes about 2% of the Waikato at the most. There were small isolated pockets or gardens such as those near modern Hamilton city. These were man made soils for growing kumara in Kirikiriroa which had a very small population-about 70 all told just before the war. Some of these have been rediscovered just recently and cover an area about as big as a normal urban section, very close to the Waikato museum. Most of the Waikato was very swampy and still is to some extent. Waikato was an unproductive farming backwater until the mid 1920s and only really became prime agricultural land from the 1950s. There were a lot of natural obstacles such as the Waikato River, thousands of small streams and deep gullies that all needed bridging. The only common tree the Kahikatea -initially used for bridges is very prone to rot. The high rainfall in winter turned the Waikato into a quagmire over winter-early photos show carts up to their axles in deep mud. Of course for Maori the swamps and creeks did provide eels. There were lots of native ducks on the lakes. The figures for food provided from the Waikato to Auckland in 1854-about the time of peak Maori production, show that only a tiny amount of food came from the Waikato-literally 4 canoes of potatoes in the first half of 1854. The vast bulk of food came from Maori in Auckland itself or on the modern North Shore(Ngati Whatua) but mainly from Waiheke Island(Ngati Paoa) and the Thames(Ngati Maru) area. After the 1863-64 war most of the soldiers (mostly Australian ) who were given free land, walked off after taking a look at their new swamps and lakes"land". The population of Hamilton dropped from a peak of about 900(mainly military) in 1865 and did not reach 1000 again until 1901. It took mass application of modern technology and a huge input of labour to turn the Waikato into prime dairy land. Even today the wider term "agricultural " would be a bit sweeping as probably 95% of the lowland farms are dairy only with low hill country farms to the West being mainly sheep with some beef. Today there are only a tiny number of orchards or other specialized land use -a few flowers grown indoors, bee hives,race horse breeding around Cambridge. Many of the steep hills are exactly as they were in 1863 covered in native bush. Most are reserves. Hence just "land". — Preceding unsigned comment added by 122.62.226.243 (talk) 02:33, 8 October 2013 (UTC)

This has been discussed at Talk:George Grey#Grey launched the invasion of the Waikato . . .. As mentioned there, Keith Sinclair, James Cowan and James Belich all refer to the Waikato in general and Rangiaowhaia specifically as a rich agricultural area that provided most of their food needs; add Michael King to that list of reliable sources as well. BlackCab (talk) 07:00, 8 October 2013 (UTC)

You are fudging a bit-you dont quote any pages refs ,nor a time period , nor do you distinguish between a tiny area that was somewhat developed around Te Awamutu(largely due to the efforts of the missionaries) and the rest of the Waikato that wasnt. Also the word prime is not used. I would like to see the actual passage with context as clearly anyone who knows that time period and the Waikato as I do will recognise some kind of error has been made.I have attended lectures(many years!) ago where it was stresssed that Waikato's land has poor natural fertility and it was the application of technology , capital and labour -in huge ammounts that made it a great dairy farming region it is today. As an example the Ngati Haua ( a significant part of the kingitanga) were quite happy to sell a huge chunk of their land that was a giant swamp in the 1870s to the Morrin Brothers. These 2 were Scottish engineers who hired Irish navvies from the NZ gold field to hand dig an extensive drainage system to turn what was a shallow lake in winter, into prosperous dairy land. If you check on Google earth you will see that the Waikato still has many small lakes and swamp land. Also who does "their needs?" refer to -To Waikato iwi? Maori did not need "rich agricultural land" they were still mainly living from natural food supplies like ducks, eels, fish, weka,pidgeons, puha,and fern root nodules. This was supplemented by small patches of kumara and potatoes and later small area of introduced wheat fruit (especilly peaches). Most of the flat Waikato basin was devoid of Maori as it was so wet. Perhaps they were using the term "rich " in the sense of abundant natural food to support the existing 3000(?) scattered Waikato population? However the use of" agriculture" is still puzzling,as most Maori food was still from hunter /gatherer sources.The Waikato was about the last of the moderately populated areas in Nz to benefit from British farming methods.

I would not call the Grey talk site anything like a discussion -there is only a few vague lines from you and about 20 lines of specific information from me-thats it. — Preceding unsigned comment added by 122.62.226.243 (talk) 09:05, 8 October 2013 (UTC)

I'm not fudging, I'm telling you that the sources the article is based on refer to the area as a rich agricultural area. I'm happy to find some quotes for you. BlackCab (talk) 10:05, 8 October 2013 (UTC)

Thankyou in anticipation of the quotes and contexts. Not "prime"land then? — Preceding unsigned comment added by 122.62.226.243 (talk) 22:37, 8 October 2013 (UTC)

And when are you going to start showing some courtesy and signing your posts as you have been asked to do repeatedly? There is even a shortcut on the edit bar. BlackCab (talk) 10:06, 8 October 2013 (UTC)

Maori bank

I am not satisfied that this edit [3] by 122.62.226.243 claiming Tāwhiao "used his influence to withdraw all the money for the trip from the newly set up Maori bank. When depositers found all the money gone they burnt down the bank" should remain in the article. The source material, which is far from adequately cited, paints quite a different picture. Stuart Park's article in the New Zealand Journal of History at this site quotes from the Australian Insurance and Banking Record (21 June 1916); this states that the deputation to London was led by (or comprised only) bank directors Aperahama Te Rei and Hone Te Parikou (to whom it refers as "Abraham the Jewel" and "John Slippery Fish" respectively. There is no mention of King Tawhiao; nor does it even seem to correlate with the 1882 deputation to London by a group of northern chiefs described by Ranginui Walker (Struggle Without End, pg 160.)

Park observes: "The tone of this (AIBR) article is very negative, typical of much Pakeha writing about Maori of the later nineteenth and early twentieth centuries. Much of the content might well be factual, like the description of grievances over Treaty issues, although the names given to the chiefs appear so strange as to be quite unlikely. No contemporary Maori sources examined record such names." He concludes that the report has "dubious reliability" and reflects the "supercilious, patronising attitude" of earlier press articles on the bank.

In any case, this is the first and only reference in the Wikipedia article to the Maori bank. It seems mischievous to introduce it with a highly suspect article written in a clearly patronising and insulting manner that assumes, on thin evidence, that it was referring to the 1884 deputation to London led by Tawhiao. I'll try to find the second sloppily cited source provided, "King Potatau. Pei Te Hurinui Jones. p 230-231" and see if it is any clearer. BlackCab (talk) 05:00, 13 October 2013 (UTC) Despite the writing style of the paper there is ample evidence that the facts are indisputable. The names of the Maori mentioned are authentic-they were directors of the bank but not on the official party to London which consisted of Tawhaio, Te Tuhi,Te Wheoro,Turoa,Ropiha and Skidmore. 4000 pounds were taken from the bank -a huge ammount then. The money was spent like water in London. Rather than a political exercise the trip turned into a lavish tourist party with the contingent visiting operas, ballet, the zoo, Madam Tassauds, mass choirs and many parties. The names mentioned by you are among the names in the documents at Cambridge Museum. Another source I haven't mentioned is the Cambridge Museum which as a piece about the burning of the "Bank".Victoria University also holds documnets relating to the trip which refer to all the points raised. Likewise the well known Blackly study. The bank was actually just a raupo whare(hut) so it didnt take much to burn. The kingitanga itself had set up the bank after the 1882 visit and meeting in Auckland. This was when the London visit was first mooted and may in fact have been the real motivation for setting up the bank. Mapori were tired of handing over all the money to what they considered "government " banks which paid low interest. Maori were getting a steady income by leasing and selling land through the Native (Maori) Land court. The income stream to normal Maori had suddenly increased. From about 1870 Kingitanga tribes such as Ngati Haua started leasing huge areas of what was basically swamp to Auckland based entrepreneurs. Ngati Haua were so keen that they signed up to leases even before the Native Land Court had made final decisions.(the leases were made subject to the NLC decisions being positive). Although the Kingitanga movement had nominally been "defeated" on the battlefield, it still held considerable but patchy influence-enough to persuade ordinary Maori to bank with the Kingitanga bank. Suspicions were first raised in Cambridge when local chiefs who ran the bank were seen driving fancy carts and wearing the latest fashion clothes. By 1884 Tawhaio's influence was at a low ebb-there were only about a thousand core Kingitanga supporters left and even the Ngati Haua who had been core Kingtitanga supporters were happy to lease land and then gradually sell land to farmers such as Morrin and Firth who both spoke Maori and were on good terms with the locals. The setting up of the bank, the borrowing of the money by the 1884 party to London headed by Tawhaio ,the holiday atmosphere of the trip and the burning down of the bank are all indisputable historical fact.

You will find Pei Te Hurinui Jones an impeccable source.He is THE Tainui historian. He(and his brother )was the off spring of one of the many Pakeha who lived with and married into the Ngati Maniapoto iwi from 1842. The Maniapoto "half castes "etc were and are very important to the tribe. You wont find many references to the money borrowing from Maori sources as the borrowing was kept secret for obvious reasons . The whole trip was kept secret until the party got to Australia. Another place you will find reference to the bank is in Kelly's book on Tainui-he was a one time friend of Te Hurinui Jones but "borrowed" his detailed notes when Pei was dying of cancer (so it was thought)and published them as his own. To his great surprise and I would say embarrassment, Pei lived ,so there are 2 books but from the same research. When Tawhaio returned from Britain he behaved in an increasaingly irrational way insisting that Maori have complete and total separation from Pakeha despite, there being virtually no appetite for such action among Maori-he was increasingly clutching at straws. See Claudia Orange, Treaty of Waitangi, for details on that. Tawhaio was at loggerheads with many chiefs over the setting up of separate Maori councils which they wanted and he opposed. His returned coincided with a number of revolutionary changes in NZ and he was essentially a non event. The government was far more concerned with the solving the depression, breaking up the large run holder estates, making use of the new refrigeration technology and developing the whole dairy farming industry. See any good book about the Liberal/ labour socialist origins.