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TE TOA TAKITINI
Registered at the GPO as a Newspaper.
Number 70
Hastings
June, 1927
WHAT IS THE FUTURE FOR THE MAORI PEOPLE?
The reason I ask the question is that I am watching the number of Pakeha emigrants coming to New Zealand. How are we to survive?
Farmers say that there is no money to pay workers. Some Maori have land of their own while some don’t. It is difficult to make a living in these days. A person’s work is closely related to the food and recompense he receives. So why are these Pakeha people being brought here? There are many needy families here in New Zealand, Maori and Pakeha, who are not able to live well on the wages being paid in the country.
Maori who are managing are the farmers, dairy farmers and sheep farmers, along with those working for the Government. I don’t know how most Maori are managing to live. Very few Maori are receiving £100 to £200 a year from leases. Some receive from 10/- to £2 a year. Most do not receive any lease money. How can they survive?
It is difficult for Maori to get good jobs. It is difficult to get positions in offices or trades. Work at which Maori are skilled such as shearing is for a limited time. When they are given this work the Maori have to agree to the Pakeha conditions and work for food only. Maori do not receive a just pay for cutting manuka or building fences. Why? There are very many working people in New Zealand at present.
Best wishes to the Maori People and to the Pakeha who are helping us.
H M
c/o J R Lincoln, Tolaga Bay.
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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
The price of the Paper is 10/- a year.
Address letters to ‘Te Toa Takitini,’ Box 300, Hastings.
Te Toa Takitini
June, 1927
THE BISHOP OF WAIAPU GREETS THE MAORI PEOPLE.
Sutton Valence,
England.
27th March, 1927.
To my children in Christ.
Greetings to you all. While I have returned to the land of my parents and my ancestors, you are always in my thoughts. We are separated by the breadth of the Moana-nui-a-Kiwa [Pacific], but our love means that we are still close to one another. Neither the distance of the lands nor the breadth of the ocean is able to undo our love.
We had very calm seas on our journey here, while ships before us were fogbound. We were fortunate to have good weather as we approached England; the sun is shining on us.
We are staying in the home of one of my sisters in a beautiful part of England, not far from where my father lived when he was in ministry here.
The main produce in this area is hops and fruit. The County is Kent which is famous for growing cherries, and as I write the countryside is covered with cherry trees in blossom.
I am looking for the families from here in the photos from New Zealand that Canon Pahewa gave me. Some are photographs of beautiful parts of the Bay of Plenty, others are of Maori. Pakeha here ask many questions about the situation of Maori and like to hear stories.
I have written this letter out of love for you and because I long to know the situation with regard to the Bishopric for the Maori People. I ask you to have prayerful hearts, asking that the power of the Holy Spirit be bountifully poured out to bless and guide all of us, Maori and Pakeha. He will show us the path we are to take. I am continually thinking of the Bishopric for the Maori People. That is the vision of God for his Maori People. Let us seek the right path in accordance with his will. But it is by prayer that we will discover this and by listening for the voice of God that it will happen. Let us work together with God. Let us not seek human ways only
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but let us be fellow-workers with God. That is the significance of Paul’s words when he said, ‘We work together with God.’ [2 Corinthians 6.1]
Do not forget to pray to God that his will may be done in the land.
The grace of Christ be upon you.
From your father in God.
W W Waiapu.
THE DEDICATION OF A MEETING HOUSE.
24th May, 1927
On the above date, Tawake-moe-tahanga Meeting House was dedicated. This is a new house for Ngati Whakahemo, a hapu belonging to Te Arawa and Matatua. The Pa of this hapu is Pukehina where this ancestral house stands. This ancestor, Tawake-moe-tahanga, is a grandson of Tamatekapua.
From Tamatekapua descend
Kahumatamomoe
Tawake-moe-tahanga
Uenuku-mai-rarotonga
Rangitihi Upoko Whakahirahira
Rangitihi had eight children. From these eight children come all Te Arawa and other offshoots in Tainui
Matatua
Kurahaupo
Takitimu
Tokomaru
Aotea
Matahourua
From the eight children of Rangitihi comes the proverb:
Te Arawa e waru pumanawa.
‘The Arawa of the eight pulsating hearts.’ [cf Nga Pepeha 1537]
From Atua-matua [father God]
Hou-mai-tawhiti (A meeting house at Otaramarae.)
Tamatekapua (A meeting house at Ohinemutu.)
Kahumatamomoe (A meeting house at Waiatuhi.)
Tawake-moe-tahanga (A meeting house at Pukehina.)
Uenuku-mai-rarotonga (A meeting house at Te Rotoiti.)
Rangitihi (A meeting house at Taheke.)
Tawake-moe-tahanga closed the gap in the list of ancestral houses above; now they all stand together. Now the position of these ancestors has been made clear for the many distant relatives to to seek out and to see, the descendants from every place.
Eruini Te Tikao.
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A MEMORIAL TO TIMI WAATA RIMINI.
This elder is famous for his work for Te Arawa and Matatua. He was also known because he travelled throughout the country getting signatures for the Maori Association. He took part in the Government of the colony. He was loving, thoughtful, and wise, and committed to guiding his hapu within Te Arawa and Matatua. He had two children, both daughters. The elder, Merewakana, from her childhood has given her allegiance to Matatua. She has no children. The younger, Riripeti, has identified with Te Arawa. She is the daughter of this elder, committed to her people and having many children and grandchildren. When this elder died a flax pa sprang up. His memorial is a column beside his ancestor, Tawakemoetahanga. These are two great treasures – the meeting house and the stone, belonging to Ngati Whakahemo only. They are signs of authority and wisdom. These two treasures were dedicated with Church of England prayers. Frederick Bennett, the minister from Heretaunga, preached at the dedication and the opening of Tawakemoetahanga. Five of his colleagues assisted him at the service for the house and the memorial. Mr F F Hockley, member for Rotorua, represented the Government. He gave the speech and unveiled the stone. Many Matatua hapu attended this hui. All his surviving elders, chiefs, and educated and wise young people gathered. All the elders and chiefs and educated young people of Te Arawa came to this hui. The main message of this hui was the need to lift up the hearts of the young people and that we be united in our thinking and our actions. We must live together, be united as were our canoes when they were expelled from Hawaiki. Te Arawa floats on to the present day.
Young people, make every effort to bind us together, each canoe to each canoe. Tawake-moe-tahanga has called us to come together. And the memorial to Timi Waata Rimini reminds us that Matatua and Te Arawa are united. As the proverb says:
Wehewehe ka hinga; huihui ka tu.
Divided we fall; united we stand.
E M E Te Tikao.
These are the words on his stone:
‘In memory of Timi Waaka Rimini, who died on 5th August, 1920, aged 79.
He was a man who was loyal to England, who supported the faith, and who led well his two tribes, Te Arawa and Matatua.’
On the other side of the stone are these words in English:
‘Sacred to the memory of Timi Waata Rimini.
A chief of the Arawa and Mataatua tribes, who died on 5th Ajugust, 1920. He was an adherent of the Church of England, a loyal subject of the Empire. And a beloved leader of his people.’
On one side of the stone is engraved a canoe and a Bible, and on the other a canoe and the Government Coat of Arms.
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A GENEALOGICAL HUI.
The hui was held on 25th at the Tawake-moe-tahanga marae. This was the twelfth hui Te Arawa have held on genealogy. For more than twenty years this conference has been held. Many of the elders who set up this conference now sleep with their ancestors; few are still alive. The hui appointed Frederick Bennett as Chairman and Ereatara Eruini Te Tikao as secretary.
Raureti Mokonuiarangi outlined the purpose of the conference, making it very clear. Mita Taupopoki of Tuhourangi, Rota a Tapuika, and Morehu Kirikau of Ngati Pikiao, supported Raureti’s proposals. The whole hui, the many hapu of Te Arawa, recognised that his proposals brought them all together. Te Uri-o-Uenuku-kopako, as a group were somewhat reluctant to accept it, but in the end the genealogy of Te Arawa was completed. It was a major achievement, a serious matter, and took a long time. So stick to your work, you who work on genealogy, who recite, who sing, who chant. By clarifying things, by stout-heartedness, by perseverance the work will be satisfactorily concluded.
Ka mama te mahi, ehara kau i te mahi.
Ka taumaha te mahi, ka uaua te mahi, anaia te mahi,
Korerotia te korero o te toa.
? Light work is not work,
But when work is heavy and difficult and [?anaia]
One must speak the language of the warrior.
Ereatara Eruini Te Tikao,
Ohinemutu, 31st May, 1927
THE CHURCH AT OWHATA
On 29th May, Ngati Te Roro-o-te-rangi held a hui at Owhata, Hinemoa’s marae, where her stone, known as ‘The Resting-place of the Clouds,’ stands. Hinemoa was sitting on that stone when Tutanekai was playing his flute [koauau] on Mokoia. You are aware that this is a famous marae amongst the hapu of Te Arawa.
Th object of this hui was to reach agreement on building a church at Owhata. No church had ever been erected on this marae from former times to the present.
The descendants of this hapu have increased greatly in number within Te Arawa. Hinemoa and Tutanekai have had many descendants.
One of the chiefly elders of Ngati Te Roro-o-te-rangi was Haukiwaho who died last year. He spoke of three important matters in his dying speech.
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(1) That the genealogical hui be held at Owhata.
(2) That their new meeting house, ‘Hinemoa,’ be built.
(3) That a church be built at Owhata as a shelter for his children and grandchildren. The site for his building has already been set apart by the Maori Land Court.
These three matters have been prosecuted vigorously during these days. The genealogical hui took place in May.
The following matters were dealt with at the hui on 29th May.
(1) All Ngati Te Roro-o-te-rangi agreed that every adult and young person doing Pakeha work will pay a tax of one pound.
(2) That the women set up a separate committee to make Maori artefacts – kits, piupiu, mats, poi, taniko goods, and other Maori treasures. These things to be sold.
(3) That a request be made to the Committee of Ngati Whakaue that they agree to devote a month to Ngati Te Roro-o-te-rangi to help with this project.
(4) That a list of donors be set up now making it clear that all donations are to be made within six months.
(5) That a Christmas Hui be held at Owhata at which all the money for the church will be brought together.
(6) The Chairman announced that the amount in the Post Office Bank stands at £20 15s.
(7) To raise between £200 and £300, the Te Arawa Trust Board is to be asked to assist the Ngati Te Roro-o-te-rangi project by contributing a pound for every pound raised.
Frederick Bennett
Chairman of the Hui.
OHINEMUTU CHURCH COMMITTEE
Raniera Kingi
Minutes of the meeting of the Committee of the Ohinemutu Church held at the home of the Rev Eruini at 8 p.m. on 23rd May, ’27.
Those Presenr: Rev Ereatara Eruini (Chairman), Tiwaka Anaru, Wiremu Kingi, Tame Petene, Aata Renara, and R Kingi (Secretary). Also present was the Rev F A Bennett.
The meeting began with prayer.
The minutes of the meeting held at the church on 9th May were read by the Secretary, agreed by the meeting, and signed by the Chairman.
The following outgoing letter were read and approved.
(1) To the Treasurer of Ohinemutu Church stating that from now on half of the money received is to be sent to the Diocesan Office and half is to retained in the committee account.
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(2) To the man who taught the choir for the visit of the Duke and his wife, Mr J H Saunders, expressing the Church’s appreciation of the results of his work.
The Rev Bennett asked what problems the Committee was experiencing that only half the collections was being sent to the Diocesan Office. He also expressed his criticism of the motion because all the money sent to the Diocesan Office is placed in a separate account for this parish. So whatever money is sent it will be returned to be used for the benefit of this parish.
But the more money is sent, the easier it is for the Office to meet the expenses of the parish. Nor will they have to worry about paying the minister which remains the same. If there is insufficient money in the Office to pay the minister and it falls to this committee to make up what is lacking.
The Rev Bennett’s statements led the Committee to a broader investigation and the idea was put forward to look into carefully the liabilities on the Committee this year.
One of the matters raised by the Rev Bennett was the possibility of separating the parishes of Ohinemutu and Te Whakarewarewa with each parish taking responsibility for its own running. The following motion was passed on the motion of Tiweka Anaru, seconded by Wiremu Kingi:
‘Because this meeting is minded to make the parish of Ohinemutu a separate parish, taking responsibility for its own business and finances, we ask the Diocesan Office to declare the parishes of Ohinemutu and Te Whakarewarewa to be separate parishes taking responsibility for their own administration and accounts.’
As for the expenses relating to this parish, Tiwaka Anaru moved and Tame Petene seconded:
‘That the Trustee of the money at the Diocesan Office be asked to send the Balance Sheet showing the charges upon this parish so that the Committee can be assured that it can undertake renovations on its building.’
The meeting discussed the situation of people wanting to lie in the churchyard. Bennett made it clear that no-one could be buried there without first having the approval of the [Whare Tumuaki - Diocesan Office]. This an old Church rule. But when the Office is far away and the matter is urgent the Church Committee may approve or disapprove of the deceased’s request to be buried in the churchyard. Thy must then seek the approval of the Office for what they had done. That is the rule.
Since the Committee is at last aware of this situation, it would seem that although it is a long time since the dead of the past year were buried we should conform to what the law requires and explain to the Office that because of our ignorance we have taken a long time to fulfil this obligation. Moved by Wiremu Kingi, seconded by Tiweka Anaru:
‘That the Diocesan Office be asked
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to validate the burials of the persons named below in the Ohinemutu Churchyard, namely, Te Wiremu Matene, Captain Mair, Waereti te Aohinga, Niramona Mitchell, Jnr, and Putu Manahi.’ Passed.
Tiweka Anaru moved and Wiremu Kingi seconded:
‘That in the future nobody may be buried in the Ohinemutu Churchyard without the consent of a meeting of this Committee.’ Passed.
At this point the meeting ended with prayer.
THE TE ARAWA FARM,
The most important fruit of the £6000 a year of Te Arawa money is the farm at Maketu. This is the part of the country where the Te Arawa canoe made land, the tribe grew and spread to the limits of its borders, even as far as the Prow of the Canoe – to Tongariro.
The land at Maketu is fertile so that it was possible to grow the same foods as in Hawaiki. Consequently, the Pakeha were eager to buy it, and right up to the present generation the land bequeathed to us by our ancestors, ‘The Tip of the Nose of Tamatekapua,’ has been taken by the Pakeha.
The time came that Te Arawa received the funds from the Government and the Te Arawa Lakes Board, with the agreement of the tribe, desperately wanted to purchase the homeland of Te Arawa from the Pakeha. Some thought that it would take too much money to purchase Maketu but his was not sufficient to deter Te Arawa. The important thing for them was to get back the land of the ancestors. Now the tribe’s wish has been fulfilled and today the land is covered with livestock.
In 1926 £3,600 was spent on buying dairy cows, on building a milking shed, on installing milking machines in the building, on purchasing manure and grass seed to improve the soil, and on other farm requirements. Until this year money has been generously allocated for the running of the farm. There has been much criticism from some people about the amount being ‘wasted’ on this land, and some say that the Te Arawa canoe is descending into the throat of the Whirlpool, Parata, because of this farm. One has some sympathy for this view when one hears of the amount spent on this land, however, I have seen with my own eyes the Te Arawa land and I thought of the English proverb, ‘Throw a sprat to catch a mackerel.’
Congratulations, Te Arawa. Your precious farm is beautiful. The livestock is thriving as is the food.
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The milking cows are Jerseys. The pigs are the best breed. Three of them are in the pedigrees held by the Pig Breeders’ Association and have been registered.
Then we have the testimony about the cows, an outstanding commendation: the manager of the Te Puke Dairy Factory wants to set aside the cream from Maketu to make butter to be sent to the Waikato Show when there is the competition between all the Factories in New Zealand to decide which is the country’s outstanding butter.
We congratulate Te Arawa on their good fortune in having such a manager and his wife. These two are experts at their job. One important thing is their good relationship with Maori and the wife speaks the Maori language well.
The price paid by the Board for this farm was above the Government valuation, but given the love of the tribe for the place where Te Arawa made land after the Migration from Hawaiki, and the several pa made sacred by being named for the ancestors such as ‘Te Okurietanga-o-te-ihu-o-Tamatekapua’ [The Tip of the Nose of Tamatekapua], the Board was not afraid to pay more than the Pakeha valuation because of the strength of the desire to get back this famous area for the Maori People.
Having seen this farm, I know that the Board’s money has not been wasted. The work of the manager is excellent. Although his milking cows are young, having just had their first calves, during the summer they brought in £6 a day for their cream.
Forty acres are used for growing corn. Part is set aside for lucerne and some acres are used for oats which serve as food for the pigs.
The farm is not yet paying, but it will not be long before it begins to pay back the money spent on it.
Because of the fame of Te Arawa’s Farm, Pakeha are looking at it with amazement.
‘AN ASSOCIATION FOR THE NEW WORLD.’
To the Editor.
My friend, greetings. I greatly appreciated what Tutepuaki Piti had to say in his letter in ‘Te Toa’ for 1st May. I agree with his words to the people. If the readers of ‘Te Toa’ did not read it carefully, they should go back to the article and ‘read, learn and digest’ those words. There is a saying of a chief of Whangara, Turanga:
Ko te marama ko tona a, ko au ko tooku a.
? He thinks his way, ah, I think my way, ah.
This word, the ‘ah’, is about the raising of the dead, So the ‘Old World’ is our dead chief [? to be raised] at this time. Therefore, his ‘ah,’ the raising of his dead, is unrestricted. We see Tutepuaki, Apirana, Te Raumoa, Te Rangihiroa, Bennett, Taiporutu, Tomoana, Pomare, Reweti Kohere. Hamiora Hei, Tau Henare, - three quarters of the Maori People – as
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part of that resurrection, This thing, resurrection, is not something to please the eyes. Destruction awaits the one who stands in his presence.
Tutepuaki calls upon us, the remnant of the Maori people, to ‘gird ourselves.’ His three final words are, ‘Stand up! Arise! Be watchful!’
All the peoples of the world form groups, even our Pakeha friends with whom we live in our country. The group that has rapidly come to the fore is the Labour Party. The point this party makes is that the land belongs to all. But that ‘all’ refers only to Pakeha. One of its platforms is: The land must be worked to produce fruit. If a man cannot work the land profitably then it should be taken from him and given to someone who can.’a The third of its declarations is: ‘A person owning land should live on the land and not lease it to someone else. If it is leased it should be sold to the lessee.’ And so they go on, wanting more and more. Should the Labour Party ever become the Government they will turn their dreams into laws.
The Pakeha papers carry news of the visit of our deputation to the Prime Minister. The purpose of that deputation was to ask the Prime Minister to set up a Commission of Enquiry into New Zealand land. It would look into land that is productive and land that is not productive. The Prime Minister agreed to the request.
The County Councils are calling for Maori lands on which heavy rates are owed to be sold to defray that debt.
So how are we going to bring back the tide of the resurrection of the dead of the ‘Old World?’ It cannot be done by a single person
sewing; it must be done by binding together as a group. The work of that group will be to educate the people. The thrust of the weapons of these groups is clear. We are in agreement that we have not cherished the remnant of land that is in our hands. Therefore, let us also agree that the complaints of the Pakeha are justified. Let us work the little ground we have so that it is productive. If we do not come together then we will be overwhelmed one by one by these persistent threats. Our survival depends on us being united. People, you have the remaining treasures of the ‘Old World,’ that is, the land. So listen to the counsel of those who advise us. The land of the Maori Group does not just produce one berry. We must show the right way of working each kind of land, each area of land. If we do not unite, our ears will be assaulted by the calls of the ‘New World,’ we will be overwhelmed by our Pakeha friends we will become ‘hewers of wood and drawers of water’ for them. We are still strong but we go wrong in being scattered.
However, to fulfil the vision that Tutepuaki has for an Association let us call a Hui on the East Coast or the West Coast or in the North perhaps. It can be small at first. The objective should be to draw up a plan. When it is completed it can be proclaimed to the people. Who is going to call this first hui? Meanwhile we thank Tutepuaki for raising this very important matter.
T Wi Repa
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THE GENEALOGY OF TAMATEKAPUA
When the article by Raureti was printed in the April paper there was a printing error in the genealogy of Tamatekapua, a line of type was misplaced. The correct genealogy is: Houmaitawhiti had Tamatekapua, he had Kahumatamomoe, he had Tawakemoetahanga, who had Uenukumairarotonga.
‘THE RATES’
This is a matter that is causing grief throughout the country for Pakeha and Maori, and the Heretaunga area is carrying a especially heavy burden of rates. There are the County Council Rates, the River Board Rates, the Harbour Board Rates and the Borough Rates as well. These four bodies draw rates from the whole Hawkes Bay area. At the Christmas Hui at Waihirere, Wairoa, last year, there was a proposal to set up a committee to look into the suffering and the burdens being borne by the Maori People. It was observed during that hui that this was one of the main problems facing Maori if it was not grasped and titles and shares held by people were not investigated.
Because of this, the member for the Tai Rawhiti, A T Ngata, was invited to the hui held at Omahu. Ngata arrived on 26th April, 1927, along with Robert Connop and the documents of the Office of the Maori Land Court. A committee was selected to deal with this matter. The members are as follows: P H Tomoana (Chaiorman), Waipatu; Rev Hakiwai, Omahu; Hori Tupaea, Te Hauke; Te Akonga Mohi, Pakipaki; Winiata Hira, Aropaoanui; Te Teira Te Paea, Tangoio; Tete Winiata, Moteo; Waimarama Puhara, Pakipaki; Pohe Hemi, Koparakore; Tutaki Panapa, Omahu; W H Nikera, Waipatu; Ihakara Rapana, Kohupatiki; and members who joined later – Ihaia Hutana, Waipawa; Henare Hutana, Mangaorapa; Taketake Matua, Porangahau; Tuati Meha, Tapairu; Rapata Tiakitai, Patangata; Takana Wiremu, Tahoraiti; Eriata Nopera, Tahoraiti; and Ieni Ropiha, Porangahau.
On inspection by the committee it was found that the Councils’ Rating Rolls were not in line with the current partitions, some were out of date, in some there was a discrepancy between the acres and those who had divided up those lands. Therefore, it was appropriate to help those Councils and Boards with their Rating Rolls.
This was one of the projects undertaken by the committee. One part the committee worked on was the list in the Ratings Act 1924 which resulted in the request from the Hawks Bay County Council in the Gazette of 1st February, 1927, for the publishing of an order about the rates. When those cases were called, Maku Erihana, Mohi te Atahikoia and P H Tomoana explained that they were unfamiliar with that matter and that it should be referred for discussion by the people, and Judge Clifford
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agreed to postpone the hearing of all those cases until the sitting of the Court next July to give Maori time to gather evidence to answer the published requests, and to allow time for setting up a hui to discuss these rates laws. There were many cases which would provide appropriate evidence to lay before the Court.
Explanations of the clauses of the 1925 Ratings Act were published in last month’s ‘Te Toa,’ but it is right to point out now that many areas of land have been abandoned by those who were leasing them and they had not paid the rates although they were liable to as they were working those leased lands, or they have died without having paid the rates, leaving it to the owners of the land to dispute the situation. But there will be answers to such situations. One thing that is very clear is that it is not right to impose on a new person the duty to pay money left unpaid by the first lessees.
Many similar cases were brought to the notice of the committee and it was obvious that the situations were onerous. It was requested that these burdens be remembered and that rates levied in such circumstances on the property owners should be revoked to make fresh start easier.
Under the 1924 Ratings Act the council is able to name the landowner as the person to receive the rates demand. However, in many of the cases brought before the committee the person chosen by the council was the wrong person and the committee named the right people.
One matter brought before the committee was that some land was leased by some people who subsequently became bankrupt leaving the land and the rates for the land owners to manage.
One thing was obvious about this situation: The rates on the land should be inspected each year to see that the lessee, the person living on the land, is paying. This the person who, according to the Act, is responsible for paying the rates.
The Committee also realised that many residential sites [papa kainga] are still being called to pay rates because the Councils are not aware of the status of such lands. Therefore, it is appropriate to ask the Maori Land Court to declare such sites to be not liable for rates in the clause of the Ratings Act which frees Burial Grounds, Churches, and Meeting Houses from paying rates, but such sections are not to be larger than five acres.
This Committee also saw that on some such communal Maori land which the Maori Land Court had set aside as such, all the people resided within the larger block in that place, and so we ask that such sections should not be subject to rates because they also qualify as residential sites.
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We have asked that many other valuations should be reviewed because, when they were worked out, the embankments made to protect against flooding were estimated at two-thirds on the river side and one-third on the protected side. Therefore, it is right to look again at this and to reduce the rates payable to the River Board.
Another type of land which should not be rated is swamp land which has proved to be unproductive.
Other lands which should not be subject to rates are canoe landing-places and ancient burial caves And we have asked for them to be exempted under the Act.
There is some land on which rates have been paid on all or part thereof but there is no record of which individual of group paid those rates. Some rates were paid to the office, but it seems that it was not made clear which section the money applied to, but when it came to the time when part of the rates were demanded under that single name, that too much was being demanded. Then, when people thought back to when the rates were paid to the office they discovered the mistake and were perplexed as to what to do. Therefore the committee thinks it right to advise the people, when they pay money to those offices, to specify the places covered by the payment and to get a receipt, to facilitate later enquiries. Some of us have many important receipts relating to these matters.
Some things of importance were found relating to ‘Rate Demands’ that should be carefully kept, for from such come the incorrect demands if the ‘Rating Rolls’ are wrong. Don’t just ignore them but make your objections at that time so that things can be swiftly corrected without confusion.
The committee members also agreed that the rates were too high because the present rates valuations were made in 1919, at a time when the price of land had gone up, therefore it is right to undertake a fresh valuation given that we see the sluggishness of things relating to the Dominion.
The Committee is very grateful to A T Ngata for making available all the files relating to Heretaunga from the setting-up of the Maori Land Court to the present, though because of the passing of time, some could not be found.
The Committee and People as a whole are grateful to Mr Robert Connop of the Department of Land for the masterly way he explained his files and his gentlemanly ways, and his ability to guide the Committee and the People in the right ways. From his arrival on 26th April until his departure on 20th May he worked without stopping.
The Committee expressed great gratitude to this man. Great hopes were expressed for our young people in the Departments that they may be blessed and that all the kudos do not go rather to such people as this good man, Robert Connop.
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The Meeting Houses, Churches, and Burial Grounds to be included in an Order in Council:
Tahoraiti Aotea Church, Burial Ground
Porangahau Poho-o-Kahungunu “ “
Waipawa (Soon) “ “
Whatarakai Meeting House _ “
Te Aute Kekehaunga _ “
Te Hauke Kahuranaki
(Mormon) LDS
Patangata “ _ 1
Pakipaki Houngarea 2 Churches 3
“ Taraia _ “
“ Mihiroa _ “
Korongata Hikawera LDS
Omahu Kahukuranui Church “
Potaka Taraia LDS “
Moteo Whanaupani Church “
Wharerangi “ _ 2
Waiohiki Hauteananui _ “
Petane (Soon) Church “
Tangoio Tangitu Church “
Waimarama Taupunga “ “
“ “ _
Matahiwi Meeting House _ “
Kohupatiki Tanenuiarangi _ “
Waipatu Heretaunga Church “
GENEALOGY DISCUSSIONS
The elders who could justifiably call themselves experts in genealogy and history have died. Therefore, it is difficult to gather together the old stories as told by speakers in our day, that is, it is difficult to know whether the accounts given in our days are correct. There is fear that what a person is saying may be deceitful and that he may be altering the genealogy according to his desires to make it fit in with his lineage. Therefore, things that were written over the past fifty years are of more value than things spoken today.
The Genealogical Board has been set up. This is the appropriate body to make decisions about our ancient history including our genealogies. They are a wise group and are in a position to sift our the right from the wrong. Therefore, tribes of the country, do not delay, but be quick to send in your genealogies and your old stories about each canoe. Be careful to leave out parts that are confused. Send in parts that you have completed.
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We have heard that most of the stories of Te Arawa have been completed. We hear the same about the Ngapuhi stories. The benefit of sending them in now is that they can be quickly corrected or confirmed. Many disasters can come upon us – fire, theft, loss of pages, the death of the writers, so that we will not be able to get explanations of the old stories they have written.
Some say that we should not send them to Government bodies lest they are used as a way of making money. This is childish! No Maori papers have yet made a profit. Indeed, this paper of yours, Te Toa Takitini, year after year has difficulty keeping its nose above water. And the printing of the genealogies certainly will not pay because there are so few of us Maori and we are not concerned to support such projects. So don’t be afraid of such stories about some group doing it to make money. It is being done for our benefit and that of our children after us. Therefore, tribes, be quick to write down the stories of each canoe and send them to the Genealogical Society so that they are printed and preserved.
A TE ARAWA GENEALOGY
This is a genealogy taken from the Journal of the Polynesian Society, March, 1894. As we have doubts about some of the names of ancestors associated with Tamatekapua and others we publish it in the hope that their descendants today will ensure that it is
criticized and corrected. This genealogy was given to W E Gudgeon, one of the judges of th Maori Land Court at that time.
This is that genealogy:
Houmai-i-rangi
Muturangi
Tumamao
Mawake
Uruika
Rangitapu
Taonga
Tuamatua
|
| | | | | |
Rakauri Tia Hei Oro Taunga Houmai-i-tawhiti
This genealogy ends here. The descendants of these are well-known. So, Te Arawa, criticize the genealogy or correct it. Thanks to all of you who are working on our genealogies.
THE SPREADING OF THE GOSPEL.
This month (June) is the end of the [financial] year for the NZ Board of Missions. The Maori in each Archdeaconry of the Diocese of Waiapu have agreed to give £70 to help fulfil Christ’s command: ‘Go and preach the Gospel to all the nations of the world.’ Be quick to send your gift to help with the proclamation of Christ.
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AN HONOUR
On the King’s Birthday (3rd June), honours were bestowed on leading people of the Empire. New Zealand was honoured with one title of ‘Sir’ [a knighthood], and that honour was conferred on our friend, Apirana Ngata. This title was given to him evev though he did not want it. He always said something like: ‘Give the honours to others. We still have work to do. An honour is for work completed.’
There is no Maori greater than Apirana when it comes to insight, ability, knowledge and the fruits of all his works. It is difficult to find a Pakeha superior in insight and knowledge, therefore it is very right that the wisest man of the Maori People should be honoured by the King of the Empire.
Congratulations, friend. May God bless you in body and soul for many years to come.
DR TE RANGIHIROA.
Te Rangihiroa has resigned from his position in the Department of Health. He has been appointed to an important position in Honolulu. There will be tributes to him in the July paper. There will also be a statement from Professor Condliffe.
DR ERIHANA [ELLISON]
The papers inform us that Dr Ellison has been appointed by the Department of Health to take over from Te Rangihiroa as Head of the Maori Section of the Department. Welcome, friend, to be director of this important section of the work for the health of the people of Aotearoa and Te Waipounamu. Be stout-hearted, be strong, for the benefit of your people. It is a tribute to your work that you have been given this position. Congratulations.
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