Te Pipiwharauroa 90

Te Pipiwharauroa 90

No. 90

1905/09

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 90, Gisborne, September 1905.

THE WAITANGI ASSOCIATION [KOTAHITANGA]

We publish an article by Te Rapihana about the Treaty of Waitangi Association which supports our contention that the Association should be revived as a strong and united voice of the Maori People. At the large hui held at Wai-o-Matatini it was thought that the Association should be wound up and that the general meeting of the Councils should be the unifying gathering. But this idea is very wrong because the Councils are Government bodies and a time may come when the Government is in conflict with the Maori People and the Councils will not be in a position to criticize the Government.

There was nothing wrong with the Association that it was wound up and brought to an end; the only wrong we observed was that it consumed food and money. The fault that brought about its suppression was that the men who ran it were only men chosen by the people, men who were orators, who thought deeply and who sought the well-being of their people and not status. This gathering would answer the statements of the Pakeha newspapers which stir up the Pakeha people to plunder Maori lands, and we cannot criticize if there is no way to make the voice of the Maori People heard. If a bad law was proposed the hui was able to convene at short notice and the Association was able to condemn what was being done. Because they were chosen and empowered by the people at large what they said had influence and authority and was listened to by the whole country and our members were supported. We do not think the Maori Land Settlement Bill will be passed this year but the matter will be raised in the coming year and, although the Government is sympathetic to us, perhaps it will not be strong enough to overcome the strong and angry pressure of the Pakeha. If this Government is elected, the first act of the new Government will be to plunder the Maori lands, hence we said that we must quickly take up this matter.

………………………………………..

The Maori Land Settlement Act is being considered at this time and it is likely that it will be completed this year.

[2] 

THE MAORI ASSOCIATION

To the Editor of Te Pipiwharauroa.

Greetings. Please load my few words onto the wings of Te Pipi for it to carry them to all the parts of this country he reaches, to my beloved friends in all parts of these two islands, Te Waipounamu and Aotearoa. Greetings to you all. The reasons my heart was moved to write these words were concern for the truth and what I see with my eyes. The truth was in the words of the Editor of Te Pipi, No. 88. His word, which I saw was true, was to the effect that the Association of the Maori People should be revived as a vehicle for giving voice to the important and united voice of the Maori People. So, my friends, this indeed was the statement which moved my heart to write this letter – my seeing the truth of what the Editor said. We, the Maori people of these two islands, have no power to fight against the Government under the Government’s legal provisions. So let me point out the validity of this objective. First, in the year 1891 the first hui of the Treaty of Waitangi [Association] was held. Its purpose was to unite the Maori people of the two islands and this was agreed unanimously by the people at that hui. Consequently the convening tribes, Ngati Kahungunu, undertook to arrange a hui to bring together the tribes of the two islands, and this was agreed by Ngapuhi, Te Rarawa, Te Aupouri and Ngati Whatua. In 1892 Ngati Kahungunu held it at Hastings and it ended. In 1893 another hui was held there. After that Wi Pere set up a hui at Pakirikiri in 1894. I was appointed member for Te Rarawa and attended that hui. However when I arrived at that hui there had been some dishonesty about the arrangements on the part of the organisers. Money had gone astray but the tribes were determined to declare that the Association should proceed and conclude its business. That year I saw that the whole Government was anxious. Likewise I also saw that the Maori leaders had taken to heart one of the Government proposals which would undermine that purpose lest the Association come to fulfilment. Afterwards came a revival. In the year 1898 the hui was again held at Papawai. I attended that hui and saw for myself how the chiefs had all gone over to the Government. The weapon in their hands had been used to strike their Maori friends. Since that hui in 1895 the hui of the Association had been relocated by Te Arawa to Rotorua and I was one of the members there. There were many troubles that year but most of the problems were because of the organisers of the Association and they were not sorted out at that hui and the work of that hui was not done satisfactorily, but all Te Arawa agreed to unite the Maori tribes in order that the Maori tribes of both islands should speak with one voice and their determination shook the Government. The organisers of the Association still had to deal with the problem of the missing money. I put forward a motion there that the account books of the monies collected by the chiefs should be handed over to forward the work of the Association, but they were not laid down according to my motion, the causes being some of the ministers and the closing of the Pakirikiri hui. As a result the using up of the money remains a mystery to this day. After that, in 1896, the hui of the Association was moved to Taupo. At that hui two problems affected the work of the hui – the activities of the Government and Maori sovereignty. The latter problem arose within Waikato and was taken to heart by some of the leaders running the Association; as a result no goals of the Association were achieved at that hui. After that, in 1987, the Association hui was convened at Papawai in Wairarapa. It was held there and once again the organisers or the Association failed to complete everything; therefore the matters dealt with at that hui did not include some of the concerns brought by us. There were many difficulties there and I know that the Government had a hidden agenda in relation to the Maori leaders which would serve to bring down the Association of Maori People. Today the Government has turned its attention to settling a matter desired by some of the leaders within the Association [line missing]. [3] A Government bill was submitted to the Association which would be passed as a law for the Maori People; that was the 1897 Board Bill. That was the first weapon – a petition to the Queen praying that the remaining lands of the Maori People be reserved; that was the 1898 Board Bill. With this the leaders grasped this Bill as a weapon against the Association and so began the destruction of the Association. Consequently this Bill was opposed by one section of the Association. We were those who condemned that Bill and as a result it was not passed by Parliament. In 1899 the Treaty of Waitangi Association met again whereupon that Bill was approved with corrections. In 1900 the Association again met in Rotorua when the Land Council Bill [Maori Councils Act 1900] and the Rat Bill [Bubonic Plague Prevention Act 1900] were confirmed. When they were brought to Parliament they were passed because they fulfilled the Government wish to bring down the Association of the Maori People. And so I have written this at some length in order to make clear my support for the words of the Editor of Te Pipiwharauroa. However the main weapon with which to spike some of the bad legislation which the Government is imposing upon us and our land, because this is what is said, is our members, our spokesmen in Parliament, However let us scrutinize their work in that House. In their objectives the members differ from each other; we have four members and four different opinions. Therefore were the Association still in existence it could get them thinking in the same way and making the same demands in Parliament and they would exercise some power; at present they are occupied with arguing amongst themselves. Moreover, we say that the member who gets if right for those of Tai Rawhiti is Wi Pere, or Waikato says that the member who speaks for them is Henare Kaihau, the tribes of the other island maintain that Tame Parata is the best member, while we say that the member who maintains our cause is Hone Heke because we are happy that the people of the South deal with their own problems. In this way we see that our own member is good; we insist on saying that our member is very good and that’s that. My careful observations of the doings of our members from their speeches is that they set up laws which hurt us and, therefore, it would be a very good thing were the Association to lay down guidance for our members. If they did not agree with what the Association said then they should leave the House of Parliament and the Association would send a replacement. The matters on which the Association would make a stand are the Land Council Law and the Rat Bill, and the Association would amend those laws. It is for the Editor to decide whether or not to send out this article; if he doesn’t want to, that’s alright.

From your friend,

H Rapihana.

Pukepoto,

Akuhata 31st, 1905.

VEXATIOUS MORMON : MORMON VEXATION

By the Editor of Te Pipiwharauroa.

We have received a letter from Paora Hopere but we shall not publish it because we think that the readers of Te Pipiwharauroa are becoming bored. Paora Hopere will not give up writing. He will not acknowledge or agree that he has been beaten. It is no good telling a person who ridicules that he is clever. We printed Paora Hopere’s article last month and we appended our answer. In this way we balanced the articles and we leave it to the people to look at what the articles say.

But our desire is to clarify the statements of a Mormon here in Gisborne. Out of embarrassment that person did not write his own name but used the pseudonym, ‘Te Whare-tu-ki-te-pa-tuwatawata.’ That man objected to our saying, ‘this whole district is fed up with the Mormons.’ That holy man used strong words; the Mormons are of course the holy people and some perhaps are [all] publicans. [4] He said also that there are many Mormons here in Gisborne. We stand by our statement that ‘this whole district is fed up with the Mormons.’ No-one should mistakenly think that there are many Mormons here in Gisborne or in the Ngati Porou area. The Mormons are not increasing but decreasing. Te Muriwai is the only village where there are a few Mormons, and perhaps ‘Tuwatawata’ is from there. In Gisborne there are two, an elderly man and an elderly woman. Sometimes we have seen many Mormon ministers staying in the home of those people and taking services. We are very sad for those people. There were many people in Gisborne who were Mormons in the past but they have become tired of the Mormon religion.

Turning to the Ngati Porou area, Hata te Kani the main Mormon in Uawa has died, those who remain there are not. At Waipare there is Hone Paerata, We do not know if he is a true Mormon; perhaps he is only a Mormon in name. At Tokomaru there is Wiremu Potae who has left the Mormon religion. Many people in Waiapu went over to the Mormons but now there are only perhaps one or two Mormons in Waiapu. I do not know if there are still Mormons in Kawa Kawa, though I know there were many Mormons there previously. There are very few Mormons now in this area – people are fed up. Those who are still Mormons are ashamed and have not returned to the Church which nurtured them. This then is the weariness of this district with the Mormons for which the Editor of Te Pipiwharauroa is doubted. We believe that the Mormons will soon disappear from these islands. When the time comes that Maori become truly wise the Mormon Church will not be visible.

‘Tuwatawata’ spoke about God having a body and of how Jacob and God embraced each other. ‘Tu’, the best thing for you, with your limited understanding, is to keep your mouth shut and to leave arguing to Paora Hopere, a man of knowledge. Christ said, ‘No-one has seen God,’ (John 1.18). It was Jehovah who said, ‘You shall not look upon my face; no-one can see me and live.’ (Exodus 33.20). Paul, too, said, ‘He is not seen by anyone, nor can he be seen.’ (1 Timothy 6.16). Over to you; it is said that God indeed plays with people! Mormons! Mormons!

TRUTH AND LIES

To the Editor of Te Pipi.

Greetings. Here are a few words, sighs from the heart about these matters, Editor. These are the subjects. On Tuesday 28th July Rev Nikora Tautau came to Waimate North, a distance of three miles. When the two of them arrived the people had gathered and were awaiting them. When dinner was over the service bell was rung . The Rangaunu Choir took their places, The hymns were 35 [Karanga ana mai te reo – The voice calls out] and 87 [He pouri noku mo te he – I am sorry for the sin]. Rev W H Keretene conducted the hymns. Rev Nikora Tautau preached on the text, Ephesians 4.1. As Nikora preached the congregation listened carefully and wanted him to go on longer. Bodies were alert at the depth of his words and luke-warm people were indeed troubled by him.But he uttered words of greeting to the people of Rangaunu. Nor did he have any directions to give to the parish which was holding on to faith in the heavenly Father. On Sunday 23rd a service was held in the church at Waimate. The officiant was the Rev Keretene and the preacher the Rev Nikora Tautau whose text was 1 Peter [?2].9. As Nikora went on what he said was very good. There were 95 in the congregation including some Pakeha. Those Pakeha approved of his sermon very much. Afterwards, during the Sunday night, a man called Mapi Pene started prognosticating. This man appeared to be mad or something else. The man was from Waikato. Some chiefs from Waimate came to put an end to what he was doing which had convinced and deluded some of the people. Those chiefs asked, ‘What are your spirits?’ He said it was an angel called John, whereupon people shouted out, objecting to this maligning of the angels of God. Indeed, what you are doing is tossing about the name of God and making it maligned by people.  

[5] 

The people who were listening to these deceptions did not look at the word of Christ that we should beware of false prophets which come to you in sheep’s clothing but inwardly are ravening wolves. [Matthew 7.15] We must watch out for these manifestations. There are some in some districts here. There is a tohunga called Epiha who is mainly responsible for deluding people. He is active in Waikato. When the minister prays they laugh in the place the service is held. All these wicked works are accursed. Many people were led away by the activities of this man, perhaps 100 altogether [?mo te 100 koni atu ranei (sic)], but this is fewer than the number who listen to him and who are afraid that he will skirmish with the law because he also works on the sick. Enough! Rev Nikora Tautau has arrived amongst the wolves here. With Rev Keretene he has come to overthrow what is bad and what is wrong. I finish here these words for you to consider.

Hapeta Hau.

SETTLEMENT LAW

Hone Heke, Tame Parata, and Wi Pere have written a letter to the Prime Minister criticizing the Land Settlement Act devised by the Pakeha. These are the matters they object to in that law.

(A) The Colony will benefit under the first laws by 67,000,000 acres of Maori land, leaving the Maori People with 4,000,000.

(E) The Pakeha has been empowered by the old law and by the ease with which they can take most of New Zealand for themselves to take it as a home in which to settle.

(I) Although the Maori have been educated for many years they still hold on to their old customs and it is these customs that determine what they do.

(O) What the nature of the Maori People will be has not yet been determined. We are still ignorant.

(U) Their industry and loyalty was seen in their forebears. It has been lost, like their lands and the money for which they sold those lands for the useless foods of the Pakeha.

(H) If the remaining Maori lands are sold then the 1900 law will have been overthrown which said that the sale of Maori lands by the Government should stop. An increased number of landless Maori got land under the provisions of the old Government. [The sale] would lie heavily on the land and on those Maori who are devoted to agriculture.

(K) Although it is the case that much Maori land lies idle and is not worked, this is not only a Maori fault.

(M) There is no comparison between the large holdings of the Pakeha and those of the Maori because: (1) There will be only one or perhaps two Pakeha occupying a single holding. (2) One piece of Maori land may be owned by 400, 500, or 1000 people. If the Pakeha’s land is sold he will get all the money, while if the Maori land is sold each person will get very little money.

The thinking of our members about the administering of Maori lands is:

(A) Maori land should not be taken but money should be given to the Maori to work their lands just as the Government advances money to Pakeha.

(E) Maori who have clearly demarcated their land should begin to improve their lands when they receive the money.

(I) Maori who have divided up their land should quickly work their land.

(O) Where many Maori share in the ownership of a single piece of land they should set up a corporation and choose a committee of five to administer their land.

NOTICE

We have copies of A Catechism for Children to Learn and The Sunday Prayers. Any clergyman wanting some should contact us and they will be sent free of charge.

[6] 

FROM THE EDITOR

The Editor thanks Poihipi Kohere and Wi Paraire and other members of the College for writing Te Pipiwharauroa while the Editor was away.

Because of the many items sent to us and the busyness of the Editor it has not been possible to translate into Maori the third chapter of the Words to Mothers. It will be published next month.

AN IMPORTANT QUESTION

Many people approve of or condemn some actions, some sports, some things, without really knowing which is the wrong thing. Is it right or wrong for a person of faith to drink alcohol, to play football, to go to horse races, to dance, to bet and do other activities? It is clear that some activities are not wrong but become wrong for a person if he does them to excess. The person of faith must ask two important questions to determine whether a thing is right or wrong.

1. Will this activity, this pleasure, these clothes, this habit of mine, this friend, diminish my love of God, or my desire to pray, to read the Bible or to go to worship?

2. Will I cause someone else to go astray by what I am doing?

If our heart says, yes, the let us abandon that activity, that book, that pleasure that house, those clothes, or that food.

CHURCH NEWS

Poihipi Kohere has returned to Rangitukia, Waiapu, to carry on the work of Rev Mohi Turei because of the illness of that elder.

The Revs Hone Papahia, Ropere Tahuri, Wiki te Pa and Hone Kaipo went to Taranaki to preach the Gospel, and received a warm welcome from Taranaki. Some villages asked them to come to their village and lead worship.

They spent one night at Parihaka. Hone Papahia and Wiki te Pa spent several weeks in Taranaki before returning to Ngapuhi. Ropere and Hone stayed in Taranaki.

The hui of the Te Aute Students’ Association will be held in Rotorua this year or next year.

OTHER ITEMS

The Pakeha of Napier, and indeed the whole Church, are saddened by the death of Dean Hovell, minister of Napier Cathedral.

One important subject of conversation in New Zealand these days is the Revival of Faith at Waihi amongst the gold-diggers – a veritable Pentecostal awakening of faith. The whole town has been affected. Many habitual drunkards have turned to the faith and they say that they have lost their desire for alcohol.

In their third match, New Zealand played Bristol. New Zealand won 41-nil.

A man called Lionel Terry came to New Zealand. He travelled by foot from Mangonui to Wellington. He was occupied with distributing his book which condemns the residence of Chinese in England. That man came from Africa. He is a big man, 6 foot 4½ inches tall. While he was in Wellington he shot an elderly Chinaman for no reason. He says it was to alert the Pakeha to the evil Chinese. He wrote a letter to the Governor saying that he had killed that elder. He is now in prison. He is perhaps insane.

[7] 

A HOUSE FIRE

At 8 o’clock in the morning on Sunday 17th September, the orphanage was on fire. The children and the carers were all at breakfast. The people in some houses saw that the building was on fire. When the children found out they ran to St Stephen’s School. When the Maori children heard they ran there. Some were lying clothed on their beds, some reading books and others outside. Some carried hosepipes to extinguish the fire. Because there was insufficient water pressure the upper rooms were completely abandoned. From the place where the fire started it was not possible to retrieve belongings but most of the belongings were brought out. The staff of the school were full of praise for the Maori boys (Mr Tunks) [The treasurer, C J Tunks] for all their help. No children suffered burns. One of the carers (Mrs MacCullough) lost £100, possessions, and some valuable jewellery. In the [?rihanatanga] of the part of the school that was burnt was £200. Twenty girls sleep in the part that was not destroyed by the fire. Some of the girls are being accommodated at Victoria School and thirty-six boys at St Stephen’s School. The Pakeha thanked the Maori children and the Principals of the Schools, Mr A Wilson at St Stephen’s and Mrs Mirams at Victoria.

From the pupils of St Stephen’s School.

FOOTBALL

The Australian team came to play in New Zealand. They beat Dunedin, Christchurch and Wellington. They were beaten by Taranaki, the Maori at Rotorua, and Auckland.

The New Zealand team arrived in England on 16th of this month. They played against Devon, an English County, and defeated them 55 – 4. In the second game against the County of Cornwall, New Zealand won 41 – nil.

MENTAL ILLNESS

In Doctor MacGregor’s report to Parliament he said that he had found that 1 in 285 Pakeha was suffering from mental illness while amongst us Maori the figure was one person with a mental illness in 296. Last year there were 3058 people with mental health problems in the Colony – 1,801 men and 1,237 women – which was 97 more than in 1903.

The causes of mental illness were many.

Born with learning difficulties 106

Alcoholism (54 men, 12 Women) 66

Troubles 33

Loneliness and religion 12

Confusion 5

Depression 4

Illness 16

Jealousy 1

Love affairs 3

Studying too hard 5

Starving 2

Frights 6

Contagious disease 13

[?tikanga kararehe] ?Bestial

behaviour. 29

A PETITION

Every district of the Waiapu Electorate should have received petitions asking the Pakeha to prohibit the sale of liquor. It is known that the Maori People do not have a vote on this matter, consequently some Pakeha wished to ascertain what the Maori people of this district think about this matter, whether the majority wish to prohibit it or not. My friends, be quick to sign that petition so that it is soon full. The people who sent out the petition are planning that they or their friends will take around that petition. Don’t wait for a person to come but take it around yourselves or get friends to. Best wishes, people. We hope from our hearts that this drink will be done away with in the Waiapu area.

[8]  

TE RERENGA WAIRUA [THE DEPARTING-PL;ACE OF THE SPIRITS]

To the Writer of Te Pipiwharauroa.

Greetings, yes, how do you do? If you would, please send out this article to be seen by the helpers of the Cuckoo. My eyes have seen within my heart the absolute correctness, the absolute truth, of the explanations given by the Hapetas, father and son, of this thing, the Ghost. Many people here likewise agree. The important speakers know this about ghosts. Most people do not like it. Those people who do not accept the excellent explanations of W T Hapeta of Naumai and his son, T T Tama a Hapeta of Kaihu, have the brains of a pumpkin. I fully support their tribal knowledge of ghost spirits. It is true that their learning has not been overthrown by anyone. For my part I totally agree with them about ghosts. It is true that no-one will be able to avoid them whatever they do. Many people here are haunted by ghosts at night, in the evening, since the days of the ancestors, and it is still happening. Here is the [?wikinihi - ?evidence] for my support of ghosts, spirits. I shall speak of Te Rerenga Wairua [The Departing-place of Spirits], the pathway of the spirits, the ghosts. Formerly and up to the present the spirits began to climb up at Pararaki. This is the end of the beach known as the Long Beach [Ninety Mile Beach] from Ahipara to Muriwhenua. They ascend to Haumu and go inland to Waingurunguru which is a spring under the earth which gurgles at times. Climbing up they reach Herangi, an inland hill. Descending they cross the flowing stream which was formerly known by the elders as Waitarau. Now, at some times during the day or night when the sound of the flowing water cannot be heard, it is said that the spirits, ghosts, are crossing. Over the stream is a place called Te Werahi which was a large village of living people in former times, and the sound of the flowing river could be heard on that village marae. Having crossed the stream, they climb the big hill known as Te Atua-Perunui. They descend a long way and reach their destination, the descent which brings them to the sea, however no-one is able to get to this space which is the final descent to Te Rerenga Wairua. The name of that place is Motatau. I shall send a photograph of the places I am speaking about. The place called Te Rerenga Wairua is very remarkable. The sea is black. If fish are caught there they are different in appearance from those here. There are two streams on one side of that descent; one is small and is called Waiorarapo and the other is called Waiorata.

The spirits, ghosts, dive in and cross to the islands the last of which is called Ohau, but there are many islands. Some are called the Three Kings and the last hill is called Ohau. When they arrive there the spirits, ghosts, weep. As for the tree call a pohutukawa, it exists and is still growing there now. That tree is still growing between the rocky cliffs in that place and spreading out. That place is like a row of houses stretching down to the bottom. It is Motatau. The branches of that tree hang down and near the bottom they turn upwards and continue to grow. Now, I want to say this: the spirit exists, because it is said that God is a spirit. Look at Christ’s words. And there were the people going to Emmaus; on the way they talked with Jesus but did not see him physically for he was a spirit, ghost.

It is not just in the mind, Editor. I want to say this: discard your ideas and instead say that a man has a ghostly spirit because the body lies lifeless without the spirit. I think that you should not dispute this matter, ghosts. Many people believe in this account including some Pakeha. I have truly said that I truly believe in the existence of spirits, ghosts, and some of those Pakeha are still here. If you do not agree with this article I shall say this to you: Come up here and I myself will take you to Te Rerenga Wairua. I give you my word. To end my article I would say this: Best wishes to the Editor of Te Pipi. This is the end of what I have to say. I belong to the family of W T Hapeta of Naumain and his son T T Hapeta of Kaihu. But let me say this: Greetings to the Christian Editors in the faith of Jesus Christ. Amen.

Te Pipi, do not edit out any of the above article but sent it out complete to be seen by the two islands. [9] This is the story of Te Rerenga Wairua. He began his work as a seer at Mangonui. However were it put into the fine and lucid language of Karama, the language of Ngapuhi – the problem is a different [?tanga] on the part of people. If perhaps it was by Maori alone then it would be confirmed or whatever. Who will say it, who will show it? By the evening and the morning it will be pointed out.

W T H Pangu.

Waihinahina,

Dargaville.

[We have not quarrel with the idea of spirits or ghosts. Our dispute concerns malignant spirits. Many people see ghosts and we say that perhaps such ghosts exist, but we wonder why most people do not see ghosts. The Editor is happy to accompany Pangu (if that is his name) to see Te Rerenga Wairua. Best wishes! – Editor]

MAORI LANDS.

RISE UP MAORI PEOPLE!

To the Editor of Te Pipiwharauroa.

[My friend, greetings to you living in your nest. Greetings, you who spread the memories and the thoughts of the people to all parts of the island of Aotearoa. My friend, take on board these few words for our friends from the four corners of the island to see,]

My friends, I greet you, my best wishes to you all. I would like us to talk together.

The time has come when the Pakeha are agitating and resolving to run the Maori lands so that all are worked to provide profit for the colony, and these management plans will perhaps be brought to the House in the coming session. It would be a good thing were Maori to speak face to face and choose and implement an agreed stand which will be truly understood, so that their lands will not be wrongly taken.

To achieve this end let all Maori help to set up newspapers in their parts of the Colony. All the articles in those papers should be by Maori and they should leave the elders to speak for them in their meeting houses. The matters thought of and understood and discussed by the whole hapu should be written down and sent to be printed in the Maori newspaper. As a record their ideas should be carefully written down along with their questions for the betterment of their people. They should be printed in those Maori newspapers. In this way Maori will know the discussions, thoughts and questions of Maori.

If this is considered within the hapu in the North, South, East and West, the time will come, my Maori friends, when a right way will be found to manage the working of Maori lands which will help the cause of right and provide profit for the colony.

I think and hope at this time that all the hapu will think wisely, and that each person and member will stand firm if it is proposed to split up part of the land claims of each person, so that what is right may be done, and done quickly at this time, lest the Pakeha take over the work and do what Maori regard as wrong and there is bitterness.

Where land has been split up and divided then appeal to the Maori Land Court to confirm the work of the Maori hapu and to issue title deeds to each owner and to each person.

Every effort should be made to overthrow all the proceedings of the coming session of the House. Do not allow their proposals to get through. But if the proposal is to allow people to purchase leases of large areas in order to provide money for working their lands then that will be good. Enough for now.

Your friend,

Captain Young,

Te Rawhiti, Russell,

August 25th, 1905.

THE COUNCILS

To the Editor of Te Pipiwharauroa.

My lad, greetings to you, the father of our bird which travels singing to the many marae of Aotearoa and Te Waipounamu. Best wishes to you. If it pleases you, please place my words under the wings of the cuckoo for it to carry to my friend, Tuta Nihoniho.

My relation, during the time you are in Waiapu, my best wishes to you. I reply to your article carried in Te Pipi No. 87. [Tihe ere mauri ora sic. sneeze of life, call to claim the right to speak (Te Aka)], Be strong above, be strong below. I consider myself fortunate, King Agrippa, that I can speak to you now about every aspect of my home. It is this, my lad, that [10] we are working at and are raising up and are in the course of achieving in relationship to the Marae Law. Here is what we have achieved in my own village. There is not a single reed house now and great effort has been put into improving the land for grazing white and brown sheep from the Karakatuwhero River at Te Kawakawa to the Mangahawini River at Tokomaru. They are being worked on in this district but there is still a problem in that the muscles are strong and the will is eager but the pocket is weak.

As for the Land Councils, I who am writing have worked hard at this and the committees have completed investigating the ancestral claims which are now with the Court.

As for the intoxicating liquor of wicked Satan, it would be right and good if what you want could be applied for the remnant of Hikurangi and Aorangi mountains. But it is too late, for already blood and muscles are atrophied and people are tottering around, all the possessions and lands of people are being consumed, and their [?haunga ahi - ?homes] are disappearing. However it is up to you, our lights, who are determined to work while the sun is shining though night is near, while I try to clear things up here. If it can be achieved the people who want to drink will be happy. If it is right then perhaps your warning will be heeded. Anyway, I must show my appreciation and that of New Zealand here for my friend Admiral Togo, for General Nogi and all Japan. Best wishes, Togo. May God protect the two of you to the end of the world. Greetings.

Bird, I have some surplus supplejack seeds for you. They have not been sent but await the time for sending.

My article is ended, [?e heke iho ana ki raro].

From your friend,

Urikorekiteao.

[?Ka tika piki waha teihana].

YOUNG PEOPLE’S GROUP

A Word of Caution.

It was a [?wairangi - ?crazy] night, and therefore this Young People’s Group met and shared thoughts about what Parliament was doing about Maori lands. It was decided to send [them] to you, Te Pipiwharauroa, for you to carry and for you to show them to the Maori People. It will be a reminder to you all, and there may be some who do not know what the Pakeha are doing. When these words are printed they will be a challenge to the Maori People to be alert. For the time is soon coming when we will know everything. For we have first observed that the Pakeha want to open up those Maori lands which are not lived on or worked. We want to say to you to hold on firmly to your lands to provide you and your children with a living in days to come. The Maori People today live on terms of equality with the Pakeha. All the laws applied to the Pakeha can be applied to Maori because we are under the authority of the same King. So, people, hold on to your lands; let your sweat pour down in order to improve your lands as farms or for some other purpose, to provide you with a living. For the proposed actions of the Pakeha may soon be a cause of pain to the heart. People, now we are exhausted. Our continuing hope is that you will have every good thing with great joy.

J Neker,

St Stephen’s.

A REFLECTION

What should we do about our lands to prevent them being taken under the Settlement Act? – Pipi, Number 88.

Choose some people from nearby marae to be a committee to administer leased land. All the lands lying idle, unworked or unimproved, within the districts of the members of the Committee – the person or persons owning such lands within the district should be able to apply to the committee to advertise them for lease to Maori or Pakeha living in the area, not to outsiders, for five to ten years. When the lease comes up for renewal the state of the land should be indicated in the notices. All the people wanting the advertised land should write to the chairman of that committee stating what they are prepared to pay per acre. The highest bidder on the expiry of the notice should appear before the committee along with the owner or owners of the land. After questioning of the two sides by the committee, the committee will confirm the agreement on the side of the lessor and that of the lessee. When the two sides are in agreement then the contract is confirmed.

[11] 

The expenses of the committee, set after careful consideration, should be met from the acres of land leased.

Enough! Greetings, Te Pipi.

From your friends who are seeking the survival of the remaining lands.

Hapeta Renata and Matarae Arona.

Kaeo, August 10th, 1905.

p.s. To the Editor. Please put this before the two islands of Aotearoa and Te Waipounamu. If this idea is supported by the Maori people of each marae it should be swiftly put into action. Our thoughts go to the past. The people who have land see that the members of Parliament are sharpening the teeth of the land-swallowing taniwha. The knife is nearly at the throat of the Maori. We support what Te Pipi has seen.

GOOD NEWS

The whole world is happy at the emergence of the news that peace has been made between Russia and Japan. People are very happy because it was not known whether that meeting would be successful because of the severity of the Japanese demands for reparations. Because of Russia’s obstinacy those demands were moderated. On 11th of this month the treaty between Russia and Japan was signed. This is a summary of the provisions of that treaty:

1. Korea will come under the oversight of Japan and Russia will have no jurisdiction.

2. The armies of Russia and Japan are to leave Manchuria.

3. Japan is to take over Port Arthur, [Taani] and its places and seas.

4. The railways of Manchuria are to be divided between Russia and Japan.

5. Japan is to have the gold and coal mines in the vicinity of the railways allocated to it.

6. Japan is to take half of the island of Sakhalin so that Japanese ships can sail the seaways.

7. Japan is given power over all the fishing grounds of Russia in the East.

The great Japanese People did not like this treaty because of the few things gained by Japan and they came close to resuming fighting, but they are now pacified. No money was paid in reparations. However the knowledgeable people in Japan perceived that Japan had gained much from the railways and the gold mines. It was not Japan’s aim to fight for money. She gained her objective, namely, Korea, Manchuria and Port Arthur. It was also seen that the Russian army had not been able to break out of the siege or force their way out. Peace is a good thing.

PARLIAMENT

With the death of the Hon. Hori Kerei Taiaroa there is only one Maori in the Upper House, King Mahuta alone.

There is much talk amongst Pakeha in Parliament and outside it about Maori land; the main idea is the taking of Maori land. The Auckland newspapers are the strongest in arguing for seizure.

Our Maori members are very strong these days. Wi Pere challenged the Pakeha members, saying that Pakeha should fight against the Maori. Wi Pere said that in a short time he would have raised his army of 4000 to fight the Pakeha, and if there were equal numbers of fighters he would destroy the [?haunga ahi - ?homes] of the Pakeha. Wi added relish to his words with [the song], [?Pakeha ko hera].

After Wi Pere’s mischievous speech some Maori from Wairarapa wrote criticizing what he had said, and saying that they would not join his 4000 soldiers but would remain faithful to the King. Tomorrow, if they remain faithful, he will [?tiwehe- ?part them] from their lands anyway.

In response to the criticism of the Pakeha members of the Land Councils, Hone Heke said that the Councils were not at fault since some land not taken by Pakeha had been opened up, but through lack of money the Councils were unable to do surveys and make roads. The Pakeha were very critical of the lack of results from the Councils. The discussion of the Law for the Settlement of Maori Lands continues. It is hotly debated.

Timi Kara said that Fitzroy’s Treaty of Waitangi was wrong. It was wrong to open up the sale of land to ordinary Pakeha. It was wrong for the Maori People to be fighting [?whawhitanga sic - ?whawhaitanga] the Government. And there were faults in the laws made by Parliament of which some members are Maori.

[12] 

 CALENDAR : OCTOBER 1905

Day 13 ○ 10h 33m. Day 28 ● 6h 28m.

1 S Fifteenth Sunday after Trinity

Morning Evening

2 Kings 15 2 Kings 19

Ephesians 3 Luke 5.1-17

2 M

3 T

4 W

5 Th

6 F Fast

7 S

8 S Sixteenth Sunday after Trinity

2 Chronicles 35 Nehemiah 1 – 2.9

Philippians 2 Luke 8.1-16

9 M

10 T

11 W

12 Th

13 F Fast

14 S

15 S Seventeenth Sunday after Trinity

Jeremiah 5 Jeremiah 22

Colossians 3.18 & 4 Luke 12.1-35

16 M

17 T

18 W Luke, Evangelist

Isaiah 55 Ecclus. 33.1-15

1 Thessalonians 3 Luke 13.1-18

19 Th

20 F Fast

21 S

22 S Eighteenth Sunday after Trinity

Jeremiah 35 Ezekiel 2

2 Thessalonians 2 Luke 16

23 M

24 T

25 W

26 Th

27 F Vigil, Fast

28 S Simon and Jude, Apostles Athanasian Creed

Isaiah 23.9-17 Jeremiah 3.12-19

1 Timothy 5 Luke 19.1-28

29 S Nineteenth Sunday after Trinity

Ezekiel 14 Ezekiel 15

1 Timothy 6 Luke 20.1-27

30 M

31 T

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

£1 5s Rev R H Tahupotiki; 7s 6d Waru Hori, T Gough; 5s Mawepe Kiriwi, Piringi Uruamo, F A Bamford, Ruihi Tawai, Renata Tamepo, Pare Koihu, Tamaariki, T P Russell, W T Prentice, Hapeta Hautehoro.

H W Williams, Te Rau Press, Gisborne.