"Volume One, Te Tangata me te Whenua - the people and the land, encompasses myths and legends of the region, the succession of tribes who have inhabited Te Tau Ihu o te Waka and their interactions, early encounters with Europeans, the arrival of the New Zealand Company, the Treaty of Waitangi, land transactions, and the administration of Maori Resserves." - p. 16.

It's 175 years since the signing of the Treaty of Waitangi. At times they've been years of conflict and bitterness, but there have also been remarkable gains, and positive changes that have made New Zealand a distinct nation. This book takes stock of where we've been, where we are headed, and why it matters. Written by some of the country's leading scholars and experts in the field, it ranges from the impact of the Treaty on everything from resource management to school governance. Its focus is the application of the Treaty from the viewpoint of practitioners — the people who are walking and talking it in their jobs, communities or everyday lives — and it vividly tracks the ups and downs of bringing the spirit and principles of the Treaty to fruition.

Cookhouses and wharekai, hangi pits and coal ranges, boil-ups and mutton &– this book tells the hearty story of sustenance and manaakitanga in rural New Zealand. The rhythms and routines of country life are at the heart of this compelling account of the rural kitchen in Aotearoa. Historian Katie Cooper explores how cooking and food practices shaped the daily lives, homes and communities of rural Pakeha and Maori throughout the nineteenth and early twentieth centuries. Delving into cooking technologies, provisions, gender roles and hospitality, the story of New Zealand' s rural kitchen highlights more than just the practicalities of putting food on the table.Thoroughly researched and richly illustrated, Rewena and Rabbit Stew reveals the fascinating social and cultural milieu in which rural people produced, cooked and shared food in Aotearoa.

New Zealand’s first Anglican bishop, George Selwyn, was a towering figure in the young colony. Denounced as a ‘turbulent priest’ for speaking out against Crown practices that dispossessed Māori, he brought a vigorous approach to Episcopal leadership. His wife Sarah Selwyn supported all her husband’s activities, in a life characterised as one of ‘hardship and anxiety’. She expressed independently her sense of outrage over the Waitara dispute. Selwyn promoted participatory church government, founded the innovative Melanesian Mission, and developed a distinctive style of colonial church architecture. More controversially, he battled with the Church Missionary Society, and was caught up in the bitter maelstrom of settler and Māori politics. His personal links with colonial and ecclesiastical networks gave him access to the heart of empire. These essays offer new insights into Selwyn’s role in developing pan-Anglicanism, strengthening links between the Church of England and the Episcopal and Anglican Churches in North America, and his time as Bishop of Lichfield (1868–78). His place in Treaty history, as a political commentator and a valuable source of historical information, is recognised. George Selwyn left a large imprint on New Zealand church and society. This collection both honours and critiques a controversial bishop. Contributors include Ken Booth, Judith Bright, Terry M. Brown, Janet E. Crawford, Bruce Kaye, Warren E. Limbrick, Jonathan Mane-Wheoki, Grant Phillipson, John Stenhouse and Rowan Strong.

Within archaeological studies, land tenure has been mainly studied from the viewpoint of ownership. A host of studies has argued about land ownership on the basis of the simple co-existence of artefacts on the landscape; other studies have tended to extrapolate land ownership from more indirect means. Particularly noteworthy is the tendency to portray land ownership as the driving force behind the emergence of social complexity, a primordial ingredient in the processes that led to the political and economic expansion of prehistoric societies. The association between people and land in all of these interpretive schemata is however less easy to detect analytically. Although various rubrics have been employed to identify such a connection – most notable among them the concepts of ‘cultures,’ ‘regions,’ or even ‘households’ – they take the links between land and people as a given and not as something that needs to be conceptually defined and empirically substantiated. An Archaeology of Land Ownership demonstrates that the relationship between people and land in the past is first and foremost an analytical issue, and one that calls for clarification not only at the level of definition, but also methodological applicability. Bringing together an international roster of specialists, the essays in this volume call attention to the processes by which links to land are established, the various forms that such links take and how they can change through time, as well as their importance in helping to forge or dilute an understanding of community at various circumstances.

When the New Zealand Supreme Court ruled on Wi Parata v the Bishop of Wellington in 1877, the judges infamously dismissed the relevance of the Treaty of Waitangi. During the past 25 years, judges, lawyers, and commentators have castigated this &“simple nullity&” view of the treaty. The infamous case has been seen as symbolic of the neglect of Maori rights by settlers, the government, and New Zealand law. In this book, the Wi Parata case—the protagonists, the origins of the dispute, the years of legal back and forth—is given a fresh look, affording new insights into both Maori-Pakeha relations in the 19th century and the legal position of the treaty. As relevant today as they were at the time of the case ruling, arguments about the place of Indigenous Maori and Pakeha settlers in New Zealand are brought to light.