[221] TE TOA TAKITINI
Registered at the GPO as a Newspaper.
Number 46, Hastings, 1st May, 1925.
[A photograph of the Revds Tahupotiki Haddon and P Peneti.]
Working to get the Maori People permission to vote to outlaw alcohol.
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 10/- a year.
Address letters to ‘Te Toa Takitini,’ Box 300, Hastings.
Te Toa Takitini, 1st May, 1925
WARNING VOICES FROM THE SENTRIES. RISE UP THIS PA! RISE UP THAT PA!
Tahupotiki Haddon.
There are shouts from the sentries on the watch-towers of this pa and that pa. They call out,
‘A war party, a war party!
Rise up this pa! Rise up that pa!
Lest you be shut up by the avenging war party.
Besieged, besieged! [cf Grey – Moteatea p.108]
Tribes of the canoes of the ancestors that landed on Aotearoa, on Te Waipounamu, and on Wharekauri, the days of Nuku-te-Apiapi are gone and these are the days of Nukumaraharaha when one hears the commanding voice of the surrounding company, of the warrior who flings his weapon, of Tama-te-uaua screaming out:
‘The shining cuckoo laments; let it lament.
The long-tailed cuckoo laments; let it lament.
They are thinking that the warmth is going,
The warmth is departing. It is so, it is so!
Yes, people, it was a company of volunteers who did the cultivating and other work in the days of our ancestors who have joined the deceased. Likewise, this is a canoe whose bulwarks have been lashed on, the figurehead and the stern-post have been put in place, the decking is on and it is ready to float.
It is ready to take on our shared concern, a concern for us, the Maori People, and our growing offspring. We must beset in great numbers this death-dealing drink that is known as alcohol, that its stench, its smell, be banished from these islands. In the days of our ancestors they did not know this drink, this alcohol that kills people. [? He nui, he roroa te tangatai i o ratou ra hoka ana nga turi ki muri i o ratou taringa ka mate.] Because there was no alcohol to dim their thinking they were able to complete their farm work, their handcrafts, and the many occupations of their tohunga for the care of the people, for Tu-tenganahau, for Rongo – the digging of earthworks for pa, the erection of carved houses, the fashioning of canoe sides, the tattooing of their breeches and of their own and their wives faces, the weaving of clothing, the composing of waiata, the playing of the koauau flute, the establishing of marae, the learning of the genealogies of ancestors and sacred incantations in their houses of learning and their schools
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where they received spiritual power and perceived the truth which enabled them to formulate ways to fulfil their hopes.
People, it was the people from beyond the waves, the Pakeha who brought this disgusting drink, alcohol, to us Maori. Therefore, let us look carefully at what this drink is; does it bring life of death to the Maori? But it is widely known that the fruit of this drink is the enslavement of people, it impoverishes them, and it makes a person do all sorts of disgusting things. Now this drink has been consumed for a hundred years. Wise and thoughtful descendants have seen the fruits of this thing which confounded the thinking of our ancestors in former times when the best of their lands were taken, paid for with alcohol which was heaped up on their many marae.
Our fame has burst upon the languages and the nations, encircling the four corners of the earth. We are seen to be a noble people, a wise people, a brave people, a knowing people, but what about men and women?
We wonder in what way we can retain this nobility of ours and we conclude that it must be by uniting the Maori in doing away with that drink, But at the moment Maori have not been given power to vote on it. Presently, perhaps, the Maori People will rise up with a single voice to beseech the Government to give Maori the power to vote. What is wrong with that?
As it is, we Maori, on the day of the vote, look at the Chinese the Indians, the Blacks and other dark-skinned peoples of the world going to vote, while we are the untouchables of the world, we are thrust aside, we are like a solitary lark sitting on the roof of the house singing its song:
? ‘Give the sea-urchins to the great chief,
So that the distant hills crumble.’
OTHER ITEMS.
We have received a letter from the widow of Rev Ahipene Rangi and her family in which she thanks those who have sent letter and telegrams to her and the family as they grieved the loss of their father.
Our friend, Johannes Andersen, is grateful for the eleven copies of the old paper called ‘Te Paki o Matariki.’ The person who sent the papers did not give Mr Andersen his name and therefore he is leaving it to Te Toa Takitini to express his gratitude to the one who sent them.
(That’s good, my friend Mr Andersen. You know how keen this child, Te Toa, is to carry your request to every part of the country. There is now no large marae on Aotearoa, Te Waipounamu, or Wharekauri that is not reached by Te Toa Takitini. Best wishes. - The Editor.)
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TE MANIHERA (Part 2)
Revds Tahupotiki and Peneti.
On 24th December, 1846, Mr Taylor, the Minister at Whanganui, called a hui of those hapu who had embraced the faith, at Putiki. Two thousand people came to that hui. After the prayers there were speeches about preaching the Gospel to those hapu who had not yet turned to the faith. There Te Manihera stood and said: ‘Christ said to go and preach the Gospel to the whole creation! Because of the faithfulness of the Pakeha Ministers to his word we have received the light of the faith. Let us be like them and agree to leave behind our homes and our people and go to those tribes that are living in darkness and proclaim the light of the faith to them. I am prepared to go to the enemies of my hapu, to the Taupo area, and preach the Gospel to them.
Kereopa also stood amongst those thousands and aske them to agree to his being Te Manihera’s companion on this preaching mission.
Some of the young men also asked permission to go as Te Manihera’s travelling companions. After the prayers Te Manihera and the others were presented with trousers and other Pakeha clothes.
They set out and came to Poroutawhao, the place where Te Rangihaeata settled when he left Porirua. There Te Manihera preached saying that the Maori People should be loyal to the English flag and explained the purpose of his journey to Taupo. Te Rangihaeata urged them not to persist in going – ‘You will be killed.’ Te Manihera said that that was alright, if that is God’s plan. They went on by way of the East Coast and came to Rotorua. They stayed there for several days and met Mr Chapman, the Minister. They left Rotorua and came to Wairewarewa. There was a dead person there who Te Manihera buried; in not many days he himself would be buried. They came to Motutere and were told by the local people that they should go to Pukawa to Te Iwikau te Heuheu, a kind chief who would welcome them.
Te Manihera replied that they were rather going to preach the Gospel to violent people, to tribes living in darkness.
They went on and arrived at Waimarino (that is, Korohe) and then at Waiariki where they were welcomed. Here Te Manihera preached and the people wept with love at his farewell words. In the morning Te Manihera said that his time had come, the sun was setting, he had crossed from this world to the next.
Ten or twelve young men went
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to guide Te Manihera and Kereopa to Tokaanu, the home of Te Herekiekie.
News had reached the people of Tokaanu that Te Manihera and Kereopa were on their way. The people of Tokaanu remembered the killing of their relatives by Ngati Ruanui at Waitotara. The widow of Tauteka told Huia-tahi to kill these people in revenge for the killing of the Taupo hapu at Waitotara. The ambushing party hid in a grove of trees. Te Manihera and his party of guides were travelling in a single column. They emerged in front and behind. When Kereopa appeared he was shot and killed. Te Manihera was also shot; he was not killed but wounded. An elder, seventy years of age, Huiatahi, ran up with his hatchet and kept striking Te Manihera until he fell. It was just after sunrise that these men were shot but it was sunset when Te Manihera at last died. While he was dying, he prayed for his murderers that the eyes of their souls might be opened. And he told those who were weeping for him not be sad because within him all was light. He had known that his end was near. He took his Bible (New Testament) and his writing books and gave them to one of the men standing beside him with instructions to take them to Mr Taylor, the Minister at Whanganui. It is thought that during that time also he committed to his wife and the tribe his waiata reproduced here.
The people of Waiariki were distressed at this killing. They carried the bodies to Waiariki and buried them beside their pa. They built a fence around the grave of these servants of God. The day they died was 12th March, 1847. Te Herekiekie had not reached Tokaanu on the day these men were killed. He was deeply saddened and distressed at what his tribe had done.
The news was brought by Mr Taylor to Whanganui. He arrived on 21st April and on 22nd all the people gathered at the grave of Kereopa and Manihera. After the singing of a hymn, Mr Taylor preached. His text was, ‘Blessed are the dead who die in the Lord. Yes, says the Spirit, thye rest from their labours.’
Many tribes from Taupo and Rotorua wanted to make war because of this atrocity but were prevented from doing so by the insistence of the Ministers and Lay-preachers and the hapu who had adopted the faith.
Afterwards the tribes of Tokaanu sent two men to Ngati Ruanui to make peace. These men were welcomed by Ngati Ruanui and the trouble was at an end. The deaths of Kereopa and Te Manihera had brought about peace between these hapu.
Mr Taylor brought a Ngati Ruanui man, Piripi, from Waokena to Taupo and he was welcomed
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by the Taupo tribes. When they arrived all the people again gathered at the grave and held a service there. At this time Te Huiatahi asked for a minister for his own village of Poutu at Rotoaira, and he gave land and built a church and a house for the Minister. Many people asked to be baptised into the Christian Faith. These are some ofd the fruits that resulted from the deaths of these servants of God who gave their lives for the life of the people.
Te Manihera’s Waiata.
By Rev Hoani Hakaraia te Uawiri.
[This waiata was composed by Te Manihera shortly before his death. But he was aware that he would be killed. Therefore, he wept for his wife, Harata, the tribe and the village. It is thought that he wrote it and gave it to one of his companions who travelled with him.]
With the fall of eventide I lay me down to sleep.
You within, listen. What is this thing?
You northern clouds¹, coming this way,
You brought my friends.
I went around the ridge to Makutunu.²
When I came I saw my land.
Who longs for a wide sea?
I hover³ over the hills suspended there
At Tau-ngatara⁴ to see clearly
The spray at Piritoka,⁵
Calm spreads over the sea, spreads beyond
Opaki,⁶ as the tide recedes.
The river at Pakihi⁷ and the one of Marouri.⁸
It is dreadful that you have to live alone
And far away. I love you dearly.
You are there, Harata.⁹ I directed you
Away from the nettles¹⁰ which I feared greatly.
My body will be brought to you,
My spirit will arrive, and I will return to the tribe.
NOTES
1 A greeting to his friends, Tauhaereao and the others he left at Rotorua.
2 This is not identified. You may be able to inform us about it.
3 In some areas this is called a tapapa.
4 Tau-ngatara, a village in Taranaki.
5 A pa beside the sea in Taranaki.
6 Opaki, open country he traversed.
7 This place and
8 are not identified.
9 Harata is the name of his wife.
10 Nettles about which she needs to be cautioned.
[The dictionaries are not much help with some of the words in this waiata. Some of my translation is conjecture. – Barry Olsen.]
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TE MANU (W W BIRD MA) AND HIS DOCTOR AMONGST TUHOE.
Part 2.
W W Bird MA
Typhoid Fever. - The Doctor and Sister Ani and my son kept on working with the sick throughout that day until evening, and by their efforts one of the girls who was seriously ill was healed. In the evening we assembled in the meeting house and I explained this illness to them. We sent a messenger to Rua at Matahi, asking him to come to help us and in the evening he arrived. Rua helped us and we erected four tents and moved the sick into them, The people also set about helping us. The Doctor sent a telegram to the Health Department asking them to send someone to oversea the camp. The Doctor and his companions worked for four days among the sick, Those coming out of the camp were first injected with medication so that they would not catch the typhoid fever or would not pass it on. There were other sick people treated by the Doctor. My friend, Te Iwikino Hairuha, was seriously ill. The Doctor inspected him and said that there was no medicine for that illness, Some days after, Te Iwikino died.
The Doctor set up a committee to manage the health in Maungapohatu and they were to send a report to the Department of Health if they were afflicted with an illness. I salute the committee for their excellent work. I think it is a good thing to set up a committee in each place to represent the Department of Health in each village.
On this day we received a wire from the Government saying that a doctor and nurses had been sent to care for the sick. We were like David when he said: ‘I lift up my eyes to the hills from whence comes my help.’ [Psalm 121.1]
The way from Maungapohatu is bad. One goes through the bush, climbs cliffs and descends into gullies. Taare was our entertainer friend and Te Iriwhiro was our guide. Taare knew how to whistle to the tui on the rata and Te Iriwhiro knew where to find springs of water and would make us tea.
It was sunset when we arrived at Tawhana where we were welcomed by Tatu, my friend from travelling days. We slept in his house that night, and in the morning, after breakfast, we went to Matahi where Nurse Doull welcomed us to the mission house. Both Pakeha and Maori appreciate the excellent work of this woman.
There too the Doctor examined the sick, some with eye problems, some with goitre. In the morning we went
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To Waimana. There was a tangihanga taking place there. The Doctor was called to a sick person who was found to have typhoid fever.
We went on and came to Ruatoki. The track was bad and narrow. One of the horses, Rosie, could not get through and Taare had to lead her through the bush to get her out. The Doctor fell from his horse when his leg got caught in the trees. It was six o’clock when we emerged onto the road at Ruatoki. We stayed at the schoolhouse where the teacher fed us and showed us hospitality. We met my friends Takurua Tamarau, Wharetini Rangi, Rotu Niania, Te Whetu and others. Here the Doctor and my son again treated the sick. The people gave us a warm welcome. Takurua is the Chairman of the Mataatua Council. The Doctor urged them to set up a committee under the auspices of the Department of Health.
On the Friday morning we said farewell to our friends and went to Rotorua and on to Wellington. When I was inspector of schools for fifteen years, I received wonderful hospitality from the Maori People. For nine years I have been lost to the Pakeha side, But when I returned to the Maori they had not forgotten me. I was overjoyed to meet up with them, my friends from past days. The Doctor was also very pleased to see the Maori people of those areas, as was my son, and he was similarly grateful for the welcome he received.
The hope is that we will travel to the Opotiki area and the Tai-rawhiti during the coming summer. However, my son may well return to the marae of Tuhoe. Greetings to the people of Tuhoe. Best wishes.
A CHURCH COMMEMORATING THE PAST ONE HUNDRED YEARS.
On 17th March the foundation stone of the church at Paihia was laid. It commemorates the arrival of the Williams brothers, Four-eyes [Henry] and Brother [William]. Many of the descendants of those men gathered at Paihia on that day.
The stone was laid by Sidney Williams of Tuparoa. In his speech he said: ‘The descendants of Archdeacon Henry and Bishop William Williams determined to erect a church to commemorate their arrival one hundred years ago to preach the Gospel to the Maori People. A fund has been collected by the Williams Tribe [Ngati Wiremu] to help with the running of the church. The first services were in Henry’s raupo house in Paihia. In 1871 the church that has been demolished was built. Now we are erecting a stone building. The fund is to support the minister and to provide his
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house, and if there is not a minister then the interest is to be used to support young Maori at the theological colleges.’
The Bishop of Auckland led the service. During the speeches, Canon Keretene said: ‘The Williamses brought an end to cannibalism amongst Maori. The [matenga -?suffering, ?death] of Mr Williams Four-eyes brought about peace between the many hapu of the Maori people. The efforts of the Williamses brought all the hapu of New Zealand to embrace the Faith.’
THE NGATI POROU HUI.
On 24th April the Ngati Porou Hui was held at Tikitiki. Ngati Porou called their hui a ‘Breakfast Hui’. The last of the elders, Te Kairakau, explained the significance of this name. It was a private hui to arrange and further matters amongst themselves – a small hui.
We arrived on the marae on 23rd. Subsumed in this word ‘we’ were Lady Carroll and her friends and even the Turanga football team called the YMP. That word also includes Rakaipaka of Nuhaka, that is, the elders Tiemi Mete and Te Waka Toroaiwhiti and their young men, who came to bring the famous footballer of the rugby world, Nepia. Also covered by this word ‘we’ is Bennett, the Minister from Hastings, who brought with him Tahupotiki Haddon, a Ngati Ruanui Minister from Taranaki on his first visit to Ngati Porou.
Strangers dread travelling on the roads of the tribes of the Tairawhiti. If it has been raining there are three ways a car can go: it can travel through the country on adrenalin, the wheels can spin, or it can dig itself into the mud and be abandoned. This is what happened to some of our cars when we returned. On the scary side of Kai-inanga our cars were like toboggans [? e kupane ana - ? sliding] in the mud. When we reached the famous Waiapu River our cars were like launches or like horses swimming. After only a short spell of rain the whole land is flooded.
But Ngati Porou say that their bad roads are good for them insofar as their lands are not coveted by Pakeha eyes.
On the Thursday night (23rd) our party arrived at the home of the chiefly woman, Materoa, at Hiruharama. Altogether this lady welcomed one hundred people on this day. While we were staying in this village we saw a remarkable thing; there is a continual flow of gas from oil coming into the village. The young Maori had put in pipes to carry the gas to light the whole house. It provides a good strong light, their light does not smell, and it is just as strong as electric light.
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We crossed at Waiapu and arrived at Tikitiki at the marae where the hui was to take place. Ngati Porou were gathering. The marae was clad in all the flags of the Empire. Ngxata’s kapa haka, his people, and Ngati Porou were assembled under those flags. The women were in front, the men behind, and the men were stripped. The words of the haka and the welcome had been prepared for the visitors, for the young celebrity, Nepia, and for Tahupotiki and his prohibition laws. Ngati Porou’s presentation was very entertaining. Here are some of their songs:
I don’t like to climb into a wagon
But I’ll climb into a car.
Tell me, Nepia, isn’t love
Twisting around inside me.
A voice laments over Turanga:
There, Hui, you are loved.
I shan’t stay in Te Wairoa
Lest I see you depart and I return weeping.
You are a terrible man when it comes to arguing about nothing.
It is your own ideas that trouble you!
You are a wicked girl, a deceiver;
That’s why you are troubled.
I thought, people, that love was a good food.
No, it is a food that gives lasting pain.
After these welcomes there was the tangi and the elders stood to speak. Te Huinga, Bennett and Tahupotiki responded to the welcome. After them came Nepia’s supporters and they were all saluted.
After this came the expressions of unity. After dinner there was the football match between Waiapu and Turanga with Nepia playing full-back for Waiapu. This was a wonderful game to watch. Turanga was defeated by Waiapu but it was a gallant defeat. The gate money was £130.
In the evening, after dinner, all those on the marae gathered in the dining shed for a service. The Ngati Porou ministers were Pine Tamahori and Te Poihipi Kohere. The visitors were Tahupotiki and Bennett. The Ngati Porou Choirs sang very well – the choir of the new world and the choir of the old. It was lovely to hear hymns sung to the old Maori tunes. Tahupotiki preached. It was a delight for Ngati Porou to hear the sermons and the speeches of this newcomer to the marae of Ngati Porou.
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Tahupotiki’s preaching and his project for getting Maori the vote to enable them to do away with alcohol will not be forgotten.
The Saturday 25th was the day known as ‘Anzac.’ This day was observed by the whole hui. At 10 a.m. the remnant of soldiers who had fortunately survived from the world’s battlefields paraded. Captain Tutepuaki Pitt was their commanding officer.
The service began at 11 a.m. All the ministers took part including Reweti Kohere. Bennett was the preacher. During his sermon he held up the swords of the two Ngati Porou officers who died on the battlefield, and he asked the whole congregation to stand for two minutes silence with bowed heads, on seeing these treasures of those who had died. The service was deeply moving as were the tears shed by people.
After the service, Apirana Ngata asked people to gather after dinner to hear Tahupotiki speak about the prohibition of alcohol. Tahupotiki presented his proposal with so well, with such clarity and sensitivity that Ngati put it to the vote. With one voice, 2000 Ngati Porou committed themselves to supporting Tahu’s project.
After this A T Ngata announced the placing of the plate. The kapa haka of Ngati Porou performed. Their performance was very pleasing. Then Ngati Porou put their ‘seed money’ in the plate, a sum of £1,100. The money from the visiting tribes together with the proceeds of the entertainment came to £1,236. The total amount raised by the ‘Breakfast Hui’ was £2,336.
Because there had been heavy overnight rain our chiefs were anxious lest our cars be unable to get out of Waiapu at Kai-inanga. So we returned on 26th, fearing the Ngati Porou roads. As we returned we saw that the rain had fallen only on the marae of the Hui. As we drew near to Tokomaru and Uawa we were eating dust! When we arrived at Turanga, Tahupotiki and Bennett were welcomed by the leading lady, Lady Carroll and the last of the Maori elders, Sir James Carroll. We were grateful for their hospitality and their speeches. We spent three days there before going to Nuhaka at the invitation of Tiemi Mete and Te Waaka Toaiwhiti. The remnant of that village gathered in the new Mormon Hall. We were very thankful for Tiemi’s welcome to us and the support given to the project of obtaining the vote to outlaw alcohol. On 30th we arrived back in Hastings. The mileage gauge on our car showed that we had travelled 620 miles on our journey to the Ngati Porou area and back.
Because we had completed our visits to the Hawkes Bay villages, the shag’s neck was stretched out to fly to its perch in Wellington.
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Here are some of the things about Ngati Porou that deserve much praise.
First: The number of people and the capability and maturity of the development of the tribe [? ‘wiwi’].
Second: The strength of the promotion of farming.
Third: The commitment of Ngati Porou to seeking the extensive knowledge of the new world, and how well they are holding on to the noble customs of our forebears.
Fourth: Their loyalty to our King, George V.
Fifth: Their commitment to upholding the practices of the faith under the authority of the Church of England. On the Sunday we were unable to get into their church because of the number of people attending the service.
Sixth: They see the benefits that come to the Maori People from the contents of our paper, Te Toa Takitini, which they value.
Seventh: Their thinking is shaped by their chiefly elders, and this is the case for all Ngati Porou, and they are guided by their leader, Apirana Ngata, in matters of Maori learning and Pakeha learning.
There are ways in which they stumble, but, as the scripture says, ‘There is none righteous, no, not one.’ But the failings are insignificant because of the welcome this remarkable tribe of Ngati Porou gives to what is good and life-enhancing and enlightening.
THE TE ARAWA LAKES.
An account has been published in Te Toa Takitini of the £2,500 agreed by the lawyer who conducted the lakes case for Te Arawa; it also mentioned important people who had played a part in working on the lakes case – the Hon A T Ngata MA, MP, and Mr Levin. All these are men of honour and deserve gratitude for their diligence in obtaining this treasure, something spoken of everywhere, the lakes money of £6,000 a year.
I want to add to these another person to be thanked along with them for his commitment to these lakes. As I see it, the most important person of these is the one who had the idea of fighting the Government over the Te Arawa lakes. Whatever wise words the lawyers spoke, this case would not have been concluded but would have been a waste of work and money. He was not weak but continually put forward the basis of the case for the lakes – that man is the Rev F A Bennett (Peneti).
The explanations of what I have written will follow.
Ramona Heretaunga,
Matata, 20th April, 1925.
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SOME OF THE GOOD THINGS THIS GOVERNMENT HAS DONE FOR THE MAORI PEOPLE.
It is a good thing that we acknowledge from time to time the men who stand as our spokesmen in the New Zealand Parliament and the good outcomes that have been achieved in their time. Today, Te Toa Takitini salutes the Government of Mr Massey and his Maori protégé who he has elevated to sit in lofty seats, Sir Maui Pomare. He is the first Maori to hold the office of Minister of Health and also of the Islands. We also than Apirana Ngata, Hare Uru and Tau Henare. Perhaps some will ask what good things the Government has done for the Maori People. I fear we may forget and so I bring together the major fruits to remind us.
The Act Section Explanation
1913 No 58 92 Prevents the squandering of money from sold land and its interest.
96 Land given to the Board is to be revested in its owners.
119 Empowers the Maori owners of land to purchase the lease of that
land from the Crown.
1914 No 63 12 Provision for setting aside land for landless Maori.
1915 No 63 13 Returns to the Maori owners land taken at Kakariki for the
Foxton to New Plymouth Railway.
1916 No 12 11 Authorises the setting apart of land vested in Boards for
discharged Maori soldiers.
15 Amendments to the Maori Councils Act.
21 Vesting Te Puna, (Lot 16) in Waiariki District in Maori Land
Board in trust for members of the Pirirakau Tribe to be
ascertained by the Native Land Court.
1917 No 25 6 Authorises the Maori Land Court to investigate and determine
Those with an interest in Mangatu.
15 Hihiaua Block, in the hands of the Whangarei Harbour Board, is
to be set apart and returned to the Maori.
19 The Public Trustee is authorised to lease Papaetahi Block to
those Maori who own the land.
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1918 No 13 7 The Maori Land Court is authorised to determine which people
of Tuhourangi Hapu qualify to own the land in the Survey Area
of Te Aroha.
1918 No 13 9 The Maori Land Court is authorised to make enquiry and to
Determine which Maori have shares in the land known as
Tawapata and to investigate the shares of each person.
1919 No 43 10 Authorises that a larger share be paid to the particular chief who is owner of a piece of land as recompense for the rates and the
survey expenses paid by him when the land was divided up.
21 The northern side of Motiti B Block is to be returned to the
Maori who have shares in that part.
25 The Maori Land Court is impowered to enquire into and
determine which Maori entered into an agreement which
fell outside the title of Tatara-a-kina and Tarawera Poraka.
27 The Maori Land Court is empowered to make enquiries
to determine which persons have shares in Rangitaua Block.
28 The Public Trustee is authorised to distribute the compensation
money paid for sections 237, 238 and 239, Palmerston North.
It is a Native Reserve for those who own that Reserve.
1920 No 63 13 Authorises the Chief Justice to enter some names into the title of
Tarawera and Tatara-a-kina Block.
29 Authorises the Maori Land Board of the Aotea District to pay the
Ngati-Tuwharetoa Dairy Company to pay sufficient money to
those who own Puketapu who signed the deed of agreement.
30 Authorises the Maori Land Court determine which Maori have
shares in Sections 39 and 41, Block X, Survey Area of Kaitieke.
1921 No 62 6 Authority was given to use some of the interest on the fund
under the management of the Maori Land Board to help Maori
Secondary Schools.
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12 The Court is authorised to enquire into and determine the shares of each person in the Poukani Block.
13 The Court is authorised to enquire into and determine the
Legitimate successors to Tarahuia Ngahona, deceased, in
Kinohaku Rawhiti Number 2, Section 9, Block.
17 The Court is empowered to investigate the shares of those with
An interest in Ngamotu Block.
28 The Governor General is to make regulations giving Ngati
Tuwharetoa authority to fish for trout and other fish in the
waters of Roto-Aira.
31 Gives Wainui, known as Section 313, in the Parish of Waimana
to the Trustees of the Ringatu Church.
1922 No 18 6 Gives the Chief Justice power to authorise the Court to enquire
into all matters referred to him.
7 Authorises the Chief Justice to implement orders issued by the
Court of Appeal or the Maori Land Court.
8 Prevents the confiscation of money in the hands of the Board
from the estate of a deceased person, thus broadening the
extent of Section 92 of the Maori Land Amendment Act, 1913.
(To be continued.)
A CLOAK FOR THIS CHILD
With thanks for your help.
£ s d £ s d
W Prentice 1 0 0 Hori Kawae 10 0
Mere te Kanapu 10 0 Moni Taumanu 10 0
Erena te Wainohu 10 0 Hakopa Haerewa 1 0 0
Peta Pakuku 10 0 Raniera Haereroa 10 0
Heuheu Poutawa 10 0 Wiremu Ka 10 0
Te Hata Waewae 2 0 0 Take Kerekere 1 0 0
Miss K Williams 10 0 Horomona te Hui 10 0
Heramia Puha 10 0 Pita te Hau 1 0 0
T Eramiha 10 0 Heni Peka 1 0 0
Hurikino Kerekere 10 0 Mrs Waiwera Kani 1 0 0
Miss Bulstrode 10 0 Kopua Purangi 1 0 0
Pare Takuira 10 0 W Ngata 1 0 0
Wiremu Kingi 1 0 0 Tiemi Mete 10 0
J Ilott 16 10 Tamepo 1 o 0
Rangi Kershaw 1 0 0 Pita Mohi 1 0 0
Te Waaka Toraiwhiti 15 0 Hohepa Kaire 13 0
I Te Tai 10 0
(To be continued.)
[236]
A CHAPEL FOR HUKARERE.
To Miss Bulstrode.
Greetings. This is to tell you that the former pupils of Hukarere have been generous in sending donations in response to the request for help to build your chapel. In the last Te Toa Takitini we announced that £152 had been given. Of this amount, £150 was from the Tai-rawhiti area as far as Te Kaha.
Here are some of the donations received.
£ s d
(1) Parish of Tuparoa (Rev P Tamahori 50 0 0
(2) Parish of Waipiro – collected at the Hui for
the opening of the church. 130 10 0
(3) Hukarere women in the Parish of Waiap,u 184 15 0
We are hoping to raise our contribution to £500. But we hope to exceed this £500 because there is great enthusiasm for this project.
A T Ngata.
Ngati Porou, the managing body of Hukarere thank you for your generous response to the plea of the children for their own chapel. Best wishes to you all who are helping
with this project to celebrate Hukarere School’s Jubilee.
Some donations we have received:
£ s d £ s d
Mrs McKay, Turanga 1 0 0 Mrs Roach, Porangahau 1 0 0
Miss Millie Lamb 10 0 Mary King, Whakatane 1 0 0
We have received a request from the women of Rotorua that they be allowed to make the altar, the Holy Table, for the chapel.
Supplementary List
£ s d £ s d
Mrs Lucy Swinton 1 0 0 Miss Clayton 6 0
Mrs J Boyd 1 0 0 Mohaka Old Girls
Mrs Paki Pouwhare 1 0 0 (per Amy Findlay) 7 17 6
Mrs Queenie Waititi 1 0 0 Wharerangi Ladies Guild 3 0 0
Miss Alice Glass 1 0 0
A NOTICE
When Tahupotiki Haddon met the Bishop of Waiapu, the Bishop blessed him and gave him a certificate authorising him to preach in the Maori churches of the Diocese of Waiapu on the issue he is promoting on his travels. Tahupotiki is very grateful for the honour the Bishop has shown him.
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