1/10 Wendy Pond is a great scholar & a great rebel. Because of her adventurousness & non-conformity, few NZers know of her work. In a new podcast, though, Pond tells the story of her revolutionary work in Tonga's most remote islands.
2/10 In 1966 Wendy Pond & her husband & fellow anthropologist Garth Rogers sailed a small yacht to Niuafo'ou, Tonga's northernmost island. They were escaping the Eurocentrism & moralism of postwar NZ society, & seeking alternative ways of living.
3/10 Pond & Rogers studied the sociology & dances & poems of the island. Niuafo'ouans have their own language & culture, but they were colonised centuries ago by Tonga. Pond was a socialist, & she shared Niuafo'ouans' anger at oppression by the monarchy in distant Nuku'alofa
4/10 In their book The Fire Has Jumped, Pond & Rogers documented the mistreatment of Niuafo'ouans by Tonga's government, which forced their deportation after the eruption of their motu in '46. After a protest campaign the islanders were able to return.
5/10 The book was remarkable for its method as well as its subject. Pond & Rogers let islanders speak for themselves, weaving a narrative out of their voices. Decades before the notion of decolonising academic study became was fashionable, Pond was democratising her work.
6/10 Pond befriended Kitione Mamata, who wrote songs protesting against the neglect & impoverishment of Niuafo'ou. She wrote a remarkable essay on Mamata, & with her help his music began to appear on Tongan radio, inspiring the pro-democracy movement.
7/10 Rogers & Pond eventually separated, & Pond moved to another northern island, the famously steep volcano Tafahi. The only other palangi there was Taavi, the Dutch royal who had become a wandering 'holy man' in Tonga.
8/10 Because it is so inhospitable, Tafahi has never been home to a chief. Nor have missionaries been attracted to the island. Pond soon realised that many elements of ancient Tongan culture had survived on Tafahi.
9/10 Pond recorded hundreds of songs & dances on the island. They were relics of an egalitarian & 'pagan' way of life. Islanders sometimes danced themselves into visionary trances. Pond realised she was seeing remnants of ancient religious ceremonies.
10/10 The material Pond collected on Niuafo'ou & Tafahi is nowadays stored at Victoria University. Her remarkable thesis on dance & politics in northern Tonga is available online via VU. Her new podcast-interview can be heard at soundcloud.com/user_amps/drwe…
• • •
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.