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TE TOA TAKITINI
Registered at the GPO as a Newspaper.
Number 57
Hastings
1st May, 1926.
[Photograph of Omaio Church.]
THE NEW CHURCH AT OMAIO.
‘’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’’
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, 1926.
A BISHOPRIC FOR THE MAORI.
The Editor.
Your paper is grateful to the people who have sent their ideas concerning the Bishopric to be printed in Te Toa Takitini to be carried to each marae. It is an important matter, a sacred matter, as well as a difficult matter given the extent of the constitutional issues. Therefore, it is appropriate that we try to keep the people informed of the steps that have to be taken. We cannot regard the matter as a simple one. We must not see this sacred matter as something of little significance, as a game.embers of Parliament.
If someone gets ill he goes to the doctor, if he has a legal problem he goes to the lawyers, if he has an issue with the Government he goes to the members of Parliament. They are people set apart for such work. Our Bishopric is a matter relating to things spiritual, and so it is right that it is given to those who are set apart to work for God which will fulfil and complete his purposes. This is the rule relating to such work. It is left to the Ministers and the Lay-readers who have been confirmed so that they partake of communion to conduct and complete this work. Therefore, don’t be distressed that you cannot be part of the group that has to complete this task. We are the people who have been chosen as your representatives.
Much time has been spent discussing our bishopric and we have heard the ideas of some of the important people in the country. The Maori Section of the Diocese of Auckland has agreed that the first bishop should be a Pakeha. The Diocese of Wellington has said the same. Te Arawa, whose idea is expressed below, is that they also agree but ask that a Maori bishop be appointed to help the Pakeha.
I who am writing this agree that our first bishop should be a Pakeha in line with the recommendation and explanations of our Bishops. There are three important arguments and explanations with which I thoroughly agree.
First: At the hui at which the matter was first raised at Rotorua in June, 1925, all us
Maori Ministers at the hui agreed – ‘whether the man be Pakeha or Maori.’
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When we uttered those words, ‘We agree whether the man be Pakeha or Maori,’ the Bishops agreed to ask General Synod to delegate this important authority to the Maori Church. If that agreement concerning the Pakeha had not been reached then the bill for setting up the Bishopric of the Maori People would not have been brought before the General Synod held at Wellington.
It was left to the Bishops and the Maori to arrange for the first Bishop for the Maori People. The Bishops had asked that the first bishop be Pakeha, given the difficulties that they foresaw. I do not know all the difficulties that they envisaged but these are some I heard expressed,
(a) Because of the nature of this bishopric which would operate along with the six Pakeha dioceses of New Zealan, it was appropriate that Pakeha experts draw up the first constitution so that it will not compromise the work of the Pakeha dioceses.
(b) The separateness of the Maori Church within the Pakeha Church must be made clear.
(c) That the Pakeha Church must continue its concern for the Maori Church once it separates.
(d) That there will be arranged some means within the Pakeha Church of continuing their financial help to the Maori Church to support the work.
Second: It was only on the first occasion that a Pakeha would be bishop. Subsequent bishops would be elected only by Maori.
The Pakeha bishops will have no jurisdiction over the Maori Church during the episcopate of the first bishop. If that first bishop resigns or dies, Maori alone will have the right to vote for his successor. And they alone will be able to determine whether they vote for a Maori or a Pakeha.
Third: If we, the Church amongst the Maori People, do not agree to the Bishops’ request that the first Bishop for us be a Pakeha, then we will not get our separate bishopric.
Which is better? That we get a Maori bishopric under the jurisdiction of a Pakeha or that we do not get our own bishopric?
We will get many benefits even if the bishop is a Pakeha. Maori will form a Synod for that Bishop; the Clergy Stipend Funds and the lands given to the Church will be administered by that Synod. And all the business relating to the Church amongst the Maori People will be dealt with by that Synod. Those are the benefits. Although the Bishop is a Pakeha the benefits will amount to 95 out of 100. If we quarrel with this we will lose all these benefits and continue in our present situation.
My brothers, I am one of the few amongst us who hears the murmurings of our Bishops because I participate in some of their important meetings. I can honestly say that they are not keen at this time to appoint a Maori as first Bishop for us. Nor are
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we able to make alternative proposals if they do not agree. Therefore, I beseech all of you who want a Maori as our first Bishop to moderate your thinking and your desires for the present. Let the child first crawl, then stand and walk, then run. It is no small thing to establish our bishopric at this time. Afterwards we can walk and then run! Following the Pakeha’s term the administration of our bishopric will be well established and it will fall to us Maori to do the work that will being glory to God and good things to the Maori People.
THE BISHOPRIC OF AOTEAROA.
The Voice of Te Arawa.
A hui of the members of the Church of England within Te Arawa was held at Ohinemutu on 4th-5th April and the following motions were passed unanimously:
1. This Hui of Te Arawa still supports the matters laid before the Bishops at the Hui held at Rotorua on 21st June, 1925. The last sentence said: ‘It is right that this hui is made aware of the Maori concern that their Bishop be a Maori, but because of the difficulties we foresee associated with this office at the beginning we cannot go along with the people’s thinking and we are prepared to accept a Maori or a Pakeha.’
2. Although we are aware of the serious problems if the Bishops are not able to appoint a Maori as the first Bishop for the new bishopric, the Maori People still believe it is right that their Bishop should be Maori. But we would point out that we will be loyal to that person even if that Bishop is a Pakeha. But after broad consideration of the well-being of the whole Church, this hui hopes that arrangements will be quickly made for the appointment of a Bishop to assist the Pakeha Bishop, that Bishop to be Maori.
And we implore the Bishops to make every effort to promote this proposal during the business of General Synod.
TO THE EDITOR.
You said some things about the Tikitiki Hui and how it sought the views of the tribes of the Tai Rawhiti concerning the Bishop of Aotearoa and whether he should be Maori or Pakeha. It was very clear that the hui thought that that person should be a Maori. Not a single person supported having a Pakeha.
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You forgot the motion agreed by the hui that the bishop be a Maori, but you did tell of the wish of Hare Reupena that the bishop be a Pakeha.
You said that it was not known that the matter of the bishop would be discussed and many of those involved in the matter were not present at that hui. This was indeed one of the subjects to be discussed at the Ngati Porou hui but it was not discussed at the first hui because you were the chairman; at the second meeting Captain Pitt was chairman and the matter was dealt with. Who was in the wrong? It was right to say that it was not known that the issue of the bishop would not be discussed. However, you explained that the Bishop of Waiapu did not want the matter discussed and it was perhaps the bishop and his Pakeha friends who, you said, were unable to attend the hui. There was no place for the Bishop at that hui; your hui dealt with the choosing of the bishop, however the meetings at which the whole people expressed their ideas were not yours, rather it was for you to listen to the people. It was better that the Bishop and his Pakeha friends were absent from that hui so that there could be open discussion.
I wonder at the Editor’s statement that the Bishop did not like people of other denominations participating in the hui. All the tribes that came to Tikitiki were guests of Ngati Porou and it was right that they come to listen to the speeches. What is wrong with listening? What is wrong is that a person may be nudged. Now it is very clear that a Pakeha is not be wanted as a bishop for Maori - without any nudging from outsiders.
As for your guidance that we should be careful what we say lest we upset our bishop and our Pakeha friends, you should also advise the bishops and the Pakeha that they should be careful lest they be seen to be belittling Maori in denying him a ladder with which to reach important Pakeha positions. Pakeha have been running the Maori Church for more than one hundred years now; it is time that Maori took over.
Reweti T Kohere.
(1) Neither you nor one of you sent a motion to be printed in Te Toa Takitini.
(2) You did not, in your notice advertising the hui, mention that the matter of the Maori bishop would be discussed. Nor did you tell me, the Chairman, that the matter would be dealt with. So we were without some of the people who should have been present to deal with this issue and we should have just meandered about.
(3) I am surprised at your wish that all the visitors should be involved in the discussion of our bishopric. What interest do the Catholics, the Mormons, the Wesleyans, the Ringatu and others have in this matter? The process should be that those who are committed to the Church, that is, those who have been confirmed, should talk this over at what is recognised as a Church hui. I agree with what the Bishop said when he spoke to me,
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and said that this matter is not an appropriate one to be dealt with at our hui
as it does not affect everyone but only Church members.
(4) But be calm. By being accommodating we will bring our work to a good conclusion. I am embarrassed by your saying that ‘the bishops should be advised not to use Maori as a ladder to advance Pakeha to important offices.’ What spiritual fruit will emerge for us from such talk? – From the Editor.
TO THE EDITOR
Friend, greetings to you and to those under you. Please publish this contribution to the matter which looms before us. As for the Bishop, it is said that he should be a Pakeha. I say that I do not agree. Rather the Bishop should be Maori so that what was said to the Maori People should be honoured and the Church among the Maori should have its own separate authority. Most of our people have an understanding of the teachings of the faith. If the Pakeha bishops don’t like this then dispense with them. The faith has been established here in New Zealand for a hundred years now.
H Te Maro,
Tikapa, Port Awanui.
14th April, 1926.
MINUTES OF THE OHINEMUTU MEETINGS.
Raniera Kingi, Secretary to the Board
Extracts from the Minutes of the meetings held at Ohinemutu on 31st March and 1st and 2nd April, 1926.
The Election of the Te Arawa Trust Board:
The Total Votes.
Ngati Pikiao –
Takinga -
Votes ?Paraki Votes to Total
Chairman
Peeti Hareti 20 203 - 322 (sic)
*Hemana Pokiha 9 - - 16
Peti Hareti’s majority 306
Takinga Rangiunuora –
Warena Haimona 28 220 1 249
*Tiakiawa Tahuriorangi 5 - 8 13
Tamateatutahi-Kamiti
Tamehana Gardner 50 226 2 278
Te Whiti Weneti 15 130 - 145
T Gardner’s majority 133
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Hinekura Rongomai: Morehu te Kirikau, unopposed.
Makina: Heemi te Uara, unopposed.
Ngati Tuhourangi –
Matina Makiha 21 130 13 164
W W te Rohu 22 114 15 151
Aritaku Wihapi 23 123 - 146
Whetu Werohia 37 87 5 129
Hoani Retimana 3 107 4 114
Hakopa Mohimoke 7 58 14 79
Mika Aporo 5 54 - 59
*Aperahama Wiari 5 - 4 9
Waretini 2 3 5
Makerangi Hunea - - - -
Matina Makiha, W W te Rohu and Aritaku Wihapi, having the
most votes, were elected.
Te Ure-o-Uenukukopako –
Uenukukopako-Rangiteaorere –
Wera Loffley 138 65 5 208
Taimona Matuha 74 38 - 112
Wera Loffley received most votes.
Ngati Whakaue: H T Mitchell and H Hikairo were appointed by the tribe without a vote being taken.
Voting:
Kiri Tapihana 44 55 - 99
Haki Galvin 6 81 1 88
Rewi Wikiriwhi 5 72 - 77
Hapara Patahuri 53 - 3 56
Aurea Haupapa 3 - - 3
Because he received most votes, Kiri Tapihana is elected as a member.
Rangiwewehi: Wiremu Ereatara, appointed unopposed.
Rangitihi: Raureti Mokonuiarangi, appointed unopposed.
Tarawhai: Kepa Ehau, appointed unopposed.
· These did not agree to be candidates.
Notification.
I, Rev F A Bennett, was appointed Chairman of the Electoral Hui of the Te Arawa Board by Te Arawa for two years beginning on 1st April, 1926.
I announce that the names of the following people have been submitted to the Governor-General to be members of the Te Arawa Trust Board for the specified time, representing the following sub-tribes of Te Arawa:
Ngati Pikiao: Morehu te Kirikau, Peeti Hareti, Heemi te Para, Tamehana Gardner, Warena Haimona.
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Te-Ure-o-Uenukukopako: H T Mitchell, Heketoro Hikairo, Wiremu Ereatara, Wera Loffley, Kiri Tapihana.
Tuhoiurangi: Wiremu Waaka te Rohu, Matina Makiha, Aritaku Wihapi.
Rangitihi: Raureti Mokonuiarangi.
Tarawhai: Kepa Ehau.
Signed at Rotorua on 12th day of April, 1926.
Rev F A Bennett
Chairman, Organiser of the Voters’ Meetings.
(The final list of members will be published in the pages of the Gazette. – Editor)
ROTORUA TENNIS TOURNAMENT.
Hohepa te Tatere.
In 1925 the Maori Tennis Tournament was held at the Ngati Kahungunu marae at Dannevirke. During that gathering Te Arawa came forward with their invitation to the tribes to come to their marae for the tournament the following year. At the conclusion of the tournament there, Whanganui proved to be the strongest team and won the Marumaru Cup, and they accepted Te Arawa’s invitation.
This year the tennis tournament was held at the Arawa marae, Papa-i-o-uru. The people who came onto the marae were delighted at the way the hui was run.
First: The Tennis Committee organised the matches on the courts well and they were also congratulated on the help they gave to the players who responded quickly to the Committee’s instructions. There were no problems. The Pakeha watched and commended us Maori for the gracious way the contenders behaved on the courts.
Second: The arrangements on the marae. There was no unseemly behaviour on this marae. Although there were many people, there was no drunkenness or foul language heard during the gathering. Therefore, Te Arawa were very grateful to the tribes that came onto their marae and for the way the tribes cared for each other.
Third: Visitors were frequently heard expressing their thanks for the wonderful welcome given by Te Arawa and for all aspects of the hui, They praised the sleeping quarters, the dining rooms, the beautiful waitresses, and the elderly ladies who did not sleep out of their concern to look after their visitors.
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The tournament continued for six days – 2nd, 4th, 5th, 6th, 7th, & 8th April. Ten major tribes came to battle for the Marumaru Cup. They were: Whanganui, Tamatea, Takitimu, Te Arawa, Horouta, Tongariro, Ngati Whatua, Kurahaupo, Taranaki and Waikato.
During this gathering, the largest number of matches ever completed in New Zealand were played. The number of entrants was: Championship Events – 306, Handicap Events – 306, Marumaru Cup 72, a total of 684.
At the Pakeha National Tournament held in Christchurch last Christmas there were 248, which shows us the magnitude of our achievement.
The following are the winners at the Rotorua Tournament.
Marumaru Cup Competitions
The Teams that got to the Finals last year (1925) at Dannevirke. Holders, 1925: Whanganui, (1) D Potae, (2) P Hurinui, (3) Miss R Gray, (4) Miss Hurinui, Runners-up: Tamatea (1) P Winitana, (2) T Meha, (3) Mrs Kani, (4) Miss M Pohe.
Marumaru Cup Competition – Rotorua, 1926.
Provided by the Secretary, R Royal.
First Round. – Whanganui B (10 sets, 60 games) beat Takitimu B (0 sets, 29 games): Arawa B (10 sets, 60 games) beat Tamatea B (0 sets, 11 games).
Second Round. – Whanganui B (10 sets, 62 games) beatHorouta A (3 sets, 55 games): Arawa B (10 sets, 55 games) beat Tongariro A (0 sets, 22 games): Whanganui A (10 sets, 60 games) beat Ngati Whatua (0 sets, 20 games); Takitimu A won from Tongariro B by default; Arawa A (10 sets 60 games) beat Horouta B (0 sets, 25 games); Kurahaupo A won from Ngati Whatua B by default; Tamatea A (8 sets, 43 games) beat Kurahaupo B (3 sets, 31 games) ; Taranaki wins from Waikato by default.
Third Round. Arawa A (9 sets, 70 games) beat Takitimu A (7 sets, 64 games); Whanganui B (11 sets, 69 games) beat Kurahaupo A (3 sets, 56 games): Wanganui A (10 sets, 60 games) beat Arawa B. (0 sets, 20 games): Tamatea A won by default from Taranaki.
Fourth Round. —Arawa A (9 sets, 88 games) beat Whanganui B (3 sets, 56 games) ; Whanganui A (10 sets, 60 games) beat Tamatea A (0 sets, 25 games) .
Final. Whanganui A (12 sets, 95.games) beat Arawa A (8 sets, 84 games) .
Whanganui A are the winners of the Marumaru Cup and will hold the Cup for the next twelve months.
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These are the teams in the Final: Whanganui A (winning team) : (1) Pei te Hurinui Jones, (2) Tukere te Anga, (3) Mrs. P. H. Jones, (4) Mrs. P. Potaka. Arawa A (runners-up) .—(1) Vernon Moore, (2) Phillip, Howell, (3) Miss Rose Karepe, (4) Mrs. O. Anderson.
MAORI CHAMPIONSHIPS.
Men’s Championship Singles and Arawa Trophy (carved racket). —Final: P. H. Jones (Whanganui) beat Tukere te Anga (Whanganui), 6 6—5, 6—l.
Ladies’ Championship Singles and Hinerapa Challenge Cup. —Final: Miss E. Hale (Gisborne) beat Miss R. Gray (Whanganui), 6—l. —l.
Men’s Championship Doubles and Morehu Turoa Challenge Cup.— P. H. Jones and Tukere te Anga (Whanganui) beat D. Potae and T. Peina (Whanganui), 6—4, 6—4, 5-6, 6-2.
Ladies’ Championship Doubles and Tairawhiti Trophy.— Final: Miss E. Hale and Miss K. Hei (Gisborne) beat Mrs. P. H. Jones and Mrs. P. Potaka (Whanganui), 6—l, 6—l.
Mixed Championship Doubles.Final: E. Howell and Miss R. Karepe (Arawa) beat P. H. Jones and Mrs Jones (Whanganui), 6—5 ,4 —6, 6—2.
Men’s Handicap Singles.— D. Potae (Whanganui) beat W. Emia (Whanganui), 60—45.
Ladies’ Handicap —Final: Miss J. Rukutai (Auckland)' beat Mrs. McLeod (Kurahaupo), 50—37.
Men’s Handicap Doubles. Final: H. Sidney and P. Tureia (Takitimu) beat R. Royal and H. Manahi (Arawa), 60-58.
Ladies’ Handicap Doubles. Final: Miss P. Rukutai (Auckland) and Miss Iri Hall (Arawa) beat Mrs. A. McLeod and Mrs. Katene (Kurahaupo), 50—39.
A NOTICE.
It is possible that we, the Synod of Aotearoa, will be convened by the Archbishop during June to vote for our Bishop. It is thought that Palmerston North will be the venue for the meeting. You will eventually receive confirmation of this. This is just a preliminary notice.
P Peneti.
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THE NEW CHURCH AT OMAIO.
This building was consecrated by the Bishop of Waiapu on 17th March.
The baptismal font is a gift from the friends of Canon Pahewa. The words on that font, as translated into Maori, are: ‘To the glory of God and in memory of the long and faithful ministry of Canon Pahewa in this Parish.’
The lectern is a gift from the soldiers of Opotiki. The Maori translation of the inscription is: ‘To the glory of God, this church was erected by the pakeha and the Maori ot honour those who gave their lives in the Great War, 1914-1919: Colonel C C Saxby, Tapauri Paraone, Paratene Karapaina, Hakota Karapaina, Waikura Kapene, Hamiora Lawson, Teweka Teraina, Arapeta P Anaru, Hemi Hill, John S Swinton, Whiiti T Eruera, Owen S Fairweather, Herewini E Aramakutu, Heremia Delamere, Tamati Makarini, Ruawai Hunia, Hemi Rewharewha, Tame Rihimona, Taane Toka, Winiata Hunia, Nepia Hauata.’
‘A token of gratitude from those who returned alive.’
MERE WHATI WI REPA.
T Wi Repa, MB, ChB.
At two o’clock on the morning of 23rd March Mere entered upon the long sleep. That morning her spirit flew on the wings of the South to the Paradise of her ancestors, to Hawaiki, to Te Hono-i-Wairua. On that day her canoe left behind the great distresses of the world and entered the great calm. After her departure the [?paki] lay without a ripple. That morning the sound of Riuwhati, the canoe of her ancestor Manaia, was heard heading northwards to the crossing at Pikopiko-i-whiti. Mere was the treasure on board that canoe. The suffering, the weeping, the sorrow show that the strong-growing totara of the river-mouth of Koputuka has fallen. Goodbye, Mere. Take with you your beautiful heart, your tranquil mind, and your love for people. The important one, the hands of the people, go to the myriads in the afterlife who welcome your lonely party. Go from amongst your blossoming flowers, your eyes looking at the headlands of Matakaoa and Te Koau, your ears hearing the waves at Wharekahika, your heart weeping for the undulating country around Manutuke, as you are carried from us. Soar on your wings over the summit of your ancestors, Te Aringa¹. Fly on the back of Tawhirimatea who will carry you to your ancestor, Rehua, at Toi-o-nga-Rangi. You are a fish caught in the net of Taramainuku whence you cannot escape. Trample on the dark clothing, the gloomy world, and enter the daylight, the world of light.
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‘A DESCENDANT OF CHIEFS FROM RONGOWHAKAATA’
This story appeared in Te Toa Takitini on 1st April. I was surprised by it. It is true. But it is not for her chiefly descent that she was loved and her death lamented. It is for what she did. Her achievements are obvious, so that people ask, ‘Who is this woman? Who were her ancestors?’ Her ancestors are set out below.
Rongowhakaata – Turahiri
|
Rongomai-ratahi
|
_______________________________________
Ruawhetuki Turourou
| |
Paremata-whanui Wh-ohu-ngiaare
| |
Uenuku Kaipoho
| |
Tahatu-o-te-rangi A. Mokai-ohu-ngia
| |
Tarake __________________________
Ngarue-i-te-rangi Tupatu Hukaipu
|
Tahoka-i-te-rangi
|
______________________________
Tamaitoia Utuwaka
| |
__________________________ _____________________
Hinetai Puhiora Rereaute Pitau
| | | |
Ngarangiwhakaangaanga Te Puapua Hakopa ________________
Pera Raharuhi Rukupo
| | | |
Te Nanati Te Raro Hemi Otene Pitau
| | |
Paratene Turangi Hemi Te Oriki Haromi
| | |
Mika Turangi Haromi Te Ata Mere Wi Repa
| |
Heni Materoa Mere Wi Repa
(Lady Carroll)
B.
Mokai-ohungia = Hekeiterangi
_________________________________________________
Ngarueiterangi Tupatu Te Hukaipu
| |
Pakirehe ____________________________
| Te Ikawhaingata Turehe Te Aranga
2 Puhiora - Ngaoko | |
| Te Ratu _____________________
Te Puapua | Moengawaitohu Parahako
| |
Te Raro Huaariari ________________
| | | |
Hemi Tamaitipokia Te Puarangi Tukai
| | | |
Haromi Tamati Te Te Rereaute Piere
| Rangituawaru | |
Mere Hakopa Riria
-ohu-ngia | |
Hemi Wi Pere
|
Haromi
|
Mere
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C.
Mokai-ohu-ngia
|
Te Hukaipu
|
_________________________________________________
| | |
Te Ikawhaingata Turehe Te Aringa
| |
_________________________ Parahako
| | |
Te Rangikauangaiwaho Hinekino __________________________
| | | | |
Taitauiwi Hineka Te Ratu Hinekitera Hinaki
| | | |
Hineirahirahiaterangi Harongarangi Tukuwai Te Waaka Perohuka Te Raro
| | |
Rongotuma’mao *Hirini Te Kani Te Keepa Hemi
| | |
² Te Kani-a-Takirau Marara Haromi
| |
. Heta te Kani Mere
D.
Te Hukaipu
|
Te Aringa
|
Te Peka Te Wharekainga
|
Karikari
|
Te Meihana
|
___________________________________
Piri Taketake Hera Mataira
| |
Hirini Haereone Haromi
|
Mere
E.
Ruakorehe
|
Tutatangateao
|
_____________________________________
Te Ao Kauwirangi Rongomairikura - Rakaihoea
| |
Kui Pumaiwaho (Whanau-a-Rakaihoea-Waiapu)
|
Tahu
|
Te Whare Kinga - Te Peka
|
Karikari
|
Te Meihana
|
Hera Mataira
|
Mere Wi Repa
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F.
Hineteao
|
Hihakuwharu
|________________
Whakaue Umu = Te Ikawhaingata
| |
Te Rangikauangaiwaho
________________________
Te Wairoa Nohoroa
| |
Haua Tuteamoamo
| |
Hakopa Maewa
| |
Hemi te Oriki Mere Whati - Te Otene Pitau
|
Haromi
|
Mere Whati (Name) Mrs Wi Repa
G.
/Te Whatui-Apiti
|
Tapuae Hikawera
| |
Te Rangituanui - Ratuaterangi
|_____________________
Takapumaro Te Whewhera - Te Kapuamatotoru
| |
Te Ikaharaki Hinerara
| ______|___________
Taukati Tiakiwai Te Piaki
| | |
Tupana Te Umutahu Porau
______________| | |
Piripi Taketake Hera Mataira Rawinia Wahawaha
| | | |
Hirini Haereone Haromi Te Ata Mako Doctor Wi Repa
| |
Mere Turi Kara (Wairoa)
We see in these that this woman is in the line of chiefs of Turanga! Of Heni Materoa, Pitau, Wi Pere, Hirini Te Kani, Te Rangituawaru, Te Keepa Te Turuki, Te Waka Perohuka, Hirini Haereone, Te Kani-a-Takirau. This is the basis of Te Toa Takitini’s statement: ‘This woman descends from the chiefs of Rongowhakaata.’
‘Our chief.’
That is how Te Toa Takitini designated this woman. She was one of the chiefs of Ngati Porou. Te Toa has made it its business to be familiar with the chiefs of Ngati Porou and with this woman. The chiefs of Ngati Porou do not know the genealogy of this woman. At last perhaps they will. But in the speeches of farewell they did say, ‘This woman who has died was our chief.’ The chief is a leader of the party, the leader of the hapu, of the tribe, in the travels, in the work relating to the hapu and the tribe. The chief is a guide, an initiator,
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the one who carries the work to completion, who is followed by those under him or her. Such a person is called ‘a chief’. And this line of people is blessed, is exalted, and is honoured amongst those of another tribe. This is what Ngati Porou have in mind when they recite this lament and refer to ‘our chief.’ This is someone in whom is planted a heart of thoughtfulness, of love, of kindness to people – someone who is concerned with the business of the tribe. She is someone whose place is justifiably in the midst of the people. She is someone who gets things done [? ringaringa], a [? kingawha] of the chiefs, an obedient servant who offers herself for the people. Our Lord says, ‘Whoever wishes to become great among you must be your servant; he who humbles himself shall be exalted.’ [Mark 10.43, Luke 14.11] Therefore the relish of the tears of Ngati Porou flood down upon this woman. ‘Farewell, our chief.’
‘HE KOTAHI NA TURAHIRI, E HORU TE MOANA.’
ONE FROM TURAHIRI WHO WILL STIR UP THE SEA. [cf Nga Pepeha 510]
Rongowhakaata had three wives, daughters of the same man. Turahiri was the youngest of this family and the third wife of her husband. They had one son. He was called Rongomai-ratahi. The whole country knows the saying about this man, ‘One from Turahiri who will stir up the sea.’ Rongomai-ratahi had Turourou. He was the [? Ikawhakatu] within Turanga. This is the lineage of this woman. During the time of Te Otene Pitau, Mere’s ancestors passed the mana of Rongowhakaata to that man. Some of the words spoken when Pitau underwent the tohi rite were shocking. This was one of them: ‘Grow up to light fires.’ Pitau grew up. The Tai-rawhiti and the Tai Hauauru, in those days, knew that Pitau was the [? marae] of Turanga. When Mere grew up that mana returned to her. When we were about to marry, Pitau and his wife, Mere Whati (senior), said to Mere (junior): ‘When you are married, return to Pakirikiri to gather together the remnant of your forebears and also the tribe. Here is your house, Te Poho-o-Rukupo. We left Ngati Porou. Te Poho-o-Rukupo was taken to Manutuke. The elders there renewed their plea to their grandchild: ‘Hine, return to live in your house and that of your sisters.’ Her younger siblings are Hinehou and Pani Te Kani, the children of Heta Te Kani and Te Karukoura. Although that aspect [of Pitau] was not fulfilled in them because I was baptised with the baptism of the new age, the remnant of her forebears who are still alive know that she was the looked-for ‘child of those marae: She was the plumes on the canoe of Rongowhakaata Tuturu. We came to Te Araroa and Wharekahika amongst my hapu, Te Whanau-a-Tuwhakairiora, where the stature of this woman was realised. It was seized upon by my senior chiefs, Te Hati and Te Ngarara Houkamau, and also by our father, Hori Mahue, as ‘a piki kotuku [a white heron’s plume / a treasure] for their heads, a mapihi maurea [a tigershell ornament / object of affection] for their ears. She became part of the group of women who are involved in promoting good things in Waiapu, alongside Arihia Ngata and her sisters-in-law.
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She was welcome amongst Te Whanau-a-Apanui because of her lovely character which all recognised. In her farewell speech, her elder sibling, Heni Materoa (Lady Carroll) said, ‘You were different from everyone else. This perhaps what was in mind when it was said that the moon has its own glory, as do the stars, as does the sun.’ Those who have passed on to the afterlife who have been baptised are not lost. Gisborne is a remarkable town. Many special people are settled in Gisborne. In my time, the special people, those signed with the red sign [?tohi whero] of the po [?night ?underworld], have been Pitau, Wi Pere, and Timi Kara. Their grandchild in their company is Mere, over whom we lament today. ‘One from Turahiri who will stir up the sea.’
Toia nga waewae o to tamaiti kia ataahua ai te haere i nga parae o Manutuke.’
Massage your daughter’s legs so that she can come shapely to the fields of Manutuke.’ [cf Nga Pepeha 2534]
This is a widely-known saying but its proper setting is the lineage of this woman. Ngarueiterangi had Tahoka-i-te-rangi. When Tahoka-i-te-rangi was pregnant, Te Arawhariki, a notable warrior from the line of Ruawhetuki, said: ‘If your child is born a girl, massage your daughter’s legs so that she can come shapely to the fields of Manutuke.’ However, when the child was born it was a boy. He was given the name Tama-i-toia. See the genealogy. Those of noble descent, wherever in the country they may be, even if they have little desire for husband or wife, long for the place where their umbilical cord was cut. When we were married in Gisborne in 1909, she said to me, ‘What I want most of all is to give you this authority. Wherever we are living in the country, if I die before you, bring me back to Pakirikiri or Manutuke. As she died in Gisborne Hospital it was easy to fulfil her wish and to lay her in the ground set apart for the sacred afterbirths of her ancestors. From the time of Rongowhakaata none of this line have been laid to rest outside the boundaries of Rongowhakaata. Rest, my girl, in the home where your heart wanted to be, where you can hear the tramp of the feet of those walking in the fields of Manutuke.
There is Antares – [the Sign of Summer]
[? Like a white heron] at the sky’s edge.
Farewell, dear one,
Of whom the land is in awe,
The one in command of people,
To join those myriads below.
Go from the sea breezes
Within Arai,
From the snare of sickness,
From the house
Whence your love reaches me.
¹ Note – Taumata o Te Aringa – Young Nick’s Head.
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