[2069]
TE
TOA TAKITINI
Registered
at the GPO as a Newspaper.
Number
105
Hastings
1st
June, 1930
ARCHDEACONRY OF
TAURANGA
Parish of Ruatoki
On the evening of
Wednesday, 21st May, the Bishop of Aotearoa and Canon W G Williams
BA of Wanganui visited Tuhoe at Ruatoki.
That evening the ministers, the lay-readers, and the lay representatives from
each part of the Archdeaconry also arrived.
A Revival Mission
That night at 7
o’clock the revival mission began. The Bishop of Aotearoa set out the plans for
the sermons, the teaching sessions, and the important words which will stir the
hearts.
Canon
Williams is the Bishop’s colleague and he it was who laid out the deep
teachings of the words of Scripture. Many seeds of the word were scattered in
this part of the Lord’s field during this mission. Many good things were seen
during this mission which touched both body and spirit. Importantly, the
mission woke up the sleeping heart and raised up the exhausted and weak body.
It opened the minds of those who were eagerly seeking the way to true
enlightenment. It brought together the heart’s many thoughts and bound up the
divided thoughts of the heart’s many corners which had forgotten to seek the
things that bring the blessings of God.
Published by the Rev P Hakiwai and P H Tomoana, and printed at
Cliff Press, Queen Street. Hastings, HB.
[2070]
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
June, 1930
The day’s praises
were for you, Tuhoe. You welcomed us with your powhiri and the abundant seeds
of God had been scattered on your marae. May the Almighty guide you and in time
may you see the fruits of your great work.
Stick to the
Instructions.
People. The
Baptism has been done. People, some have been joined in Holy Matrimony. Little
flock who have been confirmed during the days of the Mission, be faithful and
strong and hold to the words of instruction given by our father, the Bishop of
Aotearoa. The hearts of all who came on the day of the Mission were amazed. We
have heard, we have seen, we have believed in the fruits of your work.
Meeting of the
Standing Committee.
The Standing
Committee sat on 21st May, 1930, in ‘Rongokarae,’ the Meeting House
at Tauarau, Ruatoki.
Chairman:
The Bishop of Aotearoa.
Members
who attended:
Rev R Tahuriorangi, Ruatoki
Rev W Te Waaka, Whakatane
Rev M M Tumatahi, Te Ngae
Rev E M Eruini T Tikao, Ohinemutu
Lay
Representatives who attended:
Hemana Pokiha Te Puke
Hoani Retimana “
Rota Wharehuia “
Tapore Teia “
Henare Kingi “
Tai O’Callaghan “
Tiakiawa Tahuriorangi Te Ngae
Wirihana Tamati “
Tahu Waaka “
Hami Tu Tauranga
Ngarino Tutahi “
Reohau Piahana “
Raniera Te Hiamoe “
Kereopa Hotene Whakatane
Kopae Ihakara
“
[2071]
Waraki Rangi Taupo
Hunuhunu Hakopa Ohinemutu
Tuiringa Tawera Ruatoki
Paora Rangiaho “
Wiremu Tereina “
Hori Aterea “
Te Ihi Paerata “
Te
Pika Tihi “
The Bishop opend
the meeting with prayer. The Secretary read the minutes of the meeting held at
Mokai on 26th August, 1929.
The Motions
Passed.
1.
Canon
W G Williams BA
(1) Rev R Tahuriorangi (2) Tui Tawera
‘That Canon
Williams participate in the Standing Committee meeting with the right to speak
in discussions of all matters.’
2.
A
College for Teaching Ministers.
(1) Paora (2)
Tui Tawera
(a) We have heard the Bishop of Aotearoa’s explanation
of his project to set up a College for Teaching Ministers for educating young
Maori men from throughout the country.
(b) All Tuhoe asks that this concept be applied
here in Ruatoki for the children of Ruatoki and Tuhoe.
(c) Therefore, we in the Standing Committee
have had the idea of handing over the mission-house here in Ruatoki to be a
Ministry Training School for the Maori Church of the Bishopric of Aotearoa.
3.
Remember
the Dying Wishes.
(1) Paora Rangiaho (2) Tui9 Tawera
(a) Should it not be agreed that the Ministry
Training School for the Maori People be established at the Ruatoki mission-house.
(b) All Tuhoe ask that the mission-house at
Ruatoki revert to its former state as laid out in the document transferring the
land, that is, to be a home for the education of children from the Tuhoe tribal
territory
4.
The
Head-teacher of the College for Teaching Ministers.
(1) Tui Tawera (2)
Rev R Tahuriorangi
This Standing
Committee nominates Canon W G Williams BA to be Head-teacher of the Ministry
Training School for the Maori People.
5.
Support
Group
(1) Hemana Pokiha (2) Tiakiawa Tahuriorangi
(a) This hui thinks it would be right to set up
support groups in every parish throughout New Zealand, both Maori and Pakeha
[2072]
to advance the
work which will grow the Church among
the Maori People.
(b) This hui asks the Bishop of Aotearoa, the
Bishop of Waiapu and Canon W G Williams to devise the constitution of that
body.
(c) The Committee is to decide on the name for
that body.
6.
H
& W Williams Memorial Trust
(1) Rev W Te Waaka (2) Waraki Rangi
(a) The Standing Committee of the Archdeaconry
of Tauranga thanks the Trustees of the Williams
Fund given to the Maori Church.
(b) For their love shown to the Maori Church in
helping the Church at a time when the people of the Church are being scattered.
(c) There are few people left to help with the
work compared with former times. Things are very difficult in these days. If one considers raising money, the prices
received for Maori artifacts have gone down and the young people are unemployed.
7.
Helping
our Understanding.
(1) Tiakiawa Tahuriorangi (2) Paora Rangiaho
(a) This hui requests the Bishop to arrange for
someone to write in the Maori language the ancient story of the Christian
Church.
(1) The beginning of the Church of England.
(2) The succession of Bishops from the Apostles
to Bishop Selwyn and the Bishop of Aotearoa.
(3) Explanations of the Jewish Sabbath and the
Christian Sunday.
(4) Explanations of the choice of 25th
December as the day for the celebration of the Birth of Christ.
(5) Explanation of the Sacraments of the Church.
(b) These
are important matters and it would be very good were they to be written up in a
book for the Church and the people as a whole to learn about them.
8.
Te Toa
Takitini
(1) Ngarino Tutahi (2) Henare Kingi
(a) This hui requests the Editors of Te Toa
Takitini to be diligent in correcting the mistakes in the printing of the
paper, because many of the words are mis-spelt and it is difficult to read
those words.
(b) We ask that the paper is published on the
first of the month as happened at first.
(c) This hui thinks that the paper would
prosper
[2073]
if an Agent for
the paper were appointed in each parish.
9.
Our
Gratitude
(1)
Tui
Tawera (2) Tiakiawa Tahuriorangi
(a)
That
this hui expresses its sincere appreciation to Canon W G Williams for coming to
support the Bishop of Aotearoa and for conducting the mission.
(b) For the power and the clarity with which he
expounded the deep words of Scripture to the people who came to listen, and all
the Tuhoe people who came to this hui.
10. Our
Sympathy.
(a) This Standing Committee expresses its
deepest sympathy to the Bishop of Waiapu and his
family on the sudden death of his younger brother, Mr A Turner Williams.
(b) Our sympathy goes to his widow and their
children who have lost their father.
(c) Farewell, descendant of Mr Williams.
Farewell, you who have done great work in aiding the work and the business of
the Synod of the Diocese of Waiapu. Go to our home, the place of rest for us
all.
11. Next Meeting
(1) Tiakiawa Tahuriorangi (2) Wirihana Tamati
The meeting of the Standing Committee will be held in the district of the Parish of
Te Ngae net year, 1931.
12. The Ruatoki Choir
(1) The Bishop of Aotearoa (2)
Canon Williams
From the beginning to the end of the
Mission all those who attended have been grateful on hearing the beautiful voices
of the children of the choir and for the clear way they led the hymns at the
services and during the Mission.
[2074]
The hui closed with
prayer.
E
M Eruini Te Tikao
Secretary
and Superintendent.
St
Faith’s Church
Ohinemutu
28th
May, 1930
[2074]
THE GOVERNMENT OF
THE HON G W FORBES
Because of the
serious nature of his illness, Mr Ward, while he was lying here in Rotorua,
considered retiring from being Prime Minister of the Dominion. In the middle of
May he made his definite decision to do this.
Mr Ward’s detractors
say that his illness was just a cover for his failure to do what he and his
party promised during the election contest, namely, that the Dominion would
find £70,000,000 to get the unemployed back to work. Now they have found that
the fund is £3,000,000 short. Tomorrow, they say, the nation will have to bear
this burden.
Mr Ward has had to
agree with the vexing words spoken about him. He has said that it was because
of the clash of the two parties that the work was delayed and the hopes of his
Government could not blossom.
Despite
everything, his illness got worse. So much so that for all of May he was in bed
and at his wits end as his health deteriorated. His family gathered to say
their farewell words at his bedside. His friends were distressed and concern
for him was widespread. But the latest reports say that Mr Ward is showing
small signs of improvement. It may be that his days will be lengthened.
Mr Ward is 73. He
has been a Member of Parliament for ten years. He has been a Minister of the
Crown and Prime Minister. And if his health improves he will continue to be
Member for his electorate of Invercargill. He will remain as a Minister of the
Crown but without portfolio.
The New Prime
Minister, the Hon G W Forbes.
There are two
new Ministers, A J Murdoch and S G Smith.
The Prime Minister
and his Ministers.
Hon G W Forbes:
Prime Minister, Minister of Finance, External Affairs, Customs, and Stamp
Duties. National Trustee, overseeing expenditure, land and other taxes, making
laws, providing regulations for today’s various kind of farming, and overseeing
the office of the [?Hikomihana].
Hon Sir Joseph
Ward: Member of Executive Council without portfolio.
[2075]
Hon E A Ransome:
Minister of Lands. Commissioner for State Forests. Minister overseeing
settlements on lands, and preserving beautiful places, settling soldiers, and
responsible for the Valuation Department.
Hon Sir Apirana
Ngata: Minister of Native Affairs and the Cook Islands, with responsibility for
Government Insurances, Fire Insurances, and spokesman for the Maori People in
the debating chamber.
Hon H Atmore:
Minister of Education and Electoral matters.
Hon W A Veitch:
Minister of Railways.
Hon Sir Thomas
Sidey; Attorney General and adviser to those framing the laws.
Hon W B Taverner:
Minister of Public Works and Transport. Minister for Roads and Housing.
Hon P A De La
Perrelle: Minister of Internal Affairs and Industry and Commerce. Also in charge
of the Audit Office, of sites of volcanic activity and places where emergency
assistance is required. He is also the Government’s Communications Officer, and
the Registrar. And to this heap one must add responsibility for medicines,
accounts, offices for auditors, and designating national treasures.
Hon J G Cobbe:
Minister of Defence, Justice, Pensions, and Prisoners and Prisons.
Hon J B Donald: Postmaster-General
and Minister of Telegraphs and Marine. He is also responsible for the
inspections of machinery and for Public Servants with long service and their
pension funds.
Hon A J
Stallworthy: Minister of Health and responsible for Mental Health Hospitals.
Hon S G Smith:
Minister of Labour and Immigration. And Minister with oversight over Government
Printing.
Hon A J Murdoch:
Minister of Agriculture and Mines -coal, gold, and suchlike.
The Prime
Minister, the Hon G W Forbes is 62 years of age. He was born in Christchurch
and educated at the Secondary School there. In his day he was an outstanding
rugby player. He captained the Christchurch team that played against Dunedin.
His side won although they had lost their previous encounters.
He and his father
were shopkeepers, but before long they bought one of the sections of land at
Cheviot and began farming. He became an expert in all aspects of farming. He
served on the Land Settlement Commission of 1905. Like some of the other
Members he was appointed Chairman of all the bodies he served on. His maturity
was recognised and he was elected to be Member for his area of Hurunui. He has
been in Parliament for nearly twenty years. He became a Member, a Minister of
the Crown, and is now Prime Minister.
[2076]
He and the Hon J G
Coates are the only people who were born in New Zealand to have become Prime
Minister. Most people are assessing the new Prime Minister and are asking
themselves in what direction he will lead his Government. But the hope is that
his Government will be in power for a long time and that our man, Sir Apirana,
will be at the heart of what is done.
THE JUDGES OF THE
MAORI LAND COURT.
At the Waiomatatini
Hui in March Sir Apirana Ngata said that this is the right time to shut down
the Maori Land Court. There is little work for the Judges to do. The available
lands have been sold; there are no land needing adjudication. The main work of
the Judges now is settling estates of those who have died, authorising leases,
and distributing Board monies.
Sir Apirana wants the
Maori Minister to be the Judge in matters concerning the remaining Maori lands.
Going to the Maori Land Court is a long and burdensome process whereas there is
no such tight-fistedness when the business is dealt with between the Maori
Minister and the people who own the land. He gave as an example the case of
Tarawera; after twelve years it is still not settled. Perhaps it could be said
that Sir Apirana was at a loss about Maori coming onto his own remaining lands
to farm them; he is working at present to settle young Maori on the land.
At the beginning
of May, threatening clouds hung over the business of the Judges. Some thought
that that was when they would be done away with. Judge Clifford was persuaded
to go on holiday to England for eight months; Te Poura of Wanganui stood in for
him. Judge Herora Kaa was sent to Rarotonga, and Judge Atihana of Rarotonga to
Nga-Puhi.
With these
exchanges it might have been said that there was to be a closure, but a new
Maori Judge was born, Tai Porutu (Mitchell). And Te Raumoa went with Tai Porutu
to settle him into his new job in Rarotonga. He is Deputy to Herora Kaa for the
Islands. Congratulations, Tai Porutu, on being appointed to this prestigious
work.
A BRAVE YOUNG
WOMAN PILOT
The whole world is
astounded at the courage and determination of a young English woman who made a
solo flight from England to Sydney – Amy Johnson. Although a woman has
completed the journey before, it was in the company of men who maintained the
machine and did other work, and after 100 days of flying they arrived. She
covered the same mileage in 20 days. Such a thing has never been achieved by a
woman! Although
[2077]
the
girl hoped to beat Bert Hinkler’s record, she did not manage it because of
problems on the way. It is 10,000 miles from England to Sydney. Bert Hinker
covered the distance in 15½ days; the girl took 20 days.
Amy Johnson is
from Hull and is 23 years old. She went to University and gained her BA, then
she worked in a lawyers’ office in London for two years. She was attracted to the
ferment of the flying business and set herself to learn all about it. After a
year she qualified for her flying licence and her certificate in aircraft
maintenance. Before flying to Sydney she had flown only160 miless at home. She
asked her father to buy her an aeroplane. He got her a second-hand one. This
extraordinary machine had done 35,000 miles under its previous owner.
The Flight.
May
5th Left Croydon and arrived in Vienna
6th To Constantinople
7th To Aleppo
8th To Baghdad
9th To Bunder Abbas
10th To Karachi
11th To Allahabad
12th To Calcutta
13th To Insein near Rangoon
14th & 15th
Occupied with repairs
16th To Bangkok
17th To Singora
18th To Singapore
19th To Tjomal Java
20th To Semarang and Sourahava, Java
21st Again occupied with repairs at Sourahava
22nd Timor Island
23rd Delayed on Timor
24th Darwin - and on to Sydney
Time
Taken by Others.
Sir Ross Smith 1919 28
days
Paver & MIntosh 1920 207
days
Marchee de Pinedo 1925 35
days
Sir Allan Cobham 1926 36
days
Bert Hinkler 1928 15½
days
Lancaster & Mrs Miller 1928 155
days
RAF Flying Boats 1928 227
days
Moir & Owen 1929 62
days
Chichester 1930 37
days
Piper & Kay 1930 44
days
Amy
Johnson 1930 20 days
Darwin was crowded
with people to welcome the visitor. The eyes of thousands were fixed on the
sky. At the projected time she was seen indistinctly among the clouds.
Presently, she and her navigator were to be seen in person. The brave and
courageous and determined one had arrived safely.
[2078]
She had two days
of rest in Darwin before going to Brisbane. On June 1st she arrived
in Sydney. There were congratulations from all over the world – from King
George, from the Prince of Wales, and from Aotearoa.
The Honours
Conferred on Her.
She has been made
a CBE. When she arrived in England she was awarded the AFC Medal. There was a
collection in England to purchase a plane for her. Although there was a cash
collection for her in Sydney, it was just for her expenses there. It was
England that gave most to her. The Daily Mail gave her a contract worth £10,000
to write seven months of articles on flying and associated guidance. A book
written by her will make thousands of pounds. She was treated as an honoured
guest by the Governors in Sydney. She will spend three months in these extreme
parts of the world before returning home. It is rumoured that her party may
come here to New Zealand. Lord Inchcape has given her a return ticket.
How She Sees Her
Achievement.
The Brisbane WCTU
[Women’s Christian Temperance Union] congratulated her and she said in her
response: ‘Before every flight the first thing I did was to pray. “O God, protect
me so that I arrive safely at the end of this day.” It is certainly true that
our Heavenly Father cares for us. I sensed that he was very close to me.’
Her parents praised
God that their daughter had the good fortune to arrive safely in Sydney. There
was a crowded church service at which Amy played the organ.
Amy’s younger
sister who is ten years of age said, ‘So Amy was fortunate to get to Sydney;
I’m going to fly to New Zealand!’
MAORI UNITY
T Wi Repa
We
often hear people saying things like the following.
Some
say that we should be united on the basis of the Treaty of Waitangi. But what is
there in that treaty to bring us together?
Those
who speak in this fashion don’t explain themselves very well. But there is a
longing to be one – that is great. Leave it for a federation to provide the basis.
At
the recent Waiomatatini Hui in March, Sir Apirana Ngata said that we should be
a united people. He is someone
[2079]
who
has travelled over the whole country as did his ancestor, Tamatea-pokai-whenua.
His declaration was, ‘Let us be united.’
He
considers that we are separated by the things that separated us in the past, that
is, the Maori world which was brought here to Aotearoa when each tribe was a
separate entity under its own ancestors and canoe. But perhaps these things can
provide some bases for our getting together.
It
is true that we are broken. We are divided into tribes. We are also divided
into individual hapu – not an insignificant division.
However,
has not something been done during the past twenty years to bring us together
as has been happening with the Pakeha? They have not observed someone who is
promoting this project wandering amongst us in these days.
This
is a difficult matter bequeathed by the past; it is not easy.
It
is difficult to achieve unity within a family or a hapu or a tribe. So how are
we going to bring people together when it is not things from the present that
divide us but things from far Hawaiki.
The
Migration from Hawaiki.
Today’s
Maori are the descendants of the tribes that migrated here from Hawaiki. When
the last canoes of the migration arrived there were people, the local people,
living here. Those local people and the immigrants belonged to the same race..
However, they did not say to one another, ‘E! let us be united!’
The
seeds of war were planted. One side was defeated and the other side took the
land. In this way our hatchets divided us and we obtained the mana, the power
and the rule.
This
was how our ancestors were driven out of Hawaiki – because of the ill-will of
those who had the power. They used that mana as a weapon to defeat those in
their power. And this was the origin of ‘war.’
People
were exhausted and they sought a new place to be their home [turanga waewae]
as a breathing space. And so they migrated to Aotearoa, a land where there was
no oppression.
[2080]
These were the words spoken by
Houmaitawhiti when his canoe, Te Arawa,
left Hawaiki. ‘Farewell! Live well! Leave all that is bad behind you here. Go!
Live well! It was violence that caused you to leave this land. Go, and beget
people.’
It Was Not Fulfilled.
When the canoes finally arrived there was a
different people living within the boundaries of the land that each chief
claimed as their own. There was much fighting with each chief asserting his authority.
When the Pakeha arrived we were still at
loggerheads. A sign of our divisions was that some went over to the Pakeha side
so that we were killing one another, that is, they became soldiers for the
Pakeha to fight against those who were fighting them.
Peace
Becomes Desirable.
In 1814, Mr Marsden arrived in the Bay of
Islands. He preached on the text, Luke 2.10: ‘I bring you good tidings of great
joy which shall be to all people.’ What shone out of this teaching was this.Let
there be peace on earth and good will to all people. Luke 2.14. It was what
Homaitawhiti had said in his farewell to his family. What was different was
that it came from the mouth of a servant of God and not that of a cannibal.
Since the time of the angels’ announcement
on the night of the birth of Christ 1,930 years have passed. During these many
years this message of enlightenment has spread throughout Europe. But 1,914
years after the birth of Christ the terrible Great War broke out. During 1000
years the white people took no notice of the words of the Christian Faith that
they had been taught, and the sayings about peace and good will. They were only
concerned to impose their authority over other people.
As a result of that experience of suffering
at last they turned back to Christian basics and brought the worlde together as
‘The League of Nations.’
So we found ourselves looking in wonder at
peoples who knew full well about justice and about the benefits of peace and
good will, but who all together went astray. And have we not done the same? So
it is right that we should desire, as the elders said: ‘Work energetically, and
all will be well when night comes.’
I’ll finish her for the time being lest you
should be bored, though there is more to come.
[2081]
NGATI-POROU IN BY-GONE DAYS
R[eweti] T K[ohere]
It is not obvious why the
ancestors of Ngati-Porou chose the Tai Rawhiti to be their permanent home. It
is not good land for growing food, it is not productive land, and it was the
Pakeha eye that saw that it was good for raising livestock. Hapu from outside
mocked us saying,
‘Waiapu ngau ringa.’
Waiapu who gnaw their hands.
[cf Nga Pepeha 206]
They implied that the failure of the land
to produce relish for the food meant
that people gnawed their hands as relish. It had no lakes, eeling places, or
pipi beaches. Seafoods were not easy to get; good fishing sites were far apart.
It is said that Paikea, the ancestor of
Ngati-Porou, landed in the north at Akuaku, having been carried from Hawaiki by
a taniwha. Paikea then travelled along the coast crossing over the fertile
lands of Hauraki, Tauranga, Whakatane, and Ohiwa. He eventually settled at Kautuku,
that is, at the Puke-tu-rua – a very inhospitable place. He lived here and
after he had married Hutu, a descendant of Toi, they gave birth to Ngati-Porou.
It is said that Paikea travelled to find a place like his home in Hawaiki and
he found Whangara – Distant Whangara.
When I was a child I heard the Pakeha
complaining that their ancestors hadn’t settled on fine land such as Poverty
Bay and Hawkes Bay, but had settled on inferior land, unproductive land. When
Mita Taupopoki saw the Ngati-Porou lands in March, 1930, that elder said that
the Ngati-Porou lands were dreadful but they still grew plentiful green grass.
What I want to do is to set down clearly
the history of this one of our tribes – Ngati-Porou, because it has been
steadily growing in influence. I don’t want to boast or anything, but rather to
look carefully so as to stir peoples’ hearts. Many of those who came to the
Waiomatatini Hui came to see the Ngati-Porou lands. It may be said that I
belong to Ngati-Porou but let me just say that every writer has his or her
tribe or hapu.
There are three distinct areas of
Ngati-Porou. There is the extensive area from Toka-a-Taiau to Taumata-o-Apanui.
The second territory is from Tawhiti to Patangata. But the name of Ngati-Porou
is particularly associated with the Waiapu Valley from the mouth of the river
to Pauaruku. It is here that one finds the name ‘Nati’ being used, and here one
finds ‘Waiapu who gnaw their hands.’ [See above.]
[2082]
I have said above that it was only Pakeha
eyes that saw the potential of the terrible Ngati-Porou land. However, in these
days the tribe realized how fortunate it was that their ancestors chose to
settle on these bad lands. Ngati-Porou have survived because the land was
terrible and it was not seized upon by Pakeha ‘land sharks’ as they call them
in English – the sharks of the land. When Pakeha saw the land, the Maori got
the impression that they did not want to buy the land.
The Pakeha say: [?Kia kino te taha kia
tu noa i te marama. - ? If you want to see the faults in the calabash,
stand it in the light.’] In this case the terrible quality of the Ngati-Porou
land as it was made it undesirable to the plunderers.
There were two distinct Maori groups –
Tuhoe and Ngati-Porou. The nature of their areas distinguished them. Tuhoe had
no access to the sea. Their gateway to the wider world was by way of Whakatane
and Opotiki. Ngati-Porou had one gateway to the wider world and that was
Turanga (Gisborne), but in former times it took a week to get to Turanga. Tuhoe
fvoured Ngati-Porou because of its long coastline. Tuhoe’s uncouthness led to
their being annoying to others, and the same was the case with Ngati-Porou
formerly – they were annoying to and despised by the tribes around Turanga. In
those days the Ngati-Porou people were very wild – they were ignorant and poor.
In those days there was no source of money, no Pakeha to lease the land or
provide them with work. Ngati-Porou’s only source of income was rye grass; they
went to Turanga in the summer to cut rye grass. The best rye grass in the world
was from Turanga. A man could earn the large amount of £10 and that would
provide for him and his family for the whole year until he could return next
summer to Turanga. For many years the whole income for Ngati-Porou came from
cutting grass at Turanga. It was a long way to travel. The roads were bad and
there was nothing to sustain them. Some had no saddle or bridle, only a
back-pack. If someone asked, ‘Where are your saddle and bridle?’ the answer was,
‘At Turanga. I’m going to fetch them.’ The road from the Tai Rawhiti to Turanga
went through the town of Gisborne, so when they neared Gisborne the men would
get off their horses and wait until night-fall so that no-one would see their
poverty and weariness. It is said that Ngati-Porou did not fail to travel at
night, otherwise there would be noise and hullabaloo and shouting – ‘It’s
Ngati-Porou!’ When Ngati-Porou went into Turanga the dust was stirred up and
when they returned to their valleys the dust settled. Ngati-Porou were
ill-treated by the people in Turanga . There was always fighting. Ngati-Porou
went with their warriors to fight with Turanga’s warriors. Hori Waikari and Wi
Maki are two of those warriors who are still alive. There were also accusations
that Ngati-Porou were thieves. They were a wild tribe.
[2083]
It is true that Ngati-Porou had faults, but
one sees from their determination in travelling the length of the coast to get
a living that they had industrious blood, and their vigorous actions showed
that they were a courageous tribe, a spirited tribe, an observant tribe.
The migration of Ngati-Porou to Turanga to
cut grass ended when James Williams settled at Waipiro. There was work, and
grass grew at Puketiti. Te Whakaangiangi
was leased to the Pakeha, an in the winter there was work felling trees.
Ngati-Porou are industrious. Before the
Hauhau Rising in 1865 Ngati-Porou had acquired sheep. Rapata Wahawaha, Mokena
Kohere and some other chiefs had flocks. Because the sheep got skin disease
they were slaughtered by the Government in 1876. The compensation was 5/- a ewe
and 1/- a lamb. The Ngati-Porou sheep were gone and today’s sheep are a new
generation. The sheep of the old world were gone as were the sheep-raising
practices of the old world. Paratene Ngata explained thoroughly to me how
things were in the old world. The sheep were not given medicines, or [karatitia
- ? pegged] or [tāketia - ? tagged]. There were no sheds or yards.
The sheep were shorn outside in pens made of interlaced poles. When they were being
shorn they were pegged down by the shearer who had a bundle of flax strips at
his belt with which to tie them up. First, he tied up the sheep, then he shore
it. If the sheep broke through the fence some men went to bring them back while
others repaired the fence. When the sheep were confined people served as dogs.
One sheep, a warrior according to Paratene, was chased for almost a week before
being caught. He was a fighter, and he was [?piki] with a stick by one
of the shepherds [?panga iho ai i te kaha]. He had to be hauled by the
shepherds to where he was shorn.
Hori Mahue told me the story of Te
Rereotahu – a fighting ram. This sheep was from within Waiapu and belonged to
Te Aowera. He was taken to Te Kawakawa (Te Araroa) as a ram for Te
Whanau-a-Kahu. Te Rereokahu was always up for a fight. Even before he arrived
at Te Kawakawa they had heard of his reputation as a fighter. So they awaited
his arrival expectantly. On the Sunday the adults were all in the church while
the children and the shepherds had gathered in the field to see the battle: all
the many rams of the village against the one visitor – Te Rereotahu. Te Rereotahu
was strong at first but he was getting old. Eventually he went down. He was
killed by the children. The news sounded out: ‘Rereotahu has been beaten!’ It
caused much distress.
This is how Ngati-Porou raised their sheep
in the past.
[To
be continued,]
[2084]
THE NAME ‘AOTEAROA’
To the lordly Kaka who wakes up our pa,
that is, Te Toa Takitini. Greetings.
About this canoe, Aotearoa, and the
ancestor, Noa. The descendants of Maui-Tikitiki-a-Taranga still use the names
of their ancestor’s fish – Tonganui, Aotearoa.
When Matatua, Te Arawa, Tainui, Kurahaupo
and Takitimu arrived, the ancestors who were already here on Te Ika Roa [the
Long Fish] as tangata whenua lived in their fortified pa – Kaaputerangi,
Te Whaitinui-a-Toi, and others.
Potiki and other ancestors down to our own
elders always spoke of how Mauimed his fish, Aotearoa. That tradition has been
carried down by his descendants to the present generation. Since one person is
not able to name someone else’s possession, then the name of Maui’s fish,
Aotearoa, was given to Turi’s canoe. This is Noa’s genealogy
Rameka Rarotake
Noa Poutu
Hema,Hama,Iapeta Pouhaere
Tawhaki Powhakataka
Wahieroa Poniwaniwa
Ratanui Maheatu
Tuwhakararo Maheawa
Whakataupotiki Takahuriwhenua
Ngaremoana Murirangawhenua
Rakataura Taranga Kauaruwahine
Rarotimu I finish here.
Let me explain. This is not a mistake but
the result of an investigation. Te Wairama, you were right when you linked
Tawhaki to Hema [Shem], and Hema to Noa [Noah], and Noa to Rameka [Lamech], if
that is your genealogy according to your House of Learning [Whare Wananga].
What you have done is to bring in the Scriptures by way of an introduction, and
your ancestors ar to be seen as younger brothers. That too is good.
Here is yet another genealogy of our
ancestors from on board this canoe of ours. It comes from the School of
Learning at Tupapakurau and from Te Manukatutahi at Whakatane.
[2085]
Ko te Atatutahi -
Houtuanuku
-------------------------------------------
Ko Te
Ranginui-e-tu-nei - Papa.
Ko te Werowero Korikori
____________________________
|
Tane te
waiora - Hinewaoriki Tanenuiarangi - Hinetitama
___________ _________|
Te Uwiraiwaho
– Rangiputatea Murirangawhenua – Hinemanuhiri
______|
_________|
|
|
Whaitiri
- Kaitangata Taranga
- Uengakiteao
_______|___________ |
Hema –
Takapurangi Hapaiariki
| | | | |
Mauiroto Mauipae
Mauitaha Hinauri Maui-Tikitiki
Ko te Whaki -
Rangimaikuku
____ |
Ko
Arawhitaiterangi - Tawiriwirinuiarangi
________
Wahieroa -
Hinetuahoana
Tapuaterangi ________
Taputiketike | Ko Rata
Tapuwhakaihi | Ko Rapanui
Whakaihinuku | Ko te Uruhanga
Whakaihirangi | Ko te Hoehoe
Ko Hau | Ko Taaneitekapua
Ko Nuiho | Ko Rangi
Ko Nuake | Ko Ao
Ko Manu | Ko Puhaorangi
Ko Weka | This descends to Tamatekapua
Ko Toroa | and on King Potatau Te Wherowhero
|____________|
This
takes in all the people as far as King Potatau Te Wherowhero. Tapuaiterangi and
his younger brother Rata were the chiefs on board Matatua canoe. They had fashioned
the canoe for themselves to avenge the death of their father, Wahieroa. Much
more could be said by way of explanation, but I stop here.
Best
wishes to the Editors.
Tuhitaare
Heemi
Ruatoki
Nth
20th
May. 1930
LETTERS RECEIVED
Te Toa Takitini
will not publish abusive articles by contributors. – The Editors.
To Te Toa,
greetings.
I send these words
for you to publish so that they are seen by Te Wairama Te Huhu. In Te Toa,
Number 240 (sic), he said that Noah begat Shem and Shem begat Tawhaki. Wairama,
my friend, if this is the Noah who was a descendant of Adam, whose story is called
‘Noah’s Flood,’ this is the account given
[2086]
in the Matatua
House of Learning. I shall set it out down as far as Shem who begat Tawhaki:
Ko Rangi Ko
Tapuwhakaihi
Ko Paiaterangi Ko Whakihinuku
Ko Ranginui Ko Whakaihirangi
Ko Rangiroa Ko Hua
Ko Rangipouri Ko Nuiho
Ko Rangipotango Ko
Nuake
Ko Rangiwhatuma Ko
Manu
Ko Rangiwhaere Ko
Wekanui
Ko Tahunuiorangi Ko
Toroa
Ko Tahunuiorangi Ko
Ruaihonga
Ko Rangimatuatini Ko
Tahingaotera
Ko Teuiraiwaho Ko
Awanuiarangi
Ko Whaitirimatakataka Kaitangata Ko Rongotangiawa
___________| Ko
Rongokarae
Hema-i-te-rangi Ko
Irakotemo
Ko Tawhaki – Rangimaikuku Ko Mokaitu
Ko Arawhitaiterangi Ko Korokihi
Ko Wahieroa Ko
Terangimoaha
Ko Tapuaterangi Ko Tetaututu
Ko Tapunui Ko Te Rehe
Ko Tapuroa Ko Paora
Ko Taputiketike Ko
Rangiaho (The writer)
This, friend
Wairama, is the understanding of the local elders of the story that Shem begat
Tawhaki. As to the genealogy of Murirangawhenua whom you say was the offspring
of Huriwhenua, this is our local understanding.
From
Taanenuiarangi
Ko
Hineahuone
Ko
Hinearuarangi
Ko
Hinetitama
Ko
Murirangawhenua
Ko
Taranga
Ko
Maui
Ko
Tumatauenga
Ko
Teuri
Ko
Tenanga
Ko
Taruwhenua
Ko
Maratairangaranga
Ko
Tehapuoneone
This, friend
Wairama, is my understanding of the genealogies which you set out for us to see.
Kia ora to us all.
Paora
Rangiaho
Ruatoki
Nth
5th October,
1930
To Te Toa
Takitini.
Greetings to you
who carry your cargo to be seen by the eyes and to gladden the heart.
Te Toa, launch the
Canoe of Parata on Te Moana-nu-a-Kiwa [the Pacific] laden with this unfamiliar story
for people to see:
‘Mamaru is the Canoe and Parata is
the Captain.’
Parata begat Tukanikani.
[2087]
Tukanikani begat Haputee
Haputee begat Haiti
Haiti begat Tupoia
Tupoia begat Wahanui
Wahanui begat Kuraheke and
Rungaiterangi
Kuraheke begat Te Awa who married
Moretekorohunga
They had Kupe, Wheeru, Te Ikanui,
and Kakatu. These four were the origin of the tribal name, Aupouri.
Ikanui’s offspring were Heitiki, Tupuni,
Kaka, Maanga, Tonga, Puai and Makau.
Tupuni’s offspring were Manaia,
Ihupango, Ringaikotia, and Kaipo,
Kaipo begat Wi Kaipo.
Wi Kapo begat H W Kaipo (The writer.)
This is the
genealogy of the Mamaru Canoe. Te Rarawa, Ngati Kahu, Ngati Kuri, and Ngati
Takoto are all aware that they also belong to this canoe. My concern is just to
launch it on the ocean so that all may know of it.
H
W Kaipo
Te
Kao
9th
May, 1930.
‘NGAURE’
To the Editors.
My friends, this is
a ahort article about this man, Ngaure.
In the May ‘Te
Toa’ there were the genealogies of Koneke. I was surprised by these genealogies.
Many of the entries were correct and it is commonly known that they appear in
the Line of this Woman Elder. I thank Takutai Kaire who has put down these
genealogies for people to see. His explanation concerning Ngaure is: ‘He died
in the Te Mahia district where he was part of Te Wera Hauraki’s war party.
This os the story
ofour forebear, Ngaure. Their account says that he was Te Wera’s nephew. Te Wera referred to him as
‘The Son.’
Te Wera’s war
party landed at Whangaparaoa and took the two pa there – ‘Te Huia’ and
‘Taumata-Kahawai.’
The outstanding Te
Whanau-a-Apanui warrior at that time was Te Kainui. He was famous and fought
forcefully against Ngati-Porou. At the time of the Ngapuhi raids the weapons used
were guns. Ngati-Porou did not engage with Te Whanau-a-Apanui as they only had
Maori weapons.
[2088]
Te Kainui was an
alert and thoughtful man. According to our forebears, Ngati-Porou had heard of
the fame of Te Kainui. That warriors gave the situation much thought. He had
heard that those two pa had fallen and wondered how to avenge the defeat. He
decided he would entice them out. He would show himself to the war party in
Taumata-Kahawai. When he was perhaps a mile from the pa he was seen. Ngaure ran
some distance from the pa . He waited in the middle of the beach at Whangparaoa
beside the rock called The Anchor of Tainui. Then those two fought. Our
forebears said that it was a fierce and long fight. Both were great warriors.
One would be on top and the other below. At one time Ngaure would be winning and
then it would be Te Kainui. One account by the elders said that the fight could
be seen from Taumata-Kahawai pa. After they had been fighting for a long time,
Ngaure was struck down. Te Kainui plunged his taiaha into Ngaure’s back. People
bit their lips. In the end, Te Kainui called out, ‘I shall not kill you. Go,
and tell people of my prowess! I am Te Kainui!’ Ngaure returned home wounded.
When Te Wera saw him he said, ‘ Look, the Son’s side has been defeated!’ When
Ngaure said that it was Te Kainui who struck him down he uttered the proverb:
‘Look! Who indeed brought down the Son’s side? Who indeed but Te Kainui?’
It was not
possible to pull out the taiaha there. When they eventually arrived at Te Mahia
it was taken out. It is said that the weapon was barbed – a lethal weapon [? rakau-tu].
And the tip of the cordyline was tied to the blade so that, when it was thrown,
it would fly straight to its target. Ngaure died soon afterwards.
Genealogy
Apanui Kahukura-Mihiata
Tukaki
Te Uanga Tamahae
Takapu Potatau Hinetangi
Te
Rangikatapu Kakahukino Te Apaapa-o-te-Rangi
Te
Marowai-o-Rangi Tamawhakatara
Inumia-i-te-Rangi Te Iho-i-te-kore Te Kainui
Wi-Repa Harata Waro Te Ropiha
Hariata Tangira (No descendants)
Sgt Major Pakura
(Pioneer Battalion)
This genealogy shows
that Te Kainui has no living descendants. However his elder brother, Te Iho,
had descendants. Many of them live at Raukokore, Te Kaha, and Omaio.
T Wi-Repa.
[2089]
A-RO-HA-NUI
By O[?] K[?] and P[araire]
H T[omoana]
Tune: Destiny
My
thoughts seize upon the good things of the world
Which
make the misadventures of the day insignificant.
The
moon shines bright to guide me
And to embrace my
heart so that I am overwhelmed by love.
O Hine (or Tama), come hither with
your love
For which I weep and which I need!
It is what I treasure all the time.
Alas, my love, cling close to me.
Tears,
pains, wrongs –
Let
us not fear these miseries.
Let
our hearts be set on the good things of the world.
Seek them! Desire
them! For you and me.
O Hine (or Tama), come hither with
your love
For which I weep and which I need!
It is what I treasure all the time.
Alas, my love, cling close to me.
Alas, my love, cling close to me.
O Hine (or Tama), love me.
THE WELCOMING
VOICE OF NGATI KURUKURU
This name, given
to one of the Heretaunga hapu, is the name of one of the hapu living at Waimarama,
Hawkes Bay. The elders have congregated in the after-life – Tiaki, Tw Harawira,
Te Tatere, Te Maangi and Haromi Karauria. Those left are Morehu Turoa and
Ngahina and others, including Turoa Renata and Turetahi and his sister and the
descendants of Timoti Tuwhare. It is they, and the children and grandchildren,
who issued the invitation to attend the unveiling of the memorial stones to
Tuahine Ratana, Pani Karauria, and Timoti Tuwhare. In association with this
there was a hockey tournament for the young men and women.
These memorials
are for people who joined the Ratana Church, but the families asked the Bishop
of Aotearoa to unveil the stones of Tuahine Renata and Tina Tamati.
There was some
agitation associated with the ceremonies and it is right that I explain how
this came about.
On the day seet
for the unveiling it became known that the Bishop couls not be present as he
was unwell and ying in Rotorua Hospital. So it was arranged that the Rev
Hakiwai would unveil the two and that the others would be unveiled by Te
Reweti, one of the eading Apostles of the Ratana Church. He came from Ratana
Pa. In the case of Tuahine Renata, her son Turoa and her mother and Morehu had
asked for the Rev Hakiwai to do the unveiling. The same applied to that of
Timoti Tamatid who was the foster-parent of Morehu and Miki Tamati.
It was a wonderful
day because of how well the Churches who attended worked together and took part
in the unveilings.
There were
speeches from Hori Tupaea, Te Hata Tipoki, Wahapango, and Waimarama Puhara. The
prayers and unveilings were done by the Rev Hakiwai for the Missionary Church,
and by the Apostle Reweti for the Ratana side. The hymns were well led by the
combined choir of Heretaunga under Elder Maihi of Te Wairoa, and the Heretaunga
Ratana Singers under Tame Kerei. The hymns sung after the bugler had played the
Last Post were (1) Come to me [Haere mai ra ki au] and (2) O Saviour [E
Kaiwhakaora]. They were led by the Mormon Choir of Korongata.
There was praise
for this uniting of hearts, but some were disturbed by the families’ decision
to have a different Church unveil the head-stones of those who had chosen to
join another Church. However, it had
been the wish of the son or the father. It was a difficult situation and one
that people were entitled to grumble at and to be disturbed about. But that is
all finished with. In the future, let us take care in making such arrangements
so that we understand what we are doing and everyone is content. Let us make
the arrangements for future occasions so that no-one is unnecessarily troubled
here or in other places. Thos is a precious gift and a sacred one – to be able
to bury the dead and unveil their memorial stones, therefore it is right that
care is taken over the contents of the sermon and the hymns. It is not a normal
situation in which to be engaged in mission or saying prayers or singing hymns.
But we are
thankful for the importance accorded to this day of the unveilings of the
head-stones of those members of our families, for the grief expressed and the respect
shown. There is no greater treasure.
This Hui was also
honoured by the number of people who attended from Wairarapa, Te Arawa,
Whakaki, Wairoa, Turanga, Taihauauru, Waikato and Ngatiporou.
Sir Apirana really
wanted to attend, but because of the amount of business relating to the new
Government he was unable to come.
[2091]
We are very
grateful to the local people for the excellent condition of the marae and the
ample food.
Kia ora to you
all.
HOCKEY MATCHES
Co-inciding with
the unveilings at Waimarama, matches were played between the Hockey Clubs from
Te Wairoa, Whakaki and Heretaunga.
The following
teams played:
Kahuranaki Men & Women Hori Tupaea & Timi Russell
YMP
Men & Women Te Akonga & Waimarama Puhara
Huia Men & Women Rotia & Wi Nuku
Matariki Men & Women Hakopa & Puriri
Tapuwae Men & Women Te Hata Tipoki & Etu
Whakaki Men & Women Patai & Patu Te Rito
Waimarama Men & Women Ngahina & Morehu
Te Manukairakau
Cup, given by Hori Tupaea, was won by Tapuwae (Wairoa) last year. This year Matariki
and Waimarama Men were joint winners.
Te Maangi Cup,
given by Morehu Turoa, was won by Waimarama Women.
An important event
at the hui was the presentation to Tapuwae of the Arihia Cup (a gold Cup given
last year by Ngati Porou in memory of Lady Ngata).
At the competition
at Te Wairoa three teams tied – Ngatiporou, Tapuwae, and Heretaunga, and it was
agreed that each team should hold the cup for four months and it was handed over by Te Wairoa who had been
delighted with that treasure. When Tapuwae handed over the trophy they
performed Maori action songs. And Heretaunga will pass it on the Ngatiporou on
18th June. Heretaunga, Te Wairoa, and Turanga have given the
Taranaki Memorial Cup as a companion cup to the Arihia Memorial cup, as a
replacement on those marae that are without their trophy. The hope is that
there will be celebrations in Waiapu on that occasion.
Also there is a desire
on the part of each manager, given the growing strength of the teams, for more
games with each other.
Congratulations to
those who ran the Hockey Tournament. Hold on to the best ‘sporting traditions’
as inspiring examples.
[2092]
THE NAME ‘NGAPUHI’
P H Tomoana
I welcome the article
about the name ‘Ngapuhi’ sent to us by our elder, Te Wairama Te Huhu.
At the Treaty of
Waitangi Hui, 1892, when Ngaouhi invited the country’s elders to meet meet to
consider aspects of the Treaty of Waitangi and the country’s problems, one of
the elders of our party heard it said by someone that the name Ngapuhi originated
from his canoe, Te Arawa, and that the puhi (virgin) was from Te Arawa.
This was what was said that night, however, the statement was not followed up
because some of the Ngapuhi folk who had gathered that night had left. But when
the bell rang that morning, all the Ngapuhi people had gathered on the marae. We saw the purpose of the gathering. After
prayers, Mohi Tawhai stood to speak. After greeting Wi Pere, Te Kakakura, Taitoko,
Tupara, and Te Maraku and Timoti Whiua and Te Uamairangi, he asked that there
be a discussion of something that had been said. Someone had told him, ‘A
member of the group says that I am a puhi (virgin) from his canoe, Te
Arawa.’
The elder then sat
down. It was a long time before anyone approached the meeting house. None of
the visitors felt able to stand until eventually Te Uamairangi stood to point
out the elder who had made that speech. He called on Te Tupara to substantiate what
he had said the previous evening. Ngapuhi waited a long time, as did our own
people. Eventually Wi Pere stood and said, ‘E, Mohi Tawhai, it is true that
that was said. However, I know that you are a puhi (virgin) from my
canoe, Takitimu. You are not a [?kaiariki] puhi (virgin) but you
are a [moana-ariki] sea lord, washed by the ocean.’ He went on to deliver
his address on [? te puhinga moana-ariki].
When Wi Pere
finished his explanations, Mohi Tawhai stood and saluted him and, taking his
hand, said, ‘You are right!’
Afterwards Wi Pere
stood and told Te Tupara that it was wrong for him to come to another marae and
speak like that, and that he did not know how to deliver that kind of speech.
All the elders mentioned above in that party were angry with Te Tupara.
During the hui at
Waimate on 12th January, 1930, I asked for an explanation of that
speech and it is this that Wairama Te Huhu sent to us for publication.
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