New Zealand Maori Quotes

Our people once were warriors. But unlike you, Jake, they were people with mana, pride; people with spirit. If my spirit can survive living with you for eighteen years, then I can survive anything.

Give me the Maori Battalion and I will conquer the world

Men are foolish creatures sometimes, even the wisest of them." Marion

martial people, however, it was not long before Maori began to use muskets in inter-tribal

the Maoris of New Zealand have thirty-five words for dung (don’t ask me why).

For the Aborigines of Australia and the Maoris of New Zealand, the Cook expedition was the beginning of a catastrophe from which they have never recovered.

...an early missionary in New Zealand heard a Maori warrior taunting the preserved head of an enemy chief in the following fashion: You wanted to run away, did you? but my meri (war club] overtook you: and after you were cooked, you made food for my mouth. And where is your father? he is cooked: and where is your brother? he is eaten:-and where is your wife? there she sits, a wife for me:-and where are your children? there they are, with loads on their backs, carrying food, as my slaves.' In Maori warfare, decapitation marked the beginning, not the end, of a vanquished warrior's humiliation.

The Maoris, New Zealand’s first Sapiens colonisers, reached the islands about 800 years ago. Within a couple of centuries, the majority of the local megafauna was extinct, along with 60 per cent of all bird species.

In the century following the Cook expedition, the most fertile lands of Australia and New Zealand were taken from their previous inhabitants by European settlers. The native population dropped by up to 90 per cent and the survivors were subjected to a harsh regime of racial oppression. For the Aborigines of Australia and the Maoris of New Zealand, the Cook expedition was the beginning of a catastrophe from which they have never recovered.

A truly enlightened attitude to language should simply be to let six thousand or more flowers bloom. Subcultures should be allowed to thrive, not just because it is wrong to squash them, because they enrich the wider culture. Just as Black English has left its mark on standard English Culture, South Africans take pride in the marks of Afrikaans and African languages on their vocabulary and syntax. New Zealand's rugby team chants in Maori, dancing a traditional dance, before matches. French kids flirt with rebellion by using verlan, a slang that reverses words' sounds or syllables (so femmes becomes meuf). Argentines glory in lunfardo, an argot developed from the underworld a centyry ago that makes Argentine Spanish unique still today. The nonstandard greeting "Where y'at?" for "How are you?" is so common among certain whites in New Orleans that they bear their difference with pride, calling themselves Yats. And that's how it should be.

Malcolm’s friend, Ishak, tells him to be strong. Be strong—it is also a saying used by New Zealand Maori who will urge, kia kaha. My husband repeats to himself, Be strong, as if trying it on for size. Yet he is finding it impossible to be strong. He realises that Ishak’s advice is that of a believer, one who sees a point to all this suffering. A superior being has willed it, and there is life after death. Malcolm admires that certainty, that belief. But he does not share it.

In Debt, the anthropologist David Graeber tells the story of Tei Reinga, a Maori villager and “notorious glutton” who used to wander up and down the New Zealand coast, badgering the local fishermen by asking for the best portions of their catch. Since it’s impolite in Maori culture (as in many cultures) to refuse a direct request for food, the fishermen would oblige—but with ever-increasing reluctance. And so as Reinga continued to ask for food, their resentment grew until “one day, people decided enough was enough and killed him.” This story is extreme, to say the least, but it illustrates how norm-following and norm-enforcement can be a very high-stakes game. Reinga flouted an important norm (against freeloading) and eventually paid dearly for it. But just as tellingly, the fishermen who put him to death felt so duty-bound by a different norm (the norm of food-sharing) that they followed it even to the point of building up murderous resentment. “Couldn’t you just have said no to Reinga’s requests?!” we want to shout at the villagers.

If popular mythology is to be believed, the discoverer of New Zealand was a Polynesian voyager named Kupe. Oddly, this myth was Pakeha in origin rather than Maori. Maori came to embrace it solely as a result of its widespread publication and dissemination in New Zealand primary schools between the 1910s and the 1970s.

ON THE CHATHAM ISLANDS, 500 MILES EAST OF NEW Zealand, centuries of independence came to a brutal end for the Moriori people in December 1835. On November 19 of that year, a ship carrying 500 Maori armed with guns, clubs, and axes arrived, followed on December 5 by a shipload of 400 more Maori. Groups of Maori began to walk through Moriori settlements, announcing that the Moriori were now their slaves, and killing those who objected. An organized resistance by the Moriori could still then have defeated the Maori, who were outnumbered two to one. However, the Moriori had a tradition of resolving disputes peacefully. They decided in a council meeting not to fight back but to offer peace, friendship, and a division of resources. Before the Moriori could deliver that offer, the Maori attacked en masse. Over the course of the next few days, they killed hundreds of Moriori, cooked and ate many of the bodies, and enslaved all the others, killing most of them too over the next few years as it suited their whim.

At one stop in New Zealand, an Englishman bartered for sex. He was presented with a boy; when he complained, he was presented with another. The English related this incident with amusement, as a cruel joke. But the Maori may have supposed that homosexuality was the English norm. How else to account for the absence among them of women and children?

Fresh start. Day two, socks around my ankles, way down, two Maori boys approached me before I could get to my desk. Probelm solved. That day and in the many enjoyable ones that followed, my classmates asked me dozen of questions about America, while detailing essential subjects for a New Zealand boy in 1976, including lollies, meat pies and chips, cricket and rugby, ABBA and Tintin comic books, and why their relatives with tattoos on their face did that funy dance while sticking out their tounges.

the Cook expedition had another, far less benign result. Cook was not only an experienced seaman and geographer, but also a naval officer. The Royal Society financed a large part of the expedition’s expenses, but the ship itself was provided by the Royal Navy. The navy also seconded eighty-five well-armed sailors and marines, and equipped the ship with artillery, muskets, gunpowder and other weaponry. Much of the information collected by the expedition – particularly the astronomical, geographical, meteorological and anthropological data – was of obvious political and military value. The discovery of an effective treatment for scurvy greatly contributed to British control of the world’s oceans and its ability to send armies to the other side of the world. Cook claimed for Britain many of the islands and lands he ‘discovered’, most notably Australia. The Cook expedition laid the foundation for the British occupation of the south-western Pacific Ocean; for the conquest of Australia, Tasmania and New Zealand; for the settlement of millions of Europeans in the new colonies; and for the extermination of their native cultures and most of their native populations.2 In the century following the Cook expedition, the most fertile lands of Australia and New Zealand were taken from their previous inhabitants by European settlers. The native population dropped by up to 90 per cent and the survivors were subjected to a harsh regime of racial oppression. For the Aborigines of Australia and the Maoris of New Zealand, the Cook expedition was the beginning of a catastrophe from which they have never recovered. An even worse fate befell the natives of Tasmania. Having survived for 10,000 years in splendid isolation, they were completely wiped out, to the last man, woman and child, within a century of Cook’s arrival. European settlers first drove them off the richest parts of the island, and then, coveting even the remaining wilderness, hunted them down and killed them systematically. The few survivors were hounded into an evangelical concentration camp, where well-meaning but not particularly open-minded missionaries tried to indoctrinate them in the ways of the modern world. The Tasmanians were instructed in reading and writing, Christianity and various ‘productive skills’ such as sewing clothes and farming. But they refused to learn. They became ever more melancholic, stopped having children, lost all interest in life, and finally chose the only escape route from the modern world of science and progress – death. Alas,

Ngata Sir Apirana Turupa (1874–1950), New Zealand Maori leader and politician. As Minister for Native Affairs he devoted much time to Maori resettlement, seeking to preserve the characteristic elements of Maori life and culture.

The natural world, I guess you’d call it—it’s not separate for Maori. It’s not ‘nature,’ or if it is, we belong in it, and it’s part of us. We’re all tied together. The ancestors, the family, the ones who’ll come after us. The land and the sky and the sea, and the creatures, too. All together, all part of the same world.

Kaua e mate wheke, mate ururoa. (Don’t die like an octopus; die like a hammerhead shark. - Fight to the end.) ​— ​MAORI PROVERB

In the century following the Cook expedition, the most fertile lands of Australia and New Zealand were taken from their previous inhabitants by European settlers. The native population dropped by up to 90 per cent and the survivors were subjected to a harsh regime of racial oppression. For the Aborigines of Australia and the Maoris of New Zealand, the Cook expedition was the beginning of a catastrophe from which they have never fully recovered.

The Maori of New Zealand, for example, used to sleep communally in longhouses and still sleep this way at funerals to accompany a corpse on its journey from this world to the next.38 The Asabano of New Guinea never let a stranger sleep alone because of the dangers of nighttime witchcraft, and the Warlpiri of Central Australia sleep under the stars in rows whose order is determined by strict social rules.39 In

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the treaty was not worth the paper on which it was written. "The

Science is all very well when a man can afford to make it his hobby, but I have come to the conclusion that a man has no right to ride a hobby while his family have to work to make a living." "But

So many New Zealanders don’t seem to see themselves as New Zealanders.  They see themselves as either Maori or European New Zealanders, and these are the principle ethnicity boxes on most forms you fill in.  It seems to make no difference that the European and Maori blood lines are so mixed now as to be inseparable.  If you can prove any Maori blood then you are entitled to a cut of the Treaty payouts, special voting rights and increased rights to certain natural resources.  There's even a Maori political party which, in its very existence, is surely an indictment on the depth of racism through all levels of society.  Is it any surprise that there is resentment and racism in parts of the community towards Maori?

In 1880 the colony had increased to 500,000 white people, owning 12,000,000 sheep and exporting nearly £6,000,000 worth of goods. The Maoris were 44,000, but while the whites were rapidly increasing, the Maoris were somewhat decreasing. They had 112,000 sheep

You’re as bad as Reka, Kate,” Hannah told her. “I swear, you’re becoming Maori yourself. Show a little Pakeha restraint.” “I’m Italian,” Kate complained. “That’s already halfway to Maori.

to make anyone a fluent speaker. That would have been an unrealistic goal. But it turns out to be just enough vocabulary to let you hit the ground running once you’re authentically immersed in a language. This reminded me of the anecdote that opens an article I wrote on the lexical approach (Thornbury 1998: 7): A New Zealand friend of mine who is studying Maori asked me recently what I, as a language teacher, would make of his teacher’s method: ‘We just do masses of words – around a theme, for example, family, or food, etc. We have to learn these words before the next lesson. Then we come back and have a

The native Maori in New Zealand, used large quantities of foods from the sea, wherever these were available

By the time Lyall set foot on the shores of Stephens Island, almost a third of New Zealand’s unique species were already extinct due to Maori and European settlement, the habitats they destroyed, and the mammalian predators they brought with them.

the Maori people of New Zealand have long practiced a type of tattooing known as ta moko, which is traditionally done with chisels.

Yet when it comes to living abroad, there is an undeniable privilege in being a Black American, no matter one's family origins. A Black woman from Chicago who moved to New Zealand (and asked THE ROOT to use a pseudonym for her) spoke of being held up as a kind of 'model minority' compared to Indigenous Maori and African New Zealanders (many of whom had arrived as refugees), which protected her from the kinds of discrimination those groups experienced when trying to find jobs, places to live, and a sense of inclusion in the dominant culture.

crumpet. Fifty years later, Michener and the Yanks show up. Then come the travel hacks, who have to justify their fancy rooms and plane fare by telling us this shithole is paradise.” He stubbed out his cigarette. “Come to think of it, paradise probably is a shithole. The missionaries sold a pup with that one, too. At least I hope they did, because I’m certainly not headed there.” We motored back to our yacht mooring. In twenty-four hours we’d be flying off the island. As we walked out on the pier, our legs still vibrating from five hours in the fun car, I asked Roger if he planned to come with me to Cook’s next landfall. “To New Zealand? Good God, that’s a pup even the Frogs couldn’t sell me.” I told him that French explorers barely went to New Zealand, and the first who had gone there ended up being eaten by Maori. Roger laughed. “Frog legs?

Shrouded in cloud at the bottom of the world, this was the land that time forgot: the last sizeable piece of undiscovered land on Earth. Two hundred million years after breaking away from the vast southern continent of Gondwana, Man had yet to leave his footprints on this prehistoric place.

Cannibalism was widely practised by Maori and it continued until well into the 1800’s, especially during the Musket Wars of the early 1800’s when a quarter of the Maori race perished in inter-tribal warfare.

The Tahitian beauty is Tahitian Queen Obadia who believes the blue-eyed, blond-haired Nicholas has been sent to her by the island’s gods to give her the child she has never had.

At the sight of Queen Obadia, the air was driven from Nicholas’s lungs. It was as if Hercules himself had punched him in the gut. She’s beautiful! Nicholas fought for breath as he took in every feature of the royal figurehead who was now standing only a few paces from him. He knew there wasn’t a more exquisite creature on the face of the planet. Others around him were equally impressed.

High cheek bones gave Queen Obadia's face a rare and exotic beauty, but her most riveting feature was her almond eyes. Large and hypnotic, they roamed over the faces of the visitors seated before her, settling for one magical instant on Nicholas’s face. In that split-second he thought he saw something register in the queen’s eyes. Then it was gone as she turned her attention to others.

The pull of the southern land was strong now. Stronger than ever. Almost as strong as the offshore currents that swept past Hawaiki, the South Pacific island nation hidden away in one of the world’s most isolated regions. Hotu had experienced this pull before, but never like today.

In 1960s America, Martin Luther King, Jr., cited Christianity and the words of America’s founding fathers to craft a plea for civil rights that spoke to many whites. A generation later, at the far side of the world, Maori were using much the same tactic, seeking their own racial justice by deploying old treaties, English common law, and the journals of a man regarded by many Pakeha as New Zealand’s founding father. When I suggested this analogy to Tracey, she smiled tightly. “We admire King, and we’re Christians, too. But we’re not so keen as he was on turning the other cheek.

he lived long enough to lament some of the consequences of his own discoveries. Returning to New Zealand in 1773, and again in 1777, Cook found the Maori prone to thievery, deploying Western hatchets as weapons rather than tools, afflicted with venereal disease, and eager to prostitute their wives and daughters in exchange for spike nails.