[333] TE TOA TAKITINI
Registered at the GPO as Newspaper
Number 53
Hastings
1st December, 1925.
PARISHES SHOULD BE AWARE OF THE END OF THE YEAR.
This is a re minder to the Parishes of the Diocese of Waiapu to see to their accounts this month and to send whatever is required to our Diocesan Office.
The end of the financial year for our Maori Parishes is 31st December. If the days of December go by with nothing done our parishes will be in debt to the Diocese. Be kind to our Office and send in all the offerings to ease their heavy burden. Best wishes to the Ministers and the Church Committees.
THERE WILL BE NO PAPER IN JANUARY.
Because the printers of the paper will be taking their holidays and the Editor has some problems, Te Toa Takitini will not be printed in January.
THE CALENDAR.
The cost of the large Calendar inserted in Te Toa Takitini this year was £32. Because Te Toa Takitini has no surplus money this year and people who take the paper have not paid their subscriptions, it has not been possible to print the Calendar this year. However it may be possible to produce the book for the Ministers. But this is something for you, the country’s parishes, to deal with. We can do it if you provide the shillings. The Editor is not shirking but this aspect is your responsibility. Send some money to provide for this part of our work. The cost of 300 small Calendars is £17.
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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 Decvember, 1925.
THE BISHOPRIC OF AOTEAROA.
The General Synod gathered in Wellington on 2nd of this month (December) and on the 3rd it passed the Bill authorising the separate Bishopric for the Maori People. The Archbishop thanked the members of Synod for the excellent provisions of that Bill and expressed his hope that many benefits would result for the Maori People as a result of their work. Te Aute provides a base for that Bishopric, but the mana of the Bishop will seek out Maori ‘seed’ in all parts of New Zealand as agreed by some of the Bishops.
The standing of the Bishop in relation to Maori is like that of the Pakeha Bishops. It has been agreed that that Bishop should call his Maori Synod and set up his Maori Archdeacons, and send members, as arranged, to the New Zealand General Synod. It has been agreed that the Bishop for the Maori should have all the mana of the Pakeha Bishops.
The name of the Bishopric is fixed as Aotearoa.
The people of this Synod are specifically designated and no outsiders may attend this gathering.
These are the people appointed to attend this gathering: The Archbishop, the Bishop of Waiapu, the Bishop of Wellington, and the Bishop of Dunedin.
The Maori are:
Diocese of Auckland. Rev Canon W H Keretene (Ngapuhi), Rev K T Harawira (Aupouri), Rev W N Panapa (Rarawa), Rev H Raiti (Rarawa), Hoori Tane (Ngapuhi), Hemi Te Paa (Rarawa, Teri Paraone (Ngatimaru).
Diocese of Waiapu. Rev Pine Tamahori (Ngati Porou), Rev Peni Hakiwai (Ngati Kahungunu), Rev F A Peneti (Te Arawa), Hon A T Ngata (Ngati Porou), Hori Tupaea (Ngati Kahungunu), Wiremu Kingi (Te Arawa).
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Diocese of Wellington. Rev Temuera Tokoaitua (Otaki), Rev P Hikairo Leonard (Marton), Meihana Durie (Aorangi), Kingi Tahiwi (Wellington).
There were three meetings with the Bishops. Because they are holy in nature the matters discussed are not to be shared with people outside. These are the things that can be made public:
(1) Our Lord Bishops approved of our views right to the end.
(2) The Bishops gave their reasons for thinking that the first Bishop should be a Pakeha, to do the difficult business of setting up the administration.
The Maori gave their reasons for thinking that the first Bishop should be Maori. The reasons were set out clearly. Neither side conceded to the other.
(3) The Maori side asked that the meeting be suspended so that they could return to their tribes and parishes to explain the Bishops’ contention that it should be a Pakeha.
(4) The meeting was suspended until the time of the consecration of the new Bishop of Waikato in April.
At this point the discussions at the meeting of the First Synod of the Bishopric of Aotearoa concluded. The Bishopric was approved of. We must now await the appointment of the Bishop. The stipend of the Bishop has been guaranteed for five years. This is a gift from the Trustees of the Henry and William Williams Memorial Trust.
Tribes, help all you can with our new gift.
PRAY WITHOUT CEASING FOR OUR MAORI BISHOPRIC.
The Maori Synod held in Wellington on 3-4 December, 1925, was adjourned until the time arranged for the consecration of the Pakeha Bishop for Waikato. The Maori Synod has been called at that time to choose our Bishop. It is thought that that Hui will be held during April, 1926, at Hamilton. Te Toa Takitini calls us to turn to seeking God’s guidance in this matter. It is a spiritual matter so we must seek the power of the Spirit. This is a prayer for us to copy and also for us to use during our Hui. This is a prayer for those who have entered upon the long rest but a few words have been added to make it appropriate for this time.
Remember to praise our Heavenly Father for this blessing. It has been agreed that we Maori should have a separate Bishop. However it has been a long time and it is not yet decided whether that Bishop should be Maori or Pakeha.
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A PRAYER FOR THE BISHOPRIC FOR THE MAORI PEOPLE.
O Almighty God, you have gathered together all your chosen people to be the body of your Son, for the sake of our Lord Jesus Christ.
We, your servants, praise and thank you for agreeing to give us this great gift, a separate Bishopric for the Maori People.
Continue to pour out your grace upon your Church amongst the Maori People. Bless us and our Bishops and the representatives of the tribes at this time as we seek the path you have ordained for the benefit of your Church. Grant us the many gifts of your Holy Spirit – thoughtfulness, knowledge, power, love and discernment; that in all our works we may seek your glory, the enhancement of the good of the people, and the extension of your kingdom. May we not do anything out of contention, or conceit, or fear of others. Do not let us do anything wrong out of the waywardness of our thinking, or because of people’s dishonesty. But let us lay down carefully all the foundations upon which your Church will grow and thrive amongst us. May we do all the good works that y0u have arranged for us to do. May we all be united in faith and love, and may our minds and voices be united in bringing glory to you, through Jesus Christ our Lord. Amen.
AN INVITATION FROM NGATI POROU.
Waiomatatini, Waiapu.
1st December, 1925.
To the Maori tribes of Aotearoa and Te Waipounamu.
This is an invitation to you to come to Tikitiki, Waiapu, on 15th February, 1926, to the Consecration of St Mary’s Church and the Unveiling of the Memorial Stone to the Maori Soldiers from Ngati Porou who went to the Great War of 1914-18 – those who died and those who survived.
The Church stands as a memorial to them and as parent to the stone; both stand in the one place. It is carved and decorated with kowhaiwhai [painted scroll ornamentation] and tukutuku [lattice-work], so that the beauty, the awesomeness, of those gifts of our ancestors is seen in this house of God. Let that stand along with the stone memorial and the marae, to nurture the love and the pain felt for the courageous ones who gave their lives to preserve the goodness in the world.
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The church will be consecrated by the Bishop of Waiapu; he it was who laid the foundation stone. Should a Bishop for the Maori People be appointed during this time, he will be invited to attend and to assist the Bishop of Waiapu. This ceremony will take place at 11 a.m. on Tuesday, 16th February.
The Memorial Stone will be unveiled by the Governor General, Sir Charles Fergusson, at 3 o’clock on the afternoon of that same day. The Governor has agreed to be welcomed along with his wife and is looking forward to seeing the Maori People gathered together on one of our marae.
Besides the above matters, it is hoped that learned people will gather at the same place for short time to look into and to lay down some proposals about the situation of the Maori People in the coming days. This invitation of ours comes from the Tai-rawhiti and we say to those of the Tai-hauauru, ‘Friends, let us come together to consider our situation, to see if together we can come up with some new proposals. It will be a place to think about this and that, and to join together to produce good proposals to guide the people in some of what they have to do. Therefore, Sir Pomare! Come with some of our young people. Sir Te Rangihiroa, bring the deep insights of your thoughtful heart. For a long time we have been striving alone, a solitary pursuit.’
Friends from the north, come! The seed planted in Paihia have borne fruit in all parts of these islands. The words set down at Waitangi remain as a treasure for the whole Maori People. The Faith and the Law were your first blessing to us. In the days when the world was being tested in war, those young men and these young men stood together. Tai-rawhiti were there yesterday, near the day when the House was opened and the Memorial dedicated to the Treaty of Waitangi. Sir Tau Henare, welcome! Come and see with your own eyes the young activists from the south,
Te Waipounamu beyond Raukawa [Cook Strait], it is a long time since we have seen each other. You have been busying yourselves with some new things for us. You are also surrounded by the Pakeha folk. Come! May it not be that you have some guidance for Maori when we are plunged deep into the world of the Pakeha? Sir Uru, Porourangi is calling out to Tahu-potitiki.
Tai-rawhiti, ours is the marae that is summoning the two islands to gather here. Te Arawa, you were the first to incorporate into the House of God the treasures of our ancestors. It was your expert hands that helped with the work on the building and you brought and blessed your gift. Come and honour our young men who magnified the name of the Maori People during the War.
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The tribes of Matatua, your worked enthusiastically fror these days, Welcome to this one of our marae where decisions are made for our area. Come to your dead who lie here. Although the focus of this hui is on this building of the Mother Church, come for the discussions that will take place at this time.
Tribes of Turanga, we work together for our children. Yesterday it was your turn, today it is ours, and tomorrow perhaps it will again be yours. Come to swell the numbers from the Tai-rawhiti who will welcome the tribes of the country.
Ngati-Kahungunu of the slope of Mohaka, welcome! Welcome to this one of our memorials. These are the young men of Henare Wepiha whom he left on the other side of the world, he brought back their love, and then he followed them. You are asking for new ideas and want to learn of the new happenings of these days, so let us come together here to discuss the health or the sickness of the Maori People.
Ngati-Kahungunu in Hawkes Bay and the Wairarapa, this is an invitation for us to get together on this marae. This is a difficult time in respect to matters affecting the Maori People.. There is division between the tribes because of the proposals, therefore it is right that we look at where we are now and where we are going to.
Come, all you educated young people who are free and who have deep concerns about these matters. This part of the work of the Hui will begin on the morning of Wednesday, 17th February. The Hon J G Coates, Prime Minister and Minister of Maori Affairs will open that part of the Hui and will say some words to begin the discussions.
Besides these, the invitation includes those from Toka-a-Taiau to Taumata-o-Apanui. The invitation from Te Koroneho and the grandchildren of Te Whanau-a-Hinerupe and the hapu in Waiapu, those behind the planning for the building and the memorial, goes out in your name.
An explanation for those tribes coming from afar: one gets to the road to Tikitiki, to the marae where the Hui is to take place, by taking the train to Napier. From there one can choose to travel by road and use a car to get to the Marae, or one can take the boat and land at Toko,aru Bay from where one takes a car. One can get the boat from Auckland to Tokomaru Bay and travel on by land. Te Arawa and Matatua are familiar with the ways.
To summarize:
The day for arriving at the marae is Monday, 15th February, 1926.
A day later the church will be consecrated in the morning and in the afternoon the Memorial will be unveiled by the Governor-General. The Prime Minister and Sir Maui Pomare are the Government Ministers who will attend. The Prime Minister will open the Hui
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about Maori concerns on the morning of the 17th. It is hoped that the Prime Minister will be free to open the new Waiapu Bridge and the Dairy Factory at Ruatorea.
Te Koroneho Kopuka
Te Rauhuia Tawhiwhirangi
Te Poihipi Koherwe
For all Ngati Porou.
A T Ngata is the organiser.
THEOLOGICAL COLLEGE.
Included in the list of men who passed the Board of Theological Studies Examination for ministry, following the Pakeha curriculum, are four Maori.
Grade II – Ramahaki Rangiaho of Tuhoe; Kingita Anaru of Ngati Kahungunu at Tangoio; Rikihana Te Hau of the Diocese of Auckland.
Grade I – Matauranga Wikiriwhi of Tuhourangi at Te Whakarewarewa.
Congratulations, friends. Keep up your efforts. It has been agreed that there will be a separate Bishopric for us Maori People, so you young people should make every effort to take advantage of this gift which will be placed in your hands in the days to come. Put all your energy into passing the examinations for the four stages.
CLOAKS FOR TE TOA TAKITINI.
People, your child is crying out to his leaders on each marae and is telling how happy he is that we will be meeting one another this Christmas and in the new year. May you all enjoy the best of health.
Give your child a wonderful welcome when he stands on your various marae with his large backpack. But, leaders, your child came with difficulty this past year because he was cold in his tattered cloak. Greet your child and give him a cloak as an expression of your gratitude.
‘Merry Christmas and a Happy New Year’ to you all.
THE TOA TAKITINI BOOK.
Copies of Te Toa Takitini for 1924 along with the Maori waiata from the Supplements (35 waiata with explanations) have been bound into a book with excellent covers. There are five copies remaining. The price is 12/6.
1925
This month the copies of our paper from January up to Number 53, for December, 1925, will be bound in book form. Those wanting a copy should send their request along with 12/6 to The Editor, Box 300, Hastings.
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DO NOT MAKE FALSE ALLEGATIONS.
I ask you, Editor, to print in Te Toa Takitini my explanations of certain false statements I have heard.
During last May I sent to the Bishop my resignation from the parish of Te Wairoa and Nuhaka. This was so that my wife and I could have space to sort out our problems and for our health. I received the Bishop’s letter agreeing to my request. In it he asked that I remain in post until the end of June and I fulfilled his request. My wife and I thought that when our health problems were overcome I would resume my sacred work for the Lord within the Church. But when I resigned I did not think to explain to everyone the reasons for my resignation. Having neglected to do this , I came to Wellington where I heard stories maligning me made up by some envious people of ill will, in which my resignation was ascribed to a completely different reason, a fabricated and false reason springing from ill will and jealousy.
When I first heard these stories I did not think to chase them up because I knew that right-thinking people who knew us would not believe such falsehoods. But when they had spread and had been taken up by the Pakeha, and because I was anxious for the good name of my wife, and because of my calling as well as my concern for the name and the sacred work of the Church, I am writing this explanation.
First, the decision to resign as Minister of the Parish of Nuhaka and Te Wairoa was mine alone and not that of the Bishop or anyone else.
Second, at the farewell gathering for Rev Weadon at Nuhaka, I did not say that the Bishop had dismissed me. I did say, ‘My decision to resign is mine alone. I alone made the decision to step down.’
Therefore, I am asking those who love truth and justice not to believe the false stories made up about me, but to help me find the person or persons who planted these slanderous and damaging stories, people to whom we have done nothing wrong.
From your loving friend in the Lord.
Himepiri Munro
18 Richmond Street,
Petone.
MOKAU TO TAMAKI IS FALLEN.
On Wednesday, 11th November, 1925, Takerei Kingi Wetere entered upon the long sleep. He was 47 years old.
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Te Kawa was the father and Runga-te-rangi the child. Te Kawa fell at Tamaki; Runga-te-rangi fell at Mokau. Hence the saying:
Mokau ki runga Tamaki ki raro.
Mokau to the south, Tamaki to the north. [The limits of the Tainui canoe settlements. Cf. Nga Pepeha 1929]
Tainui was the canoe and Hoturoa the man. This Takerei, who has fallen at the bow of this canoe, is in a direct line of descent. Hoturoa fathered Hotuope, he had Hotuawhia, he had Hotumatapu, he had Motai, he had Ue, he had Raka, he had Kakati, he had Tawhao, he had Turongo, he had Raukawa, he had Rereahu, and he fathered Maniapoto. Tawhao was father to Whatihua, who had Uenukutuwhatu, who had Tuatangiora, who had Hineaupounamu,who married Rereahu, who was father to Maniapoto. His son was Te Kawa, his was Runga-te-rangi, his was Maniaopetini, his was Taitengahue, his was Maniauruahu, his was Tukehu, his was Te Kawa II, his was Te Rangituataka, his was Te Kawa III, his was Takerei, his was Te Rerenga, his was Kingi, and his was Takerei II.
In the same district in which his body flourished and he carried out his works, this man died. Speaking of him, people said, ‘Te Takerei here, there and everywhere.’ He was a young man much loved and sought after by his elders and his people – Maori and Pakeha. He was a young man of peace and love, a father to people, small and great. He was a pillar of the faith and could not be shaken. As a young person he attended the colleges in search of the deep learning of the Pakeha. He united in himself the new world and the ancient world, the Pakeha world and the Maori world and the Pakeha world.
He died at one of his villages, Mapiu, and was taken to lie in front of his ancestral house, Te Tokanganui-a-Noho, at Te Kuiti. Afterwards he was taken to the burial ground [? rua-whakautu] of his ancestors at Mokau. The whole country lamented his death, including the Pakeha and the Government.
Farewell, our child! Farewell, our protector! Farewell, lofty Rata! Farewell, the Plume of Tainui! Farewell, the Plume of Tokomaru! Farewell! Farewell! Farewell!
Pahiri Wiari.
WORDS OF EXPLANATION FROM THE BISHOP ABOUT THE BURIAL OF THOSE BELONGING TO RATANA’S ORGANISATION.
This is an explanation of the words in a letter from the Bishops sent to you last July, which said: ‘It is not right for you to read the Church service … at the burial of such people.’
This is the Bishop’s elucidation:
1. The Church agrees to the burial of those belonging to the Ratana group in Churchyards.
2. The burial is to be conducted by the Minister or a Church lay-reader.
3. The Burial Service from the Prayer Book is not to be used for such people.
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4. Use the order of service sent to you with this letter.
5. Use that service also with children who have not been correctly baptised, that is, according to the usage of the Church.
Wm Walmsley Waiapu.
Bishopscourt, Napier,
8th December, 1925.
A CHURCH MISSIONARY EXHIBITION.
On 23rd August, 1926, the Missionary Exhibition will open in Auckland. It will be open for six days. The purpose of this exhibition is to show the work of the Church in various parts of the world. It also shows what the various peoples throughout the world are like. It is excellent and beautifully presented and we urge you Maori in the Diocese of Auckland to make every effort to go and support it.
THE TE ARAWA LAKES.
The last thing I have to do in this part is to add the name of the Rev Frederick A Bennett to the list of people we must thank and praise for their work for the Lakes. I am not forgetting others from Te Arawa and other tribes who had a place in working for these Lakes; no, they are all known and will be mentioned in due time. Eventually I will speak about them and Bennett.
About Apirana Ngata. – Apirana Ngata has done many important things for Te Arawa, but there are two major things, the first is Te Rere-i-Okere, that is, the electricity plant that provides the lights for Rotorua – although he was not the main person in that enterprise he was adviser to the lawyer who fulfilled it. Ngati Pikiao received £3,000 in payment for the land and water taken over by the Government.
The case concerning the Lakes was the second thing he was involved with for Te Arawa. Although he was not involved in the process or the setting out of the case, up to the hearing of the Appeal Case before the Full Court in Wellington where it was contended that Maori could take the matter of the lakebeds to the Maori Land Court for it to look into, soon afterwards he began to help. The first part of the ‘Claim’ dealt with how much of the cost of the claim was the Government’s responsibility and how that money could be used should it be forthcoming. His opinion, after careful consideration of the size of these freshwater lakes and the state of each of them, was that the appropriate amount was £120,000 and that thirteen lakes were affected by this issue between the Government and Te Arawa.
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Apirana and Te Arawa proposed the ways in which this money was to be used. These were the proposals: for the large schools within Te Arawa; help for the hospitals in the Te Arawa district; nursing homes, help for nurses among Maori. Help for widows and some similar matters were included in the proposals of the Te Arawa Trust Board. Some of Apirana’s ideas were designed to make it easier for the Government to agree to Te Arawa’s request.
At this time he was not yet directly involved with running or helping the lawyers who were running the case. However from the time Ngati Pikiao presented their case to him on Otaramarae he had made up his mind about the Te Arawa case and he became the mediator between the Government and Te Arawa, promoting and organising the presentation of the case before the Maori Land Court until it succeeded, the fish was brought to land and cut up, and the question was rightly asked in the paper, ‘What has Apirana Ngata achieved?’
Time will tell. Your first important project was to give guidance about the situation between your people and Te Arawa. At last you and Te Arawa are in agreement. It was not like this in the days of the ancestors. Therefore, those who stood against Apirana for the seat in Parliament in past years were wrong when they said, ‘Why should a stranger be supported? He is like a tree that does not shed its leaves so that they fall and so nourish others; he is only concerned for himself.’ Therefore, friend, Apirana, best wishes to you. We hope that our major matters are at and end. We rejoice that the job is done.
Mr Levin. This Pakeha is a remarkable man, He has no interest in the Rotorua Lakes. He does not know the Te Arawa elders or the customs of Te Arawa with regard to their lakes ands their marae. Nor does he have any knowledge at all of the various hapu of Te Arawa. His interest in the business of the lakes springs from his friendship with some people from Ngati Pikiao who belong to Te Morehu, Te Kirikau and Raharuhi Pururu. It is through these people that he became involved with the lakes business. He is not a lawyer but is friendly with leading lawyers including C P Skerrett KC. He is also related to people dealing with the lakes on behalf of the Government such as Sir Francis D Bell. He demonstrated his capabilities at the hui at Tarewa, Rotorua, on 1st and 2nd March, 1922. He requested Sir Francis D Bell, ‘Do not let the Government drag out this case but bring it to a swift conclusion bearing in mind the loyalty of Te Arawa in former times and during the recent war.’ That having been said, the business was concluded amicably. Therefore it is right to thank this man. Friend, Mr Levin, best wishes to you.
For the lawyers, Fred Earl KC. What can we say about our lawyer? He has discharged his heavy duties and dealt with his difficulties. All that remains is to express our gratitude for completing this business. He has achieved two important things for Te Arawa.
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(1) The Electric Power Station at Okere brings in £3000 for Ngati Pikiao. (2) The lakes will bring in £6,000 a year in perpetuity. Although, friend, Mr Earl, you have saved
Nga kai o te Rokiroki a to tupuna a Whakaoterangi
The small basket of food of your ancestor, Whakaoterangi, [cf Nga Pepeha 2319]
the Te Arawa Trust Board has agreed to pay you £2,500! Along with the amounts paid to you before, you are being well very recompensed. For the work that you have done for Te Arawa you have been awarded the title, KC.
Concerning Captain Mair (Tawa). It is right that we thank him for he was one who helped at the beginning of the case, besides his work at the time the chiefs of Te Arawa were alive – although you had little you sustained us, coming to Te Arawa in our darkness. You told them of the work of Te Arawa and the work has been completed, the canoe is sheltered
Concerning Te Rangihiroa. (Dr P H Buck). He is one who entered into the initial negotiations and continued to speak out. Although you played only a small part, this was one of the nails that completed the building. A brief thanks to you. Best wishes.
As for the people of Te Arawa who took part in the business of the Lakes, they are happily standing on the canoe; they did the work and they receive the benefits. There is more to come.
Raimona Heretaunga.
CHURCH CALENDAR – JANUARY, 1926.
1 F The Circumcisi0n Genesis 17.9-end Romans 2.17-end
Deuteronomy 10.12-end Colossians 2.8-18
3 S 2nd Sunday after Isaiah 42 Matthew 2
Christmas Isaiah 43 or 44 Acts 2.1-22 W
6 W Epiphany Isaiah 60 Luke 3.15-23 W
Isaiah 49.13-24 John 2.1-12
10 S 1st Sunday after Epiphany Isaiah 51 Matthew 6.1-19 W
Isaiah 52.13 & 53 Acts 6
17 S 2nd Sunday after Epiphany Isaiah 55 Matthew 10.1-24 G
Isaiah 57 or 61 Acts 10.1-24
24 S 3rd Sunday after Epiphany Isaiah 62 Matthew 13.53 to 14.13
Isaiah 65 or 66 Acts 15.1-30 G
25 M Conversion of Paul Isaiah 19.1-13 Galatians 1.11-end W
Jeremiah 1.1-11 Acts 26.1-21
31 S 3rd Sunday before Lent Genesis 1 & 2.1-4 Revelation 21.1-9 V
Genesis 2.4-end Revelation 21.9 to 22.6
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