Te Pipiwharauroa 94

Te Pipiwharauroa 94

No.94

1906/01

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 94, Gisborne, January 1906

KINDERGARTEN SCHOOLS – SCHOOLS FOR INFANTS.

(By Rev F W Chatterton, Delivered at the Te Aute Hui at Rotorua.)

We all agree, Pakeha and Maori, that it is a good thing to educate our children. We know that if children are not educated they will experience great difficulties throughout their lives. We cannot remedy in adulthood the failures of childhood. If the tree is not shaped when it is small it will be very difficult to shape it when it is large.

Education is the thing taken up above all other things by the wise nations of the world, and they are continually improving the schools. All kinds of schools are being promoted – small schools, colleges, technical schools, so that children know the benefits when they grow up. But many forget to teach the child at the best time for teaching it, that is, from two to six years of age, and the child is left to join in itself. Its education has not been carefully planned and, as I see it, this is the case with most Maori children. It is very clear that the most important years of a man’s life are the years of his childhood up to the age of seven but this is forgotten by people. Parents do not really know what to do with these years and think that they should wait until the child has got much older. It is also clear to us that the teaching of small children must be different from that given to older children, hence my talk about teaching small children, because I know that this is the right thing for Maori infants. The name give to this kind of teaching by the Pakeha is Kindergarten. Some 60 or 70 years ago there lived a man in Germany called Frobel. His main work was as a schoolteacher but he thought that it was a mistake to leave it until it was older to teach a child but that it should be taught while small. To find out the right way to teach a small child he observed a child from its birth until adulthood. He sought to know what the child wanted and that provided the agenda for his teaching. [2] He learned the wishes of the child and that provided the basis for his teaching. He learned that the child was not a machine, just a reproduction of its parents, but a person in the image of God, and the important thing was to carefully order what that child did so that it was being carefully taught while not realising that it was being taught. The body, mind and spirit of the child were being taught simultaneously. After observing for many years the nature of the child he set out his proposals for teaching children and it is called a Kindergarten. While he was observing children he saw that they were always active and up and about; their hands were always investigating things. Then he saw a way of teaching children in his eyes, through their eyes, their ears and their hands. He saw that children wanted to play and this provided the basis for his teaching: he was the first person to think of play as a means of teaching children. He knew that it was good that the child be always happy, and that children would learn if they wanted to do things themselves when they were small, therefore they should be taught through their play. He said that play was the way to achieve all good things; they should enjoy what they were doing right up to adulthood. He also saw that children wanted to build things, to mix dirt and water like flour, to build houses, forts, and suchlike, and so he prescribed that one aspect of his teaching would involve mud. He also saw that children loved the colours of flowers and things that made sounds and running around inside and outside, and therefore he concluded that children’s desire to play should be the true basis for teaching and that this was the way to teach small children. The Kindergarten School is the embodiment of the teaching of Frobel. The teachers in this school are to teach gently and they are to be people who understand the nature of children. A main method of the Kindergarten School (which is what I call a school for infants) is using music and drilling like soldiers, because children want to be always on the move. The music is used to get them to be quick about finishing their work. Things that promote learning with their eyes are colourful balls, blocks and beads. Important occupations are making things out of clay, sewing clothes, and weaving mats. These things are done as ways of teaching; playing and learning are mixed up together. The children are taught to look carefully at things they see and to talk about the appearance of those things. All these things stir the mind of the child by means of things that it wants to do and which give it pleasure. The great benefits of this kind of teaching have been observed in the places where it is well done in that the children are thoughtful, quick, and delight in everything they see. This way of teaching is being introduced into our schools but Kindergartens are separate and unique. This approach to teaching is widely used in America and increasingly in England. In recent years it was introduced in Sydney and a Kindergarten College has been built to instruct the teachers; there are forty students learning at the college. Some Kindergarten Schools are in very poor areas of Sydney and there is no charge because some charitable people have established them, and now new light is shining in the hearts of children and their parents in those places. There is also a Kindergarten School for the children of well-to-do people but they have to pay. There is a school like this in Wellington and it is very good. I was amazed when I visited that school at the knowledge acquired by those little children and the excellence of the teaching which will establish habits which will carry on into adulthood. They were taught to be considerate to one another and to think of important things by means of the way of pleasure. The worth of the Kindergartens is recognised in America, and it is said that if it is known that there is a failing district in a town it is not visited by the police, rather the thing that is going to improve the district [3] is the establishment of a Kindergarten. I have heard that there are discussions about establishing a free Kindergarten in Wellington. When this is completed others will be built in other towns right throughout New Zealand.

On the basis of what I have heard and seen of Kindergarten Schools, I think that this would be a very good thing for very small Maori children. Most Maori mothers do not appreciate the great importance of the early years of childhood. Children are being fed with the wrong foods, children are not dissuaded from eating unhealthy foods, and the hearts of children are not persuaded to reject what is wrong and to aspire to what is good. There are no playthings with which they can learn to build. When they get to 6 or 7 they start their education; before these years the child is left to hide itself. If the child is good it will be good when it gets older; if it is bad who knows what will happen? This is very bad. According to Frobel, a child learns when it is small to grow up good, and what he advocates is the way to educate small children. One night we held a discussion at Te Rau College, The subject of the discussion was the question, ‘If a Maori has to decide what work he should do, what things should guide him?’ Many people said that in ancient times the Maori would decide on his own work or projects, but in these days he sees that most of his work and projects must be for the benefit of others, and it is through that togetherness that the Maori people will prosper and become a numerous and strong people, and that work will not be done according to precedents alone but it will done from the heart, and this will happen by the children at school being taught to think for themselves. This state of things will be helped by the technical colleges, and, in the mind of the writer of this article, this kind of teaching will be most helped by Kindergarten Schools which link manual skills with stirring up the thoughts of the heart of the child.

CHRISTMAS AT TAURANGA

To The Pipiwharauroa.

Greetings! Please carry these few words to your marae on which you land. They are about 25th December 1905, the birthday of our gracious Lord, Jesus Christ. A great Christmas was held at Maungatapu, Tauranga. It was celebration of that day and, secondly, the opening of a new church which was dedicated in the name of our Gracious Lord. It was built on the site of an old church which had collapsed before. It had been built by our forebears in 1862.

It was erected at Puke Maire. It is on a high hill and very beautiful and can be seen from all parts of Tauranga. It can see the wrongs and the rights and the evil and the peace. The hill is the resting place of our ancestors who have gone to the presence of God. It is a fine and beautiful church. It is named for Christ, Christ Church.

Our ancestors establish the faith here in Rangataua, and so we, their descendants follow in their footsteps on the road of faith. Because of this, these hapu, Ngati He, Ngati Pukenga, Ngati Patiki, and Ngaiteahi, decided to invite the tribes, the hapu, the languages, the organisations and the leadership to come in person to the opening of that new church and to celebrate the building of this inheritance from our parents. On 23rd those invited to this hui were seated. Ngati-te-Takinga, Ngati Rangiwewehi, Waitaha, Tapuika, Irenu Kukopoko, Rangiteaorere, Pikiao, Ngati Moko, Tuhourangi, - all these hapu of Te Arawa came to this hui, along with all Ngaiterangi, and Ngati Awa. Those are the tribes that gathered on this day. There was lamenting over tragedies and, afterwards, speeches. The laments came first and afterwards the speeches began and recounted the history from the coming of the faith to this day when peace has been established, the result of the faith.

In the evening we gathered in their ancestral house, Wairakewa – visitors and all the local people. There were greetings and greetings from the marae. Wairakewa is 68 feet long and 35 feet across, [4] and it is 18 feet to the ridgepole. The house is carved, beautiful, a building for chiefs and it stands like a chief. The site of the house is on the marae at Opapati. That marae is sacred, it has mana, it is awesome, it is a place of learning, it is the location of the sayings of our ancestors, our old men, our parents, and of us, their descendants living in the world. It is the location for the stories of the death and life of the people of Ngati He and of the greatness of people from our ancestors up to this present time.

These are the proverbs of this marae. There is one about the great number of people in former times:

Nga papaka o Rangataua.

'The crabs of Rangataua.' [cf Nga Pepeha 1802]

 The one about the leaders of the people goes,

He paruparu nga kai, he taniwha nga tangata.

‘Their food is fermented cockles and they are monsters.’

Hauoiria make proverbs about the strength and the bravery of all Te Pekati, and about the bravery in establishing the house.

On 25th at 11 a.m. that church was opened. The ministers who came in person to the opening of that church were Rev Goodyear, Rev Ramaka Haunia, Rev Ratema Te Awako, and Mr C E Nicholas. These were the ministers who opened this building. There were other ministers or the Archdeaconry of the Diocese of Waiapu who had to stay away because of the pressure of work on the ministers of the Diocese – Rev Hakaraia Pahewa, Rev Turuturu Maihi Ngakii, Rev Wheriri Peneti, and Rev Timutimu Tawhai. The Bishop of Waiapu delegated the authority to dedicate a church to Rev Goodyear and his clergy, Rev Rameka and Rev Ratema, and they opened that new church, calling it Christ Church. Two hundred people got into the church but most were outside. Afterwards Mr Goodyear preached.

Gifts amounted to £6 10s. Twenty people took the sacrament. When they came out at one o-clock the dining room was opened. That dining hall is two chains long and 24 feet across. There are five tables inside. There were 200 people at the first sitting, 200 at the second and 200 at the third. Before they went in to eat there was an announcement telling people that if they wished to contribute they could put their donations in the plate in the dining hall whether it be one or two pennies or more, but even if they didn’t put money in the plate in the dining hall they were still able to go and get food for themselves. There was much food in that building – birds, pigeons, mutton-birds, the treasures of the Maori, the food of chiefs, along with the food of the noble people, the Pakeha. No food was lacking and the chickens were as if they were still alive. To look at, the building was very good being decorated with the sweet smelling grasses of summer. People were shy about going to eat. £11 12s 5d was raised in the plate of the Dining Hall. In the evening at four o’clock the Main Plate of the hui was set up on the marae of their ancestral house, Wairakewa, and there were speeches of welcome to the tribes. The greetings went on for a long time and then the starting contribution of £10 from Ngati He, Ngati Pukenga, Ngati Ngapatiki, and Ngaiteahi was put in the plate. Again the tribes heard the word: by the invitation of your parents you have seen our marae. Come and cover up completely the starting money in your parents’ plate. Arawa gave £32 11s; Ngairangi, £20; Ngati Awa, £1. The total amount in the plate was £53 8s 9d. That in the Dining Hall raised £11 12s 5d. there was £6 10s from the church. The total was £71 11s 2d. The people who came to this hui were very grateful. A launch brought the Pakeha of the town to the hui. The Church had hired the launch.

A total of 500 people more or less attended that hui.

This is an unusual activity here in Tauranga. Such are my words of explanation to you.

From your friend,

Hakemaru,

Helper.

HUI AT ROTORUA OF THE TE AUTE STUDENTS

To the Editor of Te Pipwharauroa.

My friend, greetings to you and your supporters. These are my few words to be carried by our bird to the places to which he goes singing. On Wednesday 27th December the Hui of the [5] Te Aute Students’ Associationtook place at Ohinemutu, Rotorua. The students of Te Raukahikatea came, along with their teacher. Some of the students of St Stephen’s School also attended. Many people attended the hui. The President of the Hui, Archdeacon Williams, was not able to come because he was unwell. Paraire Tomoana was chosen as President. Apirana Ngata, Rei Ngatai, and some other leaders who support the work of the Association attended. Many matters were dealt with by the hui. One of the motions passed was to ask the Government if we Maori could be empowered to prohibit this evil drink, alcohol. One of the motions was that Maori should set about improving their own lands. The people at the hui were one day invited to Te Whakarewarewa where a Maori Meeting House was to be opened. The Te Aute Students’ Association opened it. The marae was packed with people. The matters for discussion that day were those raised by Apirana and were about aspects of the land. In the evening they returned again to the site of the hui. The ministers who attended that hui were Rev F W Chatterton, Rev F Bennett, and Rev Timutimu Tawhai. These are the names of the people from Te Rau: W Paraire, P Turei, P Tamahori, and P Tihore from Ngati Porou, H Wainohu from Ngati Kahungunu, R Nuku from Urewera, and P Erihana and W Katene from Te Waipounamu. The young people of the Association were very grateful to Te Arawa for the hospitality they gave their visitors. Te Pipi, I shan’t say more. Best wishes for the New Year. May God keep us all.

Patihana Tihore.

SAVING THE REMAINING LANDS.

To the Editor of Te Pipiwharauroa.

Greetings! Some words. We have heard the voice of the bird lamenting, ‘Many Pakeha have eaten me up.’ If that speech is true as I understand it, a meeting has been held at which the Maori People assented to that Association taking our grievances to England, so together we should take a collection to support your justified action to secure the salvation of the people and the land. The Pakeha has only one thing in view. As for you -they are uneasy over this – you lament at the pain of the bite of [?a te ori nga ngara] the insect, of those members who will be returned, and who as friends of the Government will lift up their axes and cut your throats, so be careful. Therefore the heart seeks to know, ‘Is this true or not?’ Get on quickly with the work, let your thoughts be as one, be united, and be at one. If you do not bestir yourselves now the land and the people will perish. There will be nothing good to live for. By the provisions of this law we will by treachery be enslaved. The land will be confiscated. It is a wicked law. So quickly bestir yourselves to condemn the wicked actions of the Government towards the Maori People and so demonstrate that you have committed yourselves to action to save yourselves. If you do not bestir yourselves the Government will persist with this law which will confiscate land, possessions, and what have you. Maori will become pet slaves, to be bound, trampled on, and, as a people, thrown out as a mangy dog is driven away to disappear. I think this Board Law is a real reptile with all the land falling into the hands of the councils and those who are dependent on it will be returned to you. That board is a veritable reptile, painted on the outside with honey so that its voice is sweet, and it says great things with flashing eyes to cheer the heart. But the big reptile lurks inside. When the lands fall he gatheres sits in the middle calling out to the fly, ‘Come, come, I have a fine house here.’ When he returns there are a multitude piled up dead. Let all the people contribute. Many Pakeha will help you because they say that this action in having an Association to carry your grievance to England will save you.

By the Pakeha who is very concerned for you.

[6] 

GISBORNE TO ROTORUA – VIA MOTU

At four o’clock in the evening of Monday 17th December 1905 the two of us arrived at the railway station at Gisborne. Our bicycles were laden with our packages – packages of clothes, packages of food. We loaded our bicycles onto the train and the whistle blew. We shook hands with some of our crowd at the station and the train left. At six o’clock we arrived at Te Karaka. We got on our bicycles and rode to Poututu, a village 12 miles from Te Karaka. Five miles from Poututu the left pedal fell off my bike. At that place the river rushes along., it was turbulent and the road was wet – it was not a dry road – and I had only one pedal. I began to be downcast. After eight in the evening our feet thudded into Poututu. We were both wet when we arrived, but I was especially so from trying to make my bike go – wet inside and wet outside. After we had eaten we set about working on my bike. Then we saw that there was not a major problem and if I could go straight to the place where it broke I would probably not have to do much. During the night there was a rainstorm but when we awoke in the morning it was a fine day. After breakfast, at 8 a.m., the two of us left. This part involved climbing mountains. We took off our coats and tied them on top. We went on our bikes  and they would carry us down. That 'horse' was really something when it came to going down mountains. We had our dinner that day, Tuesday, on the road. At six o’clock in the evening we arrived at Motu. That was a far as buggies could go. From there, there was a horse tack as far as Opotiki. We left at five o’clock in the morning on the Wednesday. This track took us through the forest with many twists and turns. We would emerge and see before us a mountain or forest. At six o’clock in the evening we arrived at human habitation. We had almost reached Opotiki. We stayed at a station there. In the morning we ate our breakfast. We set out and at almost eleven we emerged at Omarumutu where the sea was washing the beach. We went north and came to Opotiki. This day was Thursday. We were looked after there by Rev Cato. At 8 on Friday morning we set out on our journey. When we arrived on the beach it became very windy and our ‘canoes’ were not keen to go into the wind, and we felt tired. However the beach proved our blessing and we went on northwards to Ohiwa. We left Ohiwa and arrived at the branch road which took us inland. When we got there we had a problem with the shingle from Tarawera: our ‘horses’ didn’t like it there. We climbed and, having got to the top, our bikes were alright going down. We came out at Whakatane. We turned aside into a Pakeha settlement. We were given cups of tea and some plain cake. The lady of that place perhaps thought that we had eaten. Having paid for our tea we stayed a little while and then went on. We left Whakatane at four o’clock and aimed to get to Te Teko that evening. We arrived at seven. The way was level and our ‘horses’ went well. When we arrived at Te Teko we were very empty inside [?]; we hadn’t really eaten since Opotiki. In the morning we had said that we would arrive at Rotoiti after dinner but we had dinner at the house of the schoolmaster. Another 42 miles remained before we would arrive at Rotorua. We had been travelling for a long time when the air came out of the back wheel of my bicycle and I travelled on foot for perhaps 5 miles. When we eventually arrived at a stream by the road we took a rest. I set about working on my bike; my friend set about boiling a few plums to provide us with some liquid to drink. By the time I’d finished my bike, his plums were cooked. We drank the water and, as we were still able to lift up our feet easily, we went on. We entered a forest and climbed upwards, eventually arriving at Rotoma. Leaving this lake we went on through the forest, emerging at Roto Ehu. All this road was very good. We left this lake and went through the forest to Roto Iti and arrived at the school that had been spoken of. When we arrived the people had gone away. It was now past two o’clock. We were hungry but there was no food. Night was drawing in on us. We stayed there for a rest and to brew some tea to warm our insides. Having finished drinking our tea, [7] after three o’clock we got on our bicycles and at half past five we arrived at Tikitere and also saw Rotorua, and our hearts revived. We forgot the hunger within. We turned aside to see the amazing things at Tikitere. Our visit was unusual and in ignorance because we did not know that tourists are expected to pay there. We left Tikitere at six o’clock. Our journey was downhill and it was after seven o’clock when our footsteps sounded at the house of Mr Bennett in Rotorua. When we arrived we were no longer weary.

The distance we had travelled was 191 miles. It took us 4½ days in all. We covered 42 miles a day. The difficulties of the journey were at an end and at the end we reached a good place. It was as if ‘I have travelled over that place below.’ We discovered the truth of the saying of a famous Pakeha, Livingstone: ‘If you have been tested you will know what you can achieve.’

Best wishes,

Pine Tamahori.

OTHER ITEMS

On Christmas night, 25th December [Christmas Eve – See NZ Herald 26.12.05}, a steamer, the Kapanui, got into trouble in Auckland harbour. When it was crossing to one side it collided with a steamer called Claymore. The Kapanui was sailing across while the Claymore was going straight forward when the two collided. It was the Kapanui which was destroyed, being split in the middle. Five people were killed.

A Ngati Porou man went to Auckland to learn the trade of saddlery. He had almost completed the required years when he became ill. He was in Auckland Hospital for a short time. Then he decided to return home to his parents. When he arrived home he died. This man’s name was Hakuwai P Peiha. His tribe is very sad about him.

THE LAND CONFISCATION LAW

To the Editor of Te Pipiwharauroa.

My friend, greetings to you who guide our bird. Best wishes in these days that bring joy to our hearts. Christmas and the New Year are upon us. Greetings in this year, 1905, the year in which we found that the land confiscation law had been completed by the Government. So, my friends in every place, look for an implement [?mauraku – rake] with which we can defend ourselves against this land confiscation law. I have examined my thoughts about a plan whereby we can stand up and fight in this bad time that has come upon us. It is not my idea but the Editor of our paper brought it to mind. It struck me, and I see that there is no greater resource for us Maori than to renew our Association as a means of addressing the grievances that we voice year after year. Therefore, the basis of this Association is still the Treaty of Waitangi, and it is by the coming together of the tribes that we will be able to take the treaty to the King of England for him to look at and determine in his wisdom the authority or otherwise of the Treaty which was set up by his father, King George [sic], and by the Queen. Therefore, you thinking people, why are you quarrelling about electing members? And what part do you play in that election? Will your votes have any effect in the House of Parliament and will you be able to defeat the votes of the Pakeha people in their house? Therefore, my friends who are fighting over the election of members, I cannot see that this contention is right, that we should be elected as members because our members do not have any power. Rather, who can achieve anything? We should devote our efforts to the aspect I’ve spoken about above. As I observe the work of our members, three who work in Parliament are very effective, however the problem with their strong interventions is that they cause angry division in Parliament. [8] That is their problem. Although you people fight for their election, you are in no way different. But if you really want to seek a way of bettering our lives, then let us adopt the idea of renewing our Association. Leave our friends in Parliament and let us devote our energy to this project of ours which will help those in Parliament and empower them in the presence of Parliament without binding their hands. There are two good reasons for the Maori tribes to be united in an Association. One is to present the united voice of the tribes of the two islands just as in a haka there is one lyric being sung to dance to - even though there may be 500 people there is a single presentation of the words. If the words of the haka are out of sync then the raising of the feet will be wrong. Therefore my friends, if we speak with a single voice to attack the statements of Parliament that is excellent, but if the Maori People speak with different voices that is bad, and thoughtful Pakeha people will not be inclined to listen. Therefore, my beloved friends in the Lord, let us gather together our ideas into one. Forsake ill-will, boasting, presumption, jealousy, treachery, angry contention, and divisiveness, all of which are destructive. Rather put on a heart of concern for a person’s well-being, a humble heart, and patience – clothes which will equip us to set up our Association in this time when the roots of the law which aims to confiscate out lands have not yet grown in the soil remaining to us now. Enough, my friends! This matter is a very weighty matter; the thing which will make it lighter is not delaying the implementation of this scheme. That’s what I have to say about this matter following this notice of mine. Enough! Best wishes to all of us as we seek to do good for ourselves, the Maori People, living in this wicked world, according to the Scriptures. If there is a statement in this article which stirs the hearts of the readers let us give voice to the word which describes what out hearts feel.

Herepete Rapihana.

Pukepoto, Mongonui,

December 18th, 1905.

A LETTER FROM TARANAKI

To the Editor of Te Pipiwharauroa.

Bird, greetings to you, the collector of the news of the world, the planter of stories in the places you visit. Best wishes. Bird, here are a few words for you to carry to the marae you visit. It is a story without a particular purpose, but it was something strange to this person, to me. On 30th November 1905, the day known as St Andrew’s Day, I went to a village called Stoney River; to the Maori it is Whangatahua, Taranaki. The purpose of my visit to that village was to conduct worship. It was my second visit to that village. When I had arrived I had laid hold of the shield, the protection that is the sword of the Spirit. When I arrived there were six people from that village, three elders and three children. Of the elders, one was very old and ill. He was suffering from diarrhoea and could not wander around. He sat near the verandah of the house. One was an elderly [?or middle-aged] woman and one looked quite young. Night was drawing near. In the evening food was cooked and this visitor was summoned to eat. When the meal was over we went into the houses. The person with the young face and I went into one house and the elderly man and woman and the children went into another. The two of us talked together for a long time and then the man said to me that the elderly man wished to talk with me about matters concerning his village. Then I said that I was happy to do so and that we could go and have a service if they were happy to. The man said that that was fine and we went. Just as we started out, the elder called out that the two of us should go. When we arrived everything was ready for the service and I was happy. After about five minutes I said, ‘If you like, let us have a service together.’ At these words the elder said to me, ‘My friend, greetings. Listen to what I have to say. What I want of you is: (1) Your personal presence. (2) That you come as a stranger. (3) Your Maoritanga. [9] That’s enough. As for your service, for you said, “Let us have a service”, that’s up to you. It was not your prayers that brought me to these days. If you want a service, that’s fine. That is your custom. Our custom stands within Parihaka.’ During these words I had stood up. I intended to take a service but I began quietly speaking in Maori. He was not aware that I was praying because I was speaking quietly. Then I spoke out. ‘What you say is right, sir, when you praise my Maoritanga, but, despite these good things, this name maligns my ministers. However the things you have mentioned as being good are not due to me but God has helped us and so we have our strange bodies.’ Then I began with the text: ‘God is our refuge and strength, a very present help in time of trouble.’ (Psalm 46.1)

Indeed, it is not my service that has saved you in past days but the God spoken of in this Psalm: he is our Refuge. And so I say that we should pray to him. Then I went on to the text: ‘The earth is the Lord’s and the fullness thereof, the world and all who dwell in it.’ (Psalm 24.1) I preached at some length. That elder spoke to me. I stood and listened and shortly afterwards continued with my address. When the sermon was finished I prayed and when we came to the Amen I said, ‘Amen’, and all that elder’s friends said, ‘Amen’. Then I said to the elder, ‘I have finished my service, as you told me to. I was to say the service to myself. I laugh. Now let me say some words of greeting.’

Now, my friends, let this be an example to us to be only good to those who don’t want a service. Thank you, bird, if you decide to print this story.

H Kaipo,

[Rohotu sic ?Rohutu (pa at mouth of the Waitara), ?Rahotu],

Taranaki.

[The following article appears in English. It is copied as printed. – Barry Olsen]

EMANCIPATION OF MAORI LANDS.

To the Editor of Te Pipiwharauroa.

Dear Sir, I was very much pleased to see that your Maori paper has taken up the Confiscatory Measure as a menace to the maori race. It not only over-rides the Treaty of Waitangi, but it is contrary to ‘The Constitution Act of 1852,’ which empowers the General Assembly to deal with the waste lands of the Crown, but not Native Lands unless the native title has been extinguished with the consent of the owners. The whole of the restrictive native land legislation is illegal; the Government deal with the maori lands as if they were the waste lands of the Crown.

Now there are two things required to be done, by a strong deputation to England, with a large maori petition to the King; and it must not only deal with the question of the illegal Acts passed by the New Zealand Legislature, but to ask the King to abrogate or cut from the Treaty, the pre-emptive right of the queen to the purchase of native lands on the plea that the natives are quite able to look after their own lands through their own Land Boards, but could get a better price than is given by the Crown. If this were done all native legislation would be swept away.

I have been looking into the records of the past and find, and find that when Donald McLean was buying hundreds of thousands of native lands in the Hawkes’ Bay district, where Napier now stands, in 1851, from 1d to 4d per acre, The Canterbury Settlement Association, which had been formed in 1848, were in the same year (1851) selling waste lands at £3 per acre. The Government say they are protecting the natives by preventing the Pakeha dealing directly with the natives; was it protecting the natives in 1851 when they were buying the finest land in the Colony for 1d to 4d per acre and were selling at the same time land, a few hundred miles away, for £3 per acre. All Government native land transactions are scandalous.

Now Clause 58 of the Constitutional Act provides that although the Governor, on behalf of the Queen, may give his consent to an Act of Parliament, the Queen by Order in Council can withdraw that consent any time within two years. This is the hope of the maori, if they will unite and send a deputation [10] home with a large petition within two years, the Confiscatory Act can be repealed. I am already writing to the Aborigines Protection Society at home, we must get them to take the matter up. The maories want a strong European as leader to show them what to do in England We want to get up meetings to have limelight views on maori subjects and photograph the Treaty of Waitangi, and place on the screen the Maori Land Settlement Act alongside. Also dozens of maories who can write well should write a short account of their grievances, which should also be shown by magic lantern, so that people can see that the natives are not all savages, and when they see how they can write, will demand that the natives shall have full power over their lands.

The maori women should be asked to make tens of thousands of small kits (feather kits), and small mats for the table, &c. These could be sold in England to pay the price of the deputation. Our best young maories, well educated, like Ngata, and others, should get their friends to pay their expenses, so that a strong deputation should go home. Mahuta should be asked to go if possible, as the Maori King. Let your meetings be soon for this work must be done within two years of the Act cannot be repealed.

I write for the maories. I am their friend.

Auckland,

21st December, 1905.

ACCOUNT OF THE ELECTION OF THE MEMBER FOR TAI RAWHITI.

In the election of a member for the Tai Rawhiti, five men were nominated. They were A T Ngata, Wi Pere, Mohi Te Atahikoia, T Paaka, P Kohere and Ihaia Hutana. Apirana Ngata was the one elected from these five to be member. This man, Apirana, is the second son of Paratene Ngata, one of the chiefs of Waiomatatini (East Coast). He was born in 1874 and is now 31. He is the best educated of the Maori People and the first Maori to get the BA degree. He studied at Te Aute College. In 1890 he went to Canterbury College. He got the above qualification at that college in 1893. After finishing there he went to Auckland. In 1894 he got the degree of MA. In 1896 he gained the LLB. In 1899 he finished his work in Auckland and returned to his people. His people have now turned to Agriculture. Wi Pere was defeated this year. The reason Apirana stood was the that his people were at one in wanting it.

Ngata Pere Mohi Paaka

Whangara 35 28 1 3

Tolaga Bay 87 72 5 2

Paetawa 5 22 0 0

Tokomaru 69 104 0 1

Waipiro 98 17 1 0

Whareponga 42 0 0 0

Huriharama 30 44 0 0

Tuparoa 134 2 0 0

Pakihiroa 23 1 0 0

Reporua 47 0 0 0

Waiomatatini 102 1 0 0

Tikapa 48 8 0 0

Kahukuru 53 9 1 0

Rangitukia 72 18 0 0

Horoera 16 2 0 1

Kawakawa 91 8 5 0

Hick’s Bay 40 0 2 0

Torere 3 46 1 1

Omarumutu 22 5 0 0

Opotiki 112 56 30 12

Whakatane 52 23 48 16

Motiti 31 1 1 1

Ohiwa 12 12 31 0

Matata 6 8 14 101

Maketu 43 19 52 82

Mourea 29 15 10 0

Waiotapu 0 0 30 42

Te Ngae 0 0 0 51

[11]

Mokoia 3 0 0 21

Rotorua 41 44 82 129

Te Awahou 4 1 25 1

Tarukenga 7 3 17 3

Horohoro 0 3 14 26

Waipapa 1 0 5 1

Tapuaeharuru 3 0 15 1

Mokai 3 0 19 14

Gisborne 64 38 7 5

Waimata 10 25 1 0

Waerenga-a-hika 9 45 1 0

Muriwai 3 61 22 2

Te Reinga 18 27 5 0

Opoutama 35 7 35 9

Nuhaka 25 8 99 22

Whakaki 3 7 16 1

Wairoa 123 75 78 29

Romoto 7 26 12 30

Mohaka 56 16 8 4

Petane 19 17 6 5

Hastings 65 4 90 0

Te Haroto 1 0 33 2

Maraekakaho 6 0 25 9

Taradale 0 0 0 6

Moteo 29 4 27 0

Omahu 27 7 54 3

Te Kohupatiki 6 0 14 0

Kairakau 3 0 3 0

Tikokino 5 0 20 0

Te Hauke 15 0 29 0

Waipawa 5 10 15 0

Takapau 5 10 10 0

Tahoraiti 3 35 9 6

Porangahau 19 9 13 0

Hamua 0 16 4 4

Kahutara 4 12 0 0

Kaihoata 3 34 1 0

Masterton 9 28 19 3

Gladstone 1 8 8 1

Martinborough 1 5 3 0

Waipaoa 5 2 4 0

Greytown 1 22 8 0

Ohanga 0 8 6 0

Kohunui 17 12 1 0

Mataikona 0 4 5 0

Ohaki 0 0 7 3

Waitahanui 2 0 28 10

Waimana 34 35 30 1

Poeoporo 14 31 27 8

Waikaremoana 2 2 55 52

Ruatoki 35 41 117 3

Te Teko 13 39 21 9

Matanihi 1 0 0 13

Maraenui 40 0 0 1

MORE INFORMATION

These men were elected to the House of Parliament: Hone Heke as member for the Tai Tokerau, Henare Kaihau for the Tai Hauauru, Tame Parata for Te Waipounamu and Apirana Ngata for the Tai Rawhiti.

…………………………….

A man was murdered by his wife in Sydney. It is not know why his wife did it. The husband went to work in a distant land. When he returned home the woman went to meet him When she met him on the road she shot him. Afterwards she returned to their house and shot herself. They left behind three children in the world. The oldest of these three children is 15 and the youngest 3.

A 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.

[12] 

CALENDAR – FEBRUARY 1906

Day 9 ○ 7h 16m a.m. Day 23 ● 7h 27m a.m.

1 Th Vigil, Fast

2 F Purification of the Blessed Virgin Mary Fast

Morning Evening

Ezekiel 13.1-17 Haggai 2.1-10

Matthew 18.21 – 19.3 Acts 20.1-17

3 S

4 S Fifth Sunday after Epiphany

Proverbs 1 Proverbs 2

Matthew 19.27 – 20.17 Acts 21.1-17

5 M

6 T

7 W

8 Th

9 F Fast

10 S

11 S Third Sunday before Lent

Genesis 1.1 – 2.4 Genesis 2.4-end

Revelation 21.1-9 Revelation 21.9 – 22.6

12 M

13 T

14 W

15 Th

16 F Fast

17 S

18 S Second Sunday before Lent

Genesis 3 Genesis 6

Matthew 2.1-57 Romans 2.1-17

19 M

20 T

21 W

22 Th

23 F Vigil, Fast

24 S Matthias, Apostle

1 Samuel 2.27-36 Isaiah 22.1-15

Mark 1.1-21 Romans 8.1-18

25 S Sunday before Lent

Genesis 9.1-20 Genesis 12

Mark 2.1-23 Romans 8.1-18

26 M

27 T

28 W First Day of Lent*

Psalms: Morning 6, 32, 38 Evening 102, 130, 143

Read the Litany.
*The 40 days of Lent are Fast Days. Use the Collect for this day every day in Lent after the collect for the day.

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

10/- Hone Waitoa, Waititi, Wa H T Maruheru, Wiki Te Paa, Hoani Hapi; 7/6 Te Rawhiti; %/- Hetara Piaharuhei, Pita Pokia, D McFarlane, Archdeacon Grace, J Kelly, Na Matiu Kapa, Miss H Bulstrode, Alex H Turnbull; 2/6 Koroniria Kapuke.

H W Williams Te Rau Press, Gisborne.