Te Pipiwharauroa 98

Te Pipiwharauroa 98

No. 98

1906/05

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 98, Gisborne, May 1906.

THE MIND OF THE MAORI

With the completion of the world and all that is in it, human beings were created – and created in the image of God. The reason, or one of the reasons, that humans are like God is because humans have an intellect. Humans were given an intellect so that they could know what is good and right.

Animals do not know the difference between right and wrong. Humans are at the top of the world.

The mind is like the body of a person in that if it is not exercised or if it gets the wrong food then it will not mature or grow well.

The muscles of a person grow when they are put to work, they become firm, they swell, and it is said by the Pakeha that the brain of an educated person, a wise person, is different from that of an ignorant person – that of the wise person is lumpy while that of the ignorant person is still smooth. A horse’s brain is different from that of a person. Through use one’s mind is developed, that is, by reading, by calculating, by thinking. If the food for the body is bad or wrong then the body will be weak, it will suffer illness. The mind is the same in that if it is fed with bad things, with foolish and mistaken things, it will be weak and will not be quick to distinguish wrong from right. In the old days many things happened to exercise the mind of the Maori. He did not know when the war party would attack, he was always on the lookout, and he was always thinking about what would strengthen him and consolidate his position. He built a fort for himself. He carefully selected the site for his fort before carefully building his palisaded pa. It was skillfully built. His house, conceived by his mind, was carved. Maori believed in things that people in these days cannot believe.

With the arrival of the Pakeha, Maori were taught in schools; the Maori mind was made to think and it grew. Some of our children achieved the highest positions of the Pakeha and have come through examinations with better marks than the Pakeha. I have observed that the tribes who promote education are also strong in the faith, more so than the tribes which cling to Maori ways. They are much quicker in taking up the ideas suggested to their minds in relation to customs, to speaking, to occupations, to houses, to clothing, and to the care of the body. This is the case with most people apart from those few who are involved in wrongdoing.

Since we have now lived amongst the Pakeha for many years and we have been taught in the schools and have lived by the faith, the time has come to ensure that the Maori mind is mature and that it does not consent to be fed with bad food, with mistaken ideas, and is not demeaned.

The main news amongst Maori people these days concerns tohunga, Apirana Ngata speaks of them as being like a plague which has afflicted Maori. One of the very bad effects of these tohunga activities, besides their suppression of the faith, is the disparaging and enslavement of the Maori mind, causing Maori to go backwards. Many tohunga have emerged in these days. There is Wereta who simply by laying on of hands healed people and people believed in him, There is Pari Rekena who heals women by sleeping with them and people believe in him. There is Hikapuhi who simply by speaking and with alcohol heals all illnesses and people believe in her. [2] There is Karepa with his tabernacle and people believe now that he is a prophet. Besides all these things he says that he is a younger brother of Jesus Christ and that he can heal every sickness. On 25th June he invited King Edward to Gisborne and he was building a house costing £3,000,000 – alas, ye gods and little fishes! some people believe him and support him. What will be the end of this activity? These people through their own willful minds have made themselves tohunga, but their minds are wayward and deceitful and cunning. But the sadness is the effect on the minds of those who believe in these activities. Their minds descend into foolishness and confusion and since this work is growing and spreading it will demean and unbalance the mind of the whole Maori People. If the food is bad the stomach is in pain and will vomit, while the mind does not grieve with pain and disgust at the food being fed to it. Perhaps it is used to it!

A BIDDING

To the Editor of Te Pipiwharauroa.

My friend, will you please publish the words that follow.

Since I have not until now confirmed the invitation to the tribes of the country for the coming March, therefore, tribes, hapu, all the people who belong to them – small and great, this is to tell you that during March 1907 a hui will be held at Pakirikiri for the Unveiling of the Memorial to Te Heta te Kani a Takirau. The actual day will be confirmed later.

My song is, don’t let March come in a hurry as I have to have a verandah over me.

Teotene Pitau

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.

‘IF YOU SIT ON A PERCH DURING THE DAY, WHAT WILL YOU EAT?’

To the Editor of Te Pipiwharauroa.

Greetings to you who go to the Maori tribes living in New Zealand bearing good and bad news, and awakening the Maori people to get ready, to be always prepared for battle as the time gets nearer. I saw in Te Pipi Number 96 the speech of the Prime Minister to people about love, and there came to me this proverb: 


Noho puapua i te ao, he aha te kai.
‘If you sit on a perch during the day, what will you eat?’ 

 Mate kotaha mate kotaha tu noa ana nga turanga i Kaitu ka ngaro Ririhape, e tu ki runga kei mate a tarakihi koe engari kia mate a ururoa, e pai ana he ika nui e horo nei i te whenua.

‘?Killed with a sling, killed with a sling. The places at Kaitu where Ririhape was lost are still standing. Stand up lest you die like the tarakihi; better to die like the white pointer shark. It is good that it is a big fish which will swallow the earth.’

[cf Nga Pepeha 1225] 

Perhaps the reader will ask, ‘How can we stand up?’ Yes, what indeed do you make of that man’s instructions, a man who grieves for us Maori who are suffering under the Government’s Land Confiscation Act? If we do not take note of those instructions then this proverb will be fulfilled, ‘If you sit on a perch during the day, what will you eat?’ He also says that we should travel overseas to investigate the Treaty which the Queen signed, secondly, we should collect money to cross over this [?takakarua], but this difficult thing is something we Maori must deal with. In this way we will die like sharks or our position of headship in New Zealand will be wasted and we will die like a tarakihi; however, perhaps the man with ideas is Apirana Ngata. These statement must not be left just to strike the ears so that nothing happens by way of arranging a place at which ideas can be set out to achieve this objective. Setting up a gathering at which the tribes of the country can come together to discuss the matter raised by the man who weeps for us Maori will not happen in a short time. If we are fearful of this law it can be achieved in this fashion: (1) Three or four people should travel. (2) Collect two shillings from each person. How is this to be done? Perhaps in this way. Each tribe throughout Aotearoa (and Te Waipounamu) should set up a committee. Those committees should gather the money. Te Pipi could specify the day on which those committees should sit, the date for the reception of the money that has been collected, and the person to take charge of that money.

Pipi, this cannot be the end of this matter; there must be a satisfactory outcome.

E M Kipa,

Waimarama,

4/16/06

[3]  

APIRANA NGATA’S SPEECH

Wai-o-Matatini, Waiapu.

January 12th, 1906.

To the Farmers of Ngati Porou

(The Continuation.)

Lads and lasses, greetings!

VI. NOXIOUS WEEDS

Your group must make decisions about the law dealing with noxious weeds which applies at this time. This is a disastrous path for the lands because the law gives power to the Minister of Maori Affairs to take and to lease out Maori lands which are covered with noxious weeds if the Government inspectors say that the Maori are not able to improve them.

These things are staring us in the face but I have written about them under the heading of farming.

Your group here must set down guidance about noxious weeds and must look at the source of some of the worst weeds which come mixed with the clover grass seeds which are spread on the cultivated ground. This is the worst problem affecting lands in Waiapu. But we know how to combat brambles [?thistles]. Gorse, introduced by the Pakeha, and other vegetation we cannot tackle.

I believe that Parliament failed in this matter in the past. The pastures were not protected and they contained the seeds before the grass was cut. If they were not there, then a certificate could have been issued to the person whose grass it was, giving permission for it to be cut for sale as seed. Your group should set down a proposal to send to the Pakeha Councils for their support, to be sent on to the Government to act on.

But the appropriate thing in Waiapu is for us Maori to designate flat pastures for ourselves so that we need buy little grass seed from outside.

VII. WAYS OF FARMING

We now get to the matter on which people’s hopes are centred, of getting large returns for the work your group does, that is, farming. On this topic I have many thoughts. Since I have not seen this subject being brought up amongst you in recent times, or amongst your friends living in other parts of the country, I have been actively thinking about the running of Maori lands, because I have learned that, whatever has been sought, there has been no good outcome. The fact is that each hapu wants to work its own land and each person wants one piece of land to work themselves, and to get help to accomplish the work.

If the land is in one piece in our hands, and free from the many claims of the local people, and free also from any legal encumbrances, then we can easily divide it up, giving a piece to each person or family who wants it. Then only brief consideration and little work are required, only a request that ways of help are made available. But the fact is that most of the land is in a bad state. First, most of the desirable places are under customary title. Secondly, the land belongs to many people. Thirdly, many laws apply to it. Fourthly, it remains for Parliament to do the massive task of unravelling the ways by which our desires can be fulfilled.

We must look first to the places which have been adjudged and which we still hold on to. Most of these are treasures bequeathed to us by the many now above, our functioning sheep stations. Those are safe for the immediate future insofar as there are no plans for them to be taken by wicked laws.

VIII. THE NGATI POROU SHEEP STATIONS

But although that is the situation, there is much work before us to put in place proper ways of management and to formulate plans whereby their particular difficulties can be minimized. There is one major matter affecting the stations which I shall set before you for your group to consider. But it should be brought before the committee and all the people of each station to consider its relevance. This is what I think. These stations have grown and most of Ngati Porou have prospered as a result. Most of the difficulties have been easy, and not much work needs to been done on them. We are seeking a way by which other Ngati Porou lands can be worked in the same fashion and by which the young people will be drawn to agriculture and receive help and realize their ambitions. [4] We are looking for a source of money and we are relying on the Government only. But I think that there is already a closer source of money which is already to hand, namely the strong backs of these of our lands which have been developed. I ask the sheep stations of Ngati Porou, particularly those with which I was involved in setting up, to submit their backs and take on board a burden of money at this time to assist with the implementing of these new ideas for growth. It is not possible to ask them personally to give money. But let them [?kia wai hoko sic] use their power to authorize raising from £5,000 to £10,000 this year. They could arrange to carry this burden for from five to seven years, and they would pay the interest during those years. Then during those years the money could be allocated to developing new lands for farming. At the end of those years the area of lands developed will be large, there will be many valuable things on the land to serve as securities for mortgages, and it will also be possible to begin paying back the money paid by the stations. This is a way of proceeding to raise money close at hand, something that can be done apart from Parliament, something we can do for ourselves. The important thing is for the Committees running the lands, the stations, to agree, and to get a Pakeha or a company to lend the money for this long time. You will be given this plan and my verbal explanations to look at.

Some of the remaining lands it will be possible to work communally, because of the number of people involved in the grants and because it would not be good to grant leases because the people would have no other place to live or for their horses. These should be farmed communally. There are places, small places within those kinds of land, which it would be right to allocate to some local people for dairy farming or for raising chickens. This would be the best way to deal with most of the rolling country of Waiapu – divide it up into sections of from 20 to 50 acres which we could then lease to ourselves. In this way people will work well at their separate interests. Some places are good for growing grass seed, growing oats for sale, or for growing fruit trees. In this way also we can achieve the sale and the large-scale rearing of pigs.

But, as I see it, the way to realizing these wishes, and only from within the corporations, is if the Committees are clear about carefully dividing up areas into those which can be leased out like those above and those which are reserved for gardening and for horse paddocks.

Those places within the crown grants of afforested lands which are suitable for planned management at this time, if they are desirable for farming, could be leased to us Maori. There are two ways of doing this, by leasing directly to those who want them, or to incorporate them and for the Committee to lease them out. The Committee could allocate the tenancy to the members of the group or to the people who have bespoken that area.

On the instructions of the Prime Minister, it is for the corporations to work out the solutions in these days and to seek to complete the work during the present Parliament, and it is to be done apart from the Government Officers, and the power of management will return to the Committees. We are to do this together.

As I see it, the easiest way to work the land is for a group of three or four people to take over each piece of land by way of a lease. One thousand acres is sufficient to provide a living for them and their children. It will not be the case that by this means we will get money. But if we begin by aiming to get a small income then when we have achieved that we will also achieve large incomes. That will happen in the time of our descendants but it is for this generation to do the basic work of accumulating and dispensing with goods. If parties are set up by people who know how to farm, that is, who know how to fell trees, to make fences, to muster sheep, and to do the other things that you and our Pakeha instructors do, then working the land will be easy, and after a little there will be money available to help. If we rely on having money to do each job then they will not be completed and it cannot be called farming, only designating the land to people of integrity. The main part of this plan is to provide for the sustenance of a person by means of his own physical work and by the insight of his mind and by the use of his own strength. In these ways each person will grow and the people too will grow into a strong people.

I had not yet come to a settled idea of how to approach this part of the scheme. So it was right to choose a group to look at the ideas, who, from their investigations, would come up with some statements to set down. Most of this plan is awaiting legal elucidation so it was difficult to lay down proposals for its embodiment at this time.

[5] 

 I want to hear widely the voice of the people who are wanting action on this matter amongst whom there may be ideas of how to discern the way to get the help of the Government and also of our Pakeha friends.

These are the main matters to be resolved at this time.

(1) Bringing together the sheep stations of Ngati Porou who should be a source of some money to enable work to begin on new areas in the district or on places which it is thought may be liable to confiscation by the Government.

(2) Devising a petition to Parliament asking for an easing of tax on lands which Maori groups are seeking to work, or enabling Maori to lease lands, and seeking financial help for Maori wishing to farm.

(3) To find and to set down means by which Maori may be taught ways of farming the land.

(4) To lay down the right framework for the law and the regulations for corporations.

(5) To enquire of the banks, companies, and leading Pakeha, to see if they perceive any ways of easily raising money on Maori lands.

IX. GIVE CONSIDERATION TO WORKING THE LAND.

Besides a lack of money, which is a real problem, a major difficulty facing us is our ignorance. As for bodily strength, we agree we have that. But an understanding of the many skills of farming we do not have. And when we embark on that work, the understanding that most Maori of our area have is made up of bits and pieces picked up while working for our Pakeha. Therefore it is right that your group should be diligent in supporting ways whereby Maori may gain insight to add to the greed of his stomach and the strength of his body.

The ways of teaching.

(1) It is right that Government advisors who are expert in each branch of farming should be sent to our district.

(2) Do not be lazy when it comes to going to the homes of our Pakeha friends when they are working their sheep to observe experts doing their work.

(3) This group should make every effort to send some of the young people of the district to the Government farms or to Pakeha farms to learn every kind of skill to bring back later to their homes.

(4) The group should earnestly consider setting up an agricultural school within the boundaries of Waiapu. But this idea for the most part can be put off for a time.

These are the matters that I wanted to set before your group at this time. There are many of them but they provide ways of fulfilling your desires and hopes. Even if you only do half it will be of great value to the people.

Let me add after all this just two words. The basis of truth is the faith; do not let the young people forget this. Let your work spring from that. Secondly, the main enemy of the truth in our area, which eats away right thinking, which snatches away bodily strength, which corrupts right action and absorbs time is alcohol. Be aware of this in all your decisions and do not waste your work.

Best wishes,

From your servant in the work,

A T Ngata.

[6] 

A PLAGUE

When Pakeha asked Apirana Ngata about the activities of tohunga amongst the Maori People he said that this is something that is afflicting Maori, a contagious disease, however the proper thing to do is to ignore it. Eventually the affliction will lose its hold, and when those affected by it are well again they will not fall for it again.

We agree with this statement. This is a major problem that affects Maori – a plague which is spreading. During these years we have seen one after another the emergence of this disease, the tohunga. There were many tohunga before Wereta and then Wereta took it up. People flocked to Wereta because he claimed to have the power of God, the power to work miracles. This man was supported by chiefs and by members of Parliament who gave him a gift of a racehorse. Soon after Wereta came Karepa, soon after him was Pari Rekena, the bull of Waikato, soon after this one came Hikapuhi, a woman from Te Arawa, who began her work in Heretaunga, but because tohunga had a bad name there her followers called her ‘nurse’, someone who looks after the sick. The main medicine used by this woman was alcohol; her medicine for every illness was Three Stars brandy. This is the Pakeha’s strongest brandy, very fiery, The Pakeha dilute it with water before drinking it, but the ‘nurse’ makes people drink it neat. In association with the brandy she used the words, ‘Get well. Get well’ [‘Kia ora. Kia ora.’] News of the ‘nurse’ hit Gisborne when she healed a chief from here. He was healed simply by the words and the brandy. For the glass of brandy and the words this woman got £10. She then disappeared and afterwards her patient died. This wicked woman is called a ‘nurse’ but she does not do what a nurse does. Wi Pere says that this is a native work and that Hikapuhi’s familiar spirit [atua] is Makawe. This woman is from the ranks of Wereta, Karepa and Pari Rekena.

A Prophet of Tuhoe.

The name of the ‘nurse’ was still on people’s lips when a different shoot thrust forward – a Tuhoe prophet called Rua Tapu. This man is aged 33 and from Maungapohatu. He came here to Gisborne to shear sheep; he also came with the Gospel, saying that he had been sent by God. No-one listened to him. When he returned home he said that he was Christ’s younger brother. For nine years he was part of Christ’s family (this is a new story) and also for nine years he was silent, then he revealed himself no matter what the consequences would be. When he came to Opotiki and to Whakatane Maori were stirred up to follow him. He revealed that on 25th June he would arrive here in Gisborne to shake hands here with King Edward VII, and here he would build a house for himself costing £3,000,000. On seeing Rua, people gathered to him. In this way he achieved what he desired, and he was right in thinking that Maori are foolish people. With this in mind he followed in the footsteps of Wereta and went to show himself to other tribes and with his own people following him he went to Te Wairoa. On arriving at Waikaremoana he was freed from tapu and liberated from evil thereafter. He was not welcomed when he arrived at Te Wairoa and returned to Maungapohatu. We await his arrival here on 25th June. Perhaps the police will shake his hand and his three million pound house will turn out to be the gaol and the people who follow him will be put into the asylum to live until they recover from the plague and are put out.

……………………………………………….

The members of the Ikaroa Land Board are Mr [W C] Kensington, Under-Secretary of the Department of Land, Judge [H F] Edger, Under-Secretary for Maori Affairs, and Rupuha Hianga of Porangahau.

[7] 

 TAKING THINGS TO WELLINGTON

Greetings! Here are a few pieces of writing that are worth publishing in our paper. From the time I stood for the Tai Rawhiti electorate at the request of the people I had the idea of returning to all the marae of the Tai Rawhiti before Parliament sat, and I sent word to the tribes so that they would be aware that I would soon be coming.

Because of many difficulties, it was the middle of April when I began my travels. I have tramped within Waiapu from Tikirau to Tarakeha. I left there the Horouta area. The hapu from Tikirau to Tarakeha had one major cause to promote which was to arrange with outside help the boundaries of the main divisions of their ancestral land. These have been noted and a request has been sent to the Head of the Survey Department to submit a proposal whereby the surveying of these lands can easily be carried out. One is appalled at the thought of the huge area of land to be surveyed, but it is thought that the surveying of these lands can be completed satisfactorily and easily if it is all handed over to the Head of the Survey Department. The area of land is close to 200,000 acres. It is permanently under customary title. Then agreement can be reached about floating it following the survey and the legal judgment. Most of the land is good for raising livestock, the rivers are gentle, the land is very accessible and faces the north.

We strongly hope that these lands will escape the difficulties which have caused pain for other parts of the country. The plan agreed by the hapu is for the division of their lands for agricultural use. When the plans are in place it will be clear to the hapu what they are to do in their places.

Te Whakatohea and Ngatiawa.

During the first days of May I climbed on board this canoe, Mataatua, first to Whakatohea and then to Ngati Awa. Then I took on board their concerns presented to me – matters that it will be good to take to Wellington, most are issues to do with the Maori Land Court. At Whakatane my travels were interrupted by instructions from the Prime Minister to go to Napier to attend the enquiry into Te Aute and other Maori colleges. I am very sorry that this important trouble occurred so that I could not get to Tuhoe or meet individually with some Ngati Awa hapu and the hapu of Rotorua beside the lake. I went straight from Whakatane to Rotorua. Ngati Whakaue and Tuhourangi brought many issues which I shall carry with me. At this time I am travelling weighed down with the problems of the people at large and of individuals. It is important, people, that I am possessed of some of your concerns. I am still travelling to see the area and to meet the hapu personally. It remains for me to go to Gisborne and to Te Wairoa and to the Head of the Fish. So I shall try to get to Te Wairoa in the next few days.

From your friend,

A T Ngata.

Auckland, May 11th, 1906.

CENSUS OF THE MAORI PEOPLE

County of Waiapu

In 1901: men 1170, women, 1114; half-castes living as Maori, men 108, women 82 - total 2474. In 1906: men 1233, women 1132; half-caste, men 143, women 103 – total 2611, an increase of 137 in five years which is almost 6%. In 1901 Maori in Waiapu County owned 59,606 sheep, 1625 cattle, and 7610 pigs. In 1906 they owned 73,431 sheep, 3196 cattle, and 8196 pigs.

Cook County

In 1901 the total number of Maori including half-castes was 1803, men 692, women 713; half-caste men 77, women 51. In 1906, men 965, women 704; half-caste men 54, women 36; a total of 1756, a decrease of 44 over five years. In 1901 the people of Cook County had 18,090 sheep. In 1905 they had 15,385, a decrease of 2705.

………………………………………

Ninety thousand acres of Whanganui land is being sold by the Government at Government valuation. Timi Kara authorized the sale.

[8]

  THE TE AUTE ASSOCIATION

The Motions Agreed.

1. Moved by Terei Ngatai and seconded by A T Ngata:

This hui thinks that we have come to the right time to broaden the objectives of this Association to include all matters that are appropriate and which will strengthen our work in every field that will promote the well-being of the Maori People; and to achieve this it is proper to set up a committee to draw up a new constitution and the members of that committee are to be the Revs Chatterton and Bennett, and Messrs Thornton, Tomoana and Ngata.

Amendment (1): (And they shall have power to add names to this committee) and shall present their report to this hui at 2 p.m. on Thursday, 28th December, 1905 [sic].

2. Mr Thornton moved and Terei Ngatai seconded

It was moved that the Honourable Secretary of the Association set up a committee consisting of Messrs Chatterton, Peneti, Ngata MHR, Paraire Tomoana, Ngatai and the mover of the motion, to report on the state of Te Pipiwharauroa. These are the things they should look into:

(1) Do people like Te Pipi or not? If not, why?

(2) Is Te Pipi supporting the objectives of the Association since it is the voice of this Association.

3. Moved by Pohau Erihana and seconded by Rongo:

That the Government be asked to choose women to learn nursing the sick, to be placed in every district to teach women about preparing food for children, to care for the sick, and to teach about looking after the home and other matters pertaining to the health of the body.

4. Moved by Mr Chatterton and seconded by A T Ngata:

Because Maori in these days are giving up building houses in the old fashion and are building them in the new ways, and because in these new buildings we no longer see the beauties of the old houses, this hui wishes to set up a committee to look into the construction of houses at minimal cost and in accordance with the wishes of these districts, and incorporating the beauty of the old way of building houses. The committee is to consist of A T Ngata MHR, Dr Pomare, Mr Hamilton and Mr F J de Clere (a man from Wellington, if he agrees), and has power to add others. A T Ngata is to convene the meeting.

In the area chosen by this committee for the building of that kind of house, they are to point it out so that it is obvious to the Maori.

5. Moved by F C Long and seconded by Wepiha:

The motion that has been passed asking for the translation of some Pakeha books into Maori is to be passed to the Te Pipiwharauroa committee.

6. Moved by A T Ngata and seconded by Wi Paraire:

It is very important that the stance of the Constitution of this Association is correct insofar as the beneficial nature of the stance we take now will be observed in coming days, therefore this Association instructs the committee set up by this meeting of the Association to summarize the works of that committee and submit to the press the activities of the Association to be inspected by the group at the next meeting of the Hui.

7. Moved by A T Ngata and seconded by Wi Paraire:

This hui instructs the Secretary to request the Minister of Maori Affairs to make recordings of Maori waiata and of some of the speaking customs of us Maori. The money for this enterprise should come from the money the Government has put aside for promoting things affecting the Maori People.

8. Moved by A T Ngata and seconded by Ngatai:

In the motions for the holding of the general meetings of the Associations, it is to be left for the Executive Committee to choose the place where it is to be held.

9. Moved by Mr Thornton and seconded by Peneti:

This hui strongly believes that it is right that the Maori People be given the power to vote on the abolition or retention of liquor licences.

[9]

10. Moved by Pine and seconded by Te Wheoro:

This Association is requested to find out the places where there are many Te Aute students and to set up in those places branches of this Association.

11. Moved by Anaha Te Rahui and seconded by Pirika Miroi:

I move that this meeting of the Association set up a school for the occupation known as carving, to teach Maori young people with all seriousness lest this ancestral treasure be lost, and to teach also the weaving of Maori garments and their patterns.

12. Moved by Peneti and seconded by Piraka:

The mana of the carving school should come under the management of our Association but the Government should be asked to support that school.

13. Moved by Mr Chatterton and seconded by Peneti:

This Association believes that the way the Maori People will receive just recognition will be from the way they work their lands. This is a major matter for us to take cognisance of, and this hui thinks that the time has come for the establishing of a new school to teach the Maori People farming skills like planting trees and similar things.

14. Moved by Mr Thornton and seconded by Peneti:

The sufferings of the Maori of Rotorua with regard to food, the sustenance they get from Lake Rotorua, should be brought before the appropriate people. The Secretary of this gathering is to give voice to this motion and he is to explain these problems to the people who have the administration of Lake Rotorua.

15. Moved by Mr Chatterton and seconded by Henare W Wainohu:

As we have observed the rapid increase of betting amongst the Maori People as a result of the implementation of the Totalisator Act, this hui strongly urges the abolition of the Totalisator.

16. Moved by F A Peneti and seconded by Taekata:

Because this Association is firmly of the opinion that the right foundation on which to promote the well-being of the Maori People is the faith, this Association urges that ways be sought to identify educated people who are spiritually committed and of deep faith to become ministers - people who are aware of the nature of the ills affecting the Maori People and who know the ways of warding off those ills. This hui is sad at hearing accounts of the listlessness of those running the Church in some areas, and this is an instruction to the ministers and congregations to express their commitment to praying to God and to working diligently to do away with these ills in those areas.

RETURNING HOME

To Te Pipiwharauroa.

To my friends in distant places, I write so that the affectionate letters you write to me do not go to the wrong address, to the home in which I have lived for many years but have now left. On 3rd January, 1906, my family and I arrived in Gisborne. I returned to the place in which I was born and grew up. In 1893 I went to Waikato and in 1906 I returned at the request of the Bishop of Waiapu. I returned with many well-wishes from my beloved people of Waikato. Many tears were shed, theirs and ours too, and we are still reminded of their love in that we have gracious gifts from both sides, Pakeha and Maori. I experienced the strength of the love of the Pakeha of Waikato, Christian love, love without guile. The gifts given to me by my chiefs of Waikato are precious Maori artefacts. Many people donated money to the house that I told Te Pipi about while I was living in Waikato. When I left the meeting house built with that money was completed. Because of the shortage of food and the potato blight it was not dedicated this summer. Forty pounds is left in the bag as the starter for the collection for the pine church when the Maori house is entered. That will be advertised.

May the blessings of Waikato’s God reach here.

Nikora Tautau.

[10]  

SYNOD AT TE KAHA

Some of the motions approved at the Synod of the Church held at Te Kaha on 19th February, 1906.

Moved by Rameka Haumia, Minister, and seconded by Ratema Te Awekotuku, Minister:

‘This hui urges people to make every effort to build churches for those places in the Archdeaconry of Tauranga that are without them, and every part of the Archdeaconry should help.’

Moved by Wiremu Wirepu and seconded by Ratema Te Awekotuku, Minister:

‘This hui requests the Bishop to write to the Government to ask it not to bring places known to be Maori Burial Places under the provisions of the Scenery Preservation Act. This hui points out that there are three Burial Places in the district from Maungaroa to Pahaoa and wishes that these places not be brought under the authority of the Scenery Preservation Act.’

Moved by Ratema Te Awekotuku, Minister, and seconded by Wiremu Kingi:

‘That the Chairman sends a request to the Secretary handling legislation, to implement Section 46 of the Licensing Acts Amendment 1904 in the area of the Mataatua Council because the area is experiencing many troubles because of the bad control of that drink.’

Moved by Tipene Tukiterangi and seconded by Hemi Te Kani:

‘This is a motion from this Synod of the Maori Church requesting the Bishop to locate a separate clergyman to the district of Te Whakatohea.’

Moved by Pererika Peneti, Minister, and seconded by Wiremu Kingi:

‘It is moved that this Synod put into action ways of strengthening the promotion of the faith in places where it is failing, that is, that it arranges a time a place for the clergy to meet and arrange to conduct missions.’

Moved by Hakaraia Pahewa, Minister, and seconded by Wiremu Kingi:

‘This motion asks the Chairman of this hui to hold the meetings of the Maori Church each year so as to lessen the business to be conducted [?te huri haere].’

Moved by Wiremu Kingi and seconded by Hakaraia Pahewa, Minister:

‘I move this motion in this Synod asking that the Synod next year be held in Rotorua.’

Moved by Wiremu Kingi and seconded by Pererika Peneti, Minister:

‘My motion is that the honourable members of this gathering listen to this and take action to implement ways of increasing the stipends of the Maori Clergy.’

Moved by Pererika Peneti and seconded by Hakaraia Pahewa, Ministers.

‘As the Maori Hymn Book is being printed at this time, we ask the Bishop if it is possible to include symbols beside the hymns indicating when a part is to be sung loudly or softly, i.e. ‘expression marks’,

Moved by Pererika Peneti, Minister, that this hui sends out a reminder of the appropriateness of Maori tunes for some of the hymns, that the Maori tunes not be allowed to disappear, but that both Maori and Pakeha tunes should be used.

Moved by Pererika Peneti, Minister, and seconded by Rameka Haumia, Minister:

‘That this hui seeks ways for the Maori church to print a paper to carry stories from each place each month, and to explain the words of Scripture and the practices of our faith.’

SHIPPING CONTEST

The shipping companies carrying foods from New Zealand to London have united in opposition to another company which is carrying foods from New Zealand to the West of England, to Liverpool and Manchester. As this company is aware of the opposition of these other companies it is lowering the cost for passengers and goods. The cost at present is from £30 to £100 to travel to England. But this company has lowered the fare to London to £12 for a bow cabin and £25 for a stern cabin. It is cheap to get to England now. This situation will make travelling easier for the people who are seeking to take the petition to the King.

OTHER NEWS

We were very sad at receiving news of the death of Ru Reweti in the Ngapuhi area. Ru Reweti was the husband of Wikitoria Taitoko of Whanganui. He was defeated last year by Hone Heke in the parliamentary election for Tai-Tokerau . Ru supported the Te Aute Association and he and his wife hosted a large Association hui at Putiki.

[11] 

 THE WORD MANGERE (LAZY) HAS BECOME PROVERBIAL.

To the Editor of Te Pipiwharauroa.

Greetings to you and to Te Puke-ki-Hikurangi, powerful voices bringing thoughts to all parts of the two islands, Aotearoa and Te Waipounamu. My friend, please publish my proposal, which I have written down to be read by thinking people of the two races living in New Zealand, about the derisive statement used by our Pakeha friends and which is applied proverbially to the Maori People, that Maori are lazy when it comes to working the land. Indeed, Editor, that statement gave birth to the 1905 Land Sale Act to take over the shares of those with an interest in the large blocks remaining to the Maori People, to bring about the acquisition of those large blocks for them to run, and when the Land Council Act 1900 was spread out beneath our feet it became clear to us that the only fruits of this law was a desire for our lands, and this derisive statement was applied to us by our Pakeha visitors.

My defence against that word, ‘lazy’.

1. Maori in the past were truly an agricultural people and through their sweat and their dedication to agriculture the Maori People increased greatly. When your ancestor, Captain Cook, arrived on his visit to this island the life and agriculture of the Maori was firmly established in their beautiful island.

2. When the number of Maori decreased and the number of Pakeha increased in New Zealand, those visitors formulated many laws for this island. Through the devising of those laws the people with an interest in the land were prevented from engaging in farming.

3. By the formulation of those laws the many lands of the Maori were tied up so that they could not be allocated to each person or to each family, and they could not be leased or sold openly but only to the Government and for small payments which did not fulfil the desires of the Treaty of Waitangi.

4. When those laws did not permit the allocation of the land to individual people or to each family, didn’t the Pakeha and others and our Government subdue [?takapoua] the power of the Maori People under the strong hand of the law leaving us to be jeered at by you?

5. My friends, Maori are a very knowledgeable people in the fields of crafts and agriculture, indeed they have occupied the highest positions of the Pakeha people – as judges, police, soldiers, majors, army captains, captains of ships, blacksmiths, lawyers, doctors, clergy and in other occupations. Such things are not prevented by the law, therefore the Maori People have been able to fulfil these roles.

6. The final law provided for the confiscation of the land, purchasing what belonged to the Maori even without the consent of those with an interest in it. That law said that the Maori had agreed and so followed the final confiscation of the lands of the Tai Hauauru. Therefore, our Pakeha friends, because you loosed these ties you have been jeered at.

7. When the Government had opened up its money-lending offices to you, the Pakeha people, then you had roots and could show your agricultural abilities, But those laws providing for the lending of money were not open to the Maori People, but could be opened only by the lips of the Prime Minister and the Honourable Timi Kara.

These are the outcomes of the many instructions put before the gatherings in this country by our Prime Minister and his Minister.

From your friend,

Momo Raiona.

Hiruharama,

May 5th, 1906.

NUMBER 100

In August Te Pipiwharauroa reaches number 100, that is, August is the Jubilee of our pet. Number 1 appeared in March 1898. Ion Number 100 we will set down the story of Te Pipiwharauroa from its beginning right up to the present day, its mistakes, its problems, what it got right and its strengths. But our word now is a request to the Maori People to support our project, and to send in their sustenance for our bird - all the folk to whom the paper has been sent. Take the opportunity during the next four months to look at all the things that have gone wrong between us. Greetings, people. Kui, Kui, Whiti, Whitiora!

[12] 

 CALENDAR : JUNE 1906

Day 7 ○ 8h 42m a.m. Day 22 ● 10h 36m a.m.

1 F Fast

2 S Vigil, Fast

3 S Pentecost

Psalms Morning 48, 53 Evening 104, 145

Athanasian Creed Use the Embertide Collect every day this week.

Morning Evening

Deuteronomy 16.1-18 Isaiah 11

Romans 8.1-18 Galatians 5.1-16

4 M Monday after Pentecost

Genesis 11.1-10 Numbers 11.16-31

I Corinthians 12.1-14 1 Corinthians 12.27 - 13

5 T Tuesday after Pentecost

Joel 2.1-21 Micah 4.1-8

1 Thessalonians 5.1-24 1 John 4.1-14

6 W Ember Day Fast

7 Th

8 F Ember Day Fast

9 S Ember Day Fast

10 S Trinity Sunday Athanasian Creed

Isaiah 6.1-11 Genesis 15

Revelation 1.1-9 Ephesians 4.1-17

11 M Barnabas, Apostle

Deuteronomy 33.1-12 Nahum 1

Acts 4.1-31 Acts 14.1-5

12 T

13 W

14 Th

15 F Fast

16 S

17 S First Sunday after Trinity

Joshua 3.7 – 4.15 Joshua 5.13 – 6.21

Acts 2.1-22 1 Peter 2.11-18

18 M

19 T

20 W

21 Th

22 F Fast

23 S Vigil, Fast

24 S Second Sunday after Trinity, John the Baptist

Athanasian Creed

Judges 4 Judges 5

Matthew 3 Matthew 14.1-13

Malachi 3.1-7 Malachi 4

25 M

26 T

27 W

28 Th Vigil, Fast

29 F Peter, Apostle Fast

Ezekiel 3.4-15 Haggai

John 21.15-23 Acts 4.8-23

30 F

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/- Hemi Huata, T Halbert, C P Davies, David Jones, Mrs Basil Taylor, J N Williams, Miss K Williams, Miss Beattie, G Stainton, W Houkamau; 7/6 Mereana Kiiwhi, Miss Keith, Arani Kunaiti; 5/- Mr W T Prentice, Te Hata Kiwara, Rev E te Ngara, Te Rangimarie, Mapere Kingi.

H W Williams, Te Rau Press, Gisborne.