[1055]
TE
TOA TAKITINI
Registered
at the GPO as a Newspaper.
Number
97.
Hastings
1st
September, 1929
HUI OF THE MAORI
CHURCH IN THE DIOCESE OF WELLINGTON AT AORANGI.
On 3rd
August the Ministers and Lay Representatives of the whole Diocese of Wellington
met at Aorangi in the Manawatu. This was a good meeting – good in the
hospitality as well as in the good matters discussed and the conclusions. It
was the first time such a meeting has taken place within the Diocese of
Wellington.
There were three
main matters on the agenda of this meeting.
1.
The
revival of the spiritual side of the work throughout the Diocese.
2.
The
laying down of rules for the guidance of leaders of worship ensuring their
commitment to the work.
3.
The
discussion of matters affecting the parishes, including the role of the
Bishopric of Aotearoa.
On
the evening of Saturday, 3rd August, there were speeches of welcome
to the Bishop of Aotearoa, and to Canon
W G Williams, H Keremeneta, P Renata, Temuera, and Te Patihana, All of these
are Ministers in the Diocese of Wellington. The Lay Readers who were bringing a
matter before the meeting were Takarangi Mete Kingi, Kipa Roeera, Meihana
Durie, and Whenuaroa. Also present was ‘the man of the country’s hui,’ Te Taite
te Tomo. On the Sunday the Bishop preached at the Morning Service. After dinner
he explained the objectives of the Maori Church. In the evening all the Maori
gathered in the Pakeha church in Feilding. This was a memorable service for the
gathering together of the
Published by the Rev P Hakiwai and P H Tomoana, and printed at
Cliff Press, Queen Street, Hastings, HB.
[1056]
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
September, 1929.
Maori and Pakeha
people, and the strength of the Maori remnant in leading the singing of their
hymns among thousands of Pakeha. The Bishop of Aotearoa preached. The church
was full with not one empty seat.
After the service
the Maori returned to Aorangi to continue the work of the Hui. At 9 p.m, work
was suspended until 9 a.m. on the Monday morning. At 5 o’clock in the evening
the business concluded. The following are some of the matters passed by the
Hui.
1.
The
Day When the First Bishop of Aotearoa was Consecrated.
The
first Sunday in December is to be celebrated each year by the Church amongst
the Maori People.
2.
A
Staff for the Bishop.
This
hui thanks Mr Williams for the gift of ten pounds from the Parish of Pitoone towards
a staff for the Bishop. This hui would like a skilled carver to decorate the
staff with Maori carvings.
3.
The
Meeting of Bishops in England (Lambeth Conference).
This
hui believes it would be right to send the Bishop of Aotearoa to this important
conference of all the bishops which is being held in London next June.
4.
Young
Men for the Ministry School.
Because
many people who formerly left the Church are returning, it is right that the
parishes should be very concerned to identify some young men to send to the
Ministry School. These are the young men the Diocese of Wellington has agreed
to send to college: Aaron Hokowhitu of Foxton, Wiremu Ta Ta Roera of Ohau,
Hapeta Kereama of Aorangi, Feilding, Whitu Roach of Waikanae, and Wharewhiti
Baker of Pitoone.
[1057]
5.
Car
for the Bishop.
This
hui believes that it is not right that the Bishop should have to arrange a car
for his work and that all the parishes should take responsibility for this.
Therefore, this hui asks Mr Williams to write to the Secretary of the Diocese
of Waiapu asking that any surplus money from the one hundred pounds given
towards the Bishop’s Stipend be given to help provide his car.
6.
Thanks
to the Local People.
This
hui thanks Meihana Durie, his wife, and their hapu for their kind hospitality
to those attending the hui.
7.
The
main work of the hui was to set out clear guidance for the role of Lay Readers.
(See page 1062.)
A CHURCH FOR
PUTIKI.
On the evening of
5th August, at the end of the Aorangi Hui, the Bishop of Aotearoa and Mr Williams went
straight to Putiki. At 8 p.m. there was a meeting in the Putiki School. The
purpose of this meeting was to give the Bishop the opportunity to share his
thoughts about building a fine church at Putiki. The Bishop strongly supports
this project. The amount raised that night was £182. It is thought that it will
take three years to raise the money required to build a stone or brick church. It
is thought that such a building can be erected for one thousand pounds or a
little above that.
Congratulations to
the brothers and sisters and children who live on this marae. We wish you well with this important project.
At this meeting,
Mrs Toia Barnes and her husband gave £5 to help with the Bishop’s staff.
MEETINGS INLAND
FROM WHANGANUI.
On 27th
July the Bishop of Aotearoa visited Koroniti. After the evening service the
local people welcomed the Bishop and Canon W G Williams.
On the Sunday at
11 a.m. the Bishop blessed the brass cross for the church, a gift from the
Governor-General. Along with that was a New Zealand flag. The church was full
of people.
At 2.30 p.m. there
was an English service. Again they filled the church.
[1058]
At 4 p.m. the
Bishop led a service of thanksgiving for the surgery for the Nurse in Koroniti.
This room was built with a gift of money from the Governor-General and his wife
– a gift of fifty pounds.
On the Monday the
Bishop visited the school for the Maori children and spoke to the children. In
the evening they once again gathered in the meeting house.
On the Tuesday
they travelled by steamer to Pipiriki. At night there was a Maori service at
Pipiriki. Seven people were confirmed by the
Bishop. The service was in the hall; there is no church here. At the
conclusion of the service Henare Keremeneta and his fellow elders stood to
welcome the Bishop and Mr Williams.
At that gathering
a collection was made for the Bishop’s Stipend, and the children who had been
confirmed began a collection for a church to be built for them at Pipiriki; £14
was contributed for this. We thank the few still living in Pipiriki for your
determination to help in the Lord’s work.
ARCHDEACONRY OF
TAURANGA – STANDING COMMITTEE MEETING
On Monday, 26th
August, this Committee met in Pakeke Meeting House at Mokai in the Parish of
Taupo-nui-a-Tia.
The Bishop of
Aotearoa chaired the meeting.
Ministers who
attended:
Rev W Te Waaka, Whakatane.
Rev M M Tumatahi, Te Ngae.
Rev R M Wikiriwhi, Te Puke.
Rev E M Eruini Te Tikao, Ohinemutu.
Rev Paora Te Muera, Taupo.
Lay-Representatives
who attended.
Raurti P Mokonuiarangi, Matata.
Rota Te Wharehuia, Te Puke.
Hoani Retimana, Te Puke.
Hemana Pokiha, Maketu.
Paora Rangiahu, Ruatoki.
Hori Aterea, Ruatoki.
Tui Tawera, Ruatoki.
Tapore Teia, Te Kahika.
Whakarongotai Tamihana, Te Kahika.
[1059]
Tiakiawa Tahuriorangi, Mourea.
Hemi T Uara, Ohinepaea.
Hunuhunu Hakopa, Awahou.
Ihaka Tunui, Whakatane.
Wiremu Kingi, Ohinemutu.
Waraki Rangitoheriri, Mokai
Apologies for Absence
Archdeacon Chatterton, Rotorua.
Rev Ropere Tahuriorangi, Ruatoki.
Kereopa Hotene, Whakatane.
Paora Rokino, Taupo.
Huketoro Renata, Awahou.
Puataata Grace, Tokaanu.
Raimona
Heretaunga, Whakarewarewa.
The Rev Canon
Wilfrid Gaster Williams, BA, of Putiki, Whanganui, attended this meeting. He is
an Inspector for the Maori Section in the Diocese of Wellington. He said some
serious things during the meeting, words to encourage hearts in the work of the
Church. He is a meek man who has a great concern for the work with the Maori
People. He is a great-grandson of Henry Williams, also known as Williams
Four-eyes.
Rev Wiremu Panapa,
L Th, of the Parish of Kaikohe in the Diocese of Auckland also attended. He is
one of the young Maori Ministers throughout the country who have been through
the theological colleges.
The meeting opened
with prayer. The Secretary read the Minutes of the meeting held on 20th
February, 1929. These were agreed.
The Motions
Passed.
1.
Secretary.
’Rev E M E Tikao was appointed Secretary
for this year.’
2.
Token
of Regard. ‘The meeting
agreed that a token of appreciation be sent by the Secretary to Raimona
Heretaunga as an expression of our gratitude for his work as Secretary in the
past.’
3.
Thanks. Moved by E M Eruini Tikao; seconded by Tiakiawa
Tahuriorangi. (a) This Hui thanks Canon Williams and Rev Wiremu Panapa for
attending this meeting. (b) We are grateful for and delighted by their words of
encouragement to work for our faith which they have shared with us.
[1060]
(c)
This meeting agrees that Canon Williams and Rev Wiremu Panapa remain with us and
that they may participate in the discussions of this Standing Committee.
4.
The
Authority of Lay-Readers.
Moved by Hemana Pokiha; seconded by Wiremu Kingi. ‘This hui agrees with the Regulations respecting
Lay-Readers within the Bishopric of Aotearoa.’
(See Page 1062.)
5.
Ministry
School for the Maori People.
Moved by Raureti Mokonuiarangi; seconded by Rev W Panapa. (a) This Hui believes that the right time has
come for the establishment of a separate Ministry School for the Maori People.
(b) St. John’s College should continue to be available for appropriate candidates.
(c) That the Trustees of Te Aute College be asked to investigate the
possibility of establishing an Upper Department at Te Aute, similar to that at
College House, Christchurch, to be known as the Theological College for the
Maori Race.’
6.
Hui
at Te Waimate, Bay of Islands. Moved
by Paora Rangiaho; seconded by Rev W Te Waaka. ‘Since a large Hui is to be held
on the coming 12th January at Te Waimate to celebrate the centenary
of the Maori Church, this hui agrees that Maori from the Diocese of Waiapu will
participate in celebrating that day. The Ministers and Lay Representatives will
accompany the Bishop of Aotearoa to that Hui. This meeting would like a
representative from each parish in the Archdeaconry to attend that hui.’
7.
The
Invitation from the Archbishop of Canterbury to the Bishop of Aotearoa to
attend the Conference in England. Moved by Canon Williams; seconded by Rev W
Panapa. ‘This hui thinks that since a large gathering is to be held at Te
Waimate to which representatives from the whole country have been invited, that
it would be good to leave discussion about whether or not the Bishop of
Aotearoa should attend that Conference until then.’
[1061]
8.
Revival
Mission. Moved by Raureti
P Mokonuiarangi; seconded by Tui Tawerea. ‘That in the month of March, 1930,
Revival Missions be held in the Parish of Ruatoki and other Parishes of the
Archdeaconry of Tauranga.’
9.
Farewell
to the Bishop of Waiapu. Moved
by Wiremu Kingi; seconded by Rev W T Waaka.
‘That the Bishop of Waiapu be invited to this Archdeaconry so that his
Maori people here can say farewell. If he is not free to come then the Farewell
should take place at the time of the Synod in Napier.’
10.
Fellow
Workers in the Lord. Moved by Rev M M Tumatahi; seconded by Rev
P Te Muera. ‘That this hui thanks our faithful companions in the work. So many
things are done in the Maori Parishes by our Pakeha friends that we are not
able to place a value on the help they give the Maori . We think particularly
of Rev A F Hall, Tauranga; Rev F H Spencer, Rotorua; Mr J Robinson, Mokai; and
Mr Flaherty, Mokai. The Bishop will write letters of thanks to all of them.’
11.
The
Accounts of each Parish.
£
s d
Ohinemutu 46 0 0
Whakatane 54 0 0
Ruatoki 51 0 0
Taupo 54 0 0
Te Ngae 55 0 0
Te Puke 41 0 0
These
are the accounts of each Parish at the end of June, 1929. [?Huia-te-Kaha,
he wahi hoki tatau] from each one.
12.
Uniting
the Churches. This hui
considered the matter carefully and decided to leave further discussion until
the hui at Waimate on 12th January, 1930.
13.
Sunday
Schools. Moved by Hemi Te Uara; seconded by Hoani
Retimana. ‘This hui urges all the Parishes to make every effort to see that
Sunday Schools meet every Sunday to teach our children.’
14.
Young
People for the Ministry School.
The Bishop told the hui that eleven young men had put forward their names to
attend the Ministry School. St John’s College has no room for them.
[1062]
15.
A
Nurse for Taupo. Moved by
Rev P Te Muera; seconded by Raureti P Mokonuiarangi. That this hui asks the
Department of Health to provide a permanent nurse for Tuwharetoa. The Bishop is
to write a letter to the Office of the Minister of Maori Affairs in Wellington
asking them to seek a way of settling a nurse at Taupo.’
16.
A
Pioneer Minister for Te Waotu. Because Te Waotu is a village in the Diocese
of Waikato, the Bishop of Aotearoa will take up this matter with the Bishop of
Waikato. When this matter is settled it will be revealed to the people of Te
Waotu.
17.
Thankful
Hearts. Moved by Hemana
Pokiha; seconded by Rev P Te Muera. ‘This hui expresses its happiness and
gratitude for the participation of our friends Canon Williams and Rev Wiremu
Panapa in our work today. This crossing of boundaries is a good way of
strengthening the love between us.’
18.
Thanks
to the Local People. Moved
by Raureti P Mokonuiarangi; seconded by Wiremu Kingi. (a) ‘This hui thanks the
people of Mokai for their hospitality given to the hui and hopes that God’s
blessing will be upon the remnant on this marae of ours.’ (b) ‘This hui wishes
to make a contribution to the local people
to meet thee expenses of the marae.’
The hui
concluded.
E M Eruini Te
Tikao, Secretary.
Ohinemutu, 30th
August, 1929
SOME RULES AND
GUIDANCE FOR LAY-READERS.
Those wishing to
offer themselves to be Lay-Readers must first agree to observe the following
rules.
1.
He
must attend the Lord’s Supper regularly.
2.
He
must first affirm the teachings of the Church of England before he can be
licensed as a Lay-Reader.
3.
He
must agree to work faithfully under the direction of the Minister of the
Parish.
[1063]
4.
He
must devote all his efforts to increasing peace and love within the parish, and
to growing the spiritual lives of the people he is serving as Lay-Reader.
5.
He
must make every effort to ensure that his actions and those of his household
conform to the teachings of Christ, so that he and they serve as good examples
to all the flock of Christ.
6.
He
must listen to his spiritual directors and to other Ministers who are responsible
for his programme of work, or supervise him.
7.
If his
licence as a Lay-Reader is withdrawn by the Bishop he is to stop doing that
work and he is to return any things belonging to the Church that may have been
given to him.
8.
The
Lay-Readers should hold a service on all Sundays that they are free.
9.
On the
occasions when the Lay-Reader is taking the main Sunday service he is to wear
his surplice and the badge of office given to him by his Diocese.
10.
The
authority of the Lay-Reader to officiate extends to the whole Bishopric of
Aotearoa, with the permission of the Minister of each Parish.
11.
The
words of is licence will make clear if he may preach or only read the service.
12.
Those
Lay-Readers who are already in place and have been licensed by the Bishop of
their Diocese may continue to take services as specified when they were made
Lay-Readers.
13.
All
Lay-Readers must agree to attend the annual meeting called by the Bishop of
Aotearoa in their own Diocese.
14.
The
work of the Lay-Reader is: (a) To help the Minister in his work by taking
services when requested by the Minister, including services for the sick. (b)
He is not to say the Absolution or the Blessing or part of the service …… Nor is he to sit in the Sanctuary [behind the
Altar Rail].
15.
The
request that a person be made a Lay-Reader must first be signed by four
communicants, the Minister of the Parish, and the Supervisor, before being sent
to the Bishop.
16.
The
Bishop’s Licence is to be read to the congregation by the Archdeacon, or the
Supervisor, or the Minister of the Parish, at the time of a service, and then
given to the Lay-Reader.
[1064]
MORE ITEMS
The King has fully
recovered from his illness. ‘God save the King.’
It is thought that
Commander Kenworthy from England will replace Governor Fergusson.
Women have begun
to wear their skirts longer. It is right that they do so because now skirts are
worn above the knee.
The number of vehicles
registered in New Zealand last June was 196,889. Cars numbered 132,633; lorries,
28,982; motorbikes, 35,274.
In the contest for
the Lady Arihia’s Cup, three teams tied -Waiapu, Wairoa, and Tamatea North. It
was agreed that each will hold the cup for four months before passing it on.
The Prime Minister
has given instructions for the King George V Hospital on Pukeroa, Rotorua, to
be demolished. The hospital is a
temporary building put up during the time of the war. Mr Ward wants to build a
permanent hospital on the Government lands.
J E Gray, Senior
Inspector of the Atlantic Union Oil Company, has announced that the price of
benzine has plummeted. There will be no further drop in price. The Oil Company
of California is not making any money.
Rumour has it that
Jno Harvey, Registrar of the Te
Tairawhiti Board, is to be made a Judge of the Maori Land Court.
It is said that
some of the large hogtels in Auckland are paying £250 or more at times for the
electricity they use in the course of a month.
THE SOLDIERS’
FUND.
The Report of the
Council of Trustees of the Soldiers’ Fund, given in Wellington on 27th
August, show £169,175 in hand. Many patriotic causes have used some of this
money. Some has been given as loans and some as help to businesses. These
allocations have bee carefully looked into by the Council.
The Trustees
Council has observed that giving money to set up businesses has not been
successful. If the applicant asks for money and shows that he is skilled in
that kind of work then they are able to give him money. Much money has been
given in this sector, the person has not worked at it for long, things go
wrong, and perhaps he has become bankrupt. The borrower again asks for help. The
Council has stopped helping in this way.
The amount spent
from the Fund this year is £9,396. NZEF £2,619. AIF £285. Imperial £1,078.
Unemployed £5,020.
[1065]
THE COST OF THE
EARTHQUAKE. [Murchison Earthquake., 17th June, 1929]
The amount spent
to meet the cost of the earthquake has now risen to£111,661 9s 11d.
The body managing this money has received many individual requests which they
have not as yet been able to deal with. Soon they hope to look into all these
many applications for help.
£200 has been
spent on erecting fallen chimneys. £5000 has been spent on restoring roads so
that those in remote places can get their cream to the factories.
G C Black of
Motueka estimates that £350,000 will have to be spent to restore roads
destroyed by the earthquake. Fifteen miles of road from Karamea to Westport
have been rebuilt. The cost was £120,000. To repair the road through the Buller
Gorge will cost £100,000.
THIS VEHICLE – THE
MOTOR CAR.
No-one likes to be
seen going to town on his cart or his buggy. In these days this is regarded as ‘not
on.’ Anyone of standing goes by car. Maori have sold land in order to get a
motor car so as to get social status. A man gets a new car and off he goes to
somewhere else to show off. Such people are mistakenly regarded as superior
people.
This is a time for
rushing and dazzling. A car is the right vehicle. The car is a beautiful
vehicle. It will quickly get you to
where you want to go. Today’s roads are beautiful and smooth. The car hums as
it flies along – no sooner has it arrived, it has returned. It quickly gets to
town where you have longer to disperse your shillings. If you go in a buggy or
cart you are a long time on the road and you have less time to disperse your shillings.
If you are drunk
when you get into your buggy your horse will probably get you home. If you are
drunk in your car there is nothing to be said about you except that you are
quickly going to arrive in the next world.
There is much grumbling
about how many people are killed by this vehicle, the car. Many have been
crippled. Whose fault is it? The car’s or the man’s? At the moment it seems
that nine out of ten times it is the man who is responsible. He was going too
fast. He fell asleep. He was racing. He was mad.
Canadian National
Railways have sent reports. Forty-four cars have crashed into stationary
trains. In one case the driver tried to cross over two tracks at the time a
train was coming.
[1066]
Eight people drove
their cars on the railway lines. Because they were laughing at the bumping of
the car over the railway sleepers they were not aware of the approaching train.
Their amusement was short-lived. One man stopped his train on the railway line
and went to sleep. One stopped his car on the railway line and went to find the
petrol can that had fallen off. He found the petrol can but the car was gone. Another
man stopped his lorry on the railway line to adjust his load. The train
scattered the load and the lorry to the four winds. Four hundred cars collided
with trains at railway crossings.
The car is a good
vehicle if you are also good. It is an expensive vehicle to run if one
undertakes many unnecessary journeys. It eats out one’s pocket. If one is not
careful the vehicle will return to its Pakeha.
Let us not follow
the example of the people of Canada. I have written this as a cautionary
article for us. In the days of the cart and the buggy there were no tragedies. But
now, every newspaper has stories of tragedies involving this weapon, the car.
THE HUI AT
OPOUTAMA
On 20th
August the hui was held at Opoutama, Nukutaurua. This is a village recently
occupied by Rongomaiwahine and Rakaipaka. It is a beautiful pa, it purports to
be a town. It is a village whose days are numbered.
This hui was an
opportunity for Timi Kara’s hapu to remember their elder. It is an annual
event. It is a hui that attracts people from all over his area – from Waiapu,
Turanga, Te Wairoa, and Hastings. It is a large hui in the midst of Te
Tairawhiti. At this hui the dead are saluted, there is an opportunity to meet
the Member, meetings of Commissions and Boards are held, the Maori Council
meets, there is a gathering of the Welfare League, and games are played – football
and hockey. The many achievements, practices, and ideas of tis elder, Timi, are
celebrated at such hui. Many of the projects he visualised in his time have
been brought to fruition in these days. Although he is no longer physically
present his words remain. ‘Taihoa’ and ‘Tatou, tatau’ live on.
At mid-day on the
Tuesday the visitors assembled. There was Ngati Porou, Mahaki, Rongowhakaata,
and all of Ngati Kahungunu and the areas it takes in. The deceased were saluted.
But the greatest greeting was the
weather. The rain did not return.
[1067]
The Work.
After dinner the
Commission met. The Commissioners were Judges [?Roihana and Haimi].
Warmly supporting this kind of work were the Minister of Maori Affairs, Judge [Ka],
Jno [Hawi], and Te Raumoa. Reports were presented on the following
lands: Tauapata, Papuni, Waimaha and Mangapoike. It was obvious that the
Commission was managing these lands very well. The buildings and livestock [taonga]
on them are increasing greatly in number. And the people whose land it is are
receiving profits [shillings] from it. Although the mortgages have nt been
fully paid off the produce is moving towards doing that. Because the Maori know
well that the land is theirs, they accept that the fruitfulness must go towards
paying for the work and the workers.
After the evening
meal there was a service conducted by th Revs Kohere and Tamahori. They were
supported by Revs Huata, Wi Pere, and Hakiwai. After the service the local
people welcomed their guests. Rongomaiwahine and Rakaipaka were particularly
concerned to commiserate with the Minister of Maori Affairs on the death of his
wife. During the greetings everyone’s thoughts were with the Minister of Maori
Affairs.
People got up to
ask the Maori Minister about his thinking, to seek explanations about projects
and expenses, about the living and the dead, and other matters. The Minister
answered some of the questions. He said that it was not appropriate to answer
some of the questions with everyone present lest misleading reports are spread
abroad.
Questions
Answered by the Minister.
Question 1. Why are our young people being taken to
work the pumice lands of Taupo rather than leaving them to work land around
here? There are Maori and Government lands here.
Minister’s
Reply: The amount used to purchase one acre of land
here is what it costs to buy and develop three acres of pumice lands at Taupo and
to stock them. Our Maori money is being used up. The Government is not yet giving
serious thought to taking up the challenge on the day of the unveiling of the
memorial to Timi Kara to help Maori with money. Perhaps we must just wait
patiently for Mr Ward’s millions.
Question 2. The
Maori Councils have no money. Are we able, then, to ask the Government for
money for work desperately needed by Maori villages such as the provision of
water and other things?
Minister’s
Reply: The Government is not able to help but it is
up to the Councils to ask for what they want.
Question 3. Some
of the heads of the Department of Health are thinking of placing Maori Health
under the Department of Maori Affairs – your Department. Because there are many
aspects of Maori Health that Pakeha do not understand and which
[1068]
they are reluctant
to meddle with, as a result the instructions are debated but not referred to
Maori.
Minister’s Reply:
It must not be cut off and handed over to the
Maori Affairs Department, but we should have a role in this. The Department of
Health has the expertise in this area. I will give advice to the Department of
Health about Maori needs.
Question 4. You
are aware that at the Hospital Boards meeting at Hamilton there was concern at
the number of Maori in debt to the hospitals. Would it be possible to use Maori
money to cover part of the debt?
Minister’s
Reply: We have paid to the Boards more than £3000.
This is not the3 job of the Government. It is right that Maori take responsibility
for paying their own hospital expenses.
What the
Minister had to say to the Ratana.
Question. We have heard that you have arranged a
Government loan of a million pounds for Ratana?
Minister’s Response: The
substance of what you have been saying amongst yourselves is as follows. Ratana
and his deputation went to Wellington - among them were some upright and [?roko]
people, Makitanara being their leader. When they were close to Parliament
Buildings, Ratana said, ‘I am about to meet a Lion, but I will just punch him
in the mouth, and he will be compliant.’ They entered the Prime Minister’s
office and Makitanara laid out the reason for the deputation. The explanation
was scarcely finished before the Prime Minister agreed to the million pounds
they wanted. I, the Maori Minister, was summoned by the Prime Minister to go
and see him about this matter. I agreed to the amount but said that half a million
should go to the Ratana and the other half elsewhere.
Now, all of you,
listen carefully. No money has gone to Ratana. He wanted £16,000. A valuer was
sent to value the land. He determined that the land was worth £9000. At this
point the money was checkmated.
You Ratana, listen
to me. If you want money, come directly to me, and don’t go around the
roundabouts. There is no church label on the money that is heaped up. You are
Maori, come to me. If your project is right there will be a good outcome, you
will be lucky. Ngati Kahungunu have this saying:
Haere mai nei koe, ahu ake nei, a
hoki mai nei.
Welcome here, do what you have to do, and then go home!
Don’t be like that.
I don’t like to live under the [?---] of another person.
What the
Minister had to say to the Missionaries [Church of England].
I still think that
the Bishop of Aotearoa should not go to the Lambeth Conference. Leave that trip
to the Pakeha. I think that just as you get the feather from the first bird caught
so as to ensure the success of the hunt, so one must establish the work here
first.
[1069]
Since the recent
flying visits of the Bishop, the country is asking, ‘What happens next?’ This
is a good time to seize the soul of the Maori People when it is exhausted by
the assaults of the many past storms. I have been in Parliament for twenty
years and I have observed that if you get a firm grasp of the basics you will
get things done. It is the same in the Church, get involved at the grassroots
and things will be established. If things are not firmly established the
smallest winds will scatter them. There may be some kudos associated with going
but leave that to the Pakeha. Embody and confirm the faith of the people, and
you will have the loyalty of the people. Then again, if one is seen to be lying
there wriggling, what is there to say?
The
Entertainments
The recreation
were moved to Te Wairoa town. From 10
a.m. until 2 p.m. was devoted to hockey. There was one women’s team from Ngati
Porou in Gisborne, one from Te Wairoa, and two from Heretaunga – Tamatea A
& B. They competed wit6h vim for the Lady Alicia Cup. Three teams tied,
Waiapu, Te Wairoa, and Tamatea A. They arranged that each would hold the cup
for four months.
Ngatikahungunu won
the football. They beat Waiapu 10-6. The side to meet the Tai Hajuauru on 11th
September was chosen. Those responsible for the selection were Pitt, French and
Tomoana.
Ngatikahungunu in
Te Wairoa were generous in the hospitality shown to the visitors. Every aspect
of the hui was very good – the provisions, the matters dealt with, and the
entertainments.
FROM TE TOA.
We have been
informed by the Maori Minister that by and by he and his group will be printing
the country’s Maori Waiata. At that time our Paper will have a Supplement.
Meanwhile we are very hopeful.
Groups.
An eager young man
asked at the Opoutama Hui: ‘Why haven’t the Maori People set up their own
organisation?’ He said, and he was right, that the strength of the Pakeha lies
in their groups. There is an organisation for every Pakeha activity.
[1070]
Speaking with one voice gives issue authority
and people take notice.
Perhaps we are not
very concerned at not having many organisations at present. The days are passing for such, as the role of
chiefs is diminished. The chiefs of today are the spokesmen, the groups, every
member of his hapu or tribe. At the present time and in the future everyone has
their say and not just one person whether they be a chief or whatever.
The Maori People
do have groups but the Maori heart is not satisfied by groups. Whether it be associations or government or
separate status – they are all good in Maori eyes. The Pakeha begins at the
bottom with the group then heads upwards; but the Maori starts eating from the
top and if he gets bored he throws it away. It would seem that the Maori heart
is not interested in imitating the Pakeha’s profusion of groups. They still
cling strongly to maoritanga. The Maori is a crafty person, a deceiver. If he
is in difficulties he will reduce his tax demand to what he thinks is right. He
gets money by talking a lot. He helps himself first and other afterwards. All
Maori have difficulties if they are asked to belp the hapu with labour or with
a donation. And so long as the group helps him the Maori is happy. In brief, we
are still foolish in the estimate of the Pakeha.
The Association of
former times was mishandled by the country’s chiefs. But how they dealt with
important issues was better than expected, and they have come to fruition in
these days. The Te Aute Students’ Association is a very big organisation. Apirana
is its leader along with country’s educated young people. Many important and
good things for the benefit of the Maori People have been done by this group
and are still being done. The Ratana Association was in a hurry. They wanted to
take over the Government. Now they are tired of this. The Marae Councils are
still active.
Many new groups
have in the been set up in the country. These are groups to help the Land
Boards in the areas. Those that have been established are for Ngapuhi, Murihiku, Te Wairoa,
Heretaunga, Waikato, Te Arawa, and Taranaki. These groups have been set up to
help Maori farming along with the Presidents of the Maori Land Boards. We hear
many good things about the work being done by these groups.
Those who returned
from the Great War wish to set up their own association in the hope that they
might get some of the money given by the people for them. The people chosen are
setting about this work.
Te Toa thinks that
the questioner wants small groups to be set up in the villages, like those of
the Pakeha
[1071]
such as Brotherhood,
Lodge, Benefit Society, Mothers’ Group, and Mutual Society. Te Toa doesn’t
think Maori are ready yet for these kinds of groups. In Maori villages, that
is, in the pa, there may be two or three groups such as the Marae Committee and
the Church Committee. They are dilatory about doing things. Sometimes the Maori
heart gets bored and disinterested and they let a group die. It is alright when
they find a real live wire to lead the group and get the work done properly. But,
my lads, those kinds of people are often overwhelmed by many others who are
thoughtless, interfering and deceitful, and who [?towewe] him as if he
were dead. No. First we must acquire the Pakeha way of thinking and then we will
get the profusion of well-run groups.
The First Maori
Archdeacon.
Maori must be very
grateful to the Bishop of Waikato for his [?moata] in conferring on us
this honour. Congratulations to you, our friend Hori Raiti, one of us, on being
elevated to this office. Friend, our hearts salute you and we are happy. Be
strong in the strength of our Lord. You have an extensive plot to cultivate,
therefore, be vigorous. By your effort, by your commitment, by your example, by
your tranquil heart, and by your humility, you may expedite others of us to
this height.
Should the
Bishop of Aotearoa Stay at Home or Go to the Lambeth Conference?
In another part of
the paper, in the accounts of the Hui at Opoutama, are arguments for the Bishop
staying at home. Many Maori support Sir Apirana Ngata’s assertion that the Bishop
should stay at home.
He should go. Many
still say that he should go. It would be a beautiful thing to see our Bishop at
the gathering of the Bishops of the world. It would bring him honour. It is a
very special meeting held every ten years. Who would consider the Bishop
attending in ten years time? The Archbishop of Canterbury has invited him to attend
this conference. If he is deaf to this present invitation it will be a black
mark against him. Te Toa has urged the Maori People to consider paying the Bishop’s
expenses incurred in attending; that was wrong. The Pakeha dioceses have taken
responsibility for that side of things. The Pakeha Bishops are insisting that
our Bishop attends.
Some also want the
Bishop to attend the conference to promote the request from India to support
the unification of its Christians. This would be an excellent matter for our
Bishop to speak on. We, the Maori People, share that hope of bringing together
our many Churches.
Although the
Pakeha newspapers have said that the Bishop will not be going, they are digging
in vain. They have been misled by some Maori who have been influenced by Sir
Apirana and others saying that he should not go. The papers have mistakenly
gathered that that is the decision.
Whether the Bishop
is to STAY or GO to the conference will be carefully considered by the Waimate
Hui on 12th January.
[1072]
LETTERS RECEIVED.
To the Editors.
My friends,
greetings. I would point out that I am not the first to receive the honour on
which Te Toa congratulates me in the last edition. No. Kahi Harawira was the
first Maori member of the Standing Committee of this Diocese of Waikato. Why
should I claim to be the first?
From
your colleague in the work.
Hori
Raiti.
Huntly, 4/9/29
To Te Toa Takitini.
Greetings to the strong
bird that visits the many marae of the country. Kia ora. Indeed may you have full
life. I write to share my anxiety. I heard, after the Church hui at Mokai, talk
about the Bishop of Aotearoa. What was being said by a large section of the
people including the leaders of the Mokai hui [words missing - ? was
that it was not] good for the Bishop to attend the Conference of Bishops in
England. I asked myself why this was so. It is right that we made him Bishop,
and that was that. But to have control over where he goes and what he does, should
that not be left to those around the Bishop. He has been made head of the Maori
Church. What right has the bottom to restrict the top?
I believe that the
people should be united in urging our Bishop to go. As far as I know he is not
going there to talk about what we are doing. It is appropriate that he goes to
learn about the new work for the coming days. Hence my anxiety lest our Bishop
be hindered from learning what is new in these new times.
Hohepa
Hapai
Pukemiro, 6/9/29
THE NAME
‘AOTEAROA.’
Greetings, Te Toa
Takitini.
Don’t be wearied
by my preoccupation with the name ‘Aotearoa.’ I am flying on a different path
but am still stouthearted.
When this matter
was first raised, Wi Repa was my sparring partner. In recent months a different
leader has emerged, Te Kapua Ringataua Keepa.
[1072]
Te Kapua’s
question was, ‘Who was the ancestor who gave this iname or gave rise to this
name before the time the canoes arrived at this country?’ I say that there was
none. The question reveals ignorance. There was no second naming. It has been
said that Maui gave it the name of his fish ancestor, Tonganui a Aotearoa.
Subsequent generations retained that name. It came down from Whitiroa and the
others, to Hapaiariki and others, to Wahieroa and others, to Tupuaterangi and
others, right down to Toroa and others; all spoke of Aotearoa.
At the time
Matatua set sail, Irakewa told his sons, Toroa
and the others together with Puhi and the others, that they should show
kindness to their sister, Muriwai. ‘If you cross to Aotearoa, the cave at Te
Muriwai belonging to the daughter of Hinemataroa should serve as a house for
your sister.’
According to Te
Kapua, Kupe was the first person to arrive in this country. This is wrong. Two
people, the first arrivals, reached this country before all the canoes. They
were Taukata and Hoake. When these two arrived here it was on the sand at the
cave entrance of the daughter of Hinemataroa. These men prayed to the sun: ‘Your
head, your head! Shine sun! It is your woman who is married to the reptile.
Your head, your head! Shine sun.’ These men were seen by the people of Toi who
told Toi. They were fetched and welcomed as visitors by Toi. They were given
food. The food was edible tree-fern, edible fern-root, and a cake of crushed hinau
berries. These men did not relish Toikairakau’s food – it stuck in the
gullet. The two men asked Toi if there was not a wooden bowl. The bowl
containing water was brought. Taukata felt within the belt in which he
carried his valuables and found four cakes of grated kumara. He squeezed them
into the bowl and gave them to Toi to eat. This food really appealed to Toi.
Toi spoke the words: ‘Ah, the sweetness reaches the back of my head.’ Toi
asked, ‘Where does this food come from, and what is it called?’ ‘ Taukata
answered, ‘From a great distance, from far away, where food is brought from the
stores of Hawaiki. The name of the food is haumiatiketike.
Toi asked these
men, ‘Did the two of you come from Hawaiki?’ They said that they did. Toi
asked, ‘Could you fetch this food?’ Hoake said that they could. ‘Is there any
driftwood here?’ he asked. Toi replied, ‘A great deal.’ Toi set his people to
work. They fashioned the canoe, which, when it was finished, was named Te
Aratawhao. Six people from this land boarded the canoe along with the captain,
Hoake. They landed at Hawaiki to collect the kumara.
Weka asked Hoake,
‘Have you sailed your canoe from Aotearoa?’ Hoake answered, ‘Yes.’ ‘Where is
your friend, Taukata?’ ‘We left him in Aotearoa with Toi Kairakau. Toi sent us
to fetch the kumara.’ And this canoe, Aratawhao, was loaded with kumara.
[1073]
They also grasped
some of the soil from Pukeahua. Those people advised: ‘When the time comes that
the kumara is green in the pit, let us kill Tuakata lest the spirit of the kumara
returns to Hawaiki.’ Te Aratawhao made land and they placed the soil from
Hawaiki at Matirerau which is at the place called Manuka-Tu-Tahi.
Te Kapua says: ‘After
the Flood, Kupe came to this land.’ This is a very strange statement. It is as
if he is referring to Noah’s Flood. From the time Maui hauled up his fish
neither the ancestors nor the elders nor the fathers have said that Maui’s fish
was lost in Noah’s Flood.
As for the name of
Turi’s canoe being Aotea: It relates to Taanetuturi, to Taanepepeke, to Te
Ngakau-o-te-Manu. Did Toto give the name Aotea to Turi’s canoe? My friend Te
Kapua: This is very strange indeed, that another person should give a name to
someone else’s property. It would be right for his father, Poumatua, who
married Houngamea, who gave birth to Turi and Kewa, to name his canoe.
Therefore, that name should not be applied to the fish of our ancestor, Mauitikitiki-a-Taranga-Tonganui-Aotearoa.
As for what Te
Kapua said: it was [?pokepokea] in the schools of wisdom, in
genealogies, in evil spells, and other places. Secondly, the ancestral covenant,
and people’s heritage was established in Taranaki. My friend, Te Kapua, that
saying is foolish.
Akiaki is a
Taranaki elder who is well-informed about the ancient stories. He lives at
Hokorima. He is a leading elder of Ngati Ruanui. His house is Aotea. He tells
how Ruauri their ancestor came here on Matatua canoe. Ruauri and Turi lived at
Patea river mouth. Ruauri recited to Turi the lineages of all on board Matatua.
He spoke of the genealogies and
everything else, but only about all on board Matatua.
My friend, Te
Kapua, I know you. Your father is Te Keepa and your mother, Ngaamo. Your tribe
is Tuwharetoa and your canoe is Te Arawa. Your ancestors are Ngatoroirangi and
Tamatekapua. E Kapu, why have you jumped on board Aotea canoe to get some
information? You have abandoned your hapu of Tuwharetoa and Te Arawa, leaving
them to labour on their own canoe. Does what you say have any foundation?
Kapu, I shan’t go
to another canoe to get information. I shall stay on board the canoe of my
ancestors, Matatua.
Best
wishes to the Editors.
Tuhitaare
Heemi.
Ruatoki, 7/9/29.
