Te Pipiwharauroa 101

Te Pipiwharauroa 101

No. 101

1906/08

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 101, Gisborne, August 1906.

A MURDER AT THE RACE COURSE.

We have often pointed out that one of the evils of betting is that people’s hearts are hardened. Some people bet, one of them loses £10 and is sad, the person who won the £10 from him is happy and feels no compassion for the one who had the £10 – his heart is hardened. The one who took from him the £10 gave him nothing for his money – no property, no horse, nor warmth [werawera]; however he, by luck or theft has profited. When Christ was hanging on the cross, gnawed by pain, the soldiers gambled for his clothes – they had hearts of stone, they had no compassion.

At a major race meeting in Melbourne a bookmaker called Donald MacLeod was killed. When the people demanded their money, that man said that he would not pay. They pursued this man from the race track. Some 500 people chased him and surrounded him. The newspapers said that those 500 were like a pack of wolves. When that man knew that he had been caught he turned to the crowd which was pursuing him pleading for them to have mercy on him – he was not able to pay them their money. But those wolves shouted out calling for him to be killed. One of them climbed on a fence (he had lost one shilling) and struck McLeod on the head. He fell to the ground. This man died with a broken back. He had been stamped on and had his body bent backwards and forwards. The people who killed this man have not been identified, perhaps because the police were powerless and fearful of being killed themselves.

Subsequently a minister named Worrall preached a sermon in which he blamed the Government, saying that they had killed McLeod. The Government objected to these words and summoned Worrall to stand before Parliament. While Worrall was going to Parliament he was applauded by crowds of people who prayed and sang hymns and thousands accompanied him to Parliament Buildings. Two hundred police were allocated to protect this minister lest he be attacked by the gamblers. At the trial of Worrall he agreed that he had preached that sermon but he explained that it was not the Government as such that had killed McLeod but the laws they had made. They had not passed laws to suppress occasions for gambling nor had they made laws to outlaw betting. The Prime Minister, Bennett, spoke sternly about Worrall and condemned this brave minister, but most of the members supported him. Victoria is now passing a new law to suppress gambling activities.

One thing that is criticised is the totalisator which teaches people how to gamble. Mr Bird, the Inspector of Schools, says that betting has increased greatly amongst Maori – on billiards, cards, and horse racing – and we know that this disease sucks the blood of Maori. But some people are like children and do not know that gambling is a very evil and vulgar activity.

[2] THE OPENING OF THE NEW CHURCH AT PURANGI, TARANAKI.

The Address by the Archdeacon of Taranaki.

Haggai 2.9 ‘The glory of this latter house shall be greater than that of the former, saith the Lord of hosts: and in this place will I give peace, saith the Lord of hosts.’ [AV]

A.

This is a day to gladden our hearts and I am extremely happy. On this day we are opening a new house of God, and I know that the glory of this house will be greater than that of the former which was built in 1850, the building erected at Puke-mahoe by the one who came before me, the Archdeacon we so loved, Te Kowete. That house was given the name Tuki-te-arero. And Tuki-te-arero is the name given to this new building as a sign for the future that God’s work will not be frustrated by the hard hearts of sinners. And this house is being hallowed with the name of the Apostle Peter, the leader of the company of the Apostles. This points out to everyone that, although Peter had denied the name of his Lord, something he was enticed to do because he was fearful at heart, God in his grace restored him again to his place and with a penitent heart he was enabled to rise above and eventually was crowned. So we are very joyful on this day because God has poured out his grace on us – his children who sinned against him. He has permitted us to be built into the entrances and into the wall of his house (Zion). And also that he has permitted us to see the walls of this new Temple, built as a replacement for the other. And, this temple is a house into which Maori and Pakeha can come together to find rest for the soul. It is a great honour that God has bestowed on us in calling us to this work. Now we have reached its completion. It stands as a sign that he will not forget his people because in the place of that Temple which has fallen down – with the sorrows of the past and people’s sinful hearts – this beautiful new building has arisen. The glory of this house will be greater. Let Maori and Pakeha enter it together as the one family of our Holy Father, to eat together the bread of life and peace, and find rest for their souls. Be joyful, all of you! children as you are of the Holy Father. Sing aloud and praise the continuing grace of God. Welcome, you Maori! Welcome, Ngatihau! Welcome, Ngatikura! Welcome, Ngatitai! Welcome, Ngatikura! Welcome, Ngatiruru! Welcome, Ngarauru! Welcome, Ngatiruaka! Welcome, Pakeha! Welcome to this small house. Come to the feast that has been laid out for you and your children, even you grandchildren to the first, the second, and countless generations to come. Come to see the graciousness and the gift of the Father. Welcome to Rangiora! Because this is where the rest and the peace of God is found.

B.

These are heavy words that have been spoken, that the glory of this small house is greater than that of the former house, because at the time that house was built at Pukemahoe it was likened to a totara planted on the marae of God – it grows and sends out shoots. Maori would gather there in the morning and evening to sing and to praise him – like the tui stirring in the bush. There were many buildings standing together with the people within living happily. Every day they met in the church to praise and glorify the name of God continually. Those who lived throughout the land came on Sunday to partake of the Holy Sacrament and to listen to the proclamation of the works of God. There was great joy and refreshment of hearts when their Archdeacon, Te Kowete, came to celebrate the Holy Sacrament. Manihera was their lay-reader and they were faithful to him. That time was a time of peace and a time of life for people. At that time Puke-mahoe was like a garden full of flowers, a fragrant place, not yet withered by the cold of winter. But, alas! the garden of flowers has become a desert; that came about because of the evils of that time. The flowers had withered and been blown about by the wind. There was fighting, the bell remained silent, the song of praise ceased, the carved timbers of the house of God were chopped down – the axe and the hammer were at work. Profane fires were lit on the sacred place of God and his dwelling was defiled. Storms came upon the village, it fell, the people were scattered – Puke-mahoe had become a wilderness.

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But the light of the faith was not extinguished; it was kept burning by a few who were faithful to Christ, even when they were being ill-treated, within their sorrowing hearts. Although fierce storms came upon them, God did not forget them. When Tahuri-o-rangi and Te Peneti arrived here the lamp was still burning, and after them the lamp has been well-tended and oil has been poured into it – and it is still burning. And its consequence is this house standing here, whose glory will climb above that of the former house. God’s garden has again grown flowers and the ground is no longer a wilderness. It is growing beautiful trees. God will give his peace for ever.

C.

Many of the Children of Israel of Jerusalem sobbed for their Temple – for the building in which they praised and showed their love for God. God said, ‘Make your plans. Go up the mountain, bring down the timber, and build the house. As for me, I will be delighted and I will be glorified.’ Then they climbed the mountain with believing and brave hearts, they cut down the trees, and dragged them out, and built again the House of God – the house which had been laid waste, been pulled down and desecrated in those evil and violent days. So the new house arose from within the old, beautiful and glorious. But the old people who remembered the old house, its erection and the beauty of its appearance, said that the new house was insignificant. They wept with sorrowful hearts. Then God said to them, ‘Why are you weeping? Presently the beauty of this new house will be greater than that of the former.’ And why, indeed, was that new house greater? It fulfilled the wishes of all the people and his only Son – the Son of God – would fill the house with his glory. And so it was. That Temple which was built over an extended time – that Temple was sanctified by the sacred footsteps of Christ. The glory of that Temple, that new building, was far greater. When Christ came in it was filled with his glory. That is why its glory was greater than that of the former house. It is the same now with this building which has been newly erected. There will perhaps be some of you who look back to bygone days and who weep and are sad. But, be brave! We have set up this day a light which will not be extinguished. Look at the two candles burning there – those are signs for you of the future. Those lights cannot be extinguished – they show us the glory that is to come. The light of faith, if it is cared for and provided with oil, will shine on for ever. Its light will extend to all parts of Taranaki, however dark the night is. That light will be a guide to the shining of the holy covenant of Christ. God will take pleasure in this new house and he will glorify it within and give peace. Then the Maori people will come from throughout the land to sing their hymns of praise, and speak of the grace and of the generous gift of God. Then Pakeha people too will come to bow down, along with the Maori, in the love of Jesus, to partake together of his sacred flesh and blood. Now we enter in to consecrate this new building. Here also young men and women will marry. Here too children will be baptised with the water of life. Here too they will be confirmed with the Holy Spirit and they will go out from here strengthened. Eventually they will reach the holy mountain of Zion. And so the glory of this house will be great.

Welcome, Maori! Welcome, Pakeha! Welcome to this house! Welcome, you Maori who have come from afar. Welcome to God’s place! Come to sing for great is the glory of God. Emerge from the sadness of sin and unbelief. Come to the light of the covenant of peace. Come to be washed of evil by the holy blood bubbling up from the spring, the love of Christ opened up to us on the hill of Calvary. Come to the resting-place, to the place where you find life for your souls. And in this way the glory of this house will be greater than that of the former and God will give his peace in this place. Amen.

A NOTICE

We have copies of A Catechism for Children to Learn and Sunday Prayers. If a minister lets us know his requirements they will be sent free of charge.

[4] 

BISHOP NELIGAN’S ADDRESS

My dear friends, clergy, lay representatives, my children, my brothers, all who partake of the Holy Supper of the catholic and apostolic Church, greetings.

Since the last meeting of this hui three Maori men have entered Deacon’s orders and two, Priest’s orders; this is the work of our heavenly Father. For this we praise Almighty God.

Another things we praise him for is the work of Nikora Tautau in this Diocese over the past 12 years. He has returned to his own Diocese of Waiapu. While we are sad to lose him the people of Waiapu are happy at his return. May God bless and keep him.

Our minister, Reihana Kamiti, has retired. He has become blind. He is a minister whose work God has blessed. May God give him peace now that he has finished his work.

Now there are four Maori deacons and thirteen Maori priests working amongst their own people.

Some conditions have been laid down for those who would be ordained into the ministry. The conditions apply to the Pakeha but are also important for Maori and are the same as in some other dioceses here in New Zealand. There are two conditions.

(1) No-one older than 30 will be accepted. This is because of pensions.

(2) All must be able to speak English. This is because that language is learned by the children in the state schools and the clergy ought also to know that unintelligible language. Also, as those ministers will lead services amongst Pakeha they must use the Pakeha language.

I am happy because part of the work of those working on providing a large endowment for the Maori Church has been completed. Progress has been slow in some places but there has been a good beginning. Five pounds has been added to the clergy stipend: the stipend is now sixty pounds a year. We know that it will be more than that next year. Our hearts must not be at ease until each minister receives seventy-five pounds a year.

As for the two schools in Auckland, they are doing well. Fifty-eight children are being educated at St Stephen’s; seven are still living there while learning some occupations. There are forty girls at Queen Victoria School. Two are being completely supported by their parents while some are being partly supported. This is heartening. Another thing that gives us pleasure is that two of the girls are living at the school while learning nursing at Auckland Hospital. Another thing that they learn is to use their hands to do Maori crafts. If we commit ourselves with some urgency to raising the stipends of the Maori clergy and to supporting the Maori schools we can also with some urgency ask the Pakeha to participate in our work. A new venture is training a Pakeha woman to work amongst Maori in the Waikato. She is at present at Otahuhu learning about working with women. A national mission committee proposed this. God listened to our prayers and we praise him that he led this committee to think of us.

At the last meeting of this hui, you asked me to write to the Prime Minister about two matters. I have done that. These were the matters:

(a) About Marriage. You wanted the legal status of Maori clergy in relation to marriage to be the same as that of Pakeha clergy, and that this be enabled by the Act of 16th September, 1905. I have received from the Prime Minister the following reply: ‘The Supreme Court has decreed that when Maori marry one another the marriage is valid under the Act if the marriage ceremony is conducted by a Christian minister.’

This is an important matter and there has been much discussion and careful thought to happily accommodate Maori into the marriage regulations. If two Maori are married according to the rites of the Church it is understood that a man and a woman are committing themselves exclusively to each other until death. So we are to follow the teaching of the Church and, if it is the case that a man or woman spurns that marriage which is recognised by the Church and the Law, they are still not permitted to marry according to former Maori customs.

One resolution emerging from the matter we discussed is this: That the provisions of the Marriage Act of 1904 [Marriage Acts Compilation Act 1904] should apply to all Maori. Only by a decree from the Governor shall this be applied in any district, and the Prime Minister has written to me saying that according to his understanding ‘such a decree would not be forthcoming.’ It is proving very difficult to implement the provisions of the 1904 Act [5] amongst the Maori people but the law must give thought to the young people and make careful decisions. That practice will not be hastily introduced, but we must make clear the way it may be best applied in Maori areas. The Maori People must give careful thought to marriage as something sacred, something permanent, and something which under the law is to be conducted by the clergy. Eventually it will be set right.

During 1904 the Government received a communication from the Bishops of the Province about this matter asking that the law make it easier for Maori so desiring to obtain a Registrar’s certificate. The Minister for Maori Affairs replied to the Bishops that ‘he agreed to that proposal and he would bring it before the Government.’ That was in April 1904. It seems that the Maori People will have to put pressure on their representatives in Parliament to raise this matter with the Government. However, this much is clear, that all marriages conducted by the clergy are valid and have the backing of the Law.

(b) Burial Grounds. You asked me to write to the Minister for the Colony [Colonial Secretary] about the exhumation by the Pakeha of the bones of their deceased in order to bury them elsewhere. The deceased came from Ahipara. The reason behind that exhumation was clear and the body of the deceased was taken to lie beside those of his parents. There is no more satisfactory reason than that. Maori are familiar with this practice of members of the one family being buried together. Maori understand this and salute the loving idea of the Pakeha. That exhumation conformed to all the requirements of the law, and I ask you to think about this, for the Minister for the Colony has given consideration to Maori practices and is proposes to apply a similar condition to Maori. Maori practice was not rejected, and that of the Pakeha was respected. While I was writing this the letter about this subject arrived from the Minister for the Colony. The Minister pointed out the wish of the people of Te Patuwai to transfer the body of Rihari Toneke from the sacred place at Kerikeri to that on the island of Motiti. Those Maori said that the reason for their request was that Rihari had no family in Kerikeri and they wished to place him by his family at Motiti. You will see from this letter that the desire of the Maori of Motiti was identical to that of the Pakeha in regard to the body buried at Ahipara. The Government is also considering your motion from last year. It is clear that both Maori and Pakeha want to be laid to rest with their family.

So, my brothers, younger and older, clergy and lay representatives, commit this to the Spirit for his guidance as we choose the correct procedure as we do the work of the Lord Jesus Christ.

A LOVING MEMORIAL

On [?]10th July, a memorial stone, lovingly erected to Riparata Kahutai, was unveiled at Te Kuri-a-Tuatai, Turanganui. She was the mother of Heni Materoa, the wife of the Honourable Timi Kara. It is a very fine stone. An angel on top holds a cross in its left hand while it points towards heaven with its right hand. The stone is fourteen feet high. It stands on the marae of the great house of Te Poho-o-Materoa. It is twenty years since Riparata died. Now her daughter has erected a memorial to her name. The Mayor of Gisborne unveiled the stone and he was presented with the Maori cloaks and the flags that covered the stone. Taunaere spoke in praise of his wife, Riparata. He had seen her faith and honesty in all that she did. But the main speech came from Captain Tucker, the manager of her lands. He said that Riparata was of chiefly descent and she was noble in her genealogy, noble in her works, and noble in her speech. The wisdom of this woman was seen in the proceedings of the Maori Land Court. During the time when the land was unsettled and the people of Gisborne turned to the Hauhau, Riparata and her family, Ngaitekete, remained loyal to Queen Victoria, and to ensure that they lived in safety she built a village at Waikanae. Wi Pere said that the hand of the angel was pointing heavenwards, warning people to look heavenwards to where Christ is and not to look towards earthly prophets. Wi spoke strongly to warn people against following Rua, the Tuhoe prophet, because of the troubles brought to Gisborne from the Opotiki area. Wi praised Riparata as his fellow struggler against the Pakeha. Had Ri been a man he would not have stood as a member when he did but would have given up his place to his friend.

Mr Chatterton blessed the memorial.

[6] 

 WHAREKAHIKA TO WHAREKAURI

(By Tipi-Whenua)

A Footnote.

Having told the story of the Chatham Islands, the people and the food, I add these things that I left out. According to what Hapurona Pawa told me, Moturarangi, a Moriori prophet from the time when Pakeha and Maori had not arrived on the Chathams, prophesied, ‘A people are coming, a wicked people called Tukaingakau, and after them a good people, white people.’ The wicked people were the Maori who killed and ate people; the good people were the Pakeha.

The first people to preach the Gospel on the Chathams were Pita Hongihongi and Hakaraia. After these people came Bishop Selwyn. In 1868 the faith died out on the Chathams.

I have pointed out that the Maori and the Moriori are of the same race and their languages have the same source. Their long separation has meant that differences have arisen between the two languages. Consider the following:

Maori / Moriori

Tena koe (Greetings to you) Tena mono koe na.

Haere ra (Goodbye) Haere ra; ko taua dara (sic).

Ka nui, ka nui (It is large) Ku ai, ku ai.

People are designated differently according to their ages.

A new-born child is metoke.

An eight year-old is tapani.

From 15 to twenty tue.

A thirty year-old is toroihe.

A fifty year-old is popo.

A seventy year-old is kaimi.

Women have different names.

A ten year-old is kaimi wahine.

A twenty year-old is titaha.

A forty year-old is koromuhue.

A sixty year-old is teapuku.

A [?10 sic] year-old is tauhungai.

I have explained that one of the foremost chiefs who conquered the Chathams was Pomare, and since I have written up the genealogies of the Moriori, I believe it is right to set down also the genealogies of Pomare to clarify who his descendants are today. This genealogy is from one of Pomare’s grandchildren which he recited to me and which some of his descendants wish to have printed.

Ngaturua

Manukonga = Ehu (f)

Tiwai

Pomare = Tawhiti

Kapu

Hamuera

Te Kehu (f)

Kapu (f) = Te Rangihiroa

Te Hiko = Hera (from Ngati Kahungunu)

Hani Kamu and Mere te Aka (f)

On the death of Manukonga his widow, Eru, married Piritaka.

Piritaka = Ehu

Kaipuke = Te Waero (f)

│

________________________________________________

│ │

Ngatau = Rereti Ngaumu (f) = Piringatapu (a Pakeha)

Mereana and two Naera = Hemi

younger siblings │

Tiwai = Te Hautonga

│

________________________________________

│ │ │ │

Maui Piri Te Hia Piipi

(Dr Pomare)

The grandchild [mokopuna] for Pomare who is still living is Mere Te Aka who lives at Porirua.

NOTICE

The Organising Committee of the Gisborne Agricultural Show (A & P Show) has written to ask Maori to send things for that show on 23rd and 24th October. To enter costs 1/- and there is £5 in prize money. The things to send are:

Woven hats, carved walking sticks, Maori cloaks, baskets, mats, weapons, canoes and decorative Maori items.

People, this is a very worthwhile thing; besides the opportunity to win money it is an opportunity to exhibit our Maori treasures.

[7] 

MATTERS DISCUSSED BY THE HUI IN WELLINGTON.

Greetings.

Amongst gatherings held in Wellington on the occasion of the funeral of Prime Minister Seddon who died, the tribes and hapu and leaders who were present met to bring some subjects to the notice of Timi Kara, Minister of Maori Affairs, and sought to provide a good basis for the laws pertaining to Maori lands to lay before the Government and before you, the tribes and hapu living in every part of the two islands. These are the elucidations and the headings of the subjects covered.

Proposals for amending laws about Maori lands.

1. Having studied the laws in force at present dealing with Maori lands, and having in mind the remaining Maori lands and the ways we might retain them, managing and working such lands, this hui sets down these ideas for consideration by the Government for inclusion in the bills being brought to Parliament to amend the Maori Land Laws.

2. Let us broaden and strengthen the ways of helping, providing money to Maori people who are farming or wishing to farm. Afterwards we will elaborate on this matter.

3. As ways of achieving better titles for lands belonging to individuals or hapu who wish to farm their own lands, the Government should consider:

(a) Where many people have an interest in grant lands and it is known that it would be difficult to separate out the holdings of each person, and the people who own the land wish to farm it for their own benefit and perhaps want to settle some of their own on the land, it would be appropriate to combine the lands under the provisions for incorporation.

(b) But the corporation law should be amended and simplified in the following ways:

i. When the people at a Maori meeting agree that they should set up a corporation, it should be possible for seven members of the grant to request the Maori Land Court to investigate, and if it is clear to the court that it would be good to set up a corporation to fulfil the wishes of the landowners to farm it, the court should issue an order.

ii. The Public Trustee, the Commissioner of Crown Lands, or any Government official should not have any say in the working of the corporation.

iii. The committee of the corporation should have no power to sell the land but may lease it if the people agree and it is approved also by the Board of the area.

iv. The committee with the consent of the people should be able to make rules for the management or settlement of the land, which having been approved by the Minister of Maori Affairs, would be gazetted and the provision would be the management regulation for the land.

(c) If Maori people having land or some adjoining land which they or those of them who are able wish to farm, they should be able to set down a policy for the management, settlement or leasing of the land to their Maori people. That policy should be gazetted and given authority by an act of Parliament.

(d) Lands which have been divided and allocated to a person, or perhaps to two people, may be used as security for mortgage money should that person or those persons desire it, although other land may not be leased, and rent money may not be sent to the Department which provides money, as security for a mortgage.

(e) Lands at present leased to Pakeha, which leases contain a covenant allowing a renewal of the lease or which provide for the reimbursement of the lessee’s improvements; should eight of the Maori owners of the land desire the return of the land at the conclusion of the lease so that they can farm it themselves, a source of finance should be open to those Maori. (1) To pay for the improvements. [8] (2) To help them work their own land.

(f) If there are no such covenants and most of the owners of the land do not want to lease the land to the Pakeha but to retain it to farm themselves, when the lease expires no clause or agreement or any other arrangement shall frustrate the idea of the many to draw up a management and settlement plan.

4. As a way of expediting the settlement of issues around Maori land, the finalizing of pending judgements, the allocation to each person of the lands appropriate for division, that is, the completion of the work of the Maori Land Court, this hui asks:

(a) That the number of judges in the Maori Land Court be swiftly increased. And allocate to each judge a district within the area of land under the jurisdiction of the Boards – that is seven judges for those districts. There should be two judges to carry the burden of work on lands under Maori title, or to do other work in districts where the work is heavy. Two judges should be set apart from these for hearing appeals only. A total of eleven judges.

(b) The new judges appointed should be strong and learned, and, as a means of attracting this kind of person to become a judge, the pay of judges should be increased. The Maori members are at the moment urging the Government to do this.

(c) Review [wash out] the list of assessors, and make a new one so that the right people may be chosen for that position. Return to the assessors their old powers giving them some status in the deliberations of the court, and increase their pay.

(d) The judges in each area should be chairmen of the Boards of their district.

(e) The daily allowances to the members of the Boards should be increased.

5. Those lands which belong to Maori people and which they do not want to farm themselves, or which it is known that the local people are not able to work, and which it is thought cannot be left to lie idle, should be handed over to the Maori Land Boards to lease under appropriate leasing arrangements but not to sell.

(a) There should be reserved within each section of forested land being leased an area of forest of 5 percent of the land as a stand of trees for firewood, and for building fences or houses.

(b) If there are trees or forests fit for milling on the lands handed over to the Board, then the Board should first arrange the lease of those trees lest, being included in the leases of land for farming purposes, those trees do not yield a profit.

(c) When arterial roads are built over lands given to the Board for leasing, and they are built for raising money and as public works of the Colony, they should not be charged against those lands.

(d) It is right that a small portion of the money received in rents from the lands leased by the Board should be retained as a contingency and to compensate the lessee for improvements when the lease ends.

6. Channels of Mortgage money.

(a) The Department which makes money available to farmers should make mortgages available on the following kinds of land.

i. If it has been allocated to one or perhaps two people.

ii. If it has been incorporated.

iii. If it is land that has been leased to a Maori.

iv. If it is land that is regulated, having been gazetted, as to management or settlement.

(b) The limit of the amount of mortgage money available on (i) and (ii) should be ⅓ of the unimproved value, as well as ½ the value of the improvements. Maori lessees should receive up to ½ their interest in the lease.

(c) The length of time for repaying the capital should be 15 years.

(d) The monies should not be given personally to the mortgagee but should be placed in the Post Office Bank close to the mortgagee, and should be taken from there by Money Order to pay for appropriate farming activities on the land.

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(e) The accounts of the Incorporation Committees are to be audited by a Government Official each year.

7. To make clear to the people the laws at present in force it is appropriate that the

Government bring in a consolidating bill.

8. To protect and to guide the deliberations of the Maori Court in cases where there is dispute over Maori customs it is right that a directory of those customs is made so that they are clear.

9. This hui requests that the Minister of Maori Affairs fulfils the provisions of Clause 6 of the Maori Land Settlement Act 1905 and swiftly makes clear the land holdings of the Maori People in order to protect leases and lest Maori sell land that they are not entitled to.

10. Some areas will be affected by some laws or by some problems peculiar to themselves:

(a) Tuhoe King Country. There is no proposal to settle Pakeha in this area until the enquiries into Maori matters are completed in this sovereign area, and until the time comes when the Great Committee of Tuhoe is set up.

(b) For the area under the Thermal Act:

i. It is right that there should be a careful investigation to finally determine who has jurisdiction over the lakes and the mud pools under the Treaty of Waitangi. And alongside this matter should be investigated claims about Maori fishing grounds, pipi beaches, barnacle rocks and mussels.

ii. The value of the thermal sites and some other places taken by the Government

should be accurately calculated, and Maori should have the right to appoint a person as assessor to the Compensation Court.

(c) Reserved lands under the governance of the Public Trustee.

i. Regularize the situation of Maori living on the lands under an annual licence from the trustee.

ii. The Government should urge the Trustee to help those Maori whose reservation it is, to work those lands.

Do not think it is only Pakeha who have leases.

iii. As to lands that are leased, when the time comes for the ending of a lease and the Maori who owns the land is seen to be someone who will farm it, although there is a covenant about improvements in the lease, the Trustee may return that land to that Maori and the Trustee shall give him a mortgage so that he can re-imburse the lessee for the improvements.

These then are your amendments on this topic. It is for you to submit them to your members of this Parliament.

From the Committee of the Tribes which met at Wellington in June, 1906.

THE TE AUTE COMMISSION

The Commission which was instructed by the Government to enquire into the schools at Te Aute and Whanganui has laid its report before Parliament. From its observations it concluded that the schools were being run in a way consistent with the objectives for which the land was given. Te Aute and Hukarere should remain as colleges for the Maori People but some Pakeha children should be permitted to attend. It is important to supplement the academic teaching with instruction in agriculture, that is, with the basics of farming. The buildings should be renewed. The Department for Education should inspect and examine the schools. The trustees of Te Aute should submit to the Minister for Education a new curriculum for the work of the school. If the Minister does not agree with it then the Minister, the Trustees and the Teacher will be questioned. This task will be undertaken by a Commission consisting of the Chancellor of the University, an appointee of the Governor, and another person nominated by the Trustees. The Government is to cover the costs. The pupils should still be taught the faith but those pupils who do not belong to the Church of England should be exempted. An Act should be passed to authorize the work of Te Aute College.

[10] 

GOVERNMENT

On the death of Mr Seddon, because Mr Ward was also in England, Mr Hall-Jones, Minister of Works, was appointed Prime Minister and during the short session of Parliament he was the Leader of the House. There was no major work for the House apart from the passing of the accounts. Herries, member for the Bay of Plenty, criticised the sluggishness of Timi Kara in setting up the Land Boards. We have heard that Colonel Porter, Areka Kiiwha [? Alec Keefer], and Hamiora Hei have been appointed as the Board for the Tai Rawhiti, and if Hamiora Hei is unwilling then Otene Pitau is to take the position.

Pakeha members are full of praise for the conduct of Apirana Ngata both inside and outside of the House. Apirana Ngata was critical of the lack of thoroughness in the valuing of Kapuarangi; the valuer had not viewed the whole area of land.

When Sir Joseph Ward returned from England, Mr Hall Jones resigned as Prime Minister and Lord Plunket turned to Mr Ward. When Mr Ward appointed his ministers it was seen that he had dispensed with Millar, Duncan and Mahuta and had appointed Hall-Jones, McGowan, Timi Kara, and Pitt, from the old Government, and the new ministers were Millar of Dunedin, McNab of Mataura, and Fowlds (Hori Heihei) of Auckland.

Mr Ward: Postmaster General, Minister of Finance, etc.

Hall-Jones: Public Works, Railways.

McGowan: Mines, Justice.

Timi Kara: Native Minister, Minister of Stamp Duties, and Deeds.

Pitt: Minister of Defence, Colonial Secretary.

Millar: Labour, Customs, Marine.

McNab: Lands, Agriculture.

Fowlds: Education, Public Health.

SIGN A PETITION

To the Editor of Te Pipiwharauroa.

Greetings. This supporter commends you and praises you for the words you carry. You tell us to cross 

 ‘… the great sea of Kiwa

that lies before me.

For I desire,

I greatly desire to reach

The groves of kahika trees, [England],

……………………………………………………..

… the green insects too

Lamenting the fate of their land,

Now desolate and overgrown with weeds:

Only a sigh of despair is heard.’

 [cf Nga Moteatea Part I, pp 68ff. The above is the Ngata translation.]

 Be strong, Te Pipi, you knowledgeable young people of the Tai Rawhiti, as you pursue your objectives in regard to the laws which confiscate the lands of the Maori People of this country; from the impositions of the past up to the present year we have been plundered by the Government. So, as has been written, the right thing to do is to arrange swiftly that a petition get to England this year. It is for you, the knowledgeable young people of those districts, to set down the wording of the heading of the petition being sent to England so that what the heading of the petition says is correct and clear. Let it be printed along with many copies of the heading of the petition to be sent to the Marae Councils and the well-known chiefs of all the tribes of this country.

But delay printing until you have given thought to the appropriate wording of the petition and wait for our further comments on the petition.

Mitikaukau Hapata Henry

Rihari Mete Hori Karaka

Mangamuka,

August 7th.

PROTECTED FISH

Pakeha are sad at hearing the news that Maori have killed trout during this month of July. They are particularly sad because this is the month when the trout are resting. At the time when they are resting they gather in the small streams and the headwaters to spawn. It is then that they have been killed by Maori, that is, by thoughtless Maori. Some Pakeha have asked us to make known that this fish should not be killed during the months when it is spawning. The Pakeha wish to foster these fish so that all the rivers of these islands are filled with trout. Therefore, friends, foster these introduced fish. Do not destroy these fish. Don’t drive this food far away. This is why Pakeha put protection orders on their fish. They are careful because one of our fish, the grayling, a fine fish, has disappeared from our rivers. Why? because people have continually come for it in all seasons.

[11] 

ON THE VERGE OF DISASTER

To the Editor of Te Pipiwharauroa.

My friend, greetings. I am sending a few words for the country to hear. On Saturday, 14th July, a group of tohunga apostles under the authority of Wereta held a ritual hui at their main village, Papawea, a village at the forks of Waiapu River and Makatote. This village had not previously been flooded but this flood overwhelmed it. The day it was inundated was Wednesday 18th. For three days it rained and they knelt in prayer but on that day they were not able to kneel because of the strength of the flow of the water. The place where they were was two and a half feet above the water. On the Thursday night at 10 o’clock the rain started to ease off and at 6 o’clock in the morning the rain [?tawhaowhao - ?was scattered]. Their tohunga called out to the women to heat up some water for them to drink. When daylight came they were gathered together on the bank when the flood came down. Some members of this company could not pray; faced by death they cried out to be saved. Some of the apostles who were on the verge were taken by the flood as they searched for their wives and children. There was great lamentation from people for the members of the group who had been taken away. This disaster is like that prophesied by Wereta at their hui held at Uawa. There it was prophesied that a severe chastisement would occur in the Waiapu district on 20th July. Consequently all the groups of tohunga apostles gathered over these days to pray to prevent that punishment striking the Waiapu area. Such people are given to boasting of their spokesman who practises the arts of the tohunga. People are still emerging from this group to weep over their survival. ‘The works of tohunga are evil.’

I end my words here.

Nehe Pakanui.

Hiruharama, July 19th, 1906.

MORE ITEMS

Because the paper was full last month, these items could not be printed.)

The woman prophet, Hikapuhi, has been in Te Wairoa in recent days. Maori are saying that Hikapuhi has performed some remarkable miracles, and eyes of the blind have been opened. As a result of the teaching of this woman, people are drinking a lot of alcohol. We have heard that many people who had forgotten about drinking alcohol have returned to drinking that evil drink. This activity should be stamped out by the Maori Councils. According to the Wairoa Guardian the miracles of Hikapuhi are fraudulent.

A man from Motiti called Tupaea Akuhata has been gaoled for theft. A Pakeha called William Paterson asked the Maori to sell their shares to him. From each individual sale Tupaea would receive £3. Then Tupaea fetched eight people who pretended that the land was theirs. Twenty-eight pounds for a single share all went to Tupaea. One of these eight, a woman, Ngakeiha Rauwhero, was located. Tupaea will spend five years in gaol. As for Ngakeiha, because she was unaware of doing anything wrong the judge will decide the penalty.

A GRATEFUL ACKNOWLEDGEMENT.

Although this is a time of food shortage, people have shown much kindness to the College by sending food. Mere Waimanuka first sent kumara and potatoes. Rev Mokai Kereru from Waitotara sent 8 bags of potatoes. A cartload of pumpkins, kumara and potatoes were brought by Paratene Tatae and his friends. And there were also pumpkins from Te Muriwai. Thank you, all our friends, for your love for the Church and for us who live at the College working for everyone. May the God of all things bless you. ‘The generous spirit will be enriched.’

[12]

 CALENDAR : SEPTEMBER 1906

Day 3 ○ 11h 6m a.m. Day 19 ● 0h 4m a.m.

1 S

2 S Twelfth Sunday after Trinity

Morning Evening

1 Kings 22.1-41 2 Kings 2.1-16

1 Corinthians 12.1-28 Mark 5.1-14

3 M

4 T

5 W

6 Th

7 F Fast

8 S

9 S Thirteenth Sunday after Trinity

2 Kings 5 2 Kings 8.1-24

? ?

10 M

11 T

12 W

13 Th

14 F Fast

15 S

16 S Fourteenth Sunday after Trinity

Use the Collect for Embertide every day this week.

2 Kings 9 2 Kings 10.1-32

2 Corinthians 8 Mark 3.1-14

17 M

18 T

19 W Ember Day Fast

20 Th Vigil, Fast

21 F Matthew, Apostle Ember Day

Athanasian Creed Fast

1 Kings 19.1-15 1 Chronicles 29.1-20

2 Corinthians 12.14 & 13 Mark 15,42 & 16

22 S Ember Day Fast

23 S Fifteenth Sunday after Trinity

2 Kings 18 2 Kings 19

Galatians 2 Luke 1.26-57

24 M

25 T

26 W

27 Th

28 F Fast

29 S Michael and All Angels

Genesis 32 Daniel 10.1-4

Acts 12.5-18 Revelation 14.1-14

30 S Sixteenth Sunday after Trinity

2 Chronicles 35 Nehemiah 1 – 2.5

Ephesians 1 Luke 4.1-16

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/- Mrs Keefer, Pera Wheroro, Pohutu Hapuku, Henare Pungarehu, Poroto Whakahairangi, Hori Tawhai, M Downey, H Rangitapua, Wi Tamihana, Peter McNeill, Pauira Ngapuke; 12/6 Hemi Kauta; 15/- Wikiriwhi te Taahu; 7/6 Tapiwai Houkamau; 5/- Mrs Fairlie, Hoeta te Hata,Ihaka te Kaituhi, Pineamine Tuhaka, Hori Horihika, Hohaia Hoata, Arthur Thacker, Eruera te Kura, Ruihi Tawai; 2/6 Hohua Taimona, Aporo te Moana; 2/- Te Hekenui.

H W Williams, Te Rau Press, Gisborne.