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On their arrival in the Bay of Islands in April 1822, New Zealand's first Wesleyan missionaries were surrounded by the sound of voices. There was much talk about the Anglican missionary Thomas Kendall, who had recently left his wife and family to co-habit with a chief's daughter. Reverend Samuel Leigh did not initially believe the reports, 'but from the first of our arriving onshore to this day it hath been sounding in our ears'. Cases of sexual scandal within the Church Missionary Society (CMS) and the Wesleyan Missionary Society (WMS) are productive sites for exploring the cultural work of talk, particularly the ways talk was structured and governed, and how words and speech could be mobilized against individuals. Thomas Kendall and William Yate, for instance, were the subject of gossip and rumour in the 1820s and 1830s respectively. Both lost favour, and were dismissed from the CMS. William White (1794-1875), superintendent of the Hokianga mission (1830-36), was also dismissed from the New Zealand mission, but, unlike others in a similar situation, he returned to the colony as a settler. On his return, talk, in the form of what White described as 'telling tales', followed him during his life in Auckland and Northland.

The 'bickerings' of the 'Mangungu Brethren': Talk, Tales and Rumour in Early New Zealand