"They believed that a pan-tribal movement, unifying the Maori people under one sovereign equal to the Queen of England, could bring an end to inter-tribal conflict, keep Maori land in Maori hands and provide a separate governing body for Maori"
This passage is derived from the Te-Ara encyclopedia of New Zealand which states the direct reasons for the establishment of the King movement i.e. land issues and unification. However today it has a different significance.
Political to Cultural
The significance of Te Kingitanga on today is very different from when it was first established as there has been a shift the way it is seen. The movement is no longer of political importance instead it now has cultural, ceremonial historical and contempory importance for a proportion of New Zealanders in the 21st Century.
Te kingitanga was first made as a means for the maori to take ownership on their lands and stop Pakeha from buying it off the tribes and causing inter-tribal conflicts as well as conflicts with other tribes. It was also made to unify the Maori under one monarch who could also speak on their behalf. The King was a political figure for the Maori as he was presented with the same mana as the English Queen. However as the Kingitanga progressed the political position that was part of being the King- regarding land and Maori affairs- was no longer the main incentive of the King Movement.
Instead the establishment has now taken as more cultural significance for the wide proportion of New Zealanders. It is no longer seen as political as the King and his 'court' have no role or position in the New Zealand Government. They do however, possess a very powerful cultural significance with in a wide proportion of New Zealand.
Te kingitanga was first made as a means for the maori to take ownership on their lands and stop Pakeha from buying it off the tribes and causing inter-tribal conflicts as well as conflicts with other tribes. It was also made to unify the Maori under one monarch who could also speak on their behalf. The King was a political figure for the Maori as he was presented with the same mana as the English Queen. However as the Kingitanga progressed the political position that was part of being the King- regarding land and Maori affairs- was no longer the main incentive of the King Movement.
Instead the establishment has now taken as more cultural significance for the wide proportion of New Zealanders. It is no longer seen as political as the King and his 'court' have no role or position in the New Zealand Government. They do however, possess a very powerful cultural significance with in a wide proportion of New Zealand.
The Kingitanga is celebrated especially in the Waikato in this video by the University of Waikato Professor Linda Tuhwai Smith speaks about their 'Kingitanga Day' which they annually have at the University. She goes on to speak about the importance of the day it's self and how it's a time to celebrate the distinctiveness of Maori thus showing the cultural importance for the King Movement.
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This photograph is evidence of how the Kinigitanga still has importance to New Zealand Society today as it was documented and broadcasted through New Zealand on 11 feb 2015 thus indicating the importance of King Tuheite and other tribal leaders attending the funeral of Dr Apirana Mahuika, the late tribal leader.
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Although, the King doesn't have political responsibilities, he still has obligations to the community. Each year, King Tuheitia attends hundreds of events in his role as king- he attends civiv functions throughout Aotearoa and lends his support and patronage to organisations. These organisations are made to help Maori in Waikato and around New Zealand. The Kingitanga used this organisations with the help of the King who appoints trustees, representatives and chairpersons for the organisations who then help in unifying the maori force. On average the King or his representative will annually travel 110,000kms around New Zealand where they will then attend dozens of hui and other meetings excluding 29 Poukai thought the country. He is also responsible of hosting the Turangawaewae Regatta in March, the week-long Koroneihana (Coronation) celebrations in August and in January he is to make the pilgrimage to Ratana celebrations in Whaneganui. He also receives and hosts on average nine diplomatic courtesy calls per month and at least travels three times a year to attend functions and hui that foster and maintain global relationships around the world. _
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Tainui is one the largest supporters of The King Movement, and for the people it is of great cultural relevance. Any speech made my Tainui always acknowledges the King or Te Kingitanga. However in the following speech made my Helen Clark on the 150th anniversary of Te Kingitanga, she speaks on the significance of the King Movement for today and especially on the Waikato-Tainui region.
So, today is a time for us to remember all those who formed and nurtured the Kingitanga over the years. There are far too many for me to name here, but I would like to acknowledge especially the contribution of Sir Robert Mahuta who, with Dame Te Ata’s support, led Waikato Tainui through negotiations for the first major Treaty settlement with the Crown. And I do believe that the Crown and Waikato Tainui are now making rapid progress on the Waikato River raupatu claim under the guidance of Tukoroirangi Morgan and Lady Raiha Mahuta.
Progress needs to be rapid on Treaty settlements. It is after all 125 years since King Tawhiao went to London to try to persuade the British to honour the Treaty of Waitangi.
The good news is that since December last year, the Crown has reached six Agreements in Principle with iwi negotiators. The major negotiation with the Central North Island iwi collective is attracting particular attention. As well, two Heads of Agreements under the Foreshore and Seabed Act have been signed, between the Crown and Ngati Porou and Te Whānau ā Apanui, and terms of negotiation for others are advancing.
The Kingitanga today is very much part of the forward momentum within Maoridom – on all fronts.
It was King Tawhiao in the nineteenth century who set a vision for a self-sufficient economic base for his people.
We are seeing the Maori collective asset base grow exponentially – it stood at an estimated $16.5 billion last year. It was up 83 per cent within six years.
Here in Waikato-Tainui we see how a Treaty settlement can be applied to economic development.
Across New Zealand we see Maoridom as a major and growing player in fisheries, forestry, agriculture, horticulture, tourism, and other sectors.
Now as a nation we must redouble our efforts to support educational achievement and upskilling within Maoridom.
For it is not only Maori enterprise and organisations which are crying out for qualified people; it is our whole economy and society.
In recent months I have paid a visit to Te Wharekura o Rakaumangamanga in Huntly.
I was very impressed by its approach to preparing its students for careers relevant to the needs of Waikato-Tainui and Kingitanga.
I know this is happening in kura all over New Zealand.
I know too that they will be well supported by Te Marautanga o Aotearoa Maori Curriclum. This is the first national indigenous education curriculum to be launched anywhere in the world.
Positive developments within the economy, education, health and social services, the arts, culture, and sport are to be found across Maoridom today.
The Kingitanga stands for pride, for mana, and for a confident and secure people moving forward.
It is a link to a very different past and the builder of a better future.
A movement which is strong and relevant 150 years after its birth has shown that it is responsive to the people’s needs, and can move with the times.
The responsibility now lies with Te Ariki Kingi Tūheitia to lead the movement forward, so that it inspires future generations as it has inspired those who have gone before.
I wish the Kingitanga well for its next 150 years.
For the Full Speech by Helen Clark: http://www.beehive.govt.nz/speech/150th-anniversary-kingitanga
Maori-Pakeha Relations
The significance of The Maori King Movement is that it also improved Maori and Pakeha relations for the better starting from the 1950's when Queen Elizabeth II came into New Zealand in 1953-43 on the Royal Tour and visited the Turangawaewae Marae which can be seen in the linked video: http://www.teara.govt.nz/en/video/37880/royal-tour. This was significant as Queen Elizabeth and Prince Phillip were escorted in to wharenui Mahinaarangi by Princess Piki- aka Te Arikinui Te Ātairangkaahu, the first Māori queen.
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Helen Clark's speech above is also evidence on the relationship between Maori and Pakeha as she speaks of the Kingitanga and it's relation to British agreements with Maori.
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The video of the Royal Tour above also shows how the Queen was welcomed by the Maori and how far their relation has come since the making of The King Movement
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"One of the things you don't get anywhere else in the country is you get all the senior Maori from iwi around the country, you get urban Maori and everybody coming together.But more important is they are not coming together to push their own little barrow - they are coming together to show respect and that is unique,"
-Maori Historian, Dr Moon
"Therefore, the Kingitanga serves an important purpose today as a symbol of unity-..." |
-Political blogger, Morgan Godfery
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