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TE TOA TAKITINI
Registered at the GPO as a Newspaper.
Number 71
Hastings
July, 1927
A GREETING.
May your spirit live long in the light of day. Here’s to life.
This exhortation is addressed to the bright morning star, to the visitor arriving from the four corners of the country. This is an affectionate greeting to the distinguished visitor who has been elevated to the place of eminence recognised by the peoples of the world, the beginning and the fulness of wisdom, to Sir A T Ngata who has been called to join the thousands in the world with the title of ‘Sir.’
We must hold on to faith, hope
and love. So says Paul the Apostle. Such is the case with this man. Your servant
tribe, Tuhoe, are happy and delighted that Ngata has been raised to the place
formerly occupied by his father, Sir Timi Kara. He has been set apart from us.
Greetings, Ngata. Your servant tribe, Tuhoe, living on the marae of their
ancestors, are happy and delighted and hope to see you in person and to express
their congratulations face to face on this great honour that the King of
England has bestowed upon you. May the Holy Trinity in heaven protect you in
your work, although this token of regard is a bit late getting to you, Ngata.
But Tuhoe are always late when it comes to knowing what important things are
happening in the country. My proverb is:
E mua kai kai, e muri kai huare.
?We may eat food at the beginning but then we make do with spittle,
So be it, I and Tuhoe will eat the spittle of the Maori tribes of the country.
Now we must indeed conclude our salutations for the time being. Some time we will stand before you and salute you adequately, Ngata.
Greetings also to the one who gives voice to the thoughts of the whole country. Te Toa Takitini. Don’t get bored at publishing an article like this, congratulating our father who has been made a ‘Sir,’ Ngata. Best wishes, Te Toa Takitini.
Teihi Paerata Hawiki.
Ruatoki North,
20/6/27.
………………………………………………………………………………………………………………………..
Published by 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
July, 1927
PARTING TRIBUTE TO MISS EMILY BULSTRODE
On Wednesday, 22nd
June, the friends of Hukarere School gathered with the pupils who had arranged
to make a presentation to their mother for the time had come when she was to
leave her position as head of Hukarere school. Many of our Pakeha friends and
Pakeha-Maori friends attended the gathering. Miss Kate was there with her
sister. Their elder sister, because of her serious illness was unable to leave
the house. Hinepaketia, [Anna Lydia] the blind daughter of Mr Samuel Williams
of Te Aute, was present with her companion, Nurse Keith. Also present were
Canon
Arthur Williams and Bishop Williams’ son, A A Turner Williams. Tiki Pilson also
attended. The ministers who attended were the Revs Drake, Hodge, Hakiwai and
Bennett.
After the poi and the songs and the afternoon tea, Rev Bennett stood to address the gathering. This is part of his speech.
‘All of you are aware that we have met today to show our love for our ‘chief’ who is soon to leave us. For twenty-six years Miss Emily Bulstrode has taught the Maori girls who have attended Hukarere. This is a long time, and it was out of their deep love for the children of the Maori people that the Misses Bulstrode, younger and elder, devoted themselves to their work. It was fortunate that these ladies in England received Miss Williams’ letter when we needed teachers for Hukarere. Although Miss Williams did not know them, it was obvious from the time of their arrival that they had the necessary vision and ability.
Hukarere is a highly respected school amongst Maori. We know that without education Maori will not reach to heights that women have attained. The Pakeha have a saying: ‘The hand that rocks the cradle rules the world.’ That hand is a woman’s hand.
We ministers have seen the good fruit of the work of Hukarere. We see that, whatever is done for the advancement of the Maori people, it is Hukarere girls who are the backbone of that work. Why is this so? Because of the quality of the teaching given by the school. We, the parents, have placed our children like clay in your hands, Miss Emily. You have fashioned them into something beautiful so that when they return to us they are wonderful treasures.
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Some carry on; some fall by the wayside; but that is not the school’s fault.
It is right that we, the Maori people, are sad to see you and your sister depart, but the people will have and opportunity later to express this. This is an occasion for the pupils and their teachers. We are happy that you and your sister are staying in New Zealand. We hope that you will continue to live amongst the Maori people and help with efforts to advance th people. May God bless the two of you for many years to come, and may he bless Hukarere school which you are leaving.’
At this point Miss Mary Hall presented a gift from the school of a silver entrée dish engraved with the following English words:
‘To Miss Emily Bulstrode with love and gratitude from the teachers and pupils of Hukarere.’
She was also presented with a tiki, the gift of Ruiti Matene of Tikitere and her daughter,
When Miss Bulstrode stood she said, ‘I have not been able to find adequate words to tell of the love I have for you. My best wishes to you all. You have been very generous in purchasing this gift for me. I shall not forget your love for me. And I hope that you will show the same care for Miss Hall as you have shown me. May God bless and help all of you.’
A CHAPEL FOR HUKARERE.
These are the new contributions received in June.
£ s d
The Ohinemutu Women’s Committee 10 0 0
The Misses Bulstrode 58 0 0
Ngati Porou per Sir Apirana Ngata 100 o 0
The total amount now stands at £766 17s 6dee
MAORI WELL-BEING
Professor Condliffe.
(Professor Condliffe has been appointed as Director of the body known throughout the world as ‘The Pacific Relations.’ It is based in Honolulu. He was formerly a Professor in the University in Christchurch. This is a distinguished appointment for him. Dr Te Rangihiroa is a member of this group.)
My friend, Bennett, has asked me to write some words to the Maori People. I am delighted to have the good fortune to write an article for Te Toa Takitini to carry to the many marae of the Maori People. You are a remarkable people whom I love dearly, and I have great faith that the Maori People will make great progress.
My work has been to investigate Maori practices from the time they settled here in New Zealand. Although I am a Pakeha I am not unaware of the benefits that come to all of us who live in New Zealand from the Maori side. This is a matter that should engage the thoughts of Pakeha and Maori too.
[614]
So I am very pleased that my book, ‘A Short History of New Zealand,’ is being used as a textbook by children in the country’s schools.
In it I explain to the children that I am seeking to bring together the characteristics of the two peoples of New Zealand, and I say that each people should hold on to and guard its good things as treasures as we draw closer to each other in days to come,
Formerly the Pakeha used to say something like this: ‘Nothing of value to everyone will emerge from Maori practices.’ But now, in these days we see that the ancient stories of the Maori people are an invaluable treasure. As their thoughts are being set down, their fine words, and the stories of the ancestors, we now know that these are of great value. New Zealand is like a child of chiefly birth on his father’s side and on his mother’s side; he is all chief. The ancestors of both were brave seafarers. This is one of the remarkable things that both rejoice in – the shared knowledge of the ancestors of the Maori and the Pakeha. Drake had not reached the southern tip of America (Cape Horn) before Kupe had arrived in Aotearoa on his canoe.
In years to come this will be a treasure to be passed down to the descendants of both peoples, the complete stories of the achievements of the ancestors, to be preserved for those as yet unborn.
At this very time stories of the two peoples are being published in books printed here in New Zealand. The Pakeha wh0 first arrived in New Zealand were educated people and competent writers and they wrote many books about aspects of our land. But in our time there are many people able to write books, and such people are writing down stories that differ from those told by other peoples of the world. In years to come this will happen increasingly and their voices will be heard telling of the wonders of Aotearoa – its mountains, its lakes, its forests.
What shall we say about what Maori and Pakeha are doing together? Are Maori abandoning the chiefly practices of their ancestors and seeking only the things of the Pakeha? Pakeha have great knowledge which cannot be dismissed by Maori. Such understanding comes from centuries of interaction of the Pakeha with the many peoples of the world. The world of the Pakeha is a new world. That world is inviting the Maori People to join in with it. The Maori People will be stupid if they do not enter it, and their descendants will have a heavy burden to carry. The work of this generation is to make straight the road for the people to come.
One of the remarkable things in these days is how strongly the thinking of the educated young people is returning to the past.
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Wise Maori do not want to be turned into Pakeha. Those who are in possession of Pakeha learning are the ones who are most firmly rooted of the Maori when one discovers their deepest thoughts. The people most admired by Pakeha are such educated people who are concerned for the advancement of the people as a whole.
As I see it, such people have been taught to raise those who will go on to university in accordance with today’s expectations. I say that those early Pakeha who set about to break and throw down established Maori ways were very wrong. I recently visited Parihaka. When I arrived I found parts of it overgrown and covered with brambles, and there were no people. I did not see one house built in a Maori fashion and there was no carving. I did not spend much time looking around and I left with a sorrowful heart and with shame. My thoughts went back fifty years to when Parihaka was filled with people and I wept for I knew that it was Pakeha actions that had destroyed Parihaka and I was ashamed. There were faults on each side, but do our children remember to honour Te Whiti-o-Rongomai, that visionary man, or do they salute the thousands of Pakeha who came to seize Te Whiti in his pa?
We have put these things behind us. In these days Pakeha have begun to understand how precious were aspects of Maori life that they demolished in Taranaki and other places. The Government is making every effort to set right the wrongs of those times. But the Maori People must do all they can to help. Is it possible to revive the good Maori customs that have been lost? Can Maori return to the old Maori ways? And can they incorporate those Pakeha things which will enhance Maori practices. In this way the Maori will not vanish. I observe that this is the programme undertaken by Ngati Porou. Farming is increasingly featuring in the songs and entertainments and customary activities of the Maori people. There are some peoples in the world who have not yet …….. On the extreme west coast of Africa there are indigenous people living under the English flag who live in their customary old way while drawing on new world practices to help them.
There is nothing more important for an educated young Maori to grasp than this. It is to be done by the chief, not by the slave. It is demanding work and he must really want to do it. If he has the same commitment as the ancestors of the Maori People he will be able to do it. He must add to the wisdom of the Maori tohunga the learning of the Pakeha in this new world. But he must know that the source of the strength of the Pakeha (despite the weaknesses we are aware of) is their concern to help the weak.
[Part 2 will follow.]
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WAIPAWA MAORI VICARAGE FUND
Additional Donations.
£ s d
A E Turner Williams, Havelock North 3 3 0
Mrs H Cowper, Dannevirke 2 0 0
R H Todd, Otane 2 0 6
Miss Keith, Pukehou 2 0 6
Miss Lydia Williams 10 o o
H S Dalby, Porangahau 2 2 0
Social 10 0 0
F Herrick, Tautane 5 5 0
W T Williams, Pukehou 10 0 0
G C Williams, Rangitapu 10 0 0
Cash, per Lady Hunter 7 0
Miss K Williams, Napier 5 0 0
Major Warren, Pukehou 5 5 0
G L Jamieson, Waipukurau 1 1 0
F Armstrong, Weber 5 5 0
Anonymous 1 0 0
Mrs Hales, Weber 5 0
Tina Sciascia, Porangahau 13 0
Anonymous 1 1 0
Mrs Sidwell, Porangahau 5 0
L W 2 2 0
E Bibby, Waipawa 5 0 0
Anonymous 5 0 0
Mrs R T Wilder, Wallingford 1 0 0
Canon Culwick, Porangahau 1 0 0
‘All Nations’ Fair’ 60 0 0
Already acknowledged 365 0 0
Total 125 16 7
‘BEARING CHILDREN’
(T Wi Repa, MB, ChB.)
This is an important subject in today’s world, particularly in the English world, including us here in New Zealand. Bearing children is very important. It marked the beginning of the World when the world was fresh. It also is the moment when a person joins the Tribe. Each child born into the World has a place in the tribe taking the place of one who has died, carrying the burdens he bore during his life, doing some of the work he did on the land, fulfilling the promise of the land and giving his life for that land. Therefore, because that child has been born to the people, the people will express their concern for women and see that they are not overburdened with work, so that they can ensure that nothing disastrous happens to the child. When a woman is past the age of child-bearing she may be said to belong to the Old World. Women giving birth to children in these days belong to the New World only. Since they are of the New World they must follow the new ways. Here are a few words on this subject,
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‘He puta taua ki te tane: he whanau tamariki ki te wahine.’
Warfare for the man, child-bearing for the woman. [cf Nga Pepeha 668]
This is an ancient proverb. It is right. It is the case that child-bearing is very like warfare. This was the curse laid upon her for urging Adam to eat the fruit in the Garden of Eden. She suffers what she might have suffered in going to war. The injury she receives is like that received in fighting. However, although that is very different, Maori women agree that giving birth is like warfare. But perhaps we should say that that is not their problem. It is a different one, or they are different ones, and they don’t think in the right way. It is her husband who has difficulty in understanding. He loves her and is anxious for her, but he is still trusting in the ways of the Old World. His wife is surrounded by a group of elderly women who tell her that what she is going through is, as the proverb says, like ‘warfare,’ and it is nothing. And that is what the woman goes on thinking. She thinks that is right. She is grasped by the persistent voices of the old people, her parents and ancestors. When the correct thoughts are put forward they are ignored. She rests on the pillow of the old sayings of those persistent people of the old world, for her comfort. But that is a bouncy pillow. A woman is still fearful. Her heart is still palpitating. She knows that the old voice is not a sufficient weapon to deflect the blade of the club of ‘warfare’ coming towards her. But, those old people are carrying a lamb to the slaughter. Maori have not gathered information about these disasters. The people of Ngati Porou don’t know about the tragedies relating to childbirth suffered by Ngapuhi. Whanganui does not know of Te Arawa’s tragedies. It is different with the Pakeha. They have a registry office for everything so that they know exactly what is happening in each situation, the increases, the decreases, and they know what has to be done to decrease the numbers. Last year it was found that nearly seven women in a thousand in New Zealand died during childbirth. The actual figure was 6.48 women in a thousand died. That is, more than 9000 women in our country died of ‘warfare’ in 1925-1926. The Pakeha were shaken when these figures came out. The Editors of the major newspapers commented on this matter. A Royal Commission was set up to enquire into it. Our end was asleep at the time. This year new figures have been produced. The number of tragedies has gone down: 4.25 women in a thousand died giving birth in 1926-1927. That is, just over 6000 pregnant women died during that year. This is something we need to think about. These figures are not falsified. A woman who is pregnant should be wary lest she be one of those entered in the number of those who die tragically in 1927-1928. Are we content to put up with this, my people? Many Maori women die in this ‘warfare.’ What are we doing about it? While the Pakeha are active, are we asleep? This is a matter that requires a thoughtful chief to call a hui. How will the nation grow if the seed tubers are dying? This is an affliction referred to by orators as a ‘gashed canoe.’
[618]
‘SOCIETY FOR PROTECTING WOMEN BEARING CHILDREN.’
(Obstetrical Society.)
There is a separate group amongst the doctors in New Zealand. The members of this group are experts in child-birth. I am one of the members of this group. Each member of this group writes up his cases of relating to women giving birth. Every three months these reports are sent to the Secretary of the group in Inglewood, Taranaki. The group meets once a year. There we help one another. We exchange our knowledge. In another edition of ‘Te Toa’ I will publish the advice this Society gives to women who are expecting. I am not happy with the word ‘deliver’ [whaka-whanau]. Maori use the word. It is not the doctor who delivers. That is God’s work. He has given the woman the strength to give birth to her child. However, it is the doctor’s work to take care and to deal with any aberrations from what God intended. This society of doctors came into being because of the tragedies of the Pakeha people. Do we Maori want to grow into an independent people here in New Zealand? Then we must work together with our Pakeha friends.
Some Advice.
Young women who are getting married at this time, remember that the doctor is there to help you during your pains. Young men who are marrying a wife at this time, remember the doctor. This is a sign of the love you have for your wife. When she is pregnant, take her to your doctor so that he has early knowledge before the birth of the child. Take her when she is six months pregnant. Them again at seven months. Don’t worry about the cost. But go out and earn some money to pay your wife’s doctor. Don’t be in debt to your wife’s doctor. This is a point of honour for Pakeha wives. Although one may owe the doctor payment for other illnesses, you cannot risk not paying if your wife and child are likely to die. Put the payment under your wife’s pillow for her to give to the doctor. If you are poor and have no money, still fetch the d0ctor. Do not let something terrible happen to your wife just because you are poor. You mothers of women who are pregnant, I implore you to keep your ideas to yourselves. If you love your child then encourage her to get the support of the doctor. You may perhaps know a great deal but the law does not agree with what you know. Don’t turn to your customary way of doing things, but if there is any difficulty call the doctor. One justification for going to the doctor before doing your own thing is that the doctor will give advice about managing the body during the months of pregnancy. He will point out the things that need to be done during that time. One must maintain sterile conditions. One must not do things in dirty places. On occasions there will be articles in ‘Te Toa’ about that time. Women who are close to hospitals should go there. There are many such places in the towns, I must conclude this article. There will be subsequent articles on this subject. My final word is a plea for you to make every effort to make these articles available to our women. It is out of concern for them that I write these articles.
Best wishes to the women of our People.
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THE MAORI BATTALION – TE HOKOWHITU A TU,
‘The Maoris in the Great War.’
Our friend Kawana (J Cowan) has written and published a book. This book deals with matters relating to the ‘Maori Contingent’ which went to the Great World War from its beginning to its end. The book is in English but is easy to read. If the text is difficult, Maori will find the book is worth purchasing just for the photographs. Te Toa Takitini praises ‘Kawana’ for his excellent accounts of those young Maori and for the clarity and accuracy of his writing. This book is like a beautiful hei-tiki in that it is for this generation to pass on to the descendants of the Maori People for many years to come. The book is published under the auspices of the Maori Regimental Committee. It costs 15/-.
The Number of Maori Soldiers.
These figures are from the book.
The First Contingent – 11th February, 1915 518
The Second Contingent - 19th September, 1915 312
The Third Contingent – 6th February, 1916 110
Later groups up until 18th October, 1918 1287
Total 2227
Roll of Honour
Officers Soldiers
Died in battle 8 122
Died of wounds 4 62
Died of illness 2 130
Other causes of death 1 7
Total 15 321
Total deaths: 336
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HUTA PAMARIKI PAAKA
At the beginning of June, Huta Paaka entered upon his long rest. He was a well-known elder of Te Waipounamu. However his own hapu was Te Atiawa of Taranaki. When he was young he participated in the fighting in Taranaki. He was one of his ancestor Titokowaru’s group. He also lived in the time when our forebears practised cannibalism. When the fighting ended he made a heart-felt commitment to the works of the faith. For over fifty years his commitment did not waver but he continued to work for the Church right up to the time of his death.
While Hemi Matenga was alive, he and Huta were the Maori members of the Nelson Synod. After Hemi Matenga died, Huta continued as spokesman in the Synod until he died. Huta was also one of the trustees of th Church lands and schools.
Huta was blessed with a knowledge of Maori ways. He was also a blessing to our Maori paper. He was one of the chiefs who gave birth to the first paper printed in Nelson. Then name of the paper at that time was ‘He Kupu Whakamarama.’ When the production of the paper moved to Gisborne it became more widely known as ‘Te Pipiwharauroa.’ Reweti Kohere and other educated young men at Te Raukahikatea took over the editing. Afterwards it was given the name of ‘Te Kopara’ and when it relocated to Hastings it was baptised as ‘Te Toa Takitini.’ From its beginning until he died, Huta did not forget to support our paper with articles and money. So it is right that our paper laments the passing of a chief who has so blessed it.
The Bishop of Nelson and the Pakeha clergy took Huta’s funeral service.
Farewell, Sir. Go to your people. Go to the Lord. You leave many grandchildren to take up your Christian spirit after you.
SLEEP THE GOOD SLEEP, FAITHFUL SERVANT.
Te Wheoro Poni has entered upon the sleep of his ancestors and parents. He was an elder who endeavoured to promote what was good and all things for the wider benefit of his hapu and the whole tribe materially. This was the first characteristic of this elder. The second, which shows the glory at the heart of this elder, were his works springing from his faith to enhance the relationship of his hapu and the wh0le tribe to God.
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There was great grief on the part of the tribe and the whole Church throughout the Diocese for this elder, a child of the faith. He was raised in the faith at a time when maoritanga held sway, when the Maori world reigned over the people and the land.
When he was 30 he was set apart as a lay-reader. In 1876 he was anointed, he put his hands to the plough. He had a single vision, he was single-hearted, and his one thought was to carry out the works of the faith.
This was a man who did not waste his days or the years of his life. He did not keep for himself the talents that God had given him or indulge in laziness, rather he was a faithful steward, clear-sighted and enthusiastic about his work for people and for God all his days. He had many roles in the large Maori Church hui. He was a lay-reader for fifty years. He was excellent at and devoted to the work of the Church to the end.
‘He has fought the good fight;
He has finished the race;
He has kept the faith.’ [cf 2 Timothy 4.7]
The carved church at Ohinemutu which the people of the world wonder at is the work of this elder who has been taken from us. We no longer hear him speaking, his body is at peace, his handiwork stands completed, but he has left behind his works to be seen, to speak to us, and to implant thoughts in the hearts of thoughtful people for generations to come.
On Tuesday, 14th June, 1927, at 8 o’clock in the morning he lay down on his pillow and closed his eyes. It was as if he was going to sleep in the evening. His heart stopped and his soul slipped away peacefully. He was wept over by his descendants, his hapu, and the whole tribe, in the bosom of his ancestor, Tamatekapua. There was great lamentation and many tributes were paid by the tribe and by friends as well as by many branches of the family from various places by telegram.
On the Friday evening his body was buried with the appropriate ceremonies and a final commendation by the Church. His coffin was laid in the vault to the west of the porch of Ohinemutu church. He was 81, having been born in the year 1846.
‘Well done, good and faithful servant.
You have used faithfully what was entrusted to you. [cf Luke 19.17]
Rest, Sir! Sleep beside the porch of your church.’
E M E Te Tikao
Ohinemutu
23.6.27
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THE NEW WORLD
Takapau
14th June, 1927
To the Editor,
Some words about the New World. My friend, greetings. Please make known my gratitude to Tutepuaki for raising this important subject for us, the people.
Also, thanks to Wi Repa for his supportive and explanatory words. In these days I thoroughly agree with our friend’s exhortation: ‘Wake up! Get up! Be on the lookout!’ But we must make every effort to find means of advancing ourselves and progressing our work. We must exert ourselves to raise ourselves up. If we are weak about this we will not escape the waves of the New World from slapping against us. Therefore we must make a canoe in which to navigate the waves.
So I have set up a group, a club for us for this time. Now I wait for this group to grow.
Over to you, the remnant of the chiefs, those in authority, and the people.
Hori Heperi.
A RESPONSE TO THE GENEALOGY.
Ngaoho-Matakamokamo.
In the ‘Toa’ of June, page 600, there was a genealogy. The account was as follows:
Houmai-i-rangi
|
Muturangi
|
Tumamao
|
Mawake
|
Uruika
|
Rangitapu
|
Taonga
|
Tuamatua
| | | | | |
Rakauri Tia Hei Oro Taunga Homai-tawhiti
‘It is said that this genealogy was by Judge Major [Katiana ?Gudgeon], a Judge of the Maori Land Court and was taken from the Journal of the Polynesian Society, March 1894.’
This was not the first appearance of this genealogy. It can be found in Edward Tregear’s Dictionary. He is a Pakeha who collected together Maori phrases from ancient speeches. That genealogy came from Mohi Moke Atarea of Ngati Tu and Ngati Whakaue.
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To the best of my knowledge he is the person who brought this genealogy into the world of light, and he was the one who passed it on to the Pakeha.
Because you asked a question and asked for answers, I, ‘Ngaoho-Matakamokamo,’ will tell you what I know.
Ko Ohomairangi
|
Muturangi
|
Taunga
|
Mawake
|
Uruika
|
Rangitapu
|
Atuamatua
There is another genealogy that I have heard that goes as follows:
Ko Ohomairangi
|
Muturangi
|
Taunga
|
Atuamatua
It is appropriate to add this genealogy alongside the two genealogies – the one which caused the question to be asked and that in the Dictionary of Edward Tregear. But set apart the genealogy offered by your respondent, and let the three advocates argue amongst themselves.
TIHEE MAURI ORA! [The Sneeze of Life]
P H Tomoana
Don’t be distressed. Don’t make recriminations at this kind of lament in these days characterised by ‘broad-mindedness’ at the lateness and the harshness of the time when we hoped for the fruits of our work in the Spring. People were buoyed up by hopes for the future; this group by their Flax Raft, that group by their Canoe Without Sides, and that group, perhaps, by their War Canoe. They thought to get their precious produce in due course, but we know that this has not happened, and there is no other lake or area facing comparable famine, and in vain we say ‘Sneeze! Spirit of Life!’
We should be cheerful [active] about the work of our Guide who instructs the people to be lively and energetic and alert. We can be seen to be speaking, to be bestirring ourselves, and our hearts are happy to agree in the hope that the people will acquire
[624]
physical and spiritual well-being, held as they are by the strong, loving and protecting hand of the Creator. As the Scriptures say, ‘Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.’ [Matthew 7.7]
So said Captain Pitt’s article in the May paper. Dr Wi Repa said the same in the recent June edition. They both say that the best way forward in the New World is to be united.
Te Arawa also has shown the benefit of uniting in a single project. One can see the results in the balance sheet of the Te Arawa Committee, and in their telling people to submit their genealogies, and Te Arawa is seen to be strong as declared in the saying about Rangitihi,
Te Arawa e waru pumanawa.
Te Arawa of the eight pulsating hearts. [cf Nga Pepeha 1537]
Greetings to you all, Mita Taupopoki of Tuhourangi and Rota the remnant of Ngati Pikiao, and Raureti Mokonuiarangi. The work you have all done is excellent, Eruini Tikao. May the vitality and honour of your committee, which is dealing with the genealogies, increase. It is out of admiration for your work that I write the following thoughts.
A genealogy committee has been at work for two years at Tamaki-Nui-a-Rua. Te Uamairangi, Puhara, and Te Whatahoro are the elders who are doing that work. When the genealogies are collected together they will be printed so that they are not lost. However, I have not seen that work. Nevertheless, since there may be some omissions and they don’t know how many, they hang up their genealogies in the porches of their ancestral meeting houses and they can work on them during daylight.
During the days when I was travelling within the Te Arawa area I heard welcoming calls like the following: ‘Welcome, tread in the footsteps of your parents and ancestors,’ and I would soon find myself thinking back over the genealogies which were left out, which were not taken account of or praised at the appropriate times. Now it is you who are begging that we give voice to them and remedy the omissions. Find out if they are right and, if so, approve of them; if they are wrong then cast them aside. However, today’s Schools of Learning [Whare Wananga] will examine them carefully. Persevere! I am full of admiration for your work. You are bringing in an Autumn harvest; what you are doing is unrivalled.
Be strong, you captains who are leading each aspect of this project, even though we have to stick to the omissions of the [Tangaroa – the even days after full moon], that is, the things lost in the last century and this.
What can we do? We can but leave it on the ridgepole of hope in our hearts, and let our thoughts abide on your ancestor known as Ngahuru-mai-rangi. Genealogies are boring to most people; therefore let those people be at peace.
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Here are these genealogies:
1 Rangi 11 Te Hoehoenga
2 Rangi Nui 12 Te Tane-te-kapua
3 Rangi Roa 13 Te Takatakaputea
4 Rangi Pouri 14 Te Marere-o-tonga
5 Rangi Po-tango 15 Te Pu-hao-rangi
6 Rangi Wheteke 16 Te Oho-mai-rangi
7 Te Ao-Nui 17 Te Mutu-rangi
8 Te Ao Roa 18 Te Taunga
9 Te Ao Wheuki 19 Te Atua-matua (Taumatua to some)
10 Te Unuhanga
House Names
20 Hou-mai-i-tawhiti - at Otara marae
21 Tama-te-kapua - at Te Papa-i-Ouru
22 Kanu-mata-momoe - at Waituhi
23 Tawake-moe-tahanga - at Pukehina
24 Uenuku-mai-i-Rarotonga – at Te Rotoiti
25 Rangi-tihi - at Te Taheke
26 When he fled Tuhourangi lived at Rongomaipapa.
27 Uenukukopako 32 Te Tamamutu
28 Te Waitapu- (the first) 33 Te Maari
29 Te Hine-rehua 34 Te Rangiirihau
30 Kahurere-moa 35 Te Hinenui who lived at Te Mumuhu
31 Waitapu (the second)
There were three issues:
He had Rahumaiterangi, Manawakawa, Te Upokoiri, and Te Mihiroa.
Rahumaiterangi had Wakitirangi, Takaro and Te Kaihou.
Manawakawa had these: Rangikoianake, Tahatuoterangi, Matewai, Haerewa, Kiore, Pohe, Wairau, Hikapuku, TeUhungaoterangi.
Te Upokoiri had these: Te Atakore, Mumuhu, Umuwhakapono, Hikatorehe, Hopaka, Whakapau.
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Te Mihiroa had Tamangaro, Ketekai, and Te Anakahupare.
Here we have all Ngati Kahungunu.
The third: Pipiri.
He married Patuterangi and Kaihoata.
Their descendants are at Tamaki-Nui-a-Rua, and Raukawa and as far as Ngati Maru.
Is Te Aitanga-a-Tiki wanting a place in the porches of the ancestral houses where the genealogies are displayed? Although ahakoa ioti ki Te Utu noa na koromeke ai your Kaupapa land is yours.
As a closing word, I salute you, all Te Arawa. My hope is that great blessings will be showered amongst these ancestors commemorated in these houses, and that there will be a favourable and warm wind for their grandchildren, and that above all their grandchildren, who are heading for positions of learning in this New Century, will be suspended an Olive Leaf to remind them of the Old Century.
THE STANDING COMMITTEES
A reminder of the meetings of the Church Standing Committees.
Hawkes Bay Archdeaconry A meeting of this committee has been called, to be held at the Office in Napier, on 20th July, at 10 a.m.
Tauranga Archdeaconry A meeting of the Standing Committee of the Tauranga Archdeaconry has been arranged for 12th July. The Secretary (Raimona) and the Chairman (Archdeacon Chatterton) will give notice as to where the meeting will be held.
GENEALOGY HUI AT OWHATA
The meeting of the people of Te Ure-a-Uenukukopako was held at Owhata on 27th May to discuss the motion passed at the Pukehina Hui.
The following motions were passed:
(1) This hui discussed the principles of the motion passed at the Te Arawa Hui held at Pukehina. The motion passed by the hui was as follows: ‘This hui of Te Ure-o-Uenukukopako does not disagree with the principles laiod down by their elders.
(2) A committee is to be set up to discuss the implementation of Te Ure-o-Uenukukopako’s programme.
(3) That this hui asks the Te Arawa Board to find a means of setting up a library for Te Arawa in this part of Rotorua.
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