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Eingeborne (Maori’s, wie sie selbst sich nennen,) leben hier nur ungefähr 200; von den Sitten
derselben später mehr, jetzt kenne ich sie noch zu wenig. Ihr Äußeres ist schön und einnehmend,
namentlich bei den Männern; die Weiber dagegen machten mit ihrer entsetzlichen Unreinlichkeit
und der Pfeife im Munde einen widerlichen Eindruck auf mich. Tättowirt sind sie alle mit vielem
Geschmack, nur die Kinder nicht, und so wird dieser Schmuck bei der künftigen Generation
verschwinden. Manche Eingeborne sieht man in europäischer Tracht, die meisten tragen indeß
statt aller Kleidung nur eine rothe oder weiße Flanelldecke. Gegenwärtig sind sie im Innern der
Insel versammelt, um sich einen gemeinschaftlichen König zu wählen. (27.1.1859, 106)
Although in almost his first statement he acknowledges his lack of knowledge of the local Maori,
in particular their customs, and consequently proceeds to give a general picture of their external
appearance, a number of fixed stereotypes and images are revealed which no doubt influence his
perceptions during further encounters. First of all, the male is portrayed as a fine and charming
specimen, who by omission presumably does all the manual labour yet remains relatively clean,
as the female is relegated to that of a dirty and disgusting creature who from this impression
seems to spend the whole day lazing about smoking a pipe. Secondly, he witnesses both elements
of native and Europeanised Maori culture in the form of their clothing and ‘moko’, which is seen
by him to be in good taste and not a form of disfigurement as some early commentators observed,
yet also something that will disappear in the future as the children appear to be without them, all
of which tie into the notions of ‘fatal impact’ and ultimate European conversion. However, it
should be noted that at the time a number of Maori in this region and neighbouring areas were
attending a big gathering which he incorrectly attributes to the appointment of the first Maori
King. 37
Due to his middle-class merchant background and the format of his letters, there is little
emphasis on anthropological, ethnological or even philosophical thought concerning the role of
civilisation on the indigenous peoples, although he does address the Maori in an amateur
ethnographical manner. Instead he admits himself that his numerous excursions were in part
motivated by his decision to start up a merchant business:
Um dieß aber mit Vortheil betreiben zu können, war es durchaus nothwendig die Verhältnisse um
mich her näher kennen zu lernen, und so entschloß ich mich kurz mir diese einstweilen anzusehen,
daneben aber auch Streifzüge in das Innere des Landes zu unternehmen, namentlich auch um die
Eingebornen näher zu beobachten, da der Verkehr mit diesen einen großen Theil des
37 According to the report by Wiremu Tamihana, the Maori ‘King-maker’, King Potatau was ‘elected’ and ‘installed’
at Ngaruawahia and Rangiaowhia in Upper Waikato on 2 June 1858 (see appendix in J. E. Gorst, The Maori King or
the Story of our Quarrel with the Natives of New Zealand [1864]. Reprinted. Edited with an introduction by Keith
Sinclair. Hamilton; Auckland: Paul’s Book Arcade; London: Oxford UP, 1959, 263-74; Evelyn Stokes, Wiremu
Tamihana: Rangatira. Wellington: Huia Publishers, 2002, 134-73).
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