[1035]
TE
TOA TAKITINI
Registered
at the GPO as a Newspaper.
Number
96
Hastings
1st
August, 1929
HELP FOR CLERGY
CHILDREN
To the Editors.
This is my second
letter on this subject. I write again because some of my minister friends may
have misinterpreted some of what I wrote last year, and in case some children
are missing out on help.
At our meeting to
arrange scholarships for this year, the chairman asked me to write again so
that the ministers understand what I am saying and to publish some some words
so that the ministers are informed. Hence these words:
1.
The
amount of money available determines how many or how few scholarships are
awarded to the children every year. Eighteen were awarded this year (1929). The
amount found and agreed was £129; some children were not given them. Parents
should remember that the amount is for this year only, and the amount for next
year (1930) is not yet known. Therefore:
2.
When
we reach the end of the year the ministers should send in the names of the
children wanting scholarships – those at present at school or new pupils. Some
will have obtained Government scholarships or McLean or Te Pura scholarships;
the amount of the parent’s stipend will be taken into account.
The
meeting at which we decide on help each year takes place in January, and if a minister forgets or is late sending in
the names, perhaps that
---------------------------------------------------------------------------------------------------
Published by Rev P Hakiwai and P H Tomoana and printed by
Cliff Press, Queen Street, Hastings, HB.
[1036]
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.
1st
August, 1929.
child
may miss out on the help. Should it happen that there is insufficient money for all, the scholarships will go to the
children of ministers who send in their requests for help quickly and to those
of ministers who have small stipends.
3.
There
is another thing I have to tell you. We have seen some words printed in Te Toa
last May about this help. These words were on page 977. ‘One outcome of the
setting up of the Maori Bishopric will be to make available help for the
children of Maori Ministers throughout the country.’ Our response to this is
that this is nothing to do with the Maori Bishopric and no-one has spoken to us
about it. Rather, we heard from the Trustees of Te Aute College and Hukarere
School last year that they would like the expenses of the Maori ministers’
children who attend those schools to be paid, and, therefore, we made gifts to
the Maori ministers who were receiving small stipends.
We
decided to give a scholarship of £25 a year to help; and when we saw that there
was more than enough money for this year we decided to share it among all the
Maori ministers throughout Aotearoa and Te Waipounamu.
We
also observed that for a long time some children had been coming from Auckland
to Hastings for their education, so we agreed to give scholarships for St
Stephen’s and Queen Victoria.
We
all know that this help was Archdeacon Samuel Williams’ idea and that it
pleased him to give it when he was alive. He also set up this fund to
commemorate his parents. Therefore our best wishes go out to the ministers and
their boys and girls. Remember to apply soon for this help for the year 1930.
Don’t forget! Don’t delay, lest some of your children miss out.
Things
should perhaps be clear now to everyone. Kia ora.
Canon Arthur Williams (for the
Trustees of the Fund).
Pukehou, Napier.
[1037]
THIS DISEASE OF
UNEMPLOYMENT
Dr Wi Repa
This is the second
of my articles on this subject. It is the important subject at this time. It is
the affliction that is increasingly affecting nations. In England and Wales it
is a bit worse that here in Aotearoa. There there are 40,000,000 people. The
land is very thickly populated. There is no space for people to move. A
person’s land provides his work [and sustenance]. The labourer depends for his
livelihood on people giving him work. A knowledgeable Englishman, who visited
Gisborne last week, said that 1,500,000 people there cannot find work. Those
who provide work cannot find work for all forty million.
There are 1,530,000
people here in Aotearoa. That is the same as the number of people unemployed in
England. This country is not full of people. In no way are we crowded. But
there are many here who are unemployed. This does not include most of the Maori
who are not working. They are deliberately not working. For us the autumn and
winter are times of rest until the beginning of spring.
Last week the Premiers
of Australia met in Canberra. In his speech to the gathering, the Prime
Minister of Australia said that he was very anxious as he looked at the present
situation. Australia could suffer a major setback. The income from wool and
meat has gone down. Some of the goods that Australia sends abroad have dropped
in price. Things made there are fetching very low prices because of strong
competition from similar products from other peoples [?rau-o-iwi]. The
profits from these things are insufficient to provide work for the working
people. There are many unemployed people in Australia right now. Australia is
trying to support the occupations with £300,000,000. The country cannot carry
this burden of debt every year. He ended
by saying that if Australia is in difficulties, Aotearoa will also have serious
problems.
The Chairman of
‘The Farmers’ Union’ also spoke at a meeting held at Masterton on 28th
May. He said that New Zealand had plenty of money. He said that all the
country’s reserves were full to overflowing. He said that this is wonderful. The
amounts we are receiving for the goods we are sending abroad exceed what we are
paying for the things we are buying. The banks are holding plenty of money. But
neither is the number of unemployed restricted.
It is not right to
leave the money lying in the banks. A better approach would be to
[1038]
give it to the farmers
to help the country. But because of their anxiety about the prices received for
wool and meat, those with money are very careful and are taking their money to
lie in the banks.
Our situation and
that of Australia is like that of the world. But while our speakers are saying
that all is well the Australian leader is saying that that nation is distressed
and in a bad way. Australia is 2,400
miles from us. But there is a huge number of unemployed people there. And there
is a large number of unemployed people here as well,
So if the times are
as good as the Chairman of the Masterton meeting says, how many of us are
caught up in them?
We are strangers
to this illness, unemployment. To us Maori it is a pleasure. Let us not get it
wrong. We must not mistakenly think that this [?’Wa Kai Kino.’ - ?Time
of Bad Food] will bring peace.
Without doubt,
football and tennis are fun.The cooking fire will not burn these things. Without
doubt, playing billiards and standing in
the pub are wasting-sicknesses. You young lads, make a right assessment of yourselves,
lest you squander your strength. Decide for yourselves. Are you going to work,
to commit yourselves to working for the old men and women, planting and
cultivating kumara to feed yourselves during the winter so that the billiards
and the football survive? Are you indeed going to be able to go and work with
sheep in summer to get the money to feed yourselves in the winter? My lads, ask
yourselves these questions.
People, I have the
same anxieties for us as does the Prime Minister of Australia.
FROM TE TOA
Te Toa salutes
those who industriously provide articles for our paper. Greetings, friends. Our
hope is that many other wise people will follow your example.
Te Toa has heard
that the Rev Hori Raiti has been appointed to the Standing Committee of the
Diocese of Waikato. This honour has come about because of the setting up of our
separate Bishopric of Aotearoa.
The Tai Hauauru
won the football match against the Tai Tokerau for the Prince of Wales Cup, 12
– 6. A match has been arranged between the Tai Rawhiti and the Tai Hauauru.
[1039]
A Hockey
Tournament has been arranged by the Tai Rawhiti. When the Maori Hockey Association brought
itself under the large New Zealand Association it was agreed that the Maori
could still arrange their own tournament. This game has spread widely among
Maori. Previously they participated in the Pakeha tournaments. There is a new
Cup – the Lady Arihia’s Cup. This Cup is in memory of the wife of Sir Apirana
Ngata. This Cup will be contested by the Tai Rawhiti Clubs. The first
Tournament is at Te Wairoa on 20th August. It is thought that in the
future clubs throughout the whole country will be eligible to play for this
Cup.
The Pakeha were
full of admiration for strength and ability of the Rangitaiki (Bay of Plenty)
Maori Girls’ Hockey Club when they competed in the Auckland Provincial
Tournaments last July. When the competition ended, three teams had tied –
Auckland A, Whangarei, and Rangitaiki. The Cup was shared by all – each one to
keep it for four months before handing it on to the next one. The outstanding
players in the Maori team were R Merito, S Moko, and T Minarapa. Congratulations,
girls! Your achievements will bring honour to the people as a whole.
Maori Should Be
Careful: We disapprove of what we hear about Maori girls working in the Chinese
Gardens in Auckland. That they have work is good. The mixing is what concerns
us. We agree that it is worthwhile work. According to reports, there are two
mature Maori women who are urging Maori girls in the North Auckland districts
to go to the town to get work. They may get work but most get very different
work from that provided by the Chinese gardens.
Te Toa is happy
that the Auckland Association is looking into this matter. Their report has
gone to Parliament. In his speech, Sir Apirana said that the matter had been investigated
discretely so that the girls working in the Chinese gardens were not given a
bad reputation.
People, we are
very concerned about this. It is best to mix with Pakeha because we are older
and younger siblings. Also, the Treaty of Waitangi handed us over to the Pakeha
for them to bless and protect us. But to mix with the Chinese and the Hindu we
find disgusting. However, it is from our best thoughts and our love for our
women and girls that we proffer this warning.
It is fortunate
that we are not, like Hawaiki (sic), open to the peoples of the world. Were
that so we would have lost the fragrance of the warming hearth of Maoritanga [being
Maori].
[1040]
‘’TATAU TATAU’ WE BELONG TOGETHER.
H W Kaipo of Te
Kao asks: ‘What is the hope expressed by our saying, “Tatau! Tatau!” ?’ This is
a [? manakia (sic)] question. The questioner wants Te Toa to explain the
hope expressed in this important utterance so that its meaning will be clear to
the humble and the great, the foolish and the wise. Te Toa thinks that the
state of a person’s heart determines how he understands this saying.
What is the hope
expressed by all sayings, whether they be dying speeches, or the words of
ordinary people, or those of our Lord? A person has been given a mind to
interpret good sayings and a body and strong hands to put them into action.
Let us stick with
the people of Te Kao, whence came this question. They are milking cows under
the patronage of the Tokerau Board. That Board has invested £25,000 there. More
than fifty sections there have been laid out for this purpose. There are now
one hundred and sixty-five cows. It is known that with additional financial
help the number will grow to occupy all those sections. The interest is
beginning to cover part of the mortgage. The Te Kao lands can no longer provide
the collateral security needed and the Tokerau Board’s funds are required
elsewhere. Now [Te Kao] will have to turn their attentions elsewhere. Where can
the Te Kao people look for help to continue their project? It could come from
other Boards in the country.
This is simply to illustrate
one aspect of this saying, ‘Tatau! Tatau!’ In this case it means bringing
together the strengths of the country’s tribes to help one another.
LETTERS RECEIVED
To Te Toa.
Greetings. Some
words to the Maori People. Maori People, do not despise the soil given to you
by God to live on. Although it may be poor, if you cultivate it, it will grow
grass and you will be able to milk cows. There is no land under the sun above
us as poor as that of Te Kao. It has
been cultivated and is now a very beautiful land. This Maori tribe now milks
many cows. Therefore, Maori People, do not waste the land. Work it so that it
provides milk for you and your family
H
W Kaipo, Te Kao, 26/7/29
-----------
To Te Toa.
Greetings to you,
the legacy of the elders who have passed on. Your sweet voice alerts the four corners of the country.
Please publish the
following motion passed by the Matatua Maori Council at their meeting held at
Whakatane on 2nd July, 1929.
[1041]
The Motion. ‘That
all the country’s Councils join to send a petition to the Government asking for
the establishment of a Sanatorium for Maori in the country. The disease that is
spreading among Maori is tuberculosis. Maori cannot afford to go to Pakeha
hospitals and the disease is spreading.
Other Councils
have told us that the Opotiki Nurses have asked us to promote this project. Our
hope is that we will work together on this. If the country’s Councils are united
then the Government may act on it.’
Teihi
Paerata Hawiki
Ruatoki
2/7/29
----------------
To Te Toa.
Greetings.
Concerning Waiata 163. It is a love song for Te Pikikotuku of Whanganui. Taite
Te Tomo provided the explanations. [cf Nga
Moteatea Part II, p 296ff]+
Te Taite says that
Te Pikikotuku married a woman from Tuhourangi. He went to Rotomahana, Tarawera,
where he died. Let me explain: When Te Pikikotuku left Whanganui he settled on
Mokoia. His pa was Pukurahi. The hapu he belonged to were Ngati Uenukukopako
and Ngati Whakaue. His wife was from
Ngati Pikiao. His offspring are here – two men and two women. The land is full
of his descendants.
It is more than
fifty years ago that I first sought the dscendants of Te Pikikotuku in
Whanganui but did not find them. They arrived after me; it was a waste of time.
During the Ratana
activities I attended one of the ‘Christmases’ where I met the descendants of
Te Pikikotuku. Afterwards we were invited by the descendants of Te Pikikotuku
to Raetihi and we went.
Subsequently we
invited them to visit Rotorua but they did not come. I know that they did not
come according to Te Taite’s explanations.
Horomona
Himiona
Rotoiti
18/7/29
---------------
To Te Toa.
Kia ora.
I want people to
know that Ngapuhi, Te Rarawa, and Te
Aupouri, have said that I am to be regarded as the authority at this end of the
country with respect to the stories of the ancestors.
The Bishop of Aotearoa
heard me arguing with some fellow when I was explaining things at Ahipara. It
did not take me long to put him down and he stopped speaking.
[1042]
At the Hokianga
when Te Puea, the Waikato Queen, was present, I was asked to explain the
ancient customs of the ancestors. I was pleased to do so. My hope then was that
I would meet up with the country’s wise people.
As for the name
‘Aotearoa,’ I know the best and truest stories. However, they are to be spoken,
not written. That to me is best. Therefore, Te Toa Takitini, feed me with the
[? Patai Kohatu - ? Hard Question].
Ngakuru Pene Haare
Awanui
Nth, 8/7/29
---------------
[NB.
In recent months Haare has written to us saying that he is the precious source
of the stories of the ancestors, and that he has exact knowledge of the
accounts of Aotearoa. Te Toa has asked him to write down what he knows. His
response was that a hui be summoned and that we should meet his expenses for
attending. Also we should [? whakahurimi – ? bring together] others who have written
on this subject – Dr Wirepa, Tuhitaare Heemi, Ihaia Hutana, and Rangataua
Keepa. Friend Haare, Te Toa is not like that. Te Toa’s job is to publish
things. It is for the country to make
judgements. And, indeed, you are asking to be fed the [? Patai Kohatu - ? Hard Question]. And how are you going to
answer the questions? If you are not going to write down your answers are you
going to talk to us on the telephone? – The Editors]
----------------
To
Te Toa,
Greetings.
Here are some stories which you may be able to stuff into a free space in our
paper. Perhaps this could be a heading: ‘Battles.’
During
these winter months the major cities of the world have been battered by winds,
earthquakes, and storms, and we know that these have caused the world great distress
and lamentations and pain. Likewise, during these storms we have had the disaster
that afflicted Ngati Porou. That was the death of the wife of Sir Apirana Ngata.
The hearts of Ngati Porou are still sobbing at what befell their chief.
Among
these storms was the calamity that came upon Ngati Taoi. Its mana and
its nobility passed on to the afterlife during these days. Uenukukopako sleeps, along with Taoi Te Kura, Taoi
Kaiawhawhare, and Taoi Tikitiki Toetoe. We sing in Peou’s waiata: ‘Taoi Kaiawhawhare,
of Kiritau and Ueroa.’ [cf Nga Moteatea Vol. II, pp 386ff] It says in Tupari’s
waiata: ‘Taoi Te Kura Tikitiki Toetoe is Tupari there.’ These mana,
these nobles, fell on their chiefly and sacred canoe. Peou’s waiata says:
‘Tainui, Te Arawa, Matatua, and other canoes – Hoturoa, Ngatiro, Tamatekapua,
Rongokako, Tamatea. The people of Te Arawa were scattered over this land.’
Te Arawa’s people
spread from Maketu to Tongariro. The female cousin of Te Heuheu and their child
and Te Rahi Ngamotu
[1043]
lived
on the slopes of Tongariro. Farewell, friends and our mothers, Te Kahui and Te
Rohu.
Tupu
Taingakawa lived on the Waikato. I cannot speak of him. Maaa Rangitukehu lived where the Rangitaiki
and Tarawera descend from the sacred mountains at Ruawahia and Patuaki. Ihipera
Kerei lived on the coast at Whakatane. All of these are from the loins of Taoi
Uenukukopako.
Taoi
– Uenukukopako
|
_____________________
Kiritai Ueroa
Hineaupounamu Tamahiuka
Te Ruwai Te
Tukutuku me Hinewai
Toreheikura Te
Waimapihikura Turaki Ririwai Te Rongo
Kurakaiwhakea Te Kata Ruia Kahuroro Te Ra
Te Ata Te
Rangiatapure Te Mare Rangiheuea Tautini
Tuata Tapoko Te Heuheu Rangitowhare Wiremu
Te Rauangaanga Kerei Te
Heuheu Maata Rangitukehu Ngamotu
Potatau Ihipera Rahui
Tawhiao
[1044]
Tupu
Taingakawa is the last of the old chiefs of Waikato. Farewell, Koro, to you and
your family. You have done with the old world and have now left the new world
to enter our rest. In your time you have known bereavement and poverty. In this
time it is the chiefs to the chiefs, the wealthy to the wealthy, the poor to
the poor, the lowly to the lowly.
The
important thing in the minds of those who have sent these articles to Te Toa is
that we salute from our hearts those who have died from each of our Churches
together with the leaders of those Churches. We have come upon many Ringatu who
have died, where all the funeral service including the burial has been taken by
the minister - the Church of England Minister.
There
are also eminent women from the canoes who have died – Merewakana Timiwaata and
Maata Rangitukehu. These women and their husbands have been pillars of the
Ringatu Church. From the time they fell ill the Church of England proved the
services including the funerals. Many children have been sent to the Church of
England for Baptisms and for Weddings.
It
is appropriate that we express much gratitude to Eru Tumutara, Bishop of the
Ringatu Church, who gave these generous permissions to the Church of England to
take these services. Eru says that the Ringatu Church is based on the Church of
England. He is returning the worship of the Ringatu to be like that of the
Church of England. Eru has realised that the Ringatu were mistaken in retaining
the Sabbath. The Sabbath ‘has been dismissed.’ Christ is Lord of the Sabbath.
Paul says that if Christ has not been raised then worship, preaching, observing
the law and the prophets and the Sabbath are a waste of time. The Ringatu
Bishop has a thorough knowledge of Scripture. Therefore he is content to
co-operate in the work. He also says, ‘Tatou, tatou.’ We are in this together.
It
is the same with the Ratana, that is, with those groups I have encountered.
There was a Te Arawa man, Piri Wiremu, who died at Tauranga. He was Ratana. He
was brought back to Rotorua. All his family came with their apostles and
disciples. When they arrived they handed over the services and the burial to
the Church of England. So kia ora to the Ratana Church.
The activities of
the Ratana Church here are in accordance with the instructions of Ratana who says:
1.
I
embrace all the Churches that worship God, but not the churches that worship
the owl, the eel, and the pig.
2.
Be
loyal, each to your own Church. What do these words mean for us? Are we to stay
loyal or reject it?
3.
The
power and authority are with you and your children and grandchildren. Do not
follow me.
4.
Ratana
said, ‘It is by the Maori tribes coming together under the Lord of hosts that
everything will burst into flower.’
So where are
we? Are we united? Not yet. Therefore we
work in our own groups in the district.
The Ringatu Bishop
says, ‘Tatou, tatou.’ Work together. And he is making great efforts to put this
into practice.
The Bishop of
Aotearoa says that he will bring all the Churches to worship God.
So, you leaders of
our Churches, call together a hui for us to deal with these matters so that this
small people under the sun may fulfil the words of our Lord: ‘May they be one
as we are one.’ (John 21.22) The writer of Psalm 133 says the same thing: ‘O
how good and plasant it is when a family lives together in unity.’ We are not
yet doing what Paul requires: ‘If I speak with the tongues of men and of angels
[and have not love] I am like sounding brass or a tinkling cymbal.’ (1
Corinthians 13]
Blessings
upon us all.
M M Tumatahi
Rotorua. 27/7/29
[1045]
ODDS AND ENDS
The King continues
to bew in good health. King George has had four bouts of illness, but he is
still looking well. ‘God save the King.’
The soldiers fund
known as the ‘Canteen Funds’ has now grown to £200,170. This money is lying
idle with the Trust Board.
The General
Conference of Doctors from this side of the Line [?Equator] is being held in
Honolulu. Some of the finest doctors from Europe and America will be attending
that gathering.
The Pakeha has
devised a way of killing whales quickly without using a gun. It is done
with [? Uwira]. When the whale has been harpooned the [uwira] is
passed along the rope. The whale’s suffering is swiftly ended. There is no
hauling off or battering with boats.
To sweep London
good and clean from dirt and suchlike costs two million pounds a year. Domestic
rubbish and refuse from other sources in London weighing one and a half million
tonnes is carted away each year to be burned.
Speaking in
Wellington, J C Anderson said that cannibalism ended ninety years ago. The
remarkable thing is the rapidity with which the savage Maori entered upon
Pakeha ways and adopted them.
[1046]
Place six eggs at
a time into a towel and lower it into boiling water. Count to fifteen and take it out. Dry them and
put them in a tin in a suitable place. If this is done the eggs will keep for
one to five months.
WELCOME – HAERE
MAI
This is one of the
most beautiful phrases. The chief behind this phrase is Te Aroha – Love. The
effects of the ears having heard the call, ‘Haere mai – Welcome,’ are the shaking
of the hand, the nodding of the head, the turning of the body, tears and mucus.
‘Haere atu –
Farewell,’ is bad. Its effects are that the body experiences gloom, a sense of
being crushed, a loss of blood, and – worst of all – and emptiness of heart.
One sees the fruit of goodness in the person whose important phrase is ‘Haere
mai – Welcome.’
And one sees the
bad fruit in the life of a person whose important phrase is ‘Haere atu –
Farewell,’ a phrase often on his lips, or ‘hanging’ in his thinking.
This
is how the ancestors expressed these [? taahu iri ] hopes:
First. Welcome, Rangi!
Second. Farewell! Presently [? I will be with] you!
These are
beautiful words, but more beautiful is the ‘Welcome’ in the Scriptures.
In Revelation, Chapter
22, Verse 17, are these words: ‘The Spirit and the Bride say, “Welcome.” And let
everyone who hears say, “Welcome.”’
‘And let everyone
who is thirsty come. Let anyone who wishes take the water of life as a gift.’
These instances of
the ‘Welcome’ are an expression of ‘Love,’ first to one’s friends, and secondly
to strangers – to all who are thirsty, to those wanting ‘the Water of Life.’
However, my Toa
Takitini – Many Warriors, living in Maori places, and your many marae, you descendants of the canoes, your ancestors delivered
this word to you from their hearts: Where
do you find the most important thing our Lord said? ‘Welcome! Come to me all
you who are weary and are carrying heavy burdens, and I will give you rest.’
[Matthew 11.28]
[1047]
THIS NAME –
AOTEAROA.
To Te Toa.
Greetings, garment
that covers the country’s tribes. Here are a few words for you to carry to all
the places you visit, and for my good friends to read.
This name
‘Aotearoa’ has been the subject of dispute between my friends, Wi Repa and
Tuhitaare Hemi. My friends, greetings to you both. If you continue to maintain
your views we will continue to argue
about this matter. It would be better if the two of you were to agree that this
name belongs to a different canoe. Since the canoes arrived here the elders
have given that name to this country The name comes from Hawaiki. Toto said to
Kuramarotini, ‘The name of the canoe shall be “Aotearoa.”’ The beginning of the
use of this name was from an ancient proverbial saying that had come down to
them. It was spoken by Taane. In the winter he went into the ‘Great Forest of
Taane.’He killed the bird, speared it and cooked it. The elder looked at it and
his heart rejoiced that it was so good. So we have this saying of Taane-tuturi,
of Taane-pepeke [Taane who kneels], ‘Let your name be [“He Ngakau-aotea - ?Food
(?Bird) for the heart]. Toto gave the name to the canoe which arrived at Te
Aotearoa. Toto also gave the name to the man on whom he performed the ‘Whakairi’
rite, Kimokeihi and his wife Ruanui-a-Poukiwa.
This word, ‘Ngakau-aotea,’
expresses a person’s satisfaction. This saying comes down to us from our
ancestors and through our parents who have departed.
Maui did not name
his fish, this country. Subsequently the elders of the Schools of Learning came
up with names for Maui’s fish – Te Uruotonganui, Te Ikaroa-a-Maui,
Papatua-o-Nuku. There were no different names. They used those names
indiscriminately. The Schools of Learning used them in all sorts of things –
genealogies, incantations, curses, {te ti – a game, te whai – cat’s
cradle, tokoraurape – a toy,} everything. [Note: The bracketed list
occurs in a waiata from Grey’s Moteatea xcviii which I have not found. It is
referred to in Williams p.435 under tokoraurape. – Barry Olsen.] Also, if
they are spoken separately, there is no agreement between their accounts.
Therefore, my friend, Wi Repa, you tell a different story in these latter days.
You also say that it was Kupe’s wife who bestowed the name when she saw the
cloud suspended above Rimutaka. Now you have discovered a different story in a
karakia in George Grey’s book. Now I know that the stories of our ancestors are
lost to you and, indeed, all of you. So, you seize upon a Pakeha ancestor to
tell you the stories. The elders who passed on the stories to George Grey for
his book did not know well the stories of the ancestors.
Tuhitaare Hemi
says that while it was in the sea Maui’s fish was known as Te Uruotonganui and
it became Aotearoa when it ascended to the [aoturoa – this world].
Friends, this is
children’s chatter. It can be shown that it is is just recitation. Let’s bring
an end to these discussions. Be happy with the right explanation, that Aotearoa
derives from the Aotea canoe. None of the stories of our ancestors are lost; they
are retained by Taranaki. An ancient covenant has been passed down from the
elders to their descendants who are still living. These people still live out
their maoritanga.
Kia ora, my friends.
Kapua
Rangataua Keepa
Purangi. 27/7/29
[1048]
AOTEAROA – THE
NAME
This is my
response to the letter from my friend, Wi Repa, in the July edition.
1.
Concerning
this name Aotearoa: He thinks it refers to the two islands. The name of the
other island was given by the seventh grandchild of Maui-Tikitiki-a-Taranga
before the landing of the greenstone fish of Hape.
2.
Concerning
the naming of Ngahue’s piece of greenstone, Ngahue’s fish. That greenstone fish
did not belong to Ngahue but to Hape,
according to the stories of the ancestors here.
3.
Concerning
the naming by Kupe’s wife of Maui’s fish and the other island, Aotea. This is
incorrect. Kupe’s wife did not give that name. Also, she and her husband were
not the first people to land on this island.
4.
Tuhitaare
cites this to support his contention that the name Aotearoa was given by Maui. There
is no example of a man allowing another person to name his own land. It was the
seventh grandchild of Maui called his land Aotearoa.
5.
Concerning
my friend Wi Repa’s account: He says that he [whakahinga - ? relies on]
the writings of George Grey. We do not have authorised books by the ancestors.
6.
Some
time in the future, perhaps Tuhitaare and I will agree about George Grey’s book
and he will combine them. But you must accept that the authorised book came
ultimately from our ancestors.
7.
These
words, ‘To emerge to Te Aotearoa,’ are not in Maui’s incantation according to
Governor Grey. I don’t know if they were in the writing of George Grey or if
they predate it. Tupapakurau was the house of learning of my ancestors. The
stories were kept on the tablets of their hearts.
If
you look at George Grey’s book you will not find in it the old name for Te
Waipounamu. This name, Te Waipounamu, was given to my ancestor’s fish. Hape Kituarangi
was carried here by Rangahua.
Tuhitaare Heemi
Ruatoki, 27/7/29
[1049]
I
LEFT
To
the tribes, to the hapu, to the languages, to the gatherings of people, greetings
to you all in the many blessings of our Lord Jesus Christ. Greetings to our
many departed, those who died willingly, and those who died in ignorance
because of the malicious actions of others. Enough for the salutations.
I
want to inform all of you that I have left the Ratana Church and its Association.
I followed this way for eight years and my tribe followed me. I became a registered
apostle, sponsored by my tribe. I held office for a year before being dismissed.
I was not made aware of my sin or wrongdoing.
Wiremu
Ratana said to me when I arrived at the Pa, ‘You do know that you have been
dismissed from your position as registered apostle?’ I said to him, ‘No.’ He
said again, ‘You have been dismissed. Tau Henare knows that you intend to
oppose him in the coming election. This is why you have been dismissed.’ Wiremu
Ratana also said to me that everything was alright. ‘I will nominate you to be
Tau Henare’s opponent in the coming election.’ I said that I was happy to be
chosen by the Mouthpiece of the Lord. ‘What you perceive to be right suits me
very well.’
When
we attended the Moa Hui at Hokianga, Wiremu Ratana said to me: ‘Reweti Pomare
Kingi, goodbye. I have this to say to you. Go to all your Remnant and convince
them about the coming election.’ I asked him to give me a document to assure
the Remnant. He said, ‘Go in the strength of the Lord.’
So,
people, I went to do as I was told. I went throughout my whole electorate,
beginning in July and until November. My friends, I encountered all sorts of
opposition. Some of the Remnant did not want me as member. I was jeered at,
belittled, treated hostilely, and driven out. People were excessively angry at
me for supporting the Ratana Association.
I
was not ashamed at this. For me there was no-one like Ratana on the face of the
earth. He seemed to me to be a true spokesman of God, of Jehovah. My faith in Ratana
was such that he was Christ to me.
However,
when it came to election day he did not remember me and all our talks.
[1050]
What
he did was lie about me and about the Holy Trinity. He did not acknowledge my
troubles or my expenses as I went about my electorate from July to November.
All that Ratana did was wrong, as he knows. I spoke at the meeting of the Remnant
at Kaikohe last July. I said to Ratana, besides all these things, that I had
seen the proposals put forward by the leaders of the Association. Ratana’s
proposal was that these are the days to overturn the Bible, to stop using it.
His second idea was to stop saying ‘Amen’ to Christ but to say it instead to
the Spokesman, or to [? Piriwiritua]. I said that I did not agree. Nor
was it right that he was setting an example of men of the Remnant having two or
three wives.
People,
these are the reasons why I left. They have gone astray and reverted to old
ways. They have abandoned the true faith.
People,
I am glad that I have come to this stance, having seen the depth and breadth of
this way of thinking which has been exposed to be deep darkness.
All
the Remnants of the country, return deliberately to your Churches. Don’t be
ashamed of returning. The word is clear: ‘I will get up and go to my Father and
will say to him, “Father, I have sinned against heaven and before you. Let me
no longer be called your son.”’ [Luke 15.17-18] Therefore, if all of you return
to your Churches, then we can ask the Churches to choose wise people to lay out
a constitution which will unite Maori in one Church. The Church has had the
power to make its constitution from Christ, to the Apostles, down to the Elders
of the Christian Churches, who have the power of laying-on of hands. In this
way there will be just one Church for Maori and it will be united in its practices
and all its work.
People, that’s
enough for now.
From your friend
who went astray.
R Pomare Kingi.
Otiria,
Kawakawa, Bay of Islands. 4/9/29
[1051]
WAIPAPA
GUEST HOUSE
The
Maori village of Waipapa. Auckland, was part of three thousand acres originally
sold by Ngati Whatua in 1840. The price was £50, 50 blankets, 20 lots of
trousers, 20 shirts, 10 waist-coats, 10 caps, 4 casks of tobacco, a pipe box, 100
yards of printed cotton pieces, 100 pots, bags of sugar, bags of flour and
twenty axes. Those who validated the agreement were Major Ryan and
Captain Symonds. This was the Symonds after whom one of the main streets of the
town is named.
At
that time it was thought right to set apart an area for a Maori village. In
1851 six and a quarter acres were reserved. This was gazetted. At the time when
the houses were built a trustee was appointed and a quarter acre was taken
over. The remaining area was leased out. Twenty-five years ago a brick building
was erected.
One
remembers many things about Waipapa when it was designated as a Maori reserve
and one thinks back to past times. It was a meeting place, a swelling place for
the small and the great, the chiefs of the Tai Tokerau and those within Hauraki,
the chiefs of the Waikato and of numerous tribes. Formerly, when Hone Heke was
alive, Waipapa was one of the villages where he would discuss what Parliament
was doing, right up to the time of his death. There he was laid out to be
grieved over by his tribe here. Other things happened at Waipapa. In recent
years it has provided accommodation for those attending the Land Court or other
major events in Auckland. Recently Te Puea and her concert party stayed therex
when she was seeking work to help her people. Alth0ugh in these days some
people have taken to going to Pakeha accommodation when they visit Auckland,
Waipapa is still open for Maori.
Since
the town of Auckland has grown so rapidly, fewer groups are using the Waipapa
Marae but are instead arriving at the new station that is being built. The
valuation of Waipapa has increased greatly as it is in an area of the town
where major works are in progress. Therefore, today people are thinking that it
would be good to move the village to another location and lease out the Waipapa
section. This would provide a large income which would sustain the new Waipapa
which would be built in accordance with modern building practices. But to do
this will require a new law to be passed first. However, whatever happens
Waipapa will not be forgotten by the Maori People.
THE
HIGH CHIEF OF SAMOA.
On
16th June, the High Chief Tamasese returned to Samoa. This man is head
chief
[1052]
of
a section of the Samoan people who come under the authority of the New Zealand
Government. They are known a the [Mau - ? imprisoned]. His troubles
began when he refused to pay his tax of £2/16/-. When he obstinately refused to
obey the law he was arrested and he was sentenced to six months in gaol. He
arrived in Auckland in December and was taken to Mount Eden. He came out on 1st
June. His friend was with him.
When
he came out the Pakeha welcome was like that given to the supreme King,
‘Hosanna in the highest!’ (This was from people who respected him and could not
understand why he had been put in prison – lawyers, ministers, and some of
Auckland’s leading people.)TB Outside the gate of the prison lots of cars were
lined up and Tamasese, his wife and their children got into their car. In Queen
Street the sides of the cars were decorated so that it was like a curving
rainbow moving along the street. His final words as the ship moved away from
the wharf were, ‘My friends, remember Samoa!’
CONSUMPTION
‘The Cause of
Consumption.’
T Wi Repa, MB,
ChB.
3. ‘The marae and the houses may be good,
but if infected milk is drunk then the insides will suffer greatly with
consumption.’
In
the ‘Clinical Journal’ for 1st February, 1928, is the following
statement. ‘Consumption is a disease of the impoverished. Most of those who are
ill have been shown to be [kei raro noa atu i te kaute o nga mea e mate ana:
me te kaute hoki o nga tupapaku e whakaatutia ana kei raro noa atu i te maha o
te hunga e matemate ana.]’
The
following statement is made by Winfield in his book, ‘Modern Methods in thee
Diagnosis and Treatment of Pulmonary Tuberculosis,‘ page 6: ‘It has been shown
that the homes of the working class are all contaminated with the germs of
consumption – even their children carry them. The children of those infected
with consumption carry inside them the germs of consumption. Post Mortem
examinations confirm this.’
The
above statements are about the Pakeha. This is what I think. It is not only
impoverished Maori who get this disease. It can infect all kinds of Maori:
chiefs, low born, children, women and men. Although a Maori may have money he
does not use it to build a good home for his family so that they grow up well
with fresh air, whatever their background. No, by our ignorance, our filthiness,
our wrong practices, we welcome and encourage consumption.
[1053]
If
we can spread an understanding in our hearts and follow the path of
understanding, we can escape consumption.
At
any one time there are 6000 to 7000 people in New Zealand with consumption.
These are only the Pakeha. Our numbers aren’t included in these.
Pakeha
doctors say that this disease has more impact on dark-skinned people because
their blood is a stranger to fighting this illness. I say that there is no
difference. Ultimately the difference is that those with white skins understand
the disease while those with dark skins are ignorant of it. If all the
different skin colours understood it there would be no difference.
The
First Symptoms.
Because
nearly 95 Maori in every 100 has the germs of consumption in their blood people
must be cautious. Being cautious means this. If you suffer frequently from
flu-like symptoms, go to the doctor for him to look at you. If you have no
desire to eat then go to the doctor for advice. One of the first symptoms is
the rapid beating of the heart, along with as warmish skin. A high temperature
tells a person that his body is not well. Along with these, food may taste
bitter. If you go to the doctor, take him a sample of your urine in a clean
bottle. There is something in it that the doctor needs to look at. That is albumin.
If that is found in a person’s urine then he is incubating consumption. One
sign of the beginning of consumption is a whitening of the back of the throat,
of the uvula. A young woman who is infected will find that she ceases to
menstruate. These are the signs of consumption before it becomes obvious.
Swellings above the collar bone. The doctors call this time before consumption,
‘the pretuberculosis stage.’ At this stage which may last three months the man
or woman should go to the doctor each month. He can continually observe it. The
reason for going is to determine whether someone has consumption and to get
advice on how to deal with the illness and how to live so as not to pass it on.
But
is is difficult to give up practices and wauys to which we are accustomed.
Maori as a people are not in the habit of going to the doctor, nor are they a
people who want the doctor. Nor are they a people who take precautions against
getting the illness. This is one way in which they differ from the Pakeha. If a
Pakeha is living in a place where there is no doctor he is very anxious, whereas
the Maori will live as if there were no
illnesses in the world. For such reasons we are unlikely to give up such ways.
[1054]
If
we are to fight consumption we must change our thinking and gird on the belts
of those people who are successful in fighting consumption. Don’t keep quiet;
don’t keep thinking that you will not get this affliction. Rather, be careful;
follow the example of the Pakeha. However, the battle with consumption is a
huge one. But make a deliberate stand, be a leader of the people in this battle;
the stance is worthwhile, being within the ranks of the fighters.
The
Treatment, Chapter V A
There
are two kinds of treatment. The first is avoiding the disease, that is,
prevention. The second is giving a medicine which will combat the disease –
turning to medication. The kind of medicine that is best in the case of
consumption is prevention. Therefore, most of what I say is about that. But for
now I will write about medicines.
Medicine.
A
widespread belief among Maori, perhaps reaching as far as the inner threshold
of the Pakeha, is that medicine cannot cure consumption. Were I writing this
article to be read by the body of doctors, I would set out the progress being
made in finding a medicine for consumption – a different medicine for different
aspects of the disease, However, I am writing rather to inform people who are
ignorant; people who are not yet involved in working on such things. So I am
here opening a door onto all kinds of medicine, so that you people may be aware
of the many things being used to treat consumption in these days. These are
those ‘treatments.’
1.
Artificial
pneumothorax.
2.
Tuberculin.
3.
Fiaschis
operation for resection of Lung.
4.
Nascent
Iodine.
5.
Calcium
Chloride.
6.
Lipiodol.
7.
Sanoerysin.
8.
Copper.
Only
specialists may administer these medicines. I have listed these medicines so
that people may know that consumption can be treated with medicines. For very
advanced consumption they cannot be used. But don’t let yourself get into that
state by waiting for a long time before seeking out the doctor. [If you don’t
delay] one of those medicines listed may cure you. I just want rather to share
this thought that nothing is hidden from learning. Enough for this aspect.
(To be continued.)
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