Te Toa Takitini 8
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Te Toa Takitini
(Which grew out of Te Kopara)
Te Kopara followed Te Pipiwharauroa.
Te Pipiwharauroa followed He Kupu Whakamarama
which began in 1898.
Registered at the GPO as a Newspaper.
(Maori Version at PapersPast.)
Number 8, Hastings, 1 Mzrch, 1922.
THE NEW CENTURY.
Ihaia Hutana
We have come to the Year of our Lord Jesus Christ 1922 and we have looked to the future and we have looked back, and we have asked ourselves if what we have done has borne fruit, if what we have said has achieved anything of importance, and if some things have not borne fruit. The husk is important while it is caring for the fruit but when it is separated from the fruit it has no further purpose. Notwithstanding, all things from the beginning to the end come from the word of God, but from the great ‘Love of God’ God became man. What a man says is earthly, what God says is spiritual, something sacred from heaven. Christ entered the earthly house and he said that he is in the Father and you are in him and he is in you, (John 14.20), and also that he is going to prepare a place for you so that where he is you may be also. (John 14.3). Enter the heavenly places with courage and confidence.
This is a new year of our Lord. Our purpose is joy and happiness. Sweep the marae, carpet the house for the Heavenly Visitor. Prepare the lamps. What the visitor hopes for is to see the efforts the household makes. Those hopes will reach the height of fulfilment for us in our daily work and in our spiritual work when the garden is dry and the fruit is mature. Te Toronaihi has said that when we reach the climax of the new century it will be fearful and alarming! But the actual fruits that we see now are what we see in a person’s basket. So we see a thoughtful heart and an erring heart, in other words, a packed basket and an almost empty basket, a full storage pit and a half-empty storage pit;
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whether one is a farmer, a scholar or a believer, one will have a full pit and another a half-empty one. One works and another begs. But one young person is honoured, the one who is stout-hearted, who tastes the sweetness of the fruit that fall into his hands.
This New Century began in 1900 and we are now twenty-two years into it. We have left the days of soft food, Maori ways, and have entered upon the days of the maturity of the body and of our habits, and now we eat solid food. If we give thought to the hands and feet of this New Century we will see clearly there the figure of 2000 years and if we look at the fruit of the work done these days we get a clear picture of what the fruits will be for many years to come. Listen to the voice of the New Century murmuring in our ears, ‘Take off your coat! Roll up the sleeves of your shirt! Strike with your axe! Thrust your spade into the earth!’ We feel sorry for and suffer for you, the people who have to do these things and who have to face the coming days. You might go back to soft food, to milk, but you will not find a living there. You will be nurtured, fed by other people with the food they think appropriate. This is an embarrassing thing for the eye to see that looks about.
What have I done? Let me explain. The main fruit of the 22nd year of this New Century is the millions of acres of Maori land that have fallen out of our hands and the hands of our children and the hands of our grandchildren into the hands of others. We should carefully consider this. Another seventy-eight years of this century and we will reach the Second Millennium. Consider also this statement, ‘The number of Maori has increased to fifty-two thousand.’ Will this number continue to increase? And will the number of acres of land continue to decrease? The child from the time of soft food will have brought down the child of the time of solid food who will have to return to milk. Do we retain affection for those who have died? Are our cheeks still wet from the tears we shed for them? We are aware of their faults and their good qualities. Are we prepared to correct them or not? These are your days!
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It is your grandchildren who will see the conclusion of this New Century. Although we love you and lament for you, we of the Old Century are passing away, and it is heart-rending that we are going to the far country where we will greet the winds sent from home. However my gift to you is Hope. Be strong Te Toa Takitini. You know what the Hokowhitu-a-Tu does. The old net is cast aside and the new net goes fishing.
MAORI PEOPLE UNDER NEW ZEALAND RULE.
The March 1921 census of Maori people shows that the number of Maori citizens of New Zealand is 52,751.
This includes the Maori of New Zealand together with those of the islands of Rarotonga and Samoa which come under New Zealand Government administration.
In Samoa two large islands in the west came under New Zealand governance following the recent war. The names of those islands are Savaii and Upolu, and there are some smaller islands. In the 1917 census the total Maori population of those islands was 39,460. Samoa was hit by the Spanish Flu in 1918 and it is said that 8,000 died in that disaster. Therefore it is thought that there remain 32,000 survivors.
The Rarotongan Group of islands are Rarotonga, Aitutaki, Atiu, Niue, Manihiki, Mangaia, Mauke, Mitiaro, Tongarewa,, Rakahanga, Pukapuka and some others. These islands came under New Zealand governance in 1901. In the 1916 census the number of Maori in these islands was 12,797.
The total number of Maori is:
New Zealand Maori 52,751
Rarotongan Maori 12,797
Samoan Maori 32,000
97,549
Perhaps the time will come when the Maori Members for the Islands will sit alongside the Maori Members for this country, and the three branches of the Maori people who spread from Hawaiki will come together.
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THE DEATH OF THE PRINCE OF HAWAIKI
Mr Desha, a visitor from Hawaiki, spoke at Omahu and told of the misfortune that had struck his people with the death of their leading chief. He said:
‘News has come in the newspapers of Hawaiki of the death of Kalanianaole Kuhio, the Prince of Hawaiki, on 7th January. That man was born on the island of Kauai on 27th March, 1871. He was a nephew of Queen Kapiolani. He was educated in Hawaii before going to universities in America. When he finished at those universities he went on to England to seek the deepest wisdom at the large universities there. On his return to Hawaii he found his people engaged in a struggle with the Pakeha for their own Maori mana. The Queen had been removed from her throne. He at once entered that struggle in support of their native Queen. He was arrested and spent eight months in prison. He came out in 1895. Subsequently the Prince went to see the world visiting Canada, Italy, the land of the Spaniards (Spain), France and South Africa. He crossed from there to India then visited New Zealand, Australia, and Fiji, before returning to Hawaii in 1900. In 1902 be became a member of Parliament. From then until his death he was member for Hawaii in the American Parliament.
His last words to his wife were: “Do not grieve at length for me. Do not wear dark clothes but wear white. Turn your thoughts to the living. Devote your strength to preparing ways by which the people will grow. Have my body cremated and bury the remains in the grave of my parents.”
On the day of his burial all the buildings in the towns of Hawaii were closed, and twenty thousand people gathered for his burial. This was a sign of the great affection his peoples had for him – Pakeha, Maori, and the many different peoples of the world who live in Hawaii. That man was the surviving male descendant of the race of kings of Hawaii. He was a good and kind man with a concern for his lown Maori people. He was a man regarded with awe and affection by the Pakeha.
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A MEMORIAL STONE TO THE SOLDIERS OF TE MAHIA.
On Sunday, 15th January, a memorial was unveiled commemorating the young men of Te Mahia who died on the battle-field. This is the most expensive stone erected in Maori areas to remember the Maori soldiers. The total cost was one thousand pounds.
Nukutaurua, Te Mahia, is a remarkable village. Many Maori lived in the area in former times. It was widely known in the days of whaling. There are also some remarkable features recalling the ancestors at Te Mahia. These are some of them: 1. The Mirroring Pool of Tutamure. 2. The Large Stones of Kea between Taiporutu and Tai-wananga. 3. Maahu’s Dog. 4. Maahu’s [Ngoiro - ?young gull, young eel, conger eel]. 5. Maahu’s [Muka - ?flax fibre, totem]. 6. Maahu’s Dead Dog. 7. The Main Range of Hills i.e. The Company of Whales (The Heap of Whales). 8. Kahungunu’s Paua taken from him by Rongomai-wahine. 9. Kahungunu’s Edible Fern Root. 10. Maahu’s Kiekie (Climbing Plant). 11. The Foot of Rongokako.
Te Mahia has been occupied by Ngati Kahungunu of Wairarapa including the hapu of Porangahau. During the whaling times many groups of young were living in those parts. It is said that there were as many as four hundred whalers when they were all living together. It is pitiful to see how few people are there now.
These are the villages of Te Mahia: Oraka, Kai-uku, Tokaroa, Te Putiki, Tuahuru, Te Wainui, Kahutara, Tauapata, Waikapoai, Ahuriri, the island called Waikawa (Captain Cook landed at Waikawa and sowed turnips there), Te Mokimoki, Tohea (a fighting pa), Papa-kahawai (there is a deep pool there full of fish), Te Riiwhi (a whaling settlement), Waipapa, Waeroto, Maungatea, Otunua (where all the dwellings are caves), Upoko-paoa, Taramahiti, Moemoto, Taupiri (a hill), the dwelling of Te Turehu is there, Moemoto ( a whaling settlement), Te Kereu (a whaling settlement), Maota, Te Rangaranga, and Te Mahia (a beach). In the time of our forebears all the villages of Te Mahia were famous. Now there is not a single person in some of those villages.
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However, although there are few people, the brave blood of the ancestors has flowed down to their remaining descendants living on their marae. Indeed, they are the first to erect a memorial to the young Maori lying there. This stone was promoted by their Pakeha elder, Te Omana, (George Ormond). Most of Te Mahia is owned by Te Omana. Te Omana’s wife is descended from the chiefs of Te Mahia. Their son, Alec, went to major English schools to be educated. During the war he joined the Manchester Regiment and became an officer in that Regiment. All seven from Te Mahia who died were related to him.
A soldier stands on the memorial. The memorial is twenty feet high. Bennett, the Hastings minister was called upon to conduct the unveiling of that memorial. Hemi Huata of Mohaka assisted him on the occasion. Tiaki Omana took off the covering. The service of unveiling that memorial was wonderful. The elderly women and the children shed tears, so great was the sense of love and awe at the sacredness of the events.
Bennett preached in English and in Maori. Afterwards Hemi Huata also preached. Then the Mayor of Te Wairoa spoke. After him, the surviving elder, Hemi Whaanga, gave thanks for that day.
The inscription on that stone is in English on one side and in Maori on the other. The wording is: This stone was erected in loving memory of Alec Ormond, 2nd Lieutenant, 1st Manchester Regiment, and the young men of Te Mahia who died in the war, 1914 – 1918.
Hone Tangiora Rawhira Wairau
Tere Tangiora Raniera Wairau
Rewi Tangiora Wharekete Te Ngio
James Brown
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They are all young men from the same family. Their hapu is Rongomai-wahine.
‘Let us never forget.’
‘They were faithful unto death.’
When the veil was removed, Bennett read the names on the stone and blessed the memorial in the Name of the Father, the Son and the Holy Spirit. Then the people bowed their heads for a minute’s silence. There was no murmuring, no shuffling, but rather heartfelt prayer and the remembering of those young men at that moment. Then Tame Mete, one of the soldiers who returned from the war played on the bugle the ‘Last Post’, the final call sounded over the dead soldier. At this point the Pakeha also wept, familiar as they are with the sound of the bugle. They are a loving people. When ‘God Save the King’ had been sung, all the people returned toTuahara. There they were welcomed by the remnant of those marae. Their welcome was good – welcoming words and welcoming food. There were 700 to 800 people gathered on that marae on that day. The memorial stands beside the school. It is good that it is there so that the children as they grow up will be aware of the great cost of the victory.
HONE MARE
Canon Arthur F Williams BA
On 11th June, 1921, one of the last Christian elders of the last generation died. He was Hone Mare. My friends and my family have asked me to write something about him to be printed in the Church paper for people to see and recall and to remind the people of later generations of him.
Hone was a very old man when I saw him in 1919 and he was perhaps over 80 when he died. He was devoted to the faith and to prayer, and although he was blind in his later years he had an extensive recollection of the scriptures, the hymns and all the prayers.
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He was a man who devoted his thoughts and his strength to the things of God, and although many people criticized his practices or his teaching, he had no fear of men, and one saw how people were overawed as they listened to his teaching when he was alive. According to him, from his youth until he became an adult he was deeply involved in the works of the world, the flesh and the devil, in drinking, in ?, and in all sorts of wicked things. Since he turned to faith in Jesus Christ as his Saviour he had no desire for alcohol and he set himself to battle against all native practices. When he became established in Christ he no longer feared Maori tohunga or native gods, or Maori tapu. At the exhumation of a mighty chief of Te Rarawa it was difficult to find anyone with the courage to lift the body and the grave goods from the pit; they were afraid of being contaminated. Then Hone Mare said, ‘I’ll do it.’ The people did everything according to the ancient Maori customs when it came to disinterments. Some men were designated to help Hone and some women to look after them, to prepare food for them, and to feed them for three days. Those Maori customs were rejected by Hone with his enlightened and believing heart, to show all the people that such Maori beliefs had no power over a person with a firm faith in Jesus Christ, neither did Maori tapu have power over a person who walked in the holiness of God. He had no fear of Maori tohunga or of native gods.
On one occasion he heard a woman calling out and crying. As he ran to help he saw the tohunga of that village going to the house of the woman to hide there a tapu stone – perhaps a malevolent god – intended to afflict that family. Hone ran to the tohunga, snatched that stone from his hands, threw it into the scrub, and drove away the tohunga. Who in this generation is strong enough to do something like that? Hone Mare grew up in two places, Pukepoto and Pamapuria. When the Missions were set up in those places in 1919 he attended both Missions. He rejoiced greatly at the preaching and at the keenness of the people to listen to the words of guidance and of criticism of native practices. As he saw in the year 1920 he longed for a Mission to be sent
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to his district to secure the fruits of those Missions. He and his family agreed to pay the expenses – for the tickets of the preachers. Whose fault was it that his great idea was not fulfilled?
He had a great desire to see Ratana but he died in the week before Ratana arrived. Hone wrote to me in December 1920 asking me for my thoughts about Ratana, whether he was a Maori tohunga or not, because some of his relations wished to go to Ratana with their illnesses. But he thought it would be better if Ratana came to them because the whole people was suffering from serious sicknesses.
When he realised he was not going to recover from his illness and that he was now very old, he wrote a farewell letter to his family which they and his children signed in the presence of the JP to put in force that agreement lest the tribe be attacked after his death. This is that agreement written on 7th April, 1921:
“By Hone Mare. This is my farewell message to the world as I leave it, to my relatives, to my children, to my grandchildren. Farewell tribe, family, grandchildren; I leave you to this world. Family, my descendants after me, hold on to the treasure of the ancestors; hold to the faith; be generous to the poor; let your hearts be content. 1 Timothy 6.12. ‘Fight the good fight of the faith, lay hold on eternal life.’
2 Timothy 4.7-8. I have fought the good fight; I have run my race; I have kept the faith.’ I am now going back as is stated in Genesis 3.19. ‘You are dust and to dust you shall return.’
Let my death be like that of the poor. Do not carry me into the meeting house but lay me in the house of my youngest daughter. Family, do not let the tribe get into a state over me. Stick to what I say and after two days put me in the womb of the earth. Hebrews 11.22. ‘By faith Joseph gave instructions concerning his bones.’ Therefore don’t let this trouble you. Put me in the place where your mother and some of my grandchildren are. I insist on this.
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Those of you who succeed me in a titled role; do not follow me. Do not set up a memorial over my dead body. Be content with God’s way and return my body to the soil. It is right that the sign of your love for me should be the fulfilling of this will, and I leave behind my photograph. Luke 23.28. ‘Do not weep for me, but weep for yourselves and your children.’ Hebrews 9.16-17. ‘Where a will is involved, the death of the one who made it must be established. For a will takes effect only at death, since it is not in force as long as the one who made it is alive.’ John 19.22. ‘What I have written I have written.’
There is a Maori saying:
‘Tukutuku ki raro ki te hau tamawahine.’
?Place me below facing the East.
I ratify this agreement with my children and those who love me, asking them to be faithful to it, lest there be disagreements over it after I am gone. So they have signed their names below.
Hone Mare (and others.) ”
Hone knew that there would undoubtedly be major arguments over his burial – was it to be at Pukepoto or at Pamapuria? – so he summoned a JP to witness the signing of the document in his presence, to validate his words and to help his children after his death. His body lies beside that of his wife. He has passed from death to life.
JAPAN
We have heard of the large population of Japanese. A census has been taken now and it has been found that altogether there are seventy million. Their country is very small. New Zealand is larger than all the territories of Japan. They increase rapidly in numbers. They are also looking covetously for open spaces in the world in which to settle. So one of the matters widely spoken of is that the next great world war will be between Japan and some other nations of the world.
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THE CENSUS OF THE MAORI PEOPLE, 1921.
Last week we received the Parliamentary report revealing the population of the Maori People at 31st March, 1921, as 52,751. At last we have reached this encouraging number. Here are the census results from former years beginning with the 1874 census:
Year Number Increase Decrease
1874 45,470
1878 43,595 1875
1881 44,097 502
1886 41,969 2128
1891 41,994 24
1896 39,854 2139
1901 43,143 3289
1906 47,731 4588
1911 49,844 2113
1916 49,776 68
1921 52,751 2975
Reading the report it seems unbelievable that there should have been such a great increase from 1916 to 1921; people question it because some were lost in the war in 1916. But if we think about it, no more than one thousand Maori soldiers went to the war after the 1916 census, and 300 Maori soldiers died in the fighting, and more than 1500 Maori died in the influenza epidemic between 1918 and the beginning of 1921, so it was quite remarkable that there was an increase of 2975 between 1916 and 1921.
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The normal thing would have been a decrease. This is evidence of the health of the Maori People, and more children are being born than the number of people who are dying. And there is no outside source of Maori people to increase the numbers, unlike the Pakeha migrants coming from abroad.
If the census figures are broken down into the electoral districts, this is the result.
Northern Maori 13,098
Western Maori 18,351
Eastern Maori 19,214
Southern Maori 2,088
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52,571
Another break-down is this:
Men 27,908
Women 24,843
Another is:
Children (under 15) 25,619
Adults (15 and over) 31,652
Pakeha experts say that it is a bad sign if the number of women in a nation is fewer than the number of men. If you think about it you will conclude that they are right. But the gap between the two is closing and it may be that the time will come when the numbers are equal, or perhaps there will be more women than men.
A good sign is the number of children under the age of 15. That is the seedbed from which the people will increase. We are heartened by the signs we see that our numbers are increasing; this is a sign of health. The women are fruitful, they are bringing up their children well, the marae are being improved as are the dwellings, the people are increasingly taking to farming, the schools are flourishing and the word of God is flourishing.
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THE LOVE OF RANGI-NUI FOR PAPA-TUA-NUKU IN THE YEAR 1922.
In the month of March (Poutūterangi) there are thirty-one days. The appearance of Fomalhaut [Ōtamarākau - the brightest star in the constellation Piscis Ausgrinus] marks the beginning of this month.
These are the phases of the moon for good and bad during this month over seven days.
New Moon 7.6.52 a.m. Rain & wind. Third Quarter 20.8.13 p.m. Good.
Full Moon 13.10.44 p.m. Good. Fourth Quarter 29.0.33 a.m. Good.
[Note: Paraire Tomoana’s names for the days often differ from those given in Williams and Te Aka, which also differ from each other. – Barry Olsen]
1 Wednesday [Hoata – moon on third night of the lunar month.] The moon is full. A good day for cultivating food.
2 Thursday [Ōuenuku – moon on fourth night of the lunar month.] Give orders to work. The night is for eeling. From morning to mid-day it will be good.
3 Friday [Okoro – the moon on the fifth night.] An eeling night. It is good from mid-day to sunset.
4 Saturday [Tamatea Āio – the moon on the sixth night of the lunar month.] This is a good day for eeling.
5 Sunday [Tamatea Whakapau – the moon on the seventh night of the lunar month.] Use eel pots in seeking eels.
6 Monday [Huna – the moon on the eighth night of the lunar month.] On this day there is no food.
7 Tuesday [Ari (Ariroa) – the moon on the ninth day of the lunar month.] A good day. Eels should be speared. The tide will be full at mid-day.
8 Wednesday [Maure – the moon on the tenth night of the lunar month.] Work on the cultivations in the middle of the day.
9 Thursday [Mawharu – the moon on the eleventh night of the lunar month.] A good day. Use a hooped net for catching crayfish.
10 Friday [Ōhua – the moon on the twelfth night of the lunar month.] A very good day.
11 Saturday [Hotu – the moon on the fifteenth day of the lunar month.] A bad day. The sea is rough. A night for eeling.
12 Sunday [Atua – the moon on the sixteenth night of the lunar month.] A bad and scary night. Eat seafood for these four days.
13 Monday [Turu – the moon on the seventeenth night of the lunar month] The tide will be at its lowest at mid-day. A good day. Look out for whitebait and seafoods.
14 Tuesday [Rakau-nui – the moon on the eighteenth night of the lunar month] The moon is large. What happens on land!
15 Wednesday [Rakau-matohi – the moon on the nineteenth night of the lunar month] The moon is waning. It is a good day.
16 Thursday [Takirau – the moon on the twentieth night of the lunar month] This is a good day for all occupations.
17 Friday [Oike – the moon on the twenty-first night of the lunar month] A good day from mid-day to sunset.
18 Saturday [Korekore-te-rawea – the moon on the twenty-second night of the lunar month] This is a bad day.
19 Sunday [Korekore-hahani – the moon on the twenty-third night of the lunar month] A gentle day.
20 Monday [Korekore-piri-ki-Tangaroa – the moon on the twenty-fourth night of the lunar month] Eels feed in the middle of the night.
21 Tuesday [Tangaroa-amua – the moon on the twenty-fifth night of the lunar month] Fish is to be eaten. Fish during these three days.
22 Wednesday [Tangaroa-aroto– the moon on the twenty-sixth night of the lunar month] A very good day for fishing if the line hangs vertically.
23 Thursday [Tangaroa-kiokio – the moon on the twenty-seventh night of the lunar month] If there is fog over the ground it is a very good sign. It is the grey hair of Te Rotohenga.
24 Friday [Otane – the moon on the twenty-eighth night of the lunar month] This is a good day. The eels feed at night. Look out for whitebait.
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25 Saturday [Orongonui – the moon on the twenty-ninth night of the lunar month] This is when Poututerangi’s whitebait migrate.
26 Sunday [Mauri – the moon on the thirtieth night of the lunar month] It is a good day from morning until mid-day after which it will be dark.
27 Monday [Omutu – the moon on the ? night of the lunar month] This is a bad day.
28 Tuesday [Mutu-whenua – the moon on the ? night of the lunar month] This is a very bad day. The moon has disappeared.
29 Wednesday [Whiro– the moon on the first night of the lunar month] It is a new moon and a bad day.
30 Thursday [Tirea – the moon on the second night of the lunar month] It continues bad during the Tireatanga. (There is little visibility.)
31 Friday [Hoata – the moon on the third night of the lunar month] The moon is visible and all is well.
‘Ka tau te hauku ki te oneone, ka tumeke te otaota me te ka-kano.’
When the dew lies on the earth the herbs and seeds take fright.
P[araire] H T[omoana]
AN INVITATION.
To the tribes, the spokesmen, the hapu, the congregations of Aotearoa, Te Waipounamu, the Chatham Islands, and other islands.
Greetings to you, the remnant of the Maori People, under the shelter of our Lord. This is an invitation to you, the small and the great, to come to an observance of the Treaty of Waitangi on 28th March, 1922. On 29th March, 1922, the new house commemorating the heirloom handed down from our forebears to the present generation, the Treaty of Waitangi, will be opened. This gives us our matters for discussion. Bring with you any concerns you have for us, the Maori People, in relation to the Treaty of Waitangi. The Governor will be present on that day. Come, bringing with you those we have lost.
Ngapuhi, Ngatiwhatua, Te Rarawa, Aupouri.
Hoori P Tane (Secretary)
Treaty of Waitangi.
Paihia, Bay of Islands.
8th December, 1921.
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THE TREATY OF WAITANGI.
This is a reminder to subscribers to Te Toa Takitini to study carefully the explanatory article by Apirana Ngata about the Treaty of Waitangi. Neither in English nor Maori have we seen a summary of the Treaty comparable with that by Apirana. We are sorry that we are not able to print his exposition in a single edition of the paper because it runs to twenty-two pages. The article about the Treaty will appear in our paper over the next four or five months. Therefore guard well you copies and you will have all the articles about the Treaty. Make sure you’ve ordered your copies for the coming months. Those wishing to receive copies of Te Toa Takitini should send in their requests now so that they get the explanations of the Treaty. Be quick about sending in your order along with your shillings lest you don’t get it. The cost is six shillings and sixpence a year but you can send more if you wish to make a donation to our paper. The articles about the Treaty begin in April.
THOSE OWING MONEY TO THE PAPER.
There are some people in debt to the paper – some for three years, some for two years, and many for one. Only a very few owe for four years. People, have pity on us. Pay your debts. Once the printing is done we pay, month by month, the Pakeha printers. The arrangement is that if you send in your money at the beginning of the year you will be sent the paper for that year. Those who have a large amount owing to the paper should not be upset by this announcement and think that this is the last copy they will receive. You will recently have received accounts telling how much you owe. If these are not paid during March we will stop sending the paper to you. As our forebears said:
He huruhuru te manu ka rere, he taro ka tu te piko o te whakairo.
By feathers a bird flies, bread ensures the curves of the ornamentation.
[cf Nga Pepeha 1768]
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THE CENTENARY OF THE WESLEYAN CHURCH.
In 1822 the Wesleyan Church started in New Zealand. Pakeha people gathered in Auckland during the last days of February to celebrate that event. Three hundred and twenty-five spokesmen from all parts met in Auckland. Some of the speakers were from England, some from America, and some from Australia. They dealt with many matters relating to the advancement of the good work of that Church. The assembly considered establishing a College and a school for ministers. The Church are collecting a fund of £45,000 for these projects. The fund now stands at £35,534.
During March there is a gathering for the Maori section. We have received a letter from the Rev H Renata telling us of a large hui being held on 7th and 8th March at Whangaroa when the foundation stone of a stone church will be laid at Kaeo to commemorate the arrival of those brave, strong and stout-hearted missionaries with the Gospel. The permanent stone the Maori have set up to mark the actual place where the Rev Samuel Lee preached will also be unveiled. Come to see and to pay your respects. The S S Ngapuhi will sail from Auckland on 6th March for Kaeo. The cost of £4 includes food and the return trip. Best wishes to our friends of the Wesleyan Church. We are at one in these days in celebrating your one hundred years here in New Zealand. May God richly bless you in your work.
‘WITH FEATHERS THE BIRD FLIES.’
Manihera Waititi 20/-, Totorewa Green 6/6, Hoani Taare 12/6, Geo. Ebbett 21/- (Donation), Mrs Nepe 10/-, Tamarehe Waewae 6/6, Hauwai Tiakwai 6/6, Paora Noho 6/6, Pakitu Wharekiri 6/6, Peta Pakuku 6/6, Te Mana Tutawake 20/- (Donation), H R H Balneavis 20/-, Te Waha Pango 20/- (Donation), Kerementa Waihape 6/6, Te whakaranu Pouaka 6/7, K H Kamau 6/6.
Thank you, everyone. May our supporters flourish. The subscription for the paper is 6/6 a year. That is low. Out of your great love for the articles in the paper you have increased your donations. The word ‘donation’ after a name indicates that the whole amount is given for a single year.
The paper comes out on the first day of the month. If it is not collected from the post office within fourteen days the paper is returned to the office.
The address for you to put on the outside of your letters to us is: Te Toa Takitini, Box 300, Hastings.
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