Te Toa Takitini 15
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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 15, Hastings, October 1, 1922.
NEWS OF WAR.
A dark cloud spreads over the world. Every day news comes of fighting. It is as if the world is sitting on a powder keg. The match is being struck in Turkey. It is greatly annoyed. Its defeat of the Greeks in past months gave rise to a sprit of arrogance. During the last days of September it engaged in fighting with the English. The English sent a proposal to Turkey for the establishment of a committee to settle the disputes between them. The confrontation is in the Dardanelles. This is the strait which separates Europe and Asia. The Dardanelles is the first place from which we heard of the bravery of our young New Zealanders, Maori and Pakeha. Their enemy at that time was Turkey. Many Maori and Pakeha from New Zealand are buried in the area of the Dardanelles at Gallipoli. At the end of the Great War it was declared that the Dardanelles should be open to all the world’s shipping and that Allied soldiers should guard the straits. Turkey did not like that arrangement. Now it is quarrelling over it and has set up guns on some of the hills on the south side of the Dardanelles. Smyrna, that is, Hamurana in our scriptures, is the town mainly under attack from the Turks. People have been killed and their houses burned. The value of the houses burned exceeds two million pounds and make up the greater part of the town. When they were fighting the Greeks, the Turks took 50,000 Greek prisoners. The Turks are a malevolent people. The women and the elders of Christian peoples living amongst them are very fearful lest they be killed. Five thousand Christians from Constantinople
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have asked to be taken to another place lest the Turks attack it and kill the Christians. Mahomet is god to that people. English, French and American warships have arrived in the area to keep an eye on their people. New Zealand has begun to make preparations. The Prime Minister of England has informed us of the troubles with the Turks. The Government is receiving names from all over New Zealand of those young people willing to go to the war. The number of volunteers from this Dominion on the 28th September was: Officers 853; Privates 12,156; Nurses 394; Ministers 11; a total of 13,414. The Government has said nothing about Maori involvement.
MINISTERS’ STIPENDS TRUST FUNDS.
In the Diocese of Waiapu we are seeing the determination and the wisdom of the elders in setting up some trusts to make it easier for their descendants to provide stipends for their ministers. These are the new funds to the month of March 1922 presented to Synod.
Mohaka £22, Nuhaka £300, Whangara £430, Hikurangi £800, Te Kaha £570, Whakatane £160, Moteo £553, Omahu £639, Waimarama £309, Warihia Ihukino £32, Te Hauke £149, Paki Paki £120, Wairoa £200, Turanga £400, Tokomaru £370, Waiapu £620, Kawakawa £400, Tauranga £420, Waiohiki £515, Ngatihori £1137, Waipawa £343, Hinerapa Rapaea £100, Porangahau £344, Taupo £300, Irene Donnolley Trust £1000,
From the Parish of Moteo we have these Trusts: Moteo £553, Omahu £639, Waiohiki £515. Total £1707.
From the Parish of Te Waipatu: Ngatihori £1137, Waimarama £309, Warihia Ihukino £32, Te Hauke £149, Paki Paki £120. Total £1747.
From the Parish of Waipawa: Waipawa £343, Hinerapa £100, Porangahau £344. Total £787.
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NEWS OF TE HAROTO.
To the Editor,
Sir, greetings to you, keeping guard over the palisaded pa, and saying,
E moe ana te mata hi tuna, e ara ana te mata hi taua.
The eel-fisher’s eyes sleep, but those of the warrior are awake. [cf Nga Pepeha 192]
Likewise,
Ma tera ko te rourou, ma tenei ko te rourou ka ora koe.
A food basket from that one and a food basket from this one and you will survive [cf Nga Pepeha 1981]
when it comes to talking or discussing matters. Greetings, you who condense the news of the warriors of that war party and that war party, of the many doings of one country and another, of spiritual matters affecting the spiritual side, shared by your ancestors with the twelve tribes when they said,
Wehewehe koutou ka whati! Huihui koutou ka tu!
Divided you will take to flight! United you will stand! [cf Nga Pepeha 870]
Therefore, source of Te Toa Takitini, stand and wait for the chorus of Te Pipiwharauroa and Te Kopara at the time when there are seeds on Maunga-haruru. [cf Nga Pepeha 1075] These are the remnant sent to bring news, goods for the storehouse, for the waiata which says,
“E taka te mahara e taka i waho o te hinengaro.”
?The thought falls, falls from my mind/heart.
Sir I am sending you these few words.
During the second week of September, Te Whareraina entered upon the long sleep. Many people came to the tangi for this woman, one of the chiefs of Ngati Hineuru, the widow of Raihania. She was one of the widows of the elder Karaitiana Takamoana, but from him she had no children. After being widowed she married Raihania and had children, Te Piriniha and his sister Mrs Pera Hohepa. They and the tribe are in grief for the mother they have been separated from.The members of the Tamatea Council came; Te Katene Pukerua (Chairman), P H Tomoana, Tuahine Renata, W H Nikera, and Timu Kerehi (Chairman of the Te Wairoa Council). Their visit was to fulfil the duties of the Marae Council relating to the orders of the Health Department, and other business affecting the people. The Rev P Hakiwai also came with that party to deal with spiritual matters and he it was who conducted the funeral service as well as a service of thanksgiving for the birth of a child and a baptism service. The choir of Te Haroto led the hymns. Taungakore, Ihaia, Te Papa and others made speeches. There were English sons by Ataria and Mrs Te Wano and her women friends performed haka. The issues were listed as follows:
1. By Te Katene – the Marae Committee and the medicines, the minister’s stipend fund for the Parish of Moteo. The portion
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to be collected by Te Haroto. Te Toa Takitini newspaper is to be the vehicle for the Council and all its Committees.
2. P H Tomoana, The Authority of the Department of Health. The King of the Maori side is Dr Te Rangihiroa, his Governor is Dr Mercer, his Prime Minister is Te Katene, Chairman of Tamatea, his Superintendent is W Taungakore and his government (committee) under the banner of the Department of Health. The state of the hospital and the matters relating to being prepared.
3. W H Nikera. The by-laws and the instructions from the Department of Health.
4. Tuahine Renata. To set right the issues around the election of members for the Tai Rawhiti raised by people within Ratana’s covenant, and he is to bear in mind that the mana of the Spokesman has been maligned.
5. Timu Kerehi, Chairman of the Te Wairoa Council. Matters supporting hope, faith and love.
With the setting of the sun our visitors departed leaving us behind, alone and lonely, sighing over the presence of the visitors, visitors from afar, white herons that come but once. The kindness conferred on the marae, and the matters they left, are things that will abide deep in the hearts of this remnant. We shall be ever grateful to you. Experiencing the love that you planted here means that we live in hope that you will come again soon. You have left with us the precious benefits of the New World. Yes, they are mine today to despise or to treasure – the betrothed of the new century. Does one repay good with evil? Rather in these days of enlightenment we pray to the Creator to give us strength to grow these ideas for our benefit and the benefit of our children and our grandchildren, and may you also, the people who planted these good seeds on this marae be blessed. Ngati Hineuru join in this one song, ‘Hui e! Taiki e! [We are united and ready to proceed.]
From the Centre Post of the meeting House of your Ancestor Mother.
Te Rongopai.
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FARMING.
(Continued.)
(3.) Growing Mangolds.
The Pakeha experts say that this is one of the best foods for milking cows. The time for using them as feed is from August until the beginning of summer, that is, at the time when the milking cows are giving birth to calves and when arrives at the time when the grass and other vegetation are drying off. Mangolds are a type of root vegetable and the root provides the food. To prepare the land for growing this food, plough the ground early, harrow it and rake it. Don’t leave the land too long, the harrow must be made ready to soften it and to kill the weeds. Do not forget to feed the patch with manure. The Government experts say that it is best to spread 5 cwt per acre. The manure should be a mixture of equal parts of ‘basic super’, basic slag’, and ‘bone meal’, and it should be spread along with the seeds. Afterwards spread course salt on the patch (4 cwt to the acre). Salt is the food that mangolds really like.
Rows should be two feet or two feet four inches apart so as to leave room for the scarifier, the hoe, or other weeding implements. Sow four to five pounds of seed to the acre. The difficult work on this crop is when it is growing and one has to strip some of the growth to make room for what has been planted and to get to hoe the weeds. I would be right to say that it is similar to cultivating kumara. November is the right month for sowing the seeds. The crop can be dug up in June. When they have been dug up they can be moved to part of the farm, a part from which it is easy to feed them to the cows. Do not cover the heaps, but if there is much frost on the ground then it is best to cover them. Do not feed them immediately to the cows lest they become ill but wait for a month to go by. But it they are harvested in June they can be fed out after one month and right up until October. Twenty cows can live on the mangolds produced by one acre of ground if the patch is productive.
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(4.) Field Pumpkins
This article is about the variety of pumpkins grown as animal feed. The best time for planting them is from the last days of October until the middle of November. The rows should be six to eight feet apart, and in the rows the mounds should be four to six feet apart. Three seeds should be planted in each mound and the appropriate root-manure placed on top. Places sheltered from the wind are best for planting pumpkins. If such a place is not available then plant maize on the windward side, making a clearing four to six feet wide for the maize, and plant some maize in the middle of the patch perhaps two chains from the first clearing and of similar width. Maize grows rapidly and will provide shelter for the pumpkins.
The hoeing of the pumpkin patch can be done with a horse-drawn scarifier in the case of a large patch or by hand in a small patch. The mounds should be weeded by hand. The weeding should continue until the shoots of the pumpkins appear and the scarifier can no longer go between the furrows. At dry times it is good to water the mounds so that the growth of the pumpkins is vigorous. It is also good to use ash to fertilize the mounds.
An acre of ground can be covered with five or six pounds weight of seeds. Pumpkins planted in October will be ready to feed to the animals in April.
The Government experts say that pumpkins are not a good food for lambs. This is one of their stories. A Pakeha name Phillips fed his twenty lambs with pumpkins from the end of March. The lambs were kept in a half-acre paddock. There only food was pumpkins, they had no access to water, but they were give 2 cwt of hay over three and a half months. On 15th July those lambs were moved to a paddock of grass and all put on weight. When they were moved to the grass paddock they still yearned for pumpkins.
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If the soil is good an acre may yield up to 10 tons of pumpkins and 80 sheep can live on this for a month. But feed them out still in the paddocks, cutting them with a slasher or a spade, and leaving them spread out there. One farm managed with 20 acres of pumpkins to feed 1000 sheep during the winter from April to the end of July. After that, with the addition of the Mangolds, they got to shearing time. It is good that Maori sheep farmers and dairy farmers learn this practice to increase the productivity of their acres of land. Make sure the fences are good lest pigs get in and eat the pumpkins.
(To be continued.)
THE DEDICATION OF A HOUSE.
The Committee for Maori Affairs in Wellington.
In 1919 the committee set up by Parliament to deal with the work on the new Parliament Building gave instructions for the room of the Committee on Maori Affairs to be carved. The work was delegated to a small committee consisting of Mr Herries, Minister for Maori Affairs at that time, Apirana Ngata, member for the Tai Rawhiti, and MacDonald from the Museum in Wellington. Apirana asked that the work be given to Te Arawa. Since the visit of the Prince to Rotorua the timber has been arriving in Rotorua and Te Kiwi Amohau and Te Ngaru Ranapia and their groups have been working at the carvings and making the tukutuku panellings and everything required in that room. Te Kiwi and Te Ngaru came to Wellington to complete the work.
This month the Committee wished to enter the room and asked the Maori Members to invite Te Arawa to open the room they had carved. On 23rd August the room was dedicated. The Te Arawa people who attended were Te Kiwi Amohau, Mita Taupopoki, Te Naera Houkotuku, W K Wihapi, Timi Maaka, and Te Hira Rangimatini. They were welcomed by the Maori Minister and by the Speaker of the whole Parliament. Then were heard the prayers, the haka, and the ngeru echoing through the corridors of Parliament.
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Many members of Parliament, the Heads of the Government Departments, and the Pakeha leaders in Wellington were present. The Te Arawa elders removed the tapu from their carvings, [reciting the incantations of the waere (clearing the tapu of the building), of the kawa (calling on the powers to ruruku, or bind together, the uprights and rafters of the building), the toki (incantation addressed to the tree from which the carvings were made using the toki, or axe) and the takapou (incantation lifting the tapu to enable the entry of women into the house and spreading the mat of occupation and use). – Te Aka] Afterwards the Minister of Maori Affairs opened the Pakeha part of the house, Te Kiwi handed the key to the room to the Minister, and [Mrs Coates] crossed the threshold and entered the room so that it became free from tapu. Then the Committee met and Te Arawa raised the first matters to be dealt with by the Committee. It was right too that it was their elders who said that there were carvings in Parliament. This is a real treasure which groups visiting Parliament will wish to see, and they may well say that if the main rooms of Parliament could be decorated with carvings that would be wonderful. Yes, perhaps in time that will happen.
The Committee provided refreshments for the Maori people in the Dining Room of Parliament, and the members of both Houses gathered there along with the Te Arawa people, the Judges of the Maori Land Court, and others. The Prime Minister and the Leader of the Opposition stood to praise the Maori People. Wihapi responded, and he was followed by Tau Henare, member for the Tai Tokerau. He was chosen to represent the Maori members as he was spokesman for the people of the area in which all Pakeha things were introduced to the country – the gun, the Bible, tobacco, liquor, and at Waitangi the Treaty was devised which brought together as on Maori and Pakeha. At the request of the Pakeha members, Sir Maui Pomare and Apirana Ngata also spoke in support of Tau Henare.
So was opened the Committee Room for Maori Affairs and, since it is there that all matters concerning Maori of both islands will be considered, it is appropriate to call that Committee Room the Parliament for the Maori People.
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ELSDON BEST (TE PEEHI)
Although he is a Pakeha we speak of Te Peehi as one of the surviving Maori Elders because of his all-encompassing knowledge of the ancient lore of Aotearoa, of Te Waipounamu, of the Chatham Islands, and going back to the islands from which our ancestors came. The houses of learning, the places of instruction, are no more but the pieces of information about each canoe have been collected by people such as Te Peehi. They have put together the fragmented lists of genealogies, of customs, of incantations which we retain as individuals. They have become the tohunga, the experts, who hold on to the old stories. Now these things are being put into books, written down as of value in the Pakeha institutions of learning. Is there some way in which we can help? Could we provide money to pay for the printing of the books by experts such as Te Peehi? There are no Maori experts to pass on this kind of information to subsequent generations. They will be able to go into the Pakeha institutions of learning and seek it out if it is contained in books.
WHANGARA-MAI-TAWHITI.
Paikea married the daughter of Te Whironui, Huturangi, and they lived at Te Roto-o-tahe between Uawa and Whangara. He built Tatau-o-Rangiriri as a pa for his father-in-law, Te Whironui, and his wife, Araiara. He collected puriri (kauere) as firewood for those elderly people. So we have been left with the saying:
Nga motumotu o te ahi a Whironui.
The firebrands of the fire of Whironui. [cf Nga Pepeha 2027]
Then Paikea set out and settled at Whangara. On his travels he arrived at Koutu-a-moa. From the headland he looked across at Whangara. Then Paikea told the names of his village on the far side from which he came. The reason he came was to see Whangara. He said to his party, ‘That is Pakarae, this is Waingutu, that is Tokakuku, this is Rangitoto, this is Te-uhi-a-Irakau, that is Pukehapopo, this is Waipaepae, this is Ahirarariki, this is Whakakino, that is Tutapuninihi,
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this is Tahatu-o-te-rangi, that is Te Waruhanga-a-hine, that is Pukehore and that is Te Rerenga.’ Again Paikea spoke saying, ‘These are the names and this is the description of my village of Whangara. One thing was wrong, Waiomoko fled backwards from Pukehapopo. Had Te Ahirarariki fled in the same way then Whangara would have stood apart.’ He also said, ‘But this is still Whangara.’ Then he went to Whangara where he lived until he died. He was carried into a cave and laid there. It has been kept as a mausoleum up to the present day, and is called ‘The Cave of Paikea.’ [It was because of Paikea’s yearning for the land from which he had migrated that he sought a place in the North Island that clearly looked like that other Whāngārā-nai-tawhiti (distant Whāngārā). – Te Aka ] But the descendants of Paikea did not go back to seek the footprints of their ancestor, perhaps because they told stories of sightings of demons, of ancients, and of taniwha.
Now I come to the years of the recent war when a party of soldiers from Tahiti arrived here. That party stayed in Wellington awaiting the ship which would take them to ome of the islands administered by the French. Elsdon Best met some of the members of that party and questioned them about the stories of their homeland. They mentioned the names of places there. In Tahiti there is an island called Taha’a, in our language. Tahanga. One also finds there the names Tikirau, Whangara, Titirangi, Pukehapopo, Pikopikoiwhiti, Rangitoto, Waione, Whitianga, Tangihanga, and Rakaihikuroa. In other parts of Tahiti there are places called Whangaparaoa and Hikurangi. Pukehapopo is a hill by the sea; Rangitoto is the name of an island of Tahanga, and the name of a hill. Hikurangi is also the name of the hill climbed by the remnant of Tai-a-Ruatapu. Perhaps there are to be found there names given to other parts of the Tai Rawhiti. There are the footprints of our ancestors.
AUCKLAND SYNOD.
The Bishop has summoned the Synod of the Diocese of Auckland to meet on Friday, 13th October.
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SOME MAORI PROVERBS.
[The text gives the Maori saying and an English translation. I have added the references to Nga Pepeha (NP) – Barry Olsen.]
I. About Hard Work.
1. He tangata momoe, he tangata mangere, e kore e whiwhi ki te taonga. (A sleepy-headed lazy fellow will never possess riches. NP 726)
2. Mauri mahi! Mauri ora. (The industrious liveth. NP 1792)
3. Tama tu, tama ora; tama noho, tama mate kai. (The working Chieftain flourishes, the idle Chief gets hungry. NP 2214)
4. He kai na te tangata, he kai titongitongi kaki; He kai na tona ringa ake, tino kai, tino makona. (Food from another, is little and stinging to the throat; food of a man’s own getting, sweetly eaten and satisfying. NP454)
5. He panehe toki ka tu te tangi taki kai. (A little axe well used brings plenty of food. NP 624)
6. Takoto kau ana te whanau a Taane. (The children of Taane are lying prostrate. The maara is cleared for planting. NP 2191)
7. Anei te ringa tango otaota ! (Here is the hand, that roots out the weeds. NP 42)
8. He mate kai e rokohanga, he mate anu e kore e rokohanga. (Hunger can be remedied, not so the chill of death. NP 563)
9. He toa taua; ma te taua he toa piki pari ma te pari; he toa ngaki kai ma te huhu tena. (The hero dies in fight; the precipice-climber by a fall; but the cultivator of food by worms (old age.) (cf NP 767)
10. He toa pahekeheke te toa taua; tena ko te toa mahi kai e kore e paheke. (Slippery is the fame of the warrior; but the fame of the “Industrious Cultivator” will not slip. Cf Te Pipiwharauroa 25 p.9)
11. Kahore he tarainga tahere ite huarahi ! (There is no hewing bird-snare on the way. NP 940)
12. Ka mate kainga tahi, ka ora kainga rua. (One home is danger, two quite safe. NP 1031)
13. I hea koe i te ngahorotanga o te rau o te kotukutuku. Where wert thou in the failing of the leaves of the “Kotukutuku. NP 879)
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14. I hea koe i te tangihanga o te horirerire ? (Where wert thou at the crying of the horirerire ? Gerygone flaviventris. NP 880)
15- Ko te tokanga nui a Noho ! (The abundant return of Noho's planting. NP 1608)
16. He wha tawhara ki uta, he kiko tamure ki tai. (Inland is the ‘wha tawhara” (fruit – flower bracts of the kiekie) the schnapper flesh at sea. NP 840)
17. Whanatu poho ki roto, haere mai taiki ki waho; nohoia te whare ko te he tonu. (Inward goes the stomach, outward come the ribs; stay inside means disaster. NP 2656)
18. Te wahie ka whaia mo takurua, te kai ka mahia mo tau (Fire wood is sought for winter, food is laboured after for the year. NP 2480) Be usefully employed.
19. Te toto o te tangala he kai, te oranga o te tangata he whenua. (The blood of man is from food, the sustenance of man is from the land. NP 2460)
20. He taane rou kakahi ka moea, he taane moe i roto i te whare kurua te takataka. (The husband dexterous at kakahi-dragging will be slept with, and the husband who sleeps idly in the house will be thumped and knocked about. NP 718) .
(To be continued.)
OUT OF LOVE FOR THE ORPHANS.
In her will, Mrs Jane Tutton of Papanui, Christchurch, left her money to provide for the orphans in the orphanages run by the Church of England and the Presbyterian Church, half to one and half to the other. She left a total of £11,800.
A CHINESE MINISTER.
At last a Chinese minister has become a member of one of the New Zealand Synods. The minister is the Rev Y P Lee, the minister of the Wellington Chinese Church. He is one of the minister in the Wellington Synod.
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SEALED WITH THE HOLY SPIRIT.
A Sermon.
The Rev W G Williams BA
Ephesians 1.13 ‘In him you also, when you had heard the word of truth, the gospel of your salvation, and had believed in him, were marked with the seal of the promised Holy Spirit.’
We see in this verse the main fruit of the Gospel, the reception of the Holy Spirit by believers. This is the main reason why God sent his Son, Jesus Christ, into this world, to give himself up to death to pay for the sins of the world, and to make a person’s heart a fit place for the Holy Spirit to dwell giving life to the soul, the mind, and the body.
This verse says that the person who has received the Holy Spirit has gained the first part of the treasures stored up for us. When we arrive at the time for the resurrection of the dead then we will receive the benefit of these treasures, that is, fullness of life for the soul, the mind and the body. Because Christ says, ‘God so loved the world that he gave his only Son so that whoever believes in him will not perish but will have eternal life.’ (John 3.16) Therefore the verse says, ‘You who believed in him were marked with the seal of the promised Holy Spirit; this is the pledge of our inheritance.’
Now we know that the word ‘sealed’ is an English word for the wax impression with which an important person validates something. And if we look carefully at the passages in scripture where that word is used we see that this seal is used for three important purposes. (1) To verify that, in a commercial transaction, payment has been received. (2) To verify that something undertaken
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by a ruler will not be altered. (3) To verify that the thing sealed has been left as an heirloom or as an instruction by the person who sealed it. So, let us consider these three things:
Jeremiah 32.9-11 We see here the account of Jeremiah’s purchase of some land. The Babylonian soldiers were occupying that land and besieging the Jews in Jerusalem. Jeremiah wished to send a sign to King Zedekiah of Judah that he truly believed that the days were coming when their city would be delivered from the hands of the king of Babylon. Therefore he set about buying that piece of land, occupied at that time by the Babylonian soldiers, for himself. The passage says, ‘And I bought the field at Anathoth from my cousin Hanamel, and weighed out the money to him, seventeen shekels of silver. I signed the deed, sealed it, and got witnesses.’ The sealing of the deed was a sign to everyone that he had completed the purchase of the land. Likewise the sending down of the Holy Spirit on believers on the day of Pentecost and on all later occasions, was a verification that God had paid the cost of the sin of the world by the death of his Son on the cross. Paul says (2 Corinthians 5.21), ‘He made him to be sin who knew no sin, so that in him we might become the righteousness of God.’ Isaiah also says (53.6), ‘All we like sheep have gone astray, we have all turned to our own way, and the Lord has laid on him the iniquity of us all.’ Yes, Christ died for all our sins, and the last words he uttered as he hung on the cross were, ‘It is finished’, that is, his death has paid the price for all the sins of the world though Christ has not yet been raised from death. But Christ was raised from death, he ascended into heaven, he took his seat at the right hand of the Father, and he has sent his Holy Spirit upon all who believe in him as a sign from God that the forgiveness of sins has been completed.
(To be continued.)
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THE TREATY OF WAITANGI.
This is a photograph of the signs of the elders on the Treaty. These are some of the 500 who signed. The separate booklet contains the 500 signs. Send 2/- for a copy. It has now been printed. Soon after you receive this edition of Te Toa Takitini we will send out the Treaty booklet to those whose 2/- we have received.
[There follows a photograph of the Treaty as signed by the Chiefs of Kapiti, Otaki and Manawatu.]
Te Rauparaha, Katu, Te Wiroi, Topeora, Te Ruru, Matia, Kiharoa, Te Puke, ?Toremi, Te Ahoaho, Tahurangi, Kahu, Te Hakeke, Taumaru, Mahi, Te Ota, Paturoa, Te Toke, Te Wetu.
Waitangi, February 6, 1840.
Kawiti, Tirarau, Pomare, Kiore Heke, Hori Kingi, Wharerahi, Tamati Pukututu, Hakiro, Wikitene, Pumuka, Marupo, Te Tao, Rewiti Atuahaere, Wiremu Hau, Kaua, Tona, Mene, Tamati Waaka Nene,Matu, Huka, Kamera (Kaitoke), Warau, Ngere, Patuone Eruera Maihi, Paora Noho ??tenei, Ruhe, Kaitara, Wiremu Kingi, Taura, Taurau.
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WAIPATU CHURCH
The plan of the Te Waipatu Church has been prepared by the Bishop. The building looks very fine. This will be the first church built of stone in this Maori district. The cost has not yet been ascertained, but the remnant of Te Waipatu and their relatives are working on ways to raise money. The first offering this year for this ‘treasure’ was £20 from Te Waha Pango and afterwards Panapa Tuari gave £5. Then Tuahine Renata gave £30. At the beginning of this month a sales table was held by the people of Te Kohupatiki which raised £40. Subsequently there was an evening of entertainment by the people of Whakatu which raised £13. On the night of 28th August a concert was given in Napier by the people of Omahu, Motoe, Waipatu and Te Kohupatiki which made £25 profit. On 9th September Te Waipatu held a sales day in Hastings which raised £41. After that a concert was held in the school at Pakowhai. The fruit of that effort was £9. A later concert at Whakatu made £8. A concert in Hastings on 26th September made £40. The keenness of the people to participate means that a large amount has been raised, almost £200 in these difficult times for finding money. We congratulate all of you who have contributed from your baskets. Best wishes to you all. Te Toa Takitini.
THE GIFT OF A CROZIER.
The Dioceses of New Zealand have decided to give the Archbishop the gift of a crozier. Maori were asked to contribute greenstone. On hearing this the Maori of Te Waipounamu went to their sources of pounamu and sent to the Committee in Christchurch the small amount they required. We thank the Maori of Te Waipounamu for their keenness. The cost of the crozier could be around two to three hundred pounds. If some Maori wish to participate in this project do give your contribution to your minister who will send it to the Diocesan Secretary.
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