Te Toa Takitini 103

 

[2009]

TE TOA TAKITINI

Registered at the GPO as a Newspaper.

Number 103

Hastings

1^st April, 1930.

 

THE DAY OF RESURRECTION

On 20^th April the Christian world celebrates the rising of Christ from death. This is the most joyful day for our faith. It is like the main post of the house. The Apostle Paul said, ‘If Christ has not been raised then your faith is in vain (1Corinthians 15.14).

The day occurs once a year. It is calculated to fall on the day of the full moon in March or April. But we should not forget the Sunday on which we also remember the resurrection of Christ. ‘On the first day of the week they went to the tomb and the angel said to them, “He is not here; he is risen.” (Luke 24.1,5,6)

For the believer this day is highly treasured. His spirit rejoices because his faith in the Son of God is confirmed. Ordinary people are also happy but with the happiness of the world because it is a holiday and they can have picnics and do frivolous things.

During Lent the Christian world grieves over the ill-treatment and the pains of Christ. On Good Friday this culminates in the deepest sadness. Christ was crucified, died, and was buried.

On the early morning of the first day of the week – the day of resurrection the disciples understood that their Lord had indeed risen, they saw him with their own eyes, and they rejoiced. This is the Good News – the Gospel. Had Christ died

Published by Rev P Hakiwai and P H Tomoana and printed at Cliff Press, Queen Street, Hastings, HB.

[2010]

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.

1^st April, 1930.  

and not risen that would have been terrible news. With his resurrection the Apostles were encouraged to proclaim this Good News to the whole world. (Mark 17.15)

This is a great day, a day for celebration, a feast day – but not as the world celebrates, rather it is in spirit that we celebrate. It is joy towards God, not like noisy human celebrations, but carried out with a humble and gentle voice, from a clean heart, a heart of praise. (Ephesians 5.19)

The Resurrection was what compelled the Apostles to proclaim Christ to the whole world. (Acts 4.2, Romans 6.5 etc) Although all will be raised, it is those who believe who will be raised to the Kingdom of God. (1 Thessalonians 4.16)

When this happened the Apostles were gathered together. John, when he was old, lived on the Island of Patmos. His teachings spread to parts of Asia. These parts observed the Feast of Easter on the third day after the Feast of Passover, the 14^th of Nisan. The Church of Rome throughout Europe, taught by Paul and Peter, kept the Feast during the Passover Week on the Sunday, the Day of Resurrection. So the day was contested with the Church of Asia and the Church of Europe observing different days. Polycarp visited Rome in 158 to see if the same date could be observed by everyone. He did not achieve this. In 196 AD Victor, the Bishop of Rome, declared that those who did not observe the same date as the European churches should be expelled. The Synod of Arles, 314 AD, laid it down that all should observe the same date. In 325 AD the Synod of Nicaea that the whole world should observe the feast on the day of Christ’s Resurrection. At the Synod of Antioch in 341 AD it was seen that the churches of Asia were continuing to keep the separate date and they were cut off. England had continued to follow the teaching of the Church in Ephesus in Asia. When Augustine arrived in England the Asian teaching was rejected and it follows that of Europe up to the present day.

So if you have been raised with Christ, seek the things that are above, where Christ is seated at the right hand of God. Set your minds on things that are above, not on things that are on the earth. (Colossians 3.1-2)

[2011]

Christ was raised on the third day in accordance with the scriptures. (1 Corinthians 15.4)

No longer present your members to sin as instruments of wickedness, but present yourselves to God as those who have been brought from death to life and present your members to God as instruments of righteousness. (Romans 6.13)

THE BISHOP OF AOTEAROA ON WHAREKAURI – THE CHATHAM ISLANDS.

During the last days of February the Bishop of Aotearoa crossed to the Chatham Islands to explore those parts of the Creator’s Vineyard which have not seen a Maori minister for many years. There was a great welcome and wonderful hospitality extended to the Bishop. He was seventeen days on the Chathams, working every day. He was full of praise for the good and energetic work of the Pakeha minister and his wife, the Rev and Mrs Barnett. They have been much appreciated by the people.

There were seventeen main services. People left their own churches and all gathered to celebrate the arrival of the Bishop.

All the people of the island gathered for the service at Owenga. On the Monday there were sports and the Bishop presented the prizes.

On the Tuesday he went to Waitangi, to Tiroto, and Wairua. At Tamihana’s house people gathered for two services. In the morning he returned to Te One where he was welcomed. He went on to Big Bush where Piwara was the local leader. There are many people living there. The special gift there was a very large hangi. Perhaps we on the mainland could not provide anything like that hangi!  

On the final Sunday at Waitangi the people gathered to discuss the work of the Church. At the services on several occasions not everyone could get into the church.

On the Monday there was a farewell gathering. Mr Henderson and the Rev Barnett spoke for the Pakeha and Tiwai spoke for the Maori and sang a Moriori waiata. The Moriori language and waiata are largely lost.

Piri Pomare, the son of Sir Maui, also spoke. Two women stood to sing and the children performed a poi dance. They were very good. And the Bishop said how much he appreciated the wonderful hospitality he had received from them.

One must comment on the huge eels in the lakes and there are fish in all parts of the islands. The money received by the fishermen was £15,000. Last year they sent 12,000 cases of fish to these islands.

[2012]

There are large farms there; one is 21.000 [?acres].

Mr Henderson is the man who first kept cows there and the Maori have taken upthere that work.

A butter factory has been erected.

There are four schools on the islands. There are 600 people living on the Chatham Islands. The Bishop thinks that there is plenty of room for more settlers.

Consideration is being given to setting up scholarships to enable children to attend secondary schools here in New Zealand.

One remarkable thing is the amount of flax on the islands. That flax has been burned for the past forty years but has not died off.

There are two main species of tree, the akeake [Dodonaea viscosa], but it is not like the one here, and the kopi or karaka [Corynocarpus laevigata]. It is said that they provide long-lasting posts.

As for the Moriori people, the Bishop says that they are a people who are averse to blood. If there is a fight and blood is spilt that is an end to their fighting, they run away.

There was a large population of those people but after Maori arrived there with their own way of doing things, the number of those people dwindled and today there is only one full-blooded Moriori alive, Tame Horomona. He isa 45 and weighs 28 stone. He has many living half-Maori descendants.

One important occupation of those people is deep sea fishing. They are aware of many mountains belonging to taniwha in those waters. Sometimes sharks appear and bite the boats, shaking them. It is frightening but there have been no tragedies. But if someone falls into the water they are soon finished off. As for the moa, it is said that that bird was there and they were driven into the Moutaku lake where they were speared by the Moriori.

The Bishop also explained that the people have a great problem insofar as their steamer is unreliable. Sometimes they have to wait a longtime before this important asset arrives. And they have to pay £5 a ton. It also costs 10/- to send a single sheep to the mainland.

The Bishop hopes that his visit to the people, Maori and Pakeha, will have stimulated their hearts and fostered a spirit of devotion amongst them, because they are far away and may easily be forgotten because they are so distant. However the Bishop said that they showed great love and loyalty to New Zealand.

Thank you, Bishop, for reaching out to those people in that part of the Creator’s Vineyard.

[2013]

THE BISHOP OF AOTEAROA’S PROGRAMME FOR APRIL

1^st        T          Arrive at Waitara

2^nd       W        Purangi          11 a.m. Maori Service

                        Parata             3 p.m. Maori Service

                        Inglewood     7.30 p.m. Confirmation

3^rd       Th       Bell Block      11 a.m. Combined Service &

                                                Confirmation

                        Stratford        7.30 p.m. Confirmation

4^th       F          Rahotu           11 a.m. Maori Service

                        Puniho           3 p.m. Maori Service

                        Okato             7.30 p.m. Combined Service &

                                                Confirmation

5^th       S          Waitara          Open Sale in aid of the Maori

                                                Church

6^th       S          Waitara          11 a.m. Lord’s Supper – Maori

                                                & Pakeha

                                                3 p.m. Maori Confirmation

                                                7 p.m. Combined Service

7^th        M        Travel to Taumarunui

8^th       T          Manunui       11 a.m. Maori Confirmation

                        Taumarunui  3 p.m.  Maori Service

9^th       W        Waimiha        11 a.m. Maori Confirmation

10^th     Th       Te Kuiti          11 a.m. Maori Confirmation

11^th      F          Otorohanga   11 a.m. Maori Service

                        Arrive in Huntly in the evening.

12^th      S          Te Akau         11 a.m. Maori Confirmation

                        Te Karaka      2.30 p.m2aori Confirmation

                        Waahi            2.30 p.m. Maori Service

                        Huntly           8 a.m. Lord’s Supper

14^th      M        Te Mata         11 a.m. Maori Confirmation

15^th      T          Gordonton     11 a.m. Maori Service

16^th      W        Morrinsville  11 a.m. Maori Confirmation

                        Tauwhare      3 p.m. Maori Service

                        Morrinsville  7 p.m. Combined Service

17^th      Th       Paeroa            2 p.m. Maori Service

18^th     F          Paeroa – Good Friday  8 a.m. Communion

                                                11 a.m. Maori Confirmation

                                                7 p.m. Combined Service

19^th      S          Travel to Karioi by train.

[2014]

20^th     S          Karioi – Easter Day  11 a.m. Maori Service & Holy                                                          Communion

                                                3 p.m.  A Hui

                        Raetihi           7 p.m. Combined Service

21^st      M        Winiata & Rata

22^nd     T          Putiki             7.30 p.m. Service & Hui

23^rd     W        Travel to Wairarapa.

24^th     Th       Papawai         A Confirmation

25^th     F          Otaki              7.30 p.m. Maori Service

                        Poutu

26^th     S          Poutu             7 p.m. Maori Service

27^th     S          Poutu & District   11 a.m. Confirmation Service

                                                3 p.m. A Hui

                                                7 p.m. Combined Service

28^th     M        Return to Heretaunga.

Church people and loving friends, remember your Bishop and support me with your prayers. Pray for Taranaki and Waikato who have revived interest in the Church of our fathers. It is now two generations ago that these tribes turned away from the faith of their fathers as a result of the distractions of past days. Their descendants in these days are thinking again of taking hold of the treasures of their parents. It is also remarkable that there will be seventeen confirmations services in these areas. This is something for which we can praise God.

Frederick A Bennett.

THE WAIOMATATINI HUI          

It is true to say that all Maori heard the invitation to gather at Waiomatatini, and it is also right to say that the whole country responded from Murihiku [Southland] to the Head of Maui’s Fish [Wellington] and that its two wings met together crossing over from Te Waipounamu! They did not come in groups but they came as spokespeople chosen from each place. The welcoming hearts asked, ‘Why was it like this?’

Just consider the welcoming speeches. They unsettled those who were sitting comfortably, those who were [pahiiroa - ?depressed]. Who could remain obstinate, who could not be changed by these frequent calls upon us in these days when we are but a remnant and we see the ascendancy of the season of pakehaness? We began the New Year on 13^th January, 1930,

[2015]

therefore, we think that it was appropriate to make the journey from the four winds to where Waiomatatini and Te Poho o Rawiri Meeting House offered contentment. They came and stood on the Rawhiti marae, the sacred feet of the country’s canoes, the descendants of each chief, quivering at the foot of Hikurangi, keeping close to the many cliffs on the coast of Waiapu, turning in the waters splashing the coast at Turanganui-a-Tea like welcoming haka.

First                I sent my invitations to all the tribes. Come, come to Porourangi, etc etc.

Second           Te Poho-o-Rawiri stands here. Gods, people, gods, hei! etc etc etc.

Third              A huia is above and the tennis players below there! Quivering there! Quivering there!

Fourth            Whirling around. Ha! Ha! Haue!

The reason why the tribes of the country were called together then was so as to co-incide with the Annual Meeting of the Maori Tennis Association which was to take place partly at Ruatoria in Waiapu and partly at Te Poho-o-Rawiri in Gisborne. Also in that invitation was an invitation to the opening of the [Whare Wananga Whakamaharatanga a te Ropu Wiwi me te Ropu Wawa o ‘Nati - ? College for Ngati Porou People Near and Far] in Memory of Lady Arihia and Te Makirini as well as to the unveiling of the memorial stone to Lady Alicia at the Hall at Puputa, Waiomatatini, and the memorial to Makarini at [? Pahiitaua]. These two stones are quite small but their unveilings were important occasions for the prayers and the shedding of tears. [The following sentences are difficult to decipher.] The fame of these memorials to Arihia and Makarini will increase and will declare how sacred they are in the hearts of [?  Te Wiwi - ? everyone], the tribes living on the face of the Maori World, and the wise Pakeha who knew them through their affection for their ‘father’ and Arihia [? …..]

People in the past, people in the present, old friends and new friends, all were of one heart and mind, who would voice their ideas or withhold their thoughts, who perhaps wanted to change the laws, all wanted to be present on this occasion because they realised their work would be important and good and profitable in days to come. Marae could stand empty, they could lose the work, the kitchen work, the haka performers, the groups of young people. This accounted for the laments and the feelings expressed, the [teitei – height], the apprehension, at the unveiling of these memorials, and the history recounted at this shedding of tears. So the collective heart was eagerly saying, [E ta! - ?We shall overcome!]

            Tears for Taitimu, the tribe being destroyed!

            For me to provide a [? peraurunga] for Taipari!

[2016]

When these things had been concluded we turned to some of the matters on the agenda of that hui – the Treaty of Waitangi, the Consolidation of Land Interests, Settlements and the Amendments to the Laws on Grants for the work of settling lands, Liquor Laws, Tuberculosis and the Department of Health, and the Bishop of Aotearoa. Also present, besides the Maori, were experts on the above matters; only the Bishop of Aotearoa was absent. We list the members of this group: the spokesman for the Prime Minister, Forbes; the President of the Maori Land Court, R N Jones, (He is also the Under-Secretary of the Dominion of New Zealand); Judge Rawson, The Maori Trustee;  the Second Trustee, King; Shepard of the Department of Health and Dr Ellison, Head of the Maori Section of the Department of Health; K S Williams the Spokesman for the Opposition; the Judges of the Maori Land Court; the Officials dealing with Consolidation of Shares; and the Official Interpreters of the Department of Maori Affairs.

Finally, there was a comparable group from the Department of Maori Affairs of the Government of the Dominion of New Zealand under the Minister of Maori Affairs, Sir Apirana Ngata. This aspect was very important and it was right that the issues should have a place [?noho ngahuru] among the Government’s policy discussions. Had Te Toa had its say in setting the agenda then we would have had decisions. This was our hope.

The issue of flowers and the harvest was of great concern to thoughtful people, those with a heart for farming, and for those who sowed during the season for planting seeds, which happened in the Spring. These things were in mind when the fertilizer was applied to the shoots, thoughts of the breadth, the height, the depth, the strength, of the fruit to be borne by those seeds, whether they be material or ideas.

During the time of the hui held at Waiomatatini, it was like the lunar month called Te Ngahuru-o-Poututerangi [Autumn]. The cultivations, the clearings, of this [Whakaaro-nui - ? Gathering of the Wise] were exposed to the shining Sun.

Although many days were spent greeting one another, the four tides of the country kept splashing against each other – the chiefs [taniwha], the [? taaura kai-kakariki], the [Puhi-kai-ariki – the small carved figure La whakfacing the bow at the base of the stern-post of a canoe], and the [?Puhi-patu-moana], and the [Kaihautu – fuglemen, leaders] of each canoe. The night was not for sleeping but for meeting one another face to face and for listening and sharing, that is, to engage together in what Turaukawa said:

            Kotahi to te po! Moea mai o whatu!

            [?Night is for one thing – closing your eyes.]

 

Although the shag spreads out its wings as it stands on that rock, on that swing, beside that deep pool, beside the whirlpools of Ranginui and Papa-tua-nuku, it was for Tamahori, Kohere, and Moana to host the Feast for people from near and far.

            It is suspended above Hikurangi, indeed!           

Ka whakairi ki runga o Hikurangi. Koia!

[2017]

Pepere’s work was raised up, drawn up to the heights; Peia added the call of Tamepo.

Waikato – some food. Maniapoto – so food. Ngapuhi – some food. Taranaki – some food. Wanganui – some food. Tuwharetoa – some food. Raukawa – some food. Ngaitahu – some food.

Although it was an [? Umutaoroa], the tribes coming on to the marae remarked on the same things: The cooked food, the raw food, the love, the genuineness – they were all there because of Ngati who was responsible for everything. Therefore everyone enjoyed themselves – from near and far.

The kings, the queens, the princes, the princesses, those from near and those from afar showed affection for each other. Right up to the day of departure they wept with each other like the meeting of two waves.

Such were the beautiful fruits of meeting, the small being blessed by the great, the important things that brought together the country. They received the things they hoped for. The faith was alive. Sadness was soothed by love.

Whatever was done and whatever was said in the speeches delivered at that hui, everything served to bring together the sacred footsteps of the various inheritors of the country which resounded within the banks of this river of Waiapu, echoing amidst Whakawhitira and Pukemaire-ki-tahitahi. Puputa is the sacred place where they gather at night with their grandchildren on this side, looking upon them in spirit, greeting them in spirit, and weeping in spirit for those descendants who have come speaking, who have come bravely, to dance on the many marae of Te Tairawhiti and who said:

            He tao rakau e taea te karo:

            Tena he tao ‘aroha’ rauhitia.

            Ko ia tonu tena!

            A wooden weapon can be deflected

            While a weapon of love can be grasped.

            This is how it is still.  [cf Nga Pepeha 735]

There were many tears shed on the marae for the performances of haka and waiata by those who had passed on. Those who remained, the widows, the orphans and the tribe stood desolate. Because of the importance of that time the speeches of tribute extended over the night and morning of a whole day.

As for the haka, it was wonderful to see the performance of the Lawyer, the Maori Minister, with his Ll.B. and the tokens of Pakeha learning hanging over Ngata and Powananga, as they danced energetically with protruding tongues and wildly staring eyes. It was fantastic.

Then there was the women’s party as they sang, waving their leafy branches, their hands quivering. They lifted up their voices as they lamented over Arihia and Makarini, and those coming onto the marae shed copious tears. There could be no other sign of love; the flowing of the mucus expressed it.

Everything came together to express a mutual agreement with the primary purpose of the invitation to meet and to remember the events which brought such grief to Waiomatatini.

[2018]

In this fashion the first purpose of the hui was fulfilled.

The tribes who attended: Ngapuhi, Mrs Davis. Maniapoto, Wharepoto and others. Waikato, Te Puea and others. Ngati Whatua, Hutana and others. Taranaki, Rima Tamaiparea and others. Wanganui, Mete Kingi and others. Kurahaupo, Hoeroa Marumaru and others. Raukawa, Kingi Tahiwa and others. Ngai Tahu, Doctor Erihana and others. Rongokako, Tatere and others. Heretaunga, Morehu Toroa and others. Taupo, Te Heuheu and others. Te Arawa, Mita Taupopoki and others. Matatua, Kereru and others. Te Whanau-a-Apanui, Kupu and others. Kahungunu at Te Wairoa, Teo Kara and others. Te Urewera, Eria and others. The Wesleyan Church, Tahupotiki.

Then there were groups from the Maori Affairs Department of the Government. The Spokesman for the Prime Minister, Mr Forbes. The Minister of Agriculture. The Minister of Lands. Chief Judge, R N Jones. The Under Secretary. Judge Rawson, the Maori Trustee. Mr Shepard of the Land Purchase Department. Judge Holland. Registrar Tiweka. The officers of the Office for the Consolidation of Interests. All the Interpreters of the Maori Land Court. All the officials from the Department of Maori Affairs were present under their leader, the Minister of Maori Affairs. It is right to say that this was a gathering of all these officers under their Head with the people, Maori and Pakeha. Given this situation the obvious question is, ‘What is the fruit of it all?’

The salutations, the laments, the dirges, the songs of the elders expressing their gratitude that they are still with us, the ‘How do you do’s’ of the young people greeting one another even though little respect lies behind the question, the hand shakes of former school friends with congratulations, are not done with stiff necks, but are encompassed in the phrase bequeathed us by our elder, Timi, Tatau! Tatau! We belong together!

The first matter addressed was the Treaty of Waitangi.

Ngata explained the origins of the haka performed on the marae during the welcome to arriving groups. That haka is from the time when Hirini Taiwhanga travelled around the many marae of the country urging people to support the journey to England to settle issues about the Treaty. It ends with, ’E waru pu. – By no means!’

Most of his speech focussed on their elder, Te Kapunga, who promoted the signing of the petition in which Ratana sought the re-instatement of the authority of the Treaty; his contention being that if nothing was done the Treaty would be consigned to sleep.

He told the hui, ‘The Treaty is neither dead nor asleep.’ The petition wanted to revive the Treaty. That people thought

[2019]

in this way was wrong. Were the principles in the Treaty to be demolished the Maori People would suffer greatly.

Therefore it is better rather to leave things rather than do away with those principles. Some of its statements must be held onto including the following.

Article the Third: In consideration thereof, Her Majesty, the Queen of England extends to the Natives of New Zealand Her Royal protection, an imparts to them all the rights and privileges of British Subjects,’ that is, the Queen of England protects all the Maori People of New Zealand.

‘She gives them all the same rights as she gives the people of England.’

And so Timi Kara spoke wise words when it came to the present time. He said to the Country and to the Pakeha People, ‘Taihoa! Wait a bit!’

In the second part of the Treaty we have this:

Article the Second: ‘Her Majesty the Queen of England confirms and guarantees to the Chiefs and Tribes of New Zealand an the respective families and individuals thereof, the full, exclusive, and undisturbed possession of their lands which they may collectively or individually possess, so long as it is their wish and their desire to retain the same in their possession: but the Chiefs of the United Tribes and the Individual Chiefs yield to Her Majesty the exclusive right or pre-emption over such land as the proprietors thereof  may be disposed to alienate at such prices as may be agreed upon between the respective proprietors and persons appointed by Her Majesty to treat with them in that behalf.’

He explained to the hui that the English language has been decreed by the Supreme Court to be the language to be used in the determining of the law, however it is expressed. Therefore he gave his Maori version of the statement.

‘The Queen of England confirms and swears to guarantee to the Chiefs and Hapu of New Zealand, and to family groups or to individuals amongst them, the authority and ownership  of their lands, forests and fisheries, and other possessions belonging to them or to individuals fo as long as they wish to retain those things. But the Chiefs of the United Tribes and all other Chiefs give to the Queen alone the power to purchase such land as the owners wish to sell for a price agreed by the people who own the land and those appointed by the Queen as her buyers.’

This is the basis of the discussions of the Treaty on the country’s marae. If a bad law is made it is said that it is an infringement of the Treaty. If the Government confiscates lands

[2020]

it is said to be in the wrong and is breaking the Queen’s oath. These parts lie behind the Maori desire for self-government, a Kauhanganui – the King-ite Assembly, a Maori Parliament, a Kotahitanga – a Federated Maori Assembly. But it is misleading to think in this way. For the authority of Maori has been given away permanently as in the First Article of the Treaty which says:

‘The Chiefs assembled including Chiefs not present at the assembly hereby cede absolutely to the Queen of England for ever the Government of all their lands.’

Do not mistakenly think that this means that we have given away our lands, no! That authority is over the areas, what the English version of the Treaty calls, ‘territories.’

And indeed what is the significance of this word ‘kawanatanga – government?’ The English word is ‘sovereignty,’ and the English word for a King or a Queen is a ‘sovereign.’ This is the same as the Maori phrase, ‘Ariki Tapairu,’ and refers to the absolute authority. This absolute authority rests with the King or Queen and his or her Council  called Parliament, and is implemented by the officials, the Ministers who head the Departments such as the Courts, and Boards, and other bodies such as the judges, the policemen, the inspectors, the surveyors, the schools, the hospitals, and all other groups having authority as administrators, upholders of the law - they are all within the laws made by Parliament.  

This explains the first article of the Treaty of Waitangi which carries out the wishes of the Queen ‘to establish a settled form of Civil Government with a view to avert the evil consequences to the Maori people and to the Europeans living without laws.’ It is this article of the Treaty which leaves and embodies within these islands the Government of the Queen of England.

One can say that it was the Chiefly Authority of the Maori which was ceded by the Chiefs who signed the Treaty and so transferred that authority to the Queen.

Who gave away that authority?

This was the time of Te Hapuku, of Te Rauparaha, of Te Rangihaeata, of Te Wherowhero, of Te Waharoa, of Te Amohau, of Mokonuiarangi, of Aporotanga, of Te Houkamau, of Te Kani-a-Takirau, of Te Potao-aute, of Te Eketuoterangi and other Maori Chiefs of those days.

The Chiefs gave away to the common weal the kiwi cloak, the dog skin cloak, cloaks with ornamental borders, and cloaks with black twisted thrums to hang in Museums for the English to wonder at, [and to expound the virtues of the Maori], gifts given to Queen Victoria of England when Maori sovereignty was signed away in the Treaty of Waitangi.

Maori authority, the authority of Chiefs, their authority over their tribe

[2021]

and their hapu, was not to be exercised by other people’s laws, whether Maori or Pakeha.

This gifting of that authority gave the Pakeha sovereignty over Aotearoa and Te Waipounamu. At this point Ngati Porou performed their haka for Te Kapunga, the promoter of the petition set up by Ratana and his Parliament. The house resounded.

            Ear, listen!

            This is the news of Nehe Te Kapunga’s signing

            Which was demolished at Waiapu.

            Ahaha!

            There is Ratana with his doubts.

            It was your feast that was uncovered before.

            It was your land about which

            There were murmurs about the mortgage.

Ahaha!

You are the only man

Who has been to England ten times.

Ahaha!

My hands have been tied

Behind my back.

Nehe Pitai, your carved image

Is fixed to the canoe with blood-stained flax.

Haul it! Pull it!

The moss grows over

The Treaty of Waitangi

Ande the Bill is slashed by the Government.

The land murmurs!

Ahaha!

I sent my Members to the House

To be tree stumps, to be carved images,

To be carved posts.

There is Te Tuiti

The odd one out in the House,

Farting at England,

The place Ratana came from,

As if!

The return! Be forceful! Eha!!!

There was much discussion of these matters, but we have said sufficient to make the  country aware of them.

Those who were fortunate enough to attend that hui were full of gratitude and wonder at hearing and seeing Ngata explaining these aspects of the thinking behind the Treaty of Waitangi.

It was the speech by Te Wharehotu of Maniapoto which touched the hearts of people. This man was indeed unfamiliar with

[2022]

the way the Tai Rawhiti does hui. He spoke of his sorrow that so few were present from the Tai Hauauru or others from the region with a desire to lead Tainui. Had they heard about it and responded, like him they would have been fortunate to have come and experienced the Tai Rawhiti welcome, and like him they would have found great enlightenment and good things being sown on that coast where two waves meet and matters being discussed in the fields.

The Second Matter.

The Consolidation of Interests in Land.

Ngata explained at the time set for these matters that it would be best to consider at the same time the issues around settling land and the money available to help Maori settle on the land.

He asserted strongly that it was very fortunate for the people that they had arrived at this time. For it is for these reasons that it is important to look at the Treaty because it says in the Treaty of Waitangi that Maori and Pakeha are to be treated as equals. From that time up to the present day the law has not been applied in the light of the Treaty. But, let us say that it is fortunate. That is because rates have been levied on Pakeha which they have seen as burdensome and painful while Maori have been treated as strangers to those Pakeha rules. Although up to this day one’s heart has been uneasy – ‘Yes, should Maori live under Pakeha rules or not?’

It is fortunate that this is the case because the Maori [?and the] Pakeha will not blink. Harking back to the days of Timi, that elder was strong and stout-hearted and he stood apart from Pakeha understanding, and in his own wisdom he planted this saying on the marae of the Pakeha world, ‘Taihoa! Taihoa! – Wait a bit!’

Although some few drops have fallen on parts of the country, other parts have taken up farming as a staff to support the people, and continue to do so. It started  with the passing of the Old Century and now we are in the New Century. It has become established though it shows signs of weakness. But it is clear that if Maori work and settle on and farm the land in these days, good times will come – what the Pakeha call ‘The Floodtide.’

He explained that as a result of the consolidation of interests, each person’s shares will do well having been brought together. The land titles are also clarified. One is relieved of a burden and one can set to work. Those shares work and bring in money.

Given this situation it becomes possible to get money on the basis of the openness and clarity of those titles.

On the basis of widespread settling of people on lands, the Board or the Trustee may give money to help people obtain land, given these proposals.

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But the difficulty is that the law does not authorise the Maori Minister to take money in this way from those nests or from one of them. Consequently a committee of the hui was selected to look into and gather together the proposals made by Ngata.

Many people spoke in praise of Ngata’s explanation, but it was Tahupotiki who pointed out the overwhelming support given to these proposals by the hui.

Tahupotiki (Rev Haddon) said that he was amazed at the clear proposals laid out by Sir Ngata. At last it was clear to him how easy things could be in days to come as a result of what the speaker had said. ‘Although he has shared his own ideas, they are practical suggestions.’

But some from the Taihauauru insisted that things were not clear and they brought out their ideas on some parts, but it was just day-dreaming. Hence their speeches about listening, and clarifications needing work. In the old world houses had only one door and one window. They were adequate and furnished enough light in those days. However, in these days we realise that we need to provide a means of circulating fresh air. It is easy – one has a purpose-built window. He thinks that if the whole country looks into this matter they will be united in saying, ‘Ngata, come and be the captain of our canoe.’

May many blessings descend upon you and your ideas including your desire for benefits for your Maori People. May the Creator bless you. At this point the Committee to forward the work of the hui was chosen.  The members were:

1.      Reweti Kohere, Ngatiporou

2.     Taiporutu, Te Arawa

3.     Rima Tamaiparea, Taranaki

4.     Hoeroa Marumaru, Kurahaupo & Wanganui

5.     Wiri Kupa, Spokesman for Ngapuhi

6.     P H Jones, Waikato

7.     Pau Mariu, Taupo

8.     P H Tomoana, Kahungunu

The Committee spent a long time together and eventually completed their report.

            The Treaty of Waitangi.

This hui affirms the loyalty of the Maori People to the Treaty of Waitangi and gives thanks for all the blessings that the Queen and her Government have brought to the Maori People up to the present day. Although there have been violent infringements of the things we hoped for, under the law these things can be resolved.

Gratitude was expressed to Sir A T Ngata for the clarity of his speech on the Treaty of Waitangi.

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The Consolidation of Shares

This hui for this work that s being undertaken and believes that similar work should be widely carried to completion.

Settlements

It is the conviction of this committee that it is right to settle Maori on the land because that is seen to be the appropriate dwelling-place for most Maori.

Tax Money

The thinking of this committee is that it is right that a bill is brought to the coming Parliament to permit the Maori Minister to have access to money held by the Board or the Trustee to further the work of settlement that is being undertaken to be done speedily along with other urgent work.

Another of the subjects widely discussed was Sickness. The promoter of that matter was Dr Wi Repa; the doctor who dealt with it was Dr Ellison of the Department of Health.

It has been observed that Consumption is widespread among Maori and is spreading more widely. The big question is: ‘What are the features of this illness?’

Dr Wi Repa spoke of the sources of this illness and shared his ideas about prevention. Dr Ellison spoke at length about this matter, but because the hearers did not have a clear understanding they were perplexed and no decision could be made about what the hui thought. However there was hope that means of protecting people and of preventing the spread of the illness will soon be found. The Department of Health and our Maori doctors are looking into ways of setting up a programme which they hope will enlighten ‘lay people,’ who are blind when it comes to this matter.

Intoxicating Liquor

Sir Apirana Ngata asked Ngatiporou to share their thoughts about alcohol, but the problem is that the people are against him when it comes to this beverage. He also told the hui what he saw as he travelled around this Tai Rawhiti constituency. He saw that in Heretaunga there was a sensible approach to drinking. Few others were like that. In former times he observed that this practice spread among elderly men and women, and that it was among chiefs

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that it was treasured. The habit of drinking was also moderate among Te Arawa and Matatua, as it was in Gisborne. But it is the case that people drink enthusiastically in whatever area they live. He has confined his investigation to Ngatiporou. What does Ngatiporou think?

Hapeta from Horoera stood to tell of his condemnation of that drink. He told of when he and his five friends began farming. His five friends were addicted to drinking alcohol; it was their treasure. Today he, Hapeta, is contentedly living on his farm and working at banishing alcohol, while all his friends have abandoned their farms. Therefore he says that alcohol should be prohibited and that we should embrace this programme now.

Te Kareti from Tokomaru also spoke. He said that he drinks beer, and that he is a contented man. But he has seen the evil of that drink and believes that it should be prohibited or that some comparable action should be taken now. He cautioned the people and his friends, saying: ‘My friends, love your wives and our children at home. If we take beer home then our wives will suffer and our children will see it. We are also drinking away our hopes that our wives will give birth to children. We have seen the ill effects and the wrong produced by this food. Let us not be foolish. The right thing for us to do is to make good the pathways for our children and grandchildren and for our ‘Nati’ tribe, that they may grow up calmly to think rightly for themselves and their mothers. This will ensure a loving situation for us and our establish our strength. Ngata, this is what I had to say. I have been treasured in this environment. Is there anyone who does not know Te Kariti, the squawking kiwi, the disgusted one. My drinking friends, don’t let the good part of us be destroyed. Take thought for our women and children!’

Because it was dark I could not see who it was that spoke afterwards. I’m told it was Ormsby. He supported the disallowing of bottles being brought into the villages, as is the case with the Chinese and the Syrians. He thought that drinking was leading to the debasement of Maori.

Te Whare-hotu of Maniapoto stood to support the current law and pointed out the heavy burdens resulting from that drink.

When Ngata put the matter to the vote the majority of voices favoured Maori being permitted to take alcoholic drinks outside of hotels.

Ngata explained that marae and meeting houses are to kept as sacred places. The ‘Nati’ applauded this.

Matters concerning the Bishopric of Aotearoa were deferred because the Bishop was delayed in the Chatham Islands.

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It was thought that these matters could wait until the meeting at Kaiti when the Bishop of Aotearoa and the Father Bishop, the Bishop of Waiapu, would be present. They would not be taken in hand in the absence of Aotearoa.

The Spiritual Side.

There was no dissension in thinking concerning this part of the hui. It was observed that the whole hui was committed to worship.

There was only one bell to bring together each Church to their tents. Presently one did not see any perplexity among the lazy souls. Someone started with a different hymn, a different sermon, different notices. As in the sound of the rapids one does not see the swirling of the lamprey, the whitebait, or the eel. They are all services. The leaders of each Church [indistinct] set their faces to laying out the words of scripture with their own emphasis. That is fine, they are all swimming together in the sea. But when the memorials to their beloved friends were unveiled it was as if they were of the one heart for the commemoration on that memorial day of the friends who had gone before, Arihia and Makarini. Friends, our grieving hearts came alive as we wept for you who have passed from death to life, because the Holy Spirit has brought into one the Churches that gathered and all the Churches have a part in the unveiling of your memorial stones.

THE DEDICATION OF TE POHO O RAWIRI

When they returned from Waiomatatini, Te Poho o Rawiri was was opened for the chiefs who were descendants of that canoe. Present were Tainui, Te Arawa, Kurahaupo, Aotea, Horouta and Takitimu. But it fell to Matatua to perform the ceremony, although it passed to the left side. But what was that to Matatua? Tuhi Taare officiated. Thank you for the welcome to King David, the beautiful carved Meeting House which originated from [Te Hono i Wairua – The Gathering Place of the Spirits] right up to the present day. There is no Meeting House like it. It stands erect like a man so that one thinks elevated thoughts; it is also like a woman in that it drwas ne like a soft pillow. Indeed it is like the Queen of Sheba. [cf 1 Kings 10] Matatua performed the ceremony. Let me spread out some of the canoes who were present on the day.

            Te Arawa, where was Tamate|kapua?

            Tokomaru, where was Popoto?

            Aotea, where was Turi?

            Kurahaupo, where was Tamauru?

Takitimu, you were also left on the marae. Your gift is good.

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It was as if those many lovers had combed their hair so as to look good as they entered the open country of Pipiwhakao.

It was right that Matatua undertook the ceremony.

Matatua is the canoe and Toroa is the man.

                                       Ruahono

                                                |

                                      Taahingatera

                                                |

                                      Piwanuiarangi

                                                |

                                      Rongotangiawa

                                                |

                                      Rongomainohorangi

                                                |

                                      Marumaomao

                                                |

                    Papawharanui         Rangitihi  II     Tuhouirangi

 

Rongomaipai married  Kahungunu and Rongmaiwahine. That’s that. Rangitihi II returned to Uenukumai Rarotanga. Tawakeheimoa returned, Kahumatamoemoe returned, Tamatekapua returned. From here Tuhikitia migrated. Thwn came Taramaikuku and Hinehekerangi. Uetihi married Marutuehe. Hotunui returned. Uenukutawhatu returned. Te Kauaoterangi returned; he married Hoea. Te Kapuaoterangi rescued Turi of Aotea. Hoea assisted Tamaumau of Kurahaupo. And so the canoes that had spaces were filled.

Consequently there were salutations to Matatua, that is, to Tuhi Taare and his elderly men and women.

The Pakeha rushed forward. Why did they do this? They were not able to get the things. There was no stopping them.

TE RANGIHIROA  (Dr Buck)

There was a great deal of love expressed with many tears during the short time when people showed their love to Buck and Buck himself wept with us over Arihia and Te Makarini within Te Poho o Rawiri.

Who amongst us is able to give such a greeting and such sympathy to another person. One’s thoughts went to the ‘Hono i Wairua’ – the Gathering of Souls.

It was as if he had been placed in a cave where the bones of the dead had been heaped up, and his spirit was voicing his grief. It could have been the carvings, the weaving, the tukutuku panels, the supporting posts, the ridge-pole, the

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rafters, the walls, Ngata’s welcoming haka, the women’s haka of lament, that were speaking. It was as if you were giving expression to the sacred living principle of the heart of that Meeting House as it wept over all the dead, over the hopes and the activities of the Maori People. There are no words that can adequately express this aspect of the laments to Te Rangihiroa and Makere [Margaret, Buck’s wife].

Blood poured from the stone! One’s heart was broken, even though Ngata’s words were few. ‘The banks of the Waiapu River rise. It is as if I hear faintly. I am going down to Puputa! Go to Te Pahii!  Carry away Te Rangihiroa!’

Henare Ruru said, ‘Return, Rangi, from the marae where our ancestors flourished, to the home where our father, Timi, planted the good seed of progress. Here, we and others together are planting and fertilising those seeds. At this time they have grown strongly.

Our father has gone before us. He thought of you as the one who would encourage growth and who would be the fugleman for this canoe.

Arihia and Makarini have passed on and so the whole tribe lament together with your friend. Now the hope is that your return amongst us will encourage the heart of Sir A T Ngata so that he will continue by his haka to lead the people.

Mokonuiarangi of Te Arawa stood to support what Ruru said and to tell of the sadness that had descended over all Te Arawa at the deaths of Arihia and Makarini.

Te Taite Te Tomo greeted Te Rangihiroa on behalf of Taranaki. Mete Kingi also congratulated Te Rangihiroa on achieving that important place in the world which brought great honour to his Maori People. [Te Rangihiroa had been appointed to the staff of the Bernice P Bishop Museum in Honolulu.]

Te Taite Te Tomo greeted Te Rangihiroa on behalf of Taranaki. Mete Kingi also congratulated Te Rangihiroa on achieving a position of great status in the world which brought great honour also to his Maori People.

Mita Taupopoki said: ‘Return to us, Te Rangihiroa, bring with you the respect for Maori which has come to you with your ascent to high office in the world. You are truly on a high peak in the world’s eyes. And it is right that you are welcomed in this Meeting House. Its beauty, its carvings, and every aspect of it, speak of good fortune, of the good fortune of the true Maori heart, which knows sorrow and sighing, the laceration of the tattooed flesh, and suffering, weeping and love. So said your ancestors from the head of the fish to its tail, the fish whose two wings cross to Te Waipounamu. Welcome, my child! Welcome to you both – you and Makere!’

Te Rangihiroa spoke. ‘Greetings, friends . Greetings, tribe. Greetings to those from whom we are parted, those who no longer participate in our activities. Old men, old ladies, girls and boys, greetings.

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I return to you with a heart full of sadness, a heart that laments at losing y0u from my sight, at not sharing our work, at not living alongside you. Farewell! Farewell!

This skin of mine is loathe to enquire, “Where is so-and-so? And where is so-and-s0?” I am afraid that I will be told that they have been parted from us.

Your ancestors said,

            Ma te roimata ka ea te mate.

            Tears assuage death.

Is that saying true? No. It is our job to weep. We weep for those who have gone; we weep out of love for our friends. It is also right that this should be so. Friends who were [? takaroatia], friends we hoped for.

I have left you all, but I have not forgotten you. When I left you I climbed those lofty mountains of the world and so I was able to see you clearly and wonder at you, the Maori People.

I rejoice over you in these days, as things are clear to me and I have a great knowledge of your disability. But much remains for me to learn. We are to be congratulated for holding on to the traditions of our ancestors which have been lost on the islands to which I have travelled. Hold on to those traditions. Maintain and keep the marae of your villages. That is the spiritual centre that binds you to your maoritanga and prevents it disappearing into the void. Your relatives on the islands where I am living  no longer have marae and they live as strangers among the great peoples of the world.

There is a waiata sung on those islands which celebrates the strength of Maui’s rope with which he fished up Aotearoa.

And now in these days we plait this rope to haul up the people to greatness and goodness. It is my hope that that rope will be very strong. That is what Ngata and his friends are working at amongst the Maori People to raise them to the peaks of lasting well-being [or Te Ora Mau Tonu – Everlasting Life]. (Everyone applauded.)

SOME WISE WORDS.

R[eweti] T K[ohere]

John Milton was one of the great English writers. His famous poem is about the Fall of Man (Paradise Lost). He was also an important figure in th3 Government of his time. He was born in 1608 and died in 1671 at the age of 66. His latter years were spent in distress and pain because of his poverty and his blindness. He was forgotten by his people.

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Many important people in England were neglected while they were alive but after their burial they have been remembered, lamented and extolled. Milton was one of these.

The following is Milton’s lament for his blindness. He is sad because he cannot see to do his Creator’s work even though he eager to do so. But what especially concerns him is obedience to God. He asks if God expects from someone who is blind the same as he expects from a person wno can see? ‘Doth God exact day-labour, light denied?’ But even if he cannot stand to do what God wants he will still stand because, ‘They also serve who only stand and wait.’

It is like the father standing and waiting after the battle; they had done a terrible thing. ‘How oft the sight of means to do ill deeds makes ill deeds done.’ (Shakespeare, King John IV, ii, 219)

King John says that he knew that Hubert was a wicked man, and that gave rise to the idea that he could have Hubert murder his nephew, Prince Arthur, who was the rightful king. Many men wh0 drink beer get drunk because they  become aware that there is a shop selling alcohol nearby. If there were no beer then the man would not have thought of drinking. I say that if a woman drinks, [?e tarakaraka ana], and gets drunk, she entices the man to do wrong.

To add to these words of Shakespeare: ‘The honour of a maid is her name; and no legacy is as rich as honesty.’ [ ]

Shakespeare also said: ‘Striving to better, oft we mar what’s well.’ [King Lear, I, iv, 370] Often when we try to make something better we end up making it worse.

I have observed children trying to improve what their elders have done and in the end they have made it worse. This is wrong of the children and foolishness does not bring wisdom. In conclusion I quote some words of Shakespeare often used by learned Pakeha, very instructive words.

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            ‘To gild refined gold, to paint the lily,

            To throw a perfume on the violet,

            To smooth the ice, or add another hue

            Unto the rainbow, or with a taper-light

            To seek the beautiful eye of heaven to garnish,

            Is wasteful and ridiculous excess.’

                                    [King John, IV, ii, 11]

Chiefs have no cause to proclaim their royal blood. The Pakeha say that beautiful women have no need to seek competitive dresses. Such women can leave the silk to the silkworms. Your face, your body, your carriage, Hine, adorn you.

            ‘The torturing, gnawing, consciousness of guilt –

            Of guilt, perhaps, where we have involved others,

            The young, the innocent, who fondly lov’d us;

            Nay more, that very love their cause of ruin!

            O burning hell! In all thy store of torments

            There’s not a keener lash.’

                                    [Burns – ‘Remorse’]

These words need no explanation; the meaning is very clear.

TYPHOID FEVER AND FLAX WATER

To the Editors.

I beseech you to give me a small part of the Paper for this short article which comments on some of what was written about Maori Medicines under the name of Earnshaw. It was obviously written by a Pakeha but he had been told these things by a Maori. On page 1957 it said: ‘For Typhoid Fever, feed the patient with flax at the time, &c.’

In my articles about Typhoid Fever I criticise the use of flax and I give clear reasons for my criticism.

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Anyone who believes what is taught in Earnshaw’s article, will not believe in what is taught in the Medical Schools. If you look at my articles about Typhoid Fever you will see that I say the following. The seat of the disease is in the gut. There is something that moves about in the intestines. It is rather like a limpet in its movements. Its name is ‘Peyer’s Patches.’ Its make-up is like that of the tonsils, that is, a heap of ‘lymphoid tissues.’ Those ‘lymphoid tissues’ of the ‘Peyer’s Patches’ are surrounded by the bacilli of the Typhoid Fever, bacillus typhosus. These ‘Peyer’s Patches’ clump together and grow. Eventually the  scabs fall off leaving the exposed tissue. After a time those bare places bleed. Next the affliction gets worse and the intestine (the rectum) breaks. The name given to those bleeding tissues is ‘typhoid ulcers.’ Because the intestine (the rectum) is the place attacked by the bacteria of Typhoid Fever, the disease has been given another name, ‘enteric fever.’ Because the ‘Peyer’s Patches’ leave these bleeding ulcers and damage the rectum, doctors have found out how to care for those with Typhoid Fever. And this learning has spread throughout the world and has been adopted in England, America, Germany, France – in all the lands where there is this remarkable learning.

In my articles about Typhoid Fever I asked what the justification was for giving someone with Typhoid Fever flax water to drink. Flax water is stronger than both castor oil and Epsom Salts for helping people evacuate their bowels, stronger that all the medicines we know. Now we know that one of the symptoms of Typhoid Fever is diarrhoea. So we must be aware that because of the damage to the intestine (the rectum) that I have written about, the person will have diarrhoea. So what is the point of adding the strong purgative of flax water when the Typhoid Fever already causes diarrhoea? This is a second punishment. I have said in my articles about Typhoid Fever, that I have observed that people in my area with the Fever have had their gut damaged by flax water.

In January this year, I came across someone with Typhoid Fever whose intestines had been corroded by flax water. For fourteen days the person with Typhoid Fever had been concealed by his friends. On the fourteenth day I was called to that sick person. The reason I was called was to stop the flow of blood. When I arrived his friends said that the sick person had filled six chamber pots with black blood. The patient said that he had been given two pannikins of flax water to drink. His condition was the result of the flax. Hence my condemnation of this idea that flax water is a treatment for Typhoid Fever. It is not right that this article should have been published in a widely circulated paper.

T Wi Repa, MB, ChB.

[2033]

THE NAME ‘AOTEAROA’

Dr Wi Repa’s Response

It is right that we bring an end to our discussions of this matter. The ‘Paper of Ngati’ says of these arguments that they will never stop.

This article came about as a result of my questioning what is the right Maori name for the Pakeha ‘New Zealand.’ My contention was that it is appropriate to use the name Aotearoa to include Te-Ika a-Maui and Te Waipounamu, that is, we Maori should use the name Aotearoa for the three islands of New Zealand. I explained there why I thought Aotearoa was the right name for New Zealand. It was the Pakeha who gave it the name New Zealand. On the maps used to teach our children these names are printed in black: ‘New Zealand’ (Aotearoa), ‘North Island’ (Te Ika-a-Maui), ‘South Island’ (Te Waipounamu). That indicates our indecision.

As for the contentions of those who have written to ‘Te Toa,’ what has emerged from their disputes is this: They have revealed their ignorance of the ancient history of the Maori. We have latched onto the Maori contributions to the Polynesian Society. Anyone entering this argument, when he is called to enter upon this ‘case,’ must give his reasons for differing from the view taken by the Polynesian Society. Therefore, let us stick to what the elders told the experts from the Polynesian Society, namely, that Kupe or Kupe’s wife gave the country its name.

As for the contention of the wise men of the Tai-Hauauru that the name derives from that of the Aotea canoe, Skinner, Percy Smith, and Te Rangihiroa do not support it because it is a new and childish idea. Will the error of this conjecture be acknowledged? Ngapuhi, Ngati Whatua, Waikato, Te Arawa, Matatua, Horouta and Takitimu, that is, three-quarters of the people of Aotearoa, do not agree with what those [‘woroutaise men of the Tai-Hauauru’] maintain. Those men have written cunningly that ‘Aotearoa’ was the name of that canoe. Hey, the canoe was ‘Aotea.’  And the village that gave its name to it was ‘Aotea,’ near Kawhia. (Nga Mahi a Nga Tupuna p.95). This village was not called ‘Aotea-roa.’

The leading orators of the Tai-Rawhiti  say that ‘Arawa,’ ‘Tainui,’ and ‘Matatua’ were the first canoes of the migration to arrive here in Aotearoa. Why were this island or these islands not named ‘Te Arawa-roa’ or ‘Tainui-roa’ or ‘Matatua-roa’?

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In fact, Tamatekapua and his tribe, Hoturoa and his tribe, Toroa and his tribe, waited to bring to land the canoe left at Rangitahua to attach the bulwarks. Then the ‘Great Migration’  was given its name.

Percy Smith says in his book ‘Hawaiki’ that Kupe lived around 925 AD, more or less. (p.216). Around 1350 the canoes of the Migration arrived. During these 425 years, what was the name of the land? People wandered between here and Hawaiki. Did people wait until the Aotea canoe arrived before they gave the land a name! For goodness sake! For goodness sake!

T Wi-Repa

WORDS OF GRATITUDE

There has been joyful applause from the tribes of Aotearoa and Te Waipounamu for Sir Apirana Ngata. They have listened to him with joy and have sung of the matters he has spoken of without ceasing. We may not have voted for him – only the Tai Rawhiti did this, but since he has been made Minister of Maori Affairs we are all sheep of his flock. Now we have heard his words of guidance with respect to the Treaty of Waitangi and what he says about the practice of farming. Don’t be stiff-necked and reject the wise advice given, lest we be like those who mock, those who try out different ways.

From its beginning on 5^th March to the conclusion of this great hui I was wonderfully occupied day and night as I joined my people in looking into those extraordinary matters which were summarised by Sir Apirana Ngata from his three viewpoints; first as a Maori, secondly as a Member of Parliament, and thirdly as Minister of Maori Affairs. Best wishes to Ngati Porou and the people of Turanga, indeed to the whole Tai Rawhiti.

We appreciate greatly the welcome all of you gave to Te Puea, your salutations and your smana ongs. Although it was she who came, it was the footsteps of her ancestors and King Te Rata that resounded in spirit when she arrived in the Waiapu Valley and on the long Coast of Tai Rawhiti. At that time Taranaki also arrived. Two of their vehicles were formerly known as sulkies. But now that expression is out of fashion.  On this occasion the following affectionate greeting was appropriate:

            Whiti ana te ra ki tua o Tawauwau

            There is the sun, shining beyond Tawauwau.

                                                            [cf  Nga Pepeha 2417]

            Ka wehe tenei au huraa!

            The haze is beginning to clear.

                                                            [cf Nga Pepeha 681]

It is good that the people came there. You were those who were welcomed under the mana of King George V. Sir Apirana Ngata is his spokesman at this time in matters relating to the Law and the Maori People as a whole. People grasp and hold on to what was said at those hui.

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God have mercy upon the King and the new Governor.

Taite Te Tomo

Editors and all, spread abroad these affectionate greetings, these words of appreciation  from Taite Te Tomo, to the tribes of the Tai Rawhiti, to Porourangi and Te Poho o Rawiri, for your great hospitality given to the groups whose feet graced your many marae. We saw and we heard accounts of the warm love shown. Greetings to you all.

            (Ite, here is your song!  -  P[araire] H T[omoana])

Te Wai-o-Mata-Tini flowing to Tai-Timu,

Te Poho-a-Rawiri to Tai-pari.

I will give you a beloved name –

Tia- Taitimu and Tia-Taipari.

Leave here, Tai-Timu, the warmth of love,

And the same pillow at Tai-Pari.

The tribe salutes Taitimu

And send much love to Taipari.

Farewell, Taitimu and my great love.

Taipari will bring it back.

It is enough, Rawhiti, this token of love which sighs within For Tia-Taitimu and Tia-Taipari.

THE ANNUAL HUI AT TAHORAITI

We wandered and arrived at the Annual Hui of the Mormon Church at Tahoraiti where we saw those of the Maori People who had gathered to declare their faith in the teachings of their Church, and who had been parted for a year in their various vineyards.

The agenda covered each aspect of the teachings of that Church – gathering together, telling of the fruits of the work of each branch, testimonies about the days during which you had been parted from one another, and your hopes for the days to come.

There were present the Ngapuhi Choir and their elders, the Rakaipaka Choir and their elders, the Heretaunga Choir and their elders along with hockey and tennis teams, and performers of waiata and dances, and other entertainments from each branch. It was very good to see the work that went into bringing together the organisation.

From the smallest children up to the President of the Church, everyone had their place.

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Many were amazed at the group of Pakeha women, the female missionaries of that Church, and the instructions they gave. They pointed out what was good and what was bad. They talked about wicked behaviour, and told of their compassion for the poor, for those without food, for those living in poverty. And if such people did not come to their  various missions, then  they were called by the Church to go to such a person, one of the lost houses of Israel. Their laughter and smiles will embody their joy. Their tears and the heartfelt sighs lightened the poverty and the loneliness. It made an observer weep. One heard heartfelt statements such as, ‘If our daughters were like that we would be very happy.’

We salute Sister W Takana and Sister Kamau. You ladies gently explained things to us and guided us to paths that will bring good fruit, whatever women’s group it is, whatever Church they belong to. You will welcome them generously wherever they are in the country. Be strong!

The kitchen staff!  Kia ora to those of you who were responsible for this part of the hui. There was an absence of our disgusting songs that some people require on such occasions, or other kinds of obscenity. Every aspect of your contribution to the hui – the clarity of the arrangements and the goodwill shown, was like that. So, thank you.

The choir competitions! Three things merit congratulations. First, Ngapuhi had the distinction of travelling so far so that we could see them. Their singing was not outstanding. Nuhaka was very good with their singing but Heretaunga was better on that day. Indeed it was said that Heretaunga was very good. So Te Toa Takitini congratulates you. This was nearly the centenary of the beginning of the Mormon Church. On April 6^th, 1830, Joseph Smith started the Church in Utah. Hence the importance of this Annual Hui. Tipiwhenua attended and was seen by the country’s tribes that were absent from the Tai Rwhiti Hui.

After the Church business was completed, a matter was addressed, namely, a request to Sir A T Ngata that he helps Nireaha Paewai who has graduated from the School of Agriculture and Dairy Farming in America. The Hui was united in asking the Maori Minister to assist Nireaha.

The group of Old Pupils of the MAC also met there. An issue that was of widespread concern was extending the membership of their group to all the country’s young Maori, whatever their Church, because didn’t the name Maori cover all of them? (Hear! Hear! To this!)

The hui also decided that the next Annual Hui will be at Nuhaka.

Tahupotiki also attended the hui to set out his cause and encourage efforts to prohibit liquor. He and Rima attended,

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but they only stayed there a little while.

We thank Te Tohungatanga Eriata Nopera and your large company of followers for your hospitality. May the Creator bless us all.

THE TREATY OF WAITANGI

During the first week of January, the party came with their petition to revive the Treaty. Their explanation was: ‘Learned people are saying that the Treaty of Waitangi is dead and buried.’

If there was a second Treaty for this new century that might be true. If that were the case then the Treaty of Waitangi 1840 could be deliberately replaced. The flax baskets of explanations of the Treaty of Waitangi written by the experts  could be [hurahia (sic) – uncovered, ? hurihia – emptied out].

Family, let the driver put his foot on the brake so that the car goes carefully down the hill. Trust [?the faith] underlies the Treaty. There is neither inside nor outside. Why do you trouble yourselves over these two treasures? We will not get the [parapara - ?scraps]. That heap is made by the rain from the sky; this one by the Treaty. Our hope focuses on the produce of the earth and on the unity that comes with unconditional love.

If they are joined to become two chiefs, Roto and Waho

            He tōtara wāhi rua, he aituā.

            A totara split in two is a disaster. [cf Nga Pepeha 784]

Treaty of Waitangi.  Look at the explanations given by the experts who fill out the questions. Were they asked yesterday? They are set in blocks of iron. Grasp the correct statements of the Treaty of Waitangi so that you can talk about them to y0ur children.

There is an epidemic spreading among the generations which bloats the stomachs of wise people. The medicine for this illness is:

1. An agreement about what is in the Petitions brought under the Treaty and their answers to questions.

2. The matters that are separately disputed under the Treaty by a person or by a hapu.

3. The matters that are brought from outside by the Crown

 on the basis of the proposals made to the Ministers of the Crown by the Maori Members.

Explaining the Petitions.

1.      Reveal the answers to the questions put by Te Ahera to Te Koohi about Tawhiao’s 1885 Petition.

2.     Reveal Te Ahera’s responses and the sympathetic words of Queen Victoria in the Jubilee Year, 1897, concerning the Petition of the gathered chiefs of the two islands about the Treaty of Waitangi delivered

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by the hairy hands of Wi Pere and Hone Heke and the Governor in 1897.

3.     Reveal the answers given by the King’s advisors concerning the Petition brought by W Ratana under the Treaty of Waitangi in 1924.

4.     Reveal the sincere words of greeting conveyed by the chiefs of the two islands to the Duke of York and presented by the leading people of the tribes of the two islands at Rotorua in 1901 – Timi Kara, Wi Pere, Hone Heke, Tame Parata, and Taiaroa.

5.     Reveal the explanations given by the Member for the Tai Rawhiti as printed in Te Toa Takitini in 1927. There one finds full explanations. Those explanations are like a machine turning  over, each part in its place and each part doing its work. But we are finished with mechanical utterances. We shall not be set right by Treaty utterances but by right actions on the basis of the issues and the noble words of our language.

6.     Reveal the response to Kakakura’s Petition  concerning Whitireia Land School.

7.     Reveal the discussions in the case of Te Arawa and the Crown in the matter of the Rotorua Lakes.

8.     Reveal the contents of the discussions in the case Nireaha Tamaki brought against the Crown and the judgements of the King’s advisors as they relate to that case and other cases.

If these accounts were to be brought together in a book, then perhaps the clouds surrounding this problem will disperse and there will be left for the elderly ladies and men the cream from that milk to satisfy the grandchildren.

It was said above that wise men suffer bloated stomachs caused by the decay of the Treaty of Waitangi. There is a  very great company for whom that provision would be sweet to the ears.

Timi Kara (Sir James Carroll). It is right that we declare that this man was one of the world’s prophets who dreamed about the relationships of the two peoples from the Treaty of Waitangi 1840 to the present time. We and our tribes say that had this man not been born the Treaty of Waitangi would have rotted along with Maori customs. We would have been like people who are required by the Gazette to adopt Pakeha laws and give up their lands. The Pakeha realise the greatness of this man and the wisdom given him and how he saved the Treaty, so that the Maori and the Pakeha have different laws.

Family, swim for the shore, lest the call to unity diminishes. Tatou, tatou! We need one another.

Ihaia Hutana,  Waipawa

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ODDS AND ENDS

On 18^th March the new Governor, Lord Bledisloe and his wife and party arrived here in New Zealand. His younger brother, Major A H Bathurst, is to be his Secretary and his nephew, Sir John Ludlow Hanham is to be his Aide-de-camp.

We have heard that Mr Ward is to relinquish his post of Prime Minister because of his illness and also because the burden of work is too much for his ageing body.

In 1923-24 a single whaling ship went south to the Ross Sea. During the past five years (sic) eleven thousand whales have been caught. One has to ask if this is not a disaster for this species in a single year.

Work is soon to begin on building a tunnel under the sea between England and France. It will be 17 miles long and will cost £25,000,000.

The world population is now two thousand million. During the past twenty years the number of people has increased by four hundred million. The increases are: Asia 910.000,000; America 230,000,000; Africa 150,000,000; Port Jackson (Sydney) 7,000,000.

G K Chesterton says that the measure of the greatness of this thing, the man, is the loftiness of his thinking, the depth of his decisions, and the tranquillity of his heart.

Sir A T Ngata says: ‘Mortgaging the land is the younger brother of selling the land.’

THIS NAME ‘AOTEAROA.’

Greetings to the Tribes, the Languages, the Nobility, who live in your lofty places, your houses of learning. Greetings to the Maori Bishop, known as the Bishop of Aotearoa. My mind is in no way distressed that this name has been bestowed upon our Bishop. Leave any corrections to us, the people.

The Tribes, the Languages, the Wise of the Country, we of  Te Rarawa, of Aupouri and Ngatikahu, share with you our explanation of this word ‘Aotearoa.’

Kuramarotini conferred this name on this country. I am not supporting those of another opinion who criticise those of other opinions. No, but I want to give you the accounts from the schools of learning among these tribes.

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You may accept this or that, if someone criticises it, that is alright so long as they set out their reasons clearly. I do not have criticisms, like some who have written in Te Toa. I’ll say what I have to say; it is my message to the whole country. Let me set out the genealogy. Let me start with Noa and come down to Kuramarotini who gave the name to this country. It is perhaps better that I set down the genealogy as it comes own to me. In this way each person will be able to make their own connections.

                                    Noa

                                             Hema

                                             Tawhaki

                                             Wahieroa

                                             Ratanui

                                             Tuwhakararo

                                             Whakataupotiki

                                             Ngaremoana

                                             Rakataura

                                             Rarotimu

                                             Rarotake

                                             Poutu

                                             Pouhaere

                                             Powhakataka

                                             Poaniwaniwa

                                             Maheeaatu

                                             Maheaawa

                                             Takahuriwhenua

                                             Murirangawhenua

                                             Turanga              -              Kauaruwahine

_________________              |________________

|                             |                             |                                               |

Maui Mua   Maui Roto   Maui Tikitiki                  Maui Potiki

                                            Whetuatea                    Wharuakura

                                            Tokotuatea                   Uhenga

                                            Maramaatea  Poutawa me Motuarika

                                                     Toto               Whitirangimomoa    Rongo-

                                                                                                                 Whenua

                                                            |                                |                        |

                             ____________

                            |                              |                               |                        |

Kupe          Kuramarotini      Rongorongo = Turi     Kupe             Turi

Hina                                          Uenuku

Hinemataea                            Kauaekarangaranga

Hinenuitepo                          Mahaae    -    Hinenuitepo

Hinekaitangata                      Hinekaitangata

Tamanuiotera

Tiki

Pipii                                                   Taiwawe

Wawai                                               Tuputu

Tukitengauahau                                            Papa

Maninikura                                      Ruanui II

Tangitekura                                     Tarauaua

Tokaakuku                                       Tauaterenanga

Honoterangi                                    Tutangiora

Ruanui I                                            Teina

Korakonuiarua                                Waiho

Matiti                                                Rangi

Wawenga                                         Hapaira

Hakumanu                                       Mata

                                             Wairama Maihi Te Huhu  (The Writer)

[2041]

Aotea and Ngatokimatawhaorua were the canoes built by Toko for his girls, Kuramarotini and [Rongomaiwhenua (sic) – Rongorongo]. The expert who fashioned Aotea was Rongtomaiwhenua. The adze used was Awhionui-o-te-rangi, a sacred charm from the membrane around the afterbirth of Maui Potiki. Toto made that canoe for Rongorongo. We see that the father-in-law, Rongomaiwhenua, adzed the [?weka] for his daughter-in-law, Rongorongo. Both canoes were finished at the same time. Two tohunga worked on Ngatokimatawhaorua, Toto and Kupe. Both had their own adzes. . Both held their adzes in a different way. The name of Toto’s adze was Ponaponawhenua, that is, The Slave of the Afterbirth of Mauitikitiki-o-te-rangi. This adze was a chisel with its own mana. Kupe’s adze was Te Wheiaooterangi, that is, The Foam of the Sea Around Maui’s House. This was an adze with power, a charmed power to bind. This charmed adze could bind the sea so that it could not ebb, that is, by speaking Kupe could bind anything he wished.

When the adzing of Ngatokimatawhaorua was finished, Kuramarotini and her husband, Hoturapa, went to see it. They saw that it had been badly adzed. Toto and Kupe had used different chisels. Because of the bad chiselling, Kuramarotini named her canoe Ngatokimatawhaorua.

It was Kuramarotini who named Aotearoa. When the time came for the canoes to set sail on the sea, Kupe decided to tie up Rongorongo’s canoe, Aotea. He wanted only  Ngatokimatawhaorua to catch fish, and to free from tapu the [?toonga - ?sailing] of these canoes, and, when Hoturapa boarded he would kill him and take his wife, Marotini, for himself. When Aotea was dragged the ropes were cut. When Ngatokimatawhaorua was dragged it would not move but just floated on the sea. The tohunga who had shaped Aotea, Rongomaiwhenua, said, ‘Leave it!’ He knew that Kupe had bound it and nothing could be done.

Kupe sailed with Hoturapa. They came to an anchorage and lowered the anchor. As the anchor was going down, Kupe’s fishing line was also going down. When it reached the bottom, Kupe’s fish was coming up. Kupe told Hoturapa to haul up the anchor. Hoturapa said to wait a bit. Kupu said, ‘This is large,’ so that the canoe would be free of tapu. The anchor was being hauled up whereupon Kupe said a charm to tie down the anchor. Hoturapa said that the anchor was stuck. Kupe told him to dive for it. Hoturapa dived in. Kupe came and cut the anchor cable. Hence this proverb:

            Herea i te rangi ko taura ponapona;

            Herea i te whenua ko taura maro.

            A rope tied heaven is tied fast.

            A rope tied to the earth is unyielding.

Hoturapa died and Kupe returned and sought out Kuramarotini to be his wife. Kuramarotini agreed but said, ‘You must let my younger sister’s canoe float freely.’

[2042]

Kupe agreed, but said that when the Daylight stoops to the Sacred Beam of Rehua [Antares, the harbinger of summer], then the sacred bond of the Foam of the Sea Around Maui’s House will be broken.

Kupe told Rongomaiwhenua, the father-in-law of Rongorongo, to haul Aotea. Kupe called out,

            Tai kopure tetere o te rangi kiri koko.

            E waiho nei kiri koko. E here nei kiri koko.

Then Kupe stood up and Aotea floated. When it floated the Daylight had stooped to the Sacred Beam of Rehua. Then Kuramarotini said to Rongorongo, ‘Let the name of the canoe be AOTEAROA,’ for the rays of the light of day have shone upon the Beam of Rehua.

This is my explanation of this name, Aotearoa. I am not misleading you. I have set out my genealogy which shows that all the country’s tribes are descended from these ancestors of Kuramarotini and Rongorongo, the descendants of Toto.

            There is more to come, Best wishes to the Editors.

                                    Wairama Maihi Te Huhu

                                                Ahipara,  13/3/30

THE STORIES OF TOKA-A-KUKU

Some Corrections

In P H Tomoana’s accounts of Pareihe in Number 100, November, Page 1941, he said:

‘Pareihe was still at Nukutaurua when Kakatarau came from Ngati Porou, who were disheartened, to ask for help to overcome the tribes coming from the north. ….. It was at Te Toka-a-Kuku thatTe Whanau-a-Apanui was defeated.’

The stories of the [indistinct] to Toka-a-Kuku were written by the Pakeha, Percy Smith, and a few of those stories were [?tapepa - ?printed] (Maori Wars, page 469]. Mohi Turei’s accounts of the coming and the battle of Toka-a-Kuku were also printed by Te Pipiwharauroa (Numbers 145, 149, 150), and Mohi’s accounts were the basis of what I heard on the Tai Rawhiti. However, I heard from some people of Ngati Porou that their accounts were different from those of both Mohi and Smith. Their’s may perhaps have been different because they twisted the stories to suit themselves. [The text of this sentence is indistinct.]

The ancient stories are sacred; we did not create them. They are to be left as they are whether they are good or bad. Later generations have no part to play as far as they are concerned except to treasure them and their integrity. If the story is right it will long abide, if it added to

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or changed it will be clear that it is distorted. My concern is to ensure that the accounts are accurate; I feel this strongly as I am a descendant of Te Kakatarau. This I was always told to my face by a Ngati Porou chief; it was Te Kani-a-Takirau who recounted the journey of Te Tai-rawhiti to Toka-a-Kuku, that is, Te Kani was the head of that expedition. Te Kani-a-Takirau was no fool, he was a great chief, but this was a distortion of the real story. It is true that Te Kani was part of the party – no Ngati Porou chief was not. But it is also true that he returned home while Kakatarau and other chiefs stayed. It is widely said that it was Kakatarau who committed the Tai Rawhiti to going to Toka-a-Kuku. This is the version received by P H Tomoana and all Ngati Kahungunu. According to that account, Kakatarau fetched Te Mokohoihoi from Heretaunga. I do not know this name, Te Mokohoihoi, and whether it is the name of a hapu or a person. Perhaps Ngati Kahungunu know. In Smith’s account it is Kakatarau and Te Wera who organise the Tai Rawhiti war party. Te Wera Hauraki belonged to Ngapuhi although he lived at Nukutaurua. Also there were Pareihe and some other chiefs. Kakatarau arrived to propose that they help to avenge the death of his father Pakura, that is, Te Whakatatare. In one of Ngati Porou’s waiata it is said that it was ‘Pape,’ that is, Kakatarau who led the party against Toka-a-Kuku, so why was it said that it was Te Kani-a-Takirau? Te Kani-a-Takirau was not a fighting man whereas Kakatarau was, and it cannot be said that Kakatarau was not a chief. His name, Te Kani-a-Takirau, appears in the Treaty of Waitangi although I have not seen it.

Although Smith says that Kakatarau and Te Wera organised the war party, he does not say that Kakatarau’s part in it was to avenge the death of his father, Pakura, but rather it was the important matter of avenging the death of Te Pori-o-te-rangi, ancestor of Te Houkamau. Smith got his information from Maori. Te Pori and Te Kani were closely related, and this is perhaps why it is said that it was Te Kani-a-Takirau who proposed going to Toka-a-Kuku. Why did Kakatarau rather go to fetch Pareihe who was not fetched by the descendants of Te Pori? And why did Kakatarau not avenge the death of his own father, Pakura, but rather the death of their man? The paragraphs of the account are somewhat disjointed. It is true that there were many reasons for Ngati Porou to go to Toka-a-Kuku but the main one was to avenge the death of Pakura. This was the main reason why Kakatarau went.

Although the main lines of genealogy of Ngati Porou and Te Whanau-a-Apamui are the same, they were always fighting one another in the past but they reached bottom at Toka-a-Kuku. At the encounter at

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Piki-a-te-Atawhiua, near Whangaparaoa, Ngati Hakopa, the hapu of Pakura was defeated. Now, to seek revenge for Te Piki-a-te-Atawhiua, Pakura’s war party went to Whare-kura, near Te Kaha. Ngati Porou defeated Te Whanau-a-Apanui. Pakura was killed here. As he was struck he called out to Ngati Porou to return to the fight. Kakatarau, Pakura’s son, heard this and said to Te Horua, ‘I hear with pity the voice of my father calling out; let us both go and die with hm.’ Te Horua held onto Kakatarau and said, ‘Let us stay here and the two of us will live to avenge the death of our father.’ This is the source of Toka-a-Kuku. Smith is wrong in saying that Te Whanau-a-Apanui was defeated at Wharekura.

Their elation carried Te Whanau-a-Apanui into Waiapu. At Rangitukia, Kakatarau’s pa, they were defeated. After this came Toka-a-Kuku in 1836, the last battle.

There is another story that Te Whanau-a-Apanui was not defeated at Toka-a-Kuku. It is the case that the pa was not taken because there was plenty of food. There was a cultivation within the pa and fish could be caught beside the pa. However, in the battles outside the pa many of the local people were killed according to Smith, Mohi Turei, and P H Tomoana. Paratene Ngata says that he saw carved posts draped with Maori garments along the road from Te Kaha to Pari-o-Kara. The posts marked the places where chiefs of Te Whanau-a-Apanui, and from other tribes that came to help them, fell.

I end this article here, to be seen and perhaps criticised by some people. It would be good to hear your reponses on the marae. These stories have stayed with people and have not been spoken of, but now this man, P H Tomoana, has brought them to light with his articles.

R[eweti] T K[ohere].

(Make every effort to help our paper.

We thank those who send articles. Continue to do all you can to help.

Normally we print sixteen pages, but because we have received so many contributions and are unwilling to shorten them we present them as they are. Therefore, there are thirty-six pages in this edition.

We are coping well. We hope you all are too.   – The Editors.)