Te Pipiwharauroa 107

Te Pipiwharauroa 107

No. 107

1907/02

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 107, Gisborne, February 1907.

THE BISHOP’S SPEECH TO THE CHURCH HUI HELD AT TOKOMARU, 4TH MARCH.

My friends, clergy and lay representatives, greetings.

Welcome to you all who have gathered to look together at the state of the growth of the work of our Lord amongst us, to see if we cannot find a way of overcoming those things that are going wrong, and to support those things people are doing which accord with God’s will.

You have heard of the General Synod of our Church which was convened in Otago a little while ago. One major occurrence at that Synod was the emergence of a concern for the Maori side of the Church, that it should be generously supported by the Pakeha side, so that both Pakeha and Maori sides should together be involved in bringing back to Christ those people who have left the faith. One statement that emerged from that Synod and which we were urged to make known to Maori friends was this:

‘This Synod is gratified at seeing the growth of the idea amongst the Maori people of the Church that they should take responsibility for the work of the Church amongst themselves and that they should seek to advance greatly the Kingdom of our Lord.’

From this, and from the pile of money given by our Pakeha friends for this work, amounting to £3272 last year, we see their great concern and their love for the Maori Church. However it is not right to leave them with the main burden; but the Maori People must put in some effort since they now have some wealth and are not poor. One thing the General Synod said was that the stipends of a Maori clergyman should be made adequate so that he is not distracted by having to seek for food to feed himself and those who live in his house. This can be achieved if people put their hearts into it. The thing that provides the Pakeha Clergy with their stipends is always having a collection every Sunday. Let this be established as something that the Maori do in order to fulfil the command of Christ that ‘ those who proclaim the gospel should get their living by the gospel.’ [1 Corinthians 9.14] This is also a reminder to you of Archdeacon Williams’ Challenge which is still open and has not yet been met. This is a bad failing of the Maori Church insofar as it is evidence of laziness and lack of commitment. The General Synod spoke words of praise; they are also intended to arouse their Maori friends to be quick to do this. But we must be careful lest our Pakeha friends become weary; lest they say, ‘It is a waste of time collecting money to support the Maori Church when they are not actively doing anything together with us.’ But we also know that the amount of money collected is not evidence of the vitality of the faith; people without faith collect money: but [2] laziness when it comes to collecting money for God’s work is a sign of faithlessness.

These are some of the signs of the sickness of the faith seen amongst us:

(1) People are not coming to be confirmed. Many of the children who are being brought up in the schools, when they reach adulthood do not wish to be confirmed. So the number of people who were confirmed in this Diocese during the past year was 74, 28 males and 46 females; there were 9 boys from Te Aute School and 13 girls from Hukarere School. The reason is this: they have not been carefully taught about the Holy Spirit whom God has given to strengthen human weakness. The fault lies not just with the clergy but with the lack of thought on the part of the parents who do not have a desire to see their children better taught.

(2) There is the disparaging of marriage. Marriage is an ordinance of God from the creation of humankind. Human beings were not left to be like the animals but it was deliberately ordained that the husband and wife should commit themselves to each other; and that they should not be separated except by the death of one of them. Many people have got married and, not long afterwards, have broken up their marriage, joining up with a different woman or a different man. This is a wicked thing in God’s eyes. One way marriage is despised is when people just sleep around. Only by the marriage commitment is it known that husband and wife intend to be faithful to each other, and will not be like the beasts who do not know God’s ordinance when he said, ‘the two shall become one flesh’. [Genesis 2.24]

(3) People are following those known as prophets, tohunga. A person has just to call himself by that name and many will follow him. Even though people see how wrong his words are they don’t stop believing in him. This is what Christ had to say about false prophets: ‘By their fruits you shall now them.’ [Matthew 15.16] So then, observe the fruits of these who are called prophets and tohunga. Do faith in Christ and good practices spring from their work? It is untrue to say, ‘a person who has faith in Christ will not be led astray.’ We have seen how those who follow those prophets have completely abandoned their belief in Christ. Whoever the prophet - Te Kooti, Te Whiti, Wereta, Hikapuhi, Te Rua, Tipihau – they all take the same stance. Christ is overthrown in order to set up a different saviour for human-kind. Christ has said, ‘He who is not with me is against me.’ [Matthew 12.30] Consequently it is not right that a Christian should associate with that kind of prophet. If anyone joins up with him, he identifies with his mischievous work and has trampled Christ underfoot. For this situation we have the warning words of Scripture: ‘Come out from them … and touch nothing unclean.’ [2 Corinthians 6.17]

(4) Maori people are becoming addicted to pleasures. It is not possible to count them all – haka, playing cards, dancing, and suchlike. It's not as if the recreational activity is the problem, but the emergence from the activity of an avenue whereby a person can be diverted into wicked deeds because there are many transgressions resulting from dancing. On Saturday nights they gather for that activity. They dance until sunrise whereupon they are overcome with tiredness; the Sunday activities are neglected – the praising of God for all that he has given, the acclamation of him, the listening to his holy word, and the praying for the things needed by body and spirit. The wrong thing will not go away. If the fruit of a tree is seen to be bad one knows that that tree is bad; likewise with recreational activities, if the fruits are bad then it will make a thoughtful person careful.

So, my friends, let us be careful. The enemy has many ruses. If a person sins and confesses that sin to God he will be forgiven by him. Do not forget what Christ has given us. What is going to give a person inner strength is the Holy Spirit which was poured out by Christ before his ascension to heaven. This was not given as a treasure for the sinless, but for the sinner to overcome the weakness of that person. Christ’s word is clear; his Spirit is given to the person who prays for it.

[3] 

 THE DEMAND OF THE MEN WORKING IN THE ABATTOIRS.

P Tamahore

On 21st February we learned from the newspapers that the slaughtermen in the abattoirs in Wellington had stopped work. When the people in abattoirs throughout New Zealand heard this they too stopped work, following the example of the Wellington people. This is the major trouble in New Zealand at present and it is being investigated by the Arbitration Court.

The cause of this dispute is as follows. The pay for the slaughtermen is £1 per one hundred sheep, that is, 2½d per sheep. The experts can reach from 60 to 8o sheep a day per person and receive 16/- or 18/- for the day. This appears to be a large amount for the man but the slaughterman says that it is too little for him. His explanation is this. The cost of living for a person in these days has risen greatly. It is not as it was in former times. So since the cost of living for a person has gone up, so the payment for a working man should increase so that they may get sufficient to live on. This is the first contention of the slaughtermen. Secondly, slaughtering sheep is not a permanent job. The time for slaughtering sheep begins in December and ends in May. For the remainder of the year there is no work for slaughtermen. During these months some go to Australia to work there, returning in December. Because of this part of their money is used up in travelling to Australia and returning. Some do bush-felling and return when the work resumes. Thirdly, slaughtering sheep is not a congenial occupation. There is the state of the sheep when it falls from the hands of the slaughterman and the state in the freezing chambers, so the man doing the killing must have in mind the welfare of the sheep. Also it is unpleasant work, the hands of the man can be cut or chafed, and the man must attend carefully to that cut or chafing; if he is not careful it can be infected and perhaps even result in death.

For these reasons the Wellington slaughtermen have asked for an increase of pay to £1-5.0 per hundred sheep, that is, 3d per sheep. The company replied that they were not prepared to agree to the slaughtermen’s request but that it should be submitted to the Arbitration Court who would determine the pay and if the Arbitration Court decided that they should pay 25/-, they would agree. In this situation the company commanded the men to work and they would pay 22/- per hundred for the time before the Arbitration Court sat, and the amount ordered by the Arbitration Court would be paid beginning from the time of the dispute. The company thought this was a good proposition but the men did not agree and insisted on the 25/-. But the company was not prepared to give this money. It was fearful lest the time should come when the Arbitration Court should sit and declare that that should be the payment to the men since the company had agreed. The company did not agree to the men’s request and the men did not agree to that of the company. In this situation the men stopped work. This trouble was in Wellington only. When the workers in other places heard they followed the example of the men in Wellington and stopped work. This is the present situation. The Arbitration Court has sat to decide on this matter. The sheep of some abattoirs are being put into paddocks. Some abattoirs are asking ordinary people to kill them.

This dispute is not insignificant. From the following words can be seen the size of this trouble. The Pakeha name for this event is a ‘strike’, that is, a person stops work because he perceives something unjust. One could perhaps call the strike a whakamutumahi – causing work to stop. This is the second instance of this problem in New Zealand. The first was by those people who work on board ship who asked for an increase in pay. This was in 1890. This thing, the stopping of work, is an old practice. Formerly, the objects brought forward by the workers [4]have been skipped over and what they desired has not come about, they have not been taken notice of.

You discover that your work is not satisfying but causes trouble and has a bad outcome. This is a cause of strife between the worker and the boss. The boss is the strong one, and only by striking can the worker assert his rights. This is the origin of the setting up of trades unions. It is the job of the trade union to take over the management of all occupations and to see that the people who get work are members of the union. But the main things the union has to do are:

(1) To demand that the boss pays the appropriate amount for the work.

(2) To demand that employers set appropriate working hours.

(
3) To demand good conditions of work and a good workplace to ensure the well-being of the worker.

All occupations have unions. The agreement about the conditions of work should be negotiated by the union and the company. This is the strength of the union – all people working in the same occupation, such as the slaughtermen, though they are in all different places in New Zealand are united. The union is their management. If the union discovers that the pay is wrong, or the hours of work are wrong, it will negotiate with the company, and if the company does not agree with its demands then it will tell the workers to stop working. Someone may ask, where will a person get money if he is made to stop working? They get money in this way. If it is known that the workers in an occupation are stopping work then the union will request all those who work in that trade to donate money to provide for those who have stopped working. So when the slaughtermen in Wellington stop work then all the slaughtermen in their union will collect to provide for those Wellington men they are living without work. Now, if all the slaughtermen stop work, the members of all the trades unions will donate to provide for the slaughtermen. In this way the workers are empowered to stop work. This is how strikes work.

But this state of things is not good, so to overcome this, Parliament has passed Labour Laws. Disputes between the union, that is, the employees, and the bosses must be taken to the Board of Conciliation. The people on that Board, the Chairman and the members, are chosen by the two sides. If there is no settlement there is an appeal to the Central Court of Arbitration. The members of this court are the Judge of the Supreme Court and two Assessors, one from each side. The judgement of this court has authority and there is no appeal elsewhere. If someone defies the judgement of this court they are fined.

This is how the Pakeha works – everything is fenced in. The Arbitration Court is considering this dispute. If the slaughtermen have broken the law by stopping work and not bringing their grievance to the Court they will be fined. The case of the workers in Wellington will perhaps be won by the workers because it has been found that the contract that was made did not conform to the law and so their contract is not legal. Some of the people in Wellington have returned to work at a rate of 23/- a hundred, and the people of Gisborne have returned for 23/-. Shortly the Arbitration Court will lay down the rate for one hundred sheep. This is the state of the dispute at this time.

A WONDER

To the Editor of Te Pipiwharauroa.

My friend, greeting. This is an article for our bird to publish to the tribes of this area and other parts of this island of ours, Te Ika-a-Maui. While I was in the main Auckland Hospital during the past November, I was amazed at how the Pakeha goes about healing the sick, even though the sick person is apparently about to fall into the grave on arriving at the hospital it does not happen. He is cured and it was only the heart of the sick person that was mistaken. When I arrived there I thought that I would not live, that I would die on the day I arrived in the hospital. [5] My illness was a very serious one according to my doctor. My doctor when I was there was a lady doctor called Dr Frost. She said that my illness was called a haemorrhage of the lungs, an illness which damages the blood.

On 12th November last I went into the hospital and on 19th January this year I came out. I am filled with wonder at these beautiful things done by our close relations, the Pakeha. Therefore I say to give it to our bird to carry to the remnant in each part of our island.

I beg the tribes to put an end to the activities of the tohunga, not to listen to what tohunga are about, for there is nothing good in that kind of work.

One thing that I was amazed at was that there were two Maori girls working at the hospital and learning to nurse the sick. ‘How did they come to be there?’ Because their tribes want to embrace health and learning.

One of those girls was from Te Arawa and one from Ngati Kahungunu. The Pakeha nurses were full of praise for them. The one from Te Arawa is studying at Queen Victoria Maori Girls’ School and is the daughter on one of the Te Arawa chiefs.

The nurses in our ward were Sister Wood, who looks after the patients when the doctors are not there, and under her, Nurse Latimer, Nurse Young, Nurse Brewer, Nurse Hawkins, Nurse Boscawen and others.

The treatment of us patients by these women was excellent. But I must finish here lest this is too heavy for our bird.

Sincerely’

P T Te Ake.

MAORI LAND COMMISSION

The Government has set up a Commission to enquire into the situation with regard to Maori lands. Two Commissioners have been appointed, Sir Robert Stout, Chairman of the Bench of the Supreme Court, and Apirana Turupa Ngata MA, LLB, MHR. The observer on the Government side is the Hon [Dr J G] Findlay, and those for the Maori People were [?Te Kerete - ?Mr Skerrett], a Wellington lawyer, and A L D Fraser, MHR. The following is a summary of the purposes for which the Commission was set up.

1. How many acres of Maori land are lying idle; who owns those lands, and what is the interest of those people in those lands?

2. How should those lands be managed to provide benefits for those Maori who own the lands and for the colony?

3. How much land should be set aside:

(a) As a dwelling-place for each Maori who has an interest in it to cultivate or farm?

(b) As a dwelling place for the whole hapu or other grouping?

(c) To be worked by the descendants of the Maori People in days to come, but how are those lands to bear fruit in these days?

(d) To be worked by other Maori who do not have an interest in those lands, and what provisions should be made to hand over the land of one Maori to another?

(e) As a dwelling place for the Pakeha, and how would this be managed, how large should the area of land be, and what regulations should be in place to prevent one Pakeha getting too much land?

4. How should Maori ways be taken into consideration, their various interests in the land, so that the above objectives can be fulfilled.

[6] 

‘THE NEW WORLD’

T Wi-Repa.

During the speeches for the Ngati Porou dead in the recent days of last January I heard the Pakeha saying that ‘the old world’ has gone. Now the order of the ‘new world’ has dawned. But these words were truly uttered for Te Kani-a-Takirau. The reason why this was said at his death was that he was the seventh of the chiefly elders of Tai-Rawhiti to have gone on the long journey. Te Hata was a man anointed by the Tai-Rawhiti to be the leading chief. He took upon himself all the mana, the thunder, the dread, and the terror of this thing, the Maori Chief. And it is the case that most of that assemblage of chiefs who were well-recognised by the Pakeha have gone on to the next life. Te Hata is the last of that company, and so it is said that for the Tai-Rawhiti the sacred fire has been extinguished, the ‘old world’ has been closed.

What were the fruits of the ‘old world’? The main’ food’ in the old world was the power possessed by the chief to command his people to fetch him so-and-so to be relish on his food, to have killed anyone who answered back. All these practices were seen as good and right because they were commanded by the chiefs.

This is what the old world was like. When those chiefs were rendered powerless by the general laws to do those things, their living descendants were in mourning and said farewell to the old world which was carried  by Te Kani-a-Takirau to Paerau - the After-life.

Now since the ‘old world’ has passed, the world is now divided in two. The ‘new world’ is not yet shining. The Maori People number 43,000 these days. It is perhaps the case that most of the people were born in the last days of the ‘old world’ – and they still love the things of that grown-up time – all the things that were imagined as seeds for the ‘new world’. But now we find things are different: there are few days remaining for the ‘half-old-world’ and many days for the ‘real new world’. Therefore, although the world has not completely broken from the old to the new, in these days the ways of people are directed towards things not conceived of in the old times. Therefore it is said to be ‘new’.

It is clearly time to welcome the ‘new world’. We have also learned that the shining of that world is not far off. Therefore that world is not impinging on us quickly. But the things of the world do not happening swiftly. These things will all keep slowly growing until the end. Where will it all end?

Will this ‘new world’ be dreadful, or what? It is for us to determine. Two sorts of people will build that ‘world’ – adults and children. The adults are not very excited by the ‘new world’. They were born in the closing stages of the old world. Therefore they have divided hearts. Their old age was taking place in the ‘new world’, while the young people were born into the ‘new world’, they were taught the ways of the ‘new world’, how to be a person in the ‘new world’. Therefore since people nowadays are living together – some from the ‘old world’ and some from the ‘new world’ – let all the different people come together to seek a way to proceed for this ‘gathered world’. The adults should not be suspicious of the young people. They should not possessively think that they alone know how things should be done. In the old times they alone did control how things were done. In the old times they alone did manage things, and the people of this island assembled to present it to the Pakeha. And, if things are going wrong in these days as a result of what they did, they no longer perceive themselves as responsible for that wrong. However the young people still look back at that past failure, and they have long lives ahead of them. I do not think it is right that the elders alone (who have only a few days remaining to them) should seek to lay down rules for the children who have long to live in the world.

[7] 

 But the best way is that old and young should work together. Those things that the elders say that are right should be accepted by the young people and those things that the young people say that are right should be accepted by the elders.

However, as to those severe rules of the ‘old world’ which ‘licensed’ a chief to kill people, we should rejoice at their disappearance. But if there are some beautiful customs that are being lost to this world then we and the elders ought to weep together. I have said sufficient.

Let us young people bless the remnant of elders who are still living.

‘When the old net is cast aside, the new net goes fishing.’ [Nga Pepeha 1100]

THE LAST OF THE MORIORI.

To the Editor of Te Pipiwharauroa.

Greetings to you, my friend, but also to your fellow workers producing our bird who is famous in every part of the world. Greetings to you all. Friend, I’d be grateful if you would send me the March Te Pipi and Part III of Tipi-Whenua’s article containing the genealogy of the Moriori of Tawhiti, that is, Hawaiki. This is the genealogy of Tame Te Rangitapua for you to place in Te Pipiwharauroa. The woman Hinematarau belonged to three hapu, Hingaru, Matanga, and Makao. She was the daughter of Tamatekieri. His daughter was Hinematarua (sic). He came from Terikitono.  He sprang from Tamakuau, then came Tamoerau, Hinaawanga, Titapu , (1) Hinewairau. (2) Titapu had Mokotana. Then came Teahipani, Pewa, (1) Kohu, (2) Heta Namu. Pewa had Teteira Rangipewa. Teteira married his wife Ihapera and they had Ngaraua and Ihimaera. This is the side of Te Whea Tame, Rangitapua. Hinewairau married her husband Tapahorehore. They had Wapehu. Wapehu married his wife Wai. They had a daughter Waakahu. Waakahu married her husband Purehe Te Rangitapua. Their sons were Horomona Rangitapua and Paranihi Heta. H Rangitapua married his wife Ngaruaki Ihimaera and they had Tamataurua H Rangitapua. I’ve made this genealogy for you to print. If I am taken by the Creator, this genealogy will not be finished by Rangitapua because this is the last of the Moriori children of Rekohua, Chatham Islands. I will correct this article with Tipi-Whenua.

From your faithful friend,

Hapurona Pawa.

Waitangi, Chatham Islands,

December 6th, 1906.

CENSUS OF THE MAORI PEOPLE IN THE YEARS 1896, 1901, 1906

1896 / 1901 / Increase 1896-01 /1906 / Increase 1901-06

Aotearoa (North Island) 37,102 /40,707 / 3,605 / 44,962/ / 4,225

Waipounamu (South Island) 2,207 / 1,916 / -- 291 / 2,256 /340

Rangiura (Stewart Island) 117 / 112 /-- 5 /100 / -- 12

Wharekauri Chatham Islands)

Maori 178 /181 / 2 /172/ -- 9

Moriori 20/ 31/ 11 /30 /-- 1

Maori women married to Pakeha 229 /196 /-- 33 / 211 /15

Totals 39,854 / 43,143 /3289/ 47,751 / 4,588

The sign – represents a decrease.

[8] 

 WORK FOR MAORI GIRLS.

[This article also appeared in Te Pipiwharauroa 105. – Barry Olsen]

Many meetings of the Te Aute Association have asked what sorts of work should Maori children undertake when they finish their schooling at Te Aute, St Stephen’s, and other of our Maori schools. It has been found that there are many occupations open to Maori children, and many of our young people have entered upon those plentiful occupations. Some of those young people have become doctors, members of Parliament, ministers, lawyers, translators, schoolteachers, policemen, postmen, carpenters, blacksmiths, tailors, dressmakers, and sales people. Few Pakeha occupations have not been entered upon by Maori footsteps. When I was at Te Aute the occupations I have mentioned were the ones sought after and dreamed of by the young people and their parents. People did not think then that farming is a very honourable occupation. But in these days people are thinking that farming is the best occupation for young Maori. In Reweti Kohere’s speech to the Commission of Enquiry into Te Aute he strongly supported this cause and we have seen Apirana Ngata’s words which we printed last month about agriculture. We would like everyone to address this question and to support or reject what follows.

Perhaps most parents think that the reason they sent their daughters to school was for them to get Pakeha jobs, work which would provide them with a living, the same reasons indeed why they sent their boys to school. Most people think that appropriate occupations for girls are sewing clothes, writing, school teaching, shop assistants, and other jobs done by women. One important job for girls, and this is supported by the Te Aute Association and also by the Government, is nursing. Many of our young people are in nursing-homes, learning to care for the sick with their many needs. The benefits to the Maori People that come from our girls learning this good occupation are obvious, and we do not criticise it. Nor are we critical when some girls get other Pakeha jobs. However we do not believe that these are the occupations which will most benefit the girl, her people, and the Maori People as a whole.

We think – a thought which springs up within the heart, which is given voice by the mouth, which is written by the pen – a thought which is planted in the heart as a result of what the eye saw as it looked back and to the side, and also what the heart saw as it looked to the future – we think that the best occupation for Maori girls is to live in the homes of Pakeha who are known to be good, upright, and faithful; and not just to live there while one grows up, you will not find such people, but to live there as a worker, in the English language, as a servant. Do not raise your eyebrows at this word ‘servant’, but listen carefully to the reason why we have taken up this idea. We don’t want to speak to people without ears to hear the right or wrong of what we are saying; this kind of person will not want to speak since he does not know how to listen. This cause has not been adopted by the Te Aute Association but by one of the branches of that Association, the branch here in Gisborne, and the branch is agreed that this is a good plan.

The reason we supported this plan is that we think taking this path will bring benefits to the girl, to her circumstances, to her people and to the whole Maori People. And these benefits are not just for a short time but will last her a lifetime, and indeed will continue after her. Let us look further at this plan and see the good that it will do for the people as a whole as well as to the individual involved. The Maori People will progress by the progress each hapu makes, and the hapu will progress as each family progresses, and the family will progress through the quality of the mother, besides the father. There is a Pakeha saying, ‘The hand that rocks the cradle / Is the hand that rules the world.’ [W R Wallace – Maori Version: She who nurses the child runs the world.] Although Napoleon Bonaparte was an unyielding man, he knew that it was strong families that would make his French people strong. The good people of the world are those who have been made good and great by their mothers. We know that the destiny of our girls is to get married. Whatever work a girl does her destiny if to marry, and if she is fortunate, to have children and to raise them in this world. If this is truly the case then we ask, What is the appropriate work for a Maori girl to undertake when she [9] comes to the end of her schooling? Our answer to our question is this. She should learn the things that it is appropriate for a married woman to know, and so we say that if it is not possible for her to learn these things in her mother’s home or the family home, if she wishes she should seek employment from the Pakeha and go as a servant to a good and worthy woman.

Let us set out clearly the benefits of working as a servant.

(1) The girl would have a place to live. It is very difficult for a girl beginning her working life to afford a place to live if she is not a servant.

(2) She will have in her employer a mother who will protect and guide her. For a Maori girl, living in town can be very horrible because the towns can be full of all kinds of temptations which a Maori child will not have known while she was at school or in her own home. Many Pakeha treat their servant as if they were the child’s father and mother.

(3) She will learn to cook food, and to make the many dishes of the Pakeha. The Pakeha use many varieties of food which the schools do not teach about.

(4) She will learn to set the table and about serving meals and the language of dining. Some people may think that this is a simple thing, but although it may be simple it will be done well by someone who has continually practised doing it.

(5) She will learn to beautify the house and to look after it. People should not say that this is something easy. I have seen very few Maori women who know about house-keeping. I have seen many large houses which look fine from the outside, but inside the bedrooms are anything but fine. Some women, although they know how to keep house, because they are unaccustomed to doing that kind of work find it boring.

(6) She will know how to care for and to raise children through looking after the children of her employer, and by observing her employer raising and teaching and feeding and clothing her children. Doctor Pomare says that most Maori deaths each year are those of children. If there are no children to replace the elders dying, it's quite clear that in the end the Māori people will disappear.

(7) She will learn to care for the sick and to give them medicines by watching her employer nursing her sick children.

(8) She will know how to do things in time because with Pakeha there is a time for everything. The Pakeha say that the great Maori fault is ‘by and by’, and living with the Pakeha will get rid of ‘by and by’ from the Maori heart.

(9) She will learn to put everything in its place. ‘A place for everything and everything in its place.’

(10) She will learn to seek to make everything clean – the food, the house, the marae, the clothes and the body.

(11) She will learn to wash and iron clothes. No-one should say that washing and ironing are unimportant.

(12) She will learn to be hard-working when her programme does not allow her to be lazy.

(13) She will learn how to dress from seeing how her employer dresses. With the Pakeha, a person is recognised as slovenly or worthwhile by the quality of his clothes and how he wears his clothes.

(14) She will learn how to save up money and her possessions; the leading Pakeha are those who save their goods.

(15) She will learn to speak as leading Pakeha do and she will also speak fluently. [10] Maori schools are not able to teach the rhythm of the language but it can be learned by living beside respected Pakeha.

(16) She will learn the Pakeha customs, and how respected Pakeha live; how the husband relates to his wife and how the wife relates to her husband; how the parents relate to the children and the children relate to their parents. One cannot observe this in other places but only in the homes of good Pakeha.

(17) She will see the attitudes, the words, and the habits of people of faith.

(18) She will earn money. Earning money is not the main reason we support Maori girls going to work as servants. The main reason we support it is that it is a way in which a Maori girl can learn things to help her and her family throughout her life. But we know that servants are paid more than Maori girls in other occupations. The lowest pay for a servant is 10/- a week, but one must remember that this is sufficient to live on because her employer is providing food and a bed. The best remuneration for a servant is 15/- to £1 a week. Another job may pay 10/- but the girl would have to pay for her food and board. This is unachievable for poor girls who do not live in the towns. After a young person has worked for some time her pay will go up. That is why we say that, when it comes to pay, the servant is better off.

(19) With the money that the servant girl earns, if she is free she will be able go to school to learn to sew clothes and do other things, and she will be able to learn to play the piano.

It is impossible reckon up the benefits that accrue to the girl if she happens upon a good woman as her employer, benefits that working in an office or at dressmaking do not provide. What is the situation of an office girl when she marries and has her own home and children? What does she think when she sees the servant she despised living in the town or the village, of her cooking, of the cleanliness of her house, and of her thriving children? And what about when the servant girl comes to see her house?

These are the reasons why we say that it is a very good thing for girls to go into good Pakeha homes to live and to learn all about a woman’s work, to prepare her for marriage, for running her own home and for teaching her children.

We know that one idea will be advanced to reject these many reasons which is that a servant’s work is that of a slave. Some people say that if someone works as a servant she will never be able to get rid of the label of servant. We shall not speak at length to rebut this saying; these people san write to us. It is true that the Pakeha look down on those who are servants, but we think that one is not regarded as of little worth because the work of a servant is despised but rather that those Pakeha women who work as servants are seen as being of a low social class. If it is because of their work that they are belittled why aren’t those who care for the sick derided, after all their work is more dreadful than that of a servant? Servants are looked down on because most of the Pakeha women who work as servants are ignorant people, whereas the work of nursing does not permit people to be ignorant. If the King’s daughter were to work as a servant she would not be regarded as of low social standing but would remain the King’s daughter and would marry a prince. We know the wife of a minister who lived as a servant with the Pakeha; she was not despised, and although she was a servant the minister sought her. The meaning of this word ‘servant’ is a ‘worker’, and so we are all servants. Everyone is a servant, a slave, who works for another person, whoever the person. A servant is not an oaf. Thoughtful people do not look down on a girl who works as a servant in order to learn; rather the girl thoughtful people will not look at is the lazy girl, one who sneers, and who when she sneers is slovenly. There is nothing wrong with doing a job that is looked down on; what is wrong is laziness and ignorance. The words on the crown of the Prince of Wales are ‘Ich Dein,’ which mean ‘I Serve,’ ‘I am a servant.’ When Christ wanted to bring an end to the arrogance of his disciples he washed their feet. Christ’s shepherds are called ‘ministers,’ that is, ‘servants.’

[11]  

It is true that some Pakeha ill-treat their servants, but one should look carefully for a good Pakeha and the girl should work there for a short time to find out how things are. Some Pakeha let their servants become part of the family, but that depends on what the girl is like. What is the point of a girl who has not been to school going to the home of a well-to-do Pakeha? She will be embarrassed and will want to run to the kitchen.

Many women of high social standing in England have undertaken work that is beneath them knowing that it is better to work than to be idle. A certain Lord said to a gentleman, ‘Have you heard that Lord So-and-so is marrying a secretary?’ His friend was surprised and asked, ‘Whose daughter is she?’ Whereupon the Lord answered, ‘Mine.’

THE NEW ASSESSORS

Office of the Minister of Maori Affairs.

Wellington, 31st January, 1907.

It has pleased His Excellency the Governor to appoint the persons named below as Assessors for the Maori Land Court and the Maori Court of Appeal, under the provisions of ‘The Maori Land Court Act, 1894’:

North Auckland District –

Riapo Puhipi of Pukepoto, Kairaia, Mongonui.

Rawiri te Ruru of Te Ahuahu, Bay of Islands.

Pere Kiwhi of Whirinaki, Hokianga.

Waikato –

Teni Tuhakaraina of Cambridge.

North Island West Coast –

Hori te Waru of Otaki.

Hakaraia te Whena of Otaki.

Hone Makimereni of Kereru.

Te Kerehi Roera of Mahunoa, Ohau.

Wiremu Ngapaki of Waitotara.

Bay of Plenty –

Wiremu Kingi Patahuri of Maketu.

Merito Hetaraka of Whakatane.

Haka Tautuhi of Torere.

Kopu Erueti of Maraenui, Opotiki.

Wiremu Kingi te Wharepurangi of Rotorua.

Te Pouwharetapu of Ruatoki.

Hori Tait of Rotorua.

Akuhata Takatua of Torere.

Wi Karena Wi Hapi of Te Puke.

East Coast –

Eruera Moeke of Tuparoa.

Nepia te Atu of Te Arai, Gisborne.

Whakangaro Makahue of Opoutama, Nuhaka.

Te Haenga Paretipua of Frasertown, Wairoa.

Ihaia Hutana of Waipawa.

Rupuha te Hianga of Waipukurau.

Paora Pahi of Pakipaki, Hastings.

Wiremu Muhunga Broughton of Omahu, Hastings.

Wainohu te Huki of Masterton.

The South Island –

Hoani Maaka of Kaiapoi.

Teone Rene Marumaru of Moeraki.

Tiemi Hipi of Waikouaiti.

Paki Kupe of Colac Bay.

Timi Kara,

Minister of Maori Affairs.

HUI OF THE MAORI CHURCH

Notice.

The Bishop gives notice that the Hui of the Maori Church for the Turanga District will be held at Tokomaru on 3rd March.

A NOTICE

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

[12] CALENDAR : MARCH 1907

Day 14 ● 5h 35m a.m. Day 30 ○ 7h 14m a.m.

1 F

2 S

3 S Third Sunday in Lent

Morning Evening

Genesis 37 Genesis 39

Mark 6.1-14 Romans 12

4 M

5 T

6 W

7 Th

8 F

9 S

10 S Fourth Sunday in Lent

Genesis 42 Genesis 43

Mark 9.1-30 1 Corinthians 3

11 M

12 T

13 W

14 Th

15 F

16 S

17 S Fifth Sunday in Lent

Exodus 3 Exodus 5

Mark 13.1-14 1 Corinthians 9

18 M

19 T

20 W

21 Th

22 F

23 S Vigil

24 S Sixth Sunday of Lent

Exodus 9 Exodus 10

Matthew 26 Luke 19

25 M Monday before Easter

Annunciation to Mary

Lamentations 1.1-15 Lamentations 2.1-13

John 14.1-15 John 14.15

26 T Tuesday before Easter

Lamentations 3.1-34 Lamentations 3.34

John 15.1-14 John 15.14

28 Th Thursday before Easter

Hosea 13.1-15 Hosea 14

John 17 John 13.1-36

29 F Good Friday Psalms: Morning, 22, 40, 54

Evening, 69, 88

Genesis 22.1-20 Isaiah 52.13 & 53

John 18 1 Peter 2

30 S Easter Eve Vigil

Zechariah 9 Hosea 5.8 – 6.4

Luke 23.1-50 Romans 6.1-14

31 S Easter Day Psalms: Morning, 2, 57, 111

Evening, 113, 114, 118. Athanasian Creed.

Exodus 12.1-29 Exodus 12.29

Revelation 1.10-19 John 20.11-19

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/- Pauira Tuheke, Moa Taimona; 5/- Rev Rutene te Aihu, Mohi Turei,

John King; 2/6 Ritete te Ohu, Mutu te Ake, Te Hekenui, Whitinui Kainamu.

H W Williams, Te Rau Press Gisborne.