Chapter 1 Ranginui Walker

In the 19th century, the British Empire ruled vast territories and a large population, using tactics of domination over indigenous peoples.
The annexation of New Zealand under the Treaty of Waitangi in 1840 showcased British experiences in colonialism from prior conquests in North America, Canada, and Australia.
British colonialism labelled Māori and other indigenous cultures as "savage" and inferior.
The British view of Māori culture as primitive led to attempts at conversion to Christianity and civilization.
Māori communal land ownership was seen as a sign of backwardness, significantly affecting their sustainable living.

Key strategies included:
- Frontier trade and exploitation of resources.
- Cultural invasion through missionary efforts imposing foreign worldviews.
- Treaty-making to gain land footholds.
- Exploitation of tribal divisions to maintain control.
- Military invasion and political domination.
- Land confiscation and legal manipulation.
Consequences for Māori included:
- Significant population decline.
- Loss of chiefly authority due to foreign power dominance.
- Political marginalization and economic impoverishment.
- Erosion of language and cultural identity.

Anglican missionaries initiated cultural invasion in 1814 aimed at converting Māori based on perceived racial superiority.
Influential missionary views:
- Rev. Henry Williams: saw Māori governed by the "Prince of Darkness".
- Rev. Robert Maunsell: described Māori songs as debasing.
- Bishop Pompallier: regarded Māori converts as "infidels".
Mission schools began with Thomas Kendall opening the first in 1816.

Māori sought Pākehā knowledge to access superior technology and goods.
However, the missionary-controlled curriculum was limited to religious instruction and Māori language, excluding secular knowledge and English.
Literacy in Māori grew rapidly in the 1830s, driven by interests in European culture, despite the curriculum constraints.

The transition from oral to written forms of Māori knowledge was complex, risking cultural knowledge being misrepresented or lost.
Important figures like Aperehama Taonui advocated for Māori genealogy through writing while adhering to cultural taboos surrounding certain knowledge.
Wiremu Maihi Te Rangikāheke, a significant figure, documented extensive genealogy while engaging with colonial powers for mutual benefit.

Governor Grey's assimilation policies—focused on English-only education—sought to isolate Māori from their cultural influences.
Native Schools system established with government support aimed at further assimilating Māori children into European culture.
By 1907, 97 Native Schools existed, but the curriculum emphasized Pākehā values, sidelining Māori knowledge.

1935 Labour Government aimed to provide equitable secondary education, resulting in Native District High Schools offering higher courses.
Influential Māori figures emerged from schools aiming to advocate for better representation and rights.
However, restrictive policies continued to limit Māori access to advanced education.

Growing dissatisfaction led to establishment of Kura Kaupapa Māori in the late 1980s, designed to foster Māori identity and language in indigenous education, influenced by earlier initiatives like kōhanga reo.
These schools focused on transmitting Māori culture and language while advocating for educational equity.

Reports like the 1960 Hunn Report illustrated persistent educational gaps, perpetuating inequalities in Māori education outcomes.
The Ministry of Education attempted to integrate Māori perspectives but often failed due to systemic biases.
Māori communities took proactive measures to enhance educational adequacy through reform initiatives.

Colonial education policies systematically aimed to maintain Māori subordination.
These policies led to cultural conflicts, educational inequities, and the struggle for Māori to reclaim and redefine education.
Continuous efforts to close gaps and re-establish a contextually relevant educational system remain vital.