Te Toa Takitini 13
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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 13, Hastings, August 1, 1922.
WHAT IS THE NAME?
Here are some of the letters about the name for the paper which we were not able to print in the July edition for lack of space.
“I would vote for the present name of the paper, ‘Te Toa Takitini’. It serves as a lament reminding us of the remnant of our young men who returned to us alive and of those of our young men who lie on the Field of Battle, who laid down their lives for us, for the King and for the Flag. No Maori paper has ever offered such a blessing.” Canon H Pahewa, Te Kaha.
“Two names relate to the Maori People as a whole. The first is ‘Tangaroa-a-mua’. The Maori are still fishing on this island as they did on Hawaiki. Another of my suggested names is ‘Te Matau a Maui’ [Maui’s Fishhook], which fished up this island.” Hingangaroa Riiti, Whangara.
“The name I have come up with is ‘Te Ika roa a Maui’ [Maui’s Long Fish]. This name covers all Maori people.” Tangi Leach, Whangara.
“Our paper is a remnant of the Maori papers. The Maori People have become a remnant as has the Maori language. Our young men returned as a remnant from the war. Therefore a name which acknowledges this remnant state of the Maori People, in a shortened form, would be ‘Te Morehu Maori’ [The Maori Remnant].” F Smith, Puha.
“My preferred name for our paper is ‘Te Ra o te Rangi’ [The Sun in the Sky]. When the sun rises in the morning it starts to light up the whole world. It is the same with our paper which brings joy as it lights up the marae of Aotearoa and Te Waipounamu. Although I have offered a name,
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I keep going back to the name ‘Te Toa Takitini’. This is a beautiful name. During the time of those birds, one of the names for our paper was ‘Te Pipiwharauroa’. We know that when that bird sings summer is near. But people’s bodies were still cold. That is why the paper froze. In the case of another of our birds, Te Kopara, the remnant of Aotearoa and Te Waipounamu still had no consideration. As for this name, Te Toa Takitini, it is a courageous name, it flies bravely over the marae of these islands. It plants its feet bravely on each marae awakening the tribes and hapu to our treasure.” Tawhanga Eruera, New Plymouth, Taranaki.
“I will vote for the ‘Treaty of Waitangi’ as a name for the paper. This is the gift the Queen left to us as well as to our chiefs who concluded this Treaty.” Horomona Himiona, Hauparu, Rotoiti.
“I have seen the names proposed by various people. My preferred name is ‘Te Tiriti o Waitangi’. However I need to ask you to give me authority to enrol some of the local people as subscribers to the paper, and to collect the money and send it to you.” Major H P Tunuiarangi.
“The question has been put to the whole country, “Name this child”. The answer is ‘Te Pae o te Pakanga’ [The Battle Field]. Voices are heard throughout New Zealand, grieving, lamenting, crying. They are the voices of the elderly women and the women who weep for their grandchildren and their sons, and who will not be consoled because they are no more. They are like the voice of Rachel at the time of the birth of Christ. [Matthew 2.18]” Panikena Ka, Rangitukia.
“I have seen the names suggested for our paper. I support ‘Te Tiriti o Waitangi’.” Whata Karaka, Rotoiti.
“I have seen the suggested names for this paper for the people of these two islands. But most of the names I have seen do not appeal to me. Only three good names should be proposed for people with a vote to choose from. There are three names I would support. Leave it for the vote
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to reject two of them. First, Te Tiriti o Waitangi, which united us as a people. Second, Te Hokowhitu-a-Tu [Tu’s Band of Warriors], the name given to our young warriors, famous throughout the world. Third, Aotearoa. This is all clear.’” Tamihana Tikitere, Ohinepanea.
“My name is ‘Te Hokowhitu-a-Tumatauenga’. My reason for choosing this name is that it serves to remind us of our young men who returned from the field of battle and those who died. Great and small in all the places to which this paper goes are aware of this name for our young men.” T Tamarau, Ruatoki.
“I am sending my name, ‘Te Whakamaharatanga’, as a name for our treasure. It goes to the homes, the tribes, the languages and the marae of your ancestors, as a reminder of them and of our young men who took part in the great world war.” Hone Ngatara, Paeroa, Ohinemuri.
“This would be a good name for this child - a ‘Huia’, the famous bird that adorns our sacred Maori headband. This was the wonderful treasure of the elders who have died. It is a sign to the Maori of his status and his authority. The Treaty of Waitangi is not a Maori thing, it makes King George the Head. When King George came to our country and Maori and Pakeha gathered in Rotorua, it was this sacred headband that was placed on the sacred head of the King as a sign of the unity of his Maori tribes under the Treaty. This song was sung there for the headband: ‘I look and see the beloved Huia and find that I have goose-pimples.’ This has been the pet of the Treaty since the days of cannibalism. We hear his voice singing on his sacred mountain, ‘Huia, huihuia! A voice that sings of love.’” Te Matenga Kahu, Waipiro Bay.
“My name is the designation of the young men who went to the war. There were those who died on the field of battle and the remnant who returned home. They all have the same designation, ‘Te Hokowhitu-a-Tu’. They showed the world what it means to be men. They proclaimed the Treaty to each marae. They spoke of the spiritual powers of which the ancestors sang well. They explained a great deal.” From your sister, Kumeroa Kohu, Wairoa.
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“Here, we, my parents, ancestors and I, have been considering the nature of the name for our treasure. Our name is ‘Te Huinga’ (United). The unity of the tribes in their actions and their thinking. They are united in Hope, Faith, and Love, and we live in peace.” Uru Reweti, Torere.
“The name I thought of for our paper is ‘Te Moa’. We are perhaps familiar with the story of that bird. But there is one part of that story that needs explanation. When Kupe arrived on shore here that was the most precious thing he discovered. He loaded it on board his canoe and returned to Hawaiki, where he said, ‘Come, let us go to the deep south, to the land of the bird that I have brought here. Like the whale in the sea, so is the Moa on land.’ This was the path followed by the ‘school’ of men. Sailing the waves of the seas our ancestors crossed to this shore. I must finish my explanation lest I bore the printer. That bird has vanished, therefore it would be good to give this name to our child to remind us of those who have died, our ancestors who crossed Kupe’s great ocean.” Pene Nohonoho, Whangara. (Greetings, Sir. What you say is good. Please explain more about the Moa. If you have a waiata about the Moa, do write it down. What did that bird eat? Where did it go to eat? When did it die out? Why did it disappear? – Editor.)
“My name that I propose as a name for our [clod of earth] is ‘Aotearoa and Te Waipounamu’. Let these two names be a summons, a means of carrying important thoughts to bring honour to the descendants on these islands. If the explanations are spread widely then all the tribes will understand.” K H Kamau MAC, Hastings.
“The name I have chosen is ‘The Pepa Maori Motuhake o Nui Tireni’ [The Maori People’s Own Paper in New Zealand]. This name doesn’t leave anyone out. Te Toa Takitini relates to the fighting men only; only half of the men went to the war. Those men who did not go have no part in Te Toa Takitini.” H Pitini, Te Pu, Rotorua.
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“This is my choice of name that I propose for our child. When we come to the separating off of the darkness, the country’s birds sing. The rays of Venus stream out to tell us that Venus is ushering in the light of the world. Likewise it is our paper that ushers in the orators of Aotearoa and Te Waipounamu. Therefore my name for this child is ‘Te Hihi o Tawera’ [The Ray of Venus].” Turei Heke, Mangamuka, Hokianga.
“My name is ‘Te Aka a Noa’, [Noah’s Ark], to which all living things clung. All the peoples who live in the world are descended from the sons of Noah.” Herewini Temaro, Port Awanui.
“My name is that of the Morning Star, ‘Tawera’, [Venus]. It is this star that separates off the darkness of the night. That star is a sign to the peoples of the world that the light of the Sun is arriving. Secondly, that star is given to us people by God as an indication of things to come, things from God.” Herepete Rapihana, Kaitaia.
“My name for the child is ‘Nui Tireni’, [New Zealand]. It speaks of the survival of Maori and Pakeha in the new world, specifically in the great world war. This name includes both islands. The name of New Zealand stands as a memorial to the young men, Maori and Pakeha, who went to the field of battle.” Hemi Tohu, Te Haroto.
“This is my response to the new names that have been offered for Te Toa Takitini. Your pet is wondering, ‘Is it my name that is wrong with me?’ Is something wrong with my body or with my name? My friends, see how clearly the ancient proverbs speak to us.
Ma te toa ma te tini ki te hapai ka tu nga mahi.
?The work will be completed if it is taken up with courage by many.
He ao te rangi ka uhia, he huruhuru te manu ka rere.
As clouds deck the heavens, so feathers enable the bird to fly. [cf Nga Pepeha 352]
Na tena ko te rourou, na tena ko te puha, ka ngaro te whakama.
If that one provides the food basket and that one provides the puha,
there will be no cause for shame. [cf Nga Pepeha 1981]
To come back to you now, ‘If that one provides the shelter and that one provides the shillings, your pet will have wings.’ But let my response return to the name with which it is about to be baptised. Tuhoe, greetings to you and your name. You are not going to cook the wax-eye if you only burn one tree. But let Paratene Ngata break it up into many pieces to cook it and Niniwa i te Rangi will provide a basket of eels from Lake Wairarapa. Enough! John says, ‘I baptise you in water. You know the names of the paper
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were left by John. John said, ‘After me comes one who will baptise with the Spirit.’ This is your job, my Ministers. Leave it as Te Toa Takitini.” Keepa Winiata, Roys Hill.
“When our child was born he was baptised by the Minister with the name Te Toa Takitini. All these islands can relate to this.” Mihaere Tamaiwaea, Omahu.
“The God-parents here chose as their name for this child, ‘Te Pipiwharauroa’ [The Shining Cuckoo], who sings so well ‘Kui Kui’, squawking, squawking once, squawking twice, squawking right into your ear lobes!” W R Kerehi, Tuparoa.
“I have not given up supporting the name ‘Te Toa Takitini’. Some explanations were given when he was christened. Here are some further explanations to complete the picture.
1. In jesting at home our ancestors used to say that a chief would not fight if he was alone but depended on the many warriors under him to defeat the enemy, meaning, as our name says, the ‘Toa Takitini’ [many warriors].
2. All our ancestors said that it wasn’t good if there were large numbers of people to eat up food, but when it comes to work and fighting it is good to have many people, that is, ‘Toa Takitini’.
3. Look at the conflagration begun by Germany which burned over recent years. By the united determination of the Empire’s peoples the German fire was extinguished, that is, by the ‘Toa Takitini’.
4. These explanations relate to all Aotearoa and Te Waipounamu. They are not specific to Hastings or Te Wairoa. Sadly, dear friends, they relate to you. They also sadly relate to me, your friend. The reason why is that I was one of the God-parents when he was christened with the beautiful name, ‘Toa Takitini’. The Apostle Paul says, ‘There is one Lord, one Faith, one Baptism.’ [Ephesians 4.5] Therefore, be united in supporting this name, ‘Te Toa Takitini’.” Rotia Hone, Fernhill.
“Please place my words under the wing of Te Toa Takitini to be thrown one by one onto the many marae he visits. As to the new name by which he is to be called, see here now! forty names have been proposed for our paper. Reasons have been given for each name. Reasons have been given for the ‘Toa’ [warrior] to be called ‘Tu’, referring to ‘Tu-te-ihiihi [Tu the dreaded], Tu-te.wanawana [Tu the awe-inspiring]’. Some proposals relate to the travelling ‘Toa’. So:
Na te waewae i kimi ka whiwhi i tona Manawa Tu-a-whiti.
?He sought it on foot and got the good quality he desired. [cf Nga Pepeha 1971; tuawhiti – Williams p.448]
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Other reasons relate to the Toa who produces food. So:
Ko te toa mahi-kai he toa tuturu, e kore e pahekeheke.
An expert in war has an uncertain future, but an expert in food production is long lasting. [cf He Konae Aronui p.17; Nga Pepeha 764]
Notwithstanding, a person grows old.
Ka pu te ruha, ka hao te rangatahi.
When the net lies in a heap, the new net goes fishing. [cf Nga Pepeha 1100]
Let there be only one christening – ‘Te Toa Takitini’ only.
If it is a warrior, Tu, who are the people of the war party? The forty names and some others! If it is to be a travelling warrior, where does he belong? Only with ‘Te Toa Takitini’ [The Many Warriors]. Hence the saying, ‘What was I to do?’ Under that name he crosses to distant places. Thence comes food from ‘Tawhiti nui, Tawhiti roa, Tawhiti pamamao’ [Great Tawhiti, Long Tawhiti, Distant Tawhiti]. So isn’t this how Noho [Sit-at-home] (put in a different name!) acquires great portions from Mahi [Worker] (Toa Takitini)? He has now arrived at ‘Tahu’, that is, on the many marae of the two islands where he is having a conversation. Behold, he is the favourite reading of the hundreds and thousands, and also the favourite friend [hoa] who explains to everyone (Takitini) ‘Faith, Hope and Love’. Therefore, if you are bored with this name, Te Toa Takitini, summon up one of his other names, TE HOA TAKITINI.” Wi Maihi Ereatara, Tarimano, Ngongotaha, Rotorua.
(Some other letters arrived later but [text missing]. Do not be sad. – Editor.
THE LOVE OF RANGI-NUI FOR PAPATUANUKU.
For the month of August, Here-Turi-Koka according to Maori, 1922. Castor [Whakaahu] is the star that heralds this month when the knees of the old men and the elderly women cling together because of the cold. People are redolent of smoke. These are the predictions, good and bad, for the 31 days of the month.
New Moon 8. 3.49 a.m. Storms and snow until 16th.
Full moon 16. 8.16 a.m. Storms until 23rd.
Third quarter 23. 8.11 p.m. Storms until 29th.
Fourth quarter 29. 11.25 p.m. Very overcast until 6th September.
Now we take a peek at the weather for this month of August. Now we are seeing signs of storms similar to those in many past years. The advice is that people shelter in the valleys and hollows. Foods should be stored in store houses against the event of the predicted weather for this month. The predictions have appeared in those papers. My apologies that Te Aroha did not appear last month. The paper was full of proposed names for your paper. – P[araire] H T[omoana]
[For the names of the months of the Maori Lunar Year see Te Toa Takitini 9, 10
and letter from Elsdon Best in 11.]
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1 Tuesday, Huna. On this day food is concealed.
2 Wednesday, Ariroa. A good day for spearing eels.
3 Thursday, Maure. A good day from morning to evening.
4 Friday, Mawharu A good day for netting crayfish.
5 Saturday, Ohua. A very good day.
6 Sunday, Hotu. The sea is rough. A night for eeling.
7 Monday, Atua. A very bad and unproductive day.
8 Tuesday, Turu. High tides morning and evening. Sea foods!
9 Wednesday, Rakau-nui. The moon is broad. People will find food on the sea shore.
10 Thursday, Rakau-ma-tohi. The moon is waning. Good around mid-day.
11 Friday, Takirau. Good from morning until noon.
12 Saturday, Oike. Good from noon until sunset.
13 Sunday, Korekore-te-rawea. A bad day.
14 Monday, Korekore-hahani. A calm day.
15 Tuesday, Korekore-piri-ki-Tangaroa. From midnight until morning the eels are feeding.
16 Wednesday, Tangaroa-a-mua. A good day for fishing.
17 Thursday, Tangaroa-a-r0t0. Use a vertical fishing line. Eat fish.
18 Friday, Otane. A night for eeling.
19 Saturday, Orongonui. Also a good night for eeling.
20 Sunday, Mauri. Very dar. Good in the morning.
21 Monday, Omutu. A bad day.
22 Tuesday, Mutu-whenua. A very bad day. The moon has disappeared.
23 Wednesday, Whiro. The new moon appears. A very bad day.
24 Thursday, Tirea. A bad day. The moon is seen to be a little larger.
25 Friday, Hoata. A good day. The mmon can be clearly seen.
26 Saturday, Ouenuku. Call people to work. A night for catching eels.
27 Sunday, Okoro. Another night for eeling.
28 Monday, Tamatea-ngana. Bad the currents of the sea are very strong.
29 Tuesday, Tamatea-kai-ariki. This Tamatea is a calm day.
30 Wednesday, Huna. Today food is concealed.
31 Thursday, Ariroa. A good day for spearing eels.
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HONE WAITOA, MINISTER, HAS GONE TO HIS REST.
Canon H Pahewa.
On 16th March Hone Waitoa died at Te Araroa. He was serving as a minister in the Parish of Te Kawakawa then he died. He and Eruera Kawhia were ordained together by Bishop Stuart in 1887. He served as minister in this Parish until 1909, and then he had to give up his ministry because of a serious illness.
He was a son of Rota Waitoa, a minister, and was educated at St Stephen’s School in Auckland. He was a minister who was praised by Ngati Porou, by Bishop Williams and his son, Archdeacon Herbert Williams, and all his colleagues in ministry. His sermons address the sufferings of the heart. He had no fear of people whether they be chiefs or commoners, they were all the same to him and he required of them repentance and the forsaking of wicked ways. He did not fail to fulfil everything required by the running of his parish. He was highly respected by his parish and his words of rebuke, of love, of guidance came from his heart and not just from his lips. This also meant that he was greatly loved by all the Pakeha of his district. The Bishop of Waiapu came to take his funeral. The Bible says, ‘The souls of the righteous are in the hand of God and no torment will ever touch them.’ [Wisdom 3.1]
WI NGARA HOUKAMAU.
On 18th June, Wi Ngara Houkamau, one of the great chiefs of Ngati Porou, died at Wharekahika. He was a younger brother to Te Hatiwira Houkamau of Te Araroa. They were the children of Te Iharaira Houkamau Te Nui, an elder who was loyal to the Government and a close friend of Mr McLean, Minister of Maori Affairs, at the time of the troubles. Their father arranged for Wi to take responsibility for the tribes of Wharekahika, and Hati those in Te Araroa. The fame of this one of our chiefs grew as a strong man when it came to leading people and one commited to promoting the principles of the
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Faith. His home, and he personally, provided a resting place for the first Bishop Williams, Bishop Stuart, Bishop Leonard Williams, the present Bishop, and Archdeacon Herbert. He was a chief who supported the Church and would not permit the establishment of a new Church or the existence of tohunga within his area. He threw them out. He was totally committed to the Church of England which brought enlightenment to the Maori People. When the Bishop last visited him last April he gave him fifty pounds, a gift from him and his tribe to the Stipend Fund of the Parish of Te Kawakawa. ‘Bishop I give you this money for the Stipend Fund of the Parish of Te Kawakawa. Please tell Herbert Williams about this.’ Wi said that his heart lamented for Herbert, and from the time of Bishop William and Bishop Stuart, the important person in his heart was Mr Leonard. Their remnant, their child, went about looking after Ngati Porou and also Te Whanau-a-Apanui.
THE DEATH OF AN ORATOR.
T Renata
On 26th June, Te Rawaho Winitana died at Waimarama. He was a chief from Tuhoe, a gifted orator who delighted in speaking when people gathered together. His death was sudden. He and his son were felling trees. When his tree fell the vine caught on a dead tree behind him. When that tree fell it landed on him and he was killed. The gatherings of people will grieve for this orator. His body was taken to Waikaremoana to be buried. He was a man committed to promoting the objectives of Ratana. Farewell, friend, to your rest. Although your body has died your voice still speaks, and we shall not forget your spirit.
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TREATY OF WAITANGI.
We have received 2/- from the following people for the separate booklet explaining the Treaty. The pictures are being prepared and also the names of the more than five hundred of our forebears who signed the Treaty. The names will not appear in Te Toa Takitini. During the last days of August the booklet will be sent to those who have ordered it. Thank you to all of you whose names are here. Tawhanga Eruera. Whata Karaka. Tamihana Tikitere. W R Pestell. Matekino Hauraki. Ngapua Piripi. D P Hawiki. W Ratapahi. F Smith. Hauwai Tiakiwa. Te Maitaranui Rangiaho. Te Pouwhare. Te Rihitoto Nikora.
There is a Pakeha proverb, ‘The early bird catches the worm.’ Some of you should set about doing something for presently the worms will be eaten.
A NIGHT OF ENTERTAINMENT.
On 30th August there will be a concert in Napier given by those who worked last year for Melanesia. All the proceeds this year will go to help the new church at Te Waipatu. There will be one night in Napier and one night in Hastings. The group comes from Omahu, Te Waipatu, and Te Kohupatiki.
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TE AUTE COLLEGE – THE CORNER STONE.
Tenders have been called for the rebuilding of the main part of Te Aute College. It will be built of bricks and mortar. If the figures come in at the figure set by the Governing body of Te Aute, the Corner Stone will be laid when the Synod meets in Napier and all the members of Synod will visit Te Aute on that day. The Archbishop (Archbishop Julius) has been asked to lay that stone. The Bishop of Waiapu and the Governing body of Te Aute invite all old pupils of Te Aute to attend that day, along with Maori from every hapu. If some of you want to help the new Te Aute and are not free to attend, feel free to send your gifts to me and I will make your names known on that day. – The Editor.
A HUI TO SELECT A CANDIDATE FOR THE ELECTORAL DISTRICT OF TE RAI RAWHITI.
A Hui was held at Omahu, Hawkes Bay, on 8th June, 1922, to choose a candidate for the Tai Rawhiti Electorate. Those who attended were Tunuiarangi and Apu Te Ama of Wairarapa, Hira Parata and Kingi Topia of Te Tai-hauauru, Rev Hemi Huata, Watene Huka and Toriki Huka of Te Wairoa, and the local people.
The following motion was passed: Moved by the Rev Hemi Huata. The decision of this hui is that Taranaki Te Ua be the candidate for Te Tai Rawhiti, following the principles of Wiremu Ratana. And we ask the whole electorate of Te Tai Rawhiti to be one in voting for Taranaki Te Ua. Tunuiarangi seconded this and it was passed. – Katene Pukerua, Chairman.
WAIAPU SYNOD.
The Bishop has called the Synod of the Diocese of Waiapu to meet on 7th September on Napier.
MEMORIAL TO HENARE WEPIHA.
The Standing Committee of the Diocese of Waiapu has decided to erect a memorial to Henare in Napier Cathedral. A small committee has been set up to further the proposal. It consists of Dean Mayne, Archdeacon Simpkin and P Peneti.
CLERGY STIPEND FUND.
The Bishop and Standing Committee have commended Ngati Porou for their initiative in setting up Trust Funds for their parishes. The Parish of Hikurangi has set aside a block of 1348 acres for this purpose. That land is leased at present. The current Government valuation is £6,331. Apirana Ngata pointed out that the idea for the Trust Fund came from the minister, Pine Tamahori, and it was agreed. Thank you, Pine!
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THE TREATY OF WAITANGI
A T Ngata, MA, LLB.
[This translation by M R Jones is reproduced, with minor alterations, from The Treaty of Waitangi, An Explanation, by the Hon Sir Apirana Ngata MA, LlB, LitD, first published in 1922 for The Maori Purposes Fund Board. – Barry Olsen]
The Conflicting Parts
In my explanation about Article Two of the Treaty I did say that there was one part of that article which was not quite clear, the part about the fishing grounds together with the fresh water lakes, the mud flats, pipi beds and oyster rocks. The reason I am making special mention of these specific matters is that there seems to be some difficulty or conflict between Articles two and three of the Treaty. Article two states that ‘The Treaty guarantees to the Maori people their rights and possessions to their lands, their forests and their fisheries.’ There is no doubt about the lands and forests. But the part in doubt is that which concerns the lakes situated amidst all the land, the mud flats, that is, the lands which become submerged by sea water at high tide. To the Maori these lands belong to him and that is why he considers his rights to these should be established under Article Two of the Treaty. However, I have already explained above that Article Three of the Treaty gave to New Zealand British laws which became effective on the signing of the Treaty and conform with ‘all the rights and privileges of British Subjects.’
British law states that the sea from high water mark to a point three miles out belongs to the Crown. The mudflats, the pipi beds, the oyster rocks and the fishing grounds are all below high water mark. These are conflicting points that have been left in doubt. The voice of Parliament has in no way indicated any legislation which would establish in us ownership of these possessions of our ancestors.
The Arawa case concerning it fresh water lakes is still before the Courts and whether it will be decided there remains to be seen; the case might very well be settled out of Court between the people and the Government. I will not say much about that here. The Supreme Court has however given its decision that the Arawa people proceed with their claim through the Maori Land Court.
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Confiscated Lands.
In conclusion I would just like to say a word about the lands that were confiscated by past Governments. Some have said that these confiscations were wrong and that they contravened the Articles of the Treaty of Waitangi.
The Government placed in the hands of the Queen of England, the sovereignty and the authority to make laws. Some sections of the Maori people violated that authority. War arose from this and blood was spilled. The law came into operation and land was taken in payment. This itself is a Maori custom – revenge, plunder to avenge a wrong. It was their own chiefs who ceded that right to the Queen. The confiscations cannot therefore be objected to in the light of the Treaty.
The objections should be made in the light of the sufferings of some of the tribes by reason of the confiscation of their lands. The wrongs were done by others while lands belonging to others were confiscated. Consequently many tribes suffered through having no lands. Some tribes were too severely punished. It was from these objections that earnest supplications were mde to Ministers or by way of petitions to Parliament. While the Government could not defend itself under the provisions of the Treaty, Governments have used the Treaty as a shield against these supplications and claims.
So my friend Bennett, will you please pass on to the dear old lady the answer to her short questions. I am afraid the explanations have been somewhat lengthy. It could have been quite short if I had just stated, the Treaty of Waitangi created Parliament to make laws. The Treaty has given us the Maori Land Court with all its activities. The Treaty confirmed Government purchases of lands which is still being done and it also confirmed past confiscations. The Treaty sanctioned the levying of rates and taxes on Maori lands, it made the one law for the Maori and the Pakeha. If you think these things are wrong and bad then blame our ancestors who gave away their rights in the days when they were powerful.
(Here end Apirana Ngata’s explanations of the Treaty. The names of the elders who signed it and some pictures are in the separate booklet. If you send 2/- for that booklet it will be sent to you. That booklet is very valuable and should be kept safe for ourselves and our descendants.)
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THE TAXATION OF MAORI LAND.
A T Ngata MP
This is the content of the petition on this matter presented by the party from the Tai Rawhiti to the Treaty Hui held at Waitangi on 30th March, 1922.
To the Honourable Speaker and the Members of the Lower House of Parliament, gathered in Wellington. We Maori people of New Zealand present to you our petition asserting:
1. Serious problems have arisen in relation to our lands that have been leased, arising from The Finance Act, 1917.
2. The problem is with the tax on our leased land imposed by that law. It is a graduated land tax deemed necessary because of the recent war.
3. The Government Ministers have explained in Parliament that the tax is not being applied differently to Maori lands. We interpret those words from the Ministers as follows: The old law still applies which says that the tax to be paid on leased Maori land is 1/2d in the £1 on the valuation of the land, and that the graduated land tax does not apply to Maori lands. As we see it, this is the view of those Ministers and of our Maori Members too.
4. But in subsequent years, from the time the Commissioner of Taxes applied the 1917 law to Maori lands, the law has been interpreted differently with a serious impact on our leased lands.
5. On some of our lands we are paying in tax 75 per cent of the annual rent received, leaving those who own the land with 25 per cent; 15/- in the £1 is being taken by the Government. And if the value of the land increases all of the rent money will be taken in tax. There will be nothing for the owners of the land.
[16]
6. We do not think it entered into Government thinking that such would be the effect of the law on Maori lands. But the Maori Land Boards, the Maori Land Trustees, and the Commissioner of Taxes are all clear that what we point out is accurate.
7. Therefore we ask that your Honourable House investigates the tax and amends that law by:
(a) Setting a limit on the portion of the annual rent taken by the Government in tax compared with that retained by the owners of the land, so that no more than ¼ is taken in tax leaving ¾, or
(b) Regarding the rent as income from the land and taxing it as income tax.
Your Honourable House may suggest a different solution to this problem.
So pray your humble petitioners.
The petition is signed by the districts of the Tai Rawhiti.
On Friday, 14th July, 1922, I brought the representatives of Ngati Awa, Tunoa Roihana and Tiaki Rewiri, to the Minister of Maori Affairs (Hon J G Coates), with a request from Ngati Awa to alleviate that problem. The response of the Minister was that he was sympathetic, the problem was clear, and that some way of easing it would be found.
Afterwards the Minister of Maori Affairs spoke to me. He had brought our problem to Cabinet, and Cabinet has asked the Commissioner of Taxes to seek an amendment to the 1917 law.
[17] (Supplement to Te Toa Takitini.)
VOTING ON THE NAME FOR THE PAPER.
Here is the country’s list sent in as possible permanent names for our paper. The explanations of the names are in Numbers 11 and 12, and in this edition, Number 13. Only those who subscribe to the paper are eligible to vote. Cross out with you pen all the names that you do not want to vote for. Leave your name of choice; do not cross it out. Leave only one name. Sign your name and write in the name of the Post Office in the spaces provided. Put it in an envelope, stick on two penny stamps, and write on the outside: To the Editor, Box 300, Hastings.
Send in your answer quickly. Voting ends on 18th August.
The Names.
1 Maui Tikitiki a Taranga 25 Te Ra o Te Rangi
2 Te Aorere 26 Te Pae o Te Pakanga
3 Tanenui a Rangi 27 Te Hokowhitu a Tu
4 Whitiwhit Ora 28 Te Hokowhitu a Tumatauenga
5 Tiriti o Waitangi 29 Te Whakamaharatanga
6 Te Toa Takitini 30 Huia
7 Te Kiwi 31 Te Huinga
8 Te Kukupa 32 Te Moa
9 Nga Waka Maori 33 Aotearoa Me Te Waipounamu
10 Aotearoa 34 Te Pepa Maori Motuhake
11 Te Rehu a Aotearoa 35 Te Hihi o Tawera
12 Te Hokowhitu Toa a Nga 36 Te Aka a Noa
Tai e Wha 37 Tawera
13 Te Rongo Pai 38 Nui Tireni
14 Te Putea Iti a Reti 39 Te Pipiwharauroa
15 Te Ao Katoa 40 Te Hoa Takitini
16 Ko Rupe 41 Wananga Maori Aotearoa
17 Te Ao Hou 42 Te Awatea
18 Te Waka Maori 43 Te Ao Marama
19 Maui 44 Pepa Maori
20 Te Rerenga Wairua 45 Wikitoria
21 Tangaroa a Mua 46 Toroa
22 Te Matau a Maui 47 Te Puhi Aotearoa
23 Te Ika Roa a Maui
25 Te Morehu Maori
Your Name ………………………………………………………..
The Post Office …………………………………………………….
If you write the name you are voting for here, do not bother to strike out the names in the above list.
The name I vote for is ……………………………………………
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