Te Toa Takitini 13
[1]
Te
Toa Takitini
(Which grew out of Te
Kopara)
Te Kopara followed Te
Pipiwharauroa.
Te Pipiwharauroa followed
He Kupu Whakamarama
which began in 1898.
Registered at the GPO as a
Newspaper.
(Maori Version at PapersPast.)
Number 13, Hastings, August 1, 1922.
WHAT IS THE NAME?
Here are some of the
letters about the name for the paper which we were not able to print in the
July edition for lack of space.
“I would vote for the
present name of the paper, ‘Te Toa Takitini’. It serves as a lament reminding
us of the remnant of our young men who returned to us alive and of those of our
young men who lie on the Field of Battle, who laid down their lives for us, for
the King and for the Flag. No Maori paper has ever offered such a blessing.”
Canon H Pahewa, Te Kaha.
“Two names relate to the
Maori People as a whole. The first is ‘Tangaroa-a-mua’. The Maori are still
fishing on this island as they did on Hawaiki. Another of my suggested names is
‘Te Matau a Maui’ [Maui’s Fishhook],
which fished up this island.” Hingangaroa Riiti, Whangara.
“The name I have come up
with is ‘Te Ika roa a Maui’ [Maui’s Long Fish].
This name covers all Maori people.” Tangi Leach, Whangara.
“Our paper is a remnant of
the Maori papers. The Maori People have become a remnant as has the Maori
language. Our young men returned as a remnant from the war. Therefore a name
which acknowledges this remnant state of the Maori People, in a shortened form,
would be ‘Te Morehu Maori’ [The Maori Remnant].” F Smith, Puha.
“My preferred name for our
paper is ‘Te Ra o te Rangi’ [The Sun in the Sky]. When the sun rises in the
morning it starts to light up the whole world. It is the same with our paper
which brings joy as it lights up the marae of Aotearoa and Te Waipounamu. Although
I have offered a name,
[2]
I keep going back to the
name ‘Te Toa Takitini’. This is a beautiful name. During the time of those
birds, one of the names for our paper was ‘Te Pipiwharauroa’. We know that when
that bird sings summer is near. But people’s bodies were still cold. That is
why the paper froze. In the case of another of our birds, Te Kopara, the
remnant of Aotearoa and Te Waipounamu still had no consideration. As for this
name, Te Toa Takitini, it is a courageous name, it flies bravely over the marae
of these islands. It plants its feet bravely on each marae awakening the tribes
and hapu to our treasure.” Tawhanga Eruera, New Plymouth, Taranaki.
“I will vote for the
‘Treaty of Waitangi’ as a name for the paper. This is the gift the Queen left
to us as well as to our chiefs who concluded this Treaty.” Horomona Himiona,
Hauparu, Rotoiti.
“I have seen the names
proposed by various people. My preferred name is ‘Te Tiriti o Waitangi’.
However I need to ask you to give me authority to enrol some of the local
people as subscribers to the paper, and to collect the money and send it to
you.” Major H P Tunuiarangi.
“The question has been put
to the whole country, “Name this child”. The answer is ‘Te Pae o te Pakanga’ [The
Battle Field]. Voices are heard throughout New Zealand, grieving,
lamenting, crying. They are the voices of the elderly women and the women who
weep for their grandchildren and their sons, and who will not be consoled
because they are no more. They are like the voice of Rachel at the time of the birth
of Christ. [Matthew 2.18]” Panikena Ka,
Rangitukia.
“I have seen the names
suggested for our paper. I support ‘Te Tiriti o Waitangi’.” Whata Karaka,
Rotoiti.
“I have seen the suggested
names for this paper for the people of these two islands. But most of the names
I have seen do not appeal to me. Only three good names should be proposed for
people with a vote to choose from. There are three names I would support. Leave
it for the vote
[3]
to reject two of them.
First, Te Tiriti o Waitangi, which united us as a people. Second, Te
Hokowhitu-a-Tu [Tu’s Band of Warriors], the name given to our young warriors,
famous throughout the world. Third, Aotearoa. This is all clear.’” Tamihana
Tikitere, Ohinepanea.
“My name is ‘Te
Hokowhitu-a-Tumatauenga’. My reason for choosing this name is that it serves to
remind us of our young men who returned from the field of battle and those who
died. Great and small in all the places to which this paper goes are aware of
this name for our young men.” T Tamarau, Ruatoki.
“I am sending my name, ‘Te
Whakamaharatanga’, as a name for our treasure. It goes to the homes, the
tribes, the languages and the marae of your ancestors, as a reminder of them
and of our young men who took part in the great world war.” Hone Ngatara,
Paeroa, Ohinemuri.
“This would be a good name
for this child - a ‘Huia’, the famous bird that adorns our sacred Maori
headband. This was the wonderful treasure of the elders who have died. It is a
sign to the Maori of his status and his authority. The Treaty of Waitangi is
not a Maori thing, it makes King George the Head. When King George came to our
country and Maori and Pakeha gathered in Rotorua, it was this sacred headband
that was placed on the sacred head of the King as a sign of the unity of his
Maori tribes under the Treaty. This song was sung there for the headband: ‘I
look and see the beloved Huia and find that I have goose-pimples.’ This has
been the pet of the Treaty since the days of cannibalism. We hear his voice
singing on his sacred mountain, ‘Huia, huihuia! A voice that sings of love.’” Te
Matenga Kahu, Waipiro Bay.
“My name is the designation
of the young men who went to the war. There were those who died on the field of
battle and the remnant who returned home. They all have the same designation,
‘Te Hokowhitu-a-Tu’. They showed the world what it means to be men. They
proclaimed the Treaty to each marae. They spoke of the spiritual powers of
which the ancestors sang well. They explained a great deal.” From your sister,
Kumeroa Kohu, Wairoa.
[4]
“Here, we, my parents,
ancestors and I, have been considering the nature of the name for our treasure.
Our name is ‘Te Huinga’ (United). The unity of the tribes in their actions and
their thinking. They are united in Hope, Faith, and Love, and we live in peace.”
Uru Reweti, Torere.
“The name I thought of for
our paper is ‘Te Moa’. We are perhaps familiar with the story of that bird. But
there is one part of that story that needs explanation. When Kupe arrived on
shore here that was the most precious thing he discovered. He loaded it on
board his canoe and returned to Hawaiki, where he said, ‘Come, let us go to the
deep south, to the land of the bird that I have brought here. Like the whale in
the sea, so is the Moa on land.’ This was the path followed by the ‘school’ of
men. Sailing the waves of the seas our ancestors crossed to this shore. I must
finish my explanation lest I bore the printer. That bird has vanished,
therefore it would be good to give this name to our child to remind us of those
who have died, our ancestors who crossed Kupe’s great ocean.” Pene Nohonoho,
Whangara. (Greetings, Sir. What you say is good. Please explain more about the
Moa. If you have a waiata about the Moa, do write it down. What did that bird
eat? Where did it go to eat? When did it die out? Why did it disappear? –
Editor.)
“My name that I propose as
a name for our [clod of earth] is ‘Aotearoa and Te Waipounamu’. Let these two
names be a summons, a means of carrying important thoughts to bring honour to
the descendants on these islands. If the explanations are spread widely then
all the tribes will understand.” K H Kamau MAC, Hastings.
“The name I have chosen is
‘The Pepa Maori Motuhake o Nui Tireni’ [The Maori People’s Own Paper in New Zealand]. This name doesn’t
leave anyone out. Te Toa Takitini relates to the fighting men only; only half
of the men went to the war. Those men who did not go have no part in Te Toa
Takitini.” H Pitini, Te Pu, Rotorua.
[5]
“This is my choice of name
that I propose for our child. When we come to the separating off of the
darkness, the country’s birds sing. The rays of Venus stream out to tell us
that Venus is ushering in the light of the world. Likewise it is our paper that
ushers in the orators of Aotearoa and Te Waipounamu. Therefore my name for this child is ‘Te Hihi
o Tawera’ [The Ray of Venus].” Turei Heke, Mangamuka, Hokianga.
“My name is ‘Te Aka a Noa’,
[Noah’s Ark], to which all living
things clung. All the peoples who live in the world are descended from the sons
of Noah.” Herewini Temaro, Port Awanui.
“My name is that of the
Morning Star, ‘Tawera’, [Venus]. It is this star that separates off the
darkness of the night. That star is a sign to the peoples of the world that the
light of the Sun is arriving. Secondly, that star is given to us people by God
as an indication of things to come, things from God.” Herepete Rapihana,
Kaitaia.
“My name for the child is
‘Nui Tireni’, [New Zealand]. It speaks of
the survival of Maori and Pakeha in the new world, specifically in the great
world war. This name includes both islands. The name of New Zealand stands as a
memorial to the young men, Maori and Pakeha, who went to the field of battle.”
Hemi Tohu, Te Haroto.
“This is my response to the
new names that have been offered for Te Toa Takitini. Your pet is wondering,
‘Is it my name that is wrong with me?’ Is something wrong with my body or with
my name? My friends, see how clearly the ancient proverbs speak to us.
Ma te toa ma te
tini ki te hapai ka tu nga mahi.
?The work will be completed
if it is taken up with courage by many.
He ao te rangi ka
uhia, he huruhuru te manu ka rere.
As clouds deck the heavens,
so feathers enable the bird to fly. [cf Nga
Pepeha 352]
Na tena ko te
rourou, na tena ko te puha, ka ngaro te whakama.
If that one provides the
food basket and that one provides the puha,
there will be no cause for shame. [cf Nga Pepeha 1981]
To come back to you now,
‘If that one provides the shelter and that one provides the shillings, your pet
will have wings.’ But let my response return to the name with which it is about
to be baptised. Tuhoe, greetings to you and your name. You are not going to
cook the wax-eye if you only burn one tree. But let Paratene Ngata break it up
into many pieces to cook it and Niniwa i te Rangi will provide a basket of eels
from Lake Wairarapa. Enough! John
says, ‘I baptise you in water. You know the names of the paper
[6]
were left by John. John
said, ‘After me comes one who will baptise with the Spirit.’ This is your job,
my Ministers. Leave it as Te Toa Takitini.” Keepa Winiata, Roys Hill.
“When our child was born he
was baptised by the Minister with the name Te Toa Takitini. All these islands
can relate to this.” Mihaere Tamaiwaea, Omahu.
“The God-parents here chose
as their name for this child, ‘Te Pipiwharauroa’ [The Shining Cuckoo], who
sings so well ‘Kui Kui’, squawking, squawking once, squawking twice, squawking
right into your ear lobes!” W R Kerehi, Tuparoa.
“I have not given up
supporting the name ‘Te Toa Takitini’. Some explanations were given when he was
christened. Here are some further explanations to complete the picture.
1. In jesting at home our
ancestors used to say that a chief would not fight if he was alone but depended
on the many warriors under him to defeat the enemy, meaning, as our name says,
the ‘Toa Takitini’ [many warriors].
2. All our ancestors said
that it wasn’t good if there were large numbers of people to eat up food, but
when it comes to work and fighting it is good to have many people, that is,
‘Toa Takitini’.
3. Look at the
conflagration begun by Germany which burned
over recent years. By the united determination of the Empire’s peoples the
German fire was extinguished, that is, by the ‘Toa Takitini’.
4. These explanations
relate to all Aotearoa and Te Waipounamu. They are not specific to Hastings or
Te Wairoa. Sadly, dear friends, they relate to you. They also sadly relate to
me, your friend. The reason why is that I was one of the God-parents when he
was christened with the beautiful name, ‘Toa Takitini’. The Apostle Paul says,
‘There is one Lord, one Faith, one Baptism.’ [Ephesians 4.5] Therefore, be
united in supporting this name, ‘Te Toa Takitini’.” Rotia Hone, Fernhill.
“Please place my words
under the wing of Te Toa Takitini to be thrown one by one onto the many marae
he visits. As to the new name by which he is to be called, see here now! forty
names have been proposed for our paper. Reasons have been given for each name.
Reasons have been given for the ‘Toa’ [warrior] to be called ‘Tu’, referring to
‘Tu-te-ihiihi [Tu the dreaded], Tu-te.wanawana [Tu the awe-inspiring]’. Some
proposals relate to the travelling ‘Toa’. So:
Na te waewae i kimi
ka whiwhi i tona Manawa Tu-a-whiti.
?He sought it on foot and
got the good quality he desired. [cf Nga
Pepeha 1971; tuawhiti – Williams p.448]
[7]
Other reasons relate to the
Toa who produces food. So:
Ko te toa mahi-kai
he toa tuturu, e kore e pahekeheke.
An expert in war has an
uncertain future, but an expert in food production is long lasting. [cf He Konae Aronui p.17; Nga
Pepeha 764]
Notwithstanding, a person
grows old.
Ka pu te ruha, ka
hao te rangatahi.
When the net lies in a
heap, the new net goes fishing. [cf Nga
Pepeha 1100]
Let there be only one
christening – ‘Te Toa Takitini’ only.
If it is a warrior, Tu, who
are the people of the war party? The forty names and some others! If it is to
be a travelling warrior, where does he belong? Only with ‘Te Toa Takitini’ [The
Many Warriors]. Hence the saying, ‘What was I to do?’ Under that name he crosses to distant places.
Thence comes food from ‘Tawhiti nui, Tawhiti roa, Tawhiti pamamao’ [Great
Tawhiti, Long Tawhiti, Distant Tawhiti]. So isn’t this how Noho [Sit-at-home]
(put in a different name!) acquires great portions from Mahi [Worker] (Toa
Takitini)? He has now arrived at ‘Tahu’, that is, on the many marae of the two
islands where he is having a conversation. Behold, he is the favourite reading
of the hundreds and thousands, and also the favourite friend [hoa] who explains to everyone (Takitini)
‘Faith, Hope and Love’. Therefore, if you are bored with this name, Te Toa
Takitini, summon up one of his other names, TE HOA TAKITINI.” Wi Maihi
Ereatara, Tarimano, Ngongotaha, Rotorua.
(Some other letters arrived
later but [text missing]. Do not be
sad. – Editor.
THE LOVE OF RANGI-NUI FOR
PAPATUANUKU.
For the month of August,
Here-Turi-Koka according to Maori, 1922. Castor [Whakaahu] is the star that heralds this month when the knees of the
old men and the elderly women cling together because of the cold. People are
redolent of smoke. These are the predictions, good and bad, for the 31 days of
the month.
New Moon 8. 3.49
a.m. Storms and snow until 16th.
Full moon 16.
8.16 a.m. Storms until 23rd.
Third quarter 23.
8.11 p.m. Storms until 29th.
Fourth quarter 29.
11.25 p.m. Very overcast until 6th September.
Now we take a peek at the
weather for this month of August. Now we are seeing signs of storms similar to
those in many past years. The advice is that people shelter in the valleys and
hollows. Foods should be stored in store houses against the event of the
predicted weather for this month. The predictions have appeared in those
papers. My apologies that Te Aroha did not appear last month. The paper was
full of proposed names for your paper. – P[araire] H T[omoana]
[For the names of the
months of the Maori Lunar Year see Te Toa Takitini 9, 10
and letter from Elsdon Best
in 11.]
[8]
1 Tuesday, Huna. On this
day food is concealed.
2 Wednesday, Ariroa. A good
day for spearing eels.
3 Thursday, Maure. A good
day from morning to evening.
4 Friday, Mawharu A good day for netting crayfish.
5 Saturday, Ohua. A very
good day.
6 Sunday, Hotu. The sea is
rough. A night for eeling.
7 Monday, Atua. A very bad
and unproductive day.
8 Tuesday, Turu. High tides
morning and evening. Sea foods!
9 Wednesday, Rakau-nui. The
moon is broad. People will find food on the sea shore.
10 Thursday, Rakau-ma-tohi.
The moon is waning. Good around mid-day.
11 Friday, Takirau. Good
from morning until noon.
12 Saturday, Oike. Good
from noon until sunset.
13 Sunday,
Korekore-te-rawea. A bad day.
14 Monday, Korekore-hahani.
A calm day.
15 Tuesday,
Korekore-piri-ki-Tangaroa. From midnight until morning
the eels are feeding.
16 Wednesday,
Tangaroa-a-mua. A good day for fishing.
17 Thursday,
Tangaroa-a-r0t0. Use a vertical fishing line. Eat fish.
18 Friday, Otane. A night
for eeling.
19 Saturday, Orongonui.
Also a good night for eeling.
20 Sunday, Mauri. Very dar.
Good in the morning.
21 Monday, Omutu. A bad
day.
22 Tuesday, Mutu-whenua. A
very bad day. The moon has disappeared.
23 Wednesday, Whiro. The
new moon appears. A very bad day.
24 Thursday, Tirea. A bad
day. The moon is seen to be a little larger.
25 Friday, Hoata. A good
day. The mmon can be clearly seen.
26 Saturday, Ouenuku. Call
people to work. A night for catching eels.
27 Sunday, Okoro. Another
night for eeling.
28 Monday, Tamatea-ngana. Bad the currents of the sea are very strong.
29 Tuesday,
Tamatea-kai-ariki. This Tamatea is a calm day.
30 Wednesday, Huna. Today
food is concealed.
31 Thursday, Ariroa. A good
day for spearing eels.
[9]
HONE WAITOA, MINISTER, HAS
GONE TO HIS REST.
Canon H Pahewa.
On 16th March
Hone Waitoa died at Te Araroa. He was serving as a minister in the Parish of Te
Kawakawa then he died. He and Eruera Kawhia were ordained together by Bishop
Stuart in 1887. He served as minister in this Parish until 1909, and then he
had to give up his ministry because of a serious illness.
He was a son of Rota
Waitoa, a minister, and was educated at St Stephen’s School in Auckland. He was a
minister who was praised by Ngati Porou, by Bishop Williams and his son,
Archdeacon Herbert Williams, and all his colleagues in ministry. His sermons
address the sufferings of the heart. He had no fear of people whether they be chiefs or commoners,
they were all the same to him and he required of them repentance and the
forsaking of wicked ways. He did not fail to fulfil everything required by the
running of his parish. He was highly respected by his parish and his words of rebuke,
of love, of guidance came from his heart and not just from his lips. This also
meant that he was greatly loved by all the Pakeha of his district. The Bishop
of Waiapu came to take his funeral. The Bible says, ‘The souls of the righteous
are in the hand of God and no torment will ever touch them.’ [Wisdom 3.1]
WI NGARA HOUKAMAU.
On 18th June, Wi
Ngara Houkamau, one of the great chiefs of Ngati Porou, died at Wharekahika. He
was a younger brother to Te Hatiwira Houkamau of Te Araroa. They were the children
of Te Iharaira Houkamau Te Nui, an elder who was loyal to the Government and a
close friend of Mr McLean, Minister of Maori Affairs, at the time of the
troubles. Their father arranged for Wi to take responsibility for the tribes of
Wharekahika, and Hati those in Te Araroa. The fame of this one of our chiefs
grew as a strong man when it came to leading people and one commited to
promoting the principles of the
[10]
Faith. His home, and he
personally, provided a resting place for the first Bishop Williams, Bishop
Stuart, Bishop Leonard Williams, the present Bishop, and Archdeacon Herbert. He
was a chief who supported the Church and would not permit the establishment of
a new Church or the existence of tohunga within his area. He threw them out. He
was totally committed to the Church of England which brought enlightenment to
the Maori People. When the Bishop last visited him last April he gave him fifty
pounds, a gift from him and his tribe to the Stipend Fund of the Parish of Te
Kawakawa. ‘Bishop I give you this money for the Stipend Fund of the Parish of
Te Kawakawa. Please tell Herbert Williams about this.’ Wi said that his heart
lamented for Herbert, and from the time of Bishop William and Bishop Stuart,
the important person in his heart was Mr Leonard. Their remnant, their child, went about looking
after Ngati Porou and also Te Whanau-a-Apanui.
THE DEATH OF AN ORATOR.
T Renata
On 26th June, Te
Rawaho Winitana died at Waimarama. He was a chief from Tuhoe, a gifted orator
who delighted in speaking when people gathered together. His death was sudden.
He and his son were felling trees. When his tree fell the vine caught on a dead
tree behind him. When that tree fell it landed on him and he was killed. The
gatherings of people will grieve for this orator. His body was taken to
Waikaremoana to be buried. He was a man committed to promoting the objectives
of Ratana. Farewell, friend, to your rest. Although your body has died your
voice still speaks, and we shall not forget your spirit.
[11]
TREATY OF WAITANGI.
We have received 2/- from
the following people for the separate booklet explaining the Treaty. The
pictures are being prepared and also the
names of the more than five hundred of our forebears who signed the Treaty. The
names will not appear in Te Toa Takitini. During the last days of August the
booklet will be sent to those who have ordered it. Thank you to all of you
whose names are here. Tawhanga Eruera. Whata Karaka. Tamihana Tikitere. W R
Pestell. Matekino Hauraki. Ngapua Piripi. D P Hawiki. W Ratapahi. F Smith.
Hauwai Tiakiwa. Te Maitaranui Rangiaho. Te Pouwhare. Te Rihitoto Nikora.
There is a Pakeha proverb,
‘The early bird catches the worm.’ Some of you should set about doing something
for presently the worms will be eaten.
A NIGHT OF ENTERTAINMENT.
On 30th August
there will be a concert in Napier given by those who worked last year for Melanesia. All the
proceeds this year will go to help the new church at Te Waipatu. There will be
one night in Napier and one night in Hastings. The group comes
from Omahu, Te Waipatu, and Te Kohupatiki.
[12]
TE AUTE COLLEGE – THE CORNER STONE.
Tenders have been called
for the rebuilding of the main part of Te Aute College. It will be built of
bricks and mortar. If the figures come in at the figure set by the Governing
body of Te Aute, the Corner Stone will be laid when the Synod meets in Napier
and all the members of Synod will visit Te Aute on that day. The Archbishop (Archbishop Julius) has been
asked to lay that stone. The Bishop of Waiapu and the Governing body of Te Aute
invite all old pupils of Te Aute to attend that day, along with Maori from
every hapu. If some of you want to help the new Te Aute and are not free to
attend, feel free to send your gifts to me and I will make your names known on
that day. – The Editor.
A HUI TO SELECT A CANDIDATE
FOR THE ELECTORAL DISTRICT OF TE RAI RAWHITI.
A Hui was held at Omahu, Hawkes Bay, on 8th June, 1922, to choose a
candidate for the Tai Rawhiti Electorate. Those who attended were Tunuiarangi
and Apu Te Ama of Wairarapa, Hira Parata and Kingi Topia of Te Tai-hauauru, Rev
Hemi Huata, Watene Huka and Toriki Huka of Te Wairoa, and the local people.
The following motion was
passed: Moved by the Rev Hemi Huata. The
decision of this hui is that Taranaki Te Ua be the candidate for Te Tai
Rawhiti, following the principles of Wiremu Ratana. And we ask the whole
electorate of Te Tai Rawhiti to be one in voting for Taranaki Te Ua.
Tunuiarangi seconded this and it was passed. – Katene Pukerua, Chairman.
WAIAPU SYNOD.
The Bishop has called the
Synod of the Diocese of Waiapu to meet
on 7th September on Napier.
MEMORIAL TO HENARE WEPIHA.
The Standing Committee of
the Diocese of Waiapu has decided to erect a memorial to Henare in Napier
Cathedral. A small committee has been set up to further the proposal. It
consists of Dean Mayne, Archdeacon Simpkin and P Peneti.
CLERGY STIPEND FUND.
The Bishop and Standing
Committee have commended Ngati Porou for their initiative in setting up Trust
Funds for their parishes. The Parish of Hikurangi has set aside a block of 1348
acres for this purpose. That land is leased at present. The current Government
valuation is £6,331. Apirana Ngata pointed out that the idea for the Trust Fund
came from the minister, Pine Tamahori, and it was agreed. Thank you, Pine!
[13]
THE TREATY OF WAITANGI
A T Ngata, MA, LLB.
[This
translation by M R Jones is reproduced, with minor alterations, from The Treaty
of Waitangi, An Explanation, by the
Hon Sir Apirana Ngata MA, LlB, LitD, first
published in 1922 for The Maori Purposes Fund Board. – Barry Olsen]
The Conflicting Parts
In my explanation about
Article Two of the Treaty I did say that there was one part of that article
which was not quite clear, the part about the fishing grounds together with the
fresh water lakes, the mud flats, pipi beds and oyster rocks. The reason I am
making special mention of these specific matters is that there seems to be some
difficulty or conflict between Articles two and three of the Treaty. Article two states that ‘The Treaty
guarantees to the Maori people their rights and possessions to their lands,
their forests and their fisheries.’ There is no doubt about the lands and
forests. But the part in doubt is that which concerns the lakes situated amidst
all the land, the mud flats, that is, the lands which become submerged by sea
water at high tide. To the Maori these lands belong to him and that is why he
considers his rights to these should be established under Article Two of the
Treaty. However, I have already explained above that Article Three of the
Treaty gave to New Zealand British laws which became effective on the signing
of the Treaty and conform with ‘all the rights and privileges of British
Subjects.’
British law states that the
sea from high water mark to a point three miles out belongs to the Crown. The
mudflats, the pipi beds, the oyster rocks and the fishing grounds are all below
high water mark. These are conflicting points that have been left in doubt. The
voice of Parliament has in no way indicated any legislation which would
establish in us ownership of these possessions of our ancestors.
The Arawa case concerning
it fresh water lakes is still before the Courts and whether it will be decided
there remains to be seen; the case might very well be settled out of Court
between the people and the Government. I will not say much about that here. The
Supreme Court has however given its decision that the Arawa people proceed with
their claim through the Maori Land Court.
[14]
Confiscated Lands.
In conclusion I would just
like to say a word about the lands that were confiscated by past Governments.
Some have said that these confiscations were wrong and that they contravened
the Articles of the Treaty of Waitangi.
The Government placed in
the hands of the Queen of England, the sovereignty and the authority to make
laws. Some sections of the Maori people violated that authority. War arose from
this and blood was spilled. The law came into operation and land was taken in
payment. This itself is a Maori custom – revenge, plunder to avenge a wrong. It
was their own chiefs who ceded that right to the Queen. The confiscations
cannot therefore be objected to in the light of the Treaty.
The objections should be
made in the light of the sufferings of some of the tribes by reason of the
confiscation of their lands. The wrongs were done by others while lands
belonging to others were confiscated. Consequently many tribes suffered through
having no lands. Some tribes were too severely punished. It was from these
objections that earnest supplications were mde to Ministers or by way of
petitions to Parliament. While the Government could not defend itself under the
provisions of the Treaty, Governments have used the Treaty as a shield against
these supplications and claims.
So my friend Bennett, will
you please pass on to the dear old lady the answer to her short questions. I am
afraid the explanations have been somewhat lengthy. It could have been quite
short if I had just stated, the Treaty of Waitangi created Parliament to make
laws. The Treaty has given us the Maori Land
Court with all its activities. The Treaty confirmed
Government purchases of lands which is still being done and it also confirmed
past confiscations. The Treaty sanctioned the levying of rates and taxes on
Maori lands, it made the one law for the Maori and the Pakeha. If you think
these things are wrong and bad then blame our ancestors who gave away their
rights in the days when they were powerful.
(Here
end Apirana Ngata’s explanations of the Treaty. The names of the elders who
signed it and some pictures are in the separate booklet. If you send 2/- for
that booklet it will be sent to you. That booklet is very valuable and should
be kept safe for ourselves and our descendants.)
[15]
THE TAXATION OF MAORI LAND.
A T Ngata MP
This is the content of the
petition on this matter presented by the party from the Tai Rawhiti to the
Treaty Hui held at Waitangi on 30th
March, 1922.
To the Honourable Speaker
and the Members of the Lower House of Parliament, gathered in Wellington. We Maori
people of New Zealand present to you
our petition asserting:
1. Serious problems have
arisen in relation to our lands that have been leased, arising from The Finance
Act, 1917.
2. The problem is with the
tax on our leased land imposed by that law. It is a graduated land tax deemed
necessary because of the recent war.
3. The Government Ministers
have explained in Parliament that the tax is not being applied differently to
Maori lands. We interpret those words from the Ministers as follows: The old
law still applies which says that the tax to be paid on leased Maori land is
1/2d in the £1 on the valuation of the land, and that the graduated land tax
does not apply to Maori lands. As we see it, this is the view of those
Ministers and of our Maori Members too.
4. But in subsequent years,
from the time the Commissioner of Taxes applied the 1917 law to Maori lands,
the law has been interpreted differently with a serious impact on our leased
lands.
5. On some of our lands we
are paying in tax 75 per cent of the annual rent received, leaving those who
own the land with 25 per cent; 15/- in the £1 is being taken by the Government.
And if the value of the land increases all of the rent money will be taken in
tax. There will be nothing for the owners of the land.
[16]
6. We do not think it
entered into Government thinking that such would be the effect of the law on
Maori lands. But the Maori Land Boards, the Maori Land Trustees, and the
Commissioner of Taxes are all clear that what we point out is accurate.
7. Therefore we ask that
your Honourable House investigates the tax and amends that law by:
(a) Setting a limit on the portion of the annual
rent taken by the Government in tax compared with that retained by the owners
of the land, so that no more than ¼ is taken in tax leaving ¾, or
(b) Regarding the rent as
income from the land and taxing it as income tax.
Your Honourable House may
suggest a different solution to this problem.
So pray your humble
petitioners.
The petition is signed by
the districts of the Tai Rawhiti.
On Friday, 14th July, 1922, I brought the
representatives of Ngati Awa, Tunoa Roihana and Tiaki Rewiri, to the Minister
of Maori Affairs (Hon J G Coates), with a request from Ngati Awa to alleviate
that problem. The response of the Minister was that he was sympathetic, the
problem was clear, and that some way of easing it would be found.
Afterwards the Minister of
Maori Affairs spoke to me. He had brought our problem to Cabinet, and Cabinet
has asked the Commissioner of Taxes to
seek an amendment to the 1917 law.
[17]
(Supplement
to Te Toa Takitini.)
VOTING ON THE NAME FOR THE
PAPER.
Here is the country’s list
sent in as possible permanent names for our paper. The explanations of the
names are in Numbers 11 and 12, and in this edition, Number 13. Only those who
subscribe to the paper are eligible to vote. Cross out with you pen all the
names that you do not want to vote for. Leave your name of choice; do not cross
it out. Leave only one name. Sign your name and write in the name of the Post
Office in the spaces provided. Put it in an envelope, stick on two penny
stamps, and write on the outside: To the Editor, Box 300, Hastings.
Send in your answer
quickly. Voting ends on 18th August.
The Names.
1 Maui Tikitiki a
Taranga 25 Te Ra o Te Rangi
2 Te Aorere 26 Te Pae o Te Pakanga
3 Tanenui a Rangi 27
Te Hokowhitu a Tu
4 Whitiwhit Ora 28
Te Hokowhitu a Tumatauenga
5 Tiriti o Waitangi 29
Te Whakamaharatanga
6 Te Toa Takitini 30
Huia
7 Te Kiwi 31 Te Huinga
8 Te Kukupa 32 Te Moa
9 Nga Waka Maori 33
Aotearoa Me Te Waipounamu
10 Aotearoa 34
Te Pepa Maori Motuhake
11 Te Rehu a Aotearoa 35 Te Hihi
o Tawera
12 Te Hokowhitu Toa a Nga 36
Te Aka a Noa
Tai e Wha 37 Tawera
13 Te Rongo Pai 38 Nui Tireni
14 Te Putea Iti a Reti 39 Te Pipiwharauroa
15 Te Ao Katoa 40 Te Hoa Takitini
16 Ko Rupe 41 Wananga Maori Aotearoa
17 Te Ao Hou 42 Te Awatea
18 Te Waka Maori 43 Te Ao Marama
19 Maui 44 Pepa Maori
20 Te Rerenga Wairua 45 Wikitoria
21 Tangaroa a Mua 46
Toroa
22 Te Matau a Maui 47 Te Puhi Aotearoa
23 Te Ika Roa a Maui
25 Te Morehu Maori
Your Name ………………………………………………………..
The Post Office …………………………………………………….
If you write the name you
are voting for here, do not bother to strike out the names in the above list.
The name I vote for is ……………………………………………
