Mōkai - Slavery in Colonial Times
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As in many other cultures, slavery was a key element of Māori society. Mōkai (servants or slaves) were usually spoils of war, condemned to lives of drudgery, danger, heavy physical work and obedience to their masters or mistresses' whims; they were expected to fight under supervision, could be used to negotiate with enemies, or as food if supplies were short. Female slaves might be prostitutes, or become secondary wives to their conquerors. Marriages between victorious chiefs and highborn women of defeated tribes strengthened the invaders' right to the land.

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The Treaty of Waitangi, 1840, outlawed the taking of slaves, and made all Māori British citizens, but did not affect pre-Treaty arrangements. Christianity preached the equality of all before God and some slaves were freed as a result. In other cases masters and slaves were baptised together, but existing relationships prevailed. One of Rev. Ironside's best local preachers was Paramena, a slave who experienced some prejudice in his leadership role.1

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Some chiefs had many slaves, and mōkai appear frequently in colonial records: accompanying masters, carrying goods or gifts, doing menial tasks and obeying orders. Chiefs hired slaves to European explorers and surveyors: Kehu and Pikiwati, Ngāti Tūmatakōkiri slaves of Ngāti Rarua chiefs, guided Brunner on his West Coast expedition (1846-1848). Tau, Ngāi Tahu slave of a Te Ātiawa chief, had accompanied Brunner, Heaphy and Kehu on their earlier 1846 journey. They all returned to their masters.2
Slaves were sometimes restored to their people: Paremata Te Wahapiro of Ngāti Tama, captured by Ngāi Tahu at Tuturau in 1837, was delivered back to Wakapuaka with a new wife, daughter of his captor, Taiaroa;3 Ngāti Toa returned Ngāi Tahu chiefs to Kaikoura or Banks Peninsula in about 1840;4 and a party of Ngāi Tahu made their way from Motueka to Lyttelton in two large boats in 1851.5 A few slaves escaped to become fugitives.
Some chiefs formed strong bonds with mōkai. Paremata wanted to support his mōkai, arrested in 1843, until deterred by Europeans;6 Panakenake and Poria, Kehu's chiefs, gave him a life-time interest in land at Motueka,7 and Ngarewa, Te Ātiawa chief at Port Gore, insisted Government agents allocate land for his Ngōti Apa slaves.8 Bishop Selwyn was amazed when one of his staff tried to purchase the release of his mother and brother from a chief at Croisilles. The mother refused to leave - "she loved her master" and would "not go out free".9
While there are accounts of very brutal treatment of slaves in pre-colonial times,10 the lack of criticism after 1840 suggests that officials, clergy and settlers were not offended by what they saw. Rangatira continued to own slaves well into the 1850s and perhaps later. Europeans supported the system by acknowledging the existence of slavery, and hiring slaves from chiefs; Sarah Ironside (wife of Samuel Ironside), home alone after the Wairau Affray, in order to retain the services of her domestic help, gave a "pair each of our largest and best blankets" to their chiefs who were leaving for the North Island.11
In general, slaves were keen converts to Christianity, no doubt attracted by its benefits to them and, as their masters' control decreased, often worked for Europeans who paid them for tasks they formerly did for nothing.12
The passage of time eventually led to the extinction of slavery.
2010
Updated April 2020
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Sources used in this story
- Ironside, Rev. S. (1842) Journal, 7 November. Wesleyan Archives, Morley House, Christchurch.
- Mitchell, H.A., & Mitchell, M.J. (2007) Te Tau Ihu o Te Waka: A History of Māori of Nelson and Marlborough, Volume 2, Te ara hou : the new society. Wellington, N.Z. : Huia Publishers pp276-289.
- Mitchell, H.A., & Mitchell, M.J. (2004) Te Tau Ihu o Te Waka: A History of Māori of Nelson and Marlborough, Vol I, The People and the land. Wellington, N.Z. : Huia Publishers p137.
- Mitchell, H.A., & Mitchell, M.J. (2004) p 130.
- Mitchell, H.A., & Mitchell, M.J. (2007) p 196.
- Mitchell, H.A., & Mitchell, M.J. (2007) p 455.
- Mitchell, H.A., & Mitchell, M.J. (2007) p 456.
- Mitchell, H.A., & Mitchell, M.J. (2007) p 455.
- Selwyn, G (1848) to Hawkins. 30 August, In "New Zealand" Pt IV 1847 pp62-63.
- Mitchell, H.A., & Mitchell, M.J. (2004) pp 452-453.
- Ironside, S: "Missionary Reminiscences" VIII & XIV. 1891. Wesleyan Archives, Morley House, Christchurch.
- Mitchell, H.A., & Mitchell, M.J. (2004) pp192-199.
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Further sources - Mōkai - Slavery in Colonial Times
Books
- Mitchell, H.A & M.J (2004) Te Tau Ihu o Te Waka: A History of Maori of Nelson and Marlborough, Vol I The People and the land. Wellington, N.Z. : Huia Publishers
http://www.worldcat.org/oclc/63170610 - Mitchell, H.A & M.J (2007) Te Tau Ihu o Te Waka: A History of Maori of Nelson and Marlborough, Volume 2, Te ara hou : the new society. Wellington, N.Z. : Huia Publishers
http://www.worldcat.org/oclc/276659471
Articles
- Vayda, A.P. (1961) Maori Prisoners and Slaves in the Nineteenth Century. Ethnohistory, 8(2), pp. 144-155
Other
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Ironside, Rev. S. (1842) Journal, 7 November. Wesleyan Archives, Morley House, Christchurch
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Ironside, S: "Missionary Reminiscences" VIII & XIV. 1891. Wesleyan Archives, Morley House, Christchurch
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Comments
Lost my dad not so long ago, Ruri Peipi Snr my brother before my dad Ruri Peipi Jnr. Blood line of the Tepou whanau. Sibling of my dad the Tepou side Engish name George Maori name Hori.
Posted by Hori Peipi Tepou, 26/06/2020 12:14am (3 years ago)
I am descended from a high born mokai tuterangi whiu who married Heta te Haaras sister and also descended from a southern slave called Toki as he was rescued by Missionary Bedggood.
Posted by Marie Scarth, 04/11/2018 9:59pm (5 years ago)
This is just so typical propaganda to the max....'Mokai' does not mean SLAVE..in fact its quite the opposite....Notice that the authors are Pākehā?? As for captive women being prostitutes?? Well i guess it depends on which end of the STICK you're on...It's stories like this that continues the subtle assimilation of our people, so that the Western hegemony remains status quo.
Posted by Rahera TeRiini, 25/01/2015 11:04am (9 years ago)
I would like to know what the impact of slavery has been on modern maori culture. what the long term effect of the distruction of family stuctures has been. Is it comparable to the impact it had on afro-american culture? Ed. We will get back to you
Posted by brian, ()
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