[41]
TE TOA TAKITINI
Ehara taku toa i
te toa kotahi engari he toa takitini taku toa.
-
Tuhoto
Ariki
My strength is not
that of a single warrior but that of many.
Registered at the
GPO as a Newspaper.
Numbers 4 & 5
Hastings
October &
November,1931
A PRAYER FOR THE
HUI OF THE MAORI CHURCH
Almighty God, you
have brought together all your chosen people as the body of your Son, our Lord
Jesus Christ. Where your people gather in one place in your name, you are
there. Direct your gracious thoughts to this part of your Church and bless us,
the Bishop, the Ministers, and the Lay Representatives assembled here to seek
your will. Grant to us the many gifts of your Holy Spirit – attentiveness,
understanding, strength, love and clarity of thought – that we may seek in all
we do to glorify you, to enhance the lives of your people, and to extend your
kingdom. Let us deal with every issue, avoiding contention and abuse and the
fear of men. May our work not be hindered by distracting thoughts or by
malevolence, but may everything be carefully decided so that your Church may
grow well among us, and that we may do all the good things you would have us
do, and that we may be united in faith and l0ve, and united in our thinking and
speaking, so that we bring glory to you; through Jesus Christ our Lord. Amen.
Published by Rev P
Hakiwai and P H Tomoana and printed by Painter and Wattie Ltd, Queen Street,
Hastings,H.B.
[42]
THE BISHOP OF
AOTEAROA VISITS THE TAI RAWHITI [THE EAST COAST]
The Rev W Moana
and others (Tokomaru Bay)
Our Bishop was
like a [?tutahanga] needle travelling over Aotearoa and Te Waipounamu
and sewing together the people and uniting us in our activities, Maori with
Maori and Maori with Pakeha, and spreading in his travels the fruitful seeds of
the faith to be planted in the hearts of thoughtful people.
While he was on
the other island he fell ill because of the cold and was in hospital for a
short time. When he returned home he was distressed by what he found. Many of
the people had gone down with the flu and nine of his family members had fallen
ill at the same time while he was away. It was very kind of the Bishop to
commit himself to his work while he was still unwell and to leave his sik
family in order to fulfil his engagements in the Tai Rawhiti parishes.
September 17th.
The Bishop arrived in Uawa and at 11 a.m. conducted the Confirmation Service.
The church was full; it was not possible to go to a larger venue. Sixteen
people were confirmed. Afterwards there was the wedding of the Rev W H
Tangohau, Minister of Whangara, and Maraea Paipa of Waiapu. The Rev W Moana
assisted the Bishop. Whether Ringatu, Mormon, or Missionary, all were united in
their devotion. The service was seen to be conducted with solemnity. People
valued the Bishop’s sermons and they were repeated to those outside on the road
who also joined in the hymns.
The writer hopes
that what was said will be taken to heart and acted upon:
‘My people, I
invite you to follow me. Your ancestors longed for this treasure in their days
but did not see it. But it is now here in the world providing a spiritual
father for the Maori People. My friends, those of you wh are scattered or
careless, return to the gift your fathers left you, to the Treetop in which you
were born and which yu have forgotten.’
When the Bishop
had finished the Maori services he went to confirm two Pakeha, a man and his
wife. Then he went to Tokomaru to stay at the Mission House.
September 18th.
The Bishop went to Kaharau. There he met the Rev Pine Tamahori and part of his
parish. After the weeping and the speeches everyone went into the church. The
building was full. Nine people were confirmed there. It was a wonderful
service.
In the evening the
Bishop and his companions went to Waiomatatini where theyu were welcomed by Sir
Apirana Ngata’s children. The Bishop dwelt sorrowfully and at length on the
chiefs of past days but especially on Lady Arihia and her son, Makarini. All the
family of Paratene and Te Kairakau were present. The Bishop will not forget the
welcome he received from the late Arihia’s bereft children.
September 19th. The Bishop crossed to Tikitiki to be saluted
by Ngati-Porou. It i9s impossible to report adequately the many greetings and
the heartfelt laments of Ngati-Porou. The voices of welcome and lament were as
one. One’s thoughts returned to times when the elders were alive. In the
evening the Bishop returned to Waiomatatini.
September 20th.
Sixteenth Sunday after Triinity. This was the day when Ngati-Porou gathered in
their carved church at Tikitiki. The Ministers who attended that day were Canon
Pahewa, Revs P Tamahori, P Temuera, P Kohere, and W Moana.
Although the
church is large not everyone could get in. Because there was no room people
stood where there was space and about one hundred stood outside. At the morning
service eleven people were confirmed and ninety-two took communion. After the
service there was a meal for the [? Wiwi
- ?people from afar].
At three o’clock
there was a service in English. Two Pakeha were confirmed. The church was again
full. Soon afterwards there was a service for the licensing of Maori
lay-readers.
The Bishop
expressed his appreciation for the solemnityof the services held that day. He
especially appreciated the singing of the choir and their beautiful sound. He
thanked the Minister of the Parish, Poihipi Kohere, and the Overseer, Pine
Tamahori, for making the arrangements for the visit and the time-table. The
Bishop spoke of his desire to re-establish choirs amongst the Maori and to have
some Maori write hymns to be added to our hymn books.
The Bishop’s
sermons stay in one’s heart. Although they resound in heaven they stir us on
earth. But if the congregation has been shaken or whatever, they know that they
have been listening to the challenging voice of ‘The Bird who Sings
Beautifully.’
Amongst other
things the Bishop said:
‘My children, you
have been confirmed. Let me not hear that you have fallen away.’
‘Family, be
stout-hearted! You will face many trials, but when your father’s hands were
placed on you each of you received the power of God; you were given the Holy
Spirit who will strengthen you so that you don’t give in to the temptations of
the enemy.’
‘Ngati-Porou, you
are an example to the country’s tribes of great achievements in agriculture and
learning; be strong also in grasping spiritual things.’
[44]
‘O ‘Wiwi,’ don’t give your bodies over to
holiday activities. I saw someone yesterday taking a holiday!’
‘Keep praying
silently and appreciate the power of prayer. If you pray, your prayer will be
answered, not perhaps in the way you want but as our Father thinks best for
you. When the ‘Tahiti’ was sinking, we prayed silently that God would be
merciful to us. We thought that perhaps a ship would be sent from New Zealand
to search for us. In the event, it was an American ship that saved us. Our
prayer was answered by God though not in the way we wanted but in the way God
thought was best. Had we waited for the ship from New Zealand by the time it
arrived we would have sunk.’
Such were the
wonderful words of the Bishop and these were the ones your writer treasured. It
is no joke to take these things to heart. Wise people will hold on to such
words and be an example to the people at large.
At 2.30 p.m. a
separate service was held for the Pakeha. The church was again full. After
confirming the Pakeha, the Bishop preached in English. It was as if a gntle
breeze was playing on people’s hearts. At the end of the service some said, ‘If
the Bishop was a gramophone record we would play it again! We would never tire
of listening.’ [Continued below.]
MEETING OF THE
WAIAPU ARCHDEACONRY
On the Monday a
meeting of the Standing Committee of the Waiapu Archdeaconry was held at
Tikitiki.
Chairman: The
Bishop of Aotearoa.
Ministers who
attended: Canon Hakaraia of Te Kaha, Rev P Tamahori of Hikurangi, Rev P Kohere
of Waiapu, Rev W H Tangohau of Whangara, Rev P Temuera of Manutuke, and Rev W
Moana of Tokomaru Bay.
Lay
Represntatives: Duncan Stirling of Te Kaha, Hira Paenga of Whangara, Hakopa
Haerewa of Hikurangi,.
Also present were
all the elders of the Ngati-Porou parishes. There were many outstanding orators
at this meeting and people hoped to learn how this kind of meeting works. By
seeing and hearing they experienced much joy.
The Bishop opened
the meeting with prayer.
Motions Passed.
1
Parish
Accounts.
Moved: P Tamahori Seconded: Hamana Mahuika
‘This meeting,
having heard of the large amount owed by the Maori parishes to the Diocese of
Waiapu, urges each parish to act swiftly to pay its portion.’
[45]
2
Help for Te Toa Takitini.
Moved: The Bishop
of Aotearoa. Seconded: Hoani
Huriwai
‘That the members
of the Church be encouraged to take Te Toa Takitini so that they are aware of
the important things being done for the advancement of the Maori People. Those
wanting the paper should give their six shillings to the ministers for them to deliver
or send to the Office in Napier.’
3
A way
of reviving the faith.
Moved: Rev P
Tamahori Seconded:
Renata Ngata
‘This meeting
urges people, men and women, who care about our children to run Sunday Schools
in the parishes.’
4
A
Ministry School
Moved: Hamana
Mahuika Seconded:
Rev P Tamahori
‘That Maori
consider giving money or perhaps land for a Maori Theological College like the
former college known as Te Rau Kahikatea.’
5
Making
a Will
Moved: Rewi
Totorewa Seconded: Hira Paenga
‘This meeting
believes that is appropriate for those making their wills to include in them
legacies for projects which will benefit the Maori People: (a) projects
relating to the faith and (b) scholarships to enable Maori children to attend
the country’s universities.’
6
An Invitation to the Next Meeting
The next meeting of
the Archdeaconry of Waiapu, when it is called by the Bishop, will be held in
the Parish of Whangara.
7
The
Local People
Moved:
Canon Pahewa Seconded:
Rev P Temuera
The
meeting conveys its gratitude to the local people and the whole ‘Wiwi’
including the Minister, Rev Poihipi Kohere, for their hospitality to all who
have come here for the hui.
The
Bishop expressed his gratitude to Ngati-Porou of former times, to those growing
up now, to the ministers, the lay-readers, the choir, and those who had been
confirmed, and to the whole ‘Wiwi.’
He
closed the meeting with prayer and a blessing.
W
Moana, Secretary
[46]
September
21st. In the evening the
Bishop used his magic lantern in the Meeting House to show pictures of the
devastation of Heretaunga after the earthquake. There were eighty slides.
People sat on the bedding and sang hymns. The people were crowded together.
In
the middle of the night there was a strong earthquake on the Tai Rawhiti which
brought down some chimneys. Some of the elders said that it was The Old Man
Under the Earth saying ‘Amen’ to the Bishop’s words.
September
22nd. At 10 a.m. the Bishop
confirmed an elderly lady who was lying ill in bed at Tikitiki. He returned to
the Meeting House where Ngati-Porou made farewell speeches to him which
referred to their wonder at all he had done in such a short time.
At
4 p.m. he arrived at Te Araroa. When the sharing of grief and greetings had
ended there was a meal and then people gathered at 7 p.m. in the church. There
was insufficient room in the church for all the people. Eight people were
confirmed at this service. At the end of the service people moved to the hall
to see the pictures of the Napier Earthquake. Many people, Maori and Pakeha,
were present.
They
returned to the Meeting House where the Bishop spoke until one in the morning
and then all went to bed.
September
23rd. Eight children were
baptised in the church this morning and two pe0ple, Wanoa and Kaa, were
licensed as lay-readers. When this was done the Bishop went on to Wharekahika
(Hicks Bay). After the welcome and a meal, people gathered in the hall to see
the photographs of the earthquake.
September
24th. There was a
Confirmation Service at 10 a.m. Ten were confirmed. The Bishop then returned to
the marae for the welcome. He then went to the school and spoke to the
children. At 2 p.m. he went to Waiomatatini. At night he showed the slides of
the earthquake in the Dining Hall. Many of the ‘Wiwi’ attended.
September
25th. The Bishop arrived at
Mangahanea. Th Confirmation was at 3 p.m. Not all the people could get in
because there were so many. Eight were confirmed. At 7 p.m. there was a
Confirmation Service at Kaharau for two Pakeha. At 8.15 there was a slide show
of the earthquake pictures at Ruatoria.
September
26th. The Bishop arrived at 1
p.m at Waipiro Bay. After an evening meal, people gathered at the church to see
the earthquake pictures. The church was full.
September
27th. Sunday. At 10 a.m. there was a Confirmation Service in English
at which nine were confirmed and at 11 a.m. there was a service in Maori at
which four were confirmed. After dinner and the speeches the Bishop went to
Tokomaru Bay for a Confirmation Service at 3 p.m. Again the church was packed
full. Twenty-two people were confirmed. This was a very moving service for its
solemnity, particularly as those being confirmed went forward and returned.
[47]
At
7 p.m. the main service was in the Pakeha church. This was a very important
occasion for Tokomaru. Most impressive was the appreciation shown by the Pakeha
and how sweet the Bishop’s instructive words seemed to their ears. The Bishop
hit the nail on the head so that what he said went straight to the heart. The Bishop’s points were that the Pakeha were not
keeping Sunday sacred, that they were not attending services, and that they
were providing a bad example to Maori.
Although the Bishop’s words were very pointed, the
Pakeha said that it was a very good sermon and that the Bishop was right to
shake up their hearts.
September 28th. People met in the morning in the Meeting
House to greet the Bishop. After dinner the Bishop gave a graphic account of
the sinking of the ‘Tahiti’ and of the Maori people living on some of the
islands. At 8 p.m. the Bishop spoke about the disastrous Hawkes Bay Earthquake.
September 29th. At 9
a.m. the children the children from the two schools came to the church with
their teachers. There were nearly 200 of them. The children will not forget the
words of encouragement and advice the Bishop spoke to them.
So much for our accounts. People wondered at the stamina
of the Bishop. He spoke six or eight times a day to Maori hui or Pakeha
meetings. When he finished at one he would be off to the next. May God bless
him in all his travels.
By
the Rev W Moana and his friends.
CONFIRMATION SERVICES CONDUCTED BY THE BISHOP OF
AOTEAROA DURING THIS YEAR, 1931.
Date Place Number Confirmed
Diocese
of Waiapu
March 29 Te Kaha 14
30 Raukokore 9
31 Omaio 2
31 Torere 9
Diocese
of Auckland
April 12 Ohaeawai 16
13 Otakura 5
14 Whangape 3
15 Ahipara 11
16 Kariponia 19
17 Te Kao 3
18 Waimanoni 25
19 Pukepoto 11
20 Pamapuria 19
21 Peria 15
23 Otiria 38
28 Mangakahia 46
[48]
29 Taita 27
30 Waimamaku 19
May 3 Te Iringa, Kaikohe 26
`` 10 Manaia, Hauraki 8
Diocese
of Waikato
12 Te Aroha 1
Diocese
of Waiapu
13 Whakarewarewa 1
(An invalid)
Diocese
of Wellington
July 12 Wellington 12
14 Aorangi, Feilding 12
Diocese
of Waiapu
19 Kohupatiki 5
September 15 Manutuke 4
17 Uawa 16
17 Uawa (Pakeha) 1
18 Kaharau 9
20 Tikitiki 11
20 Tikitiki (Pakeha) 2
22 Tikitiki 1 (An invalid)
22 Te Araroa 7
24 Hicks Bay,
Wharekahika 10
25 Mangahanea 7
25 Kaharau (Pakeha) 2
27 Waipiro (Pakeha &
Maori)
27 Waipiro (Elderly) 4
27 Tokomaru Bay 22
October 9 Te Aute College 17
11 Nuhaka 11
___
490
THE MEMORIAL TO HENARE WEPIHA
The Bishop
In Napier Cathedral there was a memorial to Henare
Wepiha Te Wainohu. During the great earthquake the building collapsed and was
gutted by fire. The memorial to Henare was a brass plate and it was found and
is in good condition. Despite the earthquake and fire the memorial has been
taken to the new cathedral and re-installed using the former dedication
service. The memorial has been placed above the seat of the Bishop of Aotearoa
n the cathedral.
The wording of the memorial is in English:
‘To the Glory of God and in memory of Wepiha Te Wainohu, Priest, for
fifteen years Minister of the Wairoa Maori District, who served as Chaplain to
the Forces in Gallipoli and France, and entered into rest October 1st,
1920, aged 38 years.’
‘Make him to be numbered
with Thy saints.’
This memorial is a tribute to one of the famous
young Maori, which was recovered from the ashes following the terrible disaster
which struck this part of the East Coast.
WORDS AND TUNE OF HYMN
A Gift to the first Maori Bishop of Aotearoa, The Rt
Rev F A Bennett.
‘The Lament for My Lord.’
Tune: ‘The Star Twinkles There’ [? Twinkle, twinkle, little star]
P[araire] H T[omoana]
Oh, the pain The
world goes dark.
That gnaws inside. Your
voice sounds out,,
It is my Lord ‘Father,
it is finished!
Who has been Not
my will
Crucified on Golgotha! But
yours be done.
What a dreadful thing! The Spirit departs.
His side Lord,
Has been pierced I
shall never forget
On the cross! This
true love!
Blood pours down For
ever after
And water flows. You
are my Father
I feel the pain. And
I am your servant.
And so it is
That
something fashioned from tears
So terribly
shed in love
Sustains us
And is
hidden as a deep sadness
Within
us.
ICH DIEN
R[ewiti] T K[ohere]
‘Ich dien.’ Perhaps people wonder at these words –
strange words. These are the words on the coronet, the crown, of the Prince of
Wales, the son of the King of England. However the words are in the German
language and not in English. The meaning in English is ‘I serve,’ in Maori ‘Ka
mahi au.’ Ich dien. Ihi tiini.
The insignia on the coronet is three ostrich
feathers. When the English fought
[50]
the French at Crecy in 1346, the King of Bohemia
died fighting for the French. On his helmet were the ostrich feathers. The
commander of the English army was Edward, the Black Prince, son of Edward III,
King of England. When he saw the emblem of the King of Bohemia he took it as
his own emblem and, on the instruction of his father, he also took the words
‘Ich dien’ as an inscription on his coronet. They are there to this day on the
coronet of the Prince of Wales. The words are German because Bohemia was part
of Germany.
This is a good motto for a person – ‘Ich dien’ – I
serve – ka mahi au, that is ‘I am one who serves.’ This is also the motto of
Christ. He asked, ‘Who is greater, the one who sits down to eat or the one who
serves? Surely the one who sits down to eat? But I am among you as one who serves.’
(Luke 22.27)
To teach his disciples not to be arrogant, Christ
girded himself with a towel and washed his disciples feet. Washing guests’ feet
was a servant’s job. It is appropriate to use these words of Christ – Ich dien,
I am one who serves.
People think that it is the mark of a chief that he does not work and
that it is the low-born who do the work, and so Ngati-Porou have a saying:
‘E patu ra i a koe, e
ware e.’
? You are the one who
will be beaten, low-born!
Christ would not approve of such thinking. He said
that it is foolish people who think that way, who think themselves superior.
The Christian way is to see oneself as a servant. ‘You know that the rulers of
the Gentiles lord it over them and their great ones are tyrants over them. It
will not be so among you, but whoever wishes to be great among you musgt be
your servant.’ (Matthew 20.25) For Christ the chief is the one who serves.
These are the days of farming. The one who serves
[works] succeeds, the lazy man is covered with flies. The Maori who works is
acclaimed by the Pakeha; the lazy man is called a ‘waster’ and [? he rore
waru].
This should be the coronet for the Maori People – the motto of Christ and
of the Prince of Wales, ‘Ich dien.’ We Maori have the proverb:
He toa taua he toa
pahekeheke;
he toa mahi he toa mau
tonu.
A warrior friend
one can let go
but a friend who
cultivates food is one to hold on to.
[cf
Kohere – He Konae Aronui, p.27]
According to the Pakeha it is the gallant soldiers
who should get the beautiful women. They have a saying, ‘The brave deserve the
fair.’ But the Maori wants his daughter to marry someone who works, someone who
serves, a man with blistered hands. [cf Nga Pepeha 193] The person who
works is awesome; he rolls up his shirtsleeves and the sweat of his brow drips
into his mouth.That is as it should be. He is a real man. We take off our hats
to him. His motto is ‘Ich dien,’ I serve, ka mahi au.
TATAU! TATAU!
WE BELONG TOGETHER.
There is ‘newspeak’ among the Maori People. It began
in the days of Timi Kara. It is similar to his nickname, ‘Timi Taihoa – Timi
Wait-a-bit!’
[51]
Later, during the mourning for Mohi Te Atahikoia at
Te Pakipaki we had the following words in this new language used by Ihaia
Hutana, ‘Puripuri o koutou ringa’ - ?’Grasp with your hands.’ And recently we’ve
had this, ‘Ratou! Ratou! – Them! Them!’ It was RTK who uttered this ‘newspeak.’
First. When Timi Kara
entered Parliament as a Maori Member he took the seat previously occupied by Wi
Pere, but he didn’t use the phrase then. When he enterd Parliament representing
a Pakeha electorate he was given the post of Minister of Maori Affairs. The
Pakeha members were asking to have the same laws applied to Maori as were
applied to Pakeha. The Pakeha voices were united in this at that time and some
Maori agreed with them. But our elder had given much thought to this and had
decided that it was not yet the right time for Maori and Pakeha to be subject
to the same laws, and he said, ‘Taihoa - Wait a bit.’ Hence the name given to
that elder, ‘Timi Taihoa.’
By saying that word he stopped inappropriate laws
being applied to the Maori People. Although he represented a Pakeha electorate
he did not go along wth with what his constituents wanted. When Herries became
the Maori Minister, as a result of that saying, ‘Timi Taihoa,’ he carefully
took account of the significance of that ‘Taihoa – Wait a bit.’
Second. Timi was an understanding man – whatever came up. On
mzany marae he would share his understanding with questioning people. He made
himself at home in such a setting, and on such a marae all would welcome him
and urge him to stay. One saw the breadth of his concern for small and great,
for chief and commoner, for the foolish
and the learned, for Pakeha and Maori. All were brought together by this
phrase, ‘Tatau! Tatau!’ – We belong together. Bis principle was, ‘Forgive us our
trespasses as we forgive those who trespass against us.’ He took up all issues.
Third. During the
days of mourning for Mohi Te Atahikoia the elder, Ihaia Hutana was perhaps
disheartened and he said to his grandchildren and his people, ‘Grasp with your
hands and hold onto the faith of your fathers and ancestors.
This elder had not heard or seen the tribes beyond
Heretaunga. But from the accounts written of the gatherings held in their days
he saw and wondered at the way people were united in heart. And this man was
the Chairman and organiser of their great hui in those remarkable bygone days.
[52]
And he was the sole survivor of that line of elders
now assemble in the life hereafter from Heretaunga, Turanga and Ngati-Porou.
Therefore it is right to treasure his saying, ‘Grasp with your hands and hold
onto the faith of your fathers and ancestors.’
Then there were Te Kairakau and Neho of Waiapu.
Fourth. We have arrived at this mountainous region spoken of
by this man RTK in Te Toa Takitinini, Number 3, 1st September, 1931.
I refer to ‘Ratau! Ratau! - Them! Them!’
RTK’s explanation was in three parts.
(a)
The Mosquito, who sings as he strokes the face or
all parts of a person, who slaps in vain as the mosquito flies about.
(b)
The Flea who disturbs a person’s sleep no matter how
tired he is. The flea crawls all over him. The flea loves dirt.
(c)
The Blowfly which visits all filthy places. RTK
explains more about him.
He gives these three different things the label,
‘Them! Them!’
Robert Burns was moved to write a poem about a flea
or a louse.
He was kneeling in church praying. In front of him
was a beautiful woman kneeling at her devotions. Burns saw a louse crawling
over the bonnet of the beautiful lady. He smiled and wrote a poem about it.
Ye ugly, creepin, blastit
wonner,
Detested, shunn’d by
saunt an’ sinner,
How
daur ye set your fit upon her –
Sae
fine a lady?
Gae
somewhere else and seek your dinner
On some poor
body.
Burns’ conclusion to his poem is that such things
happen in their family. And no matter how one’s thoughts are engaged with
‘holding onto faith’ ‘we need each other - Tatou! Tatou!’ We need to think
carefully, to look deliberately, and not be in a hurry, lest the mosquito, the
flea and the fly circulate in gatherings of thoughtful people. It is best to
consign such things to another place so that we can be content to have good
thoughts of one another and help each other to live in a Christian way.
With such a resolve we will find it easy and
satisfying, and all we do will be sacred and glorious and we will greet each
other, ‘Tatau! Tatau! _ We belong together.’
THE COMBINED MEETING OF THE STANDING COMMITTEES HELD IN NAPIER, 1931.
Rev W Rangi, Secretary.
The Combined Meeting of the Committees of the Maori Parishes of the Diocese of Waiapu was held at 10 a.m. on
Saturday, 17th September, 1931 in the Synod Hall. The Chairman for
the opening of the meeting was the Bishop of Waiapu. When the Bishop of Waiapu
left the Bishop of Aotearoa took over. The Ministers who attended were the Revs
P Hakiwai, P Tamahori, E M E Te Tikao, P Kohere, Te Waaka, H Huata, W T Puha, R
Tahuirorangi, W Mataira, N H Tangohau, N Moana, K Rangiaho, N Wanoa, W Rangi
and Canon Pahewa.
The Lay Representatives were Te Kani Te Ua and H T Hutana. P H Tomoana
and H Rapaea also attended. The Rev W Rangi was appointed Secretary.
The Bishop of Waiapu opened the meeting with prayer. Then he welcomed the
Maori Ministers and the Lay Representatives. The Bishop of Waiapu stood to
congratulate the Bishop of Waiapu on his rapid recovery from illness as if by a
miracle. At this point the Bishop of Waiapu left.
The Motions Passed.
1. Tributes to those
who have died.
(a)
That this hui gives thanks to God for the long life
of Miss Kate Williams, for the work she did for the Maori Church and for the
girls of the Maori People as a whole, and for the hospitality she gave to the ministers
and lay representatives who attended synod meetings in Napier.
Moved: Pine
Tamahori. Seconded: W T Puha.
(b)
That this hui salutes Ruiha Hakiwai who has gone to
her rest. We praise our Heavenly Father for the good example set by this, his
servant – her contentment, her kindness, the strength of her faith, and the
hospitality she showed to all people. This hui prays that her husband and all
the family may know God’s peace. and that they may carry on the good works done
by God’s servant.
[54]
(c) That this hui praises God for the good works of Eruera Moeke, Ahipene
Mika, Keihana Moari, and Wera Lofley for the Maori
Church, and sends words of sympathy to the families of those men.
Moved: Pine Tamahori Seconded:
P Kohere
2. Churches
Destroyed by the Earthquake.
The Bishop of Waiapu explained that he was engaged
in seeking money to meet the needs of the Maori Church.
3. Lay
Representatives at Synod.
The Bishop of Waiapu explained that, to the best of
his knowledge, the old law regarding the appointment of Maori Lay
Representatives to Synod still applies.
4. Second Baptisms
of Presbyterians.
On this matter the Bishop of Waiapu is to contact
the heads of that Church.
5. Mission Houses.
There was much discussion of this matter, but
because there was no report on the Missions before the hui, and because the
Synod had asked for a report on the Mission Houses next year, further
discussions will take place then.
6. Parish Accounts.
When his important matter was being dealt with the
Diocesan Secretary attended to explain the Parish Accounts. He said that the
Church had no money and that the Maori parishes owed £2000, more or less.
Therefore the ministers in each parish should make every effort to pay their
debt. But in reviewing the accounts it was found that three parishes were not
in debt. Tokomaru was £10/11/1 in credit, and Whangara and Waiapu had met their
quotas.
7. Clergy House at
Te Puke.
The Secretary said that he had £50 for this project.
The minister of Te Puke said that the site was ready but there was no house.
The minister is living at Mourea.
8. The Boundary of
Ruatok.
This has been extended to Opotiki.
9. Te Toa Takitini.
There was much discussion of this and the conclusion
was that the ministers should make every effort to e3nrol subscribers. The
Maori minister should try to write articles for Te Toa.
[55]
10. Waiapu
Church Gazette.
The Bishop spoke about this. The Maori ministers may have the paper free
of charge if they want it except
for paying a shilling for postage stamps.
11. Sunday Schools.
The
Bishop of Aotearoa stood and told the hui of the importance of these anss
pleaded with the ministers to promote them in every parish. All the ministers
supported this and in the course of the speeches it became apparent that many
Sunday Schools were being run by the Maori women of the Diocese. The hope is
that the number will increase and that young people returning from our Maori
schools will take up this work.
12. The hui
congratulated Hirone Mokai Wikiriwhi whose name has been put forward for the
Rhodes Scholarship, and the hui hopes that he will thinks seriously of the
ministry as a career.
Moved:
Pine Tamahori Seconded:
Hemi Huata.
This concluded the business.
In his thanks the Bishop urged people to begin now teaching people and
preparing them for confirmation; the teaching should be thorough and careful
THE SECOND VISIT OF THE BISHOP TO NGATI-POROU.
Rev Poihipi Kohere.
Everything was wonderful Besides everything being good, the Bishop of
Aotearoa had cast off the illness he had brought from Te Waipounamu. He was
again physically well and his cough had gone. The local people were happy.
Among the wonderful things were those involving the faith and worship.
Bishop Bennett recounted the remarkable story of the sinking of the Tahiti and
with his magic lantern showed pictures of the devastation of Hawkes Bay by the
earthquake on February 3rd. An hour had not passed before there was
a major earthquake on the Tai Rawhiti saying, as it were, an ‘Amen’ to the
Bishop’s pictures.
On Friday, 19th September, the Bishop of the Maori People was
welcomed to the grieving home of Lady Ngata. There were expressions of grief
and speeches of welcome from the children, from the many tribal connections of
Arihia, from their father, and from our Bishop. On the Saturday the Bishop and
his companions climbed to the hilltop set apart as a burial place for that part
of Ngati-Porou to see and to weep over the grave of Lady Ngata. After dinner
they crossed the Waiapu River by cart to Tikitiki. This was for a time of
speeches of welcome.
On the Sunday morning the Bishop again crossed the river and began his
round of services beginning at 10 a.m. and concluding at ten o’clock at night.
Although there are many carved churches in the Ngati-Porou area the people did
not all go inside. They stayed outside, When a hymn was sung inside it was also
sung outside. When ‘Amen’ was said inside it was also said outside, All were
one in spirit. This was remarkable.
Meeting of the Church Standing Committee.
The meeting began at 10 a.m. on the Monday morning and ended at sunset.
It was a very remarkable hui. The people who used to conduct this kind of
sacred gathering have passed on. They had the sacred, profound, pointed words
that penetrated and woke up the heart and which led people to gird their loins
to undertake the work to be done. The remaining elders, Te Koronehe and Te
Kairakau, paid close attention to the important words uttered by the spokesmen
of the elders of the new generation of these days. Renata was one who spoke
gentle but instructive, warning, and encouraging words about the future. Te
Hamana Mahuika spoke of the finances which will ease the heavy burdens of the
days to come. And Totorewa Green, Timi Heihei, and Rameka Poi spoke along with
many other fine orators and thinkers.
Maori Making Wills.
One of the main matters dealt with at this hui was wills. Advice and
instructions were given about making them. Many good and profound things were
said, and all agreed to a motion which urged Maori people to make their wills,
and in them to provide a bequest for the work of the faith, and perhaps an
amount to help young people going to the country’s universities. There are some
who are considering this but they are few. Ngati-Porou understand this matter.
THE PRODUCE OF THE SPACES BETWEEN THE KUMARA MOUNDS OF TUMOANA-KOTORE’S GARDEN.
R[eweti] T K[ohere]
Tamahae, the warrior who came by sea, arrived at Puahanui where he was an
annoyance. Putanga stood on the rail of the palisade to challenge him. Tamahae
shouted up, ‘Hey, it’s a wicked man who is challenging me!’ Putanga responded,
‘Wicked? You who came by water are the wicked one!’ Tamahae shouted up again,
‘Where have you come from?’ And Putanga replied, ‘From Tumoana-kotore’s Garden.’
Tamahae said, ‘You and me – both!’ Putanga responded, ‘Just me! You were from
the space between the kumara mounds!’
Tumoana-kotore was an important ancestor of Ngati-Porou, a veritable seed
kumara. The space between the kumara mounds was where the shoots of the kumara
would grow but they would not bear fruit. Tamahae was a descendant of
Tumoana-kotore
[57]
in a line of chiefs, but perhaps Putanga accused him of being from the
space between the kumara mounds because Tamahae belonged to Te Whanau-a-Apanui
tribe. Putanga’s words were derisory. What I have to say is not derisive, but I
do say that the line of descent of Ngati-Porou chiefs is [?te wheru] to
the place between the kumara mounds because they too are on one side of the hollows,
of the seed beds.
Makere Waiwaha was a chiefly woman. A large Tai Rawbhiti party went to
Opotiki to seize her to be the to be the wife of the son of Te Rangimatanuku.
This is the origin of the Ngati-Porou saying, [‘Te Tau i a Waiwaha’ - ?The
Capture of Waiwaha’].
When pursuing the
woman, Tiakitai fell ill at sea. When they arrived at the home of his son, Te
Teira, he married a woman from Ngati-Porou, Ema Mate-te-rangi. As a result Te
Teira was [? Taki - ? numbered] among Ngati-Porou and lived there for
several months. In those days the roads were very bad but one could travel by
sea or [? Kahu]. In those days Ngati-Porou had a close relationship with
Ngati Kahungunu in Hawkes Bay but in these days when the roads are good the
relationships between the young people of Ngati-Porou and Ngati Kahungunu have
cooled off.
Maraea Puhunga, a
descendant of Hohua Tawhaki, the man who introduced Te Hapuku to Karenga –
edible seaweed, married Manaena, a Hawkes Bay chief.
Ripeka Kemene
married Arapeta Hakiwai of Hawkes Bay.
Mere Aira married
Ihaia Hutana of Hawkes Bay and they have children.
Paku married Iraia
Karauria, the descendant of Hawkes Bay chiefs.
These five Ngati-Porou
women – Ema, Puhunga, Ripeka, Mere Aira, and Paku – all married Hawkes Bay
chiefs in carefully arranged marriages, occasions for reciprocity. But I have
not heard of Te Whatuiapiti reciprocating. But there is no point in [? he
kuarerehe (sic) noa hoki]. When
Ngapera married Tipiwai Houkamau this embargo Tomoana also fetched a wife from
Ngati-Porou and there is real planting between the kumara mounds, including by
his sister, Hinekatorangi, whose son-in-law is from Ngati-Porou. Now there is much planting between the kumara
mounds. Mortgage is piled upon mortgage. And I am distressed.
So, listen,
people! Tinatoka was tiresome as he kept on taking kumara from Mahara’s storage
pit. Mahara said, ‘Are you going to keep on ‘scraping’ me?’ So also said the
Heretaunga chiefs, ‘Are you going to keep on ‘scraping me? Don’t you realise
what you are doing?’
When I was in
Wharekauri [the Chathams] I heard the local people talking about [roongo
taima] long term loans. One can think of the women given to the Heretaunga
chiefs as ‘long term’ loans. Even chiefs as far away as the Wairarapa have
Ngati-Porou wives. Hohi married Hikawera; Meri married Te Kohea; Kereana
married Te Whatahoro; Heni married Te Rangipuataata. Hohi and Mereana were
given, out of love, by Te Mokena Kohere to seal the peace between Ngati-Porou
and Ngati Kahungunu. Hokawera made the Rawhiti his home in his time. In
exchange for the Ngati-Porou women Maangi married Henare Potae.
Ngati-Porou and
Ngati Kahungunu were united in the days when the elders and chiefs were living.
In these days things are different. The relationship has cooled. Who is
responsible for this, we or you?
Only Ngati
Kahungunu in Te Wairoa did not seek wives for themselves from Ngati-Porou. They
did not take the beautiful fruit of Tumoana-kotore’s Garden. They did not share
the enthusiasm of the chiefs of Hawkes bay and the Wairarapa. However, they did
come and socialise. Indeed, Patu and Te Hata travelled around Waiapu, as did
Paetai. Patu and Te Hata played hockey in Waiapu.
It was rather
Rongowhakaata who paid off the loans of wives taken from Ngati-Porou by Ngati Kahungunu
. One observes that many women from Gisborne have married into Ngati-Porou. The
footsteps of the chief Heta Te Kani have not stumbled upon Waiapu but two of
his children have married into Ngati-Porou. Theright thing would be for Te
Whatuiapiti to repay his ‘long term’ loan. When will this happen?
After the betrothals
between Hawkes Bay and the Wairarapa the ancestors became friends. A party from
Ngati-Porou led by the chief Te Kaapa went to the Wairarapa [? whakapiki - ?
to support/ ? to attack] those tribes, and they acquired the important treasure
‘Mangamate,’ a greenstone adze, which Ngāti-Porou till has. Te Kaapa also went
to fight within Hauraki. There he captured a woman called Uruapiti whom he
married and they had Te Houkamau.
When Ponapatukia
and Konohi and their war party landed on the beach at Wharekahika there were
two women there who were taken hostage for the peace negotiations. One of these
women was Ngunguru-o-te-rangi. Tanetokorangi married her and they had
Hinematiora who gave birth to Te Kani-a-takirau.
Many Ngati-Porou
women were taken captive by Ngapuhi and their descendants have made their way
back to the land of their ancestors, to Tmomoana-kotor’s Garden.
The leading woman
taken prisoner by Ngapuhi at the fall of Te Whetu-mata-rau was Te Rangipaia.
Pomare married her. Te Rangipaia is an ancestor of Henare Potae. When Te
Rangipaia was in the ‘slave quarters’ of Ngapuhi she longed for her home.
[I reproduce
below the English version of this waiata from Nga Moteatea, Part One, p. 83.
There are slight variations in the Maori texts and R.T.K. reverses the order of
the two verses. - Barry Olsen.]
1.
I eat and swallow my food,
But my many thoughts keep welling up.
I cared little, if at all, for the
living,
But should death come remorse will
be my lot.
2.
Let death quickly overtake me,
That my spirit my the sooner reach
Taupo;
Lest it remain on earth wandering
and yearning
Towards the cloud glowing from the
south
Over the mountain at Tikirau.
Beyond are you, my dear ones, who
gnaw at my heart.
This lament by
Rangipaia is an appropriate one for the descendants of Porourangi, living in
this country, to sing. And so I end this article here although it doesn’t do
justice to the many fruits of Tumoana-kotore’s Garden scattered throughout the
country.
THE ELECTION
The Government, on
the insistence of the Labour Party, has agreed to hold an election. The
Government of Forbes and Coates has agreed to continue their Coalition
Government, and members of the United Party and the Reform Party still support the
present Government.
But you are all
aware that Forbes called for five Labour members, five from Reform, and five
from the United Party, to form a committee to discuss bringing together the
parties to form a United Government at this time when the world is in
difficulties. The Government would have been known as the Narional Government,
however Labour did not consent.
The group
discussed the matter at length but struck problems and there were many
disagreements. No National Government was set up although the United Party and
Reform were prepared to come together in a Coalition Government.
In Englande Ramsay
Macdonald and Baldwin came together to form a Government because of the
problems faced by the world. The famous Labour Government, which came to power
when the working people defeated the Conservatives, stood down. But, given the
state of the world, Macdonald urge the whole nation to come together to fight
against the great problems that that were affecting the whole world. Baldwin,
the leader of the Opposition agree. All the working people of England were very
angry at the ending of their Labour Government, along with leading ministers
and
[60]
their wise men. Then
the leading figures from all parts of England were brought into that National
Government.
The remnant of
Labour pressed for an election so that the people as a whole could have the
decision. There was much contention but what happened was as follows. There was
an election and the outcome was that nearly all the Labour members were swept
away. This was a remarkable expression of the heart of the English.
This attitude of
the English amazed the whole world. The noble heart of England had taken a
stand revealing ‘Hearts of Oak’ and ‘British Fair Play.’ They had been swayed
by suffering but they emerged with a vision of life as laid out by their
ancestors on the basis of Faith. The recent English elections revealed
something very important to the world. We have devoted only a small part of our
paper to explaining what happened, but we urge all of you to look forward but
also to look back.
Do take a good
look at your parents and your ancestors. The time will come when you will find
yourselves in their position, but by having a clear grasp of the Faith you will
quickly attain to their stature and their wisdom.
At this time the
voice you should be heeding is that of England which has astonished the whole
world, whatever the Labour programme may be. You must come together and value
the remnant of the wise, the remnant on the marae, the remnant of the people,
the remnant of the faithful, who are being challenged by the lips and hearts of
the thoughtful people who run the country to turn all the wheels which provide
the knowledge which will enhance the lives of the Maori People. When will we
listen to these voices?
All of Ngati-Porou
says that it would not be right to cast our Sir A T Ngata. Heretaunga agrees.
Te Arawa is right to remain firm. And Te Wairoa and Mohaka are in agreement.
But the important
voice is that of England. There is no other enlightened voice. Disregard those
who jest and are [?tara-a-whare]. They get together in vain. This is a
very important matter. Support the Coalition Government.
Look at the
policies of the Labour Party. Some parts are mistaken. I have made a few
comments on the sections [in bold type]. They are like dreams.
[61]
THE MAORI
POLICY OF THE LABOUR PARTY, 15TH APRIL, 1925.
1.
The Treaty of Waitangi. When the Labour
Party is elected to Government a Royal Commission will be set up to enquire
into the problems of the Maori People stemming from abuses of the Treaty of
Waitangi from the year the Treaty was signed, 1840, to the present day.
When?
That Commission
will have three Maori members and three Pakeha members. The Government will
appoint the Chairman.
Who?
The
Commission will have power to summon people to appear before it. and to view
documents relating to the issues, and will present a Report along with
supporting evidence to Parliament.
2.
Maori
Council. The Labour Government will abolish the
present Upper House and set up a Maori Council in its place. The Council will
have twelve members who will each be known as ‘The Honourable Member of the
Maori Council’ (Hon NMC), and they are to express the wishes and the thoughts
of the Maori People.
Are
they to be elected?
The
Tasks of the Council.
(a)
Provide
policies and ideas to the Government which will benefit the Maori People.
(b)
To discuss
and adopt regulations and laws which they think will benefit the Maori People
and lay them before the Government.
(c)
The Maori
Council is to undertake any work delegated to it by the Government.
3.
The
Election date for Maori Members. The
vote for Maori members will take place on the same day as that for Pakeha
members.
4.
The
Maori Electoral Roll. A
Maori Roll is to be compiled and printed in English and in Maori. The
Roll will show the people who are qualified to vote for Maori members. That
Roll is to be displayed in all voting booths when an election is held for Maori
members of Parliament.
5.
The
Rating of Maori Lands. There
is to be an enquiry into the Rating law relating to Maori lands and a decision
will be made as to the appropriate treatment of Maori land.
What body will do this?
6.
An
embargo on Maori lands. An
embargo will be placed on Maori lands not available for sale. However the
embargo will not apply to Maori land which is to be sold to the Crown with the
consent of the Maori owner and
[62]
at a price
acceptable to the owner.
How much more will this be than that offered by the Pakeha?
7.
There
will be no payment for schooling. Maori
will not have to pay for schooling from kindergarten to university. Th
Government will provide all school books. There will be no charge for doctors
and medicines for children attending those schools.
Congratulations if you can
achieve this.
8.
The
law relating to Maori soldiers.
We will abolish and repeal the Act to [?Koko - ? conscript] Maori
soldiers throughout the country and any other laws which take away the rights
and benefits of the Maori People.
What about the Treaty of Waitangi?
Under
Section 2 of the above Policy, the Section dealing with the Maori Council, with
the help of the four Maori members the Council will have the power to bring in
the following laws and any other laws they may propose for the benefit of the
Maori People.
What will be left for the Maori members to do?
(9) The Maori Land Court. The work of the Maori Land Court will be
brought under the Maori Council.
Are
its leading and experienced officialos to be subject to the Council?
(10) Maori
Trustees and the Maori Land Board. These will be abolished and the money
held by these two authorities will be administered by the Maori Council
or by a Board set up by the Council. To be known as the Maori Trust Board. The
members of the Board are to be chosen by the Council. They will be seven in
number.
Who
will be the knowledgeable members of the Board?
The
Authority and the Powers of that Board.
(a)
When
leases of Maori land to Pakeha expire those lands will be returned to the Maori
owners as a way of encouraging Maori farming.
(b)
All
the money received by the Board shall be returned to those to whom it belongs
to be used for further projects which will benefit the owners of the land.
(11) The
abolition of Rates and Surveying Fees. These will be abolished. Rates will
be levied on Maori lands from the time the old rates are abolished, but land
which is not occupied will not be subject to rates.
[63]
How
will this be achieved?
(12) Maori
land that has been Requisitioned. The Crown will pay compensation to Maori whose
land is taken for Public Works, at a price agreed by the Maori.
This
cannot happen.
(13) A
separate Bank. A separate bank will be set up for Maori as a way of helping
Maori work their farms – for purchasing
cows, erecting buildings, setting up dairy factories, timber mills, flax mills,
and other things that will benefit the Maori People. Those receiving this money
will not be required to pay interest for ten years.
How
will they live?
(14) An
Agricultural College. A College will be set up to teach farming to young
Maori without them having to pay fees.
Is
this feasible?
(15) A
separate hospital for Maori. Separate hospitals will be established for
Maori in the North and South Islands. There will be no charge for treatment in
those hospitals. Maori throughout the country will not have to pay their
doctors.
How
will they live?
(16) Maori
Inspectors. Maori inspectors working for the Department of Health should
all be Maori.
If
they are licensed or certificated this will be fine.
(17) Maori
members for Pakeha Boards. Maori will have legal power to elect members to
represent them on the Boards of Schools, Hospitals, Harbours, Pakeha Councils,
Towns, Health Offices, Valuation Offices, Survey Offices, and other Boards
managing work for the Pakeha.
How
does this happen at present? Is it not prevented by the law?
(18) Having
two more Maori members. The Maori population
is 62,000. The law says that there should be one Member of Parliament for every
10,000 people. Therefore, there should be two more Maori Members.
This would be
good.
(19) The
Ngai Tahu Claim. Ngai Tahu to be given legal authority to appeal for a
Royal Commission to implement the decision of the 1920 Commission to award Ngai
Tahu £354,000. The Labour Government will pay the amount in full in one payment
to those with shares in this claim.
Where
is the money?
(20) The
Maori Language in Schools. The Maori language is to be taught in all the
Colony’s schools and also in the Universities if Maori young people are
attending them.
(21) Pensions
for Maori. Maori men and women will receive pensions when they reach the
age of 55. The amount of those pensions will be determined by the daily cost of
living of the person.
(22) Payments
for parents with two or more children. Parents with two or more children
whose income is less than £4 a week will receive an allowance of 7s 6d a week
for each child.
(23) Working conditions. Good
accommodation should be provided for workers. They should be paid as prescribed
by the law.
(a) There should be five working
days a week. Men and women should not work more than 40 hours a week.
(b) Women are to be permitted to
work in Government Offices if they can achieve the same results as men. They
should receive the same wages.
(c) The law is to be amended to
ensure that a worker receives their pay when they are ill and that his employer
pays the doctor’s fees.
If the sickness occurs when he is
at work.
(d)
Employers will have to take out death and accident insurance for all their employees.
If someone dies as a result of an accident the insurance will be paid to the
next-of-kin.
(24) Qualifications for the Maori Members. All
those wishing to be Maori candidates for this Party in the Parliamentary
Elections must have the document about membership of the Party. In that
document is says that these people must agree to support the Party and its
policies. If those people do not agree to these proposals when they are
elected, the law provides that the people who elected yhem may petition
Parliament to have such members resign.
Is
this good?
(25) That
the time will soon come when all Maori people will be united. We want all Maori people of this country
to be united in thinking, in Spirit, and in one body under the policies of the
Labour Party of New Zealand, in ofrder to help the Party to become the
Government of the country so that we can make these proposals law, and so that
all Maori will benefit and be honoured and that all the peoples of the country will
be at one.
Only a widespread faith in the Holy Trinity will bring about unity.
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