Te Pipiwharauroa 139

Te Pipiwharauroa 139

No. 139

1909/10

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 129, Gisborne, October 1909.

‘As clouds deck the heavens, so feathers enable the bird to fly.’ [cf. Nga Pepeha 352 but also He Konae Aronui p.13]

‘KUI! KUI! WHITIWHITIORA.’ [The cry of the shining cuckoo.]

THE CHRISTIAN WOMEN’S TEMPERANCE GROUP

During this month Pani Te Tau, wife of Taiawhio Te Tau of Wairarapa, and Hera Tarena, came to further the cause of prohibition amongst the women of Turanga. This is a new activity amongst us Maori people, but it has welled up amongst the Pakeha. These women are very determined in furthering their objective and the women of Turanga have been quick to sign their pledge and to set up branches in the districts.

The two of them visited the villages of Te Arai, Te Kuri, Te Wainui and Te Muriwai. These are the numbers of women who signed in these villages: Te Arai, 21; Te Kuri, 25; Wainui, 13; Muriwai, 37. The remaining villages are Parihimanihi, Te Karaka, and Whangara. We are very happy that these women have devoted themselves to this work. It is a sign of the vitality that still exists amongst the Maori people. In these times, holy feet, the feet of women have stood on the marae, and now increasingly they will stand on the marae to promote good causes. Until very recently there was only one major school for Maori girls, Hukarere. The reason this was so is that formerly the education of women was disapproved of. More recently it has been realised that there is no point in educating men if women are not also educated, for when they marry, if the man and the woman have not had similar upbringings, they will pull in different directions. You have the situation of which it is said, ‘The horse butts, the cow kicks.’ Now girls’ schools have been established at Victoria and Turakina. Although we have these, the thoughts of some people hark back to the past and they say, ‘What good does it do these girls?’ As we see it, we have come to the time when it is appropriate for the women to seek the well-being of the people. We have before us the example of these women who have come to Turanganui-a-Tiki, and we have seen the eagerness of women to follow their example. The Secretaries of the Groups that have been set up here are girls who have returned from the schools; they have taken up the cause now. Our hearts rejoice at these happenings. In the literature explaining the principles of the Prohibition of Alcohol advocated by these women are such words as the following: ‘It is right that these things (the good works spoken of above) should be done by all of us, because the wife has the ability to encourage or discourage her husband. We have an important job in this world in that God has given us the task of raising people in the world. On us depends the character of the people of generations to come. So it is right that we give much thought to these matters.’ Now, all these words are true, and that is why our hearts salute the work of these women. The mother is the source of the health of the child. If the mothering is bad the child will be bad, emaciated, unfit for the work of the world. Our heart’s desire is that this may be the beginning of the woman’s getting authority in the home. The woman is the chief of the man’s house: if there is no woman [2] then the home is no good. The woman does not hoard up her authority but passes on that authority to the husband. She is happy to stay in the kitchen or wherever, while the man is not building a home for her protection but is wasting his money on himself and his foolish friends in insubstantial activities, casting aside his wife and children. Such thoughtless behaviour of the husband towards his wife is only tolerated because of the goodness of heart of the wife. Now this cause has arisen to stir up women and to engage their hearts in putting down [alcohol]. In Heretaunga 200 women have now joined the group. They have a great concern to care for their homes and to help the Marae Committees. The message to the husbands now is to be alert and to be watchful lest you be disappointed in the women. In many villages it is the women who have taken the Councils in the right direction when the men have been ineffectual. The happenings in these days have fulfilled precisely the proverb that says, ‘The old net is laid aside. The new net goes fishing.’

THE BISHOP OF WAIAPU.

To the Editor of Te Pipiwharauroa.

Sir, greetings. My eyes have seen your statements about the new Bishop of Waiapu. What you say is excellent and it is right that we should know your thinking about this major manoeuvre on the part of the Church. But this is perhaps the thought of a notable person who lives at a distance. So I write this letter to be carried by your bird to the coasts to which it flies. My friend, you are right to say that Archdeacon Averill is a proper person for the office of bishop. He is a learned man, he knows how to preach, he is very able in the works of the Church, and so on. Therefore, were Waiapu a Pakeha diocese only, he would be the man. But what about the Maori sheep of his flock? Where is his understanding of how to care for these? Most of the people will not understand his unintelligible language, an unfamiliar language. Who is going to listen? What will happen about the services and the sermons at the confirmations of Maori children and the ordinations of Maori clergy? Perhaps the captain of your canoe will just have to remain silent. And who indeed is going to speak for the Church and the Dominion so that the Marae of the Maori will take up the issues and respond? This is indeed a blow to the people, Bird! Who says that the bishopric of Auckland provides an example for Waiapu? Yes, Bishop Neligan is a powerful man, but for his Pakeha side. We know that bishops who speak an unintelligible language are chosen by the Pakeha as bishops for themselves only – and so the Maori are perhaps left sitting outside. [?Neina] I think this is also a reason for criticising the decision of the Synod. We shall not see now a Maori-speaking bishop amongst the bishops of this country. In my view, this is a great affliction for the Maori Church. Who will speak for the Maori in the General Synod to support this section of our Church when there is no bishop who speaks Maori? Was there no-one amongst the numerous progeny of Mr Williams to take his place? Now your man has been raised up – and you Maori clergy also supported the motion which selected him. Enough! Be loyal to your leader all you tribes - Ngati Kahungunu, Ngati Porou, Tuhoe, and Te Arawa. Support, love and help him. ‘Blessed is he who comes in the name of the Lord’ and of the Church.

Thomas Grace,

Archdeacon of Wairau.

THE NAME OF HONE HEKE

At the hui to welcome Te Rangihiroa at Dargaville, the name of Te Rangihiroa was coupled with that of Hone Heke. That is appropriate because he replaces Hone Heke. He is indeed the member for this tribe, for Ngapuhi, for many years to come if he steers his tribe, Ngapuhi, well; he will be sure of remaining their member. I voted for him in the election when he was elected. This was the second mention of the name of Heke. Previously Hariata Rongoputuputu spoke to Wi Pirihongo about Hone Heke. The reason Hariata spoke of him was that he was the father of Heke in the fighting against the Pakeha. In 1870 the Land Court met at Te Waimate on 3rd February. Pororua and I went to that court with a concern over land. At that court hearing Pororua said, ‘Ngapuhi, I do not like Heke being associated with this man, Pirihongo. I do not like it one bit.’ Pororua spoke at length about that name and about its association with Wi Pirihongo. His name was not taken from that elder. However I have to agree that the elders who would criticise those statements have died. Now, all of us, Ngapuhi, Te Rarawa, Te Aupouri, Ngati Whatua, should all be saying similar things to what Ngati Maniapoto said to Timi Kara about what the Pakeha are doing with the laws dealing with the lands of this people, the [?paraki - ?bloody. ?frothing] Maori. Those were some very true statements, and if Ngapuhi says similar things to the Minister that will be very good. We have sent learned men to Parliament. The attitude that Pakeha display towards Maori lands is that the [?bloody, ?frothing] Maori are liars.

Huirama Tukariri.

Kohumaru, Mangonui.

September 22nd, 1909.

[3]

THE MAORI WHO WENT TO AMERICA.

The Maori have arrived in the major city of America, New York. The troubles that they had when they arrived have ended; through the persistence of the organisers the seventeen of them were not sent home. It was a great day when they arrived in New York. They were taken to see the remarkable places in that city. Three large motor cars were used to transport them. When they arrived at a side road or where there were many people they would perform their haka on board their buses and the Pakeha were delighted. The streets of that city are filled with all kinds of Pakeha vehicles from the horses carrying the butchers’ meat to all sorts of tramcars, motor cars, and trains travelling above and below the ground. For all these different kinds of vehicle stopped in various places the Maori did their haka. What did it matter to the butcher that people were waiting for their meat, or the drivers of the tramcars and trains forgot what they were supposed to be doing, just like the buggies and other forms of transport. The girl in the store left off standing behind her counter and the youngster tidying up the things in the store abandoned what he was doing and they went out to look at the Maori. The Pakeha thought the haka was something very special. Now for the first time that dance was performed in that place, since ancient times and right up to the present. When their vehicles moved on to another place the effect was the same in that people stopped all work on hearing only the sound of the haka. When the haka in the street ended they were taken to see a remarkable place. That place is an island and it is known as Coney Island. There are to be found all kinds of things to entertain people. It was similar to the entertainment park at the Christchurch Exhibition but this one visited by the Maori was far larger. There is nothing comparable in size in all the world. Their first night was the largest in New York. That theatre was the largest building in the world and all the seats were filled, Hundreds stood because they could not get seats. The building was big enough to contain every Maori person. There was no stopping the haka done by the men and the poi done by the women; these were the things that the thousands of Pakeha kept wanting more of. If New Zealand and its Maori people were unknown in America before, they are well known now. The Maori are working in this great building for nine months, doing two performances a day at mid-day and in the evening. Some 6000 people will attend each performance over the nine months. This means that 72,000 will see the Maori each week, and in the nine months up to 2½ million people. When Mr Ward was returning from England he went to see the Maori and he was very happy to see them. He had much advice for them, that they should conduct themselves well and give a good impression of New Zealand and of the Maori People. If they take care of themselves their trip should be of benefit to them insofar as they will learn about the things the people of that place do. Rangiuia was also in America when the concert party arrived. He has returned to England. He said to the Maori to go with him to England if they wanted to. Many Pakeha New Zealanders living there have come to see the Maori. Some have learned a Maori greeting and have gone to shake hands and talk with the Maori.

TE RANGIHIROA’S DOINGS IN PARLIAMENT HOUSE.

Te Rangihiroa has spoken of his happiness that the Government is bringing before this Parliament some matters affecting Maori, and he hopes that the ears of the Government will not just listen to the laments of the Pakeha and be deaf to the laments of the Maori but that they will listen to the laments of both sides. People are ignorant of the Maori situation. It is not yet one hundred years since Maori emerged from the time called ‘the stone age’, the time when people used stones as adzes, and entered into an understanding of Pakeha ways. It is nearly 3000 years since the Pakeha emerged from that stone age. If the Maori stomach has been afflicted by the food that he has eaten in this short time it is not his fault only, but it is because of how he has been fed by the Pakeha. Arguing is not the right way, but guidance. He agrees with Ngata’s statement that land is the main concern for Maori at this time. Now the Maori of Aotearoa are watching the old ways disappear and the growth of new ways. They have seen that it is good to bring their lands before the court and now they are pushing the courts. The Leader of the Opposition is always saying that in the House is a Party, the new Party of Young Maori, which is seeking to prevent any Maori land being given to Pakeha but only leased. His Party wishes [4] the Government to give power to Maori to sell or do whatever they wish with their land. now Maori are getting a pound for a pound and their strength is being seen, while Pakeha think that the Maori are divided and close to being cut off. The Maori are being urged to be like the Pakeha so that they can soon acquire their land. But why not first open up their lands for their own use? Only small areas of New Zealand remain in Maori hands and their desire now is to cultivate their lands to get some benefit from them. Maori are being urged to pay rates and to pay taxes first. If the burdens of the Dominion are to be loaded onto Maori then give them the blessings of the Dominion just like those given to the Pakeha, that is, give grants to the Maori and other good things. If these are given then we can consent to the Dominion’s burdens being loaded onto the Maori. His heart’s desire is that his people will move on from being hewers of wood and bearers of water. Help the Maori to settle on his lands then the remainder can be opened up for the Pakeha.

ODD ITEMS

The Maori visiting New York were amazed when they were taken to see building reaching forty-two storeys into the sky with another nine storeys underground.

I am one of those who stand on the marae and I set alight the hangi no matter how large the hui is. As for the hangi, I can cook as many as two bags of potatoes in twenty minutes. This is how I go about it. Make the hangi compact, let it burn, sprinkle two pannikins of water on the sides and only a little in the middle, and the contents will be well-cooked in twenty minutes. The reason this is so is that there is water already in the potatoes and it is that water which does the cooking, so use very little water.

People visiting some parts or France are surprised when they see graves heaped with strong drink and tobacco and other Pakeha sustenance. They think that the dead as well as the living like to have the pleasures and the good things of this world. On Sundays the people come carrying food for their dead.

One way of dealing with potatoes is to place the tubers in the stream to grow along with the watercress, and gathering them up when you transplant the roots of the watercress. (Perhaps to make fermented potatoes?)

‘Son, I have heard that you tell lies to your mother. I am very sad that you do this. Swear to me now that you will speak the truth to her from now on.’ The son: ‘Yes, sir.’ The father: ‘That’s good. Now there is a man knocking on the door. If it is the tax collector, tell him that I am not here.’

The King of Germany wants his people to be many in number. He has laid down a rule which says that if a man and his wife have an eighth child the king will be godparent to that child. The king has seven children. When a newspaper heard of the king’s arrangement it announced it in this fashion: ‘The King wants the eighth.’

In these days we have received an account of the flight speed of a certain man’s aircraft. If it flies into the wind its speed is 5 miles an hour; if it climbs onto the wings of the wind its speed is 90 miles an hour.

The Government Inspector of Bees has said that New Zealand honey is the most expensive in the world. Prices paid in the London markets are as follows. Honey from the State of Victoria in Australia, £21 to £23/6/8 a ton; honey from Jamaica and Chile in Southern America, £20 to £32 a ton; New Zealand honey, £42 a ton.

On 4th of this month the Governor opened a new college for Maori children in Otaki. Because of pressure of work Timi Kara was unable to attend the opening but sent his greetings. The Bishop of Wellington led the opening service and the Governor opened it. Many people made speeches and the Governor spoke well of the school.

SUPPLEJACK SEEDS FOR OUR BIRD.

Tame Paraone, 5/-; Maka Pawherua, 10/-; Hati Houkamau, 5/-; Hemi Kingi, 5/-; A Dudley Dobson, 5/-; Geo R Hall, 2/6.

[5] THE NEW ZEALAND CHURCH.

Chapter IV.

We spoke in the previous chapters of the growth of the faith and of the arrival of the Bishop to progress the work of the Church in this place. We did not speak in those chapters of the relationships between the Maori people and the Pakeha people in the land. In this chapter we shall see how the two peoples lived together. Antagonism had grown in Maori hearts towards the Government. The origin of the hostility was like the origin of the animosity Ruatara had towards the missionaries in that it was instigated amongst the Maori by some people. It happened from 1840, the year in which the Treaty of Waitangi was signed, right up to the time George Grey was appointed Governor of New Zealand. The antagonism to the Government had its roots in the Treaty of Waitangi. In brief, the story of the Treaty is as follows. The Treaty was made by Governor Hobson, Henry Williams translated it into Maori, and he administered the signing by the chiefs gathered at Waitangi, and his efforts brought about the signing of the copies sent to all Maori areas. This Treaty had three provisions.

1. The Maori chiefs gave over the authority to govern New Zealand to Queen Victoria.

2. The Queen gave the Maori People authority [mana] over their lands, but should the Maori wish to sell some of their lands it should be sold to the Government.

3. The Queen gave the Maori People the same rights as all people under her rule.

The Pakeha who wished to steal land were adversely affected by this. They began to influence the Maori against the purpose of the Government actions. They said that it meant that the Pakeha were taking power and the Maori were being made slaves. Such stories led Hone Heke, a leading Ngapuhi chief, to rise up and cut down the Government flagpole at Kororareka on 8th July 1844. This marked the beginning of Heke’s wars which continued until January 1846. Henry Williams had gone to Tauranga at the beginning of this trouble. When Hone Heke returned from his confrontation with the English flag, he came upon the Bishop teaching in his school and began his haka in the Bishop’s presence. Three times the flag was raised and three times it was cut down by Heke. The town of Kororareka was set alight and the Pakeha migrated to Auckland on board ship. Heke’s soldiers carried some of their possessions to the boats. Because the Maori did not attack the possessions of the missionaries it was mistakenly thought that they had persuaded the Maori to attack the Pakeha. The person who was most maligned was Henry Williams and there were demands that he be put in gaol. Governor Fitzroy did not believe these stories and many times he asked Mr Williams to try to bring an end to the fighting. In 1845 Fitzroy departed and George Grey was sent to govern New Zealand. When he arrived most of the Pakeha were still antagonistic towards the missionaries.

Such thinking arose out of misapprehension or jealousy. These stories indluenced the thinking of George Grey. He believed them because he investigated some of those missionaries and found that they had large land holdings. He thought that such activities were not appropriate for them. What gave weight to this Pakeha perception was his sighting of a letter from Mr Williams to his friend Kawiti. The Governor burned that letter in the fire because Mr Williams said in it that any enemy of the Government was his friend. When the Auckland newspaper heard of this it printed articles vilifying Mr Williams. Afterwards it was discovered that the letter had been a letter from Mr Williams advising Kawiti to bring an end to his wrong actions and to make peace with the Government, and that Fitzroy had commanded him to write to Kawiti. For this reason the word went out that he should be arrested, and when the Maori heard that they were very angry, and had it been done there would have been a war. Mr Williams really wanted to write a letter pointing out his innocence but the Bishop said that he should not pay any attention to the words of the newspaper editor. Because of these things Mr Williams’ work was constrained and his name was maligned. When this trouble ended a different one arose, more difficult than the other, and it concerned his lands. In this matter the Governments of England and New Zealand, Selwyn, the New Zealand Company, and the newspaper editors all condemned him. They were truthful and right to say that the missionaries should not be troubled with land but should devote their concerns to their own work.

When one thinks about it, this was a good statement, but one must consider carefully the situation of the missionaries in those days to discover whether they were right or wrong in what they did. When the missionaries came, the CMS said that it would care for their children. They did not return home, nor did they [6] send their children to England, rather they bought some land for their children to live on and so that they could provide an example of farming for Maori. In 1844 there were 124 missionary children. The time when the missionaries purchased land was before New Zealand was settled by Pakeha. In the Colony of New South Wales in Australia no minister purchased land for himself because the Government gave 1,600 acres to each of the children of its ministers. This is a much larger acreage than that given by the Government under Fitzroy to Henry Williams. Had the missionaries acquired their land wrongly it would be right to condemn them for what they did. However we find that they paid thirteen times more than the Government paid subsequently, at the time when it was right that the price should be higher, and eighty times that paid by the New Zealand Company. Another thing, not a single Maori was angry at the missionaries’ purchases. Henry Williams had 1,100 acres. The Commission that investigated found that the money paid by Mr Williams for those acres was equivalent to what would have purchased 22,131 acres. Because Henry Williams brought such benefits to the Maori People and to all New Zealand the Commission declared, and this was agreed by the Governor, that the Government should give him 9000 acres to add to the acres he held. These acres were freely given by the Government.

When George Grey arrived he abolished all these. In his letter which he wrote to the Secretary of the Islands [Colonial Affairs] he said, ‘The lands of the missionaries and some others were not properly acquired from the Maori and if these people continue to occupy these lands there will perhaps be fighting, and many may lose their lives because of this trouble.’ George Grey also asked, ‘If it is right to call upon English soldiers and sailors to die in order to settle these people upon their lands.’ When Mr Williams heard about this letter he was very angry and he demanded that George Grey correct his statements; George did not correct them. He wrote again to the Colonial Secretary asking him to set up a commission to enquire into this matter but the Secretary did not grant his request. He wrote similar letters without success to CMS and Bishop Selwyn. On 1847 CMS received a letter from George Grey saying, ‘If the elderly missionaries are not withdrawn there will be war in New Zealand.’ In his letter also to the Colonial Secretary he said, ‘I have not read in books or seen with my eyes such a thing as this: some men, sent out by believers to preach the Gospel, turning to use their influence over the Maori as a way of getting land for themselves. They are missionaries but they are very angry at and hurtful to those who seek to help the Maori they are injuring.’ He also said in one of his letters, ‘I believe that religion played no small part in this conflict’ (i.e. Hone Heke’s war). George Grey’s maligning of the missionaries was not confined to his letters. In 1848 Clarke came to him for a judgement on his lands; the judgement went against [Grey]. An appeal was made to England and in the end Clarke was defeated. In these cases Clarke did not have his case argued by his lawyers, however the court considered it carefully. George’s statement that if the missionaries lived on their land there would be fighting was declared wrong; they had been living on their lands and the Maori had not fought. It was the Government that had angered the Maori. In Heke’s war not a single person or thing belonging to the Missionaries was harmed.

A VIOLATION OF THE DEAD.

In the Pakeha newspapers there has been an ongoing story about the mistreatment by some people of a burial-place at Waitangi, a village 20 miles from Taumarunui. At night a grave containing a chiefly woman and two children was dug up. In the morning the Maori discovered this disinterment and they experienced great sorrow and anguish at this wicked deed. They sought in vain for the thief but did not find him; then they placed the matter in the hands of the police. It is said that it is thirty years since the death of the woman whose bones were carried off. It is thought that a greenstone patu and other Maori artifacts were buried with that woman and that this was the reason for this violation.

[This is a wicked thing that has been done to the family of this woman and all the people of Waitangi. It is right that the perpetrator of this wrong is apprehended. This is a caution to the people of other places to take care of their dead. If it was the patu that the thief was after why did he interfere with the most sacred thing, the body of the person, that is, her bones? – Editor.]

[7]

THE ORGANISATION OF FAITHFUL WOMEN FOR DOING AWAY WITH ALCOHOLIC LIQUOR.

Article I. The Name.

The name of this group is The Organisation of Faithful Women for doing away with Alcoholic liquor.

Article II. The Aim.

The aim of this organisation is to teach the people so that they are aware of the benefits of not touching alcohol; to teach the children; to rescue those who are addicted to this beverage; to advocate a law which will bring an end to the sale of alcohol to people, and so to do away completely with this practice.

III. The Members.

A woman may join this Organisation by subscribing her name to this constitution, and by agreeing to use her strength in supporting the aim of prohibiting alcohol, and by sending her subscription of 2s 7d a year to the Treasurer of the Organisation. She must also sign this agreement: ‘I declare that, with God’s help, I will abstain from all intoxicating drinks, including wine, beer and cider, and will put every effort into using appropriate ways of suppressing the sale of such things.’

IV. The Officers.

The officers of this Organisation shall be a Chairperson, a Deputy Chairperson – one from each Church, if possible - a Secretary, an Assistant Secretary if possible, a Treasurer. These form the Standing Committee.

V. The Work of the Officers.

The Chairperson. - To monitor the speeches and to open the meeting.

To point out the purpose of the meeting and how that objective will be dealt with.

To lay before the meeting properly submitted motions and to declare the decision of the meeting with regard to those motions.

To ensure the proper presentation of the speeches, and to settle any problems arising in the course of the work of the meeting.

To put her name to the directives, and to other things, as desired by the Organisation.

To run the work of the Organisation, and to collaborate with the Standing Committee in finding ways to improve the works of the meeting and whereby the aim of prohibiting alcohol may be advanced.

She may call a meeting on a particular matter if she and three other members decide it is right to call a meeting on that matter. Notice of that meeting is to be sent to all members of the Organisation.

The Secretary. - To write down all that is said at meetings of the Organisation and to make them available to all at meetings of the Organisation.

To call the roll of the members if that is desired.

To read out letters and other things as required.

To notify people who have been elected to a committee of their appointment and of the work they are to do.

To keep the Organisation’s books and other such things.

To write annual reports or three-monthly reports as required by the Organisation and to carry out all secretarial duties for the Organisation.

To send an Annual Report to the General Secretary for New Zealand (after submitting her report to her own group) when she receives a letter requesting that report, pointing out in that report the main things achieved by her group so that people know how the Organisation is functioning and how the main objective is progressing.

The Treasurer. - To collect the members’ subscriptions and to find other ways and means of raising money for the Organisation.

To hold all the money given for the work of the Organisation; to pay the bills after they are approved by the Chairperson and the Secretary; to keep an account of all the monies and to write a three-monthly report to inform the Organisation about that money.

To send to the New Zealand Treasurer the amount given by her group to help the Organisation at large (6d for each person) with a contribution (1d per person) to help the wider work of the Organisation.

The Deputy Chairperson. - To chair the meeting when the Chairperson is away and carry out other responsibilities of the Chairperson when she is unavailable.

To inform the women of their Churches about the work of the Organisation.

To help the Chairperson find ways to improve the work of the Organisation.

VI. Annual Meeting.

During December the Annual Meeting of the Organisation is to be held on a day agreed by the members. There the officers for the new year are to be appointed.

VII. Amendments.

Corrections or amendments to this constitution may be made at a legally-called meeting of the Organisation. If two-thirds of the members vote for the amendment it is passed. Notice of such must be given at previous meetings.

[8] 

By-laws.

1. An Inspector may be appointed for a section of the Organisation if it is found to be appropriate (see the report of the Hui of the White Ribbon).

2. Meetings of the Organisation are to be opened with some verses of Scripture and the prayer, and closed with a hymn or the prayer or both.

3. A quorum for the Standing Committee is to be the same as for other committees.

4. The old Officers may continue in post, but if others are appointed they are to stand down.

5. All members of the Organisation may vote.

The Meetings.

On ......... a meeting of the Organisation will be held at which the Inspectors will make their reports.

A meeting for prayer or a general meeting of all in agreement with the aims of the Organisation should be held, and, if possible, such meetings should be held every three months.

Meetings of the General Committee and other committees too should be held whenever it is thought appropriate.

The Agenda.

A service / prayer.

A reading.

The report of the Secretary who keeps the reports.

The report of the corresponding Secretary.

The report of the Treasurer.

The report of the Chairperron of the Standing Committee.

The reports of the Inspectors.

The reports of the various committees.

Matters not completed.

New matters.

Hymn and closing prayer.

The Amendments.

These By-laws may be corrected or amended by a two-thirds majority vote at meetings of the Organisation.

A Notice. If it is found possible to hold monthly meetings then the above arrangements may be altered.

SAYINGS AND PROVERBS.

He paraki waha [he haawatewate, he titotito.]

‘A frothing mouth, [falsehoods, fabrications].’ [cf Nga Pepeha 625]

He tohe puruhi.

‘A persistent flea.’ [cf Nga Pepeha 772]

He whakarongo pikari.

‘Listening like a nestling.’ [cf Nga Pepeha 835]

He whaka-Te-Aropari.

?

AN INVITATION

There is an old proverb: 

Ara te korero e piki ra i Tawhiti takoto noa Waimahuru.

‘While tidings go over Tawhiti-a-Pawa, Waimahuru remains solitary.’

[ct Nga Pepeha 60]

These words are from the days of old, from the days when Waimamaku was lived-in. But this, rather, is the right version.

Ara te korero e rere ra i Pakiaka-nui takoto noa a Hine-ki-Pakihi.

While tidings fly over Pakiaka-nui, Hine-ki-Pakihi remains solitary.

That is, our friends, we are inviting all of you, all, to come here to Pakihi on 24th December 1909 when we are holding our Christmas. It causes us anguish that there is no telegraph wire. We really want to drag Te-uranga-o-te-ra’s wire by way of Kautuku here to Pakihi as its terminus. So I am inviting you to come on that day to lighten my burdens. Don’t be afraid of the roads; I shall improve them.

The invitation also goes out from the few young people of Tokararangi inviting their young men and women friends to come. Many entertainments have been arranged for them: singing, a merry-go-round, and a visit to the island to see my [?whakamarama].

Our member has received an invitation to come on that day so that he can speak to the people and the people can speak to him.

Come, climb the slopes of Tipare-o-Nui, turn the corner at Pikoko. Come to see one another and to laugh together.

From your friends gathered here in this place.

Hoani Kahaki

Wi Tupaea

Tinatoka Kahaki

Rapata Manuera

Tete Korimete

Karaitiana Pakura

Reweti Kohere

Peta Marikena

Wi Pati, and others.

THE REPORT OF THE GOVERNMENT FUNDING OFFICE.

The Government Office which provides funds for settlement and for workers presented its report to Parliament on 12th of this month. The Office received 4471 requests for grants this year and dispersed £2,050,250. Last year there were 3183 applications and the amount dispersed was £1,668,135. The number of applications approved was 3043, while the money given by the Office was £1,792,019. Most of the applications were for amounts of £500 or less; very few were for larger amounts. The amount accruing to the Government from interest on these amounts was £74,679. The costs to the Office used up £9,960, so that the amount remaining after paying some other expenses was £63,835.

[9]

A QUESTION NEEDING AN ANSWER.

To the Editor of Te Pipiwharauroa.

Bird, this is my snippet that I have sent to you to carry to the many marae of Aotearoa and Te Waipounamu. The food inside it is a pupa which was born in the ground. It thrusts and emerges out of the soil. It is born twice. When it is born from the soil, it is born yet again. This is its third birth. That is the end of that body for it now flies about as a kumara moth. It is born again and emerges as a caterpillar. That ends and the caterpillar grows into the kumara moth caterpillar. It grows into the supplejack and from a height come supplejack seeds. These are the foods from within this large moth. I ask the thoughtful people, the wise people, of the many marae of Aotearoa and Te Waipounamu, and of the islands beyond these islands, what the significance is of these foods – the pupa, the moth, the caterpillar, the kumara moth caterpillar, and its growth into a supplejack so that it bears supplejack seeds. Let the wise men give the right explanation because we are under the laws of men and of God. Afterwards I will give my explanations and my statements.

R M A Teraao.

Whangapoua,

August 7th, 1909.

A HUI FOR TE RUA.

To the Editor of Te Pipiwharauroa.

My friend, please put my words in your paper. For I have seen a notice from Mataniho Waimaha, sent by Hukunui and Mouru, saying that Rua and his people have authorised them to make an announcement to the people of New Zealand and Te Waipounamu, to Takitimu, Matatua, Te Arawa, Tainui, Aotea and the churches of the world and the prophets. You know the words of that notice. The theme for that hui is a Christmas. As I see it, the outcome of this hui will be conflict with the churches and with the prophets. Its purpose is to show that Rua is the great prophet and his is the true church, inasmuch as at that hui bears will fight and the right bear will take the money. My gathering is not put on for such purposes, but we hear that his people are angry, but some are saying that according to Rua he is going to pour out his words at that hui for two or three days. So there will be food for the thousands of people from the second Christ. I put on my remarkable hui to look for laws for the country; what are such mad hui for?

Numia Kereru.

MISCHIEVOUS CHILDREN

On the night of Friday, 24th September, two children were arrested in Gisborne for setting fire to buildings. The elder of these two children is 18, the other is younger. On the night of their arrest they had burned eight buildings. In the week before there had been a similar large number of fires and it was good that the fires were discovered while they were still small. If not, the whole town of Gisborne would have been destroyed by the actions of these children. Of these buildings three were completely destroyed by the fire. One belonged to Te Peka Kerekere. But none of these that were burned were theirs. On the night of 15th September the two of them burned the soldiers’ training school; on 18th, one of the stables; on [?24th], the Roman Catholic Sunday School, the large Gisborne hotel, and the polling booth – these three on the same night. They went about carrying their tins of kerosene. When the two of them were caught their clothes were soaked in kerosene. When the judge asked them why they did what they did they said that they would not set fire to buildings often.

THE BENEFIT OF WIRELESS TELEGRAPH.

This past month a steamer struck rocks on the north coast of America. It was a large steamer with telegraph facilities on board. When it struck, a wire was sent to land. This is what it said: ‘The Ohio has struck rocks, the steamer is sinking. Send help quickly. If you don’t everyone will perish.’ Half an hour after this wire, the man who sent it died and at the same time a steamer arrived to help. Two hundred people were saved, four died. The man who saved the two hundred was one of the four who died. The receiver on land received the last conversation of that man. His last words were these: ‘All the passengers are on board the boats. The captain and crew are now getting into them. The last boat is waiting for me. So, best wishes.’ Straight afterwards he received these words: ‘I am ...’ The man on land knew that that man and the steamer had gone down.

[10] 

Another steamer was sailing from New York to England. In the middle of the ocean it caught fire. It had a wireless transmitter and wired for help. In that area there was a steamer from Germany crossing to New York. It received the wire and went to help. At the time they were right in the middle of the ocean and far from help.

THERE ARE SHIPS SAILING THERE.

In the Pipi last year we told how two very large steamships were being built to sail between England and America. The same company built both ships. Their names are Mauritania, the elder, and Lusitania, the younger. They are both very large steamships, and completely new as well. Recently the Mauritania sailed from New York to England. It covered 2,807 miles in a time of 4 days 14 hours and 27 minutes, that is, more than 25 miles an hour. On this journey the Mauritania was five miles an hour faster than the fastest steamship before her.

Soon after this, the younger sister, the Lusitania, sailed from England to New York and took the record for the fastest time. Its time was 4 days 12 hours and 3 minutes, that is, [2] hours 25 minutes faster than the Mauritania.

FARMING.

To the Editor of Te Pipiwharauroa.

My friend, greetings. 

Friend, please load my words onto our bird for it to carry to the marae it visits for our friends living in Aotearoa and Te Waipounamu to see. I have had the following ideas. For many years heart and body have struggled with farming, and I’ve been able to develop ten acres a year. I acquired sheep to improve [the land] in the hope that they would do a great deal but they did not do much, and although it is crown grant land and traditional Maori land it is still in the same condition. Therefore the best thing I believe is to lease the land for twenty-one years. After that one could retain the land and not lease it out because it will have been improved. The future is for the children; this time is for the old. The elderly says that this is still his time for putting shillings into his pocket. Therefore it is better to lease and the land will be returned to him in his lifetime; but selling is a bad thing. Therefore I am supporting the word of the elders who say that land should be leased out in order to provide a living. It can be leased to Maori or Pakeha.

Popata Parione.

Te Araroa,

October 15th, 1909.

LAST WORDS FROM THE WARATAH.

On 27th July the steamer Clan MacIntyre saw the Waratah. They were both sailing to London. The Waratah was sailing close to the shoreline and it was travelling faster than the other. This was their conversation before they separated:

Clan MacIntyre: Who are you?

Waratah: The Waratah for London.

Clan MacIntyre: We are the Clan MacIntyre going to London. How was the sea on your voyage from Australia?

Waratah: The sea was very bad. There was a southerly wind.

Clan MacIntyre: Best wishes. Arrive safely in London.

Waratah: Best wishes to you too. May you also arrive safely.

When Clan MacIntyre arrived in London it reported this conversation.

HYMN

Tune: There’s not a friend.

1 There is no friend like Jesus.

None, none.

There is no other Saviour.

None, none.

Jesus is a a faithful friend.

He will always guide you.

There’s not a friend like Jesus.

None, none.

2 He will not leave you.

He will not, he will not.

He will not turn away.

He will not, he will not.

3 Will he condemn you?

Never, never.

Will he condemn me?

Never, never.

4 Is there anyone like him?

No-one, no-one.

His is heaven, and it is ours too.

Yes, yes.

[11]

DRAUGHTS

1 2 3 4

5 6 7 8

9 19 11 12

13 14 15 16

17 18 19 20

21 22 23 24

25 26 27 28

29 30 31 32

In the coming months, beginning this month, we will publish a way of playing draughts in the pages of our pet. The main objective this month will be to explain how to proceed so that you know the things to be taken account of in this game. All the squares of the chequerboard have numbers, that is, those that are used for play but not those that are not used. A person can learn the numbers if he places his chequerboard before him with the [ara roa] on his right hand side and the [whakamiere - checkmate] place on his left. Begin counting the squares in the top line from the left, that is, from the first in the [ara roa]. If you look at the chequerboard above it will become clear. This is how the board is numbered. It would be a good thing for each person to write the numbers on his own board so that he will soon learn them and will not forget them. If this is done it becomes possible for a person to play by himself, but at the same time by doing it a person will learn the game. There are many ways of playing draughts but for now perhaps we should not learn more than five ways. In this way we will find that there are many ways of playing, and there may be many good ways that are unknown to us. This is so with Pakeha ways of playing draughts and many experts have emerged, some of whom are able to play ten people at the same time with each player making their individual moves. Our pet hopes that it will be the same with Maori draughts players as they discover their own tactics, and maybe a Maori expert will arise. For those who do not know Maori draughts, let us point out the differences. It is possible in Maori draughts to go backwards to take an ordinary piece, that is, a piece that is not a king, but one is only allowed to take one piece in the Maori version by moving backwards . [Note: ‘East Coast natives state that Mu Panihi (Spanish draughts) used to be played among them; moving backward was allowed in this game. This form of the game was probably introduced by some strolling Paniora (Spaniard) in the early days of European settlement.’ – Elsdon Best Games and Pastimes of the Maori, 1925, p.62. – Barry Olsen] The king in Maori draughts is able to go from one block on the board to another provided he goes in a straight line; only when he is jumping another piece is he able to turn in another direction. So if there is nothing in his path the king is able to go directly from 1 to 32. If the king is on 1 and there are pieces on 14 and 26, the king can take both those pieces because he can go straight from 1 to 19 and then turn and go on to 29 taking those pieces that were on 14 and 26. In this fashion the king can change direction; if he does not take a piece he cannot change direction but can only continue straight forward. These are the ways in which Maori draughts is different. To show us how it is played we shall give some instances of games played here at Te Rau. It is not the absolutely correct way but it will still show how it is done. Each person will play in this way and we will follow the movements of each by using the numbers on the board. When this game is played the draughtsmen of the man who has the first move are on the smaller numbers, that is, on 1 to 12; the draughtsmen of the other are on 21 to 32; that is, the black pieces are on the lower numbers while the white are on the higher numbers every time.

We shall write down the moves as follows: The moves of the person who has the black draughts will have a hyphen between them while the other will have no hyphen so as to distinguish one from the other. If the black was moved from 12 to 15 then he should write down his move as 12-15; if white moves from 21 to 18 it should be written down as 21 18. The jumps should not be recorded; rather what should be written down is the square from which the move began and the square also where the move ended. So if there was a black on 12 and whites on 15, 22, and 21, the black can go straight from 12 to end up at 17 having eliminated all the white pieces we have mentioned. This move is to be written down as 12-17.

Draughts Game 1

Black, P Munro : White, Makoare Taurere.

Munro makes the first move.

12-16 19 12 8-15 21 18

23 19 8-15 32 28 14-21

7-12 31 27 10-14 25 18

28 23 4- 8 28 23 17-21

11-15 27 23 9-13 18 25

21 18 10-13 29 26 10-14

6-11 18 14 5- 9 22 18

18 14 5-10 30 27 14-21

11-18 14 5 13-18 25 18

22 6 1-10 22 13 16-20

15-22 26 22 17-10 23 16

27 18 2 – 5 26 21 15-19

3-10 23 19 9-13 24 20

23 19 13-17 27 22 19-23

12-15 19 12 13-17 20-27

White won.

Draughts Game 2

White, Timoti Manuera : Black, Wi Munro.

Timoti makes the first move.

23 19 27 22 22 13 19 10

11-14 12-15 9-11 5-14

28 23 19 12 19 15 20 15

12-16 17- 7 12-19 14-18

22 18 30 27 23 7 29 26

7-12 10 -13 16-23 1- 5

18 11 18 14 28 19 25 21

6-22 8-12 4-11 18-25

26 19 23 19 32 28 26 22

9-13 12-16 3- 7 25-29

31 28 27 23 28 24 22 19

13-17 7-12 2- 5 5-10

21 18 24 20 24 20 15 12

5- 9 13-18 11-14 29- 8

Black won.

[12] CALENDAR : NOVEMBER 1909

Day 13 ● 1h 48m p.m. Day 27 o 8h 22m p.m.

1 M All Saints

Morning Evening

Wisdom 3.1-10 Wisdom 5.1-17

Hebrews 11.33 – 12.7 Revelation 19.1-17

2 T

3 W

4 Th

5 F Fast

6 S

7 S Twenty-second Sunday after Trinity

Daniel 6 Daniel 7.1-9

Philemon Luke 23.50 – 24.13

8 M

9 T

10 W

11 Th

12 F Fast

13 S

14 S Twenty-third Sunday after Trinity

Hosea 14 Joel 2.1-21

Hebrews 8 John 4.1-31

15 M

16 T

17 W

18 Th

19 F Fast

20 S

21 S Twenty-fourth Sunday after Trinity Use the Collect, Epistle and
Gospel for the Twenty-fifth Sunday.

Ecclesiastes 11 & 12 Haggai 2.1-10

Hebrews 13 John 7.1-25

22 M

23 T

24 W

25 Th

26 F Fast

27 S

28 S First Sunday of Advent

Isaiah 1 Isaiah 2

1 Peter 1.22 – 2.11 John 11.1-17

29 M Vigil, Fast

30 T Andrew, Apostle* Athanasian Creed.

*On this Sunday or another day this week (except for Sunday)
use the Collect for the spread of the Gospel.

Isaiah 54 Isaiah 65.1-17

John 1.25-43 John 12.20-42

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. If a person wishes to take Te Pipiwharauroa he should send the money in the letter which notifies us of this. We also point out to those who take the paper that when the money you have sent runs out your paper will be wrapped in red. Be quick to send your supplejack seeds; if you do not do so quickly we will stop sending it. The price is 5/- a year, payable at the start.

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

Prayer Book with Hymns, soft cover 1/6

Prayer Book with Hymns, red cover 2/-

Prayer Book with Hymns, hard cover 3/-

Prayer Book with Hymns, superior cover 4/-

Hymns -/6

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.

Printed and published by H W Williams, at Te Rau Printing Works, Berry Street, Gisborne, New Zealand.