Pastoralism - The Wool Period

As we discussed in class Pastoralism is the farming of pasture ( aka grass). In New Zealand this has traditionally been in conjunction with either sheep or cattle. Before 1882 pastoralism was associated with sheep (and only Merino) and the wool they produced. In farming terms this is called extensive sheep farming. The farms are large and a long way from town. The farms had their own name 'stations' borrowed from their equivalent in Australia and most likely carried across with the earliest sheep farmers who came over to the South Island in the 1850's. This was the also the origin of the term "Cockie" for farmer (Refering to the Cockatiels that infested farmland especially at harvest time).

This period from the 1850's was the 'wool period' when the imported Merino sheep ruled the tussock lands of the South Island, and the flat lands of the Wairarapa and Hawkes Bay. This period saw the creation of vast estates especially in the South Island. Using the Australian model it was a simple matter of claiming land with the Provinical Government and leaseholding the land, often with the view of making it freehold as quickly as possible. Although as we will discover they did not always own all of the land they controlled. The key was liquidity and the creation of huge flocks of sheep. New Zealand's climate provided warm weather and plentiful rain, which meant plenty of grass, a few ewes and a ram did the rest.

The Stations needed large pools of labour, especially at shearing time. Shearing gangs travelled with the season southward to stations as they were needed. Wool could then be stored and transported to port for shipping to Britain. Wool developed a new market in coastal transportation. All of this created vast wealth for a favoured few and left a bitter taste in the mouths of many migrants who found land difficult to acquire in the 1870's. In the south this wealth tended to dominate local and later national politics.

In 1882 this all changed.

Back to Business - Timber

Sorry its been a bit hectic after the trip to Rotorua. Its taken a while to catch up with all of the work especially your marking for your Research assignment. It was a pleasure to read many of the articles you wrote and I was pleased to read the evaluations where most acknowledged the value of this work for the end of year exams. Now that that is out of the way its back to business. In the two weeks since we've covered a couple of key topics, Timber and Pastoralism.

First up the Timber Industry.

Early timber trade centres in the north. Its based mainly around the north and especially the Hokianga. Many ships called in around New Zealand to pick up timber in ad hoc arrangements but a real 'trade' developed in the Far North. It was aimed at extracting wood for ships spars and later developed into cut wood for the Sydney buidling trade.

Kauri was the main timber felled later as building trade in Australia and Auckland - the shift to Auckland resulted in an explosion in building for the new Capital. The Bush frontier would last well into the next century.

The trade created a new type of New Zealander, the Bushman. Living on the edge of the bush (and sometimes well inside it) they were almost devoid of female company resulting in the idea of'mateship' which was also developing in Australia. Groups of men living for long periods in close proximity and in occupations which were extremely dangerous meant that real and long lasting friendships were created.

Good manners and behaviour was expected and any who failed to follow the (often unwritten) rules would not last long in the camp. The worst that could be said of a man was that he did not pull his weight on the job or that he was a thief or a cheat (gambling and alcohol was strictly banned in most camps). Any of these failings could mean that no-one would employ a man and he would have to leave the district and hope his reputation did not follow him to his new job.

Miles Fairburn has used some examples to justify his idea of transience and lack of community. Subsequent research has seriously challenged this with many examples of 'mates' or familial groups working together for many years - sometimes for decades. The sense of community extended to welfare, injured workers were ferried out by mates who would carry thier friend out on their shoulders or backs. If a death occurred leaving a family, the ir effects (clothes, tools etc) would be auctioned with their mates often paying well over the odds for the second-hand gear.

Timber saw the development of new technology, Pit Saws gave way to Steam and Bullocks were sometimes replaced by Bush trams (converted Traction Engines!!!) The Timberjack was invented to assist the movemnet of the giant logs, as was the the Kauri Dam to move logs through hilly terrain, especially where the Cordoroy Roads and Bullocks could not.

The Timber industry opened up new areas, assisting in the spread of farming and established many small towns in new area, especially the 70 Mile bush between Wellington and the Hawkes Bay, the Central North Island and in the Taranaki. The Sawmill that followed the workers attracted other small businesses . If the timber lasted long enough a small town could develop, sometimes it might be able to withstand the loss of the trade and continue to flourish as farming replaced the trees. ( Dannevirke or Featherston). If the timber ran out too quickly the town might not survive the loss. (Anyone remember Mauriceville?)

Another Video!

Here is Video supplied by Clare.



Cheers

Swoop!

Here is the link to the youtube version of the photo montage.

Rotorua and Work

While I am in Rotorua you have to complete a practice Resources section of the exam as well as one essay (Line 3) or two essays (Line 1). There are plenty of booklets in M409. Please ensure a teacher, Ms McDonald is closest, opens up for you while I am away.

Otherwise I will see most of you at 9am at the steps of the Hunter Building on Friday the 17th. Please DO NOT be late. If you are I may disown you and make you sit with the Onslow kids!

I may look at the Rotorua Museum(s) if I get a chance and see what I can dig up, it is Arawa country after all.

Have a good week and I will see you at Vic.

Protest, Prophets and Parihaka

The last handout on the Maori Prophetic Movements outlines the ideas of when and why the Prophets emerged. In many indigenous societies Prophets emerged after they had suffered loss of land and culture after encountering Europe. The handout makes the point that some prophets often emerged prior to such depredations. Papahurihuria in Northland is an example of this.

There seems to have been two types of prophetic movements, those that looked more toward the Old Testament - Jehovah the wrathful God who somplimented their ideas of Utu. These were as Belich notes 'biblical; movements often seeing Maori as Jews (Huria) and taking Saturday as their Sabbath. Te Kootis Ringatu Chuch seems to have been such a movement.

Other movements were more syncretic, absorbing the idea of the New Testament and its more peaceful and forgiving aspects. Pai Marire (Good and Peaceful) created by Te Ua and most often associated with Te Whiti and Tohu is an example of this.

Both Ringatu and Pai Marire also became associated with armed rebellion and thus were seen by Settlers as examples of Maori resistance and barbarism. Titokowaru became associated with the revival of cannibalism (although mainly ritualised and he never actually took part), while the eating of Volkners eyes also panicked many settlers. Te Kootis massaacre of Maori and Pakeha near Gisborne mean that settlers saw him and Ringatu as a real threat.

This meant that Parihaka despite professing to be peaceful was always on a hiding to nothing. Many settlers wanted Te Whiti and his followers put in their place. Because it attracted hundreds of followers from around the country it was seen as a cente of dissent and opposition to European hegemony. Bryce as Native Minister wanted this dealt with, he resigned when the Government wouldn't give him clearance to do so. He returned witha a change in Government and took his 1600 volunteers in to clear the village.

He was met with singing and dancing but still arrested the Prophets, destroyed the village and its cultivations, and dispersed their followers.

Thus ended Parihaka.

Scholarship and other stuff

I'm beginning to think that the Scolarship class is jinxed. Unfortunately I woke up on Friday morning quite ill so missed the 9am kick-off. One of the downsides to teaching is having to set relief when you're sick so I had to think of something quick. I was really pleased to see so many of the Line 3 class took the opportunity to try out the forums on the Moodle course. Some very interesting ideas and some discussion developing.

The assignments are due this week.