[65] 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.
Number
6
Hastings
December,1931
AN UNSATISFIED
LONGING
The Editors
You many noble
people, greetings to you, the remnant of the canoes cast up upon the long coast
of Papatuanuku, the image of what we hope for, of what we love, the companions
to whom we cling, with whom we investigated the practices of bygone days and
who have been taken to Ranginui.
We
express an unsatisfied longing for you there.
[?E tia] tear drops well up
into my eyes from within!
For the desired object of passionate
affection there,
A company of travellers from afar [?he
maiao-kura-iti ra]!
(You may complete this.)
Although
the times have brought heavy burdens we wish us all well. The burdens
spread over the world are like the Tai-a-Ruatapu, the heavy seas of which our
ancestors spoke and that thud on the world’s long coasts! These events co-incide with the time of the
birth of the Maori Bishop to be the voice of the Maori People in praising the
Glorious Creator, the Almighty! In these days is it not appropriate to liken
the Bishop of Aotearoa to the star that guided the seekers to the place where
the Son of God was born? Glory to God in the Highest! That star was in the
East. The eyes of the Maori People go back and forth flowing the rays of this
star and its shining to bring refreshment to the soul in this time of unsatisfied longing which is affecting the
whole Christian world. And even though we mourn the passing of the Old Year and
have mourned and shed tears, and our hearts have been rent by the passing of a
dearly beloved one, we wish you
Merry Christmas and a Happy New Year.
Glory
to God in the Highest!
Published by Rev P Hakiwai and P H Tomoana and printed by
Painter & Wattie Ltd, Queen Street, Hastings, H.B.
[66]
A PRAYER FOR THE
ELECTION
Almighty God, the
source of all wisdom, guide our thinking, that we may choose the right people
for our Parliament who will want to work for your glory and the good of the
people. When they are elected give them the spirit of wisdom and of true faith.
We pray in the name of Jesus Christ, our Lord and Saviour. Amen.
THINKING OF
OTHERS.
R P[eni] H[akiwai]
‘For you know the
generous acct of our Lord Jesus Christ that though he was rich for your sakes
he became poor, so that by his poverty you might become rich.’ 2 Corinthians
8.9.
What are we to do
for him in response to all he has done for us?
This is an
appropriate question for us to ask on Christmas Day. For isn’t this the
important day for us? Are we not in danger of turning this day into just
another holiday? Or are we hoping to receive the blessing of that day and its
happiness? Why should we covet the blessings of this day? What then is
Christmas Day? First, it is a Christian Festival. It is a day when the Church
remembers the Invisible One’s fulfilment of all that the Faith requires, the
Incarnation of Jesus Christ. The
Invisible One gave us the Lord of Glory, of awe, of dread, of power, of honour,
‘so that by his poverty yu might become rich.’
‘For your sake!’
These indeed are the words that resound in our ears as we think of that Birth
in Bethlehem. With these words he gave his life as an offering, beginning on
that wintry night when he was laid in the animals’ manger. What was this but
his ‘thinking of others?’ This touches those of us who only think of
themselves. What are others to such people? They are the important ones. Such
people strenuously keep Christmas as they would have it, for themselves only.
The teaching that
I hope we will take to heart is ‘Think of other people,’ and that we will be
concerned for others and not just for ourselves as in the past. Now, my
friends, given the many gifts that God has given us, to both high and low, if
we in turn don’t show concern for others, if we give no thought for them, then
we are not observing Christmas in the right way.
[67]
Because what the
Lord Jesus Christ, and no other teacher has taught us is that the Gospel is all
about concern for others.
Christ calls
himself the ‘Son of Man.’ This reveals his great concern for humanity. In all
his teaching he tells people to care for one another. This was a new thing in
the world of those days. The Jews did not care for other peoples. The outsiders
were ‘dirty’ and ‘dogs.’ To the Greeks, other nations were barbarians. The
Romans had no respect for other peoples. They wanted to extirpate the nations
and take over the world. They plundered the nations and made slaves of their
people. What they gloried in and what pleased them was bloodshed. In the city
of Rome there were no hospitals, no old people’s home, no maternity hospitals.
There were no old-age pensions and suchlike. In a word, they did not care for
others. Such new things came into the world with the Gospel and are sustained
by the Gospel and will be in the future.
In this respect
faith in Jesus Christ is different from other religions. A Chinese Christian
has compared Christian Faith with Confucianism and Buddhism: ‘A certain man
fell into a deep hole. He lay in the bog, groaning, and unable to move. Confucious arrived at the edge of the hole.
“My friend, I love you greatly, but why were you so foolish as to fall there?
What I say to you is, When you get out, don’t stay here but go away.” That was
Confucius’s contribution. The wise Buddha arrived. “ My friend, I see you are
in difficulty there. If you are able to get to the middle I will lift you out.”
But the man was unable to move. Such was Buddha’s contribution. Afterwards the
Saviour came. He set to work. He stretched out his hand and lifted the man out.
And he said, “Be on your way – and no more sinning!” That was Christ’s
contribution.’ Friends, isn’t Christ providing us with an example? He stretched
out his hand to help another. If we don’t follow his example we shouldn’t be
calling ourselves ‘Christian’ and celebrating the Birthday of the Lord.
My friends, those
of us who have plenty must consider those who have nothing; those who are
strong must consider the weak; those who are educated must consider the
ignorant. If we don’t care for such, we don’t deserve to call ourselves
‘Christian.’
‘Think of other
people.’ This is the way a noble person thinks. Many people have offered
themselves, their bodies, their possessions to help others. Yes, even their
cash, their thousands. They’ve followed the example of Him who took upon
himself our lowly body and became man.
During the recent
war on the Somme in 1916, a soldier was struck in the mouth by a piece of
shrapnel and there was bleeding. I offered him a drink. I did not think he
would be concerned about anything other than his pain. I did not think he would
be concerned about anything other than his pain because to the wounded a drink
is the important thing. He pushed the mug aside and shook his head. This is
what he said: ‘No. You’ll dirty the mug and others won’t be able to use it.’
My friends, the
soldier was only a private but he forgot his own needs and thought of others.
Remember, it is not unimportant to think of others when you are bothered and
distressed. But, never mind; the Lord’s distress was far greater for you and
for me. Even though we are distressed we will feel goodness and light and joy
if we do good to others.
My friends, if you
observe Christmas seriously you will show concern for others. We will have many
concerns, even if only small ones. We can show concern with a kind word, with
affection, with exuberance, and by avoiding hurtful words. Those who are well-off
may help those who are less fortunate than themselves. There are many such
people in the world. There are sick people too. Much wealth can entangle the thinking,
it can clutter up the heart. ‘Think of others,’ was the instruction the doctor
gave to the wealthy but sick patient who was convinced that he had all sorts of
illness. When he began to do kind things and to show concern for the poor and
to distribute his wealth to help the family his illness disappeared. According to that doctor, ‘Your light shines
brighter when joined to the light of another.’
We have prayed to
Him who was born on this day to make our hearts and our homes his
dwelling-place. Sometimes he answers those prayer quickly. Perhaps there is a
poor person among us who is praying for something he needs. Don’t neglect him
lest the answer to your prayer is Matthew 25.31-40.
Thinking about
others is not undemanding but it is a godly thing. But if we follow the example
of our Lord who was born on this day it becomes easy. It is a thing that brings
his blessings. Let us think of others as did he ‘who became poor so that by his
poverty you might become rich.’
THE FIRST WEDDING
HERE IN AOTEAROA.
The NZ Herald
wrote about this wedding on 8th October, 1931. The writer is one of
the two grandchildren of this marriage. I decided to include this article in
our Maori newspaper for coming generations to read.
The wedding took
place on 23rd June, 1823.They were married at Meta Hui, Bay of Islands. The
service used was that of the Church of England.
[69]
The minister was
the Reverend Thomas Kendall. The couple who married were Phillip Tapsell (Te
Tapihana) and Maria Ringa.
Tapsell was a
blacksmith on the ship ‘Asp’ which was at the Bay of Islands at that time. The
witnesses to the marriage were Captain W F Wilson of the ship ‘Royal Sovereign’
and Captain W D Baird of the Asp. Maria Ringa was one of the noble line of
Ngapuhi. She was the sister of Waikato who went with Hongi and the Rev Kendall
to England.
After the wedding
the couple moved to the Bay of Plenty and lived at Maketu. Thei children were
born – four boys and one girl. The girl married George Simpkins (Hori Himikimi)
of Whakatane. They had one child, a daughter. She married John McAlister
(Makareti) of Whakatane and I, the writer, am their child. But since 1823 there
have been many descendants of Tapsell living at Maketu.
Hoani
Makareti
(John McAlister –
Sergeant of Police, Parnell)
ANDREW CARNEGIE
EXPLAINS WHAT IS MORE IMPORTANT THAN HIS MILLIONS
R[eweti] T
K[ohere]
The whole world
knows the name of Andrew Carnegie. Carnegie is one of the world’s rich men and
he has distributed his wealth for the
benefit of many peoples. He is known as a multi-millionaire – someone who has
several million pounds.
It was Andrew Carnegie who said, ‘The man who dies thus
rich, dies disgraced.’ He was describing a person who piles up wealth for
himself, who is greedy and who dies a millionaire, and who has closed the mouth
of his money-bag, who has shut off ‘the spring of Marakaia’ and not made his
wealth available to others. If one person has a lot of money it means that
others have less.
Andrew Carnegie
knew very well all the good that can be done with a great deal of money; it is
what most people want. There was not a single thing he wanted. But, he saw that
there iis something more important than money, something not to be exchanged
for all the millions someone may accumulate.
When Andrew
Carnegie was young he worked for a gentleman called Colonel Anderson.
Anderson’s greatest pleasure was reading books, the best books. Andrew Carnegie
observed this aspect of his employer, who allowed him access to his library.
When he was older he said this: ‘To him I owe a taste for literature which I
would not exchange for all the millions amassed by man. Life would be quite intolerable
without it.’ (Harper’s Magazine)
Hear, you four
seas, the words of the multi-millionaire: ‘Life would be quite intolerable
without it,’ without a taste for literature. People think that having money is
the way to all that is good; for Carnegie reading books was the best thing –
better than accumulating money.
People who have
dived deep into reading books appreciate Andrew Carnegie’s words. I am able to
say that I know how right his words are. Reading books is my pleasure too. This
occupation touches a person’s heart and soul.
The books being
spoken of are those by the exponents of the English language – Shakespeare,
Goldsmith, Wordsworth, Tennyson, Dickens, Scott, Macaulay, George Eliot, Robert
Louis Stevenson, Thomas Hardy and other outstanding writers. I am not speaking
of rubbish books which encourage people to do wrong. I wonder at Te Aute pupils
who have not embraced this path to great joy. The best time to read is when you
are sitting alone.
The writings of th
exponents of the English language, both prose and poetry, instruct all the
peoples of the world; they are taught in all the universities. If someone does
not know these works he is not regarded as being wise and well-educated.
I
heard Timi Kara [Sir James Carroll] speak of the respect shown to him and his
fellow members when they visited Edinburgh, the capital of Scotland. Because
one of his companions was unwell he had to make one of the speeches. When he
stood he recited one of the poems of Robert Burns, the poet laureate of all the
Scottish people.
‘Flow gently, sweet Afton!, among
thy green braes.
Flow gently, I’ll sing thee a song
in thy praise.’
When Timi recited
those words to us he closed his eyes, and both we and his hearers were filled
with joy.
[71]
Our waiata and our
stories are ours alone and are only heard on our marae; they are not taught in
the world’s great colleges. And as our Maoritanga is gradually disappearing so
are our creations. Tomorrow they may only have a place in Pakeha histories.
All of you who
know the English language, do your best to find the treasure that Andrew
Carnegie found. He said it was more valuable than millions of pounds and that
without it life in the world would not be worthwhile. Welcome the world’s greatest minds in their
books; welcome them as close friends at all times. They come to you and they
share your resting-places, even if your house is just a grassy bank.
Many of the great
people of the world have not attended university; they don’t have a BA, an MA,
or an LLB. However, they have got on in the world because their hearts were set
upon it, they applied themselves to it and they read books.
Mr Stout did not
go to university; he started on the lowest rung and ascended to great eminence
[? puhi-kai-oreore]. He became Premier of New Zealand and Chief Justice
of the Supreme Court. Perhaps no Premier of New Zealand attended university?
The greatest university in the whole world is reading.
Andrew Carnegie’s great
conviction led hm to set up public libraries in all parts of the world to teach
the peoples of the world. I have the same purpose in wraiting this article – to
call upon school children and, indeed, everyone to cultivate the garden of
reading books in order to learn, to broaden their understanding and to satisfy
their souls.
[I have translated
into Maori some of the writings of Shakespeare, and am turning into Maori a
good article so that we can have the help of an expert as we do this, but it is
best to read Shakespeare in his own language. Manu and Tiwana Turi have thanked
me for translating Goldsmith’s poem about the Country Parson [? Te
Kaikauwhau Pae-ra-uta]. That gives me pleasure and encourages me to
continue translating writings of clever Pakeha.]
THE SEA THAT THE
RAT SWAM ACROSS
Ihaia Hutana
[Ihaia’s
article taxes my knowledge, especially as many words and compound words are not
in my dictionaries. I have chosen to translate ‘kiore’ as rat; Williams’
alternative meaning is ‘scout’ which might fit. The saying itself is not in Nga
Pepeha. And I’ve been unable to locate an article or book called ‘Te
Kotahitanga a te Kiore.’ I would appreciate your explanations! – Barry Olsen.]
The
man went outside and looked at the calm sea. He also saw the [? tutumaiao - ?
dolphin] on the horizon, and he uttered this proverb:
‘Hey! It is the sea that the rat swam over from Hawaiki.’
According to the
[? rangi] of the saying, the rat swam here across the ocean from Hawaiki.
This is the story told by the elders. When the rat made the journey his hair
was twisted [plaited] together with that of Rauru in Hawaiki. There were three
strands to the plait. If anyone or a group were to untwist the plait they would
die.
[72]
It grew [? tawai],
berries, which the rat and the bird descended on. It did not land on the long
strand [akau roa – circuitous route] or the mainland but on the coastal
flowers which would provide the propitiation needed to overcome the tapu
against landing. When the tapu was completely removed then it could get to the
flower seeds. This rat did not enter the houses built by people. Nor did it eat
filth. Nor did it light a fire [? te manu ranei - ? or cook birds].
Rather, it climbed up to the seeds of the flowers to remove the rat’s tapu,
that is first a spell was made – as a sacrifice to god – then it was placed in
people’s mouths and could be cooked [? as food].
According to the
story, the canoe was Takitimu, a sacred canoe. This was not the tapu [? upoko-ariki]
but the tapu [? nui-hangerengere] which fixed the [? ihorangi – see
Williams p.75] and the moisture in the clouds which filled up the human
[? rito] over the sea.
It was not my
reference to the sacredness of the canoe which made me think of the above
saying but the explanations given in ‘The Association [Kotahitanga] of
the Rat.’ The fur of the rat was interwoven with the parental rope and the sea
was swum. The question is appropriate: Who calmed the sea so that this
‘Association’ was able to land?
Achieving Unity is Difficult
Bringing about
unity between people in the hope of salvation is difficult. Indeed, Christ
prayed to his Father ‘that they may be one as you and I are one.’ [John 17.21]
Although it has been explained that unity comes through faith, hope and love,
people are still estranged. These are the bases for the unity of the Church, if
not of the denominations.
The Treaty of
Waitangi Association
The Treaty
Association met at Waipatu in 1892-93. At that time the blocks in question were
Puketitiri, Tarawera, Maungaharuru, Tutira, Waimarama, Porangahau.
Manawaangiangi, Otawhao, Waikopiro and Tamaki. The Bible had its place. The
Government, the Premier and the Ministers instigated it.
The tribes that
attended were Waikato and Taranaki. It was known that there were ‘houses’ that
disagreed; there was no unity. The cause of this was that Waikato had its own
confederation. Tawhiao had gone to England to investigate Treaty issues. The
country was divided into four groups. One was Waikato under Tawhiao; another
was Wanganui under Topia Turoa; another was Ngapuhi under Wheoro; and the
fourth was Tairawhiti under Hori Ropiha, all subject to the Treaty.
The Coming Together
of the Chiefs
The chiefs came
together at a hui at Parihaka in 1896. The leading spokesmen were Te Whiti,
Tohu, Tomoana and Taitoko.
[73]
Tomoana: The two of you have brought us here. The
Parliament has met. The Government of the peoples of the two islands has been
set up under the Treaty of Waitangi. Therefore, the work, the [? maha],
and the government are handed over to you both.
Te Whiti: He is speaking of the distress of the
Children of Israel and his own distress. He also says to return the people’s
treasure. Return to your Maoritanga; fasten on your plumes, that is, the
worship of your ancestors.
Tohu: I support what Te Whiti says. Return what
people give you; a putrid gift. The country is in trouble. If you see the bird
on the branch and it flies away leaving the branch shaking, the bird is gone.
Taitoko: I support the Association under the Treaty.
Although the rotting kumara is taken out of the storage pit, only throw away
the rotten end; if the good end is planted it will grow. As for the bird,
remember that the time will soon come when it will return and be caught in the
snare.
I still remember a
peruperu [a dance accompanied by a song] and a waiata.
The Peruperu
Go
to Mangareporepo [see below].
The rat descends. The
rat descends.
Is there a large kumara?
What is inside it? There
is an insect.
What is outside it? A [?
kiri tapa - ? slashed skin].
What is in [? otapa]?
A [? kea - ? a suppurating sore], a kea.
The Waiata
This
waiata is about Tainui. Some of the words are as follows:
The prow of Tainui, the
canoe of Hoturoa,
Who gave food to the
World of Light.
I improvise about Kupe
who attacked Hauturu
And stormed the house
and the hills of his imagination,
Who tramped afar. Did he
indeed enter it?
You have your teeth
there. Here is food.
The horizon reaches
Hawaiki,
[?] Even to where rats
are served as food.
Manga-reporepo is
a large lake on Hawaiki where rats live.
It is not possible
to speak of the many, many wise sayings about people uttered by the
Association and in the wisdom of the
multitude.
Indeed, the whole
world had gone askew. People were heard crying and lamenting because of a lack
of work, a lack of food. The leaders too were lamenting because of a lack of
money.. And why were they unwilling to be at one? And why would some quarters
not join with those who wanted unity? It was desirable but difficult.
[74]
Look at what
happened in the English elections. It was not the leaders but the voices
expressing sorrow and anguish that were heard indistinctly in the clouds in the
sky. And at this time the many parties in England came together in a coalition
to seek relief for the people as a whole.
Family and all, my
hope is that you will all be united. Consider how things were in the past, as I
have described above, when you came together as one. Don’t be carried away by
party programmes about things that are lost – they are dreams. But come
together around things that are known and work that will provide fruit now.
TANGI FOR OUR
IMPORTANT PEOPLE
Rev M M Tumatahi, Whaka,
Rotorua
I
sympathise with the laments and the farewell tributes for the many who have
died in recent months published in Te Toa Takitini, Number 3, last September.
There was also a brief waiata:
‘The children of men have been taken to
gather in the afterlife.’
They
have died in various places and we cannot know why. Nor can we tell of them all,
but we are united in saluting them.
‘Farewell, farewell, farewell!’
I want to ad two
to their number.
Te Wetini
Pekatitoki has died. His presence inherited from his ancestors inspired awe and
respect. Indeed he was somewhat daunting. The following was said of him: ‘He
annoys and nods his head to the friends of Te Whatu, to Rangikatukia, to
Pekatitoki, and to Tuhourangi.
This man was made
Lay-Reader for Ngati Tahu, Ngati Whaoa, and Ngati Tuwharetoa, but then, when
people went over to Ratana, he and his chiefly wife from Te Arawa and all their
family joined the large group.
When they went
over this man was made a bishop. He had some very fine robes. He was a
straight-forward, fine looking man and inspired awe. He began preaching. I
asked if he believed the words of Ratana. He replied, ‘I belong to the
Missionary Church [CofE]. I belong to all the Churches that worship God.
Therefore, let each one be loyal to his own Church.’ ‘So that is where you
stand,’ I said. The man answered, ‘As your elders say, “Only if you smash my
head will I return.”’ That man’s old lady used to say this right up to the time
he died. There was a large tangi for him. ‘A voice was heard in Ramah … Rachel
weeping for her children; she refused to be comforted because they are no
more.’ [Matthew 2.18] The King’s flag
was not flown, The flags were all Ratana. Although it was a large tangi and
they were very sad, I was asked to officiate at the burial of the deceased from
beginning to end. Out of the goodness and understanding of the Ratana, your
servant was asked to perform the whole ceremony. Therefore, Ngati Tahu, Whaoa,
and our kuia, Pehia, thank you all for the very great honour you conferred on
me.
Stay there with
hopeful hearts and the words shared with small and great, which sit uneasily in
the minds of all of us who live on. Don’t neglect the words of our elder: ‘Only
if you smash my head.’
Back to the
present; be aware of what you need to do and to achieve right to the end.
Piri Haana has
also gone. He too was awesome He was one of those who was involved in the important
activities of Arawa here. This man was the father of Mere Hooro, the [tumuaki
- ? principal] of Hukarere. He married a Taranaki girl then returned to
live at Tukua where he joined the group that went over to Ratana. He died after
a long illness. However, when he knew he was dying he said, ‘When I die be
faithful to our cause.’
He died and was
taken by Ngai-te-rangi to lie at Mourea. It was a long journey. I arrived there
and made my speech of fare well to him. Then I asked if I could conduct the
services and the burial. The bereaved family and even the apostles and all the
Ratana kindly agreed. I buried this chief at Te Awahou.
Ngai-te-rangi, the
Ratana, the apostles and the widow, greetings to you all – people of
understanding, people who heard the clear words that conferred this honour
beyond understanding on me. Therefore, continue in hope, faith and love. I will
never forget all these remarkable things. Although most belonged to Ratana, it
fell to me to conduct the burial, therefore I thank the Ratana of these parts.
Does this happen only here? There was much love and learning. Our family was
welcomed by hearts full of hope, faith and love, and the greatest of these is
love.
THE LABOUR PARTY
Ihaia Hutana
The
policies of the Maori Section are:
1.
‘The
Treaty of Waitangi.’ When the Labour Party becomes the Government a Royal
Commission will be set up to investigate the grievances of the Maori People.
2.
‘The
Maori Council.’ The Upper House will be abolished and the Maori Council
established.
Family,
grandchildren, look carefully. If your heart is dispirited, then march. This
policy will be announced when its time comes. That time will be when the Labour
Party becomes the Government. What it will be like is clear: ‘A canoe paddling
out to the open sea to fish.’ Take care of yourselves. Don’t be captivated by
the words in the prospectus.
The
world is awry. There is the sound of weeping, of people grieving – small and
great, suckling infants and those giving birth.
The
birth of the Coalition Government among the Parties in the House is remarkable.
It is something very new. But [the Labour Party] has branched out, not liking
the Coalition Government. It is not as if they will bring forward projects
which will benefit the people; they are only thinking of themselves.
I
hoped that New Zealand’s policies would be an example for the world, and that
the good and peaceful Forbes-Coates coalition, by their good management, would
provide this despite their lack of money.
Consider
the English election result: it came about, not because of the strength of a
party or a man, but through spiritual
strength nurtured by the faith of England.
Your
ancestors were Te Wheuriuri-o-te-rangi and Warakihi. Their pa were at the
eastern end of Raukawa [Cook Strait]. Warakihi sai that they should all gather
together in his pa. Te Wheuriuri said, ‘You are saying that for your own
preservation, Waraki, and to have Te Wheuriuri abase himself.’ It was not long
before the war parties of Ngai-te-upokoiri, Ngati Whiti, and Ngai Tama attacked
and Te Wheuriuri was killed.
Some
of you have as your ancestors Pareihe and Hauwaho. The two of them set out on a
journey. They left our home when it was attacked. We saw the smoke. We were not
going to let it be turned to ashes so we crossed over and extinguished the
flames. Te Hauwaho said, ‘Let me have your warriors so that I can pursue that
war party.’ Pareihe said, ‘Leave off. Stay here to avenge my fire and I shall
burn Te Whiti-o-Tu.’ Then Pareihe set out deliberately on his course. They did
not come together at Nukutaurua. He was still following behind on the track when they were overtaken by the tribes. Te
Pakeke was taken. Your ancestor, Te Hauwaho, died.
O,
[? wahau sic - ? whanau – family, the land of a different people.
There was struggle below the [? one-pipipi]. Heretaunga was the
home. You are the desendants.
I
have great faith in your ancestors, in your parents of whom I have spoken to
you. It is a mistake to think that unity is easily established. See how the
soldiers are in place. Labour’s cannons are in place to demolish the Coalition
with widespread bloodshed. May you avoid this. Don’t be shallow-hearted. Draw
upon the gifts, the love, of those days to avoid the death of these days. That
is why these words were spoken to us.
[77]
‘For
him who said that he will achieve what is right.’
‘TE
KUPU I WHAIAO’ - ? THE
DAYLIGHT WORD
Rev
M M Tumatahi
[Ratana
had circulated a document about the Treaty of Waitangi which he invited people
to sign. Normally Treaty with a capital letter would refer to the Treaty of
Waitangi but in this article it seems sometimes to refer to Ratana’s document. –
Barry Olsen]
Voting Day is
almost here. Pita Moko has named the day. This is how we should vote:
Rawake
- Paeahi
|
Kanea
Awhea Ngahoa
| | |
Pango Kahuwaero Ngatomokanga
| | |
Ringitanga Tumatahi Rakitu
| | |
Rahere
Manahi Tamati
Moko
| |
Rev M M Tumatahi Pita
Moko
During the last
election campaign, Pita Moko arrived with the policy he wanted us to vote for –
the Treaty. It was what Ratana was telling people to sign up to under the
auspices of the Lord of Hosts – men, women and children, in an effort to unite
the Maori People. To God it matters little if the treaty survives. If it is
this treaty I am to support I will not vote for you because it contradicts
Ratana’s words and your words that the Maori People should be united. There are
over 60,000 Maori but only 24,000 have signed that document. Ratana appealed to
the world and said, ‘Sign again.’ This time 34.000 signed. He explained that he
had gone to the source of the treaty, to England, ans realised that the treaty
was dead. He is right in this because the Maori are not united. Only half of
them have signed it and how is the treaty to survive? And now the Ratana Church
are defiantly nominating their own members. Maori are not united under the Lord
of Hosts and Ratana has said that he is ending his fight for the treaty. See
his articles in Te Whetu Marama, Numbers 3,6,and 7. Therefore, Moko, what has
happened to the treaty you’ve been carrying around?
If we are required
to do as Ratana commands we will not want to; if it is up to the Maori we will
do what we have to do.
Moko’s response is
to say that if he resumes his preaching tours he will also answer questions.
Mita Taupopoki
asked Moko if he was going to stand up and answer questions but he did not
answer that question. To this day we are still waiting for his answer. Perhaps
we will eventually get it.
Make sure you load
your gun for when you arrive, and that you have powder to shoot with. And have
ready your questions to correct the figure of 38,000 from the recent Te
Whetu-o-te-Marama, because at the second signing there were 34,000. Those are bizarre.
[78]
Ngata says that we
should be careful about disturbing the Treaty lest it turn on us and bite us
because it is not dead as Ratana says it is. The Treaty is very much alive. It
was the Treaty that ensured the success of the Te Arawa Lakes case and other
cases.
I support those
words about not disturbing the Treaty lest it turn on us and bite us.
But you are right
to stir up and give life and teeth to the following provisions:
(1)
Should
Maori wish to sell land it should be sold to the Crown, i.e. to the Government.
But we don’t want
to sell to the Crown when they pay so little while other Pakeha are willing to
pay much more. But if we want to sell to outsiders we will break the law, i.e.
the Treaty of Waitangi. If we sell to the Crown that is alright.
(2)
That
the law should be the same for Pakeha and Maori.
While the Pakeha
pay higher taxes than the Maori we are not going to say to the Governor, ‘Hey!
This is wrong.’ Most Maori would say that we shouldn’t be taxed. If a tax bill
is mentioned the Members of Parliament start interrupting.
As it is, since
the Spokesman’s [Ratana’s] fore-quarters and hind-quarters are impatient to
take up this valuable thing, today the thinking of the Ratana is precisely that
of Pita Moko who talks of how Maori are very good at farming. And how is the Government money to be paid? Presently
there will be an awakening of the Treaty of Waitangi and a demand for the
application of all its clauses, including the taxing of Pakeha and Maori at the
same rates. It will not be paid. First it will be given to the Crown, then
perhaps my friends will be requited for their attention to the Treaty. Indeed,
were there not the law to protect our lakes and our food we would have nothing.
What then is wrong with us sitting quietly, carefully deliberating before the [?
rerenga - ? departure]?
TO THE PEOPLE OF
THE TAI-RAWHITI ELECTORATE
I salute our many
departed. Greetings also to you in these difficult times when every thing is in
turmoil. These afflictions are affecting all the ends of the earth. They are
the repercussions of the recent Great War. It is not possible to speak of the
various aspects and the many causes of the afflictions.
Because of this
situation it was thought best to bring together the two main parties, i.e. the
main parties with similar ideas. From within those parties the present
Government was chosen. From the Maori side I was called to be part of that
Government.
It is true that
this is an election year, the year laid down by law for that process. However,
at the time the coalition of the two parties was formed, it was decided that
the election should be postponed for a year so that we can concentrate our
thinking on seeking ways to deal with the crises of this time. Subsequently
this was discussed and it was decided that it would be good to hold the vote
now and to set up a Government based on the renewed support of the voters.
Parliament ceased working on 11th of this month and the Prime
Minister announced that the voting would take place on 1st December
for Maori and on 2nd December for Pakeha.
This is to inform
you that I have been chosen as a candidate for the Tai-Rawhiti seat supporting
the Government put together by Forbes and Coates. My policies don’t require
much elaboration. You are aware of them all – the good, the bad, the projects
completed and the things undone. I have now served as a member for twenty-six years
with the support of most of the people of the electorate. There are those who
say that I have been in the job for too long. I can’t criticize them for saying
that. Because of my long service and the continuing support of those who voted
for me I was chosen by the leaders of my side in Parliament to be Minister of
Maori Affairs and also Minister for Rarotonga.
A person and his
abilities will be known to his own tribe and it is they who will support him.
It was Ngati-Porou who made me their member. I did not seek the position.
However, it was given me by my chiefs, many of whom have recently died, and my
brothers. In some elections some voters have passed judgement on me and only my
own tribe sees any good in me, and even my own tribe say that that is only good
for the country. Enough! Leave it to each tribe to say whether I am any good or
not and their votes will be based on that. If my failings are talked about –
and they are many – I am still human. But it is those who dislike me who talk
about me, besides those [? tara-whare - ? on the other side of the
House]. But if one talks of failings one should also talk about the succession
of achievements over those thirty years.
[80]
The time came when
Coates, when he was Prime Minister, decided to confer on me the title I now have,
that of ‘Sir,’ an honour I share with my family as they agreed that I should
accept that honour from the Pakeha side. When Mr Ward asked me to Minister of
Maori Affairs it was discussed in Porourangi Meeting House and Ngati-Porou
agreed to it.
To
return to the original subject. I have not failed to study the situation of the
present generation. I observe it and listen with my ears. In the past, the
young, in their thinking struggled with things of the world. If it were not so
the works would not hae progressed. Then the time came when the ways of the
world were upset, and the man emerged who spoke of what these new times
required, who described the actions appropriate for the time, and who guided
the thinking of the people. Our present time is the tail-end of what was begun
in 1914. It will be good if we have reached its lowest point. In the debate on
the state of everything the Pakeha side say:
(1)
That
those in Parliament should make very effort to keep steadily behind the
Government.
(2)
That
those who serve as Government Ministers should be skilled at and experienced in
this kind of work.
The broad appeal
of the Government is for the people to support it and to steady the canoe so
that it is not easily overturned. There is a stormy sea to be sailed.
I do not know who
I will be competing against but, in the event of a contest, I am sending this
notice. From your friend,
A T Ngata
THE MEDICINE FOR
THE WORLD’S ILLNESS
The world’s main
illness at present is a lack of work. If there is no work there is no money
with which to pay the workers so they cannot buy necessities and food. A
shortage of money means that the amounts received for wool, meat, butter,
cheese and fruit go down and these are the products that New Zealand exports to
other countries.
Dr Winnington
Ingram, the Bishop of London, delivered a speech when he arrived in Canada. He
shared his thoughts on the remedy for the world’s illness. It is to reconcile
the nations through faith and trade. The cause of the world’s illness stems
from the war and the resulting confiscation of money. Germany is paying large
amo0unts in compensation, and England is paying large amounts to America and
other countries for their help with the war. The Bishop says that all national
debts should be written off and this would quickly make things easier for the
nations by making much money available for trade between nations. As it is,
Hoover, the American President, has deferred payments by the nations of their
war debts for a year.
The Bishop says
that if one nation is in financial difficulties it affects all nations because
of the way trade is done; one nation sells and another buys, so if a nation has
no money it falls out of the system and can no longer purchase other nations’
goods.
Germany is
bankrupt, but England and other nations are trying to revive Germany
[81]
The Bishop of
London wants to wipe out Germany’s debt and that of all nations.
K T R [sic ? R T
K]
Mr Paul, the
Inspector of Maori Schools, who covers a district, says that Te Aute is the
best agriculture school in New Zealand – Maori or Pakeha.
THE TE AROHA CHOIR
Rev R Rangiaho,
Porangahau
The village of
Porangahau thanks the Te Aroha Choir which came to help us with the Church
work. None of us will forget this group. All of us Maori and our Pakeha people
were delighted with the evening performance of songs, poi, Maori waiata, Pakeha
songs, vigorous haka of the elders performed by the children, hymns and cat’s
cradle. There were new action songs in Maori inspired by Pakeha songs which
were much enjoyed. This district appreciated this programme of songs and
entertainments.
Then we met on the
Sunday. As minister for this area I am grateful for the way the songs and hymns
and the Litany were performed – indeed for everything done by the Choir at that
large morning service. At last people were united by what was said and by a
sense of holiness in this building. I am grateful for this re-awakening in our
parish. Kia ora rawa atu.
Taketake also
privately thanked the Ratana for your all agreeing to participate in the Act of
Combined Worship called Te Poho-o-Kahungunu by these people, for listening to
the hymn-singing of the Choir an the other things they did, and for reponding
to the speeches of the elders. We were moved, and hopeful in our hearts.
Blessings upon the Te Aroha Singing Group and all their elders – men and women.
****************
Congratulations,
Rangiaho. We are with you. Our thanks to your chiefs. Here is your song.
The Te Aroha Singing Party
Tune: Mexicale Rose
P[araire] H T[omoana]
Porangahau, sing
Of the Te Aroha Singing Party
That came to help you,
Who called out ‘Welcome!’
Let us be united
On the heights of ‘True Love,’
We belong together.
[82]
[You’ll see that this verse presented me with difficulties. –
Barry Olsen]
Tipi Whakairo [? kere]
And Nga-kauri of Te Marae dances.
Reupena presents [? he take matua
kuru]
And Hutana speaks a hundred kind
words. Hear, hear!
Te
Wahanga’s [? Nga-rongo Pongi]
Paaro
speaks for Te Ua
And
Rangiaho tells of the wishes of God. What?
We belong together!
‘Tena’ has listed the names of people – you warriors of the country.
May we have fine weather for the quivering of the hands, the protruding of the
tongues, indeed for everything that makes it easy to find the right words for
each marae.
FERN ROOTS
This is a matter for the people to consider. It relates to my many
duties within the pa at Ratana. An elder called for volunteers to clear his
cultivation. He summoned his people and directed them to clear the garden.
Before long the job was done. Then the elder took up the fern roots. He brought
together the group and gave some of the roots to each of the workers. After the
presentation he said to the workers, ‘Those represent cigarette tobacco. You’ll
get the actual thing by and by, in years to come.’
Subsequently the elder lived for many years. A generation passed and
his descendants are still waiting for their cigarette tobacco. People ask where
it is.
Likewise, work was done to raise money at Ratana in the days when work
was plentiful. Again the heart of the person who believed in God asked
questions. Was this right? What was happening? It seemed that it was alright. [?
Ka he - ? Does one question] the gifts of the Spirit. Then the things that we
were apprehensive about came out into the open. We were given receipts and
coupons by the Kotahitanga [the Ratana]. Hundreds and thousands were
distributed, and some pounds for the year. They were distributed here,
there and everywhere. Some received this
for ten years, some for longer. Some have died along with their coupons.
Nothing changes. It was a waste of time.
But Remnant [Ratana], if some of you are fortunate remember the coming
generation, some of whom are here, and your families. That work was required,
not by Ratana but by some of the managers. Indeed, those managers escaped when
what they did became known. God was there seeing what was right and what was
wrong. My friends, were you there watching what was going on? Return to
fulfilling the saying, ‘Be loyal to your Church! Be loyal to your Church!’
Enough of the fiction that the people are united in the Ratana Church; that
everything in the garden is lovely. That is certainly not the case in this
instance.
[83]
But let this be the case. ‘May the Maori People – men, women and
children – be united under the Lord of Hosts, then the Treaty of Waitangi will
flourish and everything in the garden will be lovely.’
The facts are that 34,000 signed the Second Covenant, while the Third Ratana
Church Covenant was signed by 7000; it had fallen from 34,000 to 7000. It is
appropriate to ask the question: ‘Is it true that the Ratana Church has 7000
members?’ If we look at the people who voted for Ratana members we see that
most of those people were outsiders. It is the case that most of those who had
fallen away after supporting Ratana at the beginning came from other Churches.
I have a word for my family. This word is for you who have a place in
my lonely heart. Return to the Church in which our ancestors rejoiced and which
survives to the present day. Look to our King. Bless your ministers. People,
remember us who have been called a remnant. Take care of what is precious, the
bequest of your old people. And that is enough from the forlorn heart of your
servant.
[84]
PLEASE MAKE EVERY EFFORT TO HELP TE TOA TAKITINI.
As for our Paper, the following matters have been discussed:
1. We shall try to
keep printing our Paper.
2. We shall try
again to get everyone to subscribe to the Paper.
3. We shall reduce
the subscription to 6/- a year.
4. We shall reduce
the number of pages to 12. When the number of subscribers reaches 500 we will
consider increasing the number of pages.
5. If possible,
send in your contribution (subscription) before the third edition of the Paper
so that we can confidently produce the Paper.
6. We would like
each subscriber to try to enlist at least five new subscribers.
7. Send news,
articles and letters to the Editors, Te Toa Takitini, PO Box 300, Hastings.
8. Subscriptions to
the Paper are to be sent to the Diocesan Office,, PO Box 227, Napier.
If you need something printed, send it to this Printer.
It is easy and it will be well done.
The
Editors
Rev
Hakiwai and Paraire H Tomoana
No comments:
Post a Comment