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Te Toa Takitini
Registered at the GPO as a Newspaper.
(Maori Version at PapersPast.)
Number 31, Hastings, March 1, 1924,
[A photograph of the flags being carried into the Ohinemutu Church.]
These are the flags of the Te Arawa hapu, given into the care of the Ohinemutu Church. They are now hanging in the Ohinemutu Church. These flags date from the time of the wars the Maori were engaged in, 1864 – 1872. These are the names of the flags: (1) Te Puhikehukehu, (2) Te Hina, (3) Te Aroha, (4) Uenukurauiri, (5) Hinekura, (6) No name.
Published by the Rev F A Bennett and printed by Cliff Press, Queen Street, Hastings, Hawkes Bay.
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Te Toa Takitini
Registered at the GPO as a Newspaper,
The cost of the paper is 6/6 a year.
Address letters to Te Toa Takitini, Box 300, Hastings.
Te Toa Takitini, March 1, 1924.
OUR COLLECT FOR EACH DAY OF LENT
(March 5th to April 18th,)
Almighty and everlasting God, who hatest nothing that thou hast made, and dost forgive the sins of all them that are penitent: Create and make in us new and contrite hearts, that we worthily lamenting our sins and acknowledging our wretchedness, may obtain of thee, the God of all mercy, perfect remission and forgiveness; through Jesus Christ our Lord. Amen. [Book of Common Prayer]
Remember that the days of Lent are Fast Days. Wash away the dirt from the Temple of God. Repent of the sins of past days. Pray diligently with faith. The tree is known by its fruit. Therefore do the work of God. Suppress the desires of the flesh and make space for your soul to grow. Fast. Seek God. Your well-being is in your hands. ‘O God, renew your works in my heart.’
MAORI SYNOD OF THE DIOCESE OF WELLINGTON.
The first meeting of the Board of the Maori Church of the Diocese of Wellington was held at Otaki last month. Those who attended were the Bishop of Wellington, the Rev W G Williams, Superintendent,, the Rev Te Muera Tokoaitua of Otaki, Pakake H Leonard of Marton, Henare Keremeneta of Pipiriki. The lay representatives were
Hemi Rikihana of Otaki, Kingi Tahiwi of Wellington, Tiaki Kerehona of Levin, Tawhai Eruera of Foxton, Mawae Te Tauri of Whanganui, and Pita McDonnell of Karioi. Also present were the Rev H A Walker of Bulls, secretary of the Maori Mission, and A J Rutherford of Eketahuna. The Head of the Mori College at Otaki received a warm welcome from the people at the hui. On the Sunday morning many Maori attended the Sunday morning service in Rangiatea and in the evening Rangiatea was full of Maori and Pakeha for the combined service. Keremenata preached and Mr Williams translated. All the ministers attended that service.
On the Monday morning the meeting was held in the Supper Room of the Picture Theatre. The first item was an account by Mr Williams of the financial position of each parish and
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the funds of the Diocese of Wellington.
When the amounts given by the elders for schools are added to those given for Church purposes, it is seen to be a large amount, the total value in these days being £76,871.
At mid-day the Bishop spoke of the planting of the Faith amongst Maori and how Maori held strongly to the Faith up until the years of conflict – 1865 – 1870. Some held to the Faith after the fighting and up to the present day. He ended by urging their descendants to hold strongly to the same spiritual commitment as their forebears.
The Bishop spoke of the celebration of the centenary of the arrival on Mr Williams ‘Four-eyes’ [Henry Williams] in New Zealand. He also paid tribute to A O Williams, the grandson of Henry Williams, a father to the Maori People, who was called to his rest on 31st October. He served for almost forty years as superintendent of the Maori Church in the Diocese of Wellington. He also greeted Mr Williams’ eldest son who has been appointed superintendent, following his father. The Bishop’s address was translated by Kingi Tahiwi,
One of the subjects discussed was the very few young people attending the Theological College and the few ministers covering this vast area – four ministers and the superintendent for the whole Diocese of Wellington. There are seventy villages requiring services.
It was arranged that committees be set up in each place to help the work of the Church and to raise money so that the ministers’ stipends can be increased. A motion was passed for presentation to the Diocesan Synod asking that there be four Maori lay representatives on Diocesan Synod, and that there be a Maori member on the Board of Trustees dealing with Church lands.
There was praise for the meeting and the excellent running of it and for the arousal of the spiritual side of the Maori Church Hui.
GREETINGS.
Greetings to you and to Te Toa Takitini who convey to us the things of importance to the country, things of God and things of people. I am very grateful to you. My boy, I have seen your plea to your father for a cloak to cover your skin so that you can face bad weather as you bring us the memories of small and great. So, my boy, I am sending you a cloak to cover your skin so that you can fly to your marae in the north of Aotearoa. Keep up the good work.
Ngapera Rutene,
Waipapakauri.
MATAATUA
Please publish the following words in answer to the contributions by Tutengaehe Peretite, Tiaki Reweri and W E Gudgeon in response to the questions about Mataatua canoe. I agree with what Tiaki Reweri and the others say about Toroa being the captain of this canoe, Mataatua when it sailed from Hawaiki to Whakatane. I also agree that Puhi stole Mataatua and that it lies at Otakou here among Ngapuhi. But this Puhi was not my Puhi. Nor was the Rahiri spoken of by W E Gudgeon my Rahiri. In my opinion this Rahiri who destroys canoes was not my Rahiri. From the genealogies you will find that what I say is true and that your Rahiri and your Puhi belong to you.
My canoe and that of all Ngapuhi is Nga-toki-matawhao-rua. I have concluded that all Ngapuhi descend from those on board Nga-toki-matawhao-rua; the genealogies show this to be true. The captain of this canoe on its first journey from Hawaiki was Kupe. When Kupe concluded this first journey he returned to Hawaiki. This explains ‘Hokianga’ [Returning]. When Kupe arrived there was a great battle going on in Hawaiki; it was called Te Moremoretakiki. Nukutawhiti asked Kupe, ‘What sort of land is it you have discovered?’ Kupe said to his grandson, Nukutawhiti, ‘A very good land.’ Nukutawhiti aske[d his grandfather to give him his canoe. Kupe gave it to him. Nukutawhiti set sail and landed at Hokianga. [No reira ka hoea mai te waka uta kai hei mau] because the canoe that brought the people, the lore and all the authority was sacred. The taniwha that brought this canoe were Araiteuru and Niua. These taniwha are at Hokianga, one on each side of the river mouth. If the sea is rough then the steamer or ship cannot get out. Hence it is called, ‘Hokianga-whakapau-karakia’ [Hokianga that exhausts prayers]. My Puhi is a grandson of Nukutawhiti and the pa, the evidences and the body of my Rahiri are here. My Puhi and my Rahiri were born here in Aotearoa. The name Puhi came into use here, except for the first Puhi-mana-ariki who did not come here but died in Hawaiki. The name of the canoe that carried the food was Mamari. I have an interest in Mataatua canoe through Reitu who was a descendant of Toroa. The genealogy is as follows.
Toroa – Kakipikitua
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Ruaihono – Mahangatera
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Awatoke – Tarakea
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Kaiaha – Peha
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Manutongatea – Rua
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Kokako – Whaeatapoko
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Tamainupo – Tukotuku
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Wairere – Tukapua
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Marumatutahi - Paretahuri
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Tuteiwi – Pahoro
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Awaikauhoea – Tiuhu
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Reitu (sic) – Neoneone
From these come all of Ngapuhi.
Erika Akuhata
SOME THANKS
Thank you, Editor, for the work you do for the betterment and the enlightenment of your Maori People. I also thank Apirana Ngata for his words of instruction to us Maori. His first articles gave us guidance about raising livestock and how to work the land. These were all very instructive for us. Second came his explanation of the Treaty of Waitangi to inform his Maori People about nature of the Treaty and all its provisions, both good and bad. This is a great resource for us and our descendants. Thirdly, there was his account of the efforts of the Maori Members to find ways to help our schools, and £5000 was found to support our Maori schools. Fourthly, Ngata has explained the laws made by Parliament for the rating of our lands, for income tax and other issues affecting our lands. Ngata has sent many articles to be published by our paper to inform and enlighten us. Therefore he deserves much praise for all his work. Such work exemplifies the saying, ‘Love your neighbour as yourself.’ So, my son, Apirana, may you live long to be a shepherd for your Maori People, bringing understanding to all the the hapu of the Maori People.
Hutu Paaka, Motueka.
Please convey these words of thanks to A T Ngata MA, MP, for his explanations of how the world works and provides a path for everyone. My friend, Ngata, thank you for your articls which have appeared in Te Toa Takitini beginning with the Treaty of Waitangi and its implications and right up t the December issue where you described the major works of the Dominion. As I see it, your explanations are like the pillar of fire which guided Israel on their way out of Egypt during the night when the thousands of Israelites were saved. May God’s blessings be upon you. Why do other members not have the same concern to instruct their tribes?
Ngapera Rutene, Waipapakauri.
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A REMINDER.
Paratene Ngata
On 19th December, 1881, a document was signed giving a lease over some land known as Pakorarahi in the Thames (Hauraki) area. It included the purchase of the kauri trees on the land. Only the kauri were purchased; the land was held on a 99 year lease. The land was taken on the above terms by the Union Store Company of Auckland. The land was confiscated to pay the debts of that Company and was sold by the Registrar of the Supreme Court to the Bank of New Zealand. The Bank sold it to the Kauri Company where it remains. That land has crossed many mountain ridges and deep rivers into darkness and obscurity. It is time this death was looked into by experts at disinterring corpses! If you are able to, you should stand up in the face of that kind of death! I would ask the people whose land it is or their living descendants how they understand the matter. If the land is indeed dead and gone, as I have said, and if it is still dead, then put it in Te Toa Takitini so that we can all know.
A NOTICE
Greetings, Te Toa Takitini, who fly to the marae of the people of Aotearoa and Te Waipounamu. Please carry this brief notice. We have postponed the day on which I and the tribe were to set up the memorial to Tapuam Patuone Hohaia Tamati Wakanene.
Greetings, my lad, to you, to your ancestors, to you forebears, those who have passed on to the afterlife. My lad, in March I will send some rags to cover you because winter is close at hand. Fly on, my lad.
Patu Hohaia Patuone Wakanene.
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THE MISSION TO MANUTUKE.
Canon Arthur Williams is conducting a mission to the Pakeha of Ormondville from 9th to 17th of March.
Then Canon Williams is going to Manutuke to conduct a mission there. He arrives on 28th March. The mission begins on 30th and goes on until 6th April.
A mission is invaluable for awakening the spiritual life and the work of the Faith. Much good fruit can fresult from such activities. But the outcome is in the hands of the people. If they are truly seeking God he will draw near to them and bless them. Remember the word that says, ‘The sacrifice acceptable to God is a broken spirit, a broken and contrite heart, O God, you will not despise.’ [Psalm 51.17] Let your spirits be obedient and humble. Pray the Collect for the First Day of Lent every day in addition to some of your own prayers. That is a very relevant prayer for the conduct of the mission.
Remember to [ray also for the one conducting the mission that the power of the Holy Spirit may be poured out abundantly upon him that he may truly be ‘a steward of the mysteries of God.’ [1 Corinthians 4.1] Those who manage Te Toa Takitini and their leaders in every place will continue to pray that the blessings of God will rest upon all involved in the activities of your mission.
HUKARERE SCHOOL.
Prize List
Divinity Prizes. - Class 1: Ngarangi Kohere. Class 2: Piki Thompson. Class 3: Elsie Lima; Class 4: Gweneth Howell.
Class Prizes. – Dux: Gertie Reed. Class 8: Amy Findlay 1, Piki Thompson 2. Class 7: Hemaima Smith 1, Ngawai Tuhaka 2. Upper 6: Katie Riripotaka 1, Edna Ferguson 2. Lower 6: Mary Haig 1, Annie Wong Soon 2. Lower 5: Paara Enoka 1, Louisa Crummer 2. Lower 4: Mahue Turei 1,Heni Rangi 2. Lower 3: Tiwau Tamepo 1, Rea Te Awarau 2. Lower 2: Tangi Hokianga 1, Aha Martin 2.
English History. - Upper Division: Gertie Reid 1, Piki Thompson 2, Amy Findlay 3, Nancy Watson 4. Lower Division: Hinehu Ngata 1, Patu Nikora 2, Hemaima Smith.
Composition, - Class 8: Gertie Reid. Class 7: Kupere Potae. Class 6: Edna Ferguson. Class 5: Gweneth Howell. Class 4: Heni Rangi. Class 3: Rea Te Awarau. Class 2: Aho (sic) Martin.
Music. - Seniors: Kura Hai. Juniors: Mahue Turei
Royal Academy of Music Examination. Higher Division: Tere Tinirau, Ngarangi Kohere, Gertie Reid. Lower Division: Kura Haig (sic), Weno Tahiwi, Hinehou Ngata.
Drawing. – Seniors: Kupere Potae, Mary Maraki. Juniors: Tiwau Tamepo.
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Book-keeping. – Seniors: Amy Findlay. Juniors: Ngarangi Kohere.
Shorthand. – Seniors: Amy Findlay. Juniors: Hinehou Ngata.
Dressmaking. – Senior Division: Annie Wong Soon, Ngarangi Kohere, Tere Tinirau, Mary Mahaki, Annie Palmer. Middle Division: Mary Kururangi, Ina Hutana. Junior Division: Mahue Turei, Alice Hokianga, Aho Martin.
Fancy Work. – Takau Tinirau, Lilian Browne, Mary Maraki, Tere Tinirau.
Mending, - Nellie Nepia.
Practical Nursing, - Lucy Tuiri.
Certificates for St John Home Nursing examination. – Piki Thompson, Takau Tinirau, Queenie Enoka, Gertie Reid, Polly Enoka, Hemaima Smith, Roby White, Elsie Lima, Annie Palmer, Amy Findlay, Nancy Watson, Ngarangi Kohere.
Public Service Examination. – Gertie Reid.
Intermediate Examination. – Piki Thompson, Amy Findlay, Nancy Watson.
Proficiency Certificates. – Hinetera Allison, Annie Wong Soon, Mary Haig, Kura Haig, Olive Halbert, Nancy Reid, Katie Riripotaka, Edna Ferguson, Polly Enoka, Annie Palmer, Jennie Teihi, Ina Hutana, Mary Maraki.
Nurses’ Examination, Napier Hospital. – Hana Riripotaka (Honours)
Conduct. – Senior: Annie Wong Soon. Junior: Rea Te Awarau.
Housework, - Senior: Tai Utanga. Junior: Mahue Turei.
General Efficiency. – Queen (sic) Enoka.
Cookery. – Senior: Te Patu Nikora. Class VI: Takau Tinirau, Tere Tinirau.
Gardening, - Maggie Hokianga.
Care of Ormond Chapel, - Lucy Turiri, Paara Enoka.
PRAISE FOR HUKARERE
The Secretary of the Diocese of Waiapu has received a letter dated 18th February, 1924, from the Director of Education. ‘I enclose a copy of the marks gained by the children from Hukarere in the cooking examinations at the Manual Training Centre in Napier. The Education Department send their congratulations to the school on the children’s learning and also congratulates their teacher.
Caughey,
Director of Education.
No child got less than 50%.
Two got more than 60%.
Nine got more than 70%.
Seven got more than 80%.
Three got more than 90%.
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HELP FOR INDIA.
Archdeacon Simkin, the Diocesan Secretary, has received the following amounts to help the mission of Bishop Azariah amongst the six million Indians of his area. These are from the Maori parishes: Whakarewarewa, £1 5 6, Ohinemutu, £10, Whakarewarewa Sunday School, 6/9, (Pakeha donation, 12/3),Ohinemutu Sunday School, 10/-, Donation, £1 1/-, Te Haroto 5/-, Waiohiki, 15/-, Pakipaki , £6 9/-, Waimarama, £5, Kohupatiki, £5, Te Hauke, £5, Waipatu, £5, Te Wairoa and Nuhaka, £5, Ruatoki, £1 15/-, We are still waiting for the contributions from some parishes because the meeting of the Maori Synod agreed that we Maori would contribute £100 to take the Gospel to India. We need a further £50. It is up to you to reach £100. Hurry!
SUBSCRIPTION TO TE TOA TAKITINI.
Because there are so many long and important articles in Te Toa Takitini a decision has been made to reduce the subscription for copies of Te Toa Takitini for the year ending February 1924. The twelve editions for the year of Te Toa Takitini have been gathered into a single book. The casing is good and strong’ This book will be invaluable to studious and thoughtful people. The cost of this edition of Te Toa Takitini is twelve shillings (12/-). It is through the generosity of the printer that it is so cheap. There are thirty copies available. There will be no more. Therefore be quick to send in your order and the shillings. ‘The early bird catches the worm.’
A Notice. Copies of Te Toa Takitini 21 and 22 are required. I will pay 1/- for each copy. – The Editor.
WHICH PANGO?
Let me show the genealogy of Ngahuruhuru Pango, the man who first brought the Faith to the Te Arawa area (as I understand it) and whose descendants have supported the Church up to the present day.
Te Rangiiwaho
Te Whitopoutama Whakatakere Pango Tokihi Ihutarera Haerehuka and Whakarewa |
Te Kohu Tereoi Waiaha
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Maora Ropata Ngahuruhuru
| | |
Pokaihau Tamihana Pererika
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Tutanekai Te Au
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Pango went to Ngapuhi in search of his daughter, Mangamangaiatua. When he reached Paihia those members of Ngati Whakaue who had been taken from Waipuke lamented. Pango asked, ‘Where is my child, Mangamangaiatua?’ He was told, ‘She is dead, She is buried at Oihi.’ Pango went to exhume her. When they heard that there had been digging at their burial ground, some of Ngapuhi were angry. Pango went to Te Waimate. News of Pango reached Hokianga where some of the Ngapuhi hapu were distressed about their sacred place. They sent Te Tai and the elder of Papahia Ngapuhi. Peace was made and the Te Arawa group were permitted to seek out their own.
This is Te Pango’s Waiata for his Daughter.
[There is a very similar ‘Waiata Aroha’ in Sir George Grey’s ‘Ko Nga Moteatea Me Nga Hakirara O Nga Maori’, Page 30. It speaks of ‘mist covering Pukehina’ and of ‘tears pouring from my eyes and of ‘turning back’, but there is no reference to Oihi. -Barry Olsen]
The heavens are misted over.
Let me weep over you,
Pouring out abundant tears
From my flooded eyes.
I have indeed turned back,
A hawk that visits a place only once.
Not prevented, I travelled to oblivion,
Taking the way over the ridge to Oihi,
To Mangarai.
Love consumes me.
The time came when Pango returned accompanied by Mr Williams, Taiwhanga and Mr Marsden, along with the many prisoners who were handed over to Pango by Ngapuhi. A great many bones were also taken back.
Eventually they arrived at Maketu and set out for Rotorua. Halfway between Maketu and Rotorua they stopped to sleep. From that day until the present that place is known as ‘The House of Mr Williams.’ The first place in which they stayed was Karioi, after that they stopped in Te Koutu, then finally at Mokoia.
Therefore I say that it was that Pango, Pango Ngahuruhuru, who first brought the Faith to the Te Arawa area, and not Ngawene.
That’s enough for now.
Tutanekai Pokaihau.
To the Editor.
Greetings. These few words may provide some enlightenment in the disagreements between some hapu of Te Arawa over Ngahuruhuru Pango and Ngawene Pango.
On 18th August, 1884, at the hearing concerning Te Koutu Block, Heemi Te Tupara stood and said, ‘At the time the trees on this land were given to Mr Chapman, Ngahuruhuru brought etc.’
On 7th November, 1890, stood before the Maori Land Court. The case being heard
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was Te Tuporo, No, 3. In his speech he said, ‘I heard that when Ngaahuruhuru Pango brought Mr Chapman to Te Koutou etc.’
Te Rire Whititera
[The position of Ngahuruhuru seems clear; he obviously occupies a palisaded pa. But we are waiting for the sounds of the guns from Ngawene’s side. Will the palisades of Ngahuruhuru’s pa fall, or is their powder perhaps wet? Now is the time to charge! This matter is important to the tribes because we would like to erect a memorial to the first man to bring the Faith here, along with the information about when the first church and minister’s house were built in the Te Arawa area. We are seeking to establish when the Faith first came to some of the hapu of the country. If we don’t establish this now it will be lost forever. This is a treasure to pass down to our descendants. – The Editor]
THE PROHIBITION LEAGUE.
We have received from the Rev A J Seamer, Head of the Wesleyan Maori Mission, the information that the Rev Tahupotiki Haddon has been appointed Director of the work for prohibition amongst the Maori People.
Tahupotiki is one of the most able men among Maori in dealing with matters relating to people’s physical and spiritual well-being. He speaks well in both Maori and English. For more than twenty years he has been preaching the Gospel of our Lord amongst his own people in the Te Hawera area and throughout Taranaki.
Te Toa Takitini congratulates this man on his important appointment and asks our hapu in every place to support this work our brother Tahupotiki is undertaking. Tahupotiki is free to attend all the large hui in the country. If you would like him to attend do send a telegram to Rev Seamer, Birkenhead, Auckland. Best wishes, friend. Be strong in the Lord. Devote your strength to raising the remnant of the Maori people to the heights where they and their descendants can live nobly in times to come. Greetings to you and the highly regarded and loved League that is behind you.
THE PAPERS’ RULE.
We wish to point out to people who write to our paper that the way our paper survives is not by subscribers alone but by payments made for notices sent for printing. Very few people think of sending shillings to cover the cost of printing their submissions. So this notice is to say that if you want your submission printed
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send some shillings to cover the printing. Some people get upset because their article does not appear in the paper. Our ancestors had a proverb:
‘He taro, ka tu te piko o te whakairo.’
? Some taro [food] will ensure the ornamentation of the carving.
A full page of the paper costs a pound and a half page costs 10/-. This does not apply to important matters affecting the whole country, matters that are known to be worthwhile by everyone. But for notices of hui, of deaths, and small matters that you want printed, do send money to cover the printing cost. Don’t be upset.
STRANGE DOINGS.
Please publish this article about a strange happening in the Whakatane district. A Whakatane man called Wi Keepa Katiaha has set himself up as a tohunga and a prophet. He says that he is the man spoken of by Te Kooti Rikirangi before his death: ‘’When I die, no matter how long afterwards my bones will be taken by my child to Turanga.’ Now Wi Keepa is saying that he is that child.
This man began his activities as a tohunga in Whanganui and the tribes of those areas supported his work. Those hapu believed what he said. He said that he received a revelation and was shown signs that he was indeed that child.
When the time arranged for the disinterment of the bones of Te Kooti (very few people knew where he had been buried and they would not tell) Whanganui, Tuwharetoa, Ngatihineuru and some other hapu – a party of almost one hundred – went to take that man to Wainui, in the Ohiwa area of the Bay of Plenty, the place where Te Kooti was buried. To prove that what he had said was true he would find the grave of Te Kooti and undertook personally to dig up the bones and gather them together. He said he would take them to Turanga where they would see miraculous things. It was arranged that on 1st July, 1923, he would fulfil what he said. When that day came he did not dig up Te Kooti. He alone knows the reasons why it was not appropriate to do so.
Then the man’s group returned from Wainui and stayed in Whakatane. Now, since 1st July, the majority of those people are still here, though some, after staying for a while, have returned to their homes.
The leaders if these tribes are to be pitied. In their ways and their stance they are chiefly as are their women; they appear good in their purposes and their actions. Yet they are wrongly living in Whakatane as a result of the deluded activities of this man. They have left
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their homes and their work and these decent people are kept here by this tohunga who tells them to wait here until the time when he will declare that Te Kooti is to be disinterred. But when will this ‘time’ come? No-one knows; nor does the tohunga know. His time may never come.
One sees the deception and the dishonesty in the activities of this man. No good has come from what he has done and much that is bad for the local people as well as for the followers who came here. I am extremely distressed that Maori people have been treated in this way by one of us. Some of us have been led into wrong ways. We seem to be going backwards rather that devoting our efforts to following the right customs of the Pakeha which are the right ways for us and which will not result in us being derided by the Pakeha. Don’t waste time and money on deceitful activities.
I believe that it is right to amend the law to make it more demanding so that such people can be punished.
Look, listen, and hold to what our Lord says in Matthew 7.15: ‘Beware of false prophets who come to you in sheep’s clothing but inwardly are ravenous wolves. You will know them by their fruits.’
Ahu Whakamua.
[Greetings, my friend. As for your question about punishing such people, Te Toa Takitini is seeking some clarification. But it was better that those people went home of their own volition than it being left to the law to return them. – The Editor]
THE MOTHER-IN-LAW.
R[eweti] T K[ohere]
It has been left to the Pakeha to make jokes and to utter wisecracks about the mother-in-law or the father-in-law or suchlike. It is widely said by the Pakeha and has been pointed out for umpteen years that a mother-in-law and her son-in-law cannot live together peacefully in the same house. However, this cannot be said of Maori mothers-in-law. There is in America a body (Legal Aid Society) whose main work is to improve marriage, to ensure that husband and wife live together in love. If a husband and wife separate, they are asked why they separated. They have discovered that one of the main reasons why husband and wife separate is the mother-in-law. Of 3,600 married couples questioned, the majority said that the mother-in-law caused the break-up.
A woman’s son marries his wife but that woman still regards him as her son and his things remain her concern. The mother-in-law complains that
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he is not being well cared for. She says that he is suffering because of the buying of food. She forgets that her son has become a different person. The daughter-in-law suffers and life becomes difficult for her. This becomes a cause of quarrels between them. If the woman’s son is treasured, she despises her daughter-in-law and says in her heart that her son is wasted. If there is quarrelling between the man and his wife, the woman who loves her son supports him and says that he is in the right. She does not make peace but prods the burning brands of the fire so that it flames up and, if a Pakeha is involved it ends up in the Supreme Court. The parents separate, the marriage vows are forgotten, and it is the children who suffer most of all.
I have said that the Pakeha make jokes about the mother-in-law. This story is an example.
There were two black people, one called Bill and the other called Sam. Sam said to Bill, ‘Bill, if you, your wife and your mother were on boat sailing on a deep, wide river, and the boat sank and you were only in a position to save one of your companions, who would you save, your wife or your mother? ’Bill’s reply was brief. ‘Who indeed? My mother, of course. I could always find a new wife, One wife dies and another appears! But as for one’s kuia, one’s mother, she is unique; there is no other such person.’ Sam acknowledged the clear answer Bill had given to his question. Then Sam asked again, ‘Bill, if you are in a boat with your wife and your mother-in-law, sailing on a deep, wide river, and the boat hits a plank of wood and capsizes, and you are in a position to save only one of the women, who would you save, your wife or your mother-in-law?’
Bill wanted to be very clear about the question his friend was asking. ‘We are in the boat, my wife, my mother-in-law and I, and the boat hits a plank of wood? Which one would I save? I tell you, Sam, I would save the plank of wood. If my wife died, I could find another one, but where in heaven or earth can I find a plank of wood so serendipitous, so suitable, for striking my mother-in-law?’
DATES FOR THE VISITS BY THE BISHOP OF WAIAPU.
These are the days on which the Bishop will visit some of the Maori area of his Diocese for Confirmation Services and other matters relating to the Church.
Te Haroto May 13 Synod meets in Napier September 5
Taupo May 18 Porangahau October 5
Dannevirke August 10 Hawkes Bay October 19
Hawkes Bay August 31 Waipawa October 26
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A KIEKIE CLOAK
My lad, I have seen your whispered message to your father about the kiekie cloaks that have grown old on your skin. My lad, I sympathize with your justified lament. My lad, I am at one with you when you ask your father to take a look at the old kiekie cloaks. It is the case that you should throw away the old ones and gaze upon the new ones. Best wishes.
I Tamaiparea, Waitotara.
My boy, I sympathize greatly with your
laments over what you suffer when thrust into the storms. My boy, the saying applies to you:‘Hei aha mate tane maraeroa.’
?Why should a man suffer on a hospitable marae?
Indeed, this saying puts us, your parents, in the wrong:
‘He tangi kai to te tamaiti he whakama to te kaumatua.’
A child crying for food shames the elder. [cf Nga Pepeha 733]
So be fed, be fed, you must be fed, and not with a slave’s food. Why, my boy, should you be left to lament for your ancestor, Waihuka, as in the proverb:
‘He roa te tau ki a koe, e Tu-te-amoamo.’
There is plenty of time for you, Tu-te-amoamo, [cf Nga Pepeha 700]
Best wishes.
Mita Tuhuruhuru.papa
FOR THE KIEKIE CLOAKS, 1923-24
No address (Te Puke) 6/6, Hunia Rae 6/6, Renata Pareto (Te Araroa) 6/6, H Tuterangi (Kennedy Bay) 13/-, Papa Takarangi (Putiki) 6/6, H Pukehika 13/-, Manahi Parapara (Te Araroa) £2, Tuhi Blac (per Tarati) (Dargaville) 6/6, Mrs Ani Nehua (Okaihau) 6/6, Mita Te Rangituakoha (Maketu) 6/6, Wiremu Kingi (Whakatane) 6/6, Ngapera Rutene (Waipapakauri) 6/6, Mita Tuhuruhuru, 13/-, Hone Rameka (Waimate N), 6/6, Piri Paraone (Frasertown) 6/6, Eparaima Kapa (Te Kao) 10/-, Reweti Wipaki (Ohinemutu), 6/6/, Te Otimi (Maketu) 6/6, E Paul (Modkai) 6/6, Wi Hunia (Waitakaro) 6/6, I Tamaiparea (Waitotara) £1, Matauru Wanoa (Te Araroa) £1, Agnes L Grant 13/-, Pene Ngamanu (Motiti I) 13/-, Rihitoto Mataia (Paeroa) £1, Mikaera Pewhairangi 6/6, William Wilson (Ruatahuna) 6/6, D Campbell (Hokianga) 10/-, Raukanga Matiaha (Wanganui) 6/6, Rapata Peene (Hiwirau PO) 6/-, Pare Takiura (Ohinepanea) 6/6, Re Te Tai Papahia (Panguru) 13/-, Haukiwaho Piwiki, Hami Tawaewae (Helensville) 6/6, Herewini Te Maro 6/6, Hohua Karaha (Tokomaru Bay) 6/6, Peihana Waiti (Tokomaru Bay) 6/6, C Ellis (Hunterville) 6/6, Kereama Tihema (Rangitukia) 6/6,Heni Peka (Kahukura) £1, Komene Takena (Kaeo) 6/6, Rawini Puhirake (Tauranga – per Hunia Rae) 13/-, Huta Paaka 13/-, Per P Ngata: Riwai Rangihura (Te Araroa) 6/6, Hepetema Paipa (Waiomatatini) 6/6, Pahoe Morete 6/6, Hami Koria 6/6, Paki Pouwhare (Kahukura) 6/6, Wi Waititi (Lottin Point) 6/6, Te Wehi Houia (Reporua, Port Awanui) 6/6, Wi Pepere (Waiomatatini) 6/6, Paratene Tuhaka (Waiomatatini) 13/-, Paora Hoetaura (Wairoa) 6/6, Wiri Erueti 10/-, Tamihana Tikitere 6/6, Akapita Te Toa 6/6, Hunuhunu Hakopa 6/6, Miss Annie Taipari 6/6, Mr Moses Hunter 6/6.
(To be continued.)
REPLY TO A LETTER
Waikaka, January 24th, 1924.
To the Editor.
Greetings! Permit me to explain to Herewini Te Maro the significance of the article to set at rest his heart and that of this group. The chief and the tribe as a whole can speak what is good, they can also say things that promote what is bad. Consider the recent war. It was a small minority who shook the world. How was this done? By statements, by threats, by the leader, by the people. It was not by the entitlement of a single person. It is for him to grow puha for them and his children. What the chief and the tribe say is of the utmost importance. So it was said, be kind, listen to my guidance, be gentle. If the chief’s word is rejected who is it who can gainsay that word?
P Rairi.
CALENDAR
March 2 Sunday before Lent V
Genesis 9.1-20, Mark 5.1-21
Genesis 12, Romans 11.1-25
(Announce the service for Wednesday, the first day of Lent. The forty days until Easter Day are fast days. Use the collect for this day every day in Lent after the Sunday collect.)
5 (Wednesday) First Day of Lent. V
Isaiah 58.1-13, Mark 2.13-23
Jonah 3, Hebrews 12.3-18
9 First Sunday in Lent V
Use the collect for Ember Days.
Genesis 19.12-30, Mark 9.2-30
Genesis 22.1-20, I Corinthians 1.26 and 2
12, 14 & 15 are Ember Days V
16 Second Sunday in Lent V
Genesis 27.1-41, Mark 12.35 – 13.14
Genesis 28, 1 Corinthians 8
23 Third Sunday in Lent V
Genesis 37, Luke 1.1-26
Genesis 39. 1 Corinthians 14.1-20
25 The Annunciation W
30 Fourth Sunday in Lent V
Genesis 42, Luke 4.1-16
Genesis 43, 2 Corinthians 2.14 and 3
April 6 Fifth Sunday in Lent V
Exodus 3, Luke 8.1-26
Exodus 5, 2 Corinthians 10
13 Sunday before Easter V
Exodus 9, Matthew 26
Exodus 10, Luke 19.1-28
Holy Week is the ancient name given to all the days of this week because it is the week in which Christ suffered, including his crucifixion on the Friday. See the Epistle and Gospel in the Prayer Book for each day of this week.
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