[1015]
TE TOA TAKITINI
Registered at the
GPO as a Newspaper.
Number 95
Hastings, 1st
July, 1929.
THE CHAPEL FOR
HUKARERE SCHOOL
To the ladies who
attended Hukarere Schools. Mothers and girls, greetings. This is a reminder
that we have not yet raised all the money needed to complete the Chapel for
your school. The amount required to finish the building is £2,200. Half of this
amount has been contributed:
Old Girls £968 6 2
Gift from Mrs T H Lowry £100 0 0
Interest £90
15 5
Napier Thirty Thousand Club
Proceeds of Concert £111 0 0
£1,270
1 7
You can see that
we do not yet have enough to complete the work. It is not that you have
exhausted yourselves. No. But just think about this and presently you will
close the gap.
Here is
something to consider. The
Napier Thirty Thousand Club has suggested that you send in Maori artefacts such
as kits, mats, piupiu, and similar things. Let us have your responses before
the end of November. Being well-made they will make excellent Christmas
presents. Their group will sell them during December. If you make an effort,
the Club believes it will raise almost the amount you hope for.
We
want your Chapel to be furnished with beautiful Maori handiwork inside –
carving, tukutuku work and kowhaiwhai patterns.
Published by Rev P Hakiwai and P H Tomoana, and printed at
Cliff Press, Queen Street, Hastings, H B
[1016]
Te Toa Takitini
The Price of the Paper is 10/- a
year.
Address letters to ‘Te Toa
Takitini,’ Box 300, Hastings.
July 1st, 1929.
It is here that
the Club has helped you so much. They wish to see this treasure in their town
of Napier. It will also stand as a memorial to your mothers, to Miss Williams,
to the Bulstrodes, and to you as well. So, all you mothers and all you girls,
do support this endeavour.
To others
wishing to help. People,
do help to provide this Chapel for our children. This will be something
permanent, the Chapel for the school, in which a child will be touched by
beauty. As they grow up they will retain a sense of the awesomeness of God. And
they will share this with their descendants.
Many children
educated at Hukarere have severally become nurses and teachers and, most
importantly, mothers equipped to bring up [?roperope] their
progeny as the Maori People of the future.
Send your
responses to R E H Pilson, P.O. Box 227, Napier.
THE BISHOP OF
WAIAPU
Bishop Sedgwick of
Waiapu has made known that he will step down from his post as bishop at the end
of this year. His thinking is that it is time for a younger person to take up
the work of the diocese now.
He has been Bishop
of Waiapu for fifteen years. He is a good, gentle and humble man. He has been
vigorous in his work as a bishop. It is his diligence and his love for his Church
that he is standing down now. He has been a father and friend to all. He is a
hearty man. He has been concerned for his ministers and for the lay-representatives
and for the whole Diocese.
He was born in
1856 in Fremantle, England. His father was a minister. He was educated in
Maidstone, Kent, at
[1017]
St Martin’s, York,
and at Christ’s College, Cambridge. He served his title in 1881 and in 1882 he
was ordained by the Archbishop of Canterbury. In 1884 he became a naval
chaplain. During the fighting in Egypt he was awarded the Suakim Medal and the
Khedive’s Bronze Star. In 1884 he left the sea and retained to land. He was the
Vicar of Hockley Heath from 1886 until 1889. He left England and went to Africa
where he was minister of Vryburg, Bechuanaland from 1889 until 1893, and of Bedford in the Cape Colony from 1893 until
1896. Returning to England he worked for some months at Evershot. During 1891
he was Chaplain to the Earl of Home. He came to New Zealand to serve as Vicar
of Waikari, North Canterbury, from 1901 to 1903. He moved to Akaroa in 1904. Thereafter
he was at St Luke’s. Christchurch, until 1913. In 1914 he was consecrated as
Bishop of Waiapu.
[A
Photograph of the Rt Rev Bishop Sedgwick of Waiapu.)
‘THE MAORI LANGUAGE’
Dr Wi Repa
As I see it, our Maori language is slowly
dying. Consider this carefully, Our language is an excellent language. It would
be a terrible loss were it allowed to die. Is it possible to save it, or not?
But it is not at present surviving. It is no longer taught at Te Aute. The
children of these schools
[1018]
will not preserve the language when we’ve gone. They are
ignorant of it.
Besides this not knowing the language, the adults today
are speaking it badly. In my district the generation between 20 and 30 years of
age are saying ‘na’ [instead of ‘nga’]. ‘Na’ has no place in the languages of
Ngati Porou, Te Aitanga-a-Hauiti, Rongowhakaata, Te Aitanga-a-Mahaki, or Ngati
Kahungunu. But when they speak the boys and girls of Ngati Porou are now saying
‘na.’ When you listen you hear them saying: ‘Kua tae mai na tanata o
Waikato.’ The people of Waikato have arrived. ‘Tikina atu na
hoiho.’ Fetch the horses. ‘Kua riro na Tamariki kei tikitiki.’ The
children have gone to Tikitiki.’ ‘Ara na wahine e haere mai ra.’ Oh,
the women are coming.’ Enough!
It is a mad way of speaking one hears here. ‘Mau tena waahi
o ta taua kai.’ That part of our food is for you. Mature members of
Ngati Porou still say: ‘Mau tena waiho o ta taua kai.’ That part
of our food is for you. ‘Ki tenei waahi koe o te whare moe mai ai.’
You are to sleep in this part of the house. Ngati Porou would say: ‘Ki tenei
waiho koe o te whare moe mai ai.’ You are to sleep in this part of
the house. ‘Kei whea taku koti? Kei taua waahi tonu i waiho ra e
koe.’ Where is my coat? You left it in that place. Ngati Porou would say: ‘Kei
taua waiho tonu i waiho ra e koe.’ ‘I mahue i a koe to potae ki hea? Ki taua waiho ano
i kite ra koe.’ Where did you leave your hat? You will find it over there.
This word ‘waahi’ is pronounced ‘waiho’ by men and women over the
age of ten. I remained silent when a minister said in his sermon, ‘E rua nga
waiho (waahi) o Te Reinga. Ko Pararaiha tetahi waiho (waahi); ko
Kehena tetahi waiho (waahi). Ko
Pararaiha te waiho whakangatanga o nga wairua o te hunga tika. Ko te waiho
(waahi) tenei i noho ai te wairua o Aperahama. Hei muri atu i tena ka tae ki
te rangi ki te waiho (waahi) kei reira te Atua.’ There are two parts to Te Reinga. One
part is Paradise and the other part is Gehenna. Paradise is the refreshment-place
of the righteous. This is the place where the spirit of Abraham lives. After this one goes to the place where God is.’
However that minister did not say, ‘Ko is hei mea kia takoto ahau i nga waiho
(waahi) tarutaru hou.’ ‘He makes me to lied down in green pastures.’
[Psalm 23] Do not expect the ministers to be exemplars of the Maori language.
There is another thing said by young people between 20
and 30. ‘I whea koe e noho ana?’ ‘I te taha i a Hoani.’ ‘Where are you living?’ ‘Alongside John.’ The
correct thing to say is ‘I te taha o Hoani.’ Alongside John. ‘Kei whea to potae?’ ‘Ara
e takoto mai ra i te taha i a Hemi.’ ‘Where is your hat?’ ‘It is
over there beside Hemi.’ ‘Ko wai to hoa i haere mai ai i Wharekahika?’ ‘Who
is your friend who came from Wharekahika?’ ‘I haere mai au i te taha i a
Hori.’ ‘I came with Hori.’ ‘Kua
riro a Pare ki whea?’ ‘Where has Pare gone?’ ‘Kua riro kei te kohi pupu i te taha i
a Hera.’ ‘She has gone to gather shellfish with Hera.’ It is simple
enough to use the language correctly: ‘i te taha o Hera; i te taha o Hemi.’ Alongside Hera; alongside Hemi.
Maori have no rules about correct speech as do the
English. If an Englishman uses his language incorrectly during a gathering of leaders
he will be laughed at, he will be murmured at, he will be despised. That person
is not a gentleman. He will be embarrassed.
I am accustomed to correct use of language, whether of
English or Maori. It is jarring to my ears to hear wrong usage.
Parents must teach their children to speak Maori correctly.
If you hear them speaking incorrectly then correct their faults.
[1019]
THE MISSION
Canon Arthur Williams
To the Editors, kia ora to the two of you and our paper.
This is an important notice for you to share with the ministers and the
parishes of the Diocese of Waiapu.
Missions have been arranged for Te Hauke, July 14-21, and
Whangara, August 18-25. That for Te Araroa has been postponed until February
next year. I thought it would good to give the people of those villages and
others some explanation of the purpose of what we call a ‘Mission.’ I observed
the confusion of some people following the ‘Salvation Mission’ of Hickson in
1923 and I don’t want people to have a wrong idea of the work that the Bishop
of Waiapu has asked me to undertake.
Therefore it is right to ask ‘What is a Mission?’ I think
of it as bringing people to worship God, to seek his holy will, so that most
people will know the fullness of life given to us by the Father in his Son,
Jesus Christ, for the spirits and hearts and bodies of those who believe.
This is an ancient practice of the Church in Pakeha parishes.
A Mission is important and sacred, reviving the trust of people in God. It
raises human hearts to the heights where they may receive the stature, the power,
the understanding, and the holiness of God the Father, Son and Holy Spirit; the
dead heart is renewed, the darkened eyes see, the deaf ears hear.
This is a very serious thing to undertake and no-one should
do it unless God is with him to help and bless him and unless the people are working
together with him throughout.
But God has given us these promises to encourage us.
1. ‘Not by
might, nor by power, but by my spirit, says the Lord of Hosts.’ (Zechariah 1.6)
That is, we can achieve things not by human strength or great knowledge, but
only by the Holy Spirit.
2. ‘When the
enemy shall come in like a flood, the Spirit of the Lord shall lift up a
standard against him.’ (Isaiah 59.19 AV) The battle standard is the cross of Jesus
Christ where he defeated satan an his powers, authorities and all evil spirits.
This is the standard that is signed on our foreheads when we are baptised.
3. ‘And you
shall seek me, and find me, when you search for me with all your heart.’
(Jeremiah 29.13) Therefore, let us be bold
[1020]
and put our hearts into this important work.
Let us remember the following things.
(a) Pray for
me always that my mouth may utter clearly the important and deep words of God
about our faith in the Father, the Son and the Holy Spirit.
(b) That each
person will arrange to be free of their responsibilities and work on the nights
of the Mission.
(c) That each
person will earnestly examine themselves to discover their own sins and sicknesses
and so seek the cure for their spirits, their hearts, and their bodies.
(d) Be eager,
be prepared to go to the service each night of the Mission. The talks will be a
sequence. Let no-one be fooled by satan and miss out on salvation.
(e) Devote your
heart and mind to seeking the Lord so that you discover him, and confess your
sins so that they are forgiven.
(f) If a
person places their spirit and body under the authority of the Holy Spirit,
then by the conclusion of the Mission they will know salvation and the power and
the enlightenment of the Kingdom of God. ‘For the kingdom of God is not food
and drink but righteousness and peace and joy in the Holy Spirit.’ (Romans
14.17)
In this way the blessing of God will be upon
the Mission and there will be much fruit. When a person knows their sickness
they will want a medicine, and by knowing the msedicine and by agreeing to take
the medicine, they will be healed.
Let us remember, too, that it is not only for
the soul of a person that salvation is offered by the Father through Christ, it
is also for the mind and body. He wishes and is able to save people from the
many and various illnesses of the Pakeha, as well as from those called ‘Maori
illnesses.’
Therefore the Bishop of Waiapu has instructed
me to pray for the sick and to lay hands on them, and I can truly say that I
have seen the coming of the saving power of Jesus Christ to cast out evil
spirits and to heal diseases of the body.
At all Missions in past years when we end
services with the laying-on of hands on the sick, I have seen people wanting to
hand over all their weaknesses to Jesus Christ so that they can be free of them.
There are three services on the days of the
Mission.
1. In the
morning before school for the children.
2. During the
day for the sick and their friends.
3. At night
for everyone.
[1021]
A Prayer for the Missions.
Almighty God, your Son was seen to defeat and do away
with the works of the devil to make us your children and assure us of eternal
life. We pray to you asking that you will send your blessing upon the Missions
being run in the Maori parishes of this Diocese throughout this year. Bless the
preacher. Give him the words, the knowledge and the strength to accomplish this
task. May those afflicted by illnesses and weakness of all kinds know your love
and your healing power. It is you who will heal them. It is you also who know
the weaknesses that afflict the souls and minds and bodies of your children.
Pour out abundantly your Holy Spirit to awaken those who sleep in sin, so that
they turn to you with penitent and believing hearts, so that each one may
receive life in all its fullness. Through Jesus Christ our Lord. Amen.
Pukehou, Napier.
INSIDE! OUTSIDE! SIGN HERE!
P[araire] H T[omoana]
Here are some words that those who are confused by the many
teachings of the world that touch upon the Maori heart might like to consider.
They are words or commands passed on requiring us to do this or that, by those
in our community or beyond, and which the Maori heart may mistakenly latch onto
as perhaps benefiting in one way or another.
The thing I am speaking about above appears on some deeds,
agreements, or covenants (it is these alone that have such names) which were
brought to me for me to sign my name INSIDE. The explanation given to me by the
person who brought the document was as follows: I have been sent to you with
this document for you to look at and, if it is clear to you, you are to let me
know what you think, and if you think it is alright, then you are to sign it INSIDE,
even though you are an outsider, because whether you are involved or not
involved our desire is to have our spokesman, our [?piriwiritua], carry
the burdens of the Maori People before the coming Parliament.
That document and what is written within is not clear to
me. [tupono iho ai ‘pea’ he ngakau whakatoonga tonu] then it would be
very unclear.
[1022]
But I could not keep to myself what I thought, and so I
wrote the same day to ‘Te Toa Takitini,’ my friends, from this palisaded pa to
that palisaded pa, to those who had written [the document] and set out the
ideas in them. I read them carefully and weighed them up, every word, every
comma, every line of those statements, be cause you are irrevocably agreeing
with them if you sign your name on that document.
What was said to the people in the statements was not inconsequential.
There were cautions and encouragements to be on the lookout. Besides this, the
OUTSIDE had been signed. It was meaningless. But the INSIDE [kaore i aroatu].
Greetings to you. But the message of this activity was: The INSIDE contents of the
document which have not been signed are more important that those OUTSIDE which
have been signed.
There are many things about this initiative that make us
sad. It falls to Parliament, the members of which have been chosen by each
electorate, to bear the burden of its proposals and causes. That man was
elected by the votes of the people of that electorate therefore it is
appropriate that he be the spokesperson for the people of that electorate.
As for the Tai Rawhiti, the member for this electorate is
Sir Apirana Ngata. Since he has been appointed to the important post of
Minister for Maori matters he is not able to gather up all the work required by
this electorate and some has been delegated to another person. But he still
takes an interest and has the first word. The same happens with issues relating
to Te Taitokerau, Taihauauru, and Te Waipounamu.
These issues and works in the area are things that will
prosper well and easily as they are dealt with in each voting area.
The regulations and works of each provincial or council
area are best dealt with in each area. When there are found to be things going
wrong or serious problems in those areas it is for the local government to
investigate and set right such things. The time to bring such matters to
Parliament is when something is going seriously wrong with those decisions or whatever.
Therefore, the way to Parliament is by way of petitions, and the person to carry forward the
petition is the member for the area the matter comes from.
What I am afraid of at heart is the yearning of our Maori
heart. We have much strength, knowledge, and insight. These we get from our
faith which makes us ydarn for our palisades and it comes also from [piriwiritua].
If we encounter something, if something happens like that, the Maori heart is
quick to fly beyond what is meant. They have not listened to the instructions,
the guidance, [nga kupu mahi], of the local government and the district councils.
We have observed how people have sometimes looked [whakakapi - ?
dismissingly] at such directives.
[1023]
We are not saying that the guidance we receive is like
that, but perhaps the Maori heart clings to some things that bring sulking and
anxiety beyond its own principles.
But then everything is still out of kilter, therefore it
is right that we do what is said: Seek! Knock! Pray! In the hope that we will
see, it will be opened, and we will be given the appropriate measure.
MORE ITEMS
The King is very well after his third bout of illness. He
is handling the work required of him as king. ‘God save the King.’
The Bishop of Waiapu resigns at the end of this year. It
is for the elder [mete whakairo me tamariki ake] a person to do that
work.
In the summer the Biahop of Aotearoa is to visit Otago
and the Chatham Islands to meet with the Maori people.
The Labour Party are now the Governing party in England.
This Government has the first female Minister ever in England. This extraordinary
person is Margaret Bondfield, the Minister of Works.
Motor cars in the world. The United States Department of Commerce has
calculated that there are now 32,000,000 motor cars in the world. There are
more than 24,000,000 in America alone. Two million of those are in the Province
of New York. That leaves 8,000,000 in other parts of the world.
The Jamboree in Hyde Park, London. Thirty thousand young
lads from twelve nations have gathered there. One is Maori. It is incredible
and awesome. The food eaten by these people is: 80,000 eggs, 10 tons of bacon, 3
tons of sugar, 10 tons of cheese, 3 tons of tea, 5 tons of oil, 8 tons of rice,
200 tons of loaves, and 15,000 packets of [?wheko], currants, grapes and
other things.
The British and Foreign Bible Society has distributed 11,500,000
Bible throughout the world this year. This is 500,000 more than last year. The
Bible is being bought in all parts of the world except for Russia. The Rev E
Smith, Secretary of the Bible Society, says that the Bible is being printed in
146 languages.
[1024]
NIREHA Niki PAEWAI
There was great joy when news arrived that one of our
young people had gained a great honour among the educated people of the world.
Niki is a grandson of Nireaha, one of the leading chiefly elders of Ngati
Mutuahi and Ngatipakapaka, and of Manahi Paewai of Tahiraiti.
(A photograph
of Nireha ‘Niki’ Paewai, B Sc, in academic robes)
Niki was born on 30th November, 1896. He is
33.
Niki began his education at Te Aute College and went on
to the Mormon (MAC)
[1025]
because he wished to learn the occupation of farming. In
those days the MAC was known for its excellent teaching.
When he had passed through the classes in that subject he
decided to go to America to see whether the teaching there was better than in
other nations. In his heart he longed to cross the ocean to seek out that learning.
He approached Sir Apirana to see if Government funds were
available to help with his education. This was discussed for a long time but
eventually the help was forthcoming, though it was not very much. However he
was praised for the thinking behind his request.
The major difficulty was his wife and their children. But
they were extremely grateful to the people who gave them gifts towards this
journey which fortunately enabled them to go with their children.
What made the journey easier was that they are Mormons
and the school they were to attend was a wealthy Mormon school in Utah, the
Utah Agricultural College.
On 25th May, having passed his examinations he
received the BS Degree.
He was three years at that College in Utah, then the news
arrived that he was returning.
As this a high honour it should be clear to the leaders
of the people that the right thing to do is to take this young man of ours and make
him the head of [an institution] to guide people in this sphere of education.
But this will not happen unless the tribe and those who
know him help to wake up the important and high departments to claim that young
man for themselves.
This is the purpose of the name of our paper, ‘Te Toa
Takitini.’ Yes indeed, some are still
being shaped at school, some have gone out into the world. Some are there, some are here. People, be
diligent about instructing your children and helping them to learn. You must
care for them and guide them to grow up as men, as ‘’Warriors,’ [Toa],
like this man, Niki, who is returning.
Maori young people have achieved many honours in the
field of learning – lawyer of the Supreme Court, hospital doctor, experts in
the fields of history, agriculture, forestry, and other areas. They make up the
growing number of educated people in the Maori world.
Be men! Be strong!
[1026]
Dr Wi Repa
This is a brief response to Tuhitaare Heemi’s letter in
the April edition of the paper. I have not replied sooner because I was waiting
for some experts on the subject to write. Because no-one has spoken up I shall
answer Tuhitaare’s letter.
As for ‘Aotearoa’ as a name for New Zealand, Tuhitaare
did not criticize or dispute it. Ihaia Hutana agrees with it. In his article he
says that our ancestors, before their migration from Hawaiki, said, ‘Let us go
to Aotearoa.’ Were they speaking only of ‘Te Ika-a-Maui,’ or were they
including ‘Te Waipounamu?’ Perhaps they thought of the two as one, since Ngahue
had visited that island. He found the greenstone and brought a large fragment
of it to Hawaiki. The name of that fragment was ‘Te Ika-a-Ngahue.’ From this it
seems that we can agree that this is an appropriate name for New Zealand,
whoever bestowed it.
In the book called ‘Kauae-runga, Kauae raro’ [Upper and
Lower Jaw Bones], it says that it was Kupe’s wife who gave it that name. When
they were off Great Barrier Island [Aotea Motu], she gave that name. So it is
that that island is called ‘Aotea.’ In Percy Smith’s book, ‘Hawaiki,’ Chapter
10, it says ‘New Zealand “Aotearoa.”’
Tuhitaare says that Maui gave the name ‘Aotearoa’ to the
fish he hauled up. That name is in Maui’s incantation. This is the incantation:
What are you up to, Tonganui,
Holding on obstinately down below?
Here comes the wind of Rangawhenua.
It gathers up,
It ensnares.
It gathers up,
[Kooi]
The belly of Tangaroa
It rises, it rises,
It ascends to the Aotearoa.
The bowels of Tangaroa.
Tangaroa is split!
[My Third Edition
of Grey ‘Nga Mahi a nga Tupuna’ omits ‘Ka eke ki te Aotearoa.’ In ‘Polynesian Mythology’ Grey only translates
the first two lines of the incantation into English.’ – Barry Olsen]
In this incantation in George Grey’s book ‘Nga Mahi a nga
Tipuna’ (sic) [‘The Deeds of the Ancestors’] it has ‘Ka ea ki te aotea-roa.’ [But see
the above note.] It is as if he just inserts it to support his idea that Maui
gave that name. A usual way of finishing an incantation would be: ‘Ki te ao
turoa,’ ‘To this world.’ Do not be disturbed by this incantation; I totally
reject what George Grey has in his book.
[1027]
For the moment, therefore, we can perhaps agree with Tuhitaare:
[a, naana i tuhono atu hei whakarereke i taana i hopu ai.] Tuhitaare
Heemi who sent in this article should understand that these words, ‘to rise up
to the Aotearoa,’ are not in Maui’s incantation according to Governor Grey.
Grey’s book, ‘The Deeds of the Ancestors,’ is seen in the modern world as a
bible for the Maori language, and it contains the stories of Maui. The scholars
of our time see it as trustworthy. The people who [?menemana] the
stories in that book place much importance on pointing out the things that are
left out of the book they love.
THE NAME ‘AOTEAROA.’
To Te Toa Takitini.
Please publish these few words for my friend Dr Wi Repa
to see. In the sayings of our fathers and ancestors, one says one thing,
another says something else. Therefore, I turn to the story of this name,
‘Aotearoa.’ It is very difficult to unravel. Which ancestor ‘christened’ it or
gave it the name? Was this name in use before the arrival of the canoes on this
island? I say, no.
Kupe alone was the first person to come to this country.
He had no companion. His arrival and return were after the Flood. He it was who
told Turi the way to get here. ‘Hold steadily to the rising of the sun.’ Kupe
did not speak this name, ‘Aotearoa.’ No. We should not expand on the stories of
the ancestors.
There is the name, ‘Aotea,’ the name of Turi’s canoe. He
was directed to Kawhia. Turi hugged the coast until he found the Patea River.
Kupe had said that this was where he should live. These were his words to Turi,
Go until you see the river, the mouth of which you can enter. This will be your
dwelling-place.’ So the place where he made land was ‘Aotea.’ Making it into
‘Aotearoa’ is wrong. It is a human effort to distort the name of the canoe.
It is good to call our country ‘Aotea.’ It has been also
extended to ‘Aotearoa.’ It is good that the Bishop has been so named. We Maori
have also associated the name with Hawaiki: [‘no Taane tuturi, no Taane
pepeke’ – ‘of Taane who bent, of Taane who bowed.’]
My friend, W Repa, kia ora. It is good that you launch
our challenges to the country’s experts. Best wishes to you under the shelter
of our Lord Bennett and his God.
Kapua Rangataua Keepa
Purangi
[1028]
TE TOA ASKS
Will you go? How will you manage this?
When the Bishop of Aotearoa was being welcomed at Little
River, Christchurch, one of the four people who welcome him asked, ‘Are you
going to the Lambeth Conference next year?’ The Bishop answered that he wanted
to go but the expenses needed to be looked into, since the Bishop had to pay for
his travel and accommodation. The cost of going could be more than £300. ‘You
must go,’ said those people. The first, the second, the third, and the fourth
each put down five pounds. This £20 is the first contribution for this project.
Many thanks to these four.
People, this is an appropriate thing for us to help with.
It would be a beautiful thing for our Bishop to attend this gathering of the
world’s bishops. Let us help that £20 given by the four to grow. One young
Maori went to the Jamboree. This was an honour. For our Bishop to attend that
conference would be an even greater honour.
M.I.A.
Mutual Improvement Association
P[araire] H T[omoana]
These three letters
cover a broad range of matters with many good ramifications. It was a peaceful
thought and a desire to help one another that gave rise to the spirit of
well-being implied by these letters. They affirm that whatever a person may
think they will take into account another person, that is, they will help that
person to better themselves physically, spiritually, and in their work.
By sharing their ideas the hapu or the tribe can show
those attitudes in their work, in their talking, in their entertainments, and
even in their worship, whatever their Church.
Alth0ugh these letters are being promoted by one of our
Churches it this right that they be
shared more widely so that the people may see the increasing spread of such
groups based on the above principles – the Mutual Improvement Association, MLA.
Under this name it would be good to set up similar bodies
on our home marae to bring together those with such a spirit of good-will and
to spread such important attitudes within our home areas.
Within this association smaller groups are springing up
taking a special interest in various aspects of the work, while living under
the shelter of their own faiths awaiting the day when it will be said, ‘The day
is coming when the world will be united in the faith.’
[1029]
That will indeed be soon! Observe the signs of the time.
Hear the news of wars and similar things spoken of in the Scriptures. Such
things are still happening. Therefore it is right that we foster things that
will bring us together through being good and generous in our thinking.
What spurred me to write this article was seeing the good
works being done by the association and its many branches including the recent
parish meeting at Korongata. One of the things achieved is a fine village. It
is very good. We are given a child and his soul. Therefore, care for him well,
as he grows, is educated, and is blessed. When he dies may his soul return to his
Creator while his body returns to the earth. But having grown to manhood may
his works be a beautiful seed in the world. That is job for the women.
One good thing is ‘Shaking hands.’ This is something that
stems from a person’s trust and his desire to encounter a stranger in peace.
This came from the young members of the MAC.
But the fruit of these things goes deep into the hearts
of the people there. They heard the words and they saw the works. Sometimes
such works make people forget the anger in their hearts. They may hear the
words and see the works achieved in a receptive mind and in the wonderful parts
of the heart in which the Creator has made room for beautiful things.
And how can my ‘Toa Takitini’ [many warrior friends] get
these treasures?
Visit the marae! Listen to what they say! See what they
have done! Welcome the gifts which benefit the people.
By the Spirit that has been breathed into you embed in you
minds this beautiful and loving counsel.
GROWING TOBACCO.
Henare Keremeneta has written to ‘Te Toa’ on behalf of the
people of Pipiriki, Whanganui, who have a question about growing tobacco. They
have asked ‘Te Toa’ to enquire of those who do this work as to everything
involved in it – the kind of soil, the planting, the labour, the seeds, the
cultivation, and to whom does one send it.
Te Arawa is a tribe that has large involvement in this work. It would be
good if they would respond. So, Te
Arawa, my friends, share your wisdom with others.
THE EARTHQUAKE.
If the land shakes, deep holes open up, mountains
collapse, houses stagger, and
[1030]
people are helpless against the forces of the earth. This
is what we have learned during the past week. Where are the violence, the fear, and those who have died?The
Earthquake is always terrifying wherever it happens. It happens suddenly and
without warning. No-one knows how long or short it will be. A Quake may end
only to be followed by another. Presently it may be worse or somewhere else.
There is no way of estimating when it will happen or of measuring how small or
large it will be. It is beyond man’s understanding. If there is a storm there
will be a place in which to shelter. If there is a blazing fire, one can
extinguish it or run from it. However, when there is an earthquake one cannot
prepare for it. One may die in the places where one might have sheltered. One
may run to open spaces only to find hot springs and soil to trouble you.
In the time of our ancestors and forebears no thought was
given to the Earthquake. It is not found in their waiata, their abusive songs,
or their dying speeches. They had no important property to be destroyed. In
these days there are more accounts of earthquakes. The reason: the [rarenga]
of understanding, and the myriad treasures and property that can vanish like a
shadow.
LETTERS RECEIVED
To ‘Te Toa,’
Greetings to you, the bird who knows about the morning
flights of the flocks, who wakes up a person to go out spearing birds, to
cultivate his potato or kumara patch and all sorts of food to sustain people’s
bodies. Therefore, I have also been woken up and have become aware of the four
corners of the country. In the morning I am made aware of the whole world. The
houses of learning that inform Takitimu are, first, Maraetakaroro, and second,
Ngaherumai-i-tawhiti.
The newer vessels are the Maori Schools which are
execrated by us wh0 are ignorant. This execration did not come upon the first
schools which taught the language of the colleges. However, he encountered the
Pakeha idea that his language should have precedence. He said that he had
learned the English language.
This then is the pattern of becoming familiar with the
English language: The Pakeha leases Maori land for 21 years. The lessee asks for
the right of purchase. The one offering the lease [the lessor] asks what that
is. The interpreter explains that those words mean that when the lease ends a
purchase will take place and all the money will be handed over in your
presence. This is to support you and your descendants for ever.
When the lease ended the Pakeha arrived bringing the
money. It amounted to £2 an acre. When the case was brought to the court it was
decreed that the Pakeha was in the right. He took the 600 acres which the lessor
had allocated him in the agreement. The law was twisted right up to the end of
the time the land was leased.
[1031]
The man who leased out the land was my ancestor, Henere.
The interpreter was Hihira Morowati. The lease was agreed in ’83; the land was
sold in ’96. Eventually we began a fight to get possession of that land. The
lease had been passed in 1891. Under the
terms of the ’93 Act that erroneous lease was brought under the corrected law
which recognised the foolishness of that interpreter. We went to Kaihau and the
others but it was a waste of time. This was the schooling these kinds of people
were given. Had it been like that given to Sir Apirana and others we would
still have our 600 acres.
Because I am not well-informed about the education given
by the schools I did not agree with the request made by King Rata and his
Advisers that Maui and I should raise the issue, and it came to nothing. Now it
falls to Apirana to guide us in the present situation lest it goes to the [?tai-ki].
The Pakeha tide is flowing and consuming the Maori lands. And if Maori give in
they will be taken.
My friends, this is the situation of those of us who say
that we have the same understanding as those who attended the big schools such
as Te Aute College. Indeed, Sir Apirana and Sir Maui are products of Te Aute
College. Their products are Plunder and Confiscations. Tau Henare controls
Tainui. He devotes much energy to propelling his canoe to bring it into the
harbour. Te Tuiti is sailing the Ngaitahu canoe.
[Kua
mate atu he tetekura kua ora mai he tetekura.]
As one
chief dies another rises to take his place. [cf Nga Pepeha 1766]
They stand, like an eel’s tale, and still stand. What
they have to do is listen to the voice of the star-gazer, Sir Apirana. My
friends, do not be anxious, it is our good fortune that our friend has been
given the opening provided by the title, Maori Minister.
Perhaps the time will come when this title becomes
wearisome to him. By the fruit one can distinguish the grape from the matagouri
shrub. Although it is bad it is still of a pleasing appearance, and it is only
when one puts it into one’s mouth and bites on it that it reveals its
unpleasantness. Therefore, from the time he was given that title we have had
the day at Ngaruawahia and also the day at Waitara when Mr Thornton’s family
gathered – a beautiful occasion. Although Sir Maui was very weak at that time,
when he met his brothers from Te Aute College – Tomoana, Whenuakura, Tiweka
Anaru,, Raumoa, Taiporutu, Hakiwai, and Sir Apirana – it was as if his illness
had been cured. It was right that he felt better because it was the voice of Rawhiti
[indecipherable - ?speaking] in his presence. In good spirits Sir Maui
addressed his ‘sparring partners’: ‘It was you who consigned me to death. I’m
not going to die!’ The Minister explained that Sir Maui had the most difficult
electorate. There are Ratana with a variety of practices within his electorate.
They think differently. They have different prayers and a different language.
Then there is Waikato there with its own attitudes. And so Sir Maui is a man
who carries a heavy burden. Everyone
said, ‘Hear! Hear!’ in response to the Minister’s words.
[1032]
People, recalling that short time I wonder at the words,
the ideas, the advice and the wisdom uttered by the Maori Minister. I will not soon forget the tenor and the
excellence of these declarations. I observed these things during that short
time. Therefore, Editor, send our bird to the four corners of the country to
bring those beautiful words to warm the hearts of the people.
My friends, in my heart I hope that we will be united at
the coming hui in Taranaki. I have written letters to the thoughtful people
of Tuwhartoa asking them to attend that hui so that we can be warmly united in
raising the hands and feet of the Minister to the cloud-world of the sky. When
we get to that hui let us discuss things amongst ourselves while the Minister
remains silent.
Greetings to the watchful eyes of Taranaki who look and
who weep. The tribe, the canoe, the satisfied, the fearsome, the sacred of long
ago – greetings. God bless King George, King Rata and all his Council. you
Editors and others. Kia ora.
Taite Te Tomo.
Please publish
these greetings and condolences for those suffering bereavement. My friends, I
greet you in a year in which we have suffered many grievous deaths throughout
the country.
There was tragedy in Waikato shortly before the remarkable
hui at Ngaruawahia. Two of my grandchildren, the children of my eldest
daughter, died. With the death of Arihia and her son there was terrible
grief and sadness enveloped all of us.
And Waikato was not just grieving for its own. Waikato grieved, including
myself and Te Puea. This letter should have appeared before. I thought it had
arrived but when the papers came here I saw that it had not been printed.
However, when I made enquiries I found the letter still here. But now, Te Toa
Takitini, you can carry Waikato’s grief to the many marae of the country.
Ngata, you, your children and your tribe are included in
our grieving. Our grief and sadness for you at the terrible loss you are
suffering will not cease during the days in which we are hoping to comfort those
left behind. We say these things in the hope of finding comfort in our sorrow
and as you have to continue your work and your travels.
Tatau! Tatau! We are in this together.
Tahuna Herenga
Pirongia, Te Awamutu, 6.7.29
[1033]
‘ARTICLES ABOUT FARMING’
My friends, the time has come for us to grasp the Pakeha
knowledge of farming and other occupations that will yield fruit, that is, a
living for us from th land. This part of our paper is given over to teachings
about farming. It is appropriate that we answer these three questions:
(a) Will the
land provide us with a living?
(b) Will there
be an end to the ability of the land to do this?
(c) Is it
possible to increase production?
These three questions will be the basis for Te Toa’s guidance
about the various departments of farming. You may already know these things.
But because some folk have asked for some explanatory articles, for a start we
are providing these words about farming. For subsequent matters you will have
to wait for the coming months.
To the first question the answer is ‘Yes.’ During the
time the land was uncultivated the soil developed nutriments which would make
for the growth of food and vegetation. When it began to be worked that
nutriment was used up by the grass or by the animals that roamed on it and its
value was diminished. When people observed the deterioration of the grass and
the plants they planted, they realised that they could increase the
productivity of the land if they were to give it new fertilizer.
If someone milked cows he would observe that the weight
of his butter-fat was going down even though his cows were eating the grass.
This would show him that the fertility of his land was decreasing and that the
nutritious things in the soil that made for the growth of the grass which his cows
fed on had diminished and that they needed replacing if the weight of
butter-fat required by the ‘Chairman’ was to be achieved. The person raising
sheep or cattle on his farm also appreciated this if he wanted to increase the
weight of his wool or fatten his cattle or bullocks. These are things that it
is appropriate for farming to look into, and so a part of our paper is being
set aside to make known the world’s wisdom about all these subjects around the
raising all kinds of animals - cattle for meat, dairy cows - and ways of
improving the land, as set out by knowledgeable people.
Current wisdom is that ‘the time has arrived for New
Zealand to grasp the world’s wisdom about making the soil more productive.’ It
is clear that the productivity of the soil can be increased threefold from what
it is at present, even fourfold, so as to feed more sheep and other livestock. The
month when the land is being divided into smaller paddocks is the right time to
feed the crops and work the land.
Improving the various animals.
Although we have seen the improvement and the increased ability
of the land to feed the livestock, the experts have also observed that the
weight of butter-fat has also increased by 200 pounds over the past three years
to 400 pounds.
It is also known that the size of lambs has increased
twofold. One way of increasing the fertility of land is the spreading of manure
over the grass. The weight of wool and of meat grows as a result of such
practices. This is not difficult to do. We have seen that the land so treated
is improved and it is easy to achieve. Some land is seen to be swampy or barren
or over-worked. One must not say that such land cannot be made productive. We
are learning in these days that there is no land that cannot be brought in
productivity.
The practice of burning has been criticised because it is
said that what is called ‘humus’ and something called ‘nitrogen’, both of which
are needed for the growth of plants, is burned up. However the remedy for this
is to grow some crops containing those two things to replace them in the soil.
For land that is exhausted it is appropriate to put on it
animals that can cope with the frosty and dry times of the year. But in these
conditions a knowledgeable person will put his livestock over much of his farm.
For those milking cows, it is good to know how much
butter-fat and how much milk each cow is producing, and only those that are
yielding a good weight should be retained for milking so that the good food for
the milking cows is not wasted. In this way the beautiful fruits of dairy
farming will be seen.
It is the same with different kinds of sheep. If it is
flat or undulating then it can take large sheep. But if the land is hilly it
can take smaller sheep. It is the same with cattle; some are not suitable for bad
or mountainous or forested or swampy land.
Under this heading we will deal with every aspect of work relating to farming.
