Te Pipiwharauroa 49

Te Pipiwharauroa 49

No. 49

1902/03/01

(Maori Version at NZETC)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 49, Gisborne, March 1902

THE IDEAL VILLAGE

(The continuation of the speech by Reweti Kohere in 1897, printed in Number 47.)

Maori mothers do not know very well how to bring up their children; they do not correct the wrong habits of their children while they are small, and they do not teach them to respect their elders. Rather, the Maori believe that the way to show their love for their children is to give them whatever they want and to permit the children to do whatever they wish to. When the children grow up, the parents marvel at the sulkiness and the obstinacy of their children.

This is the case but let us also talk about the fathers. If the men do not help we will not achieve our purpose. The important fact is that a Maori man works only for a short time each year; for most of the year he is idle. Some men will not move from their villages to find work. They occupy themselves growing potatoes and kumara and do not go out to earn money with which to buy clothes and food for themselves and their families. In their thinking there is no eagerness or aspiration. All that some Maori think of is not going outside, having potatoes to retain his spirit, and having rags to cover his back. If he has these things then his heart is content. This man is of no help to us. But I know that most Maori wish to work. Many Maori go to cut down the bush; many work with sheep. Ngati Porou have begun to realize the benefit of working their land, but the difficulties of previous days have suppressed their eagerness to work. I believe that the appropriate way to utilize Maori land for the benefit of the local tribe is for the law to identify the people who have an interest in a large area of land, then for them to arrange for someone who knows how to manage sheep to manage the land. But stipulations must be laid down so that there is no theft. In the first years when the land is being improved the local people will have work. This is how the people of Reporua have proceeded. This year they have taken more than one hundred bales of wool from their sheep. Their leader is a man who knows his job, he can rely on his people, and he it is who manages their sheep. I voice my opinion that our Association should help some children who are going to learn farming, so that the day will come when they are made managers of their people’s lands. We have seen that one of the bad things that lead astray the children returning from Te Aute is that lack of permanent work, and since the Maori people will not learn the benefit of working all the time, our ideas will not be implemented, they will not be brought to fulfilment. I am not saying that working with sheep is the only work for Maori. Many of the Maori people have no land. These can work for the Pakeha; there are many opportunities for work open to them. What I am saying is that in the Ideal Village people will have permanent jobs.

But how are all these things to be achieved? Let’s find managers, let’s be committed, let’s be wise, and let’s be lively. The wife of the minister in the village or some other woman perhaps, helped by some young women of faith – this woman can guide the women to the [2] good ways; they will follow her. Maori women are a kindly disposed group who will listen to teaching, a group who make much of good people. The minister or the chief can guide the men. If the manager of the sheep station is a person of faith he may bring about great good for the people he is responsible for and his mana will be as important as the mana of those who have actually been set aside as clergy. It is one of the pleasing things of the faith when one sees those without a minister turning to God.

We have considered the things that occupy people in the village, but there is another thing to which we must give consideration – an important thing – recreations. The Maori is like some other peoples in the world; he wants to play, and if we abandon choosing this thing then we are trampling on our customs. Those people are wrong who say that a person is doing wrong and there is something wrong with his faith if he engages in sports.

Those people are also wrong who support those recreations which are not compatible with the teachings of Christ; they are wrong in engaging in things which may cause a weak brother to fall. If we take let us also give. There is nothing to keep a man from going to the pub if there is no work or other thing to detain him. What is the best thing to bring together the people of the villages on those days when there is no work? It is for the children to play and the elders to watch, to bring together perhaps two schools to compete at sports – at football, cricket, hockey and other games that the children enjoy. These activities should be sponsored by and arranged by the Sports Club of the Ideal Village. Football is not a good sport for adults; it is not good to play with the intention of doing harm, so leave this sport to the school children. I am sad at the great many dances held in Maori villages; dances are set up as a way to raise money for the work of the Church. I have seen the bad things that result from dances and that happen at dances. Through dances girls lose their sense of shame which they need to hold on to prevent them from falling.

(To be continued.)

CONCERNING THE MAORI PEOPLE

At a meeting in Auckland of the directors of those institutions which display ancient treasures and many other items, what the Pakeha call ‘a Museum’, a certain doctor made remarks critical of the Maori people. The name of that doctor is Dr Blakewell. He said that it was a waste of money purchasing the Maori artefacts in that building because they were not remarkable or ornamental and that the people who produced them were a worthless people. He considered it right to use the money for purchasing some good things. He spoke at length in this violent fashion. This just some of what he said. At the end of his speech a man stood and said that if that doctor knew the Maori people as he did he would not have spoken so vehemently. Another person stood and said that it was right to purchase those things and indeed that was one of the purposes for which that building was erected. Those who stood up afterwards said the same things. When the Auckland evening paper appeared it was critical of that doctor’s jeering at the Maori people. Many Pakeha criticized that doctor.

Subsequently some Maori young people went to the home of that doctor to ask that doctor what his reason was for speaking in this fashion of the Maori. That Pakeha said that he did not want his words to be published, and he did not reflect on the words he was saying while he was speaking. However, since there was no apology from that doctor for his words, the ‘Waoku of the Whanau-a-Apanui’ [The Bushman of the Whanau-a-Apanui} sent to one of the Auckland newspapers a letter criticizing the doctor’s speech. The carvings and some other Maori things were criticized by this Pakeha. Pakeha generally regard carving as a praiseworthy treasure, but this Pakeha disagrees, as if it were the Maori who said to bring those things into that building and he set about saying that Maori are a bad people, a worthless people and whatever.

AN ACCIDENT

While the Prince of Wales and his wife were at an exhibition in London they almost had an accident. A stallion had won the up and the Prince’s wife presented the cup to the horse’s owner. Soon afterwards the horse reared, the owner of the horse fell and the cup dropped from his hand. There was another stallion only one yard away from them and the rider was able to seize it.

[3] 

RANGIAOHIA

[An account ot the fighting at Rangiaohia in 1863, written by one of the officers of the Colonial Army. – Editor.]

A drawing of the positions of the houses, drawn on 23rd February, 1864.

0 [He hurupititi - ?an area of new growth]

X The house of the local people where

the large man stood.

oo

X oo

oo

X oo The soldiers

X The prisoners’ house.

X The empty houses where The road to Te Awamutu

Colonel Dixon was wounded.

This is an account of the conclusion of our night journey, and General Cameron’s statements about the local soldiery.

The Maori abandoned their pa, Paterangi and Pikopiko, and met up with us on 22nd, We fought at Hairini close to Te Awamutu. They took to flight and headed for Mount Tautari. After the battle at Hairini, General Cameron wrote (he did not have high expectations of the local soldiery) saying: The local soldiery behaved very properly under their commanding officer, Colonel Nixon. They were very eager and brave.

Paterangi and Pikopiko were not attacked by General Cameron, but those soldiers afterwards brought word that the great work done on those defences by the Maori had been squandered. This is what they said about those pa: ‘It was a waste of work.’ This was the cause of the real pain around Rangiaohia.

These are the statements of Potatau.

His home is at Korakonui. He tells of what he saw. He was a child at the time of the battle at Rangiaohia. He wrote his account as if he were still seeing it. A half-caste living with the Maori translated it into English. This is what he said:

This fight took place on the Sunday morning. First thing in the morning I came out of the house and saw some troopers going beyond the house. I ran straight to my father’s house. I had not been there long when my grandfather, Hoani, arrived. Knowing that we were there he came to die with us. Ihaia Rawiri and his son were also there. At this time my mother and I went outside and sat in the doorway of the house. I heard my father saying to my grandfather to leave behind our guns and come peacefully outside. My grandfather asked, ‘Am I indeed more important than your parents who were taken prisoner at Rangiriri?’ My father said , ‘Let us go out peacefully under the protection of the law,’ but my grandfather disagreed. At this time the soldiers came and questioned my mother in Maori. ‘Are there any Maori in the house?’ My mother said, ‘No.’ But my father spoke out saying that, yes, there were Maori here. Then that Pakeha who spoke Maori came to the door of the house, seized my father, and gave him to the soldiers. That Pakeha entered the house and my grandfather shot him. He died and some of those in the house pulled the body inside the house. Then my mother and I got up and went amongst the soldiers. We were not arrested and were allowed to go peacefully. We went straight to the house of Tamati Pawa [?Thomas Power} whose wife was Maori. Afterwards we heard the soldiers firing. While we were sitting in Tamati Pawa’s house the Government interpreter arrived. At this time there were many women and children gathered there. The interpreter told us what the General proposed for us. If we wanted to go we could go; if we were ordered to go to Te Awamutu we should go there; otherwise we should stay peacefully in that house. When the interpreter left the firing had ceased. We hurriedly ran to the bush heading for Rangitoto.

These are the names of these Pakeha killed by the Maori in 1863.

The Men

1 Meredith 7 Strand

2 Kent 8 McKeower

3 Calvert 9 Wade

4 Cooper 10 Hamlin

5 Scott 11 Jackson

6 Armatage 12 Gahay

13 McLean

[4] 

A Woman

14 Mrs Fahay

The Children

15 Meredith 17 Trust

16 Trust 18 Walton

Thirteen men, one woman, and four children.

THE TE AUTE ASSOCIATION

THE HUI AT TE AUTE

Tipi-Whenua

Mr Williams’ Speech

On the Friday morning Mr Williams, the President, spoke to the hui. Much of what he said was instruction to his children.

He said, ‘Let us praise God for his blessings and for the way he has guided us. I would caution you to respond to my words that you have heard, namely, "Let your speech be modest, be submissive, be humble, and so you will be blessed by God and men.” Do not let the children’s heads be impulsive, but be gentle; do not be scornful, lest you turn your parent into your enemy. In the Scripture is the saying, "If a person exalts himself he will be humbled, and he who humbles himself will be exalted." [Matthew 23.12] Remember that your parents sent you to the school where you gained knowledge; from their wisdom you gained wisdom. Be like Christ who submitted to his parents.

The Church of England heard the command of Christ to preach the Gospel to the whole world, and so their preachers came to bring this people out of darkness, but now the Church is saying that it has sustained the Maori Church for a long time and it has become mature and it is for it now to join in by going to preach to the lands which have not yet heard the Gospel. New Zealand is not the only country which needs the Gospel; thousands of people in the world have not yet heard the name of Christ. This fact is a cause of pain. The thinking of the parent Church is right. Let us take up this cause. I have challenged the Dioceses of Waiapu and Auckland. I left out the Diocese of Wellington because I have not considered that section. I don’t want to lay a burden on your shoulders alone but on all of us. It is not a very heavy burden. The yoke of Christ is light – a lightness [?purahurahu].

Another thing I want to speak about is the waste of clothing when bodies are buried. The body is small while the number of cloaks is huge. It becomes a service for the burial of things and not a service for the burial of a body. May the rightness of these words enter our hearts. When Christ fed the five thousand the remaining bread was not trampled on, it was not wasted, but it was carefully gathered up.'

The Speech of Bishop Stuart

At the conclusion of Archdeacon Williams’ speech he invited Bishop Stuart to stand and speak. This elder was the first (sic)  Bishop of Waiapu but he resigned and went to work as a missionary in Persia. [Bishop Stuart was the second Bishop of Waiapu.] He said:

‘I am delighted to stand and speak to this Maori gathering, but my job is that of an Aaron, a spokesman. It is eight years since I left the land of the Maori. For seven years I lived in the far land of Persia. Through the love of God I have returned to visit the land of the Maori. I see many new things. The small trees have become large trees, the small towns have grown, but the thing that happened after I left which fills my heart with joy is the ‘Young People’s Party’ [‘Ropu Taitamariki’] Since my time here you have grown and become adult. Your association is a young man. Soon you will face difficulties. It is not my intention to make you dispirited but to warn you to go on living in the right way. Troubles and sufferings come to us to strengthen us. I was struck by one of your speeches, written by Pita Paaka. He said, “I believe that all the problems of the Maori are the result of ignorance. In some areas Maori are still in the darkness of ignorance, caused by their ignorance of the Gospel. They know the Scriptures, but they do not know how to approach spiritually things spiritual, so that the Spirit of God may enlighten them. The Maori people are a worshipping people but there is not a spirit of life in their worship, they do not seek the Christ revealed by the Scriptures.” Perhaps these words are right, and the also point out the cure. The thing we must seek is a power greater than ourselves. What is that power?

In the Bible we have a group of disciples speaking, just like you. They had a ‘college’ but their buildings were not like Te Aute; they had a teacher, but he had no buildings. He it was who said, ‘Foxes have holes, the birds of the air have nests,’ but he had nowhere to lay down his head. It was a good school because the teacher was good. Their school lasted for three years and they followed their teacher. He had only places in the open air in which to teach the thousands who listened to him. He raised people from the dead so that the world could see that his power was greater than death. Before his departure he told his disciples to preach in every place, to proclaim what they had heard from him – the word of life. You know about this college. What was his instruction to them before he sent them out? The answer to this question is in Paaka’s words. Christ said to them to stay in Jerusalem and they would receive power from on high, that is, the Spirit of God. Write this on your hearts. You will be empowered by the power which descends from above. This is not a power like that of a machine which receives power from outside. The body of the machine and power are separate things. If a ship has been built it is no good if there is no power. People light the fire, heat the water, the steam bubbles up, and at that point it has life and heads out, having been set going by people. Your Association is like the machine, but perhaps you have the power? Perhaps you have not thought about this power. We can see the clock in this room; all the works inside have been completed, but it will not go unless it is set going by someone. When power from outside is directed upon it it will go. I don’t want to patronize your Association. We have the Pakeha proverb, ‘In unity is strength.’ If ten people lift something heavy together at the same time they will achieve it, but if one hundred people try to lift it one by one they will not move it. If you want to set right the wrongs of the Maori over the past thousand years, it will not happen if you do not pull together, but if all the party pull together it will be moved. First you must know the power from on high. While I was in Persia there were sent to me the reports of your hui. I had a school where I taught the English language. I made available to them your writings. They were very surprised when I told them that your ancestors were cannibals. They were amazed at how swiftly you had learned English and the practices of the Pakeha. Persia now is the same as it has been for the past 1300 years. It does not progress but stands still because the power of God is not seen in that land. But New Zealand has grown up in 60 years. You know what has changed amongst you in these days. If the fire is being extinguished, it is for you bring together the firebrands so that the flame will rise up again; you are to be filled with the power of God.’ 

The hui greatly appreciated Bishop Stuart’s speech – the clarity and thoughtfulness of his words.

Henare Tomoana said that he hoped that there would be strong support for the collection for the sustentation for the clergy. He was collecting. Let the young people make good progress in the good ways, not standing around stiffly on street corners with their hands in their pockets, but working and being useful. You young people should be kind and not frighten people.

Paratene Ngata said that the speeches of Mr Williams and Bishop Stuart should be published because these words were not directed to the children only but also to the adults and the whole people. Let the hui be held next year in the Ngati Porou area.

The Two ‘Associations’

Apirana Ngata stood to explain the position of the Te Aute Association because it was misunderstood by people. In the beginning it consisted only of young people from Te Aute, now it has expanded; there are many honorary members. During recent years I have have observed the Waitangi Association; I went to Rotorua. Te Arawa did not permit me to speak about the Te Aute Association because, according to them, our Association was opposed to that of Waitangi. I was befriended by Ngapuhi. ‘We do not become involved with Parliamentary matters or land matters; we leave these matters to the Waitangi Association. What we sought was the cleaning up of the marae, but we see now that it is not possible to bring about completely changes affecting the land, and the land is for Maori what undergirds life. So the Te Aute Association took part in the framing of the Marae Act. This Association set up the technical schools. People complain these days that the Te Aute young people do not support the school at Te Raukahikatea. But now the school is full of Te Aute boys, and I beseech you to be diligent in collecting money for stipends for them when they will be inducted as ministers. [6] This work was light in former days; in these days people have many ideas. The people are waiting to see with their eyes something achieved, after all we have been preaching for many years.

Reweti Kohere said that he had heard that people were talking about, and indeed he read about it also in Te Puke-ki-Hikurangi, the words spoken by Mr Peneti at Government House last year. People had misunderstood Mr Peneti’s words. He pointed out to the Pakeha the sufferings and the afflictions of the Maori so that the Pakeha should help the Maori. Had he only spoken of the good things about Maori how could he have asked donations from the Pakeha? One must tell of the injuries in order to receive medicine. But Mr Peneti also spoke of the ignorance of the Pakeha in past times while  Maori in less than 100 years has entered into Pakeha ways which shows the intelligence and the commitment of Maori.

Afterwards Mr Thornton stood to explain the constitution of the Te Aute Association. He said that the people had eaten of first-fruits of this tree. The work will not bear fruit unless it is supported by God. Indeed what is best of all is what emerges from faith. Maori are a thoughtful and wise people; the learning of some of the Maori people has been blessed by the power of God and it is this learning which will promote the work.

A letter was read from Te Kitohi, a Wesleyan minister, saying that he was sorry he could not attend the hui. Mr Thornton’s daughter sent a telegram from Whanganui with her greetings to the hui and also to the children of Te Aute.

Sports: ‘Football’ [Rugby]

The first work of the gathering on the Friday evening was to lay down motions; some of these motions were published in the last edition of the paper. Henare Tomoana spoke to the motion concerning the teaching of the Maori language. He said: ‘Many children at school do not know the Maori language. It is an important thing to know both the English language and the Maori language – those [who do] are the best translators. Maori is a good language and it is being learnt by Pakeha children. When a Maori person arrives they are greeted by the Pakeha children, ‘Tena koe! Tena koe!’

In the motion about sports, Ihaia Hutana inserted an amendment to the effect that football should be excluded from sporting activities. Mr Thornton supported the motion saying that people thought of football as being about broken legs, assaulting people and many other evils. Some Pakeha condemn this sport because they do not know well the rules of football. Many accidents happen in other sports. Many people die when horse-riding. Football is bad because the people who play it are bad – worthless people and not chiefs. This subject was the subject of argument at Taumata-o-Mihi, Waiapu.

Apirana Ngata said that Te Aute was the only place where football was played properly. It was not good for Maori who only thought about strength and bravery.

Ihaia continued to support his amendment strongly. ‘I have heard about and seen the brutality of football. A person’s clothes are thrown down and his heart tells him that this is a battle. When a person is in a collision he becomes angry and says, ‘Now then, just you wait!’ The spectators are pleased and without thinking they bawl and shout, ‘Thump him! Thump him! – they’ve gone mad, they’re drunk. When a fellow’s pants are ripped he is embarrassed. I have heard that it is said that some boys have been killed playing football. Leave that activity to the Pakeha – a people with healthy, not sickly, bodies. Falling from a horse or a bicycle are real accidents. When football is played you know there will be injuries. One side is trying to reduce the number on the other side.’

Paratene Ngata said: ‘I have cared for a boy whose body was crushed playing football. I have seen football played well but still people are injured because it is a contest.’

Ihaia’s amendment was approved and the motion which has been published was passed.

(To be continued.)

A NOTICE

The Bishop of Waiapu will visit these towns in March if there are no problems or accidents.

March

Sunday 23rd Kawakawa

Good Friday 28th Rangitukia

Sunday 30th Kaharau

[7] 

SOME LETTERS RECEIVED

Wharepapa Whatanui from the Tuhoe area has written to us to tell us that Tiramate Rahera Whatanui is going to Hukarere School. He says that she is perhaps the first child from the Tuhoe area to matriculate from the area’s schools. She is a person who values school. She is 16 years of age.

We congratulate this child and her parents for their noble aspirations.

CONCERNING THE ARRIVAL OF THE PAPER

To the Editor of Te Pipiwharauroa.

Friend, I am sending 5/- in this letter as supplejack seed for the bird.

Friend, the reason I am writing is that there are delays and differences as to the time the paper reaches me. In the past year, some months we have been waiting and the paper has not come, other months it arrives. That is why I was disgusted.

However I shall try again this year and if there are problems with the delivery of the paper I shall stop taking the paper. However this is the supplejack seed for this year that I am sending.

From your friend,

Nikorima Poutotara

[I am very grateful to you for pointing out the circumstances of the delivery of your paper. We want to be told if the fault is ours so that we can remedy the problem. When the papers are sent out the names are printed on them and so a person’s name will not be left off. But then it may happen that when some are taken to the post office you do not receive them. Many papers are returned to us; written upon them is ‘This has not been collected by the person.’ - Editor.]

CONCERNING THE SCHOOLS

To the Editor of Te Pipiwharauroa.

Greetings, Friend, the guardian of our pet, Te Pipiwharauroa, that sings as it comes carrying news to all parts of this island.

Friend, load these few words on the wings of our messenger, to be carried by him to the people. My friends, an article by me appeared in Te Pipiwharauroa about our children’s schools in the past months. I am now sending these additional comments to be heard by the ears of each person; they are also directed at the Committees of the schools in Maori areas.

In the past months I and the Inspector of Pakeha Schools visited many schools, and I listened to the Masters of the Maori schools who said that the problem in those schools is what the Pakeha call ‘Discipline’, with children not sitting quietly in the School, rather they are always restless and do not give attention to doing the schoolwork. In my opinion it is right that the school Committees should diligently consider these things and that they should order the masters to punish the children who are fidgeting while they are being taught.

There are some people who do not want their children to be punished, but I believe this is wrong because it is by listening to the master that the children learn.

This is the rule which will ensure that our children are alright and that they will learn in the Pakeha schools where this kind of practice is not seen, for whatever reason. At present the Masters have no power to teach since they cannot punish if pupils turn away and fidget.

Friends, let us consider these things and take them as an example for us.

Here I end my speech.

Alas, the pet who comes [?whakauoro] here. ‘Kui … kui… whiti … whiti … ora!’

And so,

From your friend,

Piripi Pou.

Kaikohe 28/2/02

SOME DEATHS

Kawhena Wiremu of Matauri Bay has sent us a letter to tell of the dead in that village. A woman called Miraka te Pere died on 18th December. She left behind her son, aged six months. Kawhena spoke in praise of that woman mentioning her goodness, her quietness, and her adoption of the faith. The people were very sad about that woman. On 21st February the younger sister of Miraka, Arani Haki, was taken. Having finished her songs and her greetings to the people, she died. She also had a child, a girl of six months.

Farewell, you women! Go to your people.

[8]  

THE MAORI GIRLS’ SCHOOL

The Hui at Hastings.

The Rev. Perere Peneti used the whole month of February to speak to the Pakeha people of Hastings, urging them to support the school being set up in Auckland to educate Maori girls. The first gathering was soon after the end of the hui at Te Aute, however while the hui was still going a party of men went to Napier to preach in the Pakeha churches on Sunday, 2nd February. Perere Peneti alone preached in the morning at St Augustine’s. In the evening he preached again in the major church, the Anglican Cathedral, while Apirana Ngata was with the Presbyterians, Reweti Kohere with the Wesleyans, and Ware Waitai with the Baptists. They focussed their words on the problems facing Maori and on the evils that the Pakeha brought to Maori, and they begged the Pakeha to come close and to help the Maori people. One way for them to help is by educating Maori girls who will raise and teach the coming generation. At the conclusion of the services the Pakeha gathered again at the seaside to listen to some young people. Rev Perere Peneti, Apirana Ngata, Reweti Kohere, Ware Waitai, Wi Paraire and Tama Arapata stood on the bandstand. Two thousand, or more, Pakeha stood alongside listening. The speeches were followed by songs as relish. The party stood there, all warriors. The Pakeha listened to Maori passing on their language. On the Monday morning they returned to the hui at Te Aute, their hearts full of praise for the blessings of the chiefs of Hukarere.

At the end of the hui at Te Aute on the Tuesday a party went to Napier to a gathering arranged to support the girls’ school in Auckland. The main theatre in Napier had been hired for the gathering. The Bishop of Waiapu chaired the meeting. The first speech was by Reweti Kohere. He laid before the Pakeha the reasons it was right for them to help the Maori people. First: the land the Pakeha live in belonged to the Maori. Second: should the Maori be lost to New Zealand then the character of the land would be different, the wonder would decrease because the Maori are the leading people amongst the native peoples of the world. Third: the Maori are a fighting people who are committed to raising the mana of England. Fourth: Christ said you are to love your neighbour as yourself. The Maori is neighbour to the Pakeha people of New Zealand.

After Kohere came Ware Waitai. He said that the ancestors of the Maori sailed here from a distant place called Hawaiki. Furthermore they sailed the sea not knowing if they would perhaps reach a new land. The third of the speeches was by Rev Perere Peneti about the state of the Maori formerly, now, and in days to come. He said that the best way to ensure that the Maori people will survive and will prosper is to educate the mothers, and therefore he was committed to supporting the school for the girls, and he urged the Pakeha to support it. The Pakeha were full of praise for the speeches given by these young Maori men. The songs by the party from the Te Aute Association were also praised.

On the following Sunday the remnant of our party assembled at Waipatu where we were welcomed by Paraire Tomoana, his elders and his sisters. Apirana Ngata had returned from the hui to Rata. On the Sunday we alone were responsible for the sermons in the Pakeha churches. On the Monday night a large gathering took place in one of the halls in Hastings with Captain Russell as chairman, and Peneti, Apirana Ngata and Reweti Kohere as the speakers. The Pakeha were full of praise for this gathering. One man said that there was no indication before as to why they should support the Maori, however their ears had heard and their eyes had seen young Maori speaking to Pakeha in the Pakeha language. I repeat some of the words of Apirana. He said that he was fearful of one thing about educating Maori girls which is that when they know well all the Pakeha ways they might marry Pakeha and not want Maori fellows. Apirana also stood to read the story he himself had written, ‘A Scene from the Past.’ It was much applauded by the Pakeha.

One day a meeting was held at Waipawa. Peneti, Mr Thornton, and Ihaia Hutana were the speakers. Eight boys from Te Aute came to sing. On the Sunday, Peneti returned to Napier. All the children from each church in Napier gathered in the Cathedral. Nearly 1000 children assembled. The newspaper said that this was the largest children’s service held in Napier. Peneti is still going around this district in these days speaking about the Maori Girls’ School.

[9]  

THE COLONY’S PROFIT

1902 / 1901

Property Tax £1,776,543 / 1,752,443

Stamp Duty 604,145 / 620,316

Post Office and Telegraph 77,889 / 69,179

Land Tax 297,102 /288,246

Income Tax (?Take Moni] 14,764 / 12,245

Alcohol Duty 73,100 / 68,977

Railways 1,477,040 / 1,359,137

Registration 54,3?3 / 52,597

The Paerata ships 25,876 / 23,451

Other Works 82,098 / 77,495

Land Sales 52,823 / 63,713

Land Sales [?Whakaroa] 7,139 / 8,619

Land Rates 113,293 / 109,750

Total £4,656,431 / £4,506,075

This March sees the conclusion of the counting of the Colony’s profits, and so the Prime Minister believes that the money raised will be £150,000 more this year than in 1901.

THE ACCOUNTS OF TE AUTE COLLEGE, 1901

Income

£ s d

Carried forward from last year 347 19 11

Land Rentals 2000 0 0

Sustentation from the Government 210 0 0

McLean Money 100 0 0

Fees from Pakeha students 131 4 6

Total £2789 4 5

Expenditure

Teachers’ Pay 480 0 0

School purposes [?whaingainga] 801 18 8

Repairs to the building 52 6 3

Payment of staff 227 16 4

Books 61 13 1

Doctor 28 14 0

Insurance 18 12 0

Sports 7 18 0

Land surveying 52 16 7

Bank fees 1 10 5

Given to Hukarere 630 0 0

Additional gift to Hukarere 67 8 1

For the enlargement of Hukarere 271 8 6

Surplus 87 1 9

£2789 4 5

PRINCE HENRY OF GERMANY

Prince Henry, the younger brother of the German Emperor is travelling around America in these days. The people of America are giving the Prince a warm welcome. Each day of his travels there is a feast to honour him. While he is close by he is the guest of the leading people of America, Pierpont Morgan and others. The Prince is going to see the Niagara Falls, the largest waterfall in this world. When he has done that he will visit some places in America, a journey of 3000 miles. The German Emperor has expressed gratitude for the great welcome the editors of the American newspapers have given his brother. When the Prince arrived at one town on his way to the Niagara Falls there were 35,000 people to welcome him. It is said that one of the reason for the Prince’s visit to America is to further strengthen the friendship between America and Germany.

THE WAR

We have received news of a major battle at Paardeberg. Many soldiers of the Seventh New Zealand Division fell. But they died bravely. The progress of the battle was as follows. De Wet’s soldiers were completely surrounded by Lord Kitchener’s troops which included the Seventh New Zealand Division. When De Wet saw that he was now captured, he ordered his men to find a a way to escape. Taking his mob of cattle he drove them to the area occupied by the Seventh New Zealand Division. He thought that the soldiers would be frightened by the cattle running at them and would run away themselves, leaving open a way for De Wet and his men to flee. But when the cows were driven towards them the New Zealand soldiers did not run. And when seventy of the cows had been shot by them they stopped running. When De Wet saw that the New Zealand troops had not fled, he ordered his men to fire; they also used the cows as cover. But although the New Zealand soldiers had not cover, because of their bravery and the fierceness of their fighting De Wet was unable to escape. Lord Kitchener came to the Seventh Division and praised them for their bravery and to express his condolences for those who died. Of the Seventh Division, two officers, one a half-caste from Napier, and eighteen soldiers died; five officers and thirteen soldiers were wounded. People wept on receiving these tidings that some of the young New Zealanders had fallen. But one Pakeha said that we should mourn but also be glad because they were not defeated  

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by the enemy, rather those who died laid down their lives for their country and their king. In this battle 800 Boers either died, were wounded, or were captured.

Lord Methuen

[Methuen was captured by the Boers at Tweebosch on 7 March 1902. He had been wounded in the battle as well as breaking his leg after his horse fell on him. Boer General Koos de la Rey released him due to the severity of his injuries, providing his personal cart to take Methuen to hospital in Klerksdorp. – Wikipedia]

Lord Methuen has been captured by De la Rey, one of the Boer generals. Five of Lord Methuen’s officers and 70 soldiers were wounded. Captain [?Tirani] and 200 soldiers are missing. The Boers have carried them off.

The report of Lord Kitchener of 14th March tells of the return by General de la Rey of Lord Methuen to the English army at Klerksdorp. It is said that Lord Methuen was released by that general. In the fighting spoken of above Lord Methuen was wounded in the leg above the knee.

The Sixth Division

The Sixth New Zealand Division is due to return on 11th April; their fighting has ended.

The Ninth Division is still in Auckland but will travel soon.

There is discussion about sending another division after the Ninth which would make ten divisions of soldiers sent from New Zealand.

WHANGANUI TO TAUPO

I have published my accounts of my travels around Rotorua-nui-a-Kahu. May I also tell you of my journey this summer? I travelled from Te Rau as far as Taupo and saw those lands and their sights, those people and their [missing], and heard their stories. I shall leave out my journey from Gisborne to Whanganui and describe my journey from Whanganui to Taupo and my return.

The Whanganui River

Perhaps Maori people do not know that one of the major sources of wealth of this colony is its scenery; it draws thousands of people from every part of the world to come to New Zealand and throw away their money. The Whanganui River is one of the great sources of wealth for the town of Whanganui. People come from every place to see this river. The attraction of Whanganui is its wildness, its cliffs and rapids.

There are two shipping companies on the Whanganui River; the new company has reduced the prices and is accommodating. The new company has two steamers, the Aotea and the Aorere – the Aorangi has not yet been completed. This is the company in which Maori have shares and which is supported by them. The older company has the Wairere, the Ohura, the Manuwai, the Waione and the Wai-iti.

Just after sunrise our steamers, the Aotea and the Wairere, set out with many passengers on board both. I did not land at the villages where people lived; most of them I only saw with my eyes. Most of the names of the villages were Pakeha names, the Maori names having been discarded. On the Whanganui we find Raorikia [Laodicea], Atene [Athens], Koriniti [Corinth], Karatia [Galatia], Ranana [London] and Hiruharama [Jerusalem]; Hiruharama, a Roman Catholic village, is the largest of all these villages. The Marae Act has been thoroughly implemented on the Whanganui River. Adjacent to the river are the one hundred thousand acres given by Whanganui to the Land Council.

I looked on the Whanganui River and saw why the Pakeha seek it out. There are cliffs on either side covered by trees, fern and flax. At the very bottom is the steamer full of people. When it comes to the rapids where the paddles do not go strongly enough a stretched-out cable is picked up from the river bottom. It is attached to the machine and the steamer is hauled up over the rapids. We left Whanganui at 7 o’clock in the morning and at 5 in the evening when it was already dark we arrived at Pipiriki, a distance of almost 60 miles. We slept at Pipiriki. On the next day we boarded the small steamers and ascended the river to see the best places of the river. I had a service with the people of Pipiriki, and I also saw the strong commitment of the people there to considering how to implement the Marae Act. On the Whanganui River is the famous island of Moutoa where there was a major battle.

The Battle at Moutoa

The battle at Moutoa in 1864 was a major conflict between Maori and Maori, a battle similar to that in which the Pakeha was engaged. News had come that the Hauhau were descending the Whanganui River; they were coming to attack the town of Whanganui. The Maori on the Government side went up the river to stop the Hauhau. The Government side were at Ranana and the Hauhau at Tawhitinui. [11] The Government side got tired of waiting and demanded that the two of them fight at the island of Moutoa. On the day agreed one side set out to cross as did the other side and they met in the middle. The first volley was fired by the Government but not a single Hauhau was hit while three of the leaders of Whanganui fell. When not one of the Hauhau fell the Government side put it down to the incantations of the tohunga and they took to flight. But Tamihana stood firm. With two shots of his rifle there were two dead bodies. He speared a man and he split the head of another with his axe. But after two assaults he fell to the ground. Fifty of the Government side crossed to Moutoa while fifty stayed behind under Haimona Hiroti. It was this elder who brought back the Government fighters. He aroused his party who were lying low and he called out that Whanganui should return. When they returned they shouted and when they engaged with the enemy they began hand-to-hand fighting in which they struck them with guns, axes and rocks. At the end the Government side stood while the Hauhau had been defeated. Fifty Hauhau were killed that day and 20 were wounded. The leading Hauhau warrior was struck as he was crossing the river. When Haimona saw that man he said to one of his men, ‘Get up quickly!’ That man dashed into the river with a mere in his hand. As the enemy was still climbing the bank he was struck on the head; he died and his head was carried away. A leading Whanganui chief who died was Hipango. On the defeat of the Hauhau, Whanganui descended to the coast. The Pakeha of the town were standing at the place where the bodies were brought amongst them, and they were overcome at their preservation. In one of the parks of the town of Whanganui there is a fine stone set up by the Pakeha people of Whanganui as a memorial to the Maori who gave up heir lives for the Pakeha.

RUSSIA AND CHINA

The Minister of Russia in Peking said that although England and Japan have concluded a treaty between them, Russia maintains the same position towards China which is that they will not return the money agreed by China as reparations. He also said that Russia had no wish to increase the benefits it and other powers had taken. There are 63,000 Russian soldiers in Manchuria, the country on China’s northern border. Japan is sending 150,000 soldiers to that place within a month. Perhaps at these times when the powers are acting heatedly there will be a conflict between Japan and Russia.

MARAE COMMITTEES

To the Editor of Te Pipiwharauroa.

Greetings, friend. I am sending these few words to our friends on Marae Committees under the Marae Councils of every district as divided up by the Government.

The Committee is under the Takitimu Council member, Hemi Tutapu.

This Committee has held three meetings. There was a meeting to elect a chairman and meetings to allocate the responsibilities of the members.

These are some of the matters decided at the meeting held at Ohako, Te Arai, on 10th March:

1. The Marae of the villages should be improved, along with the homes. Brambles should be cut, along with any noxious weeds that are growing. Dilapidated houses should be knocked down and perhaps burned. Water used for washing clothes, dishes or other things should not be poured out on the marae or at the entrance of houses, but should be carefully carried to a place arranged for such things.

2. Dogs should not be seen wandering around Marae, at hui perhaps. The same goes for pigs, as well as hens, ducks and geese. Rather build fences and perhaps coops beyond the homes.

3. One matter concerned the money that comes to the Committees from penalties for wrongdoing. This Committee thinks that such money should come only to the Committees and that it should not be for the Council which has however the tax money and the fines. This is because a Committee is elected for only one year and then ceases.

The reason this Committee produced this plan is because the Takitimu Council has arranged that the Marae Committees divide money from penalties with two parts going to the Council and one part to the Committees. However the Council has not finalized that matter and perhaps it will be brought up at the meeting at Waiomatatini.

We dealt with many matters. That is sufficient for now. We await the discussions at that major meeting, from which we expect to see some good decisions.

The members of this Committee are:

Akuira te Ota, Huruhuru,

Mahaki Paraone, Wakana Kiniha,

Irimana Waipara.

So much for what we have to say,

Akuira te Ota (Chairman)

Wakana Kiniha (Secretary)

I think that it is a good thing if the Councils and the Marae Committees of each district send some accounts of the meetings of the Councils and the Marae Committes for publication in Te Pipi, and that each Council and each Marae Committee perhaps should send a donation for Te Pipi so that it can effectively publish the articles sent to it. – Wakana Kiniha.

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CALENDAR: APRIL

Day 10 New Moon 1h 20m p.m.

Day 23 Full Moon 6h 20m p.m.

1 T Tuesday of Easter Week

Morning Evening

2 Kings 13,14-52 Ezekiel 37.1-15

John 21.1-15 John 21.15-end

2 W

3 Th

4 F Fast

5 S

6 S First Sunday after Easter

Numbers 16.1-36 Numbers 16.16-end

1 Corinthians 15.1-29 John 20.24-30

7 M

8 T

9 W

10 Th

11 F Fast

12 S

13 S Second Sunday after Easter

Numbers 20.1-14 Numbers 20.14 – 21,10

Luke 11.1-59 Galatians 4.1-21

14 M

15 T

16 W

17 Th

18 F Fast

19 S

20 S Third Sunday after Easter

Numbers 22 Numbers 23

Luke 15.1-11 Ephesians 4.1-25

21 M

22 T

23 W

24 Th

25 F Mark, Evangelist Fast

Isaiah 62.1-6 Ezekiel 1.1-15

Luke 18.31 – 19.11 Philippians 2

26 S

27 S Fourth Sunday after Easter

Deuteronomy 4.1-23 Deuteronomy 4.23-41

Luke 19.1-28 Philippians 4

28 M

29 T

30 W

NOTICES

We have some Catechisms to be Learned by Children, and Sunday Prayers. If a clergyman lets us know what he requires we will send them free of charge.

RULES OF TE PIPIWHARAUROA

1. Te Pipiwharauroa is published monthly.

2. The cost of the paper is 5/- a year, payable by Postal Note or stamps.

3. When the shillings sent in by someone are used up then his paper will be wrapped in red; after two such postings of the paper it will cease to be sent.

4. It is acceptable to contribute articles from anywhere in the land, but it is for the Editor to decide whether to print them or not. Write clearly.

5. Address your letter like this: TO TE PIPIWHARAUROA, TE RAU, GISBORNE.

A NOTICE

To those wanting a Prayer Book or Hymn Book. I now have plenty of books The prices are:

Large, soft cover 2/6

Large, red cover 3/-

Large, hard cover 4/-

Large, superior cover 5/6

Small, soft cover 1/-

Small, red cover 1/6

Small, hard cover 2/6

Small, superior cover 3/6

Hymns -/6

Clergy requiring Hymn Books can contact J Upton, Auckland, and the price will be less.

I will pay the postage to send the books to you

H W Williams,

Te Rau, Gisborne

People wanting a Bible or a New Testament should apply to the Bible Depository Sunday School Union, Auckland.

Bible, 2/6, 3/6, 4/6. Enclose a postage stamp for 1/-.

New Testament with explanatory headings 2/6, 3/-, 4/6. Enclose a postage stamp for 3d.

Small New Testament with Psalms 2/-, 2/6, 3/-, 3/6, 4/-. Enclose a postage stamp for 3d.

SUPPLEJACK SEEDS FOR OUR BIRD

5/- Matare Hape, Miss Blakiston, Hamurona Pawa, F R Wykes, Irimana Toka. 2/6 Kawhena Wiremu, Mawene Kiriwi

H W Williams, Te Rau Press, Gisborne.