[49] TE TOA TAKITINI
Registered at the GPO as a Newspaper.
Number 34, Hastings, June 1, 1924.
A LARGE CHURCH FOR NGATI POROU.
R[eweti] T K[ohere]
On 25th April, the day the Pakeha call Anzac Day,
the Bishop of Waiapu laid the Foundation Stone of the large Ngati Porou Church
at Tikitiki. Many, Many Ngati Porou gathered on that day. The building is 75
feet long and 35 feet wide. The inside is carved like the buildings at Manutuke
and Rotorua. The money laid on the stone that day was £355. The Bishop praised
Ngati Porou for the decision to carve the house and also for the elevated site.
He sees the place as the centre for the faith of Ngati Porou. Neho Kopuka placed
in the Bishop’s hand the trowel; the blade was of silver and the handle of
greenstone. The Maori elders who spoke were Neho Kopuka, Reihana Moari, Pene
Heihi and Apirana Ngata. Apirana thinks the building will be finished by next
February.
A WORD FROM PAUL.
We remind those who subscribe to Te Toa Takitini of the words
of St Paul in Romans 13.8: ‘Owe no-one anything.’ The translation goes
something like this: ‘If you are in debt to Te Toa Takitini, don’t delay but
set things right swiftly.’ Best wishes to you.
HELPING BISHOP AZARIAH.
It is nearly a year since the Indian Bishop came here. We have
not yet raised the hundred pounds promised as a gift to that mission. Parishes,
set about helping and fulfil our Synod motion.
Published by the Rev F A Bennett and printed by Cliff Press,
Queen Street, Hastings, H.B.
[50]
Te Toa Takitini,
Registered at the GPO as a Newspaper.
The subscription to the paper is 6/6 a year.
Letters should be addressed to ‘Te Toa Takitini,’ Box 300,
Hastings.
Te Toa Takitini, June 1, 1924.
THE COMING OF THE FAITH TO WAIAPU.
R[eweti] T K[ohere]
On the day that the Foundation
Stone of the Ngati Porou Church was laid, my thoughts went back over the many
years that have piled up, to the time when the Faith had its beginning in
Waiapu, and it came to me that this is a good story, a wonderful story which
authenticates the words of the hymn:
‘God
moves in a mysterious way,
His
wonder to perform.’
The Apostle of Ngati Porou was Piripi Taumata-a-kura. This man
was taken prisoner by Ngapuhi. While he was with Ngapuhi, twelve men arrived
from Ngati Porou; the name Rukuata comes to mind. A whaling ship arrived at the
Waiapu river mouth and these twelve men boarded it to get tobacco. While they
were on the ship a fierce southerly came up and the ship was carried away,
eventually arriving at Kororareka. Here the Ngati Porou people were cast
ashore. Ngapuhi seized them to make them slaves. But the missionaries objected
to this saying that it was by accident that these men were brought there and
the right thing to do was to show them some pity. The twelve were spared and
were taught and treated kindly by the missionaries. Time passed, and in 1823
Williams the Brother [William Williams] decided that he would return these men
to their home and their people. Taumata-a-kura was one of those returned. The
ship made anchor outside Wharekahika [Hicks Bay]. A wind arose and the ship was
driven once again to the Bay of Islands. Eight months afterwards, Williams’
party set sail again. This journey was fortunate. They landed at Te Kawakawa
[Te Araroa] but were frightened by the attitude of the local people who thought
that they were Ngapuhi come again to attack them with guns. Leaving Te Kawakawa
the party went to Rangitukia. In the evening Mr Williams preached to a large
gathering
[51]
of 500 people. Mr Williams said that it was the largest
gathering he had spoken to in New Zealand. Moving on from Rangitukia the party
headed within Waiapu to Whakawhitira. Here a tohunga argued with Mr Williams
saying that by prayer he could make rain fall down. This was when the Gospel
first arrived in waiapu brought by Mr Williams the Brother. He uttered these
words, ‘This is a very good tribe. It is right that we should arrange for them
to have a missionary.’ Mr Wiliams returned to Ngapuhi leaving behind his Maori
friends. At this time Taumata-a-kura had not yet been baptised but he began
preaching and teaching the thousands of Ngati Porou living at Whakawhitira. It
is said that his books were flax with writing cut into it. At this time Ngati
Porou pa united with Rangitukia outside and Whakawhitira in the interior. They
lived like this because they feared the Whanau-a-Apanui. It is said that there
were 7000 of Ngati Porou living at Whakawhitira but I think this it too many
and that there were perhaps 4000. Taumata-a-kura preached to most of the people
but he was not clearly heard so that when he came to the end of the prayers the
‘Amen’ went from one end of the congregation to the other and it was like the
roaring of the tide thudding on the shore or like the rumbling of the thunder –
‘A-----mi-----ne!’ There has been no ‘Amen’ like it. The nearest ‘Amen’ to it
would be that of Te Whainga at the Wai-o-Matatini Church Hui. That was
something! Te Whainga did it alone, like the New Zealand pipit sitting alone on
the roof of the house looking out for a mate, Taumata-a-kura preached the
Gospel to Ngati Porou. He told them of Mr Williams Four-eyes [Henry Williams]
and about Paihia and Te Kerikeri where the missionaries lived. However Ngati
Porou mistakenly thought that because Mr Williams had four eyes he must be a
god and Paihia and Te Kerikeri must be places in heaven. So when Taumata-a-kura
said, ‘Ngati Porou, I have come from Paihia,’ there was the same response from
the masses, ‘A-----mi-----ne!’ ‘I have come from Te Kerikeri.’ Again the amen
was raised, ‘A-----mi-----ne!’ ‘I have seen Mr Williams Four-eyes.’ At this the
amen was even louder so that the earth shook, ‘A-----mi-----ne.’A Ngapuhi man
came to Waiapu. When he returned he told the missionaries that they were
wasting their time working with Ngapuhi who would not turn to the Faith.
Instead they should go to Ngati Porou who were eager to listen to the teachings
of the Faith. The missionaries wondered, and asked, ‘Who has preached the
Gospel to Waiapu?’ The man answered, ‘The slave you took back is doing it and
all Ngati Porou are turning to the Faith.’ On the basis of what the man said
the missionaries decided to send some of their number to Waiapu. The
missionaries first lived in Rangitukia; Williams the Brother settled in
Turanga. When the Gospel spread throughout the Tairawhiti, Williams the Brother
was made the first Bishop and was called the Bishop of Waiapu.
[52]
Rangitukia grew to be the centre for the Faith and the first
Ngati Porou church was built at Rangitukia and named for St John. Mokena Kohere
built this church, Many years later, in the course of their entertainments, the
hapu of Rangitukia composed a waiata celebrating the eminence of their pa,
Rangitukia. This is a genuine haka and so it is appropriate that I quote it as
I end this article:
Rangitukia
is the parish that sent out
The four teachers;
Ruka
to Reporua, Hohepa to Te Paripari,
Kawhia
to Whangakareao, and Apakura to Whangapirita, e!
There is more
to this haka. It is the haka of ‘Tawamapua,’ but all other hapu have found solace
in it.
MAORI WELCOME TO THE OFFICERS OF THE BATTLESHIP.
Rear Admiral Sir Hubert Brand and thirty officers along with
one hundred sailors arrived at 2 p.m. on 13th May.
The first welcome was at Ohinemutu at Papa-i-Ouru. Everything
went very well. The chiefs who made the welcoming speeches were Wiremu K
Patahuiri, Te Kohi Taranui,, Pitiroi Mohi and Raureti Mokonuiarangi.
Raureti expressed the desire of Te Arawa that a battleship
built in the future be named ‘Te Arawa’ in commemoration of the visit to Aotearoa
of the world’s greatest battleship to,
the ‘Hood.’
Te Arawa presented gifts – a cloak, a carved paddle, pipes and
piupiu. The Admiral stood to respond to Te Arawa’s greetings. He agreed to Te
Arawa’s request and he would take the matter to England and put it to the King
for his approval.
At 8 p.m. a concert was held in the King’s Theatre, in which
all kinds of Maori items were performed. Those people almost went berserk at
what we Maori performed for them. The Admiral thanked Te Arawa there. At 10 p.m
a dance was held in Tamatekapua which ended at four in the morning.
At 9.30 a.m. on 14th
May Tuhourangi welcomed them to Te Whakarewarewa, and all the people had taken
off their [Pakeha] clothes. All was done well with great energy. Speeches were
made by Mita Taupopoki, Te Taruu, Te Waaka and Te Wairama, and the Admiral
responded, thanking Tuhourangi for the welcome they had given to him,
[53]
his officers and his men. Tuhourangi presented the Admiral
with beautiful gifts. Afterwards the party went to look at Te Whakarewarewa’s
boiling springs. At one o’clock that day that party returned to Auckland.
On 15th May the second group from the warships visited.
Captain Parker was in charge with ten officers and one hundred men. They
arrived at Papa-i-Ouru at 3 o’clock, The chiefs who stood to welcome them were
Te Hapara te Pukuatua, Rangiteaorere te Kiri, and Tamihana Tikitere. The women
performed with poi and the men did haka.
On behalf of Te Arawa, Rangiteaorere presented a taiaha, and
Te Hapara presented a cloak and some carvings. Other gifts were carved pipes,
kits and piupiu.
Captain Parker expressed heartfelt gratitude to the Maori
People, and spoke of their happiness at meeting the Maori, this people who came
from the Pacific ‘where your relatives live on the islands of Samoa, Hawaii,
Rarotonga and elsewhere.’ He expressed his hope that Te Arawa may know lasting
prosperity and peace. Afterwards he went to see the Maori Church and the
Ohinemutu thermal activity. In the evening there was a concert in the King’s
Theatre. The performances presented to them were excellent, and the theatre was
almostshaken to pieces by their shouting at the poi and the songs.
Captain Parker stood to thank the performers. They arrived
from England and at last have seen the wonderful performances of the Maori,
something they will never forget. He also said that they should hold on to
their Maori traditions and never forget them. He presented to them photographs
of the warships anchored at Auckland and of the Admiral and himself. Kepa Ehau
and Taiporutu te Mopu responded to the greetings and also bade farewell to our
visitors.
At 10.30 p.m. the dance was held in Tamatekapua. At the
request of Te Arawa the Admiral had sent the band and it provided the excellent
music for the dance. Because there were so many people they were permitted to
dance on the marae, Papa-i-Ouru, as well as in Tamatekapua. The merrymaking was
delightful. They were fine people and there was no misbehaviour or drunkenness.
The dance ended at 4 a.m.
At 9.30 a.m. Tuhourangi welcomed them at Whakarewarewa, They
were greatly delighted. They were presented with many gifts. Mita Taupopoki and
others welcomed them and Captain Parker replied. He also presented photographs
the Admiral and himself and the warships. Afterwards the Officers were
photographed with the Tuhourangi chiefs. Then they went to see the Te
Whakarewarewa boiling springs. At one o’clock they returned to Auckland.
Frederick, what we did for our rare visitors was very appropriate.
On this day, the forces of King George,
[54]
the guarantor of Christian authority, which travels the world,
the British navy which has been raised in the Faith, carries out its duties
according to Biblical teachings. Therefore, Te Arawa did all in its power to
welcome this visitor.
On 17th, Te Arawa sent a telegram of greeting to Admirals
Field and Brand and Captain Parker, the officers and all the crews: ‘Farewell.
Return to your homes in England. Best wishes. Best wishes.’
We received their greetings telegram: ‘Goodbye. We shall not
forget you.’
From your affectionate friend,
‘Homai te Toki.’
TE AUTE
COLLEGE
Examinations
E F
Loten, Headteacher of Te Aute.
Six pupils of Te Aute entered for the Matriculation Exams in
December. Three passed; two passed some of the subjects; one did not pass. The
pupils who passed were: Ruka Rangi, Waaka Morete, and Norris Turley. The pupils
who passed some of the subjects were: Turiroa Prentice and Pene Whaipooti.
Dental Bursaries.
Waaka Morete and Ruka Rangi have been awarded Dental
Bursaries. The value of these bursaries is £60 a year and the Government also
pays the fees for the University Lecturers. These young men have gone to
Dunedin in Otago where the Dental School is. When these young men pass in their
subjects they will begin work in the Department of Health.
Lawyers
Last year Joe Karauria and Rangi Waikare attended Canterbury
University in Christchurch. They both passed their first legal examinations.
Farming Scholarships.
Paora Matenga has spent two years in the Farming Class at Te
Aute. Now he has been awarded the Government Scholarship of £60 a year for two
years to study at the Government Farming School at Ruakura.
Well done, all you young people! Keep it up. Set your hearts
on getting your qualifications. It is for you to lift up the honoured name of
the Maori People by living well and succeeding in your occupations. Don’t dwell
on the puha at home! Eat the lovely foods of the Pakeha! - The Editor.
[55]
MATAATUA
Matata,
Bay of Plenty,
April 14th, 1924.
To the
Editor.
My friend, please publish the following article to answer the
article by Erika Akuhata in the paper of 1st March, 1924, Number 31, page 4. Erika
says that it was not this Puhi and this Rahiri who were driven away by
Mataatua, by him; rather it was we, Tiaki and the others.
Here is my answer to this
statement. My friend Erika, don’t say such misleading things. Look at the
bottom of your list of sayings. You say that Puhi-moana-ariki did not cross
over to this place, but that the name came into use in this country. My friend,
how do you know of Puhi-moana-ariki but are ignorant of Puhi-taniwha-rau, who
was a grandchild of Puhi-moana-ariki and was also born in Hawaiki and came to
this island on board Mataatua when Mataatua was driven there. Enough of that.
You say that the name Puhi-moana-ariki came into use here. My friend, it is not
the case that it was when Te Puhi was born here that Ngapuhi was given that
name. Rather it was at the time that Mataatua was driven from the Whakatane
Valley by Puhi-taniwha-rau and Rahiri. It was from that time that the name was
widely applied to the peoples of that area. You must not say that it came from
Hawaiki, or wherever. Enough,
Concerning your ignorance of this
Puhi and this Rahere, perhaps this will inform you, or perhaps not. From the
time Mataatua was driven away by Puhi and Rahiri right up to the time the
Pakeha arrived on this island has Ngapuhi ever fought in the Whakatane Valley?
Never! During that time the Whakatane Valley was tapu to the feet of Ngapuhi.
Think carefully about the battles you have fought in these areas. In Hawaiki
you defeated Te Totara pa and Ngatukituki-a hikawera was another pa you
defeated; at Whakahau you defeated a pa; at Tauranga you defeated the pa at
Maunganui; but at Maketu, close to Whakatane you turned away and went to
Rotorua where you brought down Mokoia; Rotoaira is at the foot of Tongariro and
there you defeated Moto-o-puhi. Then you ended your fighting expedition. The
warpath you took was largely by sea. The river mouth at Whakatane is open to
the sea so the war party could have entered but it did not. Instead it landed
at Ohiwa and headed for Opotiki and the Tai Rawhiti before you returned home.
Had you any wish to fight against me, against Ngatiawa, you did not take the
opportunity.
There are many other things I
could say in explaining this matter to you but I shall not do so.
You say that Kupe was the first captain
of the canoe and Nukutawhiti the second. Nukutawhiti asked his ancestor for the
canoe and it was given to him.
[56]
My response to what you say is to
ask you not to send erroneous articles to the paper. Let me explain what I say.
The first person to come to this country was Maui along with his younger
brothers; the second were Kupe and Ngake; the third was Ngahue-i-te-rangi; the
fourth was Toi-kite-huatahi. There were five generations from Toi to
Puhi-moana-ariki, and five from Puhi-moana-ariki to Puhi-Taniwharau who came on
board Mataatua to this country.
As to the canoes that are spoken
of that came as a group , they were Aotearoa, Tokomaru, Kurahaupo, Takitimu, Te
Arawa, Mataatua, Tainui, Mataowhaorua, Mamari, though it is right to say that
Aotearoa was the first to land here before the rest. This is indeed why this
island is called Aotearoa. These canoes made land in the Tikirau area. From
here they split up with Ngatoki-mataowhaorua heading for Hokianga. This is
another related story I have to tell.
After Kupe came, there was a
major battle in Hawaiki called Te Moremore-takihikihi. That battle was over Te
Whakararo who had been killed by Manaia’s tribe His hair had been pulled out
leaving only the bare skull of the head. It was Whakatau who avenged this death
and the battle was called Te Moremore-takihikihi [Stripped bare]. My friend,
Kupe lived at the same time as Maui and the others. This battle took place
afterwards during the time of Wahieroa and Rata and some others.
I end my words here. Perhaps
presently Erika will say that this Kupe is not his Kupe but belongs to Tiaki
and others.
Sincerely,
Tutengaehe H Te Paretiti.
THE COMING OF THE FAITH TO TE
ARAWA.
Ohinemutu,
April 2, the year 1924.
To the Editor of Te Toa Takitini.
My affectionate greetings. Please give these words to Te Toa
Takitini, words in which I demur from the statement by Tamihana Tikitere when
he says that Te Ngae was the place where Mr Chapman lived when the Faith began
to spread amongst Te Arawa. I say that this
is not so. Rather, Te Koutu was the first place given to Mr Chapman by the
elders of Ngati Whakaue. When Mr Chapman lived at Te Koutu the spread of the
faith amongst Te Arawa began. When the Waikato war party fought against Te
Arawa at Mataipuku over the death of Hunga, Mr Chapman moved to live on Mokoia.
After living on Mokoia, Mr Chapman moved to live at Te Ngae where the elders of
Ngati uenuku-kopako of Ngati Rangiteaorere gave 300 acres of land for the
College at Te Ngae.
H Te Wheoro Poni.
[57]
THE TE ARAWA FUND.
Some suggestions for using the money.
The Te Arawa Board met on 30th April.
Many Te Arawa leaders attended to hear the proposals from the hapu for the use
of the £6,000 per annum. One of the proposals that was seriously considered was
the following brought to the Te Arawa meeting and the Board by Kepa Ehau.
To the Secretary of the Te Arawa Board, Rotorua.
Greetings. The Board’s letter has arrived and we have
discussed it. We thank the Board Members for their explanations of this gift
given to the hapu of Te Arawa, the treasure that has been placed in your hands.
It is perhaps right to say that for the first time since the
signing of the Treaty of Waitangi the Governor of the country has set up a
separate Maori Group, containing not a single Pakeha, to administer the money
for a broad range of purposes for the benefit of the tribe. This is a great
honour that has been given you, Te Arawa, a confirmation perhaps that the
Government has recognised your competence, or perhaps you are being given a
test. Therefore, Te Arawa, take up directly with your right hand with a humble
heart and with praise to the Heavenly One, and let us hold on to the good name
of the Maori People in what we do lest we do wrong.
As for the question, ‘What are the thoughts and desires of the
hapu of Te Arawa,’ we are seeking to answer that question according to what we
have perceived to be the things the Honourable Members of the Board should
consider. Should the Board agree to the proposals set down here we will be
thankful, and should they set aside one or all of them we will not be sad
because you are the spring whence come the clear thoughts of Te Arawa and what
you want will be brought about according to the Act about the Te Arawa Lakes
and it will not be criticized.
We think that there are seven main areas for the use of the
£6,000 per annum which relate to the natural talents of Te Arawa and that money
should be set apart as is appropriate for the eight years and is appropriate
for each year.
main areas for the use of the £6,000 per annum
First Part.
For the Marae. - £1000 a year for three years. This part
covers:
1.
Meeting Houses.
2.
Dining Halls for Meeting House.
3.
Toilets [?whare noki] for the Meeting
House.
4.
Drinking Water.
5.
Churches.
6.
Other things for the improvement of the Marae.
[58]
These things should be supported by the Board because they are
for the benefit of all Te Arawa living on every Marae. We think that additional
money should be allocated to the hapu of the Marae in the following cases.
1.
For a new Meeting House the Board should double
the amount allocated to the Marae with an amount not exceeding £200.
2.
The same should apply in the case of a new Dining
Hall.
3.
For the toilet block. It is right that these
building be provided so that the area behind the marae is well kept. The amount
contributed by the Board should be 20/- for every 20/- raised by the Marae, the
Board’s contribution not exceed
£75.
4.
Drinking Water, This is an important matter and
every Marae should have good water to drink. The Board may contribute 20/- for
every 10/- raised by the Marae, but the Board’s contribution shall not exceed
£100.
5.
For the Church. The Board can help our churches by
giving 20/- for every 20/- raised by the Church but the Board’s contribution is
not to exceed £200.
6.
Other things for the improvement of the Marae such
as fences, the planting of trees, employing a caretaker, renovating Meetings
Houses, Dining Halls and other similar Tribal buildings when timbers need
replacing or painting is needed.
The Board may help with an amount in addition to that already
allocated.
There are perhaps some hapu that have difficulty in raising
the initial money for these projects and where it would be appropriate for the
board to help with funding. For such hapu the Board could find a way of
providing the initial money for an agreed time in the form of a loan to be
repaid to the Board by the hapu.
It woud be good if the Board asked for an officer of the
Department of Health to visit the Marae of Te Arawa and inspect them and report
to the Board on what is needed so that the Board has a clear picture.
A council called the Council of the Marae of Te Arawa should
be set up to consider all the matters in this section, this Council to act as
the executive body of the Board in matters relating to this section.
Second Part. The School Children - £750 a year.
These are Te Arawa’s greatest treasures. They are the ones who
are to bear the name of the Maori People in days to come. Therefore it is right
that we set aside some help which will signpost the way for the bright children
of Te Arawa in the schools to the lofty heights of the Pakeha People, for the
benefit of the Canoe.
[59]
As we see it this help should be by way of scholarships. The
idea is that there should be four scholarships for the Colleges, to be named:
1.
Kawatapuarangi Scholarship - £30 a year.
2.
Uwenukukopako Scholarship - £30 a year.
3.
Tuhourangi Scholarship - £30 a year.
4.
Rangitihi-Tarawhai Scholarship - £30 a year.
There should be six other scholarships for different occupations;
1.
Agriculture -£50 a year.
2.
Technical - £50 a year.
3.
Engineering - £50 a year.
4.
Church - £40 a year.
5.
Clerical - £40 a year.
6.
Nursing - £40 a year.
And there should be a single scholarship of £135 a year to be
known as the Te Arawa Scholarship. This scholarship should be given by the
Board to the brightest child in the Te Arawa area to enable him or her to
attend University. It would be good if Mr Bird, the Inspector of Maori Schools,
could be asked for a report containing suggestions about the schools
scholarship to help the Board.
For this section a small group of three Board members should
be set up as The Council of the Te Arawa School Children to deal with all
things relating to this section with authority from the Board.
Third Part.
Pensions. An amount of £500 a year.
The Board should seek out all the elderly men and women who
qualify for a pension and record their names in a book. In the case of elders
who qualify for a pension but who through ignorance of the appropriate channels
are not receiving it, it is appropriate that the Board help process their
pension applications so that they can swiftly receive the help due to them.
The Board may add a supplementary gift to those pensions each
year as it seems fit.
A group of three Board members known as The Council for Te
Arawa Pensioners should be set up to deal with these matters under the
authority of the Board.
Fourth Part.
Housing for Working People. An amount of £500 a year.
The Government has set up a separate Department to deal with
this matter. The help a person can get depends on their having a registered
title to the land and on the character of the applicant.
[60]
The Secretary to the Board has obtained for the Board a copy
of the Government’s conditions under which money is provided. It would be good
if that Policy could be translated into Maori and printed by the Department for
the information of working people wanting houses for themselves and their
families.
The Board should help working people with their requests
ensuring that they are clearly made and
should ascertain that the Maori land entitlement is correct. The Board should
also act as guarantor for the money given by the Department along with that
arranged by the Board.
A sub-committee of three Board members, known as the Te Arawa
Housing Council, should be set up to deal with all matters relating to this
part with the authority of the Board.
Fifth Part. Agriculture. An amount of
£1000 every year.
The land is our mother. It is obvious that those peoples of
the world who are turning to cultivating the soil are those who survive. Our
ancestors said as much in the proverb:
Te toa taua he toa pahekeheke,
tena ia ko te toa ahuwhenua ka mau tonu ake
tonu atu,
A warrior friend one can let go,
but a friend who cultivates food is one to hold on to. [cf Te Pipiwharauroa No.25, p.9, Nga
Pepeha 98, Stowell Maori-English Tutor p.130]
Therefore, because of this deeply-felt idea the Board would be
seriously at fault if it did not have an agriculture policy to encourage Te
Arawa to cultivate the soil to support themselves.
Many Maori gatherings have said that £1000 a year from the
lakes should be allocated to a project for the soldiers. Our young men went to
war to uphold the integrity of the peoples and lands in the face of German
covetousness. So now Te Arawa is in a position to fulfil what they said should
be done for the young men who went to the war, which is to give the soldiers
the means of working the land so that the roots of Tu’s Army [Te
Hokowhitu-a-Tu] can be firmly in the soil.
The idea is that dairying is the way of getting into farming
and that this should be started at the landing-place of Te Arawa Canoe at
Maketu. Maketu has many advantages in being close to the lakes, to pipi, to
cockles, to paua and fish; it has a mild climate; it is close to the Tauranga
harbour and to the railway, and to butter and cheesemaking factories. Rapata
Kingi wishes to sell his land at Paengaroa and Te Rauotehuia, Dr Bertram is
selling land at Okurei and Te Kere at Te Pukaingataru,
For the above reasons the Board the Board is confident about
such lands.
A sub-committee of five members of the Board, to be known as
the Te Arawa Farming Council, should be set up to deal with all related matters
with the Board’s authority.
[61]
Sixth Part. For the sick. $500 a year.
Many sick Te Arawa Maori are turning to Rotorua Hospital now.
Many of the sick are not paying their hospital bills and we are being shamed by
Pakeha writing to the newspapers about sick Maori not paying their hospital
bills.
The thought is that the Doctor sends a list of the sick Maori
each week for the Board to consider. Those sick whom the Board acknowledges to
be in need of help will qualify for assistance as decided by the Board.
A sub-committee consisting of three members of the Board and
known as the Te Arawa Council for the Sick to deal with all related matters
with the authority of the Board.
Seventh Part. Maori Culture. £500 a year.
Carving, weaving garments, taniko work, fashioning canoes to
participate in the regattas on the lakes, making mats, kits, piupiu and other
Maori artifacts, are all appropriate activities to be encouraged in the Te
Arawa area.
It should be left to the experts, men and women, to decide
which of these activities should be brought to the notice of the Board.
It is thought that the Board should take a lead in this area
because there are many men and women who have little now and who could be
usefully employed in carving and weaving garments and in other Maori crafts.
Only fine things should be made and the Board could provide a building in
Rotorua or perhaps at Te Whakarewarewa, where these artifacts could be sold to
the world.
The Board should set up a sub-committee of three Board Members
to be known as The Council for Te Arawa Crafts to deal with all matters
relating to this area with the authority of the Board.
Eighth Part. Various Matters. £500 a year.
The Board should set up a Boarding House in Rotorua for Maori
visiting Rotorua. People have great difficulty in finding a place to stay in
Rotorua.
The Board should take some responsibility for the jobs being
done by Maori, jobs which they understand. The work of washing clothes at
Rotorua and Te Whakarewarewa is done by our women and the Board could help
fulfil the wish of those women who have been doing that work for a long time
that their proprietorship of such work be recognised.
[62]
Some of our marae are beside the lakes. It would be good to
build wharves so that ferries and boats and canoes could visit those villages.
It is thought that the Board should help with such works with the marae bearing
part of the cost and the Board bearing part of the cost.
This Part would include allocations of money in response to
applications for help with matters that the Board deems worthy of help.
Here we conclude our laments.
Summary
Part One 1000 For the Marae
Part Two 750 For the School children.
Part Three 500 For Pensioners
Part Four 500 For
Workers’ Housing
Part Five 1000 For
Farming
Part Six 500 For the Sick
Part Seven 500 For Maori Crafts
Part Eight 500 For Various Projects.
Total £5,250
It will be seen that £750 of the
£6000 remains. It is thought that £500 of this surplus should be put into a
Special Fund which will increase each year and will be available to help with
matters that arise in the future. The £250 for the Secretary and the Expenses
of the Board Members will be drawn from the allocations to each of the eight
parts.
Congratulations,
Te Arawa. We, the tribes of the country, salute the effort you have put into
drawing up clear proposals for using your money. Your proposal are remarkable.
They will benefit all your tribe from the children to the elders, from the poor
to the well-off, and they encompass the physical and the spiritual. Your
proceedings will provide an example for some of the tribes to make a similar
effort to set up ladders by which their descendants can climb to the bright
peaks of the new world. Some tribes, given six thousand pounds a year, might
squander it. It is very good that it is you, Te Arawa, who have been the first
to receive this bounty and that your proposals for its use provide an example
to the tribes of the country. It is in these ways that the Maori people will
increase in stature and wi ‘ll stand upright amongst the Pakeha peoples of the
world who visit Aotearoa and Te Waipounamu.
James
1.16-17 says: ‘Do n0t be deceived, my beloved. Every generous act of giving,
with every perfect gift, is from above, coming down from the Father of lights.’
Therefore, people, do not forget the perfect gifts from Heaven.’ - Editor.
[63]
THE TEACHINGS OF THE HOUSES OF
LEARNING AND THE SCRIPTURES.
Wiremu Te Moana, Ruatoki
Second Part
Second
Question: What are we here for?
The stories told by our ancestors
say that the Atua Poutiriao [spiritual guardians – mythical male beings, cf Te Aka]
lived in the presence of Te Atua [God] along with the seventy Whatukura and
Mareikura [orders of male and female supernatural beings, cf Te Aka],
When everything had been created on the
face of the earth, in the earth, in space, in the waters, they asked how
spiritually alive mortals would emerge on earth. They sought but did not find.
Some said that they should fetch the women from within the Rangi-tuhaha [the
separately spaced heavens, cf Te Aka].
Others said that that was not possible because their offspring were spirits,
and rather they should make Papatuanuku a woman so that she could bring
spiritually alive mortals into the world with bodies, flesh and bones.
Rakamaoma who lived in Ranginui
heard them arguing about this. She called down: ‘Go to Kurawaka where there is
soil and fashion something out of the soil. They went to Kurawaka to fashion
something out of the dust of the earth. It proved to be Hineahuone or
Hinehauone, the first woman. Her heart and blood came from the Poutiriao. Her
living breath, the breath of life, came from Tane-nui-a-rangi. Her soul was from Te Atua. This is why the
Mano-tini-o-Puhitau came and lived in Ranginui-a-te-maku-rangi. It is said that
the Rawhitiao and the Matangiwai came together in the Aoturoa [this world] in
order to have bodies of flesh because the spirit-children of God would not be
like him if they did not have bodies of flesh and bones.
Now, our ancestors said that God is
not a spirit but has a spirit. The reason why these two things are different,
God and the spirit, is that God has a body of flesh, bones and spirit while the
spirit is just spirit without flesh or bones. Now the spirit is not God if it
does not have a body. This is the reason why God created this world – so that
his spirit-children might have flesh and bones. The heavens are not able to
give flesh and bones to the spirit. This because it is the mortal thing that
can clothe the immortal. Therefore only Papatuanuku has the power to do that.
Everything upon her has a body subject to death, whether mankind, animals,
birds, fish, reptiles, trees, or vegetation – everything. However everything
was of a spiritual nature before it came into this world. But remember this,
the teaching of our ancestors says: ‘Only humankind has a soul. Other things
only have the breath of life.’ Therefore only human beings can achieve
divinity. The part of God that can be seen in everything is the breath of life.
Everything is a copy, made by God in the heavens before coming into this world.
(To be
continued.)
[64]
MISSION TO MANUTUKE.
Tame Arapata.
On 9th May, Canon Arthur
Williams came to conduct a mission on our marae. There was a short evening
service followed by the welcomes. On the Sunday there was the main mission
service when many people came to hear him preach, The mission continued at 7.30
p.m. on the Monday, and every evening until Friday. On every occasion the
church was filled with people. From Saturday morning the preacher had a day of
rest. Again on the Sunday the church was filled with people even though it was
a cold and stormy day. It was the final day of the mission. On the Monday there
was a service of laying-on of hands for the suffering. In the cases of serious
illness he went to their homes to pray and to lay hands on them. For a long
time the Bishop has wanted to send the right man to conduct a mission here and
at last it has happened. He was much praised for his powerful words, their
clarity, and the gentleness of his presence, and those who came to listen to
his preaching benefitted greatly. Many people were converted and participated
in the Lord’s Supper.
CALENDAR
June 1 Sunday after
Ascension W
Deuteronomy
30, John 13.1-21
Deuteronomy
34, Hebrews 8
8 Pentecost R
Psalms:
Morning 48, 68, Evening 104, 145.
Deuteronomy
16.1-18, Romans 8.1-18
Isaiah
11, Galatians 5.16-end
11 St Barnabas’ Day R
11-14 Ember Days R
15 Trinity Sunday W
Isaiah
6.1-11, Revelation 1.1-9
Genesis
18, Ephesians 4.1-17
22 First Sunday after Trinity G
Joshua
3.7 – 4.15, Acts 5.17-end
Joshua
5.3 – 6.21, 2 Peter 2
24 Birth of John the Baptist W
29 Peter, Apostle R
Second
Sunday after Trinity
Ezekiel
3.4-15, John 21.15-23
Haggai
3, Acts 4.8-23
July 6 Third Sunday
after Trinity G
1
Samuel 2.1-27, Acts 13.1-26
1
Samuel 3, Acts 1.18-end
13 Fourth Sunday after Trinity G
1
Samuel 12, Acts 17.16-end
1
Samuel 13, Matthew 6.1-19
20 Fifth Sunday after Trinity G
1
Samuel 15.1-24, Acts 21.17-37
1
Samuel 16, Matthew 10.1=24
