[1989]
TE TOA TAKITINI
Registered
at the GPO as a Newspaper.
Number
102
Hastings
1st
March, 1930.THE CONSECRATION OF ARCHDEACON HERBERT WILLIAM WILLIAMS, MA, LittD,
AS BISHOP OF WAIAPU.
On Sunday, 9th
February, Archdeacon Herbert Williams was consecrated as Bishop of Waiapu. It
was a great day. Pakeha and Maori friends gathered to celebrate the occasion,
so much so that they crowded together into St John’s, the Cathedral of the
Diocese.
Herbert Williams
is the third member of his family to serve as Bishop. His grandfather, William
Williams (known to Maori as Williams the Brother) was Bishop. His father,
Leonard Williams, was Bishop. It is remarkable that all these members of the
one family have been Bishops in the same
place, Waiapu.
Bishop Herbert
Williams is a very learned man. He is acquainted with all areas of knowledge.
He surpasses all the Bishops of the country in his knowledge of Church law. The
Bishop of Dunedin said in his sermon at the Consecration, ‘We welcome you,
Herbert Williams and your learning, to be Shepherd to this Diocese.’ He is one
of the nine most learned men in the country.
Bishop Williams
also has an unsurpassed knowledge of things Maori. It is right to say of him
that ‘he is a Maori in a white skin.’
The
Maori section of the Diocese of Waiapu rejoice
Published by Rev P Hakiwai and P H Tomoana, and printed by
Cliff Press, Queen Street, Hastings, HB.
[1990]
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
March, 1930.
at the appointment
of Herbert Williams as Bishop. Nikora Tautau said, he has not ‘just dipped into
the pannikin.’ Maori have been talking to each other. The important thing about
him is that he has inherited the life qualities of his forebears. They
established the faith of the Maori People in the beginning and now their
descendant is carrying this on.
Now there will be
rapid changes in aspects of the
Bishopric of Aotearoa. Bishop Bennett
has made a friend of Bishop Williams and together they will promote the things
we want, and soon we shall see flowers.
Most of the
Bishops attended this Consecration; the Nelson Bishop and the Polynesian Bishop
were not present. Only two of the clergy did not attend.
A GREETING
Te Toa, best
wishes to you. I cast these words to the many winds of this country. Te Toa,
this is not just a greeting to the descendants of Pareihe and Te Whatuiapiti who
have treasured the legacies of their forebears. Family and others, the history is very good
and I support it wholeheartedly. It is good for us and for the country to make
widely available these treasures, the doings of their ancestors. May others
also share widely their treasures like those of Pareihe and Te Whatuiapiti. My
hope is that the people as a whole will support this kind of work. It is not
that we get material benefit from doing so, but it shows us what our ancestors
were like, and it enables us to retain the essence of our Maoritanga,
lest the remnant of our elders have occasion to revile us. It is good that we
have an understanding of such treasures before we depart into the void. I find
it regrettable that we hold [?matamata] the things our ancestors valued
in these Pakeha times. I thank the descendants of Pareihe and Te Whatuiapiti
for their words.
I also thank our
faithful friends, Sir Apirana Ngata and Bishop Bennett. You have ascended to
high positions in Pakeha terms. At the time you were ascending to these heights
we lost elders to the afterlife where they made known their appreciation of the
two of you. Whatever you two do, do not forget the people. Family, be strong
for all of us.
[1991]
I also salute
Ratana who has taken account of what Ngata says about the Treaty of Waitangi.
But, what is to be said prophetically about the Treaty? It is still like a
‘Christmas’, and there are flowers; like a hui, and there are flowers; but
nothing changes. It is true that Ngata said not to twist the Treaty, lest it
stirs us whips with which we Maori will be whipped. Ngata knows the Treaty and
its ramifications. It’s a different kettle of fish.
I also salute
those who have written about the name Aotearoa. You have done well. There is
much learing. Who gave us the waiata which goes, ‘Tainui, Te Arawa, Matatua,
Kurahaupo, Tokomaru, Aotea?’ The waiata does not say Aotearoa but aotea. Nor
does Takitimu, that great canoe, get mentioned in the waiata. They only sing
about the canoes that brought kumara. Best wishes to the country.
Watene Arara.
ABOUT TE TOA.
To the
Subscribers to Te Toa Takitini.
Do have some
sympathy with the two of us. We don’t have the responsibility for demanding
‘feathers’ to help our Paper to fly. That is an important concern of the Bishopric Office. So if y0ur paper doesn’t
arrive properly or you don’t receive your bill, or there are other problems
relating to your paper, tell us about it. Write to Diocesan Office, Box 227,
Napier.
RUSSIA’S ATHEISM
Very strong winds tell
us that Russia has forsaken God. We may not be startled by this news. It is
indeed true. The Scripture speaks to us of this happening. ‘In the end time
they will deny God.’ Jude 4, 2 Timothy 3, etc. Russia has dedicated itself to
removing God from its midst and persecuting his worshippers. The latest
activity of the Government of Soviet Russia is the destruction of all churches
by burning them down. Most of the priests, because of the terrible persecution,
have gone over to the side that denies God. Although the heads of the Russian
Church have issued warnings Russia has taken no notice. The Archbishop in
England and the Pope of Rome have protested but what are they to Russia?
Russia’s short response to the uprising of the world against its activities is to
say that it will remove all other churches from the face of the country and
leave only its own Church for all Russia. Such is the essence of the news of
the rebellion against God we have heard about from Russia, though perhaps it is
not completely wrong. However, perhaps we must wait and see the outcome of such
actions. The Russian Church is the Greek [Orthodox] Church, known as the Eastern
Church. This is a Church which the Church of England stands with in matters of
the Faith.
[1992]
MAORI WORK
Maori
have many proverbs about being hardworking.
Mauri mahi, mauri ora.
A working soul is a healthy soul. [cf Nga Pepeha 1792]
He toa taua he toa pahekeheke, he
toa mahi kai engari tena.
A warrior friend
one can let go; but a friend who cultivates food is one to hold on to. [cf Nga
Pepeha 764; Te Pipiwharauroa, 25, p.9]
These sayings and
others come from pre-Pakeha times. But perhaps what Maori regarded as work in
those times was like that of the ant. He digs a pit then sits down to eat. When
he has eaten everything, he gets up and works again. The way a Pakeha works is
different; when the pit is full he keeps on working, and when it is overflowing
he keeps on working. When the Pakeha dies one hears about how much work he did.
And the world nods in agreement when the fruit of his work is spoken of. We of
the Maori People are not soon like that. However, let us follow the Pakeha for
it is important to work each day.
With the annual
turning from Maori ways to Pakeha ways, Maori have been disadvantaged, and we
are still benumbed. Good things come from Pakeha money and possessions. The
land has been allowed to drift backwards and forwards in the sea. Maori land
has been consumed. It has floated freely to the Pakeha. Tomorrow we will have
just the cliffs and the peaks of the mountains.
Congratulations to
the Maori Minister. Although you have exalted your own tribe above others
through this thing, the ‘working soul,’ you have put the tribes of the country
in possession of this, the Pakeha way of handling work. Be strong, my friend.
Be vigorous.
We have heard that
Waikato and Maniapoto have settled their young and committed young men on the
land to work it. We have seen with our own eyes Ngati Kahungunu and Te Arawa
when they were at Te Horohoro. Ha! The dust was being stirred up. Work hard,
whanau! News of what you are doing goes before you. Be strenuous! Be
stout-hearted! If you do what is right you will inspire other young Maori to
follow you, and you will bring honour to the Maori Minister and his party.
But, the world
keeps advancing; everything is taking new directions. The Maori way of working
in the past was good. However, should we not be adding something new to it so
that the pits overflow like those of the Pakeha? This is the new way, is it
not? ‘Seek first the kingdom of God, … and all these things will be added unto
you.’ [Matthew 6.33 AV]
THE BISHOP OF
AOTEAROA.
During the early
days of this month the Bishop of Aotearoa crossed to Wharekauri [the Chatham
Islands] to reach out to those tribes and to renew the teachings of the Faith
as he has been doing on his travels.
We are hoping that
he will be attending the Te Tai Rawhiti Hui whidh begins on 5th
March at Waiomatatini. It it thought that there will be a very large gathering
of people in response to the invitation.
[1993]
It is right that people
sh0uld gather there in response to the invitation – the young and the remaining
elderly folk.
There will be many
speeches explaining legal matters, the Treaty, the Church, Maori activities,
the settlement of the land, and other issues that today’s voices are raising,
to be arranged, to be acted upon, and to be discussed. That is why it is hoped
that the Bishop will happily have returned in time for that hui.
THE TREATY OF
WAITANGI
It is likely that
there will be discussion of the Treaty of Waitangi at the Hui at Waiomatatini
and Te Poho o Rawiri. But there are other things to be looked into.
During the Hui at
Hirangi Pa, Tokaanu (Taupo), on 8th September, 1929, the following
things were said which were published in Te Whetu Marama, 14th
September, 1929, on page 13.
‘As for the Treaty
of Waitangi, I tell you, even if you have prophets, wise men, or tohunga, they
will not be able to resurrect the Treaty of Waitangi. There is only one who can
do this, and it is for him to speak – it is the Lord of Hosts. Only by him can
the Treaty of Waitangi be resurrected.’
There are some
guarded [?critical] words here! Look at what was printed in Te Whetu Marama, 15th
February, 1930, page 6.
‘So be it, I have
stuck to my ideas that the Covenant should be made available to the whole
country with any responses to be sent in by April. Therefore, those of you who
want your Covenant, come to my Secretary who will deal with your wishes.
Furthermore, when you come with the Covenants, it would be good if I shared
with you my ideas, namely, that those who sign the Covenants are my people, while
those who do not sign declare themselves to be strangers. Why do I say this? By
their not signing, they show their unwillingness to resurrect the Treaty of
Waitangi; and so they are outsiders. like foreigners, fearful that at this time
the Treaty of Waitangi will be revived. These words of mine are addressed to
those outsiders, and likewise to you who are carrying around the Covenants. You
have the faithful Angels as your companions to help you in your work.’
We see from this
that what was said in the first paper was confirmed in the second, insofar as
it says the same things, namely, that it is Ratana who is speaking, as he is
the Spokesman. It is said there that it
is [?piriwiritua] that is in the wishes written down
[1994]
in the above petitions,
and that those carrying the petitions are mistakenly getting signatures
randomly from those outside their own Church.
It is said in the
preface to those petitions that it is forbidden to solicit signatures from
outsiders, but they are not taking notice of this. The Treaty of Waitangi is
not only for the Ratana. No, and it is certainly not agreed that they are the
most enlightened and learned and Christian group amongst the Maori People.
But this is to
take a broad view, while the ljght of understanding that shines upon them is
limited. It is very much the case that they remain pertinacious and silent when
it comes to Human Law and the Law of God as explained at their many hui.
That’s alright.
But the thing to be careful of is lest people understand these writings
differently and they are seen as a bribe or something. No, by having a loving
attitude, one to another, these divisions will be overcome at the right time on
the basis of the teachings which will grow the Faith, a united voice, the
binding together, and the thinking of the Maori People as a whole, hope and
love, in these – the days of the Great Survivors and of Eternal Life in Jesus
Christ.
THE WELFARE LEAGUE
We are hearing
great news of the doubling of the number of groups devoted to the welfare of
the people in every district. This is a good sign, a sign of seeds being sown,
a sign of life. We hear much of the work of the Mataatua Group, and similar
things of the Kahungunu Group at Te Wairoa. The young people, that is, the
group who met at Waimate last January, asked many questions about the groups
whose name are widely known throughout the country, because they want to set up
a Ngapuhi group.
But one has been
set up, that is, it was begun there amongst the dairy farmers by the Minister
of Maori Affairs.
We hope that the
Tairawhiti will make great progress with the matters on the agenda of the
‘Tennis Hui,’ because all the tribes will have come to the Churches of the
East, which emerge to one’s gaze.
The Heretaunga
Welfare League is doing well in responding to requests for funds to start up in
dairy farming and poultry raising
[1995]
and
other kinds of farming. The amounts requested for those projects were
£450
200
550
850
300
140.
Three of these requests were carefully
considered but were not agreed to, first, because of the insecurity of the land
titles, and, secondly, because of the apparent inadequacy of the applicants.
The League is cautious. The League is of the opinion that it should examine
carefully the ideas of those seeking help to see whether some of the people
might not be able to achieve what they proposed. Three applications were
delayed while the status of the titles was clarified.
£1500
1000
300.
One
good practice of this League is, when someone applies for money, to have him
show the work already begun by him and share all his plans. If it is obvious to
the League that this is an appropriate project and that the applicant has made
efforts to show that he is capable of undertaking the work, a notification is
sent along with the application to the Chairman of the Te Ikaroa Board or the
Maori Minister, in support of that application. When the money is approved it
is sent to the Bank of New Zealand in the name of the applicant. That money can
be accessed from the bank by means of a cheque signed by the applicant and also
by the Chairman of the League. But those invoices requesting payments are first
to be sent to the League for verification, and if it is satisfied, it will
authorise the writing of a cheque.
This
way of proceeding in the early days of this new practice for the people follows
closely the above example. We have observed how easy the process is and how
effective the things done with this help can be. People have found that they
are able to give to the undertake these projects, extent of their abilities and
in a more satisfactory way than in past times.
As
we see it, the Chairman of the Te Ikaroa contributes a great deal to this
process. But now that Chairman is spending much time in the gatherings of the
League and encouraging people, since there are at such gatherings the elders,
the Maori Members, the Minister and the Under-Secretary, and even the Minister
of Maori Affairs.
And
so, each district should make every effort, given the authority of your Board
Chairman, to run such schemes, perhaps to give breathing space or eve to drown
them in the bosom of the sea.
So
by making an effort, by seeking clarification, by listening to the advice of our
directors of this kind of work who can explain things,
[1996]
let
us undertake them to see if we can achieve them, and by so doing bring about things
which will increase the hope, the resolve,
the caution, the advance of the things which will grow a heart that nurtures
everything.
LETTERS
RECEIVED.
To
Te Toa.
Greetings.
Please publish the following words: ‘Mene, mene, tekel,uparsin.’ [cf. Daniel
5.24-28] It is wonderful how a man can do things before he is born. Only one
person is known to have finished all his work before his birth, and that is our
Lord Jesus Christ. And yet, Te Toa, Number 100, Page 1964, tells of a man who
was born after finishing his great work in the world – Archdeacon Brown of
Tauranga.
According
to Te Toa, he was confirmed in 1823, before he was born. In 1827 he was made a
deacon, before he was born. In 1828 he was ordained priest and married his wife,
but he had not yet been born. In June
1829 he and his wife came to this country. On 29th November that
year he landed at Paihia, and in 1834 he arrived at Otumoetai, Tauranga. He was
close to being born; there were only six years to go. During these six years he
must have returned to London because in 1840 Brown was born in London.
Editors,
this letter is not of any significance, except to express the desire that the
one who sent the article corrects the back to front years shown above.
H W Kaipo
Te
Kao, 5/2/30
There
have been salutations, laments, and farewell speeches from the elderly men and
women, the men and women, the children, the grandchildren, of this one of our
parishes to our fine elder, Eru Tumatara, a Ringatu bishop. Sir, go to y0ur
heavenly Father. You take with you your remarkable gifts beyond number, both
physical and spiritual. Hence the great expressions of love, of sadness, of
regret that you have parted from us. However, Sir, while you have left us your
words remain on each marae. And in many homes we have heard your words of
blessing of our bodies and souls, our worship and our churches and sabbaths.
Your words have ‘married’ you and the Bishop of Aotearoa. You have participated
in baptisms, weddings and burials for this Church of ours. You have also given
land for the building of Missions for this Church of ours. Sir, no wonder our
hearts are hurting at your going, given all these blessings. You say to us, ‘Tatou,
tatou – we belong together.’
[1997]
Were
you still with us, it would not be long before all your projects would have
been achieved, besides the unification of our Churches. But some of your
projects will perhaps be carried out. Some Maori are mistaken in thinking that the
Missionary Church is not to be depended on when it comes to uniting the Ringatu
and the Church of England.
Let
us not be mistaken. We are one in that our foundation document is the Bible.
However our practices differ. Our desire is that these be brought into line
with with one another. In this way we would fulfil the word of our fathers,
Timi and Eru, ‘We belong together.’
M M Tumatahi
Te
Ngae, 17/1/30we
To Wiremu Matamua.
Tuai,
Wairoa.
My
friend, best wishes to you. You and your words of Scripture are somewhat reckless.
It is in your words correcting what was said in Te Toa Number 96. There you
asked Bishop Eru if what was said in Te Toa Number 96 was correct. I can tell
you that what was said was right. I was there in person listening. So the
answer to your question is that it was rather what I sent to Te Toa that was
wrong. Greetings. I know you wanted to follow up these talks but our elder has
died. We loved him very much.
M M Tumatahi
Te
Ngae, 17/1/30
To
Te Toa.
Greetings
to you who carry the thoughts of people to each marae. Te Toa, we the coloured
people cannot be satisfied with the state of our land. This idea came to me: that
we should try to bring together the canoes of our faith so that all can wield
their paddles together. By uniting the canoes of our faith God’s blessings will
come upon us coloured people. As we look at the entire world we see that the
lands of the coloured peoples have been taken over by the whites. Why is this
the case? And what is the treatment that will heal this debasing problem? I
think that we must unite the faiths so that we think the same and we meet
together. It is our divisions also that have resulted in the loss of land, its
dispersal.
We
have Churches to choose from – the Missionary Church, the Wesleyans, Christian
Churches. As I understand it, these are Churches that will bring us to heaven. So
much for what I have to say.
Hata Tipene.
Nuhaka, 28/1/30
[1998]
THE NAME AOTEAROA.
To Te Toa
Takitini.
Please publish the
following [?poirangi] which will be [?poirangi] for some. My
story is not listened to in the new year and so I turn to years long past, to
what was said about this name, Aotearoa, which has been applied to our country.
There have been
many explanations. Some say that Turi’s canoe, Aotea, is the source of the name;
some say that a white cloud [ao tea] hanging over the Rimutaka Range was
seen by the wife of Kupe and she named the place Aotearoa; yet another says that it was the large
quantities of seafood that [ao tea - ?lightened] the heart of the wife of Kupe when she saw the
large mussels at Hauraki.
This Aotea is roa
– long. Therefore, the explanation of this name, Aotearoa, in all the above
explanations does not fit. There is a short phrase in the writings of the
Apostle Paul (2 Corinthians 2.16), ‘Who is sufficient for these things?’ You
people who are seeking to explain this name, Aotearoa, should remember that this
island had a name before Kupe and his wife and Turi and the others; it was Te
Ikaroa-a-Maui – The Long Fish of Maui. Let us not forget this name because in
the story this island was trapped; it was hauled up out of the water by Maui;
it was his fish. And so this is how it was understood from the elders to the
present day. Te Ikaroa-a-Maui was the first name for this country, except for
Te Waipounamu which was not part of Maui’s fishing expedition and which did not
share the name. So the name, Aotearoa, is a second name given after the name Te
Ikaroa-a-Maui.
I believe that we
should retain this second name but also retain Te Ikaroa-a-Maui as the first
name for our island. If we do this we can ensure the survival of our sayings,
‘Welcome head of the fish. Welcome tail of the fish.’
Although I say
that we should retain the name, Aotearoa, let me share what I have heard about
the meaning of the name. Yes, I go along with Te Kapua Rangataua who says that
Turi gave that name to this country, but it was not the name of his canoe. It
was Toto rather who gave the canoe its name in Hawaiki.
When Turi sailed
from Hawaiki he did not know how close or how far away the land was. He sailed
on. When he was in the middle of the ocean he realised that it was a long way.
Then Turi said, ‘Ka roa te awatea.’ [’Daylight is a long way off.’] When
he saw the land, Turi said, ‘Kua awatea,’ [‘Day has dawned.’] When Turi
stepped ashore he named the island
[1999]
‘Awatearoa.’ It
was not the name of his canoe. Awatearoa was the name of the land for he had paddled
a [roa] long way across the ocean and had waited a long time for the
dawn, that is, for his arrival on solid earth. Turi had been like a man waiting
thr0ught the long night for the dawn. So he named this island Awa-tea-roa. Afterwards
it was changed to Aotearoa. A similar thing happened with Te Tai-toke-rau. Kupe
actually gave the name Te Tai-toka-rau to the sea on the right side for getting
to Auckland. The reason for giving the name was the large number of rocks [toka]
along this coastline from Te Rerenga-wairua to Auckland. And so we see that
for Kupe it was Te Tai-toka-rau and now it is Te Tai-toke-rau; it was Te
Awa-tea-roa for Turi [Kupe sic] and now it is Aotearoa.
H
W Kaipo.
Te Kao, 5/2/30
ODDS AND ENDS
On 8th
February, Governor Fergusson, his wife and their party set forth on their
return to England. These people were greatly loved by almost everyone. They
were humble, wise and faithful.
On 9th
March, the new Governor, Lord Bledisloe, his wife and their party arrived. He
is a man famous for his farming expertise.
The spokesman for
the Judiciary is the Deputy Governor, Michael Myers, while we await the new
Governor.
Mr Ward has despatched
250 soldiers to quell the troubles we hear about in Samoa.
H Holland MP has
said that during the last five years 789 people have challenged death in the
water as they have tried to save cows from drowning; in Auckland, 276, in
Wellington,167, Otago 76, Canterbury 65, Taranaki 37, Hawkes Bay 36, Nelson 30,
Southland 29, Westland 21, Marlborough 12.
One couple has had
eight children in 45 months.
J S Fletcher of
Grey Lynn has sent a telegram to the Prime Minister urging him to send Ngata
with the Hon J G Cobbe to alleviate
[2000]
Samoa’s problems.
‘Ngata with his knowledge of the Polynesians is better able to make peace than
a hundred gun-boats.’ ‘Not now but by and by.’
On 15th
of the month a baby was born at McHardy Home, Napier, weighing 24 ounces [kei
te puku kanga rahi te nui]. It was thought that this was the smallest child
in the world. When this news reached the outside world, information arrived
that a smaller child had been born in Budapest. It weighed 21 ounces at birth.
After three weeks it had grown to twelve inches in length. Doctors in Vienna,
Berlin and Paris said that the child would not survive, however it is still alive
and doing well.
The New Zealand
Gazette says that the total population of New Zealand on 31st
December, 1929, was 1,545,130. Males numbered 789,392 and females, 755,748.
Pakeha males
numbered 723,693 and females, 695,239.
Maori males numbered 34,809 and females, 31,853.
The population of
Rarotonga and its islands was 14,451; the Tokelau Islands, 999; and the New
Zealand part of Samoa, 44,086.
SETTLING THE LAND.
To the Editor.
Greetings. On 6th
January the party that had been ordered by the Maori Minister to settle the Te
Arawa land know as Horohoro assembled. The elder who went with this party was
Hemi P Huata, Turi Kara was the leader of the Party.
They slept at
Gisborne at Kaiti. Lady Carroll was there with her brothers, children, and grandchildren,
that is, Pani and her sister, the children of Heta Te Kani, along with Judge
Carr and the companions from the Board. When we arrived there, they were
weaving the tukutuku for the carved house at Kaiti. That building is very large
and beautiful, as is the dining hall.
Speeches of
welcome were made to us by Ruku Hinaki and his sister, Lady Carroll.
They congratulated
us on the speed at which Ngati Kahungunu had adopted the Maori Minister’s
proposals, and they saluted Ngata for his commitment to major undertakings such
as the work on the Kaiti Meeting House.
At five o’clock on
the morning of 7th the party left Gisborne and arrived in Whakatane
for dinner.
[2001]
There is no
beautiful land beyond the land on that coast, beginning from Opotiki, Waimana,
Ruatoki, Whakatane and Te Teko. There the land is spoken of as being ‘scraped
bare by the hawk.’ We arrived at the lakes beyond Rotorua at three o’clock in
the afternoon. They were good to see.
We arrived at the
home of Taiporutu who was sitting waiting for our party. It is a fine village
and we were given a fine welcome by that man and his wife. We went to swim in
the hot springs. At that time potatoes, meat, puddings, and other food was
being boiled for the party.
At five o’clock in
the evening the Maori Minister arrived from Auckland. At six we sat down at the
tables on which were all kinds of food. At seven we gathered in the Te Arawa
meeting room in Taiporutu’s village.
While we were in
the room, the Bishop of Aotearoa arrived. The two leaders were together – one
representing God and the other the people.
Many Te Arawa
people came to welcome our important people.
Kihi stood to
formally welcome all of us. He spoke very well and is an outstanding orator.
After him, Ruhi stood to speak. He is a pleasing speaker and the last of the elders
of this hapu of Ngaituara. It is this hapu who own the land known as Horohoro
on which the Maori Minister is settling the Ngati Kahungunu folk.
After the
greetings from the local people the Bishop of Aotearoa spoke. He began with a
sermon, saying that the faith must be the basis if people’s good works are to
be properly accomplished, as is the present case in which our Maori Minister has
brought in Ngati Kahungunu to help Te Arawa with working the land. The Bishop
said more and ended with prayer.
After his sermon,
the Bishop thanked the Maori Minister for his energetic involvement with the
country’s important matters, but expressed his concern that the burden of work
might be too much for his body and that he might succumb to the weaknesses of
the flesh.
At the close of
his affectionate address to the Maori Minister the Bishop congratulated me and
my children on this new agreement negotiated by Ngata between Te Arawa and
Ngati Kahungunu.
The Bishop also
said that he and his ministers and the lay representatives from Heretaunga all
wanted to attend the Waimate Hui, but because of this important matter you must
stay here to conclude this agreement between these hapu – the work of our Maori
Minister.
[2002]
When the Bishop
finished speaking, I and my grandson, Turi Carroll, stood together to respond
to the welcome to Ngati Kahungunu.
Afterwards the
Maori Minister stood to greet the Bishop and then us.
He began by
setting out the way in which that land was to be worked. ‘You are all to work
together to work the land that has been set aside. We and Anaru Tiweka are
responsible for helping you.’ Anaru Tiweka is the Chairman of the Rotorua
Board. Ngata has provided two ploughs, a motor lorry, and all other implements
needed for the work, along with a food store, and payment for the workers. He
said that each worker would be paid 9/- so that your mortgage would not be a
burden. When the time comes when the land is divided up with each man having
his own section, the one taking over the land will negotiate and repay a
mortgage, which will also not be burdensome. He ended his speech by saying that
tomorrow at eight o’clock we will go to look at that land.
At eight o’clock
on 8th January we set out. There were Ngata, Taiporutu, Anaru
Tiweka, Ruhi, Kihi, and other educated young people from Te Arawa. We took
three cars.
Before we went,
Ngata took us to see the Te Arawa carving workshop where we came upon thirteen
men carving the timbers for the Kaiti building. It was wonderful to see the
young people working and the work being done by the adults. After this we continued
our journey to Horohoro which is twelve miles from Rotorua. Our party met Mr
Parson who owns the farm but lives elsewhere.
Ngata brought
along Mr Parson to be our partner. He is an expert at enriching barren lands.
On arriving at the we saw that it is beautiful, it is well-placed, lying
towards the sun. There is a hill to the west to shelter it from the north-westerly
winds. The slopes of that hill grow all kinds of trees. So one part of the land
has been settled while the forested side has much wood.
A river flows
across the middle of the land. The water is clear and there are trout in the
river. It is said that this river does
not flood badly. It is about six feet across.
We and the
Minister and our Pakeha got out of our cars. We then walked over the land with
the Maori Minister and Mr Parson commenting as we went.
[2003]
We came to the
river and waded across without bothering to take off our trousers. Where we crossed
there was a small hillock on which stood a rock. The Maori Minister said to me
that I should call this rock ‘Rongomaipapa’ after the ancestor who linked Te
Arawa and Ngati Kahungunu. Likewise, as by giving this rock the name
Rongomaipapa we recall the linking of Te Arawa and Ngati Kahungunu, it will
also recall the agricultural agreement on the Te Arawa land known as Horohoro
Block.
I stood to
consecrate this stone with prayer and an address and to give the powerful name
of Rongomaipapa to the stone. The text for the sermon was Genesis 28.18-19.
‘So
Jacob rose early in the morning, and he took the stone that he had put under
his head and set it up for a pillar and poured oil on the top of it. He called
that place Bethel; but the name of the city was Luz at the first.’ [NRSV]
When this was done
we went to look at the excellent location of the land. We also went into the
edge of the bush. The part we walked over was very fertile and grass was
growing at the home of a man called Eru at one end of the land where there were
potatoes and cow grass, and where his cows and working horses were. His cows
were fat.
We had dinner
there. Eru’s food was very good. We even ate cherries at his home.
After eating, Eru
and Ruhi stood to greet the Maori Minister and to ask if they could participate
in the arrangements with Ngati Kahungunu. The Maori Minister agreed.
At this point I
asked Mr Parson what he thought about Ngati Kahungunu working that land. He
said to me that he was fortunate to have Ngati Kahungunu working the land. He
said that within two years they would be milking cows and he would still be
with them to guide them.
In the evening we
got into our cars. We went to Rotorua where we swam in the springs. When we got
out of the water the Minister caught the train, leaving us to enjoy the wonderful
hospitality of Taiporutu Mitara and his wife, Anaru Tiweka and his wife, and
their children. Their elder was Kihi.
At night, Kihi and
his family stood to say farewell to us and to those who were returning to
collect their wives and all their household goods.
[2004]
Two of the young
people who lived at Taiporutu’s village had been instructed to improve the roads
and make them fit for cars as far as the site where they were to live. They had
not yet completed half a mile of that road.
Turi Carroll and I
stood to respond to the kind words addressed to us.
At seven o’clock
on the 9th we left Rotorua and we had dinner at two o’clock here in
Napier. We left Napier at three o’clock in the afternoon and arrived at Te
Wairoa at seven o’clock. So much for the journey.
On the 17th
the Maori Minister arrived at Huramua and we gathered to welcome him. On this
visit the Minister the Minister set out all the arrangements for the work to be
done by the Ngati Kahungunu young people at the New Hawaiki and encouraged
them. They were to go soon with their wives and children and goods, along with
those who were unmarried. They were happy.
On the 22nd
Hata Tipoki and Turi Carroll arranged a farewell dance for those going to
Rotorua to live amongst Te Arawa.
Te Hata and Turi
spoke at length and at the end of the greetings they gave them some money to
sustain them on the way.
At this dance it
was arranged that Partu Te Rito would take the young people to Rotorua.
On 23rd
Patu and his young people left Te Wairoa. There was some sadness that they were
leaving their hapu and their parents and going to the New Hawaiki which our
Maori Minister had discovered.
My family, be good
to one another and love one another, and seek to hold on to the vision of our
Maori Minister and to carry out the work laid down for you by our Maori
Minister.
H
P Huata
Frasertown, 13/1/30
CONSUMPTION
[TUBERCULOSIS]
The Causes of
Consumption
T Wi Repa MB, ChB
Second List of Instructions
for Those who are Well
1.
Allow
fresh air ande the warmth of the sun into your house.
2.
Open
the windows, top and bottom, during the day and the night, in the winter and
the summer.
3.
Keep
rooms clean at all times – clothes and bodies.
[2005]
4.
Don’t
clutter up rooms.
5.
Don’t
all ow dust into the rooms.
6.
If
possible walk about outside the home.
7.
Don’t
go to places where people are close together such as meeting houses.
8.
Do not
sleep in meeting houses lest you contract consumption in the building.
9.
Don’t
stand close to those with consumption or to the body of someone who has died of
the disease.
10.
Have
the children sleep on the verandah of the house.
11.
If you
do sleep in a meeting house then ensure that the doors and windows are open.
12.
Set
appropriate times for eating, work and rest.
13.
Don’t
use the same pipes or cigarettes as someone with consumption.
14.
Don’t
drink water from a bottled used by someone with consumption or use anything
else that has touched the mouth of someone with consumption.
15.
Always
boil milk.
16.
Brush
teeth with a toothbrush in the morning, at noon, and in the evening after each
meal.
17.
If you
can, refrain from drinking alcohol.
18.
Go to
the doctor every three months.
Final
Words
We realise,
people, that these words will not get to most of us if they are left hanging
here. If it is true that consumption is our main disease we must fight that
disease. If the people as a whole take part in this war we will be victorious.
This illness is widespread amongst the people. Are we going to let it go on
doing its work of killing people? It is for the people to set up people to lead
the people in this battle. I think that we can do this.
So,
People, Be Aware That:
1.
Consumption
is widespread among the people.
2.
It is
clear that consumption is caused by bacteria.
3.
Consumption
is an illness that can be cured.
4.
It is
an illness that can be prevented.
5.
There
is not a single Maori who is able to say that his blood is not infected with
consumption.
[2006]
THE MINISTERS’
TRUST FUNDS OF THE DIOCESE OF WAIAPU
31ST
MARCH, 1929
The Parish The
Fund The Interest 5%
Moteo
Moteo Trust
533 4 0 27 13
0
Waiohiki Trust 515 0 2 24 15
0
Omahu Trust 639 15 0 31 19
0
Moteo New Endowment 362 9
0 18 2 0
Waipatu
Ngati Hori Trust 1137 11
3 56 17
0
Waimarama Trust
309 6 6 15 9
0
Paki Paki Trust 239 3 3 11 19
0
Te Hauke Trust 210
0 0 10 10 0
Warihia Ihukino Trust
100 0 0 5
0 0
Waipawa
Waipawa Trust 343 17
3 17 3
0
Hinerapa Trust 100
0 0 5 0
0
Porangahau Trust
344 0 0 17 4
0
Airini
Tonore Trust 1000 0
0 17 4
0
Taupo 300
0 0 15 0 0
Mohaka 200
0 0 10 0 0
Wairoa 200
0 0 10 0 0
Nuhaka 300
0 0 15 0 0
Turanga 400
0 0 20 0 0
Whangara 430
0 0 21 10 0
Tokomaru 477
0 0 23 17 0?
Hikurangi 1000 0
0 50 0 0
Waiapu 620
0 0 31 0 0
Kawakawa 470
0 0 23 0 0
Te
Kaha 610
0 0 30 10 0
Tauranga 420
0 0 21 0 0
Whakatane 160
0 0 8 0
0
Te
Puke Soldiers’ Endowment 133
0 0 5 12
6
THE CARE OF
RANGINUI FOR PAPATUANUKU
These
are the days and the nights which will be productive or unproductive of food
during March, that is, of Poutu-te-rangi (the tenth month of the Maori year)
ushered in by Otamarakau (the star Formalhaut), which is the [?tu-tama-tane]
star of the season called Te Ngahuru-tikotiko-i-ere (?Autumn). ‘When smeared
with the dew of Papa-tua-nuku the plants, the seeds and the tubers take
fright.’
1 – 8 The weather will not be good between Whiro (1st)
and Tamatea-aio (8th]
8
– 15 The weather will not be good between
Tamatea-aio (8th) and Rakaunui (15th).
15
– 22 It will rain between Rakaunui (15th)
and Tangaroa-a-mua (22nd).
22
– 30 The weather will not be good
between Tangaroa-a-mua (22nd) and Whiro (30th).
The
weather will be fine for the beginning of April (Paengawhawha – the 11th
month of the Maori year).
Puanga-rua
(Rigel) shines within the constellation of Tautoru (Orion’s Belt) promising
storms for Haki-haratua (the twelfth lunar month) – May. Therefore make every
effort to dig up the crops and put your food into the storehouse.
The
Days of the Maori Lunar Month
1st Whiro 2nd
Tirea 3rd Hoata
4th Ouenuku 5th Okore 6th Tamatea-nganga 7th Tamatea kani 8th Tamatea aio 9th Tamatea whakapa 10th Mawharu 11th Ohua 12th Hotu 13th Atua 14th Turu 15th Rakaunui 16th Rakau-matohi 17th Takirau 18th Oike
19th
[2007]
Korekore-whiwhia 20th
Korekore-rawea 21st
Korepiriki Tangaroa 22nd Tangaroa-a-mua 23rd Tangaroa-a-r0t0 24th Tangaroa-kiokio 25th Otane 26th Orongonui 27th Mauri 28th Omutu 29th Muruwhenua 30th Whiro 31st Tirea
THE NAMING OF TE
WAWAHANGA
P H Tomoana
Te Meihana Takihi
says that Te Whatuiapiti was a great and good man and a warrior too, according
to the stories. Because of this, he was followed by Te Huhuti, the daughter of Te
Rangitaumaha. (The account of the killing of the party of women and of Te
Aukamiti is in last December’s edition of Te Toa.)
When Te Huhuti ran
away to Te Whatuiapiti she arrived at Rotoatara. She swam across to the island
that bears her name. The women came to fetch water and found the girl sitting
by the water. She asked them to give her some water. They brought a calabash.
She smashed it. The women were angry and went to Te Whatuiapiti. He went and
brought Te Huhuti into the village.
When they arrived
in the house the mother of Te Whatuiapiti, Hine-te-Moa, recalled the murder of
her brother. Hine-te-Moa’s eyes were sullen. Then she called out, ‘Ha! She sits
there like an eel. Ha! She sits there like a wooden carving.’ (Te Hore is an
eel [? A fabulous subterranean monster – Williams,] Te teko is a
tekoteko – a carved wooden image.) Subsequently, when Te Huhuti’s younger
sisters were born they were named Hinehore and Hineteko, and they are mentioned
in this waiata.
Evening shadows fall, and I lay
me down to sleep;
There comes a questing spirit and it
was thine,
And methought it was in this world.
Love welled forth as in the days of
long ago.
Let me now lament the lament of
Raka-uri,
Also that of Rikiriki to bring them
back to me.
[2008]
No ordinary spouse thou wert, my
beloved,
A lover on our nuptial couch.
It was thy spirit that crossed the
river of Wai-kato,
Tho’ dimly seen because of the
gathering dusk.
Thou art descended from
Ariari-te-rangi,
And from Te Rau-pare, who settled at
O-kai-o-kai.
‘Twas thee, O Te Huhuti, thou who swam
hither,
(Who named) Hine-teko at Te
Roto-a-tara,
Likewise conjured (the name)
Hine-hore, verily ‘twas thee;
She
was indeed an issue the same as I
[The
translation of the waiata is by Paraire Tomoana and is from Nga Moteatea, Part
III, p.211. – Barry Olsen]
So, when their
first child, Te Wawahanga, was born, Te Rangitaumaha was invited to the naming
ceremony for his grandchild.
He went from
Oneroa with Karaka, the son of Taraia, who lived at Ngaruroro. Their party of
one hundred and forty included people from Ngai Te Ao, Ngapuhi, and Ngai Te
Wera.
The party arrived at
Te Mahia near Poukawa, the home of Te Whatuiapiti. Then the local people
stacked up piles of game.
Te Rangitaumaha’s
gift was some shellfish. Te Huhuti was embarrassed. She called out to her
father, ‘You don’t have much food and so you bring this kind of food here!’ The
father called back, ‘Daughter, this food is not for you; rather, what remains
is for your parents, your brothers, and your ancestors.’
AN INVITATION
This is to inform
all the people throughout the country that the Annual Hui of the Church of
Jesus Christ of the Latter Day Saints will be held at Tamaki Dannevirke),
Hawkes Bay,on 14th, 15th, 16th and 17th
March, 1930. This is an invitation to all the people of the country. Welcome,
welcome, welcome, to our Annual Hui.
All train tickets
from anywhere in the country to Dannevirke will be at a reduced price for
everyone coming to the Annual Hui.
Welcome! Welcome!
Welcome!
Eriata Nopera, Te
Tuati Meha, Wirihana Paewai – Spokesmen for the Parish of Hawkes Bay.
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