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TE TOA TAKITINI
Registered at the GPO as a Newspaper.
Number 66
HASTINGS
1st February, 1927.
THE BISHOPRIC OF AOTEAROA.
The Synod of the Bishopric of Aotearoa has been summoned to meet on Wednesday, 2nd March at Ohinemutu. On 26th February the Duke arrives in Rotorua. On Sunday, 27th February, he will attend the Te Arawa Church at Ohinemutu in the morning. On the Monday Maori will welcome him. On Tuesday there will probably be a meeting of the country’s Maori Councils and on Wednesday there will be the Synod meeting. This will be our meeting at which we will settle the issues around our Bishopric and seek ways to bring to happy fulfilment the hopes of the Church amongst the Maori People. We will welcome our Supervisors and our Archdeacons from the Pakeha section but also those who have an interest in the business of the Church amongst the Maori People.
CHINA’S TROUBLES
We are continually receiving information by telegram about the troubles in China. War is likely to break out soon. Some English warships have sailed there. They have gone not with the intention of fighting a war but as a cautionary measure to protect those living under our flag. One of the causes of the trouble is the breaching of the conditions of the treaty signed previously between the Chinese and the English authorities by an area of China. But the serious trouble has arisen out of the hatred of a part of China towards the Europeans, not to the English only but to other foreign nations. Preachers of the Christian faith have been ill-treated and have been driven from some parts. When the warships were seen arriving there the troubles calmed.
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Published by the Rev F A Bennett and printed at the Herald Office, Tennyson Street, Napier, 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 February, 1927.
SIR JAMES CARROLL, KCMG [TA TIMI KARA]
(The Conclusion,)
Dr Tutere WI Repa.
A wonderful man:
Timi spent two months at school in Napier. His ‘post’ who supported him during that schooling was Te Oti Ritihana who set up the ‘Richardson Shipping Company.’ People, did they imagine that with two months of schooling this man would become acting Prime Minister of New Zealand and would speak for New Zealand in the presence of Kings? Surely one must say that this is a wonderful man? The proverb says: ‘The person who stands before kings is joyful.’ He has learning. It was not only when he entered Parliament that his outstanding abilities were recognised. Think of the way he spoke English. This is a difficult language but he was able with ease to use beautiful words and appropriate words to give expression to his thoughts so that wise people could know what was in his heart. Despite the difficulty of the language, Timi used it to speak truth. So we have ‘Te Rau-Tau-Hou’ asking, ‘How can this man speak so fluently with only two months of schooling?’
My friends, you are aware that Timi made every effort to read the important books, the instructive books, in the English language. His mind was like steel [e kapo nei - ?catching at, ?flashing at] the iron. After one reading he had grasped the important teachings in those writings. He read the Bible in English, and the writings of Shakespeare, Burns, Tennyson and many others. He consumed the English translations of the ancient writers of Greece, Rome, [? Kararia], and Egypt. It was remarkable how he stood before the learned men of the world and spoke at the world’s great universities in English saying very wise and good things; his reasoning and all his words were beautiful. He was never insignificant.
While he was in England he was a guest at the main English Universities, notably at Cambridge University. During a conversation, the Vice-Chancellor asked him what school he had attended. Timi answered,
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‘The University of Life.’ The Englishman asked where that University is. When Timi explained, the man bowed to him in wonder.
While in London he became a member of the ‘Savage Club,’ but not without breaking the rules of that club, because of the club’s great desire that Timi should come and speak to them. That rule says that anyone wishing to belong should have a profession, a business. He learnt of that when he arrived there but they were impressed by his appearance and his speech when he addressed them. There is not yet a Pakeha club [here] but there is a Maori club and he is a member of it. ‘For the membership of that club a person must undertake an initiation ritual and only then is he able to have speaking rights in that assembly.’ [Te Aka – paepae hamuti, cf. A W Reed, Treasury p.45].
Had this man taken up the law he
would have become a judge; were he in
America he would have become President. No office would have been beyond such a
fertile mind. No-one amongst us is as remarkable. In no way does he rank below
Balance, Atkinson, Seddon, Captain [?Rata], Ward, [?Karimana],
Hall-Jones, Bell, Massey, Herriew, Myers, MacKenzie, Macdonald, or Allen.
“The Renascent Kahungunu.” The aristocracy of the mind. This man’s lineage was from Ngati Kahungunu of Te Wairoa. The above English words are from the ‘Gisborne Times’ newspaper, and it is clear to us what the writer had in mind when he wrote that – it was as if Timi was the second Kahungunu born into this world. His thinking was that this was the ultimate compliment he could pay to this great man. And I also think that this is the appropriate way to speak about Timi. And if Timi heard himself being compared to his ancestor his heart would have rejoiced. ‘Why should only some draw near, because Timi was for everyone? It was Te Haenga Teparitipua who said, ‘We have not come to weep for our father but we have come to weep for the man for all.’
The great curriculum vitae of this man ennobles him before the world. He belongs, as the Pakeha say, to ‘The aristocracy of the mind.’ Wherever he may be, whatever he might be doing, he is the source and the basis of the lineage of nobility. I finish. There is no other genealogy of greater ‘warmth’ than this one, therefore it is right that we feel great and abiding gratitude and grief in our hearts for our elder.
Sir, rest in Te Anu Matao [the freezing cold]. Your passing has been lamented by the world with lamentations appropriate to a great man, even though you are from this small people, the Maori. Farewell! It is for you to listen and to observe and, if possible, to guide the people you have left behind. Yours is a living spirit which will not be lost from Te Aoturoa [this world]. Farewell! Farewell! Farewell!
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A MAN DIES.
On Wednesday, 22nd December, 1926, the Rev Penewhare Wi Netana entered upon the long rest. He was 29. Therefore he was only a youngster when he was taken from the area in which he was blossoming physically and in all his work. In 1916 he was sent by his tribe to Te Rau Kahikatea in Gisborne so that he could study to grasp the treasure left by his ancestors. He sat at the feet of the elder, Mr Chatterton until 1920. That year Mr Chatterton was installed as minister for Rotorua and subsequently as Archdeacon of Tauranga when the Rev Neild (the present chaplain of Te Aute) became elder for Te Rau. From that year Te Rau was replaced with Maori and Pakeha both being taught at St John’s College, Tamaki, Auckland. [Pene] stayed at St John’s College under the elder, Canon P T Williams. In 1921 he was ordained Deacon in St Mary’s Cathedral, Auckland, by Bishop Averill, and in 1923 he was ordained Priest there also. The preacher at that service was the Indian Bishop of Dornakal. He then lived at Waitara for a year or more as minister to Taranaki. Here his illness began and he was moved by the Bishop, here to the Ngapuhi area, a warm place more suited to his illness. He remained as minister of the Parish of Paihia until his death. He was a young man with a gentle voice and a humble heart. Despite his illness he carried out all his work and he fulfilled his tasks right up to the time he was called to his rest. Farewell, friend. Farewell, my lad! Go to your parents, to your ancestors, whose treasure you took up while you lived.
DIOCESE OF WAIAPU.
These are the members of the Standing Committees of the Church for this Diocese;
1. Tauranga District.
Ohinemutu Wiremu Kingi
Whakarewarewa Raimona Heretaunga
Mourea Tiakiawa Tahuriorangi
Te Puke Hemi Te Uara
Whakatane Kereopa Hotene
Ruatoki Paora Rangiaho
Taupo Paora Rokino
2. Waiapu District
Waiapu Native District
Te Kaha Wiremu Paora
Kawakawa Tutere Wi Repa
Waiapu Apirana Ngata
Hikurangi Hakopa Haerewa
Tokomaru Bay Anaru Matete
Whangara Hira Paenga
Turanga T Halbert
3. Heretaunga District
Hawke’s Bay Native District.
Nuhaka Matene Whaanga
Wairoa Rewi Tamihana
Mohaka Netana Nehemia
Moteo Peter Teopira
Waipatu P H Tomoana
Waipawa Henry Hutana
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THE CHRISTMAS AT TE WAIHIRERE (WAIROA).
P H Tomoana.
Te Hata Tipoki, Turiparera Kara, their elders and the Tribe at Te Wairoa summoned people to a ‘Christmas’ at Te Waihirere. The idea was to renew and to stir up unity with respect to the ongoing purpose of the remnant of Te Wairoa bequeathed to them by their ancestor and elder, Timi Kara which was to find means to renovate Te Waihirere, the marae to which the people of the country were invited. The thought was to develop a project for the betterment of the tribe. In these days they had the idea of developing a project to commemorate their ancestors and Timi. Hence the gathering at Christmas. They soon set about speaking to the remnant of folk about the many things that had to be done at that time of the year.
Paora Kurupo, the Rev Pene Hakiwai Tutaki, and Tomoana represented the Heretaunga
area together with their young ones, Te Oketara of Moteo and Huata of Mohaka.
The Chairman of the Hui, Te Hata Tipoki, laid out the plan:
‘The idea is to renovate Waihirere as a marae and to erect again the gift inherited from our ancestors, Takitimu Meeting House, as a carved building using every decorative skill, and to set up a memorial post to their ancestors and to the most famous Maori in the world, Timi. It would also serve as a reminder to the generations of their children and grandchildren and the tribe as a whole, of the marae upon which their ancestors stood – of Pouwharekura, Kahuturi, Kahu-taka-te-rangi, of Ruamano te Mataiwaka, of Te Pai-wahia, and of Hinehape i Te Ariki and Tapukea who have departed this world, and of ‘Everyone’s Timi.’’
The Chairman responded to questions. (1) The cost would be five hundred and forty-eight pounds (£548). (2) A group would be set up, known as the ‘Kahungunu Welfare Association,’ which would be the eyes, voice and hands of the tribe. Lady Carroll will be Mother to the group. Th Spokesman will be Wiri Kupa. The Chairman of the Te Wairoa Branch will be Te Hata Tipoki and the Secretary, Tihi Kara,
The constitution of the group will be drawn up by Wiri Kupa and his fellow lawyers. When the laws are drawn up, Heretaunga will be invited to a meeting.
As for the visitors – why should you be welcomed for we all belong together [‘Tatau nei ano hoki Tatau!’]? But don’t be angry with the House of Turi, of Paku, of Te Rito, or of the elders, Pakuku and the others, and of the elderly women at Te Maaki, and our chiefs who are there waving their firebrands. The Old World is passing. This is the New World with its hopes for the yearning heart. Gird yourselves! Be strong! O God, give all of us strength.
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SPORTS
Some Words of Caution.
R[eweti] T K[ohere.
Of the important peoples of the ancient world the Greeks were the strong nation, the people committed to sports. When the ancestors of the English were going about naked, [the Greeks] were in possession of deep learning, sports were consigned to being part of military activities. The longest race in the world is called the Marathon, a Greek word. When the nations of the world gather for sports it is called the Olympic Games, another Greek word. The main sports arena for the Greeks was close to Corinth, consequently when Paul wrote to the people of Corinth he referred many times to sports. He said, ‘Do you not know that in a race the runners all compete, but only one receives the prize.’ (1 Corinthians 9,24). Because of their commitment to sport, the young Greeks suppressed their desires and disciplined their bodies all the time by training. The winner of a race was crowned by the ruler with a crown of laurel leaves. This was the ‘prize,’ referred to by Paul as the ‘perishable garland’ because leaves wither and dry, but they were a valued honour to the Greeks.
Sports are not work; their main purpose is to loosen up the body and harden it so that it is fit for hard and necessary work. The people for who sport is most appropriate are those who work in offices or those whose work is about using their minds. School children and those who are at college are those particularly in need of sport. But what of sport for farmers whose bodies are already fit? In this casde it is for pleasure.
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Sport is not work; it is not for making money. It is a noble view of sport that a person should not be paid for doing it. So, whether a person is paid or not has led to sport being divided into two groups; those who receive payment are called professionals and those who are not paid, amateurs. In football, the code that receives no pay is called Rugby and the code that is paid is League. The All Blacks and the Maori team play Rugby. A notice appeared in Te Toa Takitini asking for contributions of money to support the Maori team but later that request was withdrawn because it contravened that sacred law of rugby, that those playing the game should not be paid. The English are very firm about this law. Their concern is that if money becomes part of the sport it will bring in corruption, the sporting element will be lost, money will be paid to players to cheat, or to the referees to give wrong decisions. Before the time of Christ the Greeks were very keen on sports but they held to the amateur rule and no payment was given except a crown of leaves.
The important thing about sport is the playing and enjoying it whether one wins or loses. A true man will not be sad when he loses or when his side loses, and if he wins he does not boast or jeer. I heard that the elders of one Maori hapu wept when their football team lost. A game is not a body fallen in battle that it should be lamented over. Sport is for pleasure; let sport remain a pleasure. The important thing is playing the game and the physical fitness if brings, and if you win there’s nothing wrong with that – it’s good.
The main thought of Maori when they take part in a sport is winning a trophy – a cup, a shield, a rose-bowl, or something. It is said that for Maori playing is a waste of time if there is no cup. This way of thinking is a younger brother to professionalism, to receiving payment. The cup is just a sign of having won like the laurel crown of the Greeks, but for the Greeks the prize was something fading and not gold of silver. The important thing was the winning and not the cup. The cup carries no honour if there hasn’t been a victory, but if there is a victory there is honour even if there is no cup. There is no cup when England plays New Zealand at rugby or when Australia play England at cricket. The schools and the leading colleges do not play rugby for cups. Although there is no cup we still get pleasure, we put in a lot of effort, we are determined. When a cup is won some hapu hold a feast with speeches; they present the cup to their chief. This elder holds onto the cup and says these words:
Lord, now lettest thou thy servant depart in peace,
For mine eyes have seen thy salvation . [Luke 2.29-30 & BCP]
We know that this was the song of Simeon when he lifted up the Christ; for the Maori it has become a lullaby to lift up rugby. Do not forget that rugby
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is a game, not a service of worship or a fight. Don’t make sport into an idol. When a tribe wins a cup they are very happy. That cup is welcomed onto many marae; it is wept over; the trophy is given money. Alas! How ridiculous! It is like the Children of Israel bowing before the golden calf. If I had the authority I would smash all the cups and shields and rose-bowls.
Play less and work more!
The words of our Prime Minister, Mr Coates, have been widely publicised, He said that we should play less and work more because people can’t live on sport. One’s livelihood comes from work – from raising sheep and cattle and pigs, from milking cows, and from cultivating the land. I was overjoyed when the Prime Minister uttered these words because Maori as a people have gone mad over sport – rugby, hockey, horse-racing. Last year we heard how the indigenous people of Samoa played cricket for two weeks. That sickness has crossed to New Zealand and has afflicted the hockey-playing villages. Money and time are found for games but not for important work, for right occupations. With respect to the Samoan folk, they have bananas for food, girdles for clothing, temporary shelters for houses, and no Pakeha hungry for land.
Sport is good so long as it stays within the boundaries of sport and is not allowed to become breakfast, dinner, tea, our nightly dreams, or our Sunday worship. The Pakeha have a saying:
‘All work and no play makes Jack a dull boy.’
The problem is that if he only plays and does little work Jack becomes a pauper. Most are content with one game a week as is the Pakeha practice.
Maori cannot make a living from sport. Fame at sport is evanescent, while fame at working is for all time. From ages past the worker has been celebrated, more than the warrior, more that the outstanding sportsman. Sport does not bring a person clothes, possessions, a house. It is not sport that fills the mouth of thee Pakeha who is crying out for our remaining land. The migration of Pakeha from far off lands is still going on. The thousands of Pakeha cry for land, they lack land, the rate laws are becoming stiffer; meanwhile Maori are lazy, they are silent, they are playing – at hockey. Won’t the Pakeha be irascible? We are like those spoken of in the Scriptures, ‘The people sat down to eat and drink and stood up to play.’ (1 Corinthians 10.7). Or are we like the people who said, ‘Peace, peace,’ when there is no peace [Jeremiah 6.14]? We play and we gather to watch those who are playing.
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We waste time, we waste food, we waste money, we waste strength, while the Pakeha looks on and sees our land lying there undeveloped. Isn’t the Pakeha right to be jealous and indignant? Shouldn’t we give the land to the Pakeha who cry out for it and be satisfied with sport as our ‘land?’
I am aware that mine is a solitary voice, a voice echoing among the mountain cliffs. Let it echo for the birds to hear. Perhaps you remember what J P Shepherd wrote in Number 43? He urged Maori to support the Gospel of Work. Let me repeat some of his words. He said: ‘If we wish to take our stand as men and emerge as a people we must grasp firmly the idea of, and persist with, work, from our childhood until we depart to be with the throng in the world to come.’ He also quoted the wise words of Longfellow:
The heights by great men reached and kept
Were not attained by sudden flight.
But they, while their companions slept,
Were toiling upward in the night.
[Longfellow – The Ladder of Saint Augustine]
The Pakeha are alert and climbing still, while we Maori are asleep. A soft pillow that puts us into a sound sleep is SPORT.
THE NGATI TUWHARETOA B OARD.
Taite Te Tomo
These words are sent for Te Toa Takitini to carry to the four corners of the country, They are about Ngati Tuwharetoa’s new treasure set up for them by Ngata and Pomare last September. On 24th of this month the members of the Tuwharetoa Trust Board were approved. Te Heuheu is the Chairman and Puataata the Secretary. The members are: Taite Te Tomo (Kakariki), Kahu Te Kuru (Kakahi), Werehi T Tuiri (Tokaanu), Pau Mariu (Tokaanu), Paora Rokino (Waipahihi), Pitiroi Mohi (Taupo), and Te Takinga Kereihi (Taupo). This is a total of eight members, plus the Secretary, making nine.
It is remarkable that the Tuwharetoa Board has been so expertly set up through the good offices of Te Raumoa who laid down the rules for the good running of the Trust Board for Lake Taupo.
On 25th, Ngati Tuwharetoa were given the opportunity to let off steam. When Haare Waaka stood to speak he was critical of the Government for not allowing the tribe to vote for the members. The basis of his criticism was that the Government had taken the power to select them. Afterwards came Tiaki Karani, a Pakeha married to a Maori woman, who spoke for his wife’s side. He supported Haare’s objection, and his questions to the Government officials, Te Raumoa and Hori Hepara, were:
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‘What is the purpose of the one chain set apart for access by tourists to the lake and the one chain width along the rivers; is it for you, the Government, or for the Maori? Second: By what process was Hoani Te Heuheu able to sign the agreement giving Lake Taupo to the Government, because most of Tuwharetoa did not agree to that gift?’
When he finished, Mita Taupopoki spoke. After greeting folk he said that he was very happy with the setting up of the Tuwharetoa Board. He was also very happy that Te Heuheu is Chairman of this treasure, because ‘you did not appoint him, but down the years the leadership has descended through the male line and now it is his turn.’
After him came Taiahiahi. He said that he had visited some of the Ratana to get them to sign up to that delegation to Wellington. None of them signed. Therefore we are not at fault. Haare asked: ‘Then, Tai, do you have an answer for Hikuwai of Taupo?’ The response was, ‘No, but Tiaki Ehia came to our meeting house. He told us that he was the spokesman for all Ratana. And so he was the one who went to Wellington.’
Next Te Waaka Komene stood. He supported the proposals for the establishment of the Board. He expressed his appreciation at length and particularly to Haare Waaka urging him to help the tribe build up its strength.
After him came Aperahama Wiari who also endorsed the words of appreciation for the establishment of this Board and urged the Tuwharetoa Board to be brave and strong in helping the tribe. ‘Therefore, Tuwharetoa, you know your marae at Te Pakira. Go there with your mats. I agree with what was said by our child at the marae yesterday.
When he finished it was Pitiroi’s turn. He greeted the Board, the tribe and Te Arawa as well. Pitiroi said, ‘I reply to what Patatai said, accusing us of [?whakaotaota - ? rubbishing] this new Board. So listen to me. Tutetawha, a man, Taringa, a man, Te Rangiita, a man, along with Pitiroi, Mohi and me, all belong to Tuwharetoa. Who told you that I had [?rubbished] it? You are the rubbish!’
Next was Paora Rokino who said, ‘My young friends, leave us, your parents, to get on with things for the next two years. If you find that we’ve done wrong then throw us out.’
When Paora finished it was my turn. I asked the whole tribe, ‘Who am I doing this job for? If someone says I’m doing it for him then he is right because any one of us can give me the sack. Therefore, no-one should be afraid of calling for what he wants. I am not deceiving you.’
Haare Waaka stood and said, ‘We are not saying that you should be removed from your position.’ I asked again, ‘Who am I doing this job for?’ No-on answered me.
I stood to respond to Tiaki Karani’s speech. ‘Listen to me, Karani.
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I was very sad when you asked the Government officers who had arranged for Te Heuheu to hand over Lake Taupo and what authority he had. I will answer if you will listen. Tawiri-o-te-rangi and Te Rangika Hekeiwaho – who avenged their deaths? It was Te Heuheu. There was no-one powerful enough to say that he was wrong. Te Heuheu Turahui avenged the deaths. In November, 1895, Hitiri said to Te Heuheu at Waiwharangi, ‘My lad, let Tongariro be returned to Ngati Tuwharetoa. All of Ngati Tuwharetoa are gathered in Wellington. Therefore, my child, let it be returned. I have great love for the tribe.’ Te Heuheu answered, ‘My father, greetings. As for your words asking that I have Tongariro returned to Tuwharetoa, I would say to you that I am still living there and the tribe has not come to discuss it with me. It has been spread abroad that I have come to Wellington and am living now in Wellington. Therefore, take back your words. Let us fight each other.’ Which of them won their fight? Tongariro is going to become a park. Enough of that. In June, 1921, the year in which the father of that child died, the father was buried in the earth and the child was made king by the country’s tribes. It came about that Te Arawa also made him king of all that tribe. This child is indeed a younger brother while the other is the elder – nevertheless, an elder. Te Raumoa was right to say when greeting Te Heuheu that were his father alive he alone could take this action for the whole lake. At the end of his speech the meeting dispersed. All that Te Raumoa said sounded sweet in the ears of all Ngati Tuwharetoa.
Te Raumoa replied to Tiaki Karani. ‘The lake and the lake-bed belong to the Maori as do the ‘chains’ around the lakes and along the rivers. Whether you sell your interest to me or to another person, the money from that ‘chain’ will go to you. But although you have sold your land, your ‘chain,’ to another person, that chain is still legally accessible by tourists, and all the rights are available to generations to come. The £3000 is not an upper limit but can increase. After these words Te Raumoa turned to salute Te Heuheu and said, ‘Now, my friend, be brave, be good, be gentle to the tribe. Your Board will help you. But all is well because we are giving you Te Hepara as your Secretary in Rotorua. When he returns he will clarify all the provisions to help you and to facilitate the work of your Board, and will benefit all the tribe. And I will come amongst you to help you when I am free.’ The whole house applauded Te Raumoa’s words.
My friend the Editor, Te Raumoa’s heart is such that he conveys a spirit to kindness to people. And so Tuwharetoa proved agreeable. How does it come about that a grandson of Timi Kara is such a kind person? He doesn’t get angry at all.
Tuwharetoa and all Te Arawa were very grateful to Te Raumoa and his colleague, Te Hepara.
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THE WORDS OF HOHUA TAWHAKI.
These foods – edible seaweed and marrow.
R[eweti] T K[ohere]
Most of the educated men of Ngati Porou are fine speakers. The generation of educated men before mine were people who always had a joke on their lips. The children of Robert Wahawaha: Tamati Tautuhi, Hata Pokiha, Wi Paku and Henare Mahuika were all entertaining speakers. We must add to their names those of Renata Tihore, Te Kopa, Hami Tarapu, and Hori Mahue. At Uawa there were Te Moana Tautau, Te Watarawi, and Te Paea. Before this generation there were Haare Taawha, Te Whakatihi and Hohua Tawhaki. My article about Te Whakatihi is in Te Toa Takitini, Number 63. This article of mine is about Hohua Tawhaki and how he ate karengo [edible seaweed] – in his dialect parengo – and kamokamo. [marrow, cucumber].
Hohua Tawhaki lived at Te Kawakawa – the Pakeha changed it to Te Araroa. He was a chief of his hapu. People who eat karengo know that it is very good and sweet, one of the favourite foods of the Maori. Maui Pomare said in Parliament that the Pakeha should eat karengo to avoid getting goitre, and some Pakeha have told me that the Scots eat seaweed and call it ‘dulse.’ While I was at school I heard that a favourite Chinese food was birds’ nests. When I heard that I was disgusted and I imagined nests made of feathers, of rubbish, of scraps of clothing, and of the leaves of trees. Afterwards I heard that the nests that the Chinese like are made from seaweed, so the Chinese eat that seaweed. Then I thought, ah, the nest is made of seaweed like the karengo nests we enjoy.
There are many kinds of karengo, the best being tupata [a thick-leaved variety of karengo (Porphyra columbina)] and makawe [a greenish- purple variety of karengo with a tough, silky texture]; the sweetest is makawe. The place where karengo grows is East Cape and the reef on which it grows is Mataikaro. Te Kawakawa, the home of Hohua Tawhaki, is close to East Cape. This was not a new food for him but for places without karengo it was a special treat for chiefs and visitors.
An important matter brought Hohua to Heretaunga where he was welcomed by Te Hapuku. Heretaunga was famous for this food – eels. So Hohua found himself thinking that he would have to eat eels, and, indeed, there was Lake Poukawa, the source of the eels, before his eyes. Well! When his food was placed before him the relish was karengo, the food he ate at home! Hohua exclaimed, ‘Incredible! This food has followed me!’ Te Hapuku heard indistinctly what he said, and asked him,
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‘What did you say?’ Hohua replied without hesitating, ‘I was lamenting over the food we have at home.’ Te Hapuku asked him, ‘Do you have a lot of this food where you come from?’ Hohua said, ‘Very little. Only the chiefs may eat it.’ His swift answer warded off the sword thrust.
When he was returning home he was held up by a storm at Whareponga. The food given him there was roroa or kamokamo [marrow, cucumber]. One village calls it roroa and another, kamokamo. Very soon Hohua was fed up with roroa. When the basket of roroa was placed before him he said,
E hika ma, katahi ano te kai ko ta tatau kai, kaore ona kakano.
‘My friends, this is very nice food. Has it any seeds?’
[cf Nga Pepeha 1133]
The local people said, ‘It has seeds and flesh.’ Hohua asked for some seeds to plant at his village as the main food. He was given a kit full of them. At some distance from the village he began to drop the seeds on the path. Travelling parties saw the seeds scattered over the trail and told the people at Whareponga who had provided the seeds about it.
It has become a saying amongst Ngati Porou, when they are continually given that food: ‘Oh, this food again! Has it any seeds?’
THE TAMATEA COUNCIL
P H Tomoana.
This is a warning to all the areas of Tamatea, especially to the Maori areas. There is news that the illness known as ‘flu’ is spreading rapidly in the countries of the world – Spain, France, Germany, America and England, and New Zealand has been warned to be prepared, therefore, it is right that we should be careful.
We must make every effort to sweep the rubbish from the villages, to wash thoroughly, and to cleanse houses and our persons.
Ensure you have sufficient castor oil. salts, eucalyptus oil, olive oil, and lemons, as well as the medicines prescribed by doctors for ‘flu.’ Look carefully for any symptoms of the illness amongst those of your village, and report them to the doctors for the area or the nurses or the chairmen of the marae committees, so that the presence of the disease is soon known and it can be quickly taken in hand while in its early stages, because once some variants of the illness take hold and enter deep into the body it is very difficult for the doctors to remove.
Therefore, prevention is the best thing, and
‘He kaha ui te kaha’
‘The strong interrogates the strong’
applies to these variants. [cf Nga Pepeha 438]
Those who have caught the illness, those in contact with people who have the illness, those who have heard about people who have the illness or are aware of people concealing it or resorting to mistaken Maori ways of coping with it, must quickly inform your marae committees or those involved in managing things for you
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who will inform the doctors, the Health Department and its officers in the area, who will quickly work out what the Department and its officers need to bring all the benefits of that Department to all of you.
This is war party, a great enemy, which can come again year after year, therefore, be alert and awake in heart and mind to care for body and soul.
Although these words of reminder are for this tribe and these hapu, our hope, friends, is that they will be seen by the many marae of the country and will spread to your many bays, so that the situation may become known wherever people may have gone and the situation will be eased, and you will swiftly be aware, with your parents, your children, your grandchildren, and all the people, of this easing. And this will be good as the regulations of the Department of Health will be complied with. Its motto is ‘Care for people.’
BE PREPARED.
We know that the Duke, the King’s son, is at sea, on his way here. Therefore, we are getting ready and preparing our activities and the other things planned for when that day comes and he meets his Maori People, who will be ready to welcome him.
There is someone else who is coming. For his enemies, his coming will be fearful, as it says: [He will come] ‘in flaming fire, inflicting vengeance on those who do not know God and who do not obey the gospel of our Lord Jesus Christ.’ (2 Thessalonians 1.8) See also Revelation 6.15-17.
To those who remember him, his coming will be in loved and blessing. Hence the word: ’Into an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, who are being protected by the power of God through faith for a salvation ready to be revealed in the last time.’ (1 Peter 1.4-5) ‘When Christ who is your life is revealed, then you also will be revealed with him in glory.’ (Colossians 3.4) And there is another saying: ‘There is reserved for me the crown of righteousness, which the Lord, the righteous judge, will give … to all who have longed for his appearing.’ (2 Timothy 45.8)
So, how are we to prepare for that day? The Son of God said: ‘Keep awake therefore, for you do not know on what day your Lord is coming…. You also must be ready, for the Son of Man is coming at an unexpected hour.’ (Matthew 24.42 & 44)
The heartfelt cry of the believer every day are the closing words of the Bible:
AMEN. COME, LORD JESUS!
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OUR SCHOOL PUPILS
The School Inspectors have issued the results of the Matriculation Examinations. We congratulate the pupils of Te Aute College on their success. Eight pupils entered for the examination and six passed. Those pupils who passed were:
Matriculation and Solicitor’s General Knowledge
Tiwha Bennett
R Chapman-Taylor
W H Davis
A E Prebble
Matriculation
W T A Haigs
Completed Partial Pass
T R Kaa
Congratulations to those pupils who passed. Special congratulations to the Headmaster of Te Aute (Mr Loten) and the teachers for their excellent teaching of our children.
Another of our young people from here in Kohupatiki has passed Matriculation and Solicitor’s General Knowledge and the Medical Preliminary. He is Jack Te Kuru Chadwick. He is seventeen years of age and has been educated at Napier High School.
TE AUTE
On 10th March, at 2 p.m. the Governor-General will open Te Aute College.arises from the
KAHUNGUNU WELFARE LEAGUE.
At the hui which met at Waihirere, Te Wairoa, one of the important matters decided upon was the establishment of a group to manage important issues affecting Ngati Kahungunu. A constitution for group has been written. Te Toa Takitini welcomes this project which is the outcome of ideas shared by the educated young people of Ngati Kahungunu. It is a sign of the vitality of the tribe. Ngati Porou started with major projects withing the borders of the Tai-rawhiti; in another place Te Arawa took up the baton; in the past year Ngati Tuwharetoa set up their Board, and now Ngati Kahungunu is stirring. Sirs, be strong. Look to the heavenly Father to help and to guide you, that you may be blessed in body and soul.
TE ARAWA MEMORIAL STONE
The Te Arawa memorial stone to the soldiers will be unveiled by the Duke on Monday, 28th February.
The carved house, ‘Uenuku-mai-Rarotonga,’ will be dedicated on Friday, 25th February.
ARTICLES FOR THE PAPER.
The Editor regrets that he has been unable to publish in this month’s paper several fine articles. Many articles had to be left out. These are some of them.
1. The Merchant of Venice H Jones
2. Words of the Wise R T K
3. A Greeting Wiremu Erueti
4. The Peoples of the Pacific Professor Condliffe
5. The Te Arawa Farm P Peneti
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THE RATES ACT 1925. PART II [RATING ACT 1925]
Kahungunu Welfare League
Under the provisions of this Act all Maori lands become liable for the same rates as are paid on Pakeha lands. (Section 102)
Maori lands exempted from paying rates are:
(a) Maori lands without a European title [whenua Papatipu – customary land]
(b) Burial grounds, not greater in size than five acres.
(c) The sites of Meeting Houses and Churches not more that five acres in extent. (Section 103)
But if the Governor becomes aware of the poverty of the people with an interest in this land he has the power to abolish or to reduce the rates payable on that land, but the Governor’s Order may not do away with rates already imposed upon the land, that is, it cannot be retroactive. (Section 104)
The rates payable on Maori lands under the jurisdiction of the Maori Trustee or the East Coast Commissioner shall be paid from the revenues of each group with interests in that land and who are liable for those rates, but only to the extent of the net revenues from those lands.
The Trustees are not bound to pay rates which are more than four years in arrears or less.
If the Trustees hold money from land owned by a person, they may use that money to pay rates on other land belonging to that person, not being land held by the Trustee. (Section 105.)
(To be continued.)
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