1/16 In the UK four men who pulled down the statue of a slaver have been acquitted. Australians are renaming Ben Boyd Park because Boyd was a slaver. Here in NZ we have a number of place names that are forgotten relics of the Pacific slave trade.
2/16 2 Brissenden Stream flows into the Waitakere River a kilometre or so from Te Henga/Bethells Beach on Auckland's West Coast. The stream is named for businessman Edward Brissenden, who brought Melanesian slaves to Auckland in 1870.
3/16 In 1869 Brissenden leased 400 acres of land in Te Henga, & built a flax mill there. Flax was a booming business in NZ. But Brissenden needed workers. He paid a man named Young to take the recently built schooner to Melanesia to find them.
4/16 4 By 1870 thousands of Melanesians had been brought to Queensland to work on sugar plantations. Many were kidnapped. NZ boats & crews were involved in what became known as the blackbirding trade. Brissenden wanted to extent the trade to NZ.
5/16 In April 1870 the Lulu stopped at the islands of Aneityum, Tanna, & Efate. Locals refused to sign on as labourers. They had heard about the conditions on white plantations. When the Lulu reached Pentecost island it was attacked, & retreated from a rain of arrows.
6/16 The Lulu returned to Efate, where Young paid a bribe to local chiefs who promised to find labourers. 27 men eventually boarded the vessel. They had reputedly signed contracts promising to work for 3 years for ten pounds worth of trade goods.
7/16 The Lulu returned to Auckland in May. The Southern Cross & NZ Herald both published articles ridiculing the idea that the men on the Lulu had boarded voluntarily. Wellington's Evening Post called them slaves.
8/16 The papers that denounced the Lulu's mission did not do so out of sympathy for the Efateans on board. They feared that Melanesians would racially contaminate NZ, & also discourage British immigration by driving wages down.
9/16 The Efateans arrived in Waitakere to find Brissenden closing his mill, after the legality of his land lease was contested. For a time, they faced starvation, & tried to live off the land.
10/16 In September the NZ Herald published an article called 'Disgusting Results of Imported South Sea Labour', in which it called the Melanesians at Te Henga 'woolly barbarians' whose 'habits & manners' were an 'outrage'.
11/16 The Herald's article suggests the Efateans were struggling to survive at Te Henga. It claimed that the islanders were exhuming dead animals to eat, & that they had 'scoured the creeks & feasted on putrid carrion'.
12/16 The Efateans were eventually divided into two groups. Some were sent to work in a flax mill in the Hokianga; others went to Puriri, near Thames, to work in a mill Brissenden owned
13/16 n late September a fire so bright it could be seen in Auckland destroyed the mill at Puriri. The Efateans who had been toiling there were sent to work at the Kohimaramrara property of the businessman JS Macfarlane, who was a friend of Brissenden.
14/16 In June 1871 photographer Daniel Mundy visited the Hokianga mill where Efateans were working. They appear in several pictures he took there. Mundy's became some of the first images of Melanesians to be shown in Europe.
15/16 In December 1871 one of the Efateans working in the Hokianga died. In 1872 Auckland policeman John Thompson went to report on their situation, & relayed their complaint that they had been working in NZ 'too long'.
16/16 The surviving Efateans finally went home in June 1873. I'm not sure when the stream at Te Henga got the name Brissenden, but it flows through the property the businessman owned & joins the Waitakere River near where his mill stood.
PS: I said the Colston four were all men, but one of them, Rhian Graham, is a woman. Apologies.
• • •
Missing some Tweet in this thread? You can try to
force a refresh
1/5 Pacific history is always part of global history. When three young Niueans hacked their tormentor Cecil Hector Larsen to death in his bed in 1953, many palagi interpreted their act thru the prism of Kenya. The Mau Mau, they feared, had come to Niue.
2/5 I’ve been reading Caroline Elkins’ book to get a sense of the way the empire’s defenders were feeling in 1953. It’s hard not to find parallels between the dystopia Resident Commissioner Larsen ran on Niue & the Kenyan order the Mau Mau wanted to smash.
3/5 Today Niue’s prison rarely has more than a couple of guests. In 1949, tho, Larsen, who was judge jury & government on Niue, convicted 1,500 islanders of crimes. He put prisoners to work building roads, growing his food, & building him a golf course.
1/7 MAGA is melting down as the movement's lumpenproletarian base rages against tech bros' talk about American mediocrity & the superiority of migrant workers. I'm reminded of a story Tongan-based American sociologist Maikolo Horowitz told me about Trumpism.
2/7 Horowitz grew up in NYC's Trotskyist community; Allen Ginsberg was a playmate. Later he hung out with Warhol & Lou Reed & turned down a job managing the Velvets. He was too busy helping run legendary protest group Students for a Democratic Society.
3/7 He's spent most of the last 30 years in Tonga, & collaborated for many years with its great educationalist & philosopher Futa Helu. Horowitz used a memory of his SDS youth to illuminate the frustration & resentment that fuel MAGA.
22/30 No one familiar with the history of Aotearoa in the 1840s could take the bill's claims seriously. One only has to read William Colenso's notes of the discussions in Waitangi to see the absurdity of the idea that Maori surrendered all claims to sovereignty in 1840.
23/30 No chief talked about giving up sovereignty. Rangatira talked obsessively about the chaos & land loss caused by Pakeha settlers in the north, & the need for Hobson to control his people. But Act's bill is not about history. It is about psychology.
24/30 By pretending that Maori entered into a mystical union with two thousand Pakeha settlers in 1840 Act has created a sort of origin myth & psychic balm for Pakeha conservatives still unwilling to face the fact of Maori difference, & still in denial about colonialism.
1/30 Te Pati Maori's haka in parliament has been greeted with disgust, anger, & fear by many conservative Pakeha. Like Act's Treaty Principles Bill, this response to the haka is the expression of a massive, long-brewing identity crisis.
2/30 Since the 19thC Pakeha have shown an intense ambivalence towards Maori culture. Lacking a culture unique to these islands, we have alternately suppressed and appropriated Maoritanga.
3/30 During the wars of the 1860s Maori culture was dangerous. Wharenui were burned & wahi tapu systematically desecrated. By the end of the century, tho, Pakeha were turning to Maoritanga as they tried to define themselves.
1/4 Act could help settle the debate about the Treaty of Waitangi by republishing & circulating this little book by William Colenso, which contains his detailed notes on the speeches Maori chiefs made at Waitangi in 1840. But the debate wouldn't be settled the way Act wants.
2/4 Act claims the chiefs inexplicably ceded their sovereignty to a handful of Brits at Waitangi, but anyone who reads Colenso's notes will notice that the chiefs never mention doing that. Nearly all the korero focuses on the problems caused by settlers in the north.
3/4 Riotous behaviour by some settlers & the alienation of land are themes. It is very hard indeed to read Colenso's notes & not feel that the pro-Treaty chiefs wanted to empower Hobson to govern the settlers, not the rest of Aotearoa. That's why many Pakeha disliked the Treaty.
1/60 Martin Phillipps contained multitudes. He leaves an oeuvre that is vast & varied, & that can be interpreted in various ways. I see him as someone who extended & updated a distinctively Pakeha cultural tradition.
2/60 Like the music of Douglas Lilburn, the poems of Ruth Dallas, Charles Brasch & Allen Curnow, & the paintings of Bill Sutton & Rita Angus, many of Phillipps' best songs are powerful responses to the land & seascapes of southern NZ.
3/60 I'm not arguing that Phillipps was necessarily directly influenced by the names I've mentioned. He didn't need to be. He responds to the same landscape, is part of the same history, and dealt with the same dilemmas.