Day Z , Arma II mod.

Chernarus Map  mod version 1.7.7.1

Multiplayer game, point of game is to survive as long as possible. Survival is very problematic.

Players tend to create their own narratives.

Day 5 : Sunrise. Probably hubris.

Day 1 Otmel. Night. (25-6-2013)



On beach at Otmel. It's night, moving at night because less survivors and the Zs don't see very well. I have only a bandage and a flare. Run to Elektrozavodsk, watching out for bandits. Avoid the Zs. At the end of the day I have an axe, compass, assault backpack, knife, pistol and AK-74 with 4 magazines and two packets of antibiotics, the antibiotics are valuable because the Z's are infectious. Bandages. A lot of bad experiences with running. Take bicycles from stand outside school in Elektrovodsk and high tail it out of there. Stop by petrol station outside, north of Vyshnoye, logging out.

Day 2 Vyshnoye. Night. (26-6-2013)

It's night. The petrol stations cylinders I logged out nearby are on fire. First I thought it might be a helicopter, but no. Someone has been around. Hike towards Stary Sabor but end up running from a hoard of Zs, get lost and ended up near the coast. Take compass readings and head towards Chernogorsk. Two guys are yelling in side chat. We meet on road, they're friendly, although one of them points out how easy it would be to just shoot me and take my gear. Tense meeting, transfuse one of them. The three of us ride bikes to military airport, Balota, east of Chernogorsk. Over radio guy asks for medical help, guy comes out of airport. He is dressed as bandit, seriously consider wasting the bandit (Voodoo) but transfuse the guy. He is grateful, but it's the gratitude of a bandit. The Zs are problematic, we start using our firearms out of desperation, more Zs appear.  I aim the AK 74 assault rifle at an attacking Z, trying for a head shot, I miss at close range and it lashes out, I'm slow bleeding and infected. Fire several rounds into Z out desperation, it's a waste of ammunition. The bandit has gone, I think, I run into the forest, bandage myself and use one of my valuable antibiotics. Below my two partners are firing their guns, one is wounded and doesn't have a bandage. He is scavenging for a bandage in the airport hangers, it doesn't sound good. I try to help but end up attracting more Zs, so run back into the forest, towards Chernogorsk with the intention of losing the pursuing Zs. In the supermarket in Chernogorsk I find matches and  taking a bicycle I head north along coast. I now have enough equipment to be able to feed myself without raiding the cities and towns. On the way I shoot a cow, just off the highway, and gut it using the knife and put the raw steak into my Survivors back pack. I stop by a petrol station with a bicycle stand, just north of Solnichniy. Over the radio the bandit (Voodoo) is asking where I am? I say "I'm finding a safe place and logging out".

Day 3 Solnichniy. Night. (27-6-13)

It's very early morning, I am in a forest overlooking a petrol station on a highway that is parallel to the sea. I walk down to the petrol station, grab a bicycle and making a compass reading start riding to Stary Sabor. On the way to Stary Sabor, near the village of Staroye, the server restarts (backs up). I am stranded on foot, making a compass reading I follow the main road south to Elektrozavodsk. Raiding the supermarket I don't find much, I still need a tent and a map (in game) and go inside a tavern, climbing up the stairs. I use most of a AK-74 magazine taking out the Zs that chased me inside. I make steady fire with mostly one shot head shots, because I am firing down a corridor and the Zs inside buildings move significantly slower. I bandage my wounds and eat some steak. Outside I can hear the fire of what sounds like an assault rifle, a dull crack, crack. Peeking through the window I can see a swarm of Zs following a survivor into a red brick house. I consider trying to make contact but I've had too many bad experiences in Elektrozavodsk and am feeling vulnerable. Upstairs in the tavern I log out, effectively hiding from the person below.


Day 4 Elektrozavodsk. Morning. (28-6-13)

It's daylight, but when I look outside the window I can still see the stars in the night sky. I go down stairs, quickly search the supermarket, eat the cans of tuna and baked beans that I find, then grab a bicycle from the school and high tail it out of Elektrozavodsk. Heading north west and passing through Stary Sabor, I make it to the North West airfield that is just west of Grishino. The morning sunrise is actually pretty, one of the "rosy fingered dawns" of Homer. The North West airfield is a prime location for bandits, the chances of being sniped are high, crouching I search the control tower and find a M4A1 CCO assault rifle with a total of 4 SANAG magazines, it's rare and is useful for close combat but also has range optics. I wistfully leave my trusty AK-74 in the control tower with the remains of one magazine. Cycling to Grishino I find a petrol station with a bicycle stand to the south. I hide in some bushes nearby and log out.

Day 5 Grishino. Night. (29-6-13)

It's night, I creep to the bicycle stand and grab a bike and ride to the North West airfield. Climbing a control tower I run into a Z, I try for a head shot with my M1911 but miss, it lashes out and I am bleeding, I fire my entire clip and it goes down. I bandage and can hear the Zs below attracted to the sound. I take out the M4A1 and try for headshots as they come up the stairs, one by one.

Its not perfect but the Zs are eliminated with less than a clip. My confidence in my M4A1 is decreased, the process was not as smooth as with my AK-74 but that could reflect my lack of familiarity. I find a G17 pistol with two clips, useful because it has a inbuilt torch. I crouch run to my bicycle that I've positioned for quick egress and start riding south. Over the radio a person called Jazz-Anon is asking for morphine, he has broken legs. He is at the North West airfield, barracks.  I've got a total of 3 morphine cartridges on me, so I respond "I'm on my way, 10 minutes", as well as sort of whining "Please don't shoot me", ahem.

When I get there, to the south of the airfield, he is standing, and Jazz-Anon is a bandit. It really irritates me that I am helping a bandit, I administer morphine and a blood bag, offer to trade sand bags and then bug out. He has a friends somewhere, they are talking over the radio and "Jazz" is a clan name.

I've begun to learn where the petrol stations with bicycle stands are and so cycle to  the north of Vyshnoye, before logging out.

Day 6. Vyshnove. Night. (30-6-13)

It's night. Creep to bicycle and head north. Stop In Stary Sabor. Head south towards Chernogorsk to gather medical supplies.

Just south of Kabanho I run into a road block, I hop off bicycle to take a screen shot. As I kneel, looking at the roadblock I am shot by Dalek Pepin, a bandit, who knew I was taking a screen shot. As my character is dying, bleeding out, he goes "How's that for a screen shot". It's an ambush and the Dalek clan are pretty merciless about who they snipe and I am still a tourist enough to fall for it. He plays "Seinfield" music, which is somewhat cathartic. Slightly depressed, I uninstall the game so I'm not tempted to spend the hours required to do this, again. I think I'll go finish that Phillip K Dick novel I was reading. Maybe go to the gym. Go look at flowers and puppies. So.. Day Z standalone alpha is coming out sometime, one site estimated December, whatever that week window is...

This comic pretty much says it all.


Comic by Maki  2012.

The Man in the High Castle

The Man in the High Castle by Phillip K Dick (1962),

Currently reading "The Man in the High Castle" (1962), on recommedation from IO9 and because I have the brief luxury of time.

The science fiction books and short stories of Phillip K Dick have been mined by the popular media (Hollywood, whatever that means) to create movie classics such as Blade Runner, Total Recall, Minority Report and others.

(2-7-13)

The novel "The Man in the High Castle" is a science fiction novel that though noticeably written in 1962 is ahead of the curve, as with a lot of Phillip K Dicks science fiction. It is a synchronic slice of a fictional alternative reality where Franklin D Roosevelt was assassinated in 1933 and America not developing the industrial infrastructure associated with Roosevelts "New Deal" during the Depression is unable to meet the military pressures placed on it when it enters World War 2 in 1941. This alternate 1962 world is divided into  two major power blocks with the characters predominantly in San Fransisco in the Japanese "Pacific States of America". Understanding the impact of biasis associated with hindsight, the setting is one of a hostile world changing from one where there is good made from compromise into a potential nightmarish blood bath, which with the benefit of hindsight again, must have happened elsewhere in this fictional alternate reality.

The novel is written as a number of interrelated character storylines, with three of the characters being practioners of the "I Ching". Although the influence of the I Ching in the novel seems to be more a feature of Phillip K Dicks interests, in the novel it does introduce a spiritual element and provides it with thematic connections. In many ways the novel meditates on connection, destiny, and change and seems to demonstrate the principles of the I Ching in the mechanics underlying the novels reality. The I Ching was introduced into Japan during the eighth century (Wai-ming 568 : 1998) and became part of a metaphysical component in the Neo Confucianism associated with the Tokugawa bakufu  徳川幕府 (1603 -1868) and was transformed by various scholars into a more Shinto or nativist movement over time (Wai-ming 568 : 1998) but in the context of the novel is more a feature of the authors interests and the fictional creation he is building. In my opinion.

There is a core narrative element associated with "Operation Dandelion" where some of the protagonists are attempting to diffuse a potential nuclear war amongst the power blocks and realize that the more moderate, reasonable elements in the Pan European Nazi government are responsible for backing the nightmarish genocidal plan, while the least desirable elements in the Nazi government are the ones opposing "Operation Dandelion", because they are politically unpopular and being forced to the periphery. It conveys the operations of a nightmarish bureaucratic hydra,.Phillip K Dick in researching for writing this novel read "The Rise and Fall of the Third Reich" by (1960) William Shirer.

It could be considered as one of a series of alternative history writings that explore an Axis victory during World War II, a popular point of divergence.

Biblography

Wai-ming, Ng. (1998). The I Ching in the Shinto though of Tokugawa Japan. In Philosophy East & West. Volume 48, Issue 4. Pages 568 -583.

Reading  The Passage by Justin Cronin.

In the beginning chapters there appears to be an unsentimental capriciousness in the world constructed by Justin Cronin, it's in the small details, the multiple protagonists are aware and intelligent in their social situations, yet lead inexorably to the events of the novel. The novel lavishly describes the technologies of control, communication, medicine, psychology and transport. The chapters are written mostly in the third person but also contain excerpts of emails, government documents and a hand drawn map. Bram Stoker's "Dracula" was a tale told through "diaries, letters, newspaper clippings and medical notes" (Halberstam 1993 : 335), and the first two hundred or so (208 pages to be exact) pages of  "The Passage" conveys the scene of malign influence by Subject Zero, and to me this evokes the malign influence of the Dracula. The beginning chapters dwell on death, cancer, poverty and the stresses of modern life, this may contrast with the later chapters. The protagonists or antagonists, because it blurs, are competent individuals with their own skill sets, the author shows the circumstances in which they are competent and in the end, how they fail and there is a sense of causality. Bram Stoker's "Dracula" is known for its technology fetish, the use of a dictaphone, type writers and transfusions, to quote Oliver Lubrich (1993), Dracula, a monster, "is hunted down by implementing the technologies of documentation and data processing, communications and mobility" ( Lubrich 1993 : 1).


In Justin Cronin's "The Passage" technology, military and deviated humanitarian efforts, are used in the creation of the monster. Technology and the systems of control create perverse, corrupted, expendable individuals in the "sweepers" and in the self aware soldiers, and in the form of means of control and communication it fails the "hunters". It is rather trite to point this out as potentially reflecting a more critical evaluation of modernity, but the difference is there. Perhaps it's evoking the points made in Mary Shelley's "Frankenstein" as well.









Bibliography

Cronin, Justin. (2010). The Passage. Published by Orion Books. Printed in Australia by Griffin Press.

Halberstam, Judith. (1993). Technologies of Monstrosity: Bram Stoker's Dracula. In the Journal of Victorian Studies. January 1993. Pages 333- 352.

Lubrich, Oliver. (1993). Dracula vertextet : Bram Stoker und Adolf Loos entsorgen ein archaisches Monster. In the International Journal for Literary Studies. July 2005.

Lacksadaisy Cats

Lacksadaisy Cats

A comic set in the 1920's prohibition era of the United States of America, with molls & gansters, as cats! Because the internet does not have enough pictures of cats. Actually the process of anthropomorphising the "cats" is quite interesting and Tracey Butler, who creates this comic is able to imbue her characters appearances with attributes that would be hard to represent using a purely human face. Some of the characters are cute because they have pedomorphic body characteristics. A lot of human evolution appears to be the retention of neotonic traits. The comic has high production values.

Look at the lines in the profile of that gangster. Lacksadaisy Cats.

The cuteness of the cartoon characters in terms of body characteristics is a property that is present in Disney cartoons and many examples of artwork predating this, such as the rotoscope creation of "Betty Boop" (Bouldin 48 :  2000), an aesthetic contemporaneous to the setting of the comic Lacksadaisy Cats. In Japan "cuteness" or "kawaii" (かわいい) is part of a cultural commodity that was introduced into toys during the 1970s (Allison 386 : 2003). The first postwar economic burst of 1968 saw a change in childrens styles from "moretsu" (hardwork) to "byuchifuru" (beautiful) (Allison 386 : 2003) which in retrospect was the development of the cultural commodity referred to by "kawaii" (Allison 386 : 2003). The term "kawaii" is derived from the 12th century term "kawayushi" which meant embarrassing, shy & pitiful and was in dictionaries  from the Taisho period (1912 -1926) to 1945 as kawayushi (Kinsella 221 : 1995), which in the 21st century has become semantically broad enough to include parasites displayed in a museum (Washida 57 : 2004).

Bibliography

Allison, Anne. (2003). Portable monsters and commodity cuteness: Pokemon as Japan's new global power. In Post Colonial Studies. Volume 6. No 3. Pages 381 -395.

Bouldin, Joanan. (2000). The Body, Animation and the Real: Race, Reality and the Rotoscope in Betty Boop. In the Conference proceedings for Affective Encounters : Rethinking embodiment in feminist media studies. Pages 48 - 54.

Kinsella, Sharon. (1995). Cuties in Japan. (Edited by Lise Skov & Brian Moeran) In Women, Media and Consumption in Japan. Published by the University of Hawaii. Pages 220 -254.

Washida, K. (2004). Kotoba no kao. Chuo koron shinsha. Tokyo. Page 57.

Finished reading "The Twelve" by Justin Cronin.

It is a continuation of  "The Passage"and has a similar structure of shifting times and places that are thematically linked, the early chapters dealing with a collapse of a contemporary society and later chapters describing a post apocalyptic future where the top predators in the ecosystem are feral vampire creatures that hunt in packs. It also continues the story of the main protagonist "Amy" and survivors of the "Colony", who are investigating the "Homeland" a city, showing signs of evolving from influences of contemporary society but is governed by a council of "ghouls", familiars of the "Twelve", who survive on a earlier generation ghouls blood. It is a description of a society run on near concentration camp conditions, despite the contemporary thought processes of the ruling council, who have survived for over 100 years on the ghoul blood.The institutions of the society, despite the titles and ways the council think about them have developed to meet the needs of the governing body, there is a dark comedy there.

I picked up "The Twelve" first, thinking it was similar to McCarthy's "The Road".

The beginning chapters, with some foreshadowing, further develop the apocalypse described in "The Passage", focusing on events and characters vaguely mentioned in the first book and introduces important antagonists such as "Deputy Director Horace Guilder", Lila and "Grey" , who are relatively well developed as characters in this type of fiction. One idea the author has is the feral vampires, "virals" are creatures that exist trapped in a particular memory symbolic to the individual creature, which is an interesting narrative device, it gives the "virals" a degree of pathos, and facilitates increased distinctiveness. There are a range of protagonists, some are more interesting than others but the characterizations are quite relatable.

Apocalypse Z in Aotearoa Square.

Went to the Apocalypse Z theatre in Aotearoa Square the other day. It's an immersive theatre experience that is designed to represent a survivor experience of a mass reanimation of the recently dead precipitating the collapse of society (unpretentiously zombies come alive) , such as portrayed in Romero's (1978) "Dawn of the Walking Dead" and recently the television program (2010) "Walking Dead". My favorite exposure to this genre is the Arma II mod Day Z and I kind of have high expectations for the Day Z stand alone product.

The experience is interesting, designed to provoke suspension of disbelief and the consensual dehumanising rituals produced a liminal phase, done in ways familar to anyone who has the slightest exposure to the genre. The audience was quite young, including teenagers or a least the young of heart. For a while it looked like there may be a kind of intergroup competition between liminal groups in an extreme situation. Afterwards, over beer, it provoked a discussion with the friend who I went with. Still thinking about it, it was quite cool an experience, as a form of entertainment.

Tickets & details on the link.

Given the proximity of Waitangi Day (6th of February) and the recent death of a radio and television broad caster, Paul Holmes (1st of February 2013), who last year wrote an opinion peice on the protests that typically accompany Waitangi Day, I was discussing this with a colleague at work and she brought up Parihaka as an example of the validity of the claims associated with those protests.

Parihaka & Chief Eruera Te Whiti

The archaeological sites in North Taranaki from 1860 to 1881 detail a long conflict between the New Zealand Government/ Colonial Government and Indigenous Maori Tribes (Prickett 1999 : 85). The significance of Historical Archaeology in New Zealand is that not only does it pose as a means to understand other ways of life, but also to examine the realities of historical processes. In New Zealand up until the middle of the 1970s Pakeha New Zealanders considered New Zealand as having a relatively unique harmonious bicultural heritage (Morris 2003). This perception of harmony was challenged by protests against land acquisition by the government and to investigate the validity of these claims, the Waitangi Tribunal was created in 1975 and from 1985 was a permanent commission of inquiry and this has lead or been part of a process of reexamining New Zealand history. During the 1990s visible government discourse contained statements about the idea of biculturalism and now (2013) there is a sense that New Zealand is no longer bicultural but is best described as multicultural.

Even so the Treaty of Waitangi stands as a founding document for the New Zealand nation and accords the representatives of around 540 Maori Tribes the " just rights and property of Maori and to secure to them the enjoyment of Peace and Good order" (Morris 2003)  while acceding governorship (Kawanatanga) to the British Colonial Government. This treaty, which was an agreement between the British Colonists and Indigenous Maori, was by 1877 declared by Chief Justice Prendergast in Supreme Court to be "a simple nullity" and Maori ownership of land was compromised through a number of processes, including confiscation of land from tribes in rebellion on the grounds of punitive measures and paying for the expense of military operations, as occurred from 1860 onwards during the Maori Land Wars (1860 to 1881). These rebellions were in part to resist land sales which were done according to Pakeha legal and cultural norms.


One of the topics of investigation of the Waitangi Tribunal were the events of Parihaka on the 5th of November 1881, which was covered in the Taranaki Report. This report was notorious for drawing implicit comparisons between events in Taranaki and the activities of the Nazis during the Second World War, but the events were quite bad enough not to require the comparison (Morris 2003). Essentially factions in the  Colonial New Zealand Government, pressured by Native Minister John Bryce, in a response to demand for land by settlers, engaged in military operations against passively resisting Maori residing in the Maori settlement of Parihaka.  Parihaka was a large successful Maori pa & town that was settled by Chief Eruera Te Whiti o Rongomai in 1867 at the close of the Second Taranaki War as a means to avoid association with either side and the potential violence, to maintain control of Maori Land and create a settlement based on religious principles and understood political realities. He was later joined by Tohu Kakhi and a close kinsman, Te Whetu. Thus the settlement incorporated multiple tribes and by the 1870's became a prosperous and productive town/ pa/ settlement with regular roads and occupational specialization. Chief Eruera Te Whiti is described as a prophet drawing inspiration from the Christian faith to council his followers to resist the colonial soldiers using non violent protest.

Te Whiti 1880, Sketch by William Francis Gordon

Chief Eruera Te Whiti is an interesting historical figure who can be argued to have provided a transitional belief system from Pai Marire to Orthodox Christianity (Gadd 1966 : 456). From a synchronic perspective it can be argued that Te Whiti over time synthesized a belief system incorporating the powerful engrammic motifs of indigenous Maori and Christian traditions that provided meaning and direction (hope) to the communities connected to Parihaka. In retrospect, that he is also seen as an "a Prophet" or religious leader may be in part due to the Colonial Government's need to represent him as a "deluded prophet, a madman or menace to the colony" (Riseborough 2010 : 235), thus being able to justify their repressive legislation as being in the Maori's best interests (Riseborough 2010 : 235).

The sources that seek to represent Te Whiti's thought have been criticized by Hazel Riseborough in "Days of Darkness : The Government and Parihaka, Taranaki 1878- 1884" as most interpreters working for the government and settler press subjected their interpretations to their own preconceptions and it was typical for the government to only accept interpreter reports when it fitted their own agendas.

Bernard Gadd in 1966 can be judged a sympathetic writer whose information sources included the sayings of Te Whti & Tohu as reported in the New Zealand Herald and Lyttelton Times of 1880 and 1881 as well as four references from Te Whiti's conversations with Cowan and Baucke and Te Whiti's testimony in court (Risenborough 1989 : 22). Risenborough criticised Gadd's lack of more direct sources, indicating that Gadd's evidence to characterise Te Whiti as a prophet and religious leader is insufficient (Risenborough 1989 : 22), what would be interesting is to compare the direct sources information to statements by Colonial leaders to see if there are a comparable statements formulated in a religious paradigm.

What can be stated are the influences of Te Whiti’s thought included the traditional Maori lore of his community, he was born in 1831 the son of Honi Kaakahi, a Ngatiawa chief, and Rangikawa, the daughter of a Taranaki chief and Christianity learned at the German Lutheran mission station of Riemenschneider at Warea, where he was baptised Eruera (Edward) and retained a life long Christian belief. On the 17^th of March 1860 the Maori-Pakeha War began.

For Te Whiti and Tohu, both at the Reimenschneider mission school, the out break of war meant the closing of the Riemenschneider mission and the bombardment of the Warea pa from the sea (Rizeborough 2010 : 232). The campaign of Colonel Golds force was to damage the Maori economy of the area, on the 27th of April 1860 this force reached Warea, sacking the pa, destroying agriculture, food supplies and a flour mill and thus Te Whiti and Tohu were amongst the people going inland to escape the fighting. During this the experience of bloodshed, suffering, Pakeha greed for land, duplicity, land confiscations and the acquiescence of European missionaries to these processes would have left an impression on Te Whiti and in the resulting search for a credible belief system that provided meaning and relevance to his experience, he became involved in the indigenous Maori religion of Pai Marire. Te Whiti fought at the battle of Sentry Hill on April 30, 1864 with warriors influenced by the Pai Marire religion. The Pai Marire religion incorporated concepts found in Chrisitanity, using the symbol of god (Atu), the niu pole and the religious movement held that the key to Atu’s plan was found in the Bible. Although providing a focus for tribes to unite, the movement was eventually defeated in military terms by January 1865. Around 1866 Te Whiti settled at Parihaka and in 1868 Te Whiti had prevented his people from participating in a rebellion led by the Ngati Ruanui leader, Titokowaru (Gadd 1966 : 447).

Bernard Gadd (1996) describes Te Whiti’s concept of God was as something like a mighty impersonal force moving in and working itself out in history, whose will could be discerned and obeyed (Gadd 1966 : 447) . This concept was different from the intimate, personal relationship with God preached by most nineteenth century missionaries, who made no serious attempt to understand Te Whiti’s approach (Gadd 1966 : 447). To his Maori followers Te Whiti stressed the importance of suffering, as a expiation of sins but also as obedience to God's will, a kind of stoicism born of the belief that featured the renounciation of "desires" and acceptance that obedience to the will of god, that is in the end " to the benefit of the Maori people" (Gadd 1966 : 450). It is important to realise that Bernard Gadd is writing during the height of the geopolitical tensions described as the Cold War which had ideologies using political economic thought on both sides, and this description potentially has synthetic elements from popular 20th century political economic thought and Christianity. Bernard Gadd's evidence for this statement is the November 1907 New Zealand Herald (Gadd 1966 : 454). Also consider the common settler approach of the time,  that the Maori were a "breed dying out" and that "civilization provided their salvation" (Risenborough 1998 : 227). Although Origin of the Species was published in 1859, racial theories of selection were common, William Paley, who opposed the slave trade, published Natural Theology in 1809, it held that adaptation was a sign of "Gods" design. In the New Zealand Herald of November 1865, there is a letter submitted by J Giles discussing "Modern Scientific Theists" and the "unmistakable marks of supreme design" (Giles 1865). Thus in colonial New Zealand, ideas of social evolution, incorporating Christian religious thought, were there and thus he could have synthesized the ideas himself or been exposed to them through European advisors or contacts. 

Dreaming is often seen as having a prophetic function. Dreams are seen as a source of revelation in the Bible, in Genesis 41 the interpretation by Moses of Pharaoh's dream of years of fertility and famine , in Matthew 2:12, the Magi avoid returning to Herod because of a dream, and in Acts 2:17 "Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams", as a few examples. Thus there is an element of the function of religious prophet in a story associated with Dame Whina Cooper, who led coalition Maori groups during 1975 on a ceremonial hikoi, now described as the Maori Land March.

The story has Dame Whina Cooper having a dream that "She was walking along a road towards her relatives when she met God in the form of a man whose eyes flashed and flickered so that she could hardly look at him" (Bowater 2012 : 48). In this dream God tells her "Your work is not completed" and in the following year in 1975 Dame Whina lead the Maori Land March on the New Zealand Parliament, which was part of a process that ignited a renaissance of Maori culture that includes the Waitangi Tribunal (Bowater 2012 : 48).

Organizations

New Zealand Archaeological Association website 

Waitangi Tribunal

Websites that reflect the range of approaches discussing Parihaka.

Parihaka: New Zealand History

Victoria University: The Taranaki Frontier and the Expedition to Parihaka

 Taranaki Daily News: Parihaka Day deserves to be celebrated

Waitangi Tribunal: The Taranaki Report -Kaupapa Tuatahi Parihaka

Reading the Maps: Before Parihaka 

John Ansells "Treatygate", against movie Parihaka. In greater context appears to be against the Waitangi Tribunal.

John Ansell comments on "Parihaka Day plea gains momentum"

Bibliography

Bowater, Margaret. (2012). Dreams and Politics: How Dreams May Influence Political Decisions. In the Journal of Psychotherapy and Politics International, Volume 10, Issue 1. Pages 45 -54.

Gadd, Bernard. (1966). The Teachings of Te Whiti O Rongomai, 1831 -1907. In the Journal of the Polynesian Society, Volume 75, No 7. Pages 445 -457

Morris Ewan. (2003). History Never Repeats? The Waitangi Tribunal and New Zealand History. In History Compass, Volume 1, Issue1.

Prickett, Nigel. (1999) Archaeological site recording in New Zealand. Page 85. Available at http://nzarchaeology.org/elecpublications/ArchaeologicalSiteRecording_Part1.pdf. Last viewed 08/02/2013.

Riseborough, Hazel. (1989). Days of Darkness. The Government and Parihaka. Taranaki 1878 -1884. (Revised Edition). Published by Penguin Books Ltd. Printed  in Australia by McPherson's Printing Group. Pages 22 & 227.

Riseborough, Hazel. (2010). A New Kind of Resistance: Parihaka and the Struggle for Peace. (Edited by Kelvin Day). In Contested Ground Te Whenua I Tohea : The Taranaki Wars 1860 -1881. Published by Huia  Publishers. Printed in Thailand by Sirivatana Interprint Public Co Ltd. Pages 231 -254.