[1970]
Te Toa Takitini
Number
101
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
February, 1930.
[A SERMON – Untitled]
‘When he had seen
the vision, we immediately tried to cross over to Macedonia, being convinced
that God had called us to proclaim the good news to them.’ [Acts 16.10 NRSV}
He went on to say:
‘Fifteen years ago, at Christmas 1914, we gathered at Oihi to commemorate the
centenary of the first proclamation of the good news to the Maori People. The
first service was held. The sky was the roof for the people. The Christian story
was told along with aspects of the teaching. There was an altar and kneelers
for taking the Lord’s Supper. There was one loaf and one cup. Maori and Pakeha
were close to one another on that day as if they were brothers through the
power of God. But that day was besmirched by the fighting that broke out the
following August. But the thought was that that day should not be forgotten by
future generations of New Zealanders.
On the ship that
brought Mr Marsden to Australia was a Maori. Mr Marsden observed that he was
being badly treated. He observed him and heard his accounts of his Maori
People. It was as if he was being told to cross over to Macedonia, just as Paul
crossed over with the Gospel as described in the text at the beginning of this
sermon. So the Gospel crossed into Europe. So by his presence, that Maori
chief, Ruatara, seemed to be saying to Mr Marsden, ‘Cross over to Macedonia,’
that is, to New Zealand where his Maori People were living in darkness.
I shan’t speak at
length about the Wiliams family, Henry and William, and their faithfulness and
efforts in preaching the Gospel. That beautiful church has been built in memory
of them at Paihia.
Today, when we
have come together here to celebrate the centenary of the setting up of the
first Mission to foster spiritual enlightenment and material learning, it is
right that we make a place for this day in New Zealand history, for this is the
day when Maori sought to carry the faith inland to Waimate.
[The pagination
in Papers Past differs from the original paper.]
AN INVITATION TO
ALL MAORI PEOPLE
EXTRA SPECIAL!!!
The
Old Net is Laid Aside! The New Net Goes Fishing! [cf Nga Pepeha 1100]
Welcome!
Welcome! Welcome!
Come
bringing with you your heritage, your ancestors and your parents.
Come
with love for our friends.
Bring
love for our children.
Come,
the Remnant of our Country.
Explore your
widespread country. Tramp over your corresponding plains. Wade your deep
rivers. Climb your lofty mountains.
Come onto the
marae of Wai-o-mata-tini on Monday 3rd and Tuesday 4th
March, so that your heart may embrace Te Poho o Porourangi sobbing here.
At night we sleep,
we sit down at ease on our behinds, we get rid of our weariness, until the time
arranged. Then we stand up revived to work, to discuss together the important
matters that the Maori People wish to lay hold of in these days.
The activities and
the discussions begin on the Wednesday and continue on Thursday, Friday,
Saturday, Sunday, Monday and Tuesday, 5th, 6th, 7th,
8th, 9th, 10th, 11th March.
The
Matters to be Discussed:
1.
All
aspects of the Treaty of Waitangi.
2.
Ways
in which the Maori People may flourish in thee Pakeha time.
3.
The
growth of farming.
4.
Liqu0r
laws.
5.
The
health of the Maori People.
6.
All
aspects of the Bishopric of Aotearoa.
The
Activities.
1.
The
opening of the Momorial Hall to Arihia
and Makarini.
2.
The
Tennis Tournament begins at Ruatoria.
3.
The
Unveiling of the memorial stones to Arihia and Makarini on Sunday 9th
at 10a.m. and 3 p.m.
4.
The
Dedication of Te Poho o Rawiri at Kaiti, Gisborne, 11th March
‘E pa-wa koia-kiwi nga hau-e
wha nei e!
Pupuhi-wi mai-neiwi ki taku-wu kiri-ewe:-‘ [sic]
Come,
Te Waipounamu, the Tai-Hauauru, the Tai-Tokerau, and the Tai-Rawhiti, bringing
Hope, Faith and Love.
Hon
Sir A T Ngata, Minister for Maori
Affairs.
The
Rt Rev F A Bennett, Bishop of Aotearoa.
Tukere
Te Anga Esq, President of the NZ Maori
Tennis Association.
And
all the people.
Rev
Tamahori, Chairman. H Reedy,
Secretary.
Co-operative Store,
Tikitiki.
[1971]
[THE
TE WAIMATE CENTENARY]
In 1830, Mr
Marsden made his sixth visit to New Zealand in response to that request from
the Maori. Mr Marsden thought it would be right to set up some other means of
forwarding the work of the Church, namely, to set up this Mission inland which
would provide means of supporting and consolidating the delivery of education
and the faith. There would be a school which would teach technical skills to
Maori and farming skill as well – which would also support the Mission.
Before this, food
and flour all had to come from Australia. So it was right that this was done.
There students learned the Gospel of God and the Gospel of Work.
The Pakeha
missionaries were dependent on the goodwill of the chiefs for the fulfilment of
that project. The missionaries were Rev William Yates, G Clarke (the father of
Archdeacon Clarke), Allen Cross, and Richard Davis. John Hamlin put up a
memorial to them in this church, and it is right that their names should be
added to that of Mr Marsden for their great work in growing the Church in New
Zealand.
We have set up our
own memorial to those brave men who went to the Great War with such great
strength and courage.
Would it not be
right for us to set up a memorial to this great army of the Church who fought
against ignorance, against the fearful things of the world, against evil,
against false idols? It is certainly right that we should praise those people
who came to do battle against the many established powers which were so
different from those of the Church. Those people had great courage to live
alongside the Maori customs of those days and amongst the Maori they planted
the light. It was a result of their labours that New Zealand is now part of the
British Empire. Therefore, let us not forget. Do not forget! Such are the great
works that emerged from the Mission. The first road built in this country began
at Kerikeri; it was used to carry timber for the Mission buildings. The first
church was built in 1831. It was also the school.
The first Pakeha
child born at Waimate, George Bloomfield Clarke, was baptised there. The first Maori were also baptised there,
eight of them. (What were their names?) In 1832 it was realised that the church
was too small an a larger one was built in 1839. In 1841 the number of
worshippers was 1000, and 500 took Holy Communion. In 1842 Bishop Selwyn’s
house was erected at Waimate. The school which taught young and old was
started. St John’s College was started. Some 300 were confirmed. Richard
Selwyn, who was to become second Bishop of Melanesia, was born. The first Synod
was held in 1844. It was the first synod of the Church since 1717, which is
remembered as the time Convocation in England lost its powers. [It remained
powerless from 1717 until 1852.]
[1972]
This church was
built in 1872. It is not possible to say whether cannibalism continued in this
area. However, in the time of this church, thousands of Maori and Pakeha fed on
the Bread of Life. But one sad occurrence was the death of the Reverend Whitehead,
the school teacher. In 1844 Bishop Selwyn moved to Auckland. The Church grew
rapidly in Kaitaia through the efforts of Rev Matthew and Te Paki. Let us give
Almighty God thanks and praise for these great works initiated by Mr Marsden
and the first missionaries. Let us do the same in the coming days. Our young
men have fought the Great War. The seeds sown by the missionaries have grown.
Likewise it falls to us in these days to grow and promote things that will
bring peace to the whole world. Our work is to provide memorial posts for the
generations to come so that they will enlarge our mission.
TAIĀMAI
The explanation of
this heading will become clear to us from his account. During the latter part
of last year the Missionary Church of Ngapuhi issued a nationwide invitation to
attend a day of commemoration, along with surviving Maori elders, on 12th
January, 1930. The first Mission House and site had been set up inland at
Waimate at the request of the Maori in order for them to have the benefits of
the good things brought by the first missionaries in those days – the Faith,
Sunday Schools, schools to teach the faith and other skills such as growing
wheat, making flour, making biscuits, and tilling the land. These things were
done by the missionaries on the coast at Kororareka, Oihi, Paihia, at the
Waitangi River mouth beyond the sea at Te Rere-i-haruru; places known to the
whole world. It was here that the Pakeha first landed and preached the Gospel
of Jesus Christ. The first thought was to spread more widely teaching about
agriculture and all other subjects in the interior of the country. They wanted
to spread the learning of the time based on the principles of the Faith planted
by Mr Marsden as a result of his encounter with and his friendship with
Ruatara. Therefore, we are aware of the importance of this subject which will
bring together the remnant of the Maori People to express their gratitude and
to celebrate with Maori and Pakeha elders the coming to the centenary of that
event, now that those teachings have spread to the North and to the Four Winds
– to the Tai Tokerau, the Tai Hauauru, Te Waipounamu, and the Tai Rawhiti. In
these days it is easy to see
[1973]
what the elders
achieved. It is easy to respond to the invitation and to gather here at
Waimate, to express our thanks together, to eat together, to talk together, and
to wonder at the great works they and others did. It is one hundred years from
then until now. There has been an end to sitting down to gratify the throat
with human flesh. You can sit on your behind on your own marae to listen to the
advice of the Preacher. The heart has made peace between each tribe. As we come
to the centenary of this generation’s enjoyment of those changes we travel
about visiting many marae and elder brother salutes younger brother and they
salute the elders, the child salutes the parent, a grandchild his grandparent.
What are their
names? They have now been lost. But what we know for certain is that a Maori
made the request and a Pakeha fulfilled it, that is, the pupils were those who
made the request, and the teachers – those who made it happen established the
first Mission at Waimate on 12th January, 1830.
Through the fame
and the excellence of those achievements, of those teachings which newly
happened there, there is a new application of those beautiful words said by our
ancestors of a good and thoughtful person as we come to this Centenary:
E ta! E hine! I haramai ra koe i
Taiāmai!
Sir! Madam! You have come from Taiāmai.
[A phrase used to
welcome an honoured guest. Taiāmai is the area around Ohaeawai where the pūriri
trees laugh on hearing good news - cf Nga Pepeha 977]
The Bishop of
Aotearoa met with all Ngapuhi on Monday, 13th January, 1930. ‘You have come from Taiāmai.’
It may be the case
that you have heard this kind of welcome at the wonderful hui held at Waimate
in Ngapuhi territory on 12th January that has just gone. That hui
was called so that the whole country and the Church of England, Maori and
Pakeha, could meet at Waimate to praise the Creator on the occasion of the
first inland Mission where a start was made on teaching the faith, useful
skills and wider learning. As a result of the elders of Ngapuhi seeing the good
outcomes of the works that emerged from Oihi, over the bay from Kororareka in
the Bay of Islands, where the preaching of the Gospel began with Mr Marsden on
Christmas Day 1814, they asked that this ‘treasure’ be brought to the district
of Te Waimatenga, that is, Waimate. From that time people increasingly called
that district, Taiāmai.
About the good
works. There was the Faith. The school taught the tools of learning, as well as
how to clear bush, how to grow wheat for flour, how to build houses, along with
the principles of the faith according to the Church of England.
[1974]
That place, the
Mission, was totally dedicated to learning. The first people who assisted Mr
Marsden there were all Christians and many of the people of Ngapuhi turned to
that faith and this name of Taiāmai was applied to most of them.
People were very
grateful that they could attend the hui and that it coincided with the
appointment of the Maori Bishop. Besides that, the presence of so many young
Maori Ministers, showed the fruit of all that was done in that century. It was
wonderful that the Maori Bishop also came to Taiāmai for the beginning of the
New Year. He confirmed and he baptised the Church disciples under the large
puriri trees on the marae, with the sky, Ranginui, for a roof. The Bishop’s
sermon and the sweet hymn singing of Ngapuhi were like treasures poured down
from Heaven. It was like an anointing, and encouragement, for the New Year.
It seemed that
everything about the beginning of their New Year was an acknowledgement of the
one hundred years that had passed. It was clear to see the good fruits hoped
for by those who first planted those beautiful seeds.
Also obvious was a
sense of ‘whanaungatanga’ – being one family!
It seemed as thought we were younger and older siblings, parents and
children.
We look forward to
the days to come for ourselves and for those growing up, with the
encouragement, ‘Go to Taiāmai!’
NEW ZEALAND MAORI
TENNIS ASSOCIATION
The Fifth
Annual Toa Takitini Tennis Tournament.
It starts at
Ruatoria (Waiapu) and the Finals are at Kaiti (Gisborne).
Wednesday, 5th
March; Thursday 6th March, Friday 7th March, Saturday,
8th March.
At that time many
matters of concern relating to the people as a whole will be dealt with.
THE PROGRESS OF
THE MAORI PEOPLE
R[eweti] T
K[ohere]
One’s heart
wonders and gives praise for the progress made by the Maori People over the
past 30 years, besides the increase in the population. The latter should make
us very happy, but there has also been progress in all other ways. It is not
that I have been told about this by others or that I have poked around in
books; rather I have carefully observed all aspects of my own life in the world
[1975]
and
have seen that the Maori People are making progress. I look back from the peak
of eldership to the distant perspective over the 50 years that have slipped by
and it is clear to me that the Maori People have made a great leap forward. The
source of what I have to say are the tribes of the Tai-rawhiti for these are
the people that I know best. And don’t let any perverse fellow say that in
writing these things I am boasting, no, I want to encourage us to make even
greater leaps forward, ‘so that the shag may reach the lofty mountain face.’
‘He rangai
maomao kua huri ki tua o Nukutaurua e kore e hokia.’
A shoal of fish
that passes around Nuku-taurua will not return.
[cf Nga Pepeha 677]
I have also
written this for coming generations to see.
In my speech to
the Te Aute Association in 1897, 32 years ago, my desire and my hope was that
Maori houses would have verandahs, and that the floors would be of split
timber, not sawn. I had seen houses like that and I too wanted a house with a
verandah. You will not see a Maori house with a verandah now except in far away
places, in the back-blocks. In the new villages all the houses have floors and
are like Pakeha houses inside and outside. Many, many houses are filled with
the plentiful gadgets of the Pakeha. There are pianos, telephones, and other
things, and the baths in some houses are of ‘stone’ (in English, ‘porcelain’).
We no longer have to carry water from the river or the spring; you have only to
turn the tap and you have hot and cold water. I now feel shame and am
embarrassed by the house with the verandah that I so longed for. And the people
who had the houses with the verandahs that I coveted are now living in big
houses. Is this not a leap forward? He mea tika me papaki au me taku
whakanono iti. [? It would be right were I spanked on my small behind.]
Fences of
interlaced poles have disappeared in these days. All fences are of wire, and in
my area they are made by experts and are admired by travellers.
As for foods and
the ingredients of food, in these days they are like those of the Pakeha, but
whatever the food, nothing compares with the new produce of the soil, puha and
kumara. The sweet foods of the Pakeha can’t equal them. Most people when they
were children had no tea or bread. At school our mid-day meal was baked
potatoes while the Pakeha children had bread and butter. I still remember my
mouth watering with my longing for bread and butter. And now, in these days I
don’t eat bread and butter; I give the bread to the chooks and the butter to
the dog. Formerly we put the milk on platforms, the cream would float to the
top, it would then be skimmed off and beaten with a wooden spatula until it
became butter. Now this practice is
old-fashioned (text indistinct). Now when milking is finished the milk
is put into the separator; in this way one gets more butter and it is
also sweet.
[1976]
In those happy
past days there were no knives and forks. The family had only one bowl; people
did not have separate plates. The knives and forks in these days are of
stainless steel. There were no cups or mugs but pannikins instead, and the
sugar was brown. The brown sugar has gone along with the pannikins. Women in
these days say that tea is sweeter if drunk from cups. But in those untroubled
days of the pannikin tea was still sweet – very sweet, but now they will not
drink tea with sugar from a pannikin. So then, if we Maori have made progress,
we have also progressed in snobbishness.
Yes, snobbishness.
Look at today’s clothes worn by women and made of crepe de chine, of georgette
and voile and suchlike. In the past the woman’s clothes consisted of a print
frock. We have been taught by the Pakeha to be snobbish. Young people nowadays are
embarrassed if they don’t have a made-to-measure suit whereas in the past some
would have had just a wrap-around, or stock trousers, or Mohican pants. The
most rautete [?popular] mohicans were those that clung to your legs.
Very few people owned boots in those days, and they were for Sundays and Hui.
When my ancestor went to Parliament in 1872 he wore boots, but the roads in
Wellington were so hard that he took off his boots and slung them over his
shoulder. I have heard that people laughed at him in this new setting.
The new world
would laugh at the sound of the kukau, that is, the Jew’s harp; that was the
sound of my childhood. I remember -and here I must make a confession; I would
like to be forgiven for stealing my sister’s Jew’s harp – I longed for a Jew’s
harp. Many of the children in these days have never seen a Jew’s harp. In these
days Maori play a piano, a fiddle, a guitar or a saxophone and some them are
very proficient on them. These are all Pakeha instruments, but perhaps the
ancestors of Ngatia Whatua played the roria [another name for the Jew’s harp]
for one of their villages is called Tangi-te-roria. Perhaps there is not a child today who is
expert at playing Tutanekai’s koauau, a flute blown with the nose.
Should I not go on
about our car? Some Maori despise the Ford and would be embarrassed to be seen
in it.
During the years I
attended Te Aute the pupils wanted to get a good Pakeha job. Not one pupil
thought of farming as a prestigious
occupation. Many Maori young people went into Pakeha offices. Now, in
these days, Maori have entered most Pakeha occupations. There are Maori
lawyers, doctors, schoolteachers, translators, dentists, nurses, registrars,
clerks, expert milkers,
[1977]
salesmen,
carpenters, sailmakers, and tailors. In my district there is a company which
has four stores and will soon have fifth. All the members of the committee who
run this company are Maori; the manager and the secretary are Maori; the five
clerks are Maori; most of the sales people are Maori, only three are Pakeha. In
my district there is also a butter-making factory which belongs only to Maori
and we hear favourable news of Tuhoe, Ngati Kahungunu at Te Wairoa, and Nuhaka
as well as of Taranaki and other places involved with dairy farming. A great
many Maori People are leaders in sheep farming. Timi Kara was Acting Prime
Minister and a Minister of the Crown like his children after him, Pomare and
Ngata. Four Maori serve as Council members for the counties of Waiapu and
Matakaoa.
Although it is
easy for a Maori to become a Minister in the Church it has not been easy for
them to be promoted. However, in recent years Maori have been made canons,
archdeacons, and now a bishop. The Pakeha did not want a Maori to be a bishop
but because of Maori persistence they agreed.
It is clear that
we have established ourselves within the Pakeha world. The Old World has passed
away, the full moon shines on the New World. Two yeasts have made possible the
progress of the Maori: the first is education, the second is farming.
God of our
ancestors, of our fathers, do not forget your Maori People. Abide with us.
THE DARK CLOUD
OVER SAMOA.
We are saddened by
the trouble that is afflicting Samoa. [text unclear] the young chief of
that people, Tamasese. He is a young person who grew up in the knowledge of the
contemporary world. Like our own educated people he encourages each of his
tribes to adopt practices which will increase learning and be profitable, while
retaining the mana of their ancestors,
But because of
what has been done that people has split in two; one party follows Malietoa and
the other follows Tamasese and are known as Te Mau.
The explanations
we have seen say that Tamasese belongs to the party that is angry about the way
the Samoan islands are being governed. That governance was handed over to New
Zealand after the previous rulers, Germany, had been defeated in the recent Great
War of 1914-18.
[1978]
The taxes and the
laws imposed by the New Zealand Government, the new authority, have triggered
an outbreak of trouble involving the people and the Samoan Government.
During the
Government of Massey and Coates, Sir Maui Pomare was Minister for those
islands. In those days Sir Maui had extensive powers to ensure there was no
trouble arising from their problems. His advice to the Pakeha inhabitants and
to his Government was to be gentle in their dealings with the people. In Ward’s
Government those islands came under Sir A T Ngata. In his reports to the
Government he said that those people were rapidly adopting Pakeha ways. If they
retained that attitude and swiftly adopted Pakeha ways, he foresaw that there
would be major problems there, similar to those experienced by the Maori
People.
It is said that
Sir A T Ngata asked that he be given independent authority to deal with those
people and their troubles. There was much heart-searching. This was agreed.
Only in such a way could one start to think like a Samoan. Although they were
very divided, it was thought that in this way they could be brought together
and fostered. The basic idea which underlay everything was ‘Taihoa’ – by and by,
take your time. Place had to be made for the lines of chiefs who were regarded
as sacred by one section of the people who (quite rightly) believed that their
mana had descended to them.
Blood was shed.
Whatever the rights and wrongs of the situation, it was difficult to cope with
the bruised hearts of women, of children, of the people as a whole. Despite
disagreements people were sad and suffering. How could they be tranquillised?
It is said that he
is a young man of faith. It is said that many prayers are being said by the
ministers at funerals for that man that he be given a way of soothing and
sweeping away that sadness.
The Maori heart is
upset. It is a sympathetic heart. Even though this is a different island. But
it is not so long since our ancestors separated from those people: we share the
same [?tohinga] and the [?tu-a-ta-tanga] in the mind, and our
skin colour is widespread.
But our ancestors have
laid down the necessity of being kind to the Pakeha; many of us have joined the
faith planted by Mr Marsden in 1814 which was welcomed to Waimate in 1830, that
is, at Taiamai, the setting for the beautiful practices of the faith.
Therefore, it is appropriate that we, out of love, express our hope that there
will be a just decision made by the group looking into the troubles, based
first on the laws of the faith and secondly on human laws.
[1979]
But,
people, your ‘Toa’ has expressed to the Minister for the Islands, the Hon Sir A
T Ngata, the distress of the people at these troubles, and their sympathy for
the orphans and widows, and for all the people of Samoa, for this [rewanga
- ?meltdown] of this ‘Black World.’ Our hope is for a world [?rere noa].
There come the dews, the zephyrs, the direct winds, the things measured out by
the Almighty, whose depths we cannot grasp.
We are saddened by this trouble.
We weep for the widows and orphans.
We hope that light will soon shine.
Maori Minister,
may you be blessed, and lighten this darkness spread over the people of Samoa.
THIS NAME –
AOTEAROA
To the Editors of
Te Toa Takitini.
Greetings to you
both, the strong and capable ones who care for the sayings of our fathers and
ancestors. Greetings also to the tribes, and to our Bishop, who has been called
Bishop of Aotearoa. He was not uneasy about having that name. He freely took
that name. The name has been given to him and it has been peacefully welcomed
by all the country’s tribes. For us, he is our friend; that is sufficient for
us. This matter was dealt with before. Therefore, greetings to you the leader,
Bennett. Be faithful as your Heavenly Helper is faithful. Amen.
As for this name,
Aotearoa: my friend, Hakere Paraone, greetings. I have seen what you have
written. You know a great deal. To reinforce what you write you put a different
slant on the Aotea Heart. It is what lawyers do! They put the question a
different way so as to put the person in the dock in the wrong. Therefore, much
of what you write is childish. It has no basis. It was I who spoke of the Aotea
Heart. That was why the canoe was given that name. But you are twisting it.
I shall respond to
your words directed at me. Then I shall explain things to you all. You do not
know the name of Kupe’s wife. Nor do you know who brought this canoe, Aotearoa,
to its eventual landing place. It is a mystery to me why you are so
antagonistic towards me. So I am giving one side of the my explanation to you,
but all can hear it.
This saying, the
Aotea Heart, [te ngakauaotea] did not apply to the abundance of food,
but to the fine quality of a person’s heart, of their mana. It was used by Toto
of the good heart of a person. So, we have this different application of the
proverb. What you say is all new and is a contemporary interpretation, not that
of the ancestors.
[1980]
What you all say
is right, but you disagree [?hari sic - ?hara – wrong] on your interpretation.
Therefore, I shall not explain it. Wirepa
says one thing and Tuhitaare Hemi another. As for your understanding, Hakere
Paraone, you flatly say that it was the wife of Kupe who gave that name to this
country. Yes, but none of you tells us the name of Kupe’s wife, or who was that
woman’s father, or whose was the Aotearoa canoe. I say that Kupe’s wife was Kuramarotini.
She was the woman who owned the Aotearoa canoe. Kuramarotini was also married
to Toto. Before Te Rongorongo she was married to Turi. But the canoe was split
in half by Toto and half was given to Kuramarotini. She also slept with her
first husband, Hoturapa. Subsequently Kupe went and invited Hoturapa to go
fishing. Hoturapa agreed, Kuramarotini said that they should all go on board
Aotea. Kupe said, ‘No, Matahorua is the canoe we’ll use.’ Then they put out to
sea. They stopped. After a long time they set about pulling up the anchor but
were unable to raise it. What had happened was that Kupe had said an
incantation which ensured that the anchor was stuck. Now, I still know that
incantation, but that is not relevant. Then Kupe told Hoturapa to dive for the
anchor. He replied, ‘Cut the rope!’ Kupe, told him to dive, lest they tangle
the anchor and the rope. So Hoturapa dived down, whereupon Kupe cut the rope and
Hoturapa died there.
This was the
journey on which Kupe abducted Kuramarotini. Kuramarotini’s heart went out to
her husband and his canoe that they had left behind. She continually repeated
the name of his canoe in her lament out of love for him. When they arrived at
this land Kuramarotini gave the name of his canoe to the island. When they
arrived at this island she gave the name Aotearoa to this island only, and not
to any other part. That’s that.
My friend, Hakare
Paraone, Toi-te-huatahi did not come to this land. He died on the other side of
the ocean. And what’s more, the Toi who came to this island was Toi-taniwha.
The other Toi did not. The one who did was different.
As for what I
said, you say that I am right and that my word applies to the peoples of the
country who are subject to Government policies. They apply but they leave the
country’s problems lying helpless. They are addressed by being schooled in the
Law, that is the learning by which one can discover those ways that work for
oneself, leaving aside the issue of the plight of the nation’s tribes. These
ills are not caused by people, but are rather visited upon the land and the
people by God. Therefore, they will not be successfully addressed by those who
apply human law, but we must enter and look into the God’s law, and the
principles that have been laid down
[1981]
for us in the Scriptures.
It is God who will bring the fulfilment. He raises up speakers who tell what he
would have done. Such is the message of Te Ua Haumene, a godly voice. Te Ua has
pointed out the significance of all that God has done in our presence, up until
today.
The Gospel has
brought God to us in this country, to the lost sheep of the House of Israel.
The manifestation amongst us is the King, Potatau. Potatau has the authority of
God. God has given [?power] to those who took up weapons, as in Waitara. The
country was aflame. Men died, the land died. This was God’s conquest. The God-given
authority passed down to Tawhiao. This
was the time of Te Ua. Te Ua was not wrong in what he said. Te Ua, in our
presence, spoke of the things that were true, and did not deviate. Therefore,
my friend Paraone, what you say is right, but the substance is dry. However,
the words apply right up to the present day. At that time this is what Tawhiao
said to Te Whiti: ‘Whiti, afterwards look to the things unseen. I am returning.
At Tarawiri my food, day and night, will be tears. Leave me to cultivate the
beach spinach and feast on the fruit of the kawariki swamp plant [?ranunculus].’
Tohu and Te Whiti
came out. Let me give directly the explanation. Tohu and Te Whiti stood up
under oath. Their home had suffered in war. God had given it to them. In 1881,
7000 soldiers came to attack it and to destroy it. The guns were not fired.
Now, my friend Hakere, this was when permanent peace descended on the land.
What was said was, ‘Time has brought about this conclusion. You will see all the
things associated with God’s salvation.’ What is advancing this in these days
is the Maori Bishop. You say that it was you who set up the Bishop. It was not
you. I say that it was The Time in the light of Tohu’s words which he spoke about
bringing justice to the country and the world. Therefore, my friend Hakare
Paraone, what about us? We are like those fellows without the Spirit to whom it
is said in James 5.10, ‘Take, my brethren, the prophets, who have spoken in the
name of the Lord, for an example of suffering affliction, and of patience.’
[AV] Therefore, let us not despise the voice speaking in the name of God. Best
wishes to you. Merry Christmas and a Happy New Year to the Editors.
Kapua
Rangitaua Keepa
Purangi
We appreciate the
contributions of all our friends who have sent articles explaining this name, ‘Aotearoa.’
The clarification will help to satisfy the mind of anyone who is thinking about
the matter and is seeking an answer. Our hope is that the matter you are
diligently looking into will reach a successful conclusion, and that is will
not remain as a longstanding matter being tugged
[1982]
to the right and
the left by your lofty mountains and my small peaks and being pulled apart, and
that Aotearoa will be the name for the Maori Bishop.
In these days, the
voice of The Time is seeing deep within the Maori Heart, the fulfilment and the
confirmation of the prophecies of those
elders who have departed before us. And
you, Kapua R Keepa and your many friends occupied with this matter, and my Many
Warriors, are clearing away the undergrowth of ideas so that the marae is clear
to welcome the Guest-from-afar, introduced by the ancestors in 1814 at Oihi and
at Waimate in 1830. January 12th, 1930, will mark the centenary and
the beginning of the new century.
The motto of our
paper which publicises your work and distributes your articles to the four
corners of the Maori world is:
Ehara taku toa i te toa takitahi;
engari he toa takitini taku toa!
I don’t have just one warrior,
but
many, many warriors. [cf Nga Pepeha 93]
You are the ones
we are speaking of. Therefore, be strong. May the Creator bless you greatly.
The
Editors.
WHAT ARE WE TO DO?
Greetings.
I am very grateful
for the precious stories relating to the ancestors who have passed on to
the afterlife. Your name is appropriate. Tuhotoariki said,
Ehara taku toa
i te takitahi, engari he toa takitini taku toa. [See above.]
Indeed you give
voice to the many thoughts of the people – the great and the small, the upright
and the foolish, and the treasures of those who havpassed on. All is well. You
also find ways of writing up the good ideas and of sifting through the issues
you publish. I am amazed at the ways you have set out the different
understandings of the origin of the name Aotearoa that have been set down by those
experts on this matter. And there have been articles about our faith in the
Holy Trinity and many other matters. I either smile at them or my heart mocks
them. Sometimes there have been four or even five such articles. Some say we should
be baptised by total immersion; some say we should be denied baptism; some say
we should be proclaiming prophetically; some say we should only allow the name
of spokesmen to be used of those engaged in ‘important’ work, working the land;
while some are for cutting up the Lord’s Prayer, but one part only.
Perhaps this is
the significance of this name Te Toa Takitini – The Many Fighters!
[1983]
And so, the Bishop
of Aotearoa is coming! [Archbishop] Redwood of the Catholics stands there! Here
we have the President of the Mormon Church preaching! In Taranaki the Wesleyan
Bishop is shepherding. Where is the Seventh [?Day Adventist or Church of
the Seven Spirits of God] Bishop living! So much for the Churches’ side.
As for secular issues….. In these days efforts are being made to unite
the people under the Treaty of Waitangi. Some think this is up to Ngata, or
Pomare, or Tau Henare, or Rikihana, the people in Government, to promote the Treaty
of Waitangi. One new group says that it should be left to [?piriwiritua] to deliver autonomy
under the Treaty of Waitangi. Petitions are circulating throughout the country
for the Maori People to sign to show that they agree.
These are all Toa Takitini – Many Warriors. Editors, presently we will
find ourselves debating our ideas with ourselves. Please give us some enlightenment. When it
comes to these matters, most of us are still sitting in Classes A, B and C,
because these people are just teaching us what they believe. They are saying
that the people are suffering because of the members. What are such people
supposed to be doing? As we see it, they should be carefully looking into
things to counteract those others there, and then there will be an abundance of
educated, informed talk.
Some of us have signed those petitions to ease our consciences. On the
other hand, they are now reconsidering. We have heard the news that the
President of the Mormons has instructed Mormons not to sign. So, are our
churches not asking the same questions?
From your servant,
Irihia Tukumaru,
Waihaku. 20/1/30
You are asking the
two of us some extraordinary questions. Where do you come from? Who are you?
Your thoughtful words lead us to welcome you from our hearts. ‘Welcome, extraordinary
questions.’
That is indeed the
reason behind our use of that proverb, therefore you have been added to that group, you are one of the Toa
Takitini – the Many Warriors.
Each person in
their own place adopts the teachings of his faith and is loyal to the captain
of his particular canoe. And it is the same with matters relating to material
well-being. Members are elected every three years. So it is only for a short
time that we are not at odds with one another politically. This is because we
are often in two minds about the members. This is a good thing. This
apportionment, friend, is a precious thing offered to us, from the days of our
forebears to the present. Those [?tiriti
(sic) – frequent changes]
[1984]
make for life or
death for us and the Pakeha. If a man cares for himself, his possessions, and
his mana under that change he will thrive, if not, he will not thrive, because,
whoever he is, if he does not care for himself or put himself under the care of
a wise person he will find himself badly off materially, spiritually and
mentally.
As for signing
this petition you speak about, those who sign it but are ignorant of what it is
asking for are foolish. But those who try to understand the hearts of those
pressing them to sign - are they low-born or thoughtless moths – will be aware
that a petition is a precious thing and can be manipulated. One adds one’s name
to guide the wise people in Parliament as they consider what is being asked for
in the petition. Enough of this. Another consideration. A person may not be
able to sign if he loves his own faith and his Church, because the preface
requires him to swear to place his body and soul under the direction of someone
else, for ever and ever, Amen. Such are the closing words above.
Indeed, where can
one find the registration of this name in the [?piriwiritua]? If it has
been registered, where does one find the registrar? Who is the spokesman
mentioned in the preface to the petition? Why has it been said that it has been
left lying in the temple? Very little in the Treaty of Waitangi is like the upside-down
delivery of petitions which seek to overturn the infringements of the laws
which relate to the treasures of your ancestors. It is right that the words of
petitions should be clear along with the proposals made in those petitions. If
the thoughts of those writing the petition or of the committee setting out the
petition are mixed up, or the thinking of the spokesman or the [?piriwiritua]
mentioned there differs, or those of Ratana, the head of the Church, differ, then,
when the people at large are asked to sign such a petition it is right to
describe it as a joke, just a childish exercise, a kind of fruit of activity
which belittles and drags down the right thinking, the clear thinking of those who
are skilled in the great work of public service.
We have been told
that Ratana is not responsible for this aspect of the petition, rather some of
the ‘learned’ young people in that organisation are ill-treating and carrying
away the clear principles that can be grasped by the people at large, the broad
agreements of the country.
[1985]
We have no desire
to, and we cannot be bothered to pursue this matter. You asked for our opinion
and so we have given our explanation. Also, some good explanations were given
at the recent Waimate Hui. On Monday, 30th January, 1930, those
petitions were laid before that large Ngapuhi hui. All the Churches and the
leaders of Ngapuhi had assembled on the marae at Waimate. The groups were asked
to give their opinions about that matter.
Tomoana said that
he was unable to sign that petition because of the words written at the top of that
petition, because it would have required him to abandon his faith which he
loved and was zealous for. He also criticised those presenting the petition to
the hui who said, ‘Ngata and Pomare say that the Treaty is dead.’
THE TROUBLE IN SAMOA
Reports of the
trouble in Samoa telling of the shedding of the blood of some of the leading
chiefs of those Polynesian islands have been sent by one of the leading Samoan
lawyers, a man of Samoan blood, and Te Toa has passed them on to you. He is Isi
Kronfeld, a barrister (a lawyer in the Supreme Court). He wrote in the Auckland
Weekly News, 15th January, 1930. That report said:
[I have referred
to and in some places used the Auckland Weekly News article in my translation. –
Barry Olsen]
Many Samoans prepared
for the day Smythe was to arrive. He was one of the three who were deported.
The others were Nelson and Gurr. They came to welcome this man who had been
exiled. That was what kindled the flame with such terrible results. The welcome
feast had been arranged in the village of Vaimoso, the headquarters for those
Samoans who call themselves the ‘Mau,’ and where they carried out all their
customary rituals on important occasions just as their ancestors did.
At about 6 in the
morning the group left Vaimosa. There wase some 1500 of them headed by the high
chief Tuimalealiifano and marched to the strains of a brass band. Wearing the distinctive
emblems of the Mau they marched five abreast. Some 40 of their own police
carried batons and marched on the flanks.
They were
approaching Tivoli Wharf from the west when another party of the Mau were seen
approaching from the east. The Government police were seen to be stationed by
the Government Offices. They did not carry a single gun but were armed with
batons. Their instructions were to arrest a man called Matau from that party.
When the party
arrived in front of them, that man was soon spotted and
[1986]
Sergeant Fell went
to seize him. The policeman was struck down and immediately there was a hue and
cry.
At this point the
back-up group of police arrived. They had been standing by. It had been
arranged that they would come if they were called. They were an armed
reinforcement. One of the police ran to arrest a man at the front of the
marchers. The man ran towards the sea. The policeman followed and caught up
with him. A gun was fired twice and the man fell at the second shot.
There was an
outbreak of lamentation and bullets flew. Many of the Samoans fell. The windows
of the Government Offices were smashed with stones as was that of the
Government Law Officer.
Constable Abraham,
who was a member of the armed reinforcement was knocked down by a blow from a
hatchet or a knife. He rushed into a small alleyway and evidently emptied his
revolver as he retreated. He fell and was pommelled to death.
High Chiefs Tamasese
and Faumuina were marching at the rear of that column, and when the trouble
occurred their voices could be heard exhorting their men to keep the peace.
When the men did
not listen to him [Tamasese] ran to the front of the column and received shots
in the hip and the arm. A thirteen year-old boy jumped in front of his chief and
was killed, along with two others. Lewis guns then played for a couple of
seconds from the verandah of the police station, firing over the heads of the mob
in different directions. Tuimaliifano was seen waving his arms and exhorting
the men to quieten. Faumuina also stood before the mob and the fighting
stopped. The wounded were taken to Vaimoso by car. Within forty minutes of the
first incident the Mau returned to their village.
The injured were
reluctant to go to the hospital, but thanks to the influence of Father Deihl,
who arrived soon afterwards with the doctor, they agreed to go to be seen by
the doctor.
This whole
incident as as unexpected as it was distressing. It is well known that many of
the Mau are wanted by the police authorities [not only for political but also] for
criminal offences.
Some six weeks ago
High CVhiefs Tuimalealiifano and Faumuina returned from Auckland and a great
reception awaited them. It was made clear that those wanted for criminal
offences should not attend,
[1987]
but many of those
wanted men dared to come into Apia. The authorities made no attempt to arrest
them. However, at this time an order went out that those people should not be
permitted to come into Apia. Both Tuimalealiifano and Tamasese spoke strongly
against those people coming in this party
but the High Chiefs gave way to the majority and those people joined the
party. This was the source of the trouble. They took the warning more as a joke.
It was then as a
result of the clash of the forces of the law and the misguided attempts of some
of the Mau to prevent the enforcement of the law that this sad event occurred.
Tamasese and six other members of the Mau were killed and forty were wounded.
Many [28] were
taken to the hospital. There has been great praise for the doctors and nurses.
Rumours were spread that if they went to the hospital they would be arrested
and killed and several fled. On better information they returned to the
hospitals where they remain and are receiving excellent treatment.
Early on the Sunday,
when it was known that he was dying, Tamasese was taken to Vaimoso where he
died at 8.45 a.m. He was deeply mourned. He had the right to be buried with his
ancestors among the late kings of Samoa, but [that meant the cortege coming
into Apia] and probably exciting more trouble and so Lepea was chosen for the place
of burial.
He was a good and
kind man, and a blessing to his people. It was widely acknowledged that he was
an excellent leader of his people in what was right and just. Although he had
taken a stand with the opposition over important issues, he was widely
respected by his political opponents for his stand on broader issues of concern
to his people.
THE STORY OF
RAUPARE
P H Tomoana
The source of this
name, Raupare, which was given to a famous part of Heretaunga which is now
called Raupare District, is found in the story of the child of Taraia and
Hinepare.
When Raupare was
born, Taraia thought that presently when she became a woman a stranger would take
authority over Heretaunga. His idea was
to hide his child. Perhaps he would kill her. Or he would build a house for his
thoughts. This is how he was thinking according to the story told by Te Meihana
Takihi and written down by his younger brother, Te Uamairangi in 1889.
Ngai Tamawahine’s
pa is Te Mingi, and that of Taraia is Tahuna-a-moa near Te Wai-o-Hiki.
That elder thought
that he should build a house where he could voice his [?whangaro - ?secret]
thoughts about his child, Raupare. He would name that house Te Rangi-ake-i-Ngata;
another of the names was Raroakiaki.
The building was
erected during the night. When the main post to hold the ridgepole was to be
put in place, Taraia fetched the child. When he was approaching the hole for
the post, Hinepara called out to Tu-whaka-whiurangi who was nearby, ‘Sir, don’t
you have any pity for your young female relative who is being so badly treated
by her father?’
Tu-whakawhiurangi
jumped up and ran for a cloak that was hanging there. He wrapped it around a
stone. He asked to have the child which he also wrapped in the cloak. When she
was given to him he passed her to her mother. Then the stone still wrapped in
the cloak was tossed into the hole and it was heard to thud as it hit the
bottom. So Raupare survived but was hidden from Taraia. Some time after, Taraia
learned of this and was very angry but he never learned where Raupare was
hidden.
The child grew up
and was taken into the forest by Te Ariari-o-Te Rangi to be his wife. This
forest was known as Pokai-rikiriki.
There they
married. When she was about to give birth she thought about clothes for her
child. One night she went to the village. Going to her home she took the
clothes. When she came out she saw her mother sitting there. She stood on the
old lady’s hand so that she woke and called out, ‘A thief! A thief!’ Taraia
jumped up and seized Raupare. ‘Aue, it is Raupare!’ ‘Rau, who has made you like
this? Who are you with?’ The girl replied, ‘I am with Te Ariari-o-Te Rangi.’
Taraia was upset.
He called out, ‘Tu (Tuwhakawhiurangi), this is your woman! This is your woman!’
He asked, ‘Who is she with? Who is she with?’ ‘With Te Ariari-o-Te Rangi.’ The
man slept and in the morning he assembled the war party. He sought Ariari’s pa
– Te Awahou, Te Pouurewa, and Waikare, and defeated them. He went on to Ohiwia
River. There Tuwhakawhiurangi called out:
Enough, sir! I
have ovens for cooking people; you have our woman.’
Ariari-i-Te Rangi
called out:
‘E, you have
the small woman; I have the large woman.’
Then Tuwhawhiurangi
called out:
‘So you say! So
you say. Is that the case with you? I will taunt the young woman of
Ruaruahanga! I will draw it up from the Mangawhero current. I will draw it up.’
Tuwhakawhiurangi
departed and arrived at Tahuna-a-moa. He smashed the house Taraia had built and
threw Taraia’s ‘god’ into the pa. Taraia observed this for a long time and then
he called:
‘Tu, smash down
my house but leave my ‘god’.’
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