Buddy Mikaere (whose grandmother converted to Ringatū) reviews new book about the faith’s founder, Te Kooti
My grandmother, on my father’s side, died before I was born so I never knew her. But one of the things that ended up in my father’s possessions was his Paipera Tapu, his Māori bible, or as he called it, his “Ringatū bible”. Grandma was a follower of the independent Christian faith founded by warrior prophet Te Kooti Arikirangi, which must have been a difficult thing for her given that much of her generation of our Tauranga family converted to Mormonism in the years immediately preceding the World War. 1. According to Dad, she held tightly to her Ringatū faith until her death, following all its rituals and practices herself. I buried his Bible with Dad when he died. It seemed like the right thing to do.
“Ringatū” is a reference to the raised hand, a symbolic action also used by followers of Pai Mārire; Pai Mārire being the precursor of the Ringatū faith. Mormons also pray with raised hands, which might explain the religion’s early appeal to my grandmother’s generation.
So, hoping to learn something about the faith that sustained a religiously isolated grandmother, I consulted Ron Crosby’s new study. Te Kooti’s last foray. It covers a crucial episode in the New Zealand Wars, detailing the capture of 218 Whakatōhea near Ōpōtiki by the Māori prophet and rebel Te Kooti in 1870.
This is a military history told in detail – not surprising, given that Crosby has a deserved reputation for accurate scholarship in the field, as demonstrated by his previous writings in the field of history 19th century Maori. His earlier books on the Kupapa alliances between Māori and the Crown, as well as the Musket Wars, are good examples. I note that with this book he also endeavors to correct locational details in other books on Te Kooti, including the late Judith Binney’s seminal work on the Prophet, Songs of redemption.
When I was in high school, I had an enthusiastic geography and history teacher, John Buckland, who taught what he called “Go There History.” The idea was that you would learn as much as you could about a particular subject or topic from whatever documented sources you could find, then finish it off with a field trip by going to the actual locations and matching this knowledge to the geography/topography of the site(s).
With Last foray Ron Crosby did just that, but to a level I’ve never seen before. The photographs (presumably obtained using drones) and drawings detailing the location and layout of players during the events described in the book – particularly in the Waioeka River Valley and Gorge – are truly excellent . The descriptions receive greater authenticity – if that was necessary – thanks to his personal journey along the traces and paths of the story.
One of the main locations in the book, the Waioeka River Gorge, might be familiar to those who have traveled the Ōpōtiki-Gisborne part of State Highway 2 which passes through part of the gorge. Even this cursory visit will give an appreciation of the wild and untamed nature of this place. So imagine trying to navigate this terrain with animals, children, supplies and military equipment. At that time it was a roadless river valley, with thick bushes and a river that turned into a torrent with minimal rain. The physical “research” undertaken by Crosby to produce this book is to be admired. It’s an approach that gives the story a different authenticity and perspective.
But while the story of Te Kooti’s cruelty in kidnapping entire communities and the relentless pursuit that followed is compelling, detailed and a very interesting historical note from a military perspective, I felt wronged. Something was missing. How has Te Kooti, a man who on many occasions appears to have behaved with brutal contempt towards his victims and even towards his own supporters, nevertheless managed to engender such loyalty and commitment among supporters like my grandmother, who, to my knowledge, never met the man? Crosby does not enlighten us on this point.
I met other solitary followers of the faith. The contrast with Te Kooti’s warrior life, non-Christian lifestyle and temperamental behavior, such as drinking alcohol and multiple female “wives”, goes completely against the gentle and gentle attitude followers I met. It’s an uncomfortable fit. There is neither fire nor brimstone, rather a gentle acceptance of the ups and downs of life, surrounded by forgiveness and acceptance of others and their actions. This always seemed a bit strange to me. But it’s also strangely comforting because it fits my grandmother’s imagined persona.
I had the pleasure of working with the late Sir Monita Delamere, like Ron Crosby, also a member of the Waitangi Tribunal. But Sir Monita, a proud member of Whakatōhea and Te Whānau-ā-Apanui, was also a strong supporter of the Ringatū church in which he held high office.
I had many late-night chat sessions with this charming man as we traveled together on the Tribunal hearing circuit. He was a gentle apostle to his church and, from my observations, his beliefs in Ringatū permeated everything he did. We laughed at how he would entice visitors to his home marae to stay, then surprise them by being present on the marae for Ringatū’s holy day, which was on the 12th of the month, when no one was allowed out or to enter. They were forced to stay and participate in the series of prayers and chants that filled the entire day and night.
In 1990 we were at Waitangi to mark the 150th anniversary of the signing of the Treaty. I was getting ready for an evening news show and the nervous vibes must have reached Sir Monita who quietly took me aside, sat me down, placed a hand on my shoulder and recited a ringatū karakia over our heads bowed. This gentle injection of calm was something I will never forget.
But one thing I did not have the opportunity to speak with him in depth, and which I regret, is why many Whakatōhea became faithful members of the faith despite the tribulations inflicted on them its founder, Te Kooti. . This remains the case today, with most of the faith’s approximately 16,000 members located largely in the eastern Bay of Plenty.
It seems that Whakatohea’s destiny was to become involved in religious events that were not of their own making. The execution of Church Missionary Society missionary Sylvius Volkner at St Stephen’s Church in Ōpōtiki in 1865 by Kereopa Te Rau and his Pai Mārire contingent was an earlier example, and Crosby briefly examines this event.
A book of this nature probably does not lend itself easily to the type of analysis I am interested in because this line of inquiry and recording probably requires a broader engagement with people rather than archives. That said, I note the extensive consultation undertaken by Crosby during the writing of this book.
The other interesting aspect of this book is the additional details provided about the role of the Māori Kūpapa. troops from Whanganui, Te Arawa and Ngāti Porou. The term Kupapa The term “neutral” only ever meant “neutral” in its original formulation, but in today’s world it has come to rub shoulders with the word treacherous in its meaning and application.
There has always been enmity between most Te Arawa and the coastal tribes, and their involvement in the pursuit of Te Kooti can be characterized as the continuation of a generational conflict so old that its origins have been lost. But the injection of Wanganui forces under Major Kemp was an interesting and new development. I suppose those responsible for pursuing Te Kooti considered that being from the west coast, the Whanganui Kūpapa could be considered to have no affiliation with Te Kooti and therefore trustworthy.
Ngāti Porou under Ropata Wahawaha also aligned with the forces pursuing Te Kooti. Ropata enjoys historic rehabilitation as Crosby casts doubt on alleged brutal executions of prisoners attributed to Ngāti Porou leader. The services of these tribes were provided on the basis that their lands would not be subject to confiscation as happened elsewhere.
Kūpapa’s role is not discussed in detail in these days of post-Waitangi hearings given that the other party in such proceedings is the Crown, and who wants to be seen as being on the Crown’s side in the forum of the Court? This is an interesting dilemma for some. But in Last foray Crosby contextually expands on his earlier book on the role of Kūpapa’s forces.
Despite my personal disappointment, I am nevertheless delighted and happy to have this book in my personal library collection. The smallest details make this an invaluable record and bring to an orderly and satisfying conclusion one of the most interesting events of our common 19.th history of the century.
Engari, mihi atu ki a koe et te rangatira Ron.
Te Kooti’s final foray by Ron Crosby (Oratia Books, $49.99) is available in bookstores nationwide.