New Zealand Geographic, Number 69, September-October
2004, pages 14, 16
Dissolving Dream – The Improbable Story of the First Baptist Maori
Mission
Ron Keam became fascinated by the Rotorua thermal region as a boy and
has been publishing on that region since [1955]. In 1988 he produced
the magnificent Tarawera: the volcanic eruption of 10 June 1886 –
in my opinion the finest self-published book yet produced in the
country, and one that would find few, if any, rivals among the products
of regular publishing houses. Although that lavish volume seemed
definitive, to the enquiring mind there is no such word and Keam
continues to labour on a series of books about Tarawera. Dissolving
Dreamis the first to be completed.
It is worth noting here that Keam is a professor of physics at
Auckland University, where he teaches relativity among other things, and
carries out geophysical research (among many other things). Where
Tarawera combined a lot of history with a sprinkling of geology,
Dissolving Dream is pure history. It is the story of the
settlement of Te Wairoa, which was destroyed by the 1886 eruption and is
today known as the buried village. The book is derived from meticulous
and extensive historical detective work carried out by Keam, the sort of
work a professional historian would be proud of. That it has been
produced by a physicist is remarkable.
William and Anstis Snow were an affluent American couple in their
20s, who travelled to New Zealand in 1880. They came partly to escape
the heat of the Californian summer and partly in the hope that New
Zealand’s famed hot springs would improve William’s indifferent health.
While in Tauranga and the Rotorua district, they were distressed at how
Maori were being destroyed by alcohol and they instigated a temperance
drive at Te Wairoa. The village was the departure point for visits to
the famed pink and white terraces at Rotomahana, and perhaps the main
tourist centre in the Rotorua district. Payments from visitors for
guiding and transport made local Maori quite affluent and they could
easily afford liquor. William induced many Maori to sign the pledge,
led by chief Aporo Te Wharekaniwha who “told us all plainly that he had
become such an habitual drinker that he doubted whether he had the
strength to keep his resolution… He did try and eminently proved himself
master of his appetite.”
The temperance movement became a Maori mission, affiliated with the
Wellesley Street Baptist Church in Auckland, a church that had as its
pastor Thomas Spurgeon, son of Charles Spurgeon, the most outstanding
English preacher of the second half of the nineteenth century. Alfred
Fairbrother, a recent graduate of [Charles] Spurgeon’s Pastors’ College
in England, was appointed as missionary to Te Wairoa.
The Snows left New Zealand early in 1883, but William died aboard
ship en route to Europe. Anstis returned to Rotorua in January
1885 accompanied by her mother-in-law, Margaret Snow. Anstis and Alfred
quickly developed a mutual attachment and were married by Spurgeon in
Auckland on May 26, 1885.
However, things were not going well with the mission. Alfred
Fairbrother expected more commitment from the Maori than they were ready
for, and unlike the patient William Snow, he sometimes reacted angrily
to their shortcomings. A group of Maori wrote to the Wellesley Street
Baptist Church asking to have him removed. Another applied to have him
retained. Alfred and Anstis shifted to Ohinemutu and Alfred and the
church agreed that he should resign from being their missionary. He was
not replaced at Te Wairoa, but remained as an independent
missionary/pastor at Ohinemutu until just a few days before the June
1886 eruption.
Alfred and Anstis were actually leaving the district and had got as
far as Cambridge when the Tarawera eruption occurred. Alfred at once
returned to Te Wairoa where he helped for some weeks with rescue and
relief efforts. Scores of the Maori they had worked with had been
killed. The couple then left the country, never to return.
And what of the mission? As Keam drily remarks, “not only did the
mission vanish, so also did the mission field.” By curious coincidence,
within weeks of Fairbrother’s resignation, the Baptists in New Zealand
set up a missionary society with a focus on India. Not until the 1950s
did they again direct any efforts specifically towards Maori.
Keam’s book covers no great sweep of history, no wars, nothing of
great political or social moment, although its scope is not as narrow as
the subtitle suggests. The book shines a penetrating beam into a dusty
corner of our history and it contains many illuminating extracts from
William Snow’s writings in particular. He regularly sent material back
to his hometown newspaper in Fitchburg, Massachusetts where it was all
published.
Snow’s observations of Maori were sympathetic and detailed and
provide a fascinating snapshot of a time of considerable transition in
New Zealand. Many of his comments are not irrelevant to the racial
tensions that now bedevil us. For those interested in New Zealand
history this book is well worth considering.
For purchase information go to http://www.tarawera.com/index.html
or contact the author at Auckland University.
Warren Judd
[Editor, New Zealand Geographic]
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New Zealand Geographic Review (30.5KB Microsoft
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New Zealand Baptist Review, Volume 120, Number 5,
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Dissolving
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