Te Toa Takitini 33
[33] Te Toa Takitini
Registered at the GPO as a Newspaper.
(Maori Version at PapersPast.)
Number 33, Hastings, May 1, 1924.
A PRAYER FOR THE MISSION.
O God, you revealed your Son to do away with the works of the devil and to make us your children and heirs of eternal life: we pray that you will send your blessing upon the Mission to be conducted in this area in the coming days.
Bless the preacher. Give him power, understanding and the right words that he may make a break-through. You alone know our sicknesses and the medicine which will heal them.
Pour out abundantly your Holy Spirit to stir up those who are sleeping in sin and to turn all of us to you with penitent and believing hearts so that we may attain eternal life; through Jesus Christ our Lord. Amen.
A QUESTION FROM NGAPUHI.
I thank you for the wise words carried by the paper. I have a a question. In 1840 the Treaty was signed and we cast in our lot with the Pakeha. During these 84 years what is our standing as Maori amongst the Pakeha?
Secondly, in this year of 1924, as we head towards 84 years, what is our standing as Maori amongst the Pakeha?
Herepete Rapihana
Kaitaia.
Published by the Rev F A Bennett and printed by Cliff Press, Queen Street, Hastings, HB.
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Te Toa Takitini
Registered at the GPO as a Newspaper.
The price of the paper is 6/6 a year.
Address letters to ‘Te Toa Takitini,’ Box 300, Hastings.
Te Toa Takitini, May 1, 1924.
A FRAGRANT PEOPLE.
R[eweti] T K[ohere]
Pakeha jeer at Maori saying that they are a dirty people. Therefore I am profoundly thankful for the words of Robert Louis Stevenson concerning the Maori of a small group of islands in the north of the Pacific Ocean. The English name for those islands is the Gilbert Group. It was one of the places where Stevenson and his wife, Fanny, lived. The king of the village at that time was Tembinok. Te Mepinoka was a rich man from trading in copra. He owned ships and one of his ships arrived in Auckland. There this man was defrauded. His goods were stolen by devious Pakeha. He was beaten by the Pakeha captains of his ships. About the theft by the Pakeha, Stevenson wrote these words, word deserving of publication, words by that Pakeha about other Pakeha: ‘The world-enveloping dishonesty of the white man.’ Stevenson is famous; his name is known throughout the world.
Our stories latch on to the smell of the Pakeha, the offensiveness of his practices, and we neglect the fragrance. One of the large villages of the Gilbert Group is Butaritari. The ruler is Bureimoa. One of the practices of the Maori of Putaritari is swimming and the decorating of themselves with flowers. Indeed this is practised by all our kinsfolk in the many islands of the ocean because where they live is hot. Our country is cold and so we are afraid of the water. Because we avoid water we are dirty. Stevenson says, ‘Because the house was so hot I went outside to cool down. The evening was tranquil; not a voice was heard. After a little time, I heard voices in the distance coming towards me. A procession drew near along the road, the hot clean smell of the men and women striking in my face delightfully.’ This is a glorious thing to say about these people – a remarkable thing to my mind.
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My experience is that when people come together they sweat, they cough, they spit, they puff on pipes, they shut the door and the window, and it is hot inside the house. It is certainly not fragrant – like the situation Stevenson describes – rather it smells, it stinks. If someone enters the house his nose immediately senses the foul air in the room.
The basic needs a person has for life are food, water, clothing and air. All these things are available but the things that are abundantly available are water and air. Water costs nothing and it is everywhere and soap is cheap so there is no reason why anyone should be dirty or smelly. I salute a clean person – clean body, clean hair, clean mouth, clean hands, clean clothes, clean thoughts, The house that shelters this person is fragrant. The clean woman – clean body, clean clothes – is like a flower, beautiful to look at. The clean person has clean thoughts, the dirty person, dirty thoughts. A clean body is a healthy body. One reason children fall ill is because of dirt. Not a single person will say that it is good to be dirty even though they themselves are dirty. A dirty person is a lazy person; he has become content to be dirty. Therefore, it is very important to teach children to be clean. To be dirty is not a good thing; they are not taught that. A person should wash in hot water once a week but if his work makes him sweat or is dirty he should wash more often. The feet and teeth should be scrubbed every day. Bathing is good and a person should seek to have a bathroom with hot and cold running water. It is more important to have a bathroom than to have a car or a large house or a smart suit. There is no point in adorning your body if your house is inadequate.
Someone has said that clean people are proud people and dirty people are humble. Such a thought is appropriate for the people of India whose holy people are dirty people. If being dirty and smelly is a sign of goodness then our heavenly home will be dirty and the angels dirty. The thinking of some people who say that being dirty is a sign of humility is astonishing. For me it is a sign of laziness, of slovenliness. The Scriptures liken sin to filthiness, and sinlessness to purity. David prayed, ‘Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow …. Create in me a clean heart O God, and renew a right spirit within me.’ [Psalm 50.7 & 10] The people of Putaritari are a fragrant people; the people of heaven are a fragrant people.
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TEACHERS TO RAROTONGA.
On the evening of 21st March the Pakeha held a farewell function for Mr and Mrs McGruther in the Waerenga-a-hika Hall, Gisborne. He was the Headteacher of Waerenga-a-hika College. The land on which this school stands was given by our forebears to some of the Williams family for the education of their descendants. This man and his wife are from Waikato and are half-castes. Both Pakeha and Maori are very sorry to see them and their family go. They are going to Rarotonga, to the island of Mangaia. There are three schools on the island and he will be Headmaster for all three while his wife will work with him. They will be paid far more than they receive at the school they have left. They will receive £600 along with £100 towards the house and its furnishings. On 1st April they sailed from Wellington. Their salary was paid a week before they departed from New Zealand at the same time as all their travel expenses. Their contract will end after three years but they may, if they wish, stay for a further three years. All the people of this island are Maori with very few Pakeha.
Sir James and Lady Carroll attended the evening and he presented them with a gift of a purse of money from the Pakeha and Maori. Sir James spoke very well of them. His closing words were, ‘I urge all parents in the districts I visit to send their children to this school. Therefore, my friends in very place, don’t keep your children at home!’ (Two of the grandchildren of Sir James and Lady Carroll are being educated here.) ‘You know that the teaching and the entertainments put on by this school are good. The Headmaster of the school at present is the Deputy Head and if he is seen to be doing a very good job then he will be confirmed in the position, if not a notice will be sent out seeking people wanting the post of Headteacher.’
Another farewell evening was held by Maori at Waihirere. Maori gifts were presented to them. Afterwards, on the day of their departure to our kinsfolk, Tame Arapata and his wife presented them with a mat and a piupiu as farewell gifts.
Tame Arapata,
Makaraka, Gisborne.
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THE STORIES OF THE HOUSES OF LEARNING [WHARE WANANGA] AND THOSE OF THE SCRIPTURES.
Wiremu Te Moana,
Waikirikiri Pa, Ruatoki North.
The object of this article is to answer these questions:
First – Where did we come from into this world?
Second – What are we to do in this world?
Third – Where do our spirits go when we die?
Now, after much thought, I realize that in these questions there are important things which will increase our understanding, that is, the understanding of the Maori People. These questions have also been asked by the Pakeha people and, indeed, they have found answers as they have looked into the Scriptures which have confirmed their understanding. We Maori People know that the Scriptures were written by the holy prophets of God and the writers of history from the time of Adam to the time of Noah, to the time of Moses and the prophets, and then right up to the time of Jesus Christ and his disciples, the Apostles.
Now, since these questions were answered in the English language and they received the benefit of this, is it not appropriate that they be answered in the Maori language so that we Maori may also receive the benefits? On the Pakeha side the answers go back to the ancient writings which are the basis of their understanding. So, is it not right that we go back to the Wise Men of the Maori People and the stories they told in their Houses of Learning to provide firm answers for us?
Afterwards, we will open up the Pakeha understanding to compare their answers to show that we share together the benefits and the understandings. Indeed, these questions make clear the scheme of salvation shown in the Scriptures.
Now, because there are various understandings of these questions I will approach them in this way; I will consider the teachings given in the Houses of Learning even though we can grasp only fragments of the teaching given by the Wise Men there. Then we will assess some of their teachings to determine if they give adequate explanations of the above questions.
Paul said to the people in Thessalonica, ‘Test everything; hold fast to what is good.’ [1 Thessalonians 5.21] Paul’s teaching is good – he wants us to know that we are able to seek and get good things and not be drawn away by ignorant ideas, rather our thinking is to be informed. Similarly, we are to test everything in order to keep to what is good. James 1.5: ‘If any of you is lacking in wisdom, ask God, who gives to all generously and ungrudgingly, and it will be given you.’
Where did we come from? This is the first question. I think is question is fully answered by the accounts from the House of Learning. Their answer follows.
A. - Where did we come from?
The heaven where God lives is Toi-o-nga-rangi [Toi of the heavens] or Tikitiki-o-rangi [Tikitiki-of-heaven]. The supernatural beings who entered there were the Whatukura, male gods. Their house was Rangiatea. The Mareikura were female gods. Their house was Te Rauroha. The name of the Supreme God is Io-matua-te-kore. The house of the guards of the door of Tikitiki-o-rangi is Tawhirirangi. Their work is to deal with spirits, and so within Toi-o-nga-rangi we are called the myriads of Puhitau.
There we lived in spirit, without flesh or bones. When our time of living there was complete we descended from there to the Rangi-tuhaha [Separate Heaven] to be instructed by the Tahurangi, male gods, and the Tahupunga, female gods, in Tiritiri-o-matangi. When we had learnt the teachings of that place our spirits descended to Ranginui-a-te-maku-rangi where we are given a second name: the male spirits are Rawhitao, the female spirits are Matangiwai. The reason why our spirits stay there is that they ared waiting for the appropriate time to come down here to Papatuanuku and get a body of flesh. This is a long story but I will try to make it shorter.
Now, we are in this body of flesh while we live in this world. This is the answer to the question, Where did we come from? according to the stories from the House of Learning.
The following are the answers given in the Scriptures to that question. Job 38.4. ‘Where were you when I laid the foundations of the earth? Tell me if you have understanding.’ The seventh verse. ‘When the morning stars sang together and all the sons of God shouted for joy.’ Now Adam was a son of God. Here is the genealogy. Luke 3.38. ‘Cainan, son of Enos, son of Seth, son of Adam, son of God.’ Adam is our father in the physical realm; God is our Father in the spiritual realm.
According to Job, all our spirits shouted for joy because our spirits knew that we would be given a world for us and our bodies. Our father Adam was made by God from the dust of the earth, his physical body, and the breath of life was breathed into him and man became a living being. There is another Scripture that points out that our spirits came from God. Ecclesiastes 12.7. ‘The dust returns to the earth as it was, and the spirit returns to God who gave it.’ Paul said something similar to the Hebrews. ‘We had human parents to discipline us and we respected them. Should we not be even more willing to be subject to the Father of spirits and live.’ [Hebrews 12.9]
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According to these Scriptures we have a God and a Father, too, in heaven. Is this different from what was said by the ancient ancestors of the Maori People? Or is it not, indeed, the same? Now, this is the answer to the first question as to where we came from. We came from heaven; we are children of God.
(To be continued.)
SALUTE TO THE CHILDREN.
To the Editor.
Greetings. Please pass on to the children of the Maori People the greetings of the Pakeha children of the Ormondville Sunday School. Canon Arthur Williams held the Mission here from 9th to 16th March, and visited the Sunday School on the two Sundays. He told them about the hymns sung by the Maori children and how some children devoted themselves to our gracious Lord. The children of the Sunday Schools of Ormondville and Makotuku send their greetings to the children of the Maori Sunday Schools. As a sign of their love they gave their offerings on Sunday, 16th March, to the work of the Maori Mission.
Remember the great love of our Lord. He has the same love for Maori children and Pakeha children.
May the Lord’s blessing rest upon all the Maori children.
From the Superintendants of the Sunday Schools.
Makotuku: Louisa Fothergill.
Ormondville: Annie Webb.
[The gift given by the children (and the parents) to Canon Arthur Williams was £9. Thank you, Pakeha children, for your love for your Maori brothers and sisters. - Editor.]
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WHICH PANGO?
To the Editor.
Greetings. Here are answers to the questions put by Akapita Hamuera Pango. He does not criticize the articles by Pirika Te Miroi and Tutanekai Pokaihau and Te Rire, but rather praises them.
Concerning his Question 6 in the April edition of Te Toa Takitini: What was the status of Ngahuruhuru Pango in the tribe? My answer is that he was leader [Rangatira] of the party. He was the man who went to Ngapuhi to collect Akapita’s kuia, Parewhaika, and others.
As to the Eighth of his questions: [Atikoia] Who were the 27 parties with an interest in the Ohinemutu Church? When we look at the Minute Book of Rotorua we find Pererika Ngahuruhuru amongst the 27 having entitlement.
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There is no Ngawene Pango or Hamuera Pango in that piece. As for the ninth question, my answer is that Te Au and his younger brother, Te Eketu Ngahuruhuru, supported the Church of their elder and father, Pererika Ngahuruhuru. Observe that the first church was transported to the side of the lake. Te Eketu Ngahuruhuru gave permissi0on for it to be placed there out of respect for his elder, Ngahuruhuru Pango.
I want the court, that is judging the cases of these Pango, to know that in my opinion it should be decided for Ngahuruhuru Pango, given the clarity of the articles and reports in his favour. The protagonists for Ngawene Pango are still searching for powder and they have not found good powerful powder. The powder found by this man, Akipita, is powder that has been thrown into the water by the children; it is wet and will not explode. Koro, make an effort to find the right powder so that it will make a great explosion.
Te Rire Whititera.
Ohinemutu.
To the Editor.
Greetings. I have seen the questions that our friend is asking so that he can be better informed as to what happened, how did that come about, and who did what? My brave friend, Hamiora, I heard from my kuia that it was Pango who brought Mr Williams to the Rotorua valley. And many Rotorua people have heard the same. It is only you and your few friends who are ignorant of what most of us living in Ohinemutu know.
I have seen your questions. Why do you go on querying us, those of us who live in Ohinemutu? Your questions have been brought before many leaders and others on each marae and our ignorance has been widely seen. It is obvious from your questions that you are not yet an elder.
Question 2. Concerning Pango a Ngahuruhuru. He is the one called Ngahuruhuru Pango.
Question 3. You did not hear me speaking at out hui where I said that Pango went on Te Korekore’s ship to look for his daughter, Mangamangaiatua, in the Ngapuhi area. A different account is given by your person who investigated the articles in the publications in his writing-up of your concerns. He is troubled with blindness.
Question 4. Yes, that is what I said. Pango disinterred Mangamangaiatua at Oihi. And I sang Pango’s waiata.
Question 5. Ngapuhi and Ngati Whakaue have been at Paihia from former times until now,
Question 9. Frederick Bennett, the grandson of Ngahuruhuru, is the upholder of the faith of the Church of England, the gift that our ancestor brought us. Who have you heard it was?
Tutanekai Pokaihau.
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THE TE ARAWA LAKES
The First £6,000 has Arrived. The First Meeting of the Board.
The Office of the Maori Land Court, Rotorua, March 27, 1924.
The meeting of the Te Arawa Board was held at 2 p.m. as notified by the Minister of Maori Affairs. All the members attended.
1. Tiweka Anaru, Registrar of the Maori Land Court, chaired the meeting. He announced:
(a) The Minister’s notification of the meeting.
(b) The Governor General’s notification of the membership of the Board.
He called for the nomination of a Chairman for the Board.
2. Moved by H McPherson, seconded by Raureti Mokonuiaranga: ‘That H T Mitchell be the Board’s Chairman.’ No-one else was nominated and H T Mitchell was declared elected. He thanked the Board and took the Chairman’s place.
3. H McPherson moved, seconded by W Tamati: ‘That this Board thanks Captain Mair, the Hon A T Ngata, F Earl and R Levin for their work in promoting Te Arawa’s case concerning the lakes right up to its conclusion.’ Agreed.
The Hon A T Ngata, being the only one of these present, spoke to the Board. The matters that he has to work on at this time are the objectives to pursue in the coming days. He said that the important clause of the Act which brought to a conclusion the Lakes case was the one pointing out that the Board has power ultimately to lay down the appropriate ways in which the money that is in their hands is to be used. This places a heavy responsibility on the Board, and the Board may manage Te Arawa’s money for better or for worse.
4. Kepa Ehau moved, seconded by Raureti Mokonuiarangi: ‘That the Board directs the Minister to appoint Tiweka Anaru as the Official with the right to sign cheques under Regulation 25(2).’ Agreed. A telegram was sent directly to the Minister notifying him of this motion.
5. H McPherson moved, seconded by Rev Waaka: ‘That the design of the attached seal be approved and that it be sent to the Minister of Maori Affairs for his approval.’ Agreed.
6. Raureti Mokonuiarangi moved, seconded by Wirihana Tamati: ‘That Wiremu Ereatara be Vice-Chairman.’ Kepa Ehau moved an amendment, seconded by H McPherson: ‘That Te Morehu Te Kirikau be Vice-Chairman.’ Te Morehu Te Kirikau declined the nomination, the amendment was withdrawn, and the motion was agreed.
1.
H McPherson moved, seconded by
Aperahama Wiri: ‘That Raniera Kingi be Secretary to the Board and that he
resign from his position as a member.’ Agreed.
7.
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After Raniera Kingi resigned there was discussion of who would be appointed in his place, in particular, which hapu his replacement would come from. When Te Morehu Kirikau proposed that discussion of this matter be suspended, it was agreed. Following Te Morehu Te Kirikau’s motion the Board meeting was adjourned for a time to enable Te Arawa to formulate their ideas.
8. When the
meeting resumed it dealt with the matter of the money in the Bank. The
Regulations specified that the Board’s Fund be held by the Rotorua Branch of
the Bank of New Zealand. H McPherson moved, seconded by Kepa Ehau:’ That Henry
Taiporutu Mitchell, Wiremu Ereatara, Wiremu
Waaka Te Rohu, Wirihana Tamati, and Kepa Ehau, together with Tiweka Anaru be
empowered to manage the account of the Board at the Bank of New Zealand in
Rotorua, and that that Bank of New Zealand be authorised to honour cheques
signed by them whether the account was in funds or not, and that Henry
Taiporutu Mitchell, Morehu Kirikau, Wiremu Ereatara, Wiremu
Waaka Te Rohu, Wirihana Tamati, and Kepa Ehau, together with Tiweka Anaru be
empowered to sign cheques, and be able to authorise Cheques, Draughts, Bills of
Exchange, Assignment Notes and other monetary transactions in the name of the
Board, and that these powers cannot be removed from them without a motion being
passed and forwarded to the Bank after which they can be removed, and that motion
suspending them is to have the seal of the Board attached.’ Agreed. At this
point those named signed their names in the papers of the Bank of New Zealand,
9. H McPherson moved, seconded by Kepa Ehau: ‘That a request be made to the Minister of Maori Affairs that he send to the Board Fund before the 31st the money allocated by Parliament for the expenses of the Lakes Case and that he reimburse the money expended on the acknowledgement to Tawa [Captain Mair].’ Agreed. The Chairman sent a telegram to the Minister containing these motions.
10. H McPherson moved, seconded by Kepa Ehau: ‘Concerning the £6,000 which came to the Board on 1st April: That the Minister of Maori Affairs investigate the possibility of the Country’s Treasury delivering the money in the following ways; £1000 in the first month, £2000 in the third month, with the remainder to be paid in the following six months. Also the country’s Treasury is to pay the interest paid by the Maori Trustee on the money he holds.’ It was explained that the Maori Trustee does not require money at this time. The wish is that the capital sum is used to gain interest to meet some of the expenses of running the Board. The Chairman sent a telegram to the Minister of Maori Affairs containing this motion.
11. H McPherson moved, seconded by Wiremu Ereatara: ‘That the Chairman and the Secretary arrange for an office and its fittings for the Board in Rotorua.’ Agreed.
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12. The Hon A T Ngata shared his thoughts on the regulations to be laid down by the Board for the use of the Fund. It is right that the Board ask for the thoughts of Te Arawa on this matter, and that the Board set out some rules to lay before Te Arawa. It may take a long time to reach a conclusion in this matter but in the end there must be accommodation and peace between the Board and the Tribe. He thought that the Board ought to make every effort to make the rules relating to drinking-water, the building of houses, and to education, specifically the provision of scholarships and the teaching of technical skills. There must also be provisions to help Te Arawa soldiers. The stone which would smash in pieces the rules would be the desire of one part of the Tribe to have separate rules from other parts of the Tribe. It will be good to discuss this aspect of things now lest the Board lay down a separate rule when a new rule emerges which will not bring about the fulfilment of his proposals.
At this point the meeting adjourned. At 7.30 p.m. the meeting resumed at Whakaturia, Ohinemutu. All the members were in attendance. The Chairman laid before them a letter from Tupu Taingakawa, written by Keretoke Te Ahu to Mita Taupopoki on 24th April, 1922, asking for the reimbursement of the money given by Waikato towards the Lakes Case – according to them, an amount of £150. After a discussion of this, Te Morehu Te Kirikau moved and Kepa Ehau seconded,
(a) ‘That enquiries be made to clarify if this money was paid to the Te Arawa lawyers.’
(b) Te Morehu Te Kirikau moved and Heemi Te Uara seconded: ‘That this Board agrees to consider Waikato’s case regarding its expenses relating to the Commission of Enquiry into Confiscated Lands, and to authorise Mita Taupopoki to raise this matter at the Waikato Hui art Waahi tomorrow.’
1.
Meetings of the Board.
13. Meetings of the Board. The Board decided to meet frequently at the beginning so that it could lay down its procedures. H McPherson moved, seconded by Wirihana Tamati: ‘That the Board meet every three months, but if the Chairman perceives that it is necessary to hold a meeting between those meetings he may call that meeting or those meetings. Te Morehu Te Kirikau moved, seconded by Kepa Ehau, and amendment: ‘That for the first three months the Board meets monthly.’ The amended motion was verbally agreed
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by the Board, and it was arranged that those meetings be held on the last three days of each month at 2 p.m.
14. Members’Expenses. (Regulation 26) H McPherson moved, seconded by Rev Waaka: ‘That members be paid 12 shilling a day to cover the cost of accommodation, food, and travel to and from the meetings.’ Agreed.
15. Payment of the Secretary. H McPherson moved, seconded byTaimona Matuha: ‘That the Secretary be paid £250 a year, to be paid monthly; hisd situation to be reviewed annually.’
16. H McPherson moved, seconded by Kepa Ehau: ‘That an amount of £5 be given to the Secretary to defray small expenses incurred in the month of April.’ Agreed.
17. H McPherson moved, seconded by Rayreti Mokonuiarangi: ‘That the Chairman and Secretary obtain a sample of a distinctive cheque fir the Board and bring it to be discussed by the Board.’ Agreed.
18. H McPherson moved, seconded by Taimona Matuha: ‘That a Sub-committee of the Chairman, the Secretary and Kepa Ehau, prepare a letter to Te Arawa to be brought before the Board tomorrow. That letter will ask Te Arawa for proposals as to how to use the money.’ Agreed.
19. H McPherson moved, seconded by Ra Mokonuiarangi: ‘That the Secretary be instructed to prepare a proposal for consideration by the Board at its next meeting as to how the Lake Fund can be used for the benefit of Te Arawa soldoiers.’ Agreed.
At this point the meeting adjourned until 10 a,m. tomorrow.
March 28, 1924.
H T Mitchell was in the Chair for the opening of the meeting. Akk the members of the Board were present.
The Chairman circulated the draft letter brought by Mita Taupopoki and the Hon A T Ngata in response to motion No.2(b) passed yesterday. The Chairman also circulated the letter to be sent to Te Arawa.
20. H McPherson moved, seconded by R Mokonuiarangi: ‘The letter drafted by the Sub-committee in response to motion 19 passed yesterday is approved. The Rotorua Paper is to print 200 copies.’
21. Concerning Motions. ‘Motions being put forward are to be sent to the Secretary one week before meetings if possible and the Secretary is to send copies of those motions to members.’
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22. Wiremu Ereatara moved, seconded by Te Morehu Te Kirikau: ‘The Secretary is to send members copies of the minutes of meetings immediately after the meetings.
23. It was agreed on the motion of H McPherson, seconded by Kepa Ehau: ‘That this Board expresses its gratitude to the Hon J G Coates, Minister of Maori Affairs, for his efforts to frame a Law embodying the results of the Lakes case, including the provisions to set up and empower this Board.’ This motion is to be sent by telegram to the Minister.
24. Motion 10 deals with achieving short-term returns on the £6,000. Mita Aporo moved, seconded by Kepa Ehau: ‘This Board agrees to send the £6,000 received from the Dominion’s Treasury Fund on 1st April to that Fund if the agreement sent to the Minister of Maori Affairs can be negotiated; if not it is to be sent to the Bank of New Zealand on its terms.’ Agreed.
25. Members’ Expenses. As the Board’s Account has not yet been opened there is no money to pay the members’ expenses. The meeting asked the Chairman to see if he could find a way to set this right.
The meeting adjourned until 2.30 p.m.
The meeting re-convened with H T Mitchell in the Chair and all members present. The Chairman reported that he had arranged the money to pay the members’ expenses, the Board having passed the necessary documents.
26.Kepa Ehau had arranged for a deputation from Ngati Whakaue to come following Raniera Kingi’s reliquishing of his membership on being appointed Secretary. Their Objectives. (a) That the post be taken by a person from one of the Lake Rotorua hapu. (b) That Te Wera Loffley should take the post.
27.Te Morehu Te Kirikau and Wirihana Tamati proposed that Tiakiawa Tahuriorangi be appointed.
It fell to the Board to choose between these men. When it was put to the vote, Tiakiawa received eight votes and Te Wera, seven.
28, It was agreed on the motion of Te Morehu Te Kirikau, seconded by Kepa Ehau: ‘That the Board send a letter to the Minister of Maori Affairs saying that Tiakiawa Tahuriorangi has been appointed ti the Board in place of Raniera Kingi.’
29. It was agreed on the motion of Raureti Mokonuiarangi, seconded by Te Waaka Te Rohu: ‘That this Board thanks the Hon A T Ngata for the great help he has given the Board at this, its first meeting.
The meeting concluded with a motion from Kepa Ehau, seconded by Raureti Mokonuiarangi, expressing the meeting’s appreciation to the Chairman.
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LARGE HUI AT TE TOTARA, RUATOKI.
First – the ‘July.’ The Ringatu Church held an important celebration, a ‘July,’ on 1st July, 1924. It was at Te Totara Marae, one of the marae of Tuhoe, Matatua.
Second – the Hui about Land Confiscation. The Honourable Member, A T Ngata, arranged to hold a hui about Land Confiscation immediately after the ‘July,’ when the people
e were gathered together and the important people of the Governor and the Member had arrived. This subject related to Waitahanui, Ngati Pukeko, Ngati Awa, Whakatohea, and all Tuhoe.
Third – the Birthday of our Member, the Hon A T Ngata. To the family and to faithful friends, coincidentally this provides an opportunity to us to celebrate the 3rd July. This is the Birthday of the first child, the progenitor of the world of learning, Apirana Ngata. He has become a rock standing in the ocean for the Maori People. To thoughtful people his understanding, his strength, this love is remarkable. May God guide and help him at all times. Amen.
Fourth – The opening of a hall. A large hall has been built on the Te Totara Marae. It will be opened on 24th May. Notices will arrive. The hall is 46 feet long, the stage, 10 feet and the tea room, ‘Mess Room,’ 10 feet. That is a total of one chain. It is 28 feet wide. The stage is 2 feet 6inches high.
The Village Management Committee. (Takurua Tamarau – Chairman, Wiremu Moana – Secretary, Paora Kurutia, Tamarehe Waewae, Hata Waewae, Tupara Kaaho.)
TO GIRD UP OUR CHILD.
Greetings to our supporters. Those who have not yet sent their shillings to settle their debts to the paper, remember the saying of our ancestors, ‘Feathers enable the bird to fly,’
Rev H Munro, Nuhaka 7 0
Teihi Peka, Opoutama 7 0
Riwai Raroa, Rangitukia 1 0 0
Enoka Rukuata, Rangitukia 1 0 0
Piripi Rairi, Rangitukia 10 0
Huri Korimete, Rangitukia 7 0
Kereni Turei, Rangitukia 6 6
Panapa Tuari, Waipatu 6 6
J Karaitiana Nikera, Pakipaki 6 6
Morehu (Moleskin), Pa- [?]
Miss Airini Hea, Ruatoki 10 0
Heuheu Poutawa, Wairoa 6 6
Miss K Williams, Napier 6 0
Nikora Peeti, Makirikiri 6 6
[?] kipaki 6 6
Karanema Wairoa, Porangahau 5 0
S Mate, Rangitaiki 6 6
Toki Wharetapu, Ruatoki North 6 6
Hurae Te Wahapapa, Rotoiti 10 0
Repoama Pohe, Turangarere 10 0
Erika Akuhata, Kaikohe 6 6
Rangi Rautahi, Dannevirke 1 0 0
Ngakuru Pene Haare, Hokianga 13 0
Herepete Rapihana, Kaitaia 1 0 0
[47]
A CHAMPION SPORTSMAN.
On Saturday, 3rd May, there is to be a contest between Ihakara Rapana (Robin) and Sunni, an Indian, at Napier. Ihakara is the New Zealand Heavyweight Wrestling Champion. But Sunni is the most skilful man at that sport that New Zealand has seen. Last year Ihakara weighed 21 stone; now he has gone down to 17 stone. The Indian is less than 12 stone. The are contending for the ‘Champion’ of all New Zealand and £200 in prize money. Ihakara is the lay reader at Te Kohupatiki, one of the Hawkes Bay villages. Ihakara is a very strong man, while the Indian’s body is like that of an eel and very difficult to grasp.
A SUDDEN DEATH.
On 19th April Pe Tepurewa, a young chief, died. He came from a long, illustrious line of ancestors. He was 17 years of age. He died a terrible death, killed by a gun. He was shot in the chest, the bullet penetrating the skin of his back. The person who shot him was a young Pakeha, the son of Tom Davies of Opouriao. The home of this Pakeha is three miles from Ruatoki. Pe went to return that Pakeha’s cart. When he arrived there was only the young son in the house. They played together with a loaded gun. In the course of their mischief the gun went off. The Maori lad was struck and died. The distance between the two of the was nearly 30 yards. The inquest has been held and it was declared to be an accident. But there is sadness and horror at this terrible death. His tribe and his various hapu are deeply sorry. He was a descendant of Pe Te Purewa and of many ancestors from Matatua, Takitimu and Kurahaupo. He was also descended from Kahungunu and others.
D P Hawiki
2. WAIKATO-MANIAPOTO DISTRICT, SOUTH AUCKLAND
Court Sittings 1924
Kawhia – 1st April, 1924 Thames – 1st July, 1924
Ngaruawahia – 6th May, 1924 Auckland - 29th July, 1924
Te Kuiti – 29th May, 1924
Board Meetings
Auckland – 29th April, 1924 Thames – 22nd July, 1924
Te Kuiti – 23rd June, 1924
3. TAIRAWHITI DISTRICT, GISBORNE
Court Sittings and Board Meetings 1924
Ruatorea – 24th April, 1924 Gisborne – 14th July, 1924
Gisborne – 12th May, 1924 Wairoa – 29th July, 1924
Tikitiki – 28th May, 1924
4. IKAROA DISTRICT, WELLINGTON
Court Sittings, 1924
Masterton – 8th April, 1924 Wellington – 20th May, 1924
Hastings – 24th April, 1924 Wellington – 15th July, 1924
Levin – 13th May, 1924 Greytown – 29th Ku;y, 1924
Board Meetings
Masterton – 10th April, 1924 Wellington – 22nd May, 1924
Hastings – 24th April, 1924 Wellington – 17th July, 1924
Levin – 15th May, 1924 Greytown – 31st July, 1924
5. SOUTH ISLAND DISTRICT, WELLINGTON
Court Sittings, 1924
Picton – 25th March, 1924 Dunedin- 24th June, 1924
Kaiapoi – 4th June, 1924 Invercargill – 1st July, 1924
Temuka – 17th June, 1924
Board Meetings, 1924
Picton – 27th March, 1924 Dunedin – 26th June, 1924
Kaiapoi – 5th June, 1924 Invercargill – 3rd July, 1924
Temuka – 19th June, 1924
6. AOTEA DISTROICT, WANGANUI
Court Sittings and Board Meetings, 1924
Wanganui – 8th April, 1924 Wanganui – 1st July, 1924
New Plymouth – 29th April, 1924 Marton – 15th July, 1924
Wanganui – 20th May, 1924 New Plymouth – 23rd July, 1924
Hawera – 10th June, 1924
7. WAIARIKI DISTRICT, ROTORUA
Court Sittings, 1924
Rotorua – 7th April, 1924 Rotorua – 16th June, 1924
Matata – 20th May, 1924 Opotiki – 22nd July, 1924
Whakatane – 27th May, 1924 Te Kaha – 30th July, 1924
Board Meetings, 1924
Rotorua – 14th April, 1924 Rotorua – 23rd June, 1924
[48]
CALENDAR
May 1 Thursday – St Philip and St James
4 Second Sunday after Easter
Numbers 20.1-14, Luke 22.54-end
Numbers 20.14 to 21.10, 1 Thessalonians 1
11 Third Sunday after Easter
Numbers 22, John 2
Numbers 23, 2 Thessalonians 3
18 Fourth Sunday after Easter
Deuteronomy 4.1-23, John 6.1-22
Deuteronomy 4.23-end, 2 Timothy 1
25 Fifth Sunday after Easter
Deuteronomy 6, John 9,1-39
Deuteronomy 9, Philemon
26-28 Litany Days V
29 Ascension Day W
June 1 Sunday after the Ascension W
Deuteronomy 30, John 13.1-21
Deuteronomy 34, Hebrews 8
8 Pentecost R
11 St Barnabas R
15 Trinity Sunday W
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