History


Te Papa acknowledges the life and writing of poet, playwright, novelist, and memoirist Alistair Te Ariki Campbell. His work is noted for its attempts to reconcile the complexities and displacements he experienced as a result of his New Zealand/Cook Islands ancestry.

Campbell was born in the Cook Islands and spent his first seven years there. His Cook Island mother died of tuberculosis in 1932, and his New Zealand father succumbed to drink a year later, with the result that Campbell and his brother were sent to an orphanage in Dunedin.

Despite speaking little English, within a few years Campbell was top of his class. He also represented Otago in soccer. But he never felt he belonged and struggled at university. Moving to Wellington, he fell in with a group of poets, including James K Baxter, Peter Bland, and Louis Johnson (the ‘Wellington group’). His first poetry collection Mine Eyes Dazzle appeared in 1950.

After gaining a BA in English and Classics from Victoria University, Campbell began work for School Publications (now Learning Media), putting his literary talents to good use as editor of the School Journal.

He produced poetry, novels, and radio plays at regular intervals throughout his long career. Negotiating between Cook Island and European traditions remained an ongoing concern. His name ‘Te Ariki’ links back to the chiefly origins of his mother’s father in the Cook Islands. He identified with the Ngāti Toa tribe of the Kapiti Coast area, where he lived, but said in 1965, ‘I am of mixed race. The years of solitude get you down. You are different. You are without a tribe.’

Campbell married poet Fleur Adcock in 1952, and they had two children, before later divorcing. He then married Aline Margaret (Meg) Anderson (1937–2007), with whom he had a further three children.  

In 1997, Campbell was awarded a Pacific Islands Artist’s Award, and in 1999 he received an Honorary DLitt from Victoria University of Wellington. In 2005, he received a Prime Minister’s Award for Literary Achievement for his poetry, and that same year he was made an Officer of the New Zealand Order of Merit.

He is survived by his five children and his writing.

It’s great that folks are interested in the Play School toys. This week they’re some of the most viewed objects in Collections Online. I’ve also loved the way Invercargill is having a debate on where the clock should be. Read stuff story on the clock

I’ll stay out of that, but I’ve been finding out how the toys came into Te Papa’s collection. Here’s what I’ve found out about Jemima.

Rag doll ’Jemima’

Rag doll ’Jemima’

Kirstie Ross, one of our history curators, told me what she knows. The story goes that Jemima was rescued years ago from a rubbish bin outside TVNZ. We think her rescuer was, at the time, a TVNZ employee. 

I was surprised Jemima was thrown away, but Kirstie told me they replaced the toys periodically as they wore out. This shocked me – more than one Jemima! But once I had calmed down a bit it made sense – of course they wore out – the show was on air for 15 years.

Kirstie says Jemima was naked when she came into the museum – but we decided it was a good idea for her to be dressed when she appeared online.

Teddy bear (Big Ted)

Teddy bear ("Big Ted")

You can see that Jemima’s hand is damaged and the stuffing is coming out. I was surprised that Te Papa hadn’t repaired it – remember I am an IT person not a museum professional. Kirstie assured me our conservators have stabilised her arm so no more damage occurs but we don’t fix collection objects. Their condition is part of their story – the patina of age.

Anyway, we believe Jemima’s rescuer left her on the West Coast when she went to live in Australia where she unfortunately passed away.

Jemima came to Wellington in 2005 after the family of her rescuer offered her to Te Papa. Interestingly Manu, Humpty and Big Ted all came to Te Papa together in 2004. They had previously been with Whitebait TV Productions.

And as for Little Ted…. well we know his body is in Dunedin. Somehow the mystery around Little Ted fits my memory of him. I remember him as a bit naughty – in a charming sort of way.

I also remember Humpty as grumpy and Big Ted as responsible. Can anyone else remember what the toys were like?

Invercargill Public Library has the clock, Te Papa has the toys, and NZ On Screen has the video!
 
News today on the Stuff website that the clock from the New Zealand version of Play School has been found ‘languishing in storage’.
 
Humpty

Stuffed toy ("Humpty")

Over the past few weeks a couple of us here have been reliving our childhoods looking at the Play School toys in our collection and clips from the shows on NZ On Screen. We’re not curators, we’re just in the web team and the Picture Library so it still delights us when we find things like the Play School toys in our collection. We have Big Ted, Humpty, Manu and Jemima.
Te Papa’s Collection
NZ On Screen

Little Teds armour

Doll’s clothes, armour

We also have some of the costumes the toys wore, including a set of armour. Amazingly, in the first clip on NZ On Screen where the presenters build a castle, the Teds are wearing armour. A great coincidence or what?

Here’s the armour, carefully preserved for posterity. I love the feather – Big Ted’s feather was turquoise so I surmise the pink helmet was designed for Little Ted. In Little Ted fashion, he isn’t wearing it.

But unfortunately we don’t have Little Ted so we can’t verify it with him. Rumour has it that he was blown up in an unfortunate accident on What Now? Is this true? Anyone know?

And does anyone else out there have more Play School stuff we can add to our informal online un-collection? 

It is amazing what is coming out of of the archives and cool when we can link them together to tell more complete stories.

Perhaps Play School is another candidate for a Digital New Zealand Project!

The spread of swine flu around the world has been dominating the media lately. Hopefully it won’t turn into a pandemic like the one that swept through New Zealand in late 1918.

Influenza inhaler used during the 1918 pandemic

Influenza inhaler used during the 1918 pandemic

Originating in the northern hemisphere, this strain of the ‘flu killed an estimated 8251 New Zealanders over a period of about a month from mid-October 1918. It hit when people were celebrating the Armistice with Germany, which ended the Great War (WWI).

The 1918 flu pandemic is New Zealand’s worst natural disaster. The country lost about half as many people to influenza as it had in the whole of the war.  A high proportion of the dead were young adults, with Maori suffering especially severe losses. Read more about this topic and view related objects images in Te Papa’s collections.

Collingwood, February 2009

Collingwood, February 2009

In February I was in Collingwood, a small town in Golden Bay at the top of the South Island.

Like many towns and cities around New Zealand, Collingwood has war memorials dedicated to local men who died in both world wars. 

Collingwood war memorials, February 2009

Collingwood war memorials, February 2009

My grandfather, who was born in Collingwood, was only eight years old when WWI started in 1914. Fifty-four men from the community old enough to fight, lost their lives in the conflict. Amongst these fatalities were the Willicombe brothers, Allan and Cuthbert, and the Harvey brothers, William, Charles, Percy, and Frederick.

Collingwood memorial detail, February 2009

Collingwood memorial detail, February 2009

Words engraved on the memorial (‘The Frontier-grave is far away’) remind us that most of the bodies of the servicemen and women killed in the conflict were buried overseas. This absence was sorely felt by grieving friends, relatives, and sweethearts. With no cemeteries to visit, memorials became reminders of lost lives, and sites where war-time sacrifices could be remembered, especially on Anzac Day.

One hundred years ago, Britain’s Royal Navy was threatened by the modern fleet being built by Germany. In March 1909, the New Zealand Premier, Sir Joseph Ward, responded to the defence crisis by promising that New Zealand would underwrite a ship for the Royal Navy. He declared: ‘We distant sons desire to stand in any peril beside the lion mother of our race’.

Postcard showing HMS New Zealand

Postcard showing HMS New Zealand

But there was more to Ward’s gesture besides imperial zeal. It was also in New Zealand’s best interests to make a contribution to the Royal Navy, as the country was dependent on it to protect trade routes to Britain.

People around New Zealand devoted themselves to fund-raising for the ‘gift ship’ – HMS New Zealand. They also raised moneys for gifts to present to the ship’s crew. In 1913, interest was still intense and around 500,000 New Zealanders flocked to inspect the ship when it toured the country for 10 weeks.

Waterline model of HMS New Zealand

Waterline model of HMS New Zealand made by Captain T. M. Devitt, 1950s

HMS New Zealand was an awesome sight; one visitor described it as ‘a monstrous vessel … – a grim and formidable fighting machine.’ But this monstrous vessel had a monstrous price tag – the equivalent of $231 million. Go to Collections Online for more details about this ultra-expensive fighting machine, plus related objects and images held in our collections.

Treaty debates 2009 Māori in Parliament and the future of the Māori seats

Claudia Geiringer, co-chair, comment on the two speakers:

There is a great deal of food for thought in the two speeches, and it is clear from them that the future of the Māori seats remains a hotly contested question. There would seem to be at least three related levels on which we could frame the debate that is going on here:

First, we could frame it in functional terms: as a debate over whether the Māori seats facilitate or hinder fair and effective representation for Māori on the one hand, and for non-Māori on the other.

But secondly, sitting behind that functional question are broader and contested questions about the nature of our constitution – the principles that it protects, how we define those principles and what happens when they come into conflict with each other. For example, both the speakers invoked their own conceptions of “democracy” and “equality”. Perhaps we can all agree that these are principles that our constitution values, but what do they actually mean? And are they advanced or undermined by separate representation? And how do they sit in relation to other principles that we might also value such as biculturalism, minority protection and, of course, the principles of Te Tiriti itself.

Finally, at a third level, there is a conversation going on here about the symbolic significance of the Māori seats – what symbolic message do they convey to Maori and to non-Māori? And what significance, if any, should we place on the symbolic value of the seats, as compared with the more functional questions concerning their ability to secure a fair and effective representation system?

Question to Derek Fox from online audience

Question: How do you define a sovereign state, and do you think New Zealand was such a sovereign state by 1840, and why?

Answer from Derek Fox (11/02/09): In terms of the question – actually after the actual debate the other night it struck me that the whole thing was probably a classic case of two different world views. Even the question about sovereign state depends very much on what your starting point is. The conventional wisdom is that a sovereign state is one with secure borders respected by your neighbors containing peoples who want to be part of the state and have a shared vision and purpose and are working towards that.

In 1840 the Rangatira and iwi their constituent hapu and whānau had tino rangatiratanga over their rohe and assets. My view is there was a steady state of security worked out over several hundred years – I’d call that rangatiratanga. It might also amount to sovereignty.

Video recording of the second Treaty Debate

We apologise for the poor quality of this recording. We had some technical issues but have recovered the debate as best as we could.

View the Video recordings

Valentine’s Day and red roses are inextricably linked. Here is a bouquet of rose -inspired objects from our collections.

Rose tile

Rose tile

 

Margaret Stoddart, Roses, 1920s

Margaret Stoddart, Roses, 1920s

In Europe during the 1300s February 14th was thought to be the day when birds paired off to mate. This date was originally an ancient Greco-Roman pagan festival, and was later called St Valentines Day Feast by the Church. Since the 1300s, on February 14th each year, roses (and flowers in general),  have been widely accepted as gifts and Saint Valentines Day is now celebrated by many cultures in different parts of the world.  The art collection at Te Papa houses numerous paintings of roses and other flowers – for example Margaret Stoddart’s watercolour still life of roses.

The natural history collections at Te Papa also include many specimens of flowering plants (Angiosperms). However, in order to preserve them, these specimens are pressed and dried, and consequently loose the colour and beauty of the fresh flowers. Some of the oldest specimens in our collections were obtained by the naturalists who visited New Zealand during the voyages of Captain James Cook in the late 1700s.

Jersey cudweed. Specimen collected by Joseph Banks Oct. 1769

 This specimen of jersey cudweed or pukatea (at left),  was collected by Joseph Banks and Daniel Solander on 8th October 1769 shortly after the Endeavour arrived in New Zealand waters and sailed into a bay at the entrance of a small river in Tuuranga-nui (today’s Poverty Bay, near modern Gisborne).

Storing these specimens provides an invaluable resource for scientific research, and the flowers are very important in determining the relationships between different species. However, the giving of flowers on Valentines Day raises an interesting question, as flowers are the sexual organs of plants!

What exactly is the meaning behind severing the sexual organs from a plant and giving them to a friend? 

Sexual organs of animals are frequently used in traditional medicines and sold as aphrodisiacs – particularly the dried and ground-up remains of bacula (or penis bones), from seals, bears and other canines. However, presenting somebody with the severed sexual organs of a small mammal probably wouldn’t win many friends!

collection manager Anton van Helden and friend

Collection Manager Anton van Helden alongside a stranded male pygmy blue whale.

For that matter, consider the reaction of presenting a lover with the sexual organs of a large mammal! Even the simple logistics of presenting such a large gift may not win over the object of one’s affection?

 

Meanwhile, James Cook continued his voyages of discovery, and Banks and the other naturalists collected many specimens of flowering plants which are still held in the collections at Te Papa and in other museums in Europe.  

Valentines Day is also remembered for other reasons – on February 14th 1779, the Endeavour arrived in at Kealakekua Bay, Hawai’i, where during an altercation with local natives, James Cook was clubbed and stabbed to death. Perhaps he should have brought flowers.

We want to hear what you think. You can watch via our webcast, and use the chat window to give us your opinions, or to ask questions. Te Papa staff will put your questions to the debaters.

http://www.tepapa.govt.nz/treatydebates.

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