[2193]
TE
TOA TAKITINI
Registered
at the GPO as a Newspaper.
Number
111
1st
December, 1930
Hastings
++++++++++++++++++++++++++++++++++++++++++++++++++++++++++
Published by the
Rev P Hakiwai and P H Tomoana and printed at Cliff Press, Queen Street,
Hastings.
? The company will be unsettled by our regard for the
Kauhanganui [?the Kingite Parliament].
This edition of your paper is larger!
There will be no Te Toa Takitini in January.
Let us have a breather!
Rejoice at Christmas and the New Year.
From
the Editors.
[2194]
Te
Toa Takitini
Registerd
at the GPO as a Newspaper.
The
price of the paper is 10/- a year.
If
you ar sending subscriptions for the paper address them to Te Toa Takitini, Box
227, Napier.
Send
articles or letters to Te Toa Takitini, Box 300, Hastings.
Te Toa Takitini, 1st
December, 1930.
GREETINGS FOR
CHRISTMAS AND THE NEW YEAR.
From the Bishop of
Aotearoa.
Greetings to the
tribes of the country. I, your father, your Bishop, and your servant, send you
best wishes for the Birthday of our Lord and for the New Year that lies ahead
of us. Greetings to the chiefs of each hapu, of each marae. I weep with you
over our losses during the past year and I rejoice with you over the blessings
we have experienced. We have reached the peak from which we can look forward to
the year to come.
The shepherds said
to each other, ‘Let us go to Bethlehem.’ [Luke 2.15] When they arrived they saw
the Child, the Saviour of the world. The translation of the name Bethlehem is
‘House of Bread.’ Therefore it is right that we go to Bethlehem to feed on the
Bread of Life.
The Pakeha greet
each other saying ‘Merry Christmas and a Happy New Year!’ We greet all of you,
and our children throughout our Maori Bishopric. These blessings will come
about insofar as we engage with the spiritual blessings of this season.
Greetings to you all. May the Heavenly Father bless and guide you, and sustain
your bodies and souls in life.
The Time of the
Year.
The Heavenly
Father has given us many blessings as we enter upon a new year.
1
The
Coming of the Canoes from Hawaiki.
The
Tohunga said, ‘During the month of Tatau-urutahi, Kurahaupo sailed from Hawaiki
(1.e. Rarotonga) and sailed here to New Zealand.’ The direction they took to
their landing place in the country was south-west. Kupe had said:
[2195]
‘Point
the prow of the canoe to the right of the setting sun, or of the moon, or of
Venus. The sun sets to the south-west of Venus; it goes down in the south-west,
to the south of all three of them.’
This
was in the month of Tatau-urutahi; we call it October. If they set sial at the
end of October they would perhaps have had to travel for two months and it
would have been almost the end of December when they arrived here in Aotearoa.
When
we were sailing on our ship, the Tahiti, which sank, I thought of the
determination of those ancestors who sailed on this large, deep ocean with its
huge waves, far from islands where they could shelter from storms.
When
we looked at the map we realised that Kupe was right when he said, ‘Set the
prow of the canoe towards the south-west of the setting sun and the moon and
Venus.’ It was certainly right if Rarotonga was Hawaiki, the last
dwelling-place of our ancestors.
There
was another story told by our ancestors about the ‘kura’ – the red feathers. They
sailed and landed at Whangparaoa. When they were a little way off shore they saw
the pohutukawa trees on the coast,
glowing red, the redness being reflected in the water. Then one of the chiefs
called out, ‘Hey! There are far more red feathers here than in Hawaiki! I’m
going to throw my red feathers into the sea.’ When they eventually reached land
and they grabbed the pohutukawa flowers the flowers fell to pieces. Only then
did they realise that they were flowers. The Te Arawa chiefs were distressed
that they had wasted their red feathers by throwing them into the water.
Such
are the stories told by the ancestors of the arrival of their canoes when they
migrated from Hawaiki. The pohutukawa flowers had blossomed and the Pakeha call
it the ‘Christmas Flower.’
2. The Coming
of Samuel Marsden.
On
Christmas Day, 1814, Samuel Marsden stood to preach the Gospel of our Lord
Jesus Christ for the first time to our ancestors. You can read Samuel Marsden’s
account of that first service on these islands.
‘The
name of the ship on which we sailed was the Active. Some people calld that ship
the ‘Noah’s Ark’ because the cargo on board included horses, sheep, cows, pigs,
goats, hens, some Maori men, and some convicts as servants. In addition there
were three preachers of the Gospel, their wives and children. After three week
at sea the Three Kings Islands were sighted. We arrived at Whangaroa
[2196]
but
did not go ash0re. Not far to the south we saw a group of people sitting on the
sh0re. We went ashore there, I and my Maori friends, Ruatara and Hongi. We
slept on land, albeit outside that night.
Our
ship sailed on and after two days reached Rangihoua where we planned to
establish a mission. On the left-hand side of the inlet was the fortified pa of
Te Pahi. Ruatara’s house was on the highest point of the pa. There were fifty
Maori houses in that pa. Outside the outer palisade were the cultivations of
potato and kumara. Beyond the gardens was a fence encircling the whole pa.’
When
Mr Marsden arrived he was formally welcomed and entertained. People had heard
of Mr Marsden’s kindness to Maori in Port Jackson and Parramatta.
‘The
people were very good to us, but when we unloaded the h0rses and cows some were
scared and ran away. It was the first time such large animals had been seen in
Aotearoa.
On
the Sunday we saw the English flag flying over the pa. I saw this as a good
sign. At 10 o’clock we went ashore for the Christmas service. Korokoro, Ruatara
and Hongi had arrived and they prepared the place for the service. When we
arrived they had put on their military uniforms (a gift to them from the
Governor of Port Jackson) and their soldiers were assembled. The pulpit for the
preacher was in the centre. Korokoro and his soldiers were on my right, the
Pakeha were in front, and Ruatara and his soldiers were on my left. The local
Pakeha and Maori were beyond these and the place was overflowing.
We
sang David’s Psalm 100 (Hymn 60 – Tena kia waiata tatou – Let us sing [All
people that on earth do dwell]) Korokoro had a switch in his hand. When he
raised it the people stood; when he lowered it they sat. He did not know when
it was appropriate to stand or sit so he watched the Pakeha.
The
text I preached from was Luke 2.10. ‘Do not be afraid, I bring you tidings of
great joy which shall be to all the people.’
The
Maori told Ruatara that they did not understand what Mr Marsden was saying. He
replied, ‘That’s alright! I will translate into Maori the bits I understand.’
When I finished my sermon Ruatara translated it into Maori.
IN
THIS MANNER, THE GOSPEL HAS BEEN INTRODUCED INTO NEW ZEALAND; and I fervently
pray that the glory of it may never depart from its inhabitants till time shall
be no more.’
[2197]
People,
most of us have seen the words that Mr Marsden wrote. These explanations have
been available to us for one hundred and sixteen years. It is right that we are
grateful for the great love of God for the Maori People in sending this elder,
Mr Marsden, to bring us the enlightenment of the Gospel. Let us seize upon the
last of his words: ‘And I fervently pray that the glory of it may never depart
from its inhabitants till time shall be no more.’
I
have a question.
Do
we Maori hold to the glory of that Gospel today? Each one of us will have to
answer that question to our Heavenly Father. If we have lost that glory then we
must renew it. One of the names of the Child is Emmanuel, meaning God With Us.
Therefore he wants to be welcomed into your hearts for it is there that we meet
God. He is not a far away God. Therefore, my people, be loving, be gentle. May
you spread the gift of your forebears in this, our day, so that we can all sing
with joy the song of the heavenly Angels: ‘Glory to God in the highest and on
earth peace, good will toward men.’ [Luke 2.14]
LASTING PEACE FOR
THE WORLD
R[eweti] T
K[ohere]
This was what the
myriads of angels sang when Christ was born: ‘Glory to God in the highest and
on earth peace, good will to men.’ [Luke 2.14]
Lasting peace is
very important. The nations that took part in the Great War know only too well
how significant it was to make peace at the end of the war with Germany.
Before the coming
of the Faith to our country Maori could not sleep soundly or live in safety,
not knowing when the enemy war party would attack. To sleep in those days was ‘to sleep with bent knees, to sleep
curled up, to sleep restlessly.’ With the coming of the Gospel of our Lord
Jesus Christ the heart was at ease; there was peace with people and with God.
Because of this Whakatihi could say:
[2198]
[?] ‘I believe
that it is through Jesus Christ and by faith in Jesus Christ that I can sleep
soundly by my garden at Pirahirahi.’
The nations of the
world fought because they ignored the Prince of Peace and instead trusted their
worldly princes and the result was bloodshed, suffering and tears. There was an
end to faith in Jesus Christ as the way to healing the world. There was an end
to seeing the peace of Jesus Christ as the way to calm the agitated heart.
When Milton was a
student he wrote his story of the birth of Christ [On the Morning of Christ’s
Nativity]. He spoke of the calming of the whole world. I will translate into Maori two of his
verses.
No War, or Battel’s sound
Was heard the World around:
The idle Spear and Shield were high up hung:
The hooked Chariot stood
Unstained with hostile blood,
The Trumpet spake not to the armed throng,
And Kings sate still with awful eye
As if they surely knew their sovran
Lord was by.
But peaceful was the night
Wherein the Prince of light
His reign of peace upon the earth began:
The Winds with wonder whist
Smoothly the waters kist.
Whispering new joyes to the milde Ocean,
Who now hath quite forgot to rave,
While Birds of Calm sit brooding on
the charmed wave.
Milton
[I have not printed
a back-translation of Kohere’s fine Maori version of these verses as it would
be almost word for word the same as Milton’s original, although Milton’s ‘While
Birds of Calm sit brooding on the charmed wave’ becomes in Kohere’s version,
‘And the albatross floats on the bosom of Hinemoana.’ – Barry Olsen]
[2199]
TE
PIPIWHARAUROA - THE SHINING CUCKOO
The Pipiwharauroa
is the year’s best singer. Its song is greatly loved. It comes once a year and
it tells people that warm days are arriving. It is time to work in the garden.
That is the response of people in the [?whakatopa] kumara patch. That is
how it is. ‘The wharauroa sings; let it sing. The long-tailed cuckoo sings; let
it sing. They are waiting to face the warmth.’
There is a
Pipiwharauroa who sings well and lovingly in the Church Calendar. It is called
‘Merry Christmas!’ the Birthday of our Lord Jesus Christ. The 25th
December each year is when he sings. This is his song. ‘There has been born
today in the city of David a Saviour who is Christ the Lord.’ [Luke 2.11] It is
a wonderful song. It is his song of love at the end of the Church Year. We are
nearly at the time when we will hear that song bringing joy to the world.
A Pipiwharauroa
has also emerged in the Maori Year; in the year of the New World of the Maori.
He also sings his love song; his song of instruction to the Maori People. This
is it. ‘To the Maori World of these islands, do not waste the land, take it in
hand, work it. I will help you in appropriate ways.’ This ‘Wharauroa’ is Sir
Apirana Ngata, the Maori Minister. This is a song of love, a powerful song, now
reaching the ears of the Maori World. The Maori World in times past did not
hears such a love son in their days.
How are we to
respond to these three songs? Perhaps in the way mentioned above. ‘The
wharauroa sings; let it sing. The long-tailed cuckoo sings; let it sing..’ If
this is our response we are likely to be overwhelmed by the seas of Ruatapu.
[cf Nga Pepeha 48]
But this cannot
apply to what the wharauroa sings lovingly in the Church Calendar. ‘You sing of
something precious to me, and I will exalt you above my things that bring great
joy. I will lift you high above the things I see. I will support you by the
work of my hands.’ [?Bible]
As for the wharauroa
that sings good things about the New World of the Maori Year, you can hear him
while he is near saying, ‘Your laws are life to my heart and I will fulfil what you command, although there is an
abundance of sweet honey dripping from the honeycomb.’
And we have the
song of the wharauroa bird: ‘The warm days are coming. Make every effort to
produce food in these different days of the wide world.’
W
H Kaipo
Te
Kao
22/11/30
[2200]
MOVEMENT OF
MINISTERS
For many years the
ministers have not been moved. During the Waiapu Diocesan Synod some of the
ministers proposed that some of them be moved. After the Synod the Bishops of
Waiapu and Aotearoa met and arranged for the following moves.
Thee Rev Whakatiri
Rangi will move from the Parish of Waipawa to Ruatoki. The minister will live
in the Mission House in Ruatoki and Rotu, his wife, will run the Mission Huse.
The work of the Mission will revert to what it was at the time when Tuhoe gave
the place to be a Mission; it is to be a place where Tuhoe children w
ill learn the
basics of the faith and receive an education.
The Rev
Roperetahereorangi, minister of Ruatoki will move to the Parish of Tauranga.
The Rev Ra
Rangiaho will be moved from the Parish of Te Waipatu to the Parish of Waipawa.
The Rev Wanoa will
live in and run the Parish of Te Wapatu with the Rev P Hakiwai to help him
administer Holy Communion as the Rev Wanoa is still a deacon.
The Rev Paora
Temuera of Taupo will move to the Parish of Manutuke and the Rev Tureia Puha
will go to Taupo.
These moves will
take place at the beginning of the year.
And the Bishops
ask the Ministers and the Parishes to accept these changes wholeheartedly.
THE OTAKI MAORI
COLLEGE
To the Editors,
greetings to you both and to the remnant on each of the country’s marae.
Greetings to all of you.
Here I am living
in my home in Otaki where the voice of Christ came to subdue the storms and
gales which battered the place in former times, stirred up by Te Rauparaha’s
war parties.
Things
are different in these days of the ‘New World,’ but the Maori College set up by
Mr Hadfield is still standing. It is because I am thinking of this school and
also of the one in the Wairarapa that I hace written to you. These are good but
small schools but though this is the case do not look down upon us. There is a
Ngati-Raukawa proverb:
‘He iti na Motai nana i takahi te oneone
i Hakerekere.’
A descendant of Motai will trample the
sands at Hakerekere. [cf Nga Pepeha 424]
I do not criticize
the large schools such as Te Aute, St Stephen’s. and Hukarere. No. I know how
good they are, but the cost of attending such schools has risen and s a
considerable burden for people with children
[2201]
Therefore, my
friends, I ask you to consider these legacies of your ancestors.
I shall point out
the costs here. A child may board for ten pounds a year, with an additional two
pounds for laundry, and a few shillings for the child’s odd needs. Such are the
expenses.
The site of the
school is very good for the health of the children. There are two tennis courts
and a hockey field and a separate area for the children’s play. There are three
teachers and my wife is the matron who cares for the children living at the college.
And that’s that.
Now, one should
consider carefully some aspects of such schools and how they can advance the
well-being of the Maori People. Some say this depends on education and others
say it is achieved through work. Such ideas are fine but they leave out one
thing – teaching people right and wrong. If this is not done then our learning
and our work can be bad. Although most
achools do not provide for boarders they still hold to the words of the old men
and women: ‘You may say something to them but children will not listen!’ It is
not education that has power to subdue the burning heart of a person. Only the
faith and the unconditional love of Christ can do this. Therefore it is right
that children know about life, about work, and about the teachings of Christ.
Secondly, the
teachers act as parents for the children and they are parents with a real
concern for the children. The Centurion said to Christ, “I am a man under
authority with soldiers under me, and I say to one ‘Go!, and he goes, and to
another ‘Come!’ and he comes, and to my slave ‘Do this!’ and he does it.”
[Matthew 8.9] The teachers are the same with their pupils, and by their
behaviour people know that they are college children. One of the children of
the Bishop of Aotearoa is a pupil here and the Bishop has told Ngati-Raukawa
that this is a very good school.
As for what is
taught, the most important thing is that pupils gain a thorough knowledge of
the English language, which is the means whereby they will be able to grasps
the depths of the learning of the Pakeha world. That language will open the
doors of the Pakeha universities. Along with this are the subjects which will
prepare them for the government examinations for entry to the Public Service.
One thing that I
have left until now is that all pupils are taught to speak the Maori language.
They do half an hour every day so that your noble language does not disappear
from the face of the earth. This is a very important matter but I am not free
to speak more about it now.
I have written at
some length, but if some of you wish to send your children to this school write
to me before the end of the year or in the new year. Don’t let this precious
treasure of yours be wasted. My friends, greetings to you all for Christmas and
the coming New Year.
From your Pakeha friend,
Wiiri (W H Wills)
Head Teacher,
Otaki College.
[2202]
LETTERS RECEIVED
(Be aware that
there is no space in Te Toa Takitini for abusive letters. – the Editors)
To the Editors.
Greetings to you
who bring us the thoughts of the country’s tribes.
The subject of the
name ‘Aotearoa’ is becoming a bit boring. The best thing would be if Rangataua Keepa,
Tuhitaare Heemi, and Wairama Huhu were to attend the the national hui to be
held in Auckland next March. There they could carefully preent their ideas and
reflect upon the matter. It would be good for them to talk to one another face
to face. If their ideas are rejected they need not be sad. What saddens someone
can be grieved over to one side. And if one of you is defeated you can always put
it down to witchcraft. Therefore, best wishes.
The main subject
of this letter I’ve written is addressed to Rongowhakaata, and indeed to all Ngati-Kahungunu.
My question is this: what have I done to offend Jesus Christ that there was no
picture of this queen, Te Huinga, given to me, to Tuhoe? Perhaps I am not
related to this woman. This is my genealogy.
Rongokako
– Muriwhenua (this woman is from Hauraki)
________|
|
Tamatea - (1)
Te Onoonomaiwaho (2) Iwipupu (3) Te Moanaikauia
________________|__
| |
Ko
Whaene Ko Taka - Te Koata
___________|__
| |
Hourangi Kuraroa
- Potiki Hakaka
|
Uwiraroa - Awanuiarangi
|
Rongotangiawa - Te Rahikoia
|
Rongokarae
[2203]
Tamatea - Te
Moanaikauia (his last wife)
____|_______________
|
|
Iranui Ranginui - Karapori
|
Tamateakota – Te Arenga
|
Tupe - Te Hautapu
|
Rangitoro - Manituehu
|
Te Houwhiua - Tuwharetoa
|
Te Rahikoia - Rongotangiawa
|
Rongokarae
Therefore,
farewell, lady, the power behind the ancestors, Matatua’s only consecrated
woman. The canoe is overturned! Yes, overturned! The chiefs have perished. It
is not possible. Farewell, my chief. It was you who called the Maori People
into being. We are Maori. It was your chiefly authority, your saying ‘Taihoa –
Wait a bit’ that brought the Maori People safely to this day. And I salute you,
Mother. We saw it only in the Pakeha newspapers on the day you died and crossed
the horizon. You have joined Sir James Carroll, your lord, where all is great
and eternal and awesome. Farewell.
Teihi
Paerata
Ruatoki
11/11/30
To Te Toa
I have seen the
discussions in Te Toa 108 about debating the origins of the name ‘Aotearoa’ in
Auckland next March. I agree with that proposal insofar as that large hui can
discuss it and make decisions. If the matter is to be dealt with at the
Auckland Hui three of us from ‘the tail of the fish’ will attend to confront
the ‘taniwha’ from the south.
What I would like
is for a committee with a chairman to be set up to deal with the matter.
Although some of the orators on the subject have had their say in Te Toa, let
them speak again on that occasion. It is good to talk face to face. Besides,
articles are corpses and are unable to answer questions. In this was we can
settle the matter well. I am weary of writing and my friends belittle my
efforts. So, those who are knowledgeable and those who look down on us should
come to this hui to bring about a closure and to disperse the haze.
I have questions
for those who speak about this name ‘Aotearoa.’ Let them send their answers to
Te Toa before nest March.
[2204]
Genealogy
Mauwi -
Makeatutara
Wharuakura
Uhenga
Poutana
Whitirangimamoa
Kupe
- Kuramarotini
Question 1. Is this the Kupe who gave the name to this
country and was Te Tokimatawhaorua his canoe in which he sailed from Hawaiki?
Question 2. Was it Kupe’s wife, Kuramarotini, who named
this country?
Greetings,
friends.
From your servant
in the Lord.
Ngakuru
Pene Haare
Awanui North.
To Te Toa.
I have a few words
to say about C Bennett’s article on the Bible. I am not clear as to what is the
point of his explanations. As I see it, he belittles that Bible, those books
saying that we know about some of them but some we are uncertain about. He
explains the different kinds of books in the Bible. But I find it very
distressing that those explanations should appear in our paper. It seems there
could be a continuation of that article; in my opinion there should not be.
As for the Book of
Esther, in my opinion, even though the name of God does not appear in it, it is
right that it is included in the Bible. This is because the book contains a
full account of the law devised by Haman for the elimination of the Jews
throughout all the territories ruled over by King Ahasuerus, so hat not a
single Jew, man, woman or child would be found in his realm. The king put his
seal to the law. But Queen Esther overthrew that law. Esther, her foster-father
Mordecai, and all their people were saved. Haman was executed for his plot.
Therefore it is right that the book is in the Bible because it points out that
people do such things, even if the name of God is not in the book.
But let me turn to
pay tribute to the Mother of the Country, the Mother to the Maori ministers.
Farewell Whaea, Heni Materoa, Lady Carroll. Depart from Turanga Nui, from your
noble tribe, from your lofty mountains. Farewell, mother to the Nga-Puhi
ministers. Farewell, Mother. Go to your rest. Go with the country’s dead.
Farewell.
I greet you all
with the Season’s Greetings.
W
H Kaipo
Te
Kao
22/11/30
[2205]
To the Editors.
Greetings to the
two of you. I salute those throughout the country who have passed on, here and
there. Such are my greetings.
My friends, I have
seen what the two of you wrote in Te Toa for 1st October.
My friends, what
you wrote about Maui [?Pomare] is very wrong. The two of you belittle Maui
making him out to be lazy and purposeless in your article. As for me, I shall
answer this as someone without glasses. What you wrote is foolish. Had it been
Toko Ratana or even Te Hurinui who made such a stand, what would you have [?
pehe sic - ?pehea - done]? Would you not have gone to
Ngata for an explanation? You would have gone, and should I not go? Whoever
made this stand would go to Ngata for guidance, even the two of you. What you
have done is not good. It was perhaps what Ngata said on the night of 10th
July, that a man of good lineage should be member. Before this there was the
false story I told about Te Puea on 18th June at Waitara. Because
these were wrong I was attacked by one of the members of the Government. What
will be the 0utcome and what does the future hold? As for Te Momo, my ancestor
defeated the man from Nga-Puhi north of Tangoio at Waipatiki. His name was
Peketahi. It is appropriate that we meet at some time to talk discursively
about the things of the past and the things of the present, including our
Government. Enough said.
Te
Taite Te Tomo
Wellington.
My friends,
greetings to the two of you and our elders, Hinekatorangi, Heeni Matenga,
Pirihira, and your [?hunaonga matua], Paku Karauria, Puhara and
Tutewahe. We grieved greatly for our mother when you came. We salute all of you
in Heretaunga grieving for Te Huinga [Lady Carroll]. She has gone to the great
assembly and to Timi [Sir James]. She died in old age and her passing was a
blessing.
My friends, Pakeha
have asked me why our mother was so great. I said that it was a very difficult
task but her genealogies would explain it. And so I am sending this one of Te
Huinga’s lineages, and will leave it for other tribes to provide their own.
Then you will be able to see how they differ. We think that this is how the
genealogies are, but it is right that they are set down so that they are clear.
This is how we say it should be. So I have set it out. I begin with KIWA,
spoken of as TURANGA-NUI-A-KIWA.
[2206]
I have added PAOA, associated with the river TE
MIMI-O-PAOA, now called Waipaoa River.
Kiwa had a son,
Kahutia-nui, who married Paoa’s daughter, Hine-a-kua. This is the genealogy.
From Kiwa From Paoa
Kahutianui - Hineakua
Haua - Wairaka
Aniu-ki-Taha-Rangi - Rangitaukiwaho
Ngore - Rakaikoko
Ue - Taraiwhana
Tahungehenui - Hikarore
Ruatepupuke - Tuwairau
Ruapani - Wairau
Ruarauhanga - Kahungunu
Ruaroa - Rahirimomoe
Kahunoke - Kahukirokiro
Tamatea-kuku - Hinotera
Tukekohi - Hinetewaiware
Tamatanui - Kahukoraao
Ruahoroa - Pukaiurenui
Tiripare - Tawhiri
Mate - Rongomai
Rongoteuruora - Te Aohuna
Te
Rangihiroa - Te Ropuhake
Taringa - Te Waingahuerangi
Te
Maanga-kaiota - Te Karaki
Te
Kapaa - Te Kopua
Ruku - Turakau
Kahutia - Uwaia
Riperata - Mikaera Turangi
Heeni Materoa - Timi Kara
[2207]
There has been
widespread grieving for this woman But we must cease now. We are gratified by
and wonder at the great grief expressed by the Pakeha of Gisborne, but also by
the whole country.
At last we have
seen the great love of the Pakeha for Te Huinga. From her home to the grave
there was not a vacant spot. The roadsides were full. The cars stopped.
Families, the elderly and children stood behind their fences. And they wept as
the cortege went by. It is right to say, ‘More grief was seen than on the day
of Timi’s funeral. One might say the same of the broad range of projects
undertaken by this woman. She cared for the humble and the great and Maori and
Pakeha were all the same to her. On the day of her burial the cord of the heart
was snapped. Farewell, Kui. Your great heart and your abundant works go with
y0u.
May your children
and grandchildren delight to follow in your footsteps to the lofty mountains
you trod. The tribe, the hapu, and the valley of Turanga are barren, just like
the long pastures of Manutuke lying there.
My
heart throbs within me
And
my nose runs.
I
hear a voice calling me
And
the taniwha emerges from his den.
Turanga-of-many-lovers,
you lie helpless
Because,
friends, he is consigning you to death.
Tu-Te-Puaki
Will do this to
you.
Greetings to you
both, the captains of Te Toa Takitini. Enough of greetings. I have to criticize
some of the statements made in Nga Moteatea by Taite Te Tomo about Waiata
154.
That waiata is by
Waipuarangi of Ngati-Hinemanu and Ngati-Upokoiri. It was sung to Mokai-Patea at
Te Awarua, the territory of Te Perohuka of Ngati-Tuwhirirau. In the dark times
these tribes travelled together and were defeated at Otaparoto an Te Rotoatara.
The defeat of Tanguru was remembered, hence the name Ngati-Marau; [?Ka roia
nga piro o etahi] and it was called Te Roikuku. Although they lived in
Horowhenua for a long time, some of these hapu lived together at Moutoa in the
Manawatu.
When these hapu
returned to Heretaunga, Mr Williams went with his family to live at Te Aute
College. The descendants of Waipuarangi, Hanara and others lived at Omahu. Te
Perohuka, Nepe, and Tipene Te Apatu came to us. They are the younger line of my
family.
This is how the
waiata should go.
[Some of this
English translation is from Nga Moteatea II, A T Ngata & Pei Te Hurinui
Jones, pp. 260-263. Apatu changes the
order of the verses and the final four lines in his version end verse two in
the Moteatea version.]
[2208]
‘Twas
indeed a day of great desire:
Comes
now each night
And
I am left with this great hope
Within
my heart.
Now
that you are far off
At
Te Reotuku
While
I am living at Patea,
At
Te Awarua,
Sighing
here in vain
And downcast.
There
is a cloud stretched forth
To
encircle yonder peak at Okahu
Where
beyond is the lover
Whom
I adore.
It
was I who did forsake you
When
all did seem tranquil.
Now,
alas, this canoe, storm-buffetted,
Is stranded upon
the shore.
The
summit on which I sit
Is
on Paetawa
Whence
I have a clear view
To
Waipungapunga,
The
pathway taken by Te Perohuka.
O,
friends all! Do not, I pray,
Talk
so harshly there
Because
of this treasured thing
Now possessed by
Hika-awa.
Notes
Te
uaratanga a desire, a dream
Reo-tuku (? he ngawari no te reo ki korero)
Patea-Mokia -
Patea at Te Awarua
Wharau-raro - A
waterfall at Rangitikei
Puke-o-Okahu - A
hill in that area
Waipungapunga
- The home of Te Perohuka
Whakatanguru - Back-biting
Greetings to you
both.
Ngarama
Apatu
Waipawa
THE RADIO
TELEPHONE
This is one of the
most wonderful things of our time. We can talk to one another without a wire or
anything. What we have is something talk into and the power of electricity
carries what one says to the other side of the world to be ‘caught’ by the
person you want to speak to.
[2209]
One can listen to
someone speaking in England or other parts of the world.
One day the Prime
Minister of New Zealand (Forbes) in England spoke to Sir A T Ngata, the
Attorney-General, the leading Minister at present, who was appointed Acting
Prime Minister. He is also Minister responsible for the Country’s finances.
These are two
remarkable things, the radio telephone and the appointment of Ngata to this
high office in our time. This is a great honour. Therefore, by means of Te Toa,
we congratulate Sir A T Ngata on being the first Maori to talk to England and
Australia. He did not seek these offices; they were conferred on him. But given
his stature, and his being thrust inside the walls of those houses of learning,
the places where lore and traditions are taught, and his entering into the
problems of the day and the night, this man of ours finds himself in these
situations. We wonder and we give thanks for this. Many blessings upon y0u. May
you live a long life and be a pillar to lead the Aitanga-a-Tiki [Descendants of
Tiki] who are active here, filling the marae and the schools.
TE TOA TAKITINI - MANY WARRIORS
Tuhotoariki
attacked the pa of Te Whareupoko at Pari-Waiehu on the way to Waimarama but did
not defeat it. When the war party was retreating, the young man, Koromahue, one
of the pa’s warriors, climbed up and called out, ‘Tuhotoariki, stop! Let us
fight one another single-handed!’
Tuhotoariki
called out,
Ehara
taku toa i te toa takitahi, engari he toa takitini taku toa.
‘My strength is
not that of a single warrior but that of many.’
[cf Nga Pepeha 93]
That elder’s war
party went home. Then he gathered another war party consisting only of
warriors. The pa, Pari-Waiehi, was overthrown and Koromahue was killed.
So we have the
name of our paper, ‘Toa Takitini.’
Tamaterangi
was told to take up his weapon alongside some other warriors. He looked at
himself; he had no clothes on. He stood in silence, not moving or anything. When
someone placed a cloak over that elder he rushed forward with his taiaha. Then
he uttered this pr0verb: ‘It is true,
He
ao te rangi ka uhia, he huruhuru te manu ka tau.
As clouds deck the
heavens, so feathers adorn the bird.’
[cf Nga Pepeha 352]
It is the same
with our paper. If it is covered with 10/- a year, it is adorned and will be
conspicuous as it flies. Do your best, everyone!
[2210]
TO WHOM ARE WE TO
PAY TRIBUTE?
To those who wrote
the article on page 2164 of the October issue: I want to correct some of what
was said. It mentioned the burial of the ashes of an animal; to burn a body is
very bad. That is true. But not all the people will agree with those words. It
will be said that the wrongdoing implied by those words will hang over all the tribe.
It is true that the young man belongs to Taranaki. It is true that the tribes
knew him to be a descendant of Te Whiti, a chiefly y0ung man. But he was
confused and vain, and the tribes did not welcome that young man’s proposals.
Such things as
these were said in his earlier days. I stand here and I quarrel with those
words. You tribes, you leaders of the country, and the Members, Ngata and
Coates and y0ur companions, you and the tribes who came here to sh0w your love
for your friend, greetings. We, in our sadness, understand. Although your
friend arrived in the form of ashes he was physically present with us today..
You and the tribes are the important ones. My concern is for my child, his
widow and children. I salute his widow, Miria. Greetings. From your place of
great standing in that foreign land y9u committed yourself to the foaming sea
to come among your people gathered here. Greetings to you and your children.
‘Mi,’ do not listen to what is being said. We belong together no matter what
rules others may have. We will do together what is required. Greetings to you
and the tribes. These words were spoken on the first day – on Friday.
On the Saturday,
Te Kapinga and the others stood. That was a short day. Ngata arranged that
there be times for poi and for prayers. Therefore, it was known how many were
to pay tribute. There was no particular order for the speakers. Many from
Taranaki stood to pay tribute, but they did not make much of welcoming
outsiders, not knowing where they came from or who they were. But the
invitation went out to all: People of the country, don’t leave anyone out. What
of the tributes to Ngata? Because of the offensive article in the October paper
there was pressure on the writer or writers to reveal who they were. What was
said was bad, disparaging and grumbling. I recall the people of faith who were
working here and who stood to speak and who spoke cheerfully before the Bishop of Aotearoa, not being
happy with such speeches. They were not a complaining people. The Editors of Te
Toa say: ‘There is no space in Te Toa for abusive articles.’
Kapua
Rangataua Keepa
Purangi
[2211]
THE WAIKATO AREA
I want to share
these few words with the marae to which you go. The party le3d by Canon
Keretene and Rev Panapa came to meet the people of the Waikato area. They began
their work at Mataitai, the home of Teri Paraone. There are very few people in
the village. There was a gathering of twenty children. Twelve people took communion.
These people are very faithful to the legacy of their forebears. Kia ora to
them.
On 23rd
October we arrived at Tuakau to Ngati-Tipa. Here we me the Rev Tahuriorangi.
After the service Taiporutu Matete stood to welcome us. At the conclusion of
the greetings people began to talk about how the Missionary Church [the Churdh
of England] had suffered when Kohanga took its land. What affected your writer
and saddened him were the words spoken by that Chief: ‘I have left our Church.’
He had joined a different canoe, that of the Wesleyan Church. In response the
Canon said, ‘That’s enough, ‘Poru.’ You have not told me about this.’ It was
left to Ngapaka Kukutai to stand and inform us that all Ngati-Tipa had gone
over to the Wesleyans. ‘Therefore, even though my people have abandoned the
Church, I shan’t leave them. God will fight my battle and Jesus Christ will
help me.’
On Saturday 25th
we reached Hauraki (Thames). Next morning, it being Sunday, we held services.
There were eighteen in the congregation, twelve took communion, and four Ratana
attended. Most of the Ngati-Maru tribe had gone over to Ratana.
We arrived at
Manaia on 27th and on Tuesday morning we celebrated Holy Communion.
Twenty-two attended and twelve took communion. Afterwards we returned to Haeata
Paraone’s home. Here we were told how the Ratana had fought to take over the
church. A few had been taken to gaol by the policeman for a little while but
were freed by the goodwill of Riiwhi, the minister. When the Ratana experienced
the kindness of this minister, they gave up their deluded ways and returned to
the legacy of their ancestors. This had been a legal misunderstanding. As a
result the ill-will was somewhat abated. Since Ratana and his party have
returned from abroad he has sent my relatives Hurori and Te Moerua to Manaia.
This young man, Te Moerua, is a descendant from Maniapoto in the chiefly line. He
had not joined up with the Ratana but rather he had followed in the footprints
of his parents in protecting his tribe. However, their ‘Spokesman’ sent Te
Moerau to Manaia. When he arrived the remnant were working on their shares in
the land.
Farming had begun.
Some had one hundred sheep. Others had twenty-five cows and had calculated the
amount of milk yielded by them. When Moerua arrived he said to the remnant,
‘Listen, remnant. What is the point in working your lands? Sell it! All
[2212]
these lands will be returned. Port Jackson
will give them back to us.’ Then the man sang about the guarantee that Port
Jackson would return them. Whereupon the people seized on the idea and sold
four hundred acres of their land to the Government, while keeping the land on
which they lived. Te Moerua is both senior and junior to me. What struck me was
his love for the people of Manaia and I was ashamed at his deception of them.
Therefore, remnant of Ratana in Manaia return to your parent Church and to your
Church which still calls to you each day.
On 29th
we arrived at Ngati-Porou at Harataunga. We were affectionately welcomed by the
remaining elder of the tribe, Ngapo. In his speeeh he harked back to the old
ministers who had brought the life-giving message – to Nikora Tautau, to
Taimona Hapimana, and to Hone Papahia. When the greetings were completed, Ngapo
stood to tell us of their troubles with the activities of the Ratana. Te Moerua
had come and the Manaia people had troubled them. Te Moerua had said that if
they were sick he would heal them in five minutes. Whereupon the elder, Ngapo,
came to have his illness healed. Then the ‘healer’ of sickness prayed and after
five minutes asked the sick one how he felt. The elder said that he was no
better. Then the man prayed at some length. Again he asked how he was feeling. And
again the old man said, ‘Lad, I am no better but I am being bitten by the
mosquito I can hear.’ The man was baffled and went away. Now, while we were
there the old man said that he and his family were abandoning the Ratana doings
and returning to the Church of their ancestors. He had observed the breadth and
depth of what Ratana was doing and it was untrue. He and his family group
numbered ten.
Tribes,
and gatherings of the country’s peoples, take note of the wisdom of this tribe,
Ngati-Porou. This elder, having seen what the Ratana people were doing, returned
to what he stood for before. No-one told him to return. So we truly pray that
we will be given enlightenment so that we return to the right place.
We worshipped in
the Ngati-Porou church. There were thirty-six in the congregation. We praised
and baptised. Had all the people in the village attended there would have been
seventy. If ome of those involved with Ratana had attended the number would
have gone up to one hundred.
Tokoroa
Poihipi
Te Kauwhata
[2213]
THE SINKING CANOE
OF THE MAORI PEOPLE
I want, from my
heart, to address the subject raised by C[harles] B[ennett] (Te Aute College)
in Te Toa 109.
The main thrust of
his article was to stir up his Maori People to be alert in these times when we
contend for our survival, living as we do with the Pakeha. If we are not
watchful our canoe will sink.
The contention
written about is an ancient one going back to the foundation of the world. I
began with the argument that brought down Satan. He and his angels were thrown
out of Heaven. Adam and Eve sinned and were driven out of the Garden of Eden.
The reason was their disobedience. Abel killed Cain in a dispute over their
offering to God. Esau dismissed Jacob following an argument over inheritance.
This was a one-to-one quarrel and people have been quarrelling with each other
from that time up to the present. It is something that people continue to do.
And the great
nations of the world have continued to quarrel from those days to the present. So
the Kingdom of Babylon was brought down by the Medes and Persians. Many year
later the Medes and the Persians were overthrown by the power of the Greeks.
Afterwards the Greeks fell to Imperial Rome. After this time the many European
states emerged with their great kings and queens and we know their stories from
the histories sritten by the Pakeha. Their first-born, their cherished ‘son’
was ‘Contention.’ Some kings were placid; some were monsters kicking up the
dust! And we have had great world wars
from those times up to the recent Great War. The cause is always the same –
‘Contention,’ with one, then another wanting to save themselves.
The Maori World.
Our
ancestors had a wise saying:
Ruia taitea, ruia taitea, kia tu ko taikaka
anake.
Cast aside the sapwood and let the
heartwood alone stand.
[cf
Nga Pepeha 2178]
They saw clearly
and understood this aspect of the world because of their own conflicts, their
fighting among themselves. We know these stories about a person, a family or a
hapu, and their th0ughtlessness, their dishonour, their bravery, or their
nobility. All these come into the subject of contention.
The Gospel of our
Lord Jesus Christ brought peace. Since then the Ancient-Maori-World has been
separated from the New-Maori-World, the New World. The contentions of the Ancient
World are different from those of the New World. Now our contention is with the
Pakeha in these Pakeha times,
[2214]
as we seek to
escape from disaster and despondency as we look for our physical survival.
The New World.
Since we Maori
have entered the New World and cannot go back, it is right that we stir up the
Maori heart, particularly of our wise people, to look forward so that our
hearts grasp our Maoritanga [what it is to be Maori] in the days to come. What
has been said is true, that is we are not watchful our cane will sink. How are
we to preserve it?
C[harles]
B[ennett] (Te Aute College) tells us to hold on to our Maori practices – the
haka, the waiata, the patere [derisive songs], the tangi [mourning practices]
and the hongi [ the pressing of noses in greeting]. If children are ignorant of
these then their parents must make every effort to teach them. Presently,
perhaps, the parents themselves will have forgotten. They will not hongi but
will kiss instead. They no longer learn Maori waiata but English songs. The
girls do not know the women’s haka; instead they do the ‘hula,’ the Hawaian
women’s dance. Even though those people are related to Maori, the dance is
swiftly becoming an indicator, a brand, saying to the world, ‘This is Maori.’
[The women’s haka] is something implanted in the child in her m0ther’s womb.
When the child emerges into the Wide World it is also equipped with th0se other
things – Maoritanga. It is the task of the father and mother to nurture those things.
Sitting
Together, Standing Together, Running Together
All the great
nations of the world retain their cultures thr0ugh education. The body is
trained to be strong and survive, the mind is taught so that it is broadened
and knowledgeable, the spirit is educated so that it is presentable to God.
These three make someone truly human. Our task, that of the Maori People is to
engage with Pakeha learning about the mind, the body and the spirit. Then our
Maoritanga will also thrive n0bly and, also, we will escape from our contention
with the Pakeha.
The few of 0ur
people who have come successfully through the Pakeha world have all been a gift
to help the Maori People enter the New World. Without them we would be like the
Polynesians [Maori people] of the Islands, educated by the Pakeha.
As an example of
what is being said we can take Sir Apirana Ngata. This man lived with the
Pakeha, attending the Pakeha universities to acquire the learning of the Pakeha.
Having acquired the Pakeha knowledge he is able to stand alongside the Pakeha –
one educated man alongside others. If the Pakeha runs, the Maori also runs. If
the Pakeha attains great office so also does the Maori.
[2215]
But, along with
all these things – living together, standing together and running together – he
retains his Maoritanga.
Sir Apirana Ngata
got his education and then he returned to master his Maoritanga. His first
project was to develop farming in the Tai-Rawhiti electorate. That project
involved bringing into being many laws to help us with farming, and improving
those laws every year – Maori Land laws and their supplements, Corporations,
Councils, Alcohol Regulations, Consolidation of Shares, Settlements,
Confiscations – and other laws affecting the lands.
He was right in
doing this, putting work relating to Papa-tuanuku [the Earth Mother] first,
because if we do not have a turanga-waewae [land on which to stand], there is
no foundation for our Maoritanga. Although, ala, much of the land has been
seized by the Pakeha land sharks, what remains must be held. If some don’t have
land it is because it has been sold to the Pakeha. If you don’t take it, it
will be included in the settlement programme of the Maori Minister. It is at
least better than some of the things done to us by the Pakeha. We must have a
land policy if we are to retain our Maoritanga.
Farming requires
expertise. Only a good brain will envisage and realize the many fruits to be
found under the mat of Papa-tuanuku, spread out there. And together with a
brain there must be a healthy and courageous body. Sir Timi Kara would say in
his speeches on the the country’s marae that this is the genealogy of a chief:
Na Romgmaiwahine ko
Rongomaipakihiwi.
Na Rongomaipakihiwi ko Rongomaiuaua.
Na Rongomaiuaua ko Rongomaiwhiwhi.
The woman Rongomai
begat Rongomai with shoulders.
Rongomai with
shoulders begat Rongomai with muscles.
Rongomai with
muscles begat Rongomai who acquired
things.
Who are the
descendants of these ancestors in this country? If you read Te Toa you will
learn about Ngati-Porou. R[eweti] T K[ohere] has provided the history. It is
for other tribes to tell us who are their chiefs of this New World.
The Spirit
The body, the mind
and the spirit, these three, and the greatest of them is the spirit. The body
is ddriven by the spirit. The mind reveals things to the world as directed by
the person’s spirit. The spirit is great because it is breathed by God into a person.
And the spirit will present a person’s case before God on Judgement Day for a
piece of land in Heaven, the place where we will be tangata whenua [at home]
for eternity. The ancestor we look to to make this case is Jesus Christ alone.
Our occupation is assured by the laws of God for ever.
[2216]
This part of our
article deals with the Faith. This is a difficult subject, a controversial
subject, and one which has been argued over for many years. There are some who
say that this is not something we should be dealing with. We Maori grow up
differently. But if we investigate this important subject carefully, its
loftiness, its breadth, its depth, we find that it is something that will
ensure a satisfying life for us Maori People in the New World and will
encourage us Maori People in our contention with the Pakeha. It is right that
thoughtful people from each Church should share teir thoughts with goodwill and
peaceably with a view to our being united in faith. We can leave matters of
dispute between the Churches to the Pakeha. We must hold on to the [? whatu-ora]
of the Faith, that eventually we will gather above. Great strength and life,
both physical and spiritual would result is we who are separated came together
in unity. The things that divide us are not from us but from the Pakeha and
from their homelands. And why should we remain separated because of what they
think? We worship the one God, the Lord of Hosts.
****************************
A GENEALOGY
This
is the genealogy of Te Ahuwhenua [Farming] from the House of Learning of Taewa
[Potato], as seen by the Editors.
[I will leave it
to someone else to provide a literal translation of this genealogy. It can be
difficult to appreciate a joke in another culture, which I take this to be. It
is about the growing of potatoes. They originate from Te Ure-Whakapiki and Rongomai-a-Tara
whose descendants included Rongomai [with the strong shoulders], Uaua-Maroro [Strong
Muscles], Ringa-Pakari [Blistered Hands], and Ringa-Makuru [Fruitful Hands]
but, sadly, their younger siblings include Porangi [Mad], Wawau [Foolish], and
Mangere [Lazy] and a great many others. There is more. – Barry Olsen]
PEOPLE, BE UNITED.
In recent days
there have been many voices stirring up the people. Some call for us to be
united while others say that the Maori People are sinking. Who makes up this
Maori People? A few, or the majority of the population? Let us consider our
situation. At last we have a Maori Minister in Parliament. And we have Bishops
for the Missionary Church and the Ringatu Church, Superintendents for the
Wesleyan Church and the Mormons, and a Spokesman for thirty thousand Maori.
If we are sinking,
where and in what way are we sinking? As I see it, the people are ascending to
heights reached by their ancestors in previous generations.
about what they did
[2217]
and what they
knew, things we cannot equal.
And when did we
start to sink? We have given up cannibalism and fighting one another and going
about naked. We now have many preachers and leaders in various areas. Women
have taken on the work of men. We now have lawyers, clerks, doctors, dentists, mechanics,
surveyors, registrars, and one who is Attorney-General as well as being Acting
Prime Minister.
What more is to be
taken up, to be achieved? We must
continue to participate every year in the University Entrance Examinations.
What more do we
desire?
However what we
should be grasping for is a united effort to take up the language, the paddling
of canoes, and the wielding of weapons. This is not being achieved, b ut where
can we find the key and lock to open the door?
Were it the case
that the ‘Federation’ agreed that theirs was the right path to take, it would
be right to combine under their leadership.
Each Church says
that they have the truth. The Mormons in particular are insistent on this. It
is the same with the Catholics, a Mother Church.
At this time, each
Church wants to get their own Member into Parliament to implement its
proposals.
This is good
thinking and it would be good to have a Bill enabling each Church to have its
own Member to speak for it, or to have a Bill to unite the Churches, because
the problem is that we are divided because of the fights between our faiths. I
think that had not the words ‘And the Holy Angels’ been introduced into the
Ratana Faith it would be easy t0 unite, because some of the other practices of
that Federation are good and support Chiefly Authority and Maori Mana. But they
and others are the ones close to God while we are nothing!
Is it right that
we should be like this, living apart and poking our tongues at each other? It
is not right that we are silent about the confusion and how to set things
right. We must be humble, but I think that right and truth are the weapons by
which we will find the good and true way by which the Maori People will be
guided to the Faith.
It is also the
case that this coming together would bring together the peoples’ marae to
discuss matters to bring to Parliament for consideration. If this were to
happen
[2218]
it would be
appropriate for all together to provide funding for those working on these
matters and for their expenses.
These are all
important matters. Some other issues, because of the trends of the time, have
been rejected in favour of one, two, three or more other things. However, we
cannot avoid or dismiss the fact that our people are divided.
This why we must
be united. People of courage are doing this. The nations of the world such as
Russia, German and India are uniting. Why should the Maori People not call
people to an important Hui to discuss Unity.
Much would be accomplished
by holding such a hui at this time. The time has come for such action. It is
not appropriate that we [?kaiawaha - ?consume] traverse in our separate
groups the road or the wilderness.
It is obvious that
the captains of the canoes, the marae, and our country’s communities have been
raised up. We are aware of captains from the four seas and the eight winds.
There are Makatanara and his children from Te Waipounamu, Te Taite, Ratana and
Te Rata from the Taihauauru, Tau Henare and his many lay supporters from
Ngapuhi, and Sir Apirana Ngata, the Bishop of Aotearoa, Judge Kaa and Taiporutu
the Surveyor. There is also Paapu Tutaki of the Labour Party and some of his
many friends there.
My friends, if
such a gathering of people is not able to find ways of uniting the people then
there is not much going for the people and their educated children. What the
young man, C[harles] B[ennett] wrote to be published in Te Toa may prove right:
‘The Maori People are Sinking.’
GRASP THE PROVERBS
If we want to do
what is right we must make known the sayings of the ancestors lest they be
forgotten by generations to come. There are [?taahu korero - ? topics]
which frequently appear in the mix of proverbs. Here are some proverbs which
give relish to statements to promises made to another.
[The following
were published in Te Toa Takitini 23]
Promises
.1. Nga korero o era nga rangi, mahue noa ake.
Promises of other days wholly left behind. [cf Nga
Pepeha 2013 – Fine promises
are soon forgotten.]
2. He marama koia kia hoki rua ki taha tai.
A moon indeed to return to ‘taha tai’ (the beach)? [cf Nga Pepeha 552 – Expressing scepticism to someone who promises something at
the next meeting.]
3. Poroporoaki tu-ata, whakahoro ki tau ke!
Last
words at parting stand close at hand, deferred by lips to another day. [cf Nga Pepeha 2145 – The farewell promised
a return soon, but a year slipped
away.]
4. Hohoro
i aku ngutu, e mau ana i taku tinana.
My lips were fast, but my body is
firm. [cf Nga Pepeha 856 –It is easy for me
to promise things I cannot do.]
5. Haere
ana a manawa reka, noho ana a manawa kawa!
‘Well-pleased’ goes off; ‘Bitter-mind’
remains behind,’ [cf Nga Pepeha 267]
6. He
pai rangi tahi.
A short-lived pleasure. [cf Nga Pepeha 616]
7. He
pai tangata e kore e reia: kino wahine ka reia.
A handsome man is not sought after; but an
ugly woman is sought after. [cf Nga
Pepeha 617 – Women have qualities more important than beauty.]
8. He
pai kanohi, he maene kiri, he ra te kai ma tona poho, tena ko te kupu he kupu kau!
A pretty face, smooth skin, basks
its breasts to the sun, but words are words
only. [cf Nga Pepeha 614 – Beauty is more attractive than the finest words.]
9. He
pai kai e kore e roa te tirohanga; he pai kanohi e roa te tirohanga.
Good food is not long looked at; a
good-looking face is long observed. [cf Nga
Pepeha 613]
[2219]
THE PROBLEMS WITH
CHILDREN
There has been much
talk about children having behavioural problems because their parents have not
given them guidance to them or shared their thoughts about the right thing to
do or the places to go to for help. In the Reports of the Commissioner, Mr Butcher,
he advocated a study of the generation of young people who are growing up now.
There is much
disagreement now with the content of that report whidh maintains that there is increasing
indifference amongst young people. They are reluctant when it comes to taking
precautions against bad things and sickness.
Parents are
lukewarm when it omes to preventing their children from going out at night or
during the day with people they do not know or with people wh0 act strangely,
who take them out to dances or on unspecified journeys, on whidh they are given
drinks which are mixed with other things which disorientate the young mind. It
is very easy to be drawn into things which lead to illnesses of the body and
the soul.
It is very easy to
permit young ones to go to gatherings of people when you don’t know what
different things are done at those gatherings and when you don’t know the
strange people who circulate at those gatherings. Therefore one must remember
to ask questions before allowing young people to go to those gatherings.
We ar seeing a
great increase in this thing – the absent parent, and it is very important that
parents think about teaching their sons not to molest girls and, likewise, teaching
girls not be molested.
Part of that
report says that many men are carrying bottles in their pockets so that they
can spike drinks with strong spirits. If these are drunk, young people can become
confused and unwittingly be abused. Therefore it is good to teach the young not
to accept such drinks if they are offered them whatever persuasive words
someone may use.
TH’E FUTURE OF THE
MAORI
A hui was held at
Gisborne on 13th March this year. One subject was aired: ‘What will the Maori People be like in times
to come?’
In these new
times, Pakeha are increasingly helping Maori to take up again their former
crafts. Carvings, baskets, flax mats and other things are being made in Rotorua
and Auckand.
Important
Matters Relating to Maori.
It may be that we
will live apart from the Pakeha and this may be for our benefit.
Some think that
the Maori people are dying out. This is not true. In 1896 the totl Maori population of New
Zealand was 42,113; in 1926 it was 63,670; and in 1929, 65,693.
There is a shift
in the way the Maori population in increasing. Government Registers in 1926
record that there were 7,352 half-castes; more than 9% of the Maori population.
Dr Te Rangihiroa (Dr
Buck) told a Pakeha audience: ‘The destiny of the Maori People is to be subsumed
into the Pakeha population. The time is coming when Maori and Pakeha will be
one people.’ Becoming one people will not happen quickly. It may be a good
thing if Maori and Pakeha are merged. If we live apart it is probable that the
state of Maori will decline, like that of the Indians of America.
However, Maori are
still living well and increasing in numbers. Therefore, let us revive our
former activities. If Maori follow this path there will be rich treasures for
the whole world.
The ancient
qualities were: the ability to fight, wisdom, bravery, noble blood and other
things. The Maori People are not ashamed of their ancestors. The world’s
peoples should know that the Maori are warriors like the Pakeha.
[2221]
What I say to the
people is: ‘See that your children get a good education and go to university.
Work hard. Even though your status is humble, stick at it to the end. Sir
Apirana Ngata, Drs Te Rangihiroa, Pomare, Wi Repa, Erihana, Rewiti, Hei Poananga
and other important people have got an education and hold good positions, as
people are aware. Maori can get high office and a good life.’
Tanara
Scott,
Criminal
Court,
Wellington.
(Kia ora, Tanara,
working in the Criminal Court in Wellington.)
CONGRATULATIONS,
TAITE TE TOMO
We congratulate
you on ascending this lofty hill which was vacated by our friend whose last
message was that you were to take that office. It was perhaps right that there
should be no article about the contest for the Tai Hauauru seat, but it was not
possible to stop people from speculating about those scattered places.
[2222]
In the articles in
the Pakeha papers and the report from Manukorihi, there was much appreciation
of what Coates and others have said, and notably in the article, ‘Wo Deserves
the Praise?’ which appeared in Te Toa Takitini, 1st October, 1930.
The vote took
place on 8th October. In the discussions beforehand it was obvious
that the voters had a choice, hence the discussions that took place. There were
three parties – Coates, Forbes and the Centre.
But the party I
have not mentioned is the Young Maori Party, a Party started at Te Aute
College. In those days it was The Te Aute College Past and Present Student
Association. It was said that it did attempt to contest the Tai Rawhiti seat.
This was the great battle of the Tai Rawhiti y0ungsters – called in those days
called in those days the battle between those with glasses and those without
glasses. Perhaps this will enable y0u to understand this situation – not pertinent
now. It was argued over from noon until dusk. Whichever way the battle went,
right up to the present, it still determines my views and advice. But now you
understand. Subsequently it spead throughout the country and was known as the
Association of Young Maori Pe0ple.
This is not to put
down our friend, Maui, even though he stood for the Opposition. That was how it
was at that time. But when I heard of Maui’s statement that you were to take
his seat it was a surprise to me.
After the vote I
heard the news that the ‘boys’ – lawyers, doctors, MAs, LLBs, and other great
letters – from the school had supported y0u, and I wondered greatly at the flowers
of the new century. But ‘the old net is cast aside.’ Our elders have all
departed. It is obvious that ‘the new net is going fishing.’
We are now all
elders. Therefore, perhaps we are starting to reject ‘our’ traditions which we
laid down in the good old days.
Now, perhaps those
‘boys’ discovered the traces of the guiding principles of the schools and their
learning, and it was easy to ditch them so that they jumped to support you, the
one without glasses, who they jeered at in times gone by.
But the good fight
has been fought, the race has been run and you have been victorious. Therefore,
many congratulations, even though we opposed you. We doff our hats to Te Tomo.
As for the [marangai-areare
– opportunity to attack] that lies before you over Te Momo and the [korero-matua]
stories, leave them. There are too many important matters in the country for
you to address. And you don’t have very long there – only one sitting of
Parliament, though perhaps you will all be elected again.
But despite not
having glasses, you are one of the most knowledgeable Maori to be involved in
public meetings. It would be appropriate were you to be awarded a Maori MA, LLB
and LLD for your speeches and Maori waiata.
We
doff our hats to you, Te Tomo. Be stout-hearted, be brave. Huikai says:
Paku i taku tinana! Rangiahua i taku
puku.
?My body may be thirsty but my
stomach is great. [cf
Williams p. 324 – rangiahua]
The Voting for
the Member for Te Tai Hauauru
Taite Te Tomo 3970
Hami Tokouru Ratana 3150
Pei Te Hurinui Jones 902
Invalid votes 22
The Editors
[A photograph with
the caption: Hon Member for the East Coast. It is actually Taite Te Tomo, the
newly-elected Member for the West Coast. – Barry Olsen]
[2223]
BE A MAN! BE
STRONG!
Christ says, ‘I am
the way.’ [John 14.6]
Reminders and
Warnings
(a)
Do not
enter the path of the wicked and do not walk in the way of evildoers
(Proverbs 4.14)
(b)
The way
of the righteous is level. O Just One, you make smooth the way of the righteous. (Isaiah
26.7)
(c)
Make
me to know your ways, O Lord. (Psalm
25.4)
(d)
They
shall ask the way to Zion with faces turned towards it.
(Jeremiah 50.5)
(e)
[? Ka
whai hua nui ano – They shall bear much fruit.] A highway shall be there
and it shall be called the Holy Way; the unclean shall not travel on it but it
shall be for God’s people; no traveller, not even fools, shall go astray.
(Isaiah 35.8)
(f)
The
way of the righteous is separated from evil; the person who keeps to his path
shall save his soul. (
? )
[2224]
[On
this page are printed the Church Calendars for January and February, 1931, with
the Psalms and Bible passages for each day.]
