[253] TE TOA TAKITINI
Registered at the
GPO as a Newspaper.
Number 48,
Hastings, 1st July, 1925.
SCHOLARSHIPS TO
ATTEND THEOLOGICAL COLLEGE,
When
the Hui of the Maori Section of the Church of England was held in Rotorua, the
members of the Hui were invited by Te Arawa to Ohinemutu on Wednesday, 24th
June. There the remnant of the elders stood to welcome the Archbishop from
Auckland, the Bishop of Waiapu, and the ministers, both Pakeha and Maori.
After
the greetings, Taiporutu stood to tell the gathering of the decision of the Te Arawa Lakes Board to make
a presentation to them for the work of the faith. The Board has decided to
present £50 a year as a scholarship to support a Te Arawa man at St John’s
Theological College, Tamaki, Auckland. The Board leaves it to the Bishop to
name the young man who will receive this money.
After
the money was laid down, the Bishop stood to thank the Te Arawa Board for this noble
and generous thought on the part of the members of the Board. It was not him
alone who was expressing gratitude but, when it becomes known, the whole Church
will be [?humere – sic ?grateful].
Congratulations to the Te Arawa Board. In blessing the work of the Church of
God you also will be blessed.
THE
CHAMPION WRESTLER.
There
was a match between Ihakara Rapana [Ike Robins] and a Pakeha by the name of
Clarke for the title of New Zealand and Australian Champion. After fifteen
minutes the Pakeha was defeated and the Maori has now become champion in this
sport. On 3rd July Ihakara goes to Melbourne. There he will meet the American
champion. It has been arranged to coincide with the visit of the American
warships to Melbourne and will be fought for the title of New Zealand and
Australian Champion. Ihakara is a lay-reader at Te Kohupatiki here in
Heretaunga. This is the tribe’s farewell song for him.
Kore au e pai, te rongo take
kore,
Engari rongo toa, ka ara tonu au
e!
Ki mai e [?I] kaore he aroha
Kei roto i te iwi e takawiri ana
e.
I don’t want fame when there is
no reason for it,
But I exult when courage is
involved!
I say that there is no love lost
[?When bones are twisting
together.]
Published
by the Rev F A Bennett and printed by Cliff Press, Queen Street, Hastings, HB.
[254]
TE
TOA TAKITINI
Registered
at the GPO as a Newspaper.
The
price of the paper is 10/- year.
Address
letters to ‘Te Toa Takitini,’ Box 300, Hastings.
Te
Toa Takitini, 1st July, 1925.
THE
CHURCH HUI TO CONSIDER THE MAORI SECTION.
On
23rd-24th June, a hui was held at Rotorua to discuss the work of the Maori
Church. Te Toa Takitini (Number 15, p. 218) explained why the General Synod in
Dunedin last February set up this Committee.
The
following people were selected for this meeting: the Archbishop of New Zealand,
the Bishop of Waiapu, the Bishop of Wellington (business prevented him from
attending), four Archdeacons – Herbert Williams, Hawkins, Chatterton and
Simkin, the Pakeha ministers – MacWilliams, W G Williams, and Canon Arthur
Williams. The Maori Ministers were:
Diocese
of Auckland: Canon W Keretene (Kamo, Whangarei), K T Harawira (Waimate North),
Hori Raiti (Huntly), W Panapa (Te Kuiti).
Diocese
of Waiapu: Pine Tamahori (Ngati Porou), Peni Hakiwai (Ngati Kahungunu), Fred
Bennett (Hastings and Te Arawa).
Diocese
of Wellington: Temuera Tokoaitua (Otaki), P H Renata [Leonard] (Marton).
The
Archbishop chaired the meeting.
After
prayers, two secretaries were appointed, MacWilliams for the English
contributions and Bennett for the Maori.
The
Archbishop stood to greet the members of this hui. These are some of his words:
‘I thank all of you who have come to this hui and I aske you to be honest and
clear in the discussion of the matters before you. If we deal well with the
matters the General Synod has asked us to discuss then this will be a very
important hui.
The
first matter, the important one for this hui, is to seek ways in which the
Church can give Maori the power to manage the work 0f the Church among the
Maori People. We in the Diocese of Auckland have begun work on this project.
Maori have their own Standing Committee in my Diocese and all matters relating
to the Maori Church including the placement of Ministers are delegated to that
[255]
Standing
Committee of Maori who have been elected and appointed. When Bishop Azariah of
India came to New Zealand People’s thoughts turned to having a separate Bishop
for Maori. But the situation of Bishop Azariah is different. He is Bishop of
the diocese of the Province of India known as Dornakal. Whether they are
Europeans or of other races, he is their Bishop. New Zealand is different.
There is no Diocese of New Zealand inhabited only by Maori of which it can be
said that this is the Maori Diocese. Were a Bishop appointed for the Maori he
would have no place for his feet, a place of his own, instead he would travel
around the dioceses of Pakeha Bishops. However, let us make every effort to find
ways in which we will not be constrained by the law. We have got to the peak
from which we can see clearly what lies ahead. This is the day when the Maori
Church begins to take a broad view of the great work that lies before us. This
is the day for the Maori People to gird themselves up. It is for you Maori to
determine the advantages and disadvantages of the Maori People living a
separate existence. Some are in Auckland Diocese, some in Waiapu and some in
Wellington. You live apart. A Diocese does not know what is happening and what
is being done in another Diocese. It is for you to discuss the advantages and
disadvantages of uniting the Missionary Church amongst the Maori People.
The
second matter concerns Ratana’s Church. I shall not speak at length on this
matter. I have heard that Ratana has set up a separate Church for Maori who
follow his teachings, I am sad at his. I have looked back over the work of
Ratana from when he asked people to sign his covenant. On the occasion of the
first signing the Bishops did not scold the members of the Church but rather
encouraged the good things that were being done at that time. Subsequently
Ratana, or perhaps his associates or his committees, has extended his ideas to
include the election of members of Parliament, going to the Japanese and other
nations of the world, and now the setting-up of a separate Church and is urging
the placing of the name of the angels alongside that of the Holy Trinity. I
have instructed my Ministers that, if it is true that the name of the angels is
being added to that of the Holy Trinity in the Baptism Service, they are to
oppose Ratana’s Church, because that is not the teaching of Christ. The words
of Christ are clear when he said, ‘Baptize in the name of the Father, and of
the Son, and of the Holy Spirit.’ [Matthew 28.19] Christ did not add the name
of the angels. I am very sad that by what he is doing Ratana is leading people
astray. This has becom e a cause of division among you, the Maori People. But,
take heart. Be firm lest you be shaken. Even though you lose some of your
flock, don’t be distressed. Rather it is for you to be loyal to the teachings
of Christ. The time will come when some of them will return. But if someone
forsakes our Church, if they first show a penitent
[256]
and
sorrowful heart then they are permitted to return, and the Bishops will prepare
a service for them, enabling them to return to the Church.
The
Bishop of Waiapu and the Ministers spoke in support of the Archbishop’s
address.
Two
Committees.
Two
Committees were appointed to look into these matters. The committee to deal
with the issue of the management of the Maori Church consists of Maori. Pakeha
will deal with the matter of Ratana’s Church.
This
is the report of the Committee chosen to lay down guidance concerning Ratana’s
Church.
The
Report on the Ratana Church.
(Translated
into Maori by Archdeacon Herbert Williams.)
The
Committee carefully considered the following matters.
1.
The
practice has been laid down, with the approval of Ratana, that Ratana’s
followers should leave their own Churches.
2.
Ratana’s
representatives are going about urging Maori to sign a paper saying that they
agree to that thing, i.e. to leaving the Church and giving their allegiance to
the body known as the Church of Ratana.
3.
One
basic rule of that Church of Ratana is the naming of the faithful angels
alongside the Holy Trinity.
4.
They
contend that this should be the formula pronounced at the baptism of children,
which goes against the instruction of our Lord and the practice of all parts of
the catholic Church.
5.
Some
are now saying that they do not want our ministers as their ministers if they
will not use those wrong words when children are baptised or in other services.
The Committee asks this Hui to request the Bishops to prepare a clear statement
for the Ministers to guide them in this difficult situation.
Here
are some matters for them to discuss.
1.
If a
person signs that document of consent carried by Ratana’s messengers, is he
doing wrong and does it separate him from the Church of Christ?
2.
Is it
wrong for a Minister to read the services of the Church – the Holy Communion,
the Marriage Service, the Burial of the Dead – for such people?
3.
If a
Ratana minister of one of his workers baptises that is not a Christian baptism
because the formula is different from that commanded by Christ when he said,
‘Go therefore and make disciples of all nations, baptizing them in the name of
the Father and of the Son and of the Holy Spirit, and teaching them to obey
everything that I have commanded you.’ (Matthew 28.19-20)
[257]
4.
Although
it is a good thing that those who have strayed should be able to return to the
Church, it is not appropriate that the Minister allow this on his own
authority; rather it is for the Bishop to prescribe the pathway for a penitent
person.
5.
If a
person has been baptised according to Ratana practice only and wishes to join
the Church, the Minister should first seek the Bishop’s guidance and then
baptise that person.
6.
If a
lay reader joins Ratana’s Church he should immediately cease taking services in
the Church; his licence will be cancelled and his badge of office is to be
returned.
7.
The
Committee believes that it would be good if all faithful members of the Church
signed the affirmation prepared by the General Synod for the people of the
Church and that that document be seen as the basis for Church membership.
8.
That
that explanatory document be sent by the Bishop to the Ministers and all the
faithful members of the Church, and that the Minister teach the people the
doctrines of the Church and by doing so he will confirm the faith of the Church
people and combat the false teachings of Ratana.
A
final thing: that what the Church is doing should be made known to the Leaders
of the Wesleyan and Presbyterian Churches and that they be asked what they are
doing to combat false teaching.
THE
DEDICATION OF THE WHAREKAHIKA WHARF.
T
Wi Repa MB, ChB
On
Tuesday, 14th April the new wharf at Wharekahika was dedicated, It has taken
nearly two years to build that wharf. The foundations are of concrete and iron.
The contract with the man who built it was £8,000. The man who built it was C H
McCracken, a half-caste Maori from the Kawhia area of Waikato. The engineers
who designed it, who drew up the plans, were Mr Lee of the Company of Messrs
Blair, Mason, Lee, and Mr Owen, formerly of new Paremata, now of Auckland. This
man, McCracken is someone who does his work well and carefully, and without
dishonesty. He has but one concern, only to do his work to the best of his
ability. There is no trickery, no bad workmanship, no doing things in a hurry
to speed up the completion, and he is being well-paid for it. That man provides
a good example of fine workmanship. Mr Lee praised McCracken for completing the
work according to the contract. One of the features of contracts is the
appointment of a ‘Clerk of Works’ to supervise the contractor lest he engages
in deceitful practices and does not fulfil the words of the agreement. With
this man, no Clerk was appointed to supervise him because the River Board and
the engineer, Mr Lee,
[258]
knew
that this was not a crooked man and would not be tempted to do shoddy work. The
Pakeha have a saying: ‘If a thing is worth doing, it is worth doing well.’ And
Scripture says: ‘May you be blessed with an honest servant.’ [cf Proverbs
14.35]
Where
is Wharekahika?
This
is the block of Ngati Porou territory adjacent to the Te Whanau-a-Apanui area. The
river that flows through that block is the Wharekahika. The bay of the sea taTken
in by that block is also Wharekahika. This story is about that Wharekahika Bay.
It is a fine river. It encloses the area to the south, the west and the east. The
captains of the ships that meander to this area say that it is the best river
port on the east coast between Auckland and Wellington. The wharf that has been
built here is for tying up ships. The river is close to East Cape. What Apirana
Ngata wrote in the April Te Toa Takitini is true: ‘Waiapu remains in ignorance
of news from Aotearoa.’ This river is a slit in the eastern fin of Maui’s fish
[Te Ika-a-Maui]. A wharf was built costing £8,000, at which ships can tie up. It
was a sign that the barrier that kept Waiapu in the dark has been removed so
that the light shines upon it. The cloak of Waimahuru has been untied. [cf Nga
Pepeha 60] Te Pokiha Taranui uttered the proverb:
Haramai te Kiwi, haramai te weka:
whakaputa ki te ao marama!
Come, Kiwi, come Weka. Come into
the world of light and life!
This
was the welcome given to Tuhoe when they came to Maketu.
At
last the country’s travellers will turn aside to see us so that it will not be
long before we are seen by aeroplanes, and carried by [?te pairi] and joined to
Japan.
The
Hui on the New Wharf.
The
Hicks Bay Harbour Board put on a celebration of the Dedication of this asset
for the Maori of Wharekahika and to welcome the visitors. Nearly 2000 people
from the Tai Rawhiti came. Te Koronehe Te Kopuka, grandson of Te
Rangimatemoana, and his relation, Enoka Te Rukuata, called down the dread, the
power and the sacredness of the Ancient World upon this treasure of the New
World. Apirana Ngata and ’Te Wiwi’ led on the company of people. The orators of
the New World came – Reweti and Poihipi Kohere, Pine Tamahori, Hatara Te
Awarau, Renata Tamepo, and many others. There was no lack of Pakeha: ‘Like shoals
of whitebait on the night of Omutu.’ K S Williams MP came with his family.
There were the heads of the area Councils and the representatives of the
Gisborne Chamber of Commerce. Before the dedication of the wharf, Te Potene
Tuhiwai and his son, Tipuwai Houkamau, the elders of the village, stood to
greet those who arrived.
[259]
The
local people’s stomachs were gratified by the huge number of people. Although
you went short of food, Ngati Porou, you can economise. When we gathered the
various groups met on our bridge as they came and went. This was not the bridge
to get to Japan.
The
Wharf is Dedicated as ‘Hinemaurea.’
The
Honourable Apirana Ngata MP, member for the Tai Rawhiti dedicated the wharf
with Tangaroa in mind. I report most of his speech. He announced that the name
of this treasure is ‘Hinemaurea.’ Then he recited some genealogies. ‘Hinemaurea’
is an ancestral name amongst Ngati Porou, It is unlikely that a person is not aware
of that ancestor.
Hinemaurea = Te
Ao-taki
|
Ruataupare = Tuwhakairiora
From
this union come all the chiefs of Ngati Porou: Te Kani-a-Takirau,
Rangimatemoana, Te Houkamau, Te Rukuata, Rapata Wahawaha, Te Mokena Kohere, Te
Haenga, Paratene Ngata, Apirana Ngata, severally, and those of us below them as
well.
After
his speech, Apirana called upon the wife of the Chairman of the Harbour Board,
Mrs W Metcalfe, to smash the bottle of [wai-tohi – ceremonial water] against
this treasure. That drink was champagne – the drink that gives pleasure to
kings.
LETTERS
RECEIVED.
To
the Editor,
Box
26, Matangi, Waikato.
28th
April, 1925.
To
Te Toa. Sir, I thank you for travelling around the country – to the West, to
the South, to the East and to the North, even to the valley of the River
Waikato. Therefore, my heart was stirred to greet you who carry here the news
of the country. Toa, greetings.
Nevertheless,
it may well be the wrong time to write this letter to send to you, the time when a person is still alive or the time
he has gone, when his body has been laid amongst his people. We have come to a
person’s end; it is as the words of guidance say, ‘Heaven and earth will pass
away, but my words will not pass away.’ [Matthew 24.35] So these sayings apply
to him in that the heavenly part of him will be there while the earthly part
will remain lying in the earth, but what he has said remains always.
While
Paratene Ngata was alive there was not a day, a week or a month when he did not
think of me or I of him. It was you, Toa, who revealed his thinking to me. I
did not speak with him
[260]
as
it was my intention to visit him. It has been left to you, Te Toa Takitini, to
carry his thoughts after him. His last question to me was whether Mahuta had
said anything about his position in Parliament when he vacated it, or not. Had
he said any final word? This office is open to Te Rata. We had not finished
this discussion. He died. When he died I thought to write my tribute to him
while he was being mourned by his people. However my hearty spoke within me and
asked how one writes a tribute to such a man. Because there would be other
tributes, expressions of sorrow, and farewells from his many tribes, from the
chiefs, the authorities, and his many descendants throughout the country.
Therefore, it was appropriate that the tributes and farewells should be delivered
for all of us by his people on the marae where he was lying. It is right that
this lament be sung for him: Here it is.
Tainui there, and Te Arawa,
Mataatua, Kurahaupo, Tokomaru
Embarked on the ocean
And went around the headland at
Hawaiki called Takitumu.
It was night at Rangipo and Aotea
was in the ocean,
The canoes of the rainbow,
Uenuku, clung to the sky.
Who will overcome your canoes
floating here,
Which have sailed the deep ocean,
The dark-green ocean, the great ocean of
Kiwa?
There is no refuge, no light.
As you are no longer in this world.
My
friend, Toa, at the time when I was wanting write these unimportant words I
came across some of your treasures in your bundle which you carried to your
marae throughout the country. It was on page 148 of Te Toa Takitini for 1st
December, 1924. I was surprised and very happy. Because I had heard nothing I
assumed that Paratene had died among his people, and now I knew that he was
still alive. It contained his last words: ‘Are these the correct words in this
article or not?’
I
want to answer this question. My friend, Paratene, greetings. It is right that you
should leave these articles as your last words – the words from England about
the Petition of your fellow chiefs, the Chiefly Elders of the Country who now
stand in the next world, Tawhiao Potatau, Topia Turoa, Hori Ropiha, Meiha Te
Wheoro and Patara Te Tuhi.
My
friend, you perhaps were the only person left who understood all those stories.
However, may I venture to enter your discussion and answer that final question?
Yes,
I have found the place I sought. (1) There is support from the notice agreed
below, Nothing is missing or wrong. (2) What you did, people, was you made
closely woven kits when the [?konga sic ?kanga - corn] was plentiful.
[261]
There
are no other places I have found where I would wish to complete things.
Thoughtful people will understand. (See Te Toa Takitini, December, page 149,)
Count
down from the above line eleven lines. There it says, ‘Although there is no
part which approves of the …..’ The correct version should be, ‘Although there
is no part which relates to the …..’
The
second part. Look at page 157 at the final word of Lord Justice [Hira] which
was ‘That’s that.’ [Heoi ano] The correct version is ‘England is far away.’
[Hoi ana a Ingarangi.] Here I end what I wanted to say in response to the
question.
Greetings,
Toa. I send these few infantile words in response to the question to which an
answer was desired. It is for the man who does your work to correct it and to
send you off to your marae. He will carry it to the places where people are
exasperated with him. There are indeed people like that. No problem. Best
wishes in the Lord.
Greetings
to you, Editor, and to your colleagues wh0 run this treasure. May the Heavenly
Father protect and bless us all. Amen!
Te
Kiwi Amohau.
Takaka
Ohinemutu,
23rd
June, 1925.
Greetings.
On page 169, Number 42 (January) of Te Toa Takitini there is a letter written
by our friend J C Anderson in which he asks if the game in which sticks in a
bundle are allowed to fall and are then separated out is an ancient Maori game.
I am waiting for someone to answer that question. However, since it has been a
while since it was asked, here is my answer: Yes, this is a Maori game. The
Maori name for it is ‘Takaka.’ This was an established game with Maori in
former times. I saw this game being played when I was a child. I am now perhaps
70. This was one of our entertainments in the days of the old people.
Te
Kiwi Amohau.
THE
VILLAGE TEACHER
R[eweti]
T K[ohere]
Many
people have appreciated my renditions into Maori of the stories of Oliver
Goldsmith
about the Village Parson: Manu [W W Bird} has asked me to translate the account
of the Village Schoolteacher. Goldsmith wrote this story concerning the Village
Schoolteacher, a story learned by heart by school children.
I
explained in Number 35 the purpose of Goldsmith’s poem; how it was his lament,
his dirge, for his people, for his departed family. The land had been taken by
a rich man, and Goldsmith wrote:
Only one master grasps the whole
domain.
[262]
Goldsmith
grieved over the clearings where his people laboured and over the sites of
their houses – the site of his father’s house (he was the village parson) and
that of the school where he was taught by the village schoolteacher.
THE VILLAGE SCHOOL MASTER
Beside
yon straggling fence that skirts the way,
With
blossomed furze unprofitably gay –
There,
in his noisy mansion, skilled to rule,
The
village master taught his little school.
A
man severe he was, and stern to view –
I
knew him well, and every truant knew;
Well
had the boding tremblers learned to trace
The
day’s disasters in his morning face;
Full
well they laughed with counterfeited glee
At
all his jokes, for many a joke had he;
Full
well the busy whisper, circling round,
Conveyed
the dismal tidings when he frowned.
Yet
he was kind, or if severe in aught,
The
love he bore to learning was in fault.
The
village all declared how much he knew;
‘Twas
certain he could write, and cipher too;
Lands
he could measure, terms and tides presage,
And
even the story ran that he could gauge;
In
arguing, too, the parson owned his skill,
For
e’en though vanquished, he could argue still;
While
words of learned length and thund’ring sound
Amazed
the gazing rustics ranged around;
And
still they gazed, and still the wonder grew
That
one small head could carry all he knew.
But
past is all his fame – the very spot
Where
many a time he triumphed is forgot.
Explanatory
Notes [to the Maori text].
1
Pae-ra-uta [translated here as
‘village’] - Living in small villages; not close to large towns or to gatherings
of people.
2
Whare turituri – Because of the rowdiness of the children.
3
I mohiotia – Because they were punished for running away from school.
4
Nga aitua – When the teacher appeared to be in a bad mood in the morning the
children knew that they would be punished in the course of the day.
5
He kata maminga – Although the children did not want to laugh, because they
were afraid that the teacher would be upset with them they feigned a laugh.
6
Te minita – This is the village parson spoken of in Number 35.
7
Ka totohe tonu – You have met people who are argumentative. I know a man who is
like the village teacher. He is a Mormon. Although the conversation has nothing
to do with him he ‘puts in his spoke.’ And even though he is defeated he goes
on arguing, and elaborates on his argument.
8
Kua warewaretia – Goldsmith’s story is like that of some Maori hapu of which
one can rightly say that they have disappeared and the place where one would
have heard of them has been forgotten. In its day it was a strong hapu, a brave
hapu, a hapu with chiefs, and, at the time of the Hauhau wars, a loyal hapu.
During the war in Europe their grandchildren were strewn over the ground.
Because of the power of their chief the Hauhau lands were not confiscated by
the Government. Decisions of the Maori Land Court
[263]
gave
the lands of this and other hapu to the Hauhau. The fortified pa of their
ancestors and their three burial grounds were all taken. They now have no land
on this earth; in these days they cannot rightly call themselves a hapu; they
have no place they can call their own to stand upon [turanga waewae]. Their descendants
are justified in weeping with Goldsmith:
But past is all his fame – the
very spot
Where many a time he triumphed is
forgot.
This
article is not very long so perhaps there is space for me to reproduce
Goldsmith’s account of his teacher for the children to see in the
‘unintelligible language’ [English] alongside the Maori version.
[Tempted
as I was to do a back-translation of Kohere’s version, I used Goldsmith’s
original version which Kohere included at the end of his article. - Barry Olsen]
THE
MAORI SCHOOLS
W
W Bird MA
(Translated
into Maori by H Poananga LLB.)
The
running of Maori schools in former times was different from how they are run
now. In those days it was the ministers and missionaries who taught and
educated Maori. Maori helped with the running of the schools and gave land to
help the schools in their districts.
When
Maori schools began many people would gather in the one place; they were taught
in their own language and given food and clothing. It was a very demanding
procedure.
Under
the provisions of the ‘Native Schools Act, 1858,’ £7000 a year was allocated to
support schools teaching the Maori People, both elders and children. That money
was provided each year for seven years.
The
money was given each time to those running those schools. The amount was not
less than £5 or more than £10 for each person being taught.
The
English language and other technical skills were taught in those schools
supported by the Government.
In
1867 it was realised that the schools were not thriving under the regulations
laid down. In that year amendments were made to the Native Schools Act. Under
that Act District Schools were set up with Committees to manage them and money
was provided to build schools and to pay teachers. It was also prescribed that
the teaching and the [rotu] be in English.
[264]
only after 1871 did the Maori schools make
strong progress. In that year the ‘Native Schools Act’ was passed. The
provisions of that Act were as follows:
First,
that schools were to be set up in places where there were large populations and
where there were no troubles.
Second,
that pupils were to be taught in English except in those areas where there were
no Pakeha teachers.
Third,
that Maori would run those schools with the help of Pakeha who wished to
participate in the work of the Committee.
Fourth,
that Maori would contribute to the expenses of the school and the payment of
the teachers. The portion they are to pay is to be arranged.
Fifth,
inspectors are to be appointed for those schools.
Under
this Act, the Minister of Maori Affairs appoints Sir Donald McLean and A H
Russell as inspectors of Maori schools.
Under
these arrangements the following schools are named, being at present in
existence: Tokomaru Bay, Tuparoa, Waiomatatini, Matata, Rotoiti, Ohaeawai,
Kaikohe, Waima, Pukepoto, Ahipara, Hapua – and it can be seen in the accounts
and the records of these schools that the people strongly supported these
schools in the past and their children aere now seeing the fruits of the seeds
their parents planted.
In
1874 the total amount spent on Maori schools was £12,000.
[265]
There was no syllabus laid down
to indicate what should be taught but each teacher taught as he saw fit. The
subjects taught were English, reading, writing and geography.
The school buildings were not
very good, nor were the furnishings. Pupils were not regular in their
attendance. But despite these things, great benefits came to the Maori People
through these schools.
This is the report of the
Inspector for the Hokianga District:
‘It is widely known that much
good has come to the Maori of the Northern area through the Maori schools, and
what they have done has diminished the conflict between the two peoples. One
sees evidence of this situation if one looks at how well they live together and
observe the laws. This is not the case with other hapu. For the past eight or
nine years no troubles have arisen. It is appropriate to note that the total
number of Ngapuhi and Te Rarawa is 7000. I believe that this happy co-existence
is the result of the teaching in the Maori schools where Maori have learned
Pakeha ways and are now seeking to learn those ways.’
I explain how things are done in
these days, it is appropriate that I quote the final report of the Inspector of
Maori Schools:
‘It should be realised that a new
approach is needed to set up the path from the old world to the new world. New
schools should be set up amongst the tribes with Pakeha teachers to give
instruction in the right ways. This is the policy at this time when Maori
schools are being brought under the authority of the Department of Education. These
are the words of that Department: (1) The way of running Maori schools was
different before they came under the management of this Department. (2)
Although there have been many difficulties, those running them have worked hard
to bring into line and improve their Maori schools.’
When the Maori schools came under
the jurisdiction of the Maori Schools Department the aim was to give Maori a
broad education. In 1879 the Maori Department ceased to have authority over
those schools and they were transferred to the Department for Education. At
that time a fixed syllabus was put in place for the students.
The Native Schools [Sites] Act,
1880, enabled the setting up of schools with their teachers and set down how
they are to be run and the syllabus to be taught. [This Act does not cover all
these matters. – Barry Olsen] The syllabus includes the English language,
reading, writing, geography, arithmetic and, for the girls, sewing. There are
to be specialist teachers and the salary is between £80 and £225 a year.
Under these arrangements James H
Pope was appointed as Inspector and Examiner. Because of his illness he is
unable to be present with us here. He worked for twenty-five years for the
Maori schools and I believe it is because of his diligence and his love for the
Maori People that we see the benefits resulting from the teaching; this is
evidence that the exertions and work of Mr Pope amongst the people have borne
fruit.
[266]
He taught for many years, and was
knowledgeable about a broad range of subjects and noble customs, and when he
was appointed Inspector he made every effort to achieve what he was chosen to
do. Although he had to cope with many difficulties and bear heavy burdens his
determination did not falter, and therefore he was loved by Maori and they
called him ‘father.’
Because of his good work and his
kindness, Maori embraced the Maori schools and most of the children attended.
In 1879 the number of children attending school was 1042, in 1881 there were
2010, with 1562 children starting each year.
In 1903 Mr Pope retired, but what
he achieved is a permanent memorial which will not fade away. In those times
there were 50 schools. The buildings were small and not well-able to cope with
storms and gales. Now there are 101 schools in good buildings. In the beginning
nearly 1000 children were bei ng taught; now that has risen to 3693. In those
times they came low down in the list of examination results, they carried about
their books and slates, their clothes were different and they had brass buttons
on their coats. Later some have been able to get degrees and are able to wear
the gowns of the University of New Zealand.
Although Mr Pope has not been
able to be with us now, his name will not be forgotten. Indeed, his name has
been applied to later Inspectors and Examiners so that they are called ‘Mr
Pope.’
There is another person swho has
assisted Mr Pope in his work, H B Kirk, who is now one of the Professors at Victoria (University)
College. He assisted Mr Pope for eighteen years. Although he has been elevated
to lofty spheres of learning he still thinks about the running of Maori
schools.
THE COMMISSION OF ENQUIRY INTO
MAORI LAND CLAIMS.
The Report presented to
Parliament on 21st March, 1921.
4. The Board of the Office of the
Maori Trustee.
The Explanations.
1. The Trust Board of the Te
Arawa District.
This Board was set up in
fulfilment of the Government promise at the time of the conclusion of the
agreement between the Government and Te Arawa concerning the Lakes in the Te
Arawa area. A summary of the arrangements between the Government and Te Arawa
follows:
[267]
(a) The
authority over the lakes is given to the Crown. But the islands within the
lakes are reserved for the Maori.
(b) The
burial grounds on those islands and on the shores of … (some of the words on
the copy are missing) the Maori Land Court has power to appoint Trustees
for those burial grounds.
(c) Maori
have the right to fish in those lakes, except for fish brought in by the
Pakeha. It is forbidden to sell such fish.
(d) A Board
is to be set up for Rotokakahi and for related purposes.
(e) A Fund is
set up for the support of Te Arawa people and their descendants.
The laws passed to enable the implementation
of these arrangements are Section 27/1922/48, Sections 13 & 14/1923/32, and
Sections 15 & 16/1924/45.
The powers of the Board have been
set down in the regulations made under Section 17 of the 1922 Act, Number 48.
The Members of the Te Arawa Trust
Board were appointed by the Hapu of Te Arawa at the Hui held at Whakarewarewa
on 27th March, 1923. This was attended by the Chief Justice and the
Head of the Maori Affairs Department.
2. The Board to enquire into the
stories and the practices of the Maori People
In former times.
The Government saw how necessary
it was to set up this Board to gather together the stories and the practices of
Maori in former times. In order to give authority to that Board, Section 9 of
the 1923 Act/Number 32 was written and passed.
This section is as follows: The
purpose of this Board is to look into the activities, the language, the customs
and the stories of the Maori People and the peoples of Hawaiki in former times.
The Regulations setting up that Board and giving it power to act were made on 8th
October, 1923. These are the Members of the Board: The Hon Joseph Gordon Coates,
MP (Chairman), the Hon Sir Maui Pomare, MP,
the Hon Apirana Turupa Ngata, MP, Tau Henare, MP, Henare Wharewhiti Uru,
MP, Hemi Hirirpa, Archdeacon Herbert Williams, Dr Te Rangihiroa, Hare Teweniti
Kina.
3. The Board to manage the Maori
Purposes Fund,
This Board was set up under Section
3 of the 1924 Act / Number 45. The money in this fund is unallotted interest in
the hands of the Board. The Government has set up this Fund in fulfilment of
their desire to benefit the Maori People. The purpose of this Fund is to assist
in works which will advance the learning of Maori children which will sustain
them in times to come. The object of this Fund is to provide
[268]
Maori children with technical
education or with scholarships to enable them to enter the country’s universities
so that our children may have an education comparable with that given to Pakeha
children. The membership of the Board is as follows: The Hon Joseph Gordon
Coates, MP (Chairman), the Hon Sir Maui Pomare, MP, the Hon Apirana Turupa
Ngata, MP, Tau Henare, MP, Henare Wharewhiti Uru, MP, Ropata Nopera Tione
(Deputy Chairman), John Caughley, K S Williams, MP, Dr Te Rangihiroa (Dr P H
Buck), Rev F A Bennett.
(To be continued.)
A NOTICE FROM TE TOA TAKITINI.
The Editor apologizes for the late
arrival of this edition of your paper. The Editor was busy with the Church Hui
at Rotorua, and when that finished he went straight to Wellington for the
meeting of the Maori Purposes Fund Board. The paper is one week late. However,
the August edition will appear on 1st and 2nd. Thankyou
for your kindness in sending articles and food for Te Toa.
HUKARERE CHAPEL.
These contributions from the
Hastings area have been received by the Trustee in Napier.
Tuihata Arona 1 o 0 Warihia Kirikiri
10 6
Ereti Tiopira 1 0
0 Tukurua 1 0
0
Meriana Taorangi 10
6 Ruiha Hakiwai 1
0 0
These are the gifts from the Rotorua
area received by the Bishop of Waiapu.
Ohinemutu and all Uenukukopako 50
0 0
Whakarewarewa 40 0 0
Some of the hapu of Te Arawa are
making a collection. When it is assembled the gift from the Te Arawa Board will
be sent. Thank you for these acts of kindness. All strength to the Old Girls of
Hukarere.
Hukarere School has received the
following contributions.
Mrs Rangi 1
0 0 Mrs H Whakatata 1 0
0
Wairaima Rangi 1 0
0 Mrs H Pipeer 1 0
0
Patu Nikora 2 0
0 Mrs L G Cooper 10
0
Hiria Reweti 10
0 Mrs Peihana White 1 0
0
Mrs Hae Scott 2 0 0 Canon
Pahewa 2 2
0
Mr & Mrs Ropiha 2 0
0 Miss Fanny Mulligan 1
0 0
Mrs Matatini 1 0
0 Mrs Fred Hale 5 0
Mrs Sarah Birch 1 0
0 Mrs W Te Whata 10
0
Mrs Fairlie 3 3
0 Miss Ina Hutana 10
0
Per Mrs Fairlie Miss
Kino Wilson 5 0
Mrs G Piper 1 1
o Mrs J R Hale 1 0
0
Mrs Cockery 1 1 0
