2. Political Cartoons

The drawings in this group (2A, 2B, 2C, 2D, 2E) offer a Maori commentary on people and events of the 1860s. The three drawings, 2A, 2B and 2C, are by a different artist from the foregoing dream sequence. All are drawn in black ink and pencil. The figure of Governor Grey is shown as a devil and the accompanying commentary indicates clearly the Maori view that the real intention of the Governor was the destruction of the Maori King and Maori people. This attitude to Grey can be found in a letter by Wiremu Tamihana (AJHR F3, 1860) when he indicated that he saw little point in appearing before the Governor ’ s Runanga. “ The Governor ’ s thoughts are as sheep ’ s wool, but inwardly, a ravening wolf at heart. ” (he huru hipi nga whakaaro o te Kawana, ko roto he wuruhi kai kino te ngakau). Similar sentiments concerning the Governor ’ s two-faced statements were expressed by Tamihana following the outbreak of hostilities in Taranaki. He commented on “ those who are double-hearted; whose lips are given to this side and their heart to the other side ” (AJHR Ell, 1865, p.5).

The language of the commentaries has not been analysed but it is of interest to note that in 2B the word kapura has been used to indicate a fire. This is a Ngapuhi word, whereas the local word would be ahi. The Ngapuhi dialect was used for the Maori Bible and this may only indicate that the artist had a missionary education, perhaps at the CMS school in Tauranga. The context of the cartoons is clearly Waikato and the Kingitanga.

The missionaries, and Bishop Selwyn in particular, were also targets for the Maori cartoonist. The drawing 2C shows the Bishop ( “ Pihopa ” ) in a somewhat ambivalent situation. The collection of sketches also included a portrait which appears to be a likeness of Bishop Selwyn (2D, reproduced at half the original size). This pencil and water colour drawing in red-brown and grey tones, is executed in a style which differs from the three earlier cartoons. Written in pencil across the centre panel of the bishop ’ s vestments is the word “ Mangu ” , black. Bishop Selwyn and other CMS missionaries had been closely involved with events leading up to the invasion of Waikato. Selwyn had gone to Tamihana ’ s meeting at Peria in 1862 which was attended by King Matutaera and chiefs of Waikato, Maniapoto, Tauranga and Rotorua. The theme for discussion was the current situation and the prospects for the King Movement. Selwyn set out his position in a speech to the assembled gathering (AJHR E12, 1862, pp.5-6):

Here am I the mediator of New Zealand. This is my work, mediation, I am not a Pakeha, neither am I a Maori; I am a half-caste. I have eaten your food and I have slept in your houses: we have eaten together, talked together, travelled together, prayed together, and partaken of the Lord ’ s Supper together; and therefore I tell you that I am a half-caste. My being a half-caste cannot be altered (or uprooted). It is in my body, in my flesh, in my sinews, in my bones, and in my marrow. We are all half-castes; your clothes are half-caste - one portion of your garments is Pakeha, the other Maori. Your strength is half-caste; in your hearts you have the Maori courage, and in your hands the Pakeha weapons. Your soldiers are half-caste; the men are Maori, but their clothes are Pakeha and the word of command is given in the Pakeha language. Your “ mana ” (power or authority), is half-caste; the “ mana ” is Maori “ mana ” but the name [of the King] is Pakeha.