Te Pipiwharauroa 160

Te Pipiwharauroa 160

No. 160

1911/08

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 160, Gisborne, August 1911.

‘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.]

DOING AWAY WITH ALCOHOL.

The Government has given notice that the time for voting on alcohol has been postponed until the Parliamentary elections, perhaps until December. Notice was given in the Pakeha Gazette that the Takitimu vote would take place on 14th September. The amount prescribed that Takitimu had to pay for the expenses of the vote is £60 and Takitimu had agreed to pay the money.

When everything was going well, a hui had been held, and people were looking hopefully towards 14th September, the Government gave notice that the vote had been put off until the Parliamentary Elections. We first heard rumours that this was being spoken of and then last week we saw in the Pakeha Gazette about the postponement. Up to the present time we do not know why the Takitimu vote was put off. There has been no word from the Government to the Chairman of the Takitimu Council about their postponing this vote, as if the Council is not concerned with that vote. We think this is very bad on the part of the Government. Had it been a Pakeha Council this matter would not have not been so dealt with, without a word of explanation. Perhaps an explanation will be given at the hui of the Councils to be held in Wellington on 29th of this month.

As we see it, it will be difficult to combine this vote with the Parliamentary vote; but the Government must know what it is doing and perhaps it sees a clear way of easily overcoming some of those problems. Time will tell.

The vote has been postponed, although whatever thoughts one may have about the reasons for the postponement it will make no difference. It may well be a good thing as it gives us longer to make a decision in our hearts as to whether the purpose of the law is good or bad, whether it will bring life or death to the Maori People. The owners of the hotels in the Takitimu district are very committed to trying to convince Maori of the evil of this law – ‘It demeans Maori.’ They have come to Maori villages to speak about the evil of this law. They are going into the streets and to Maori gatherings to convince them not to support the objective of this law. – ‘It demeans Maori.’ Now for the first time we see the commitment of these men as they leave their buildings and go out on the road to speak to Maori. Now for the first time we see that they are people who love Maori and have a great desire to honour Maori. Friends in every place, do not be deceived by the hotel owners, by statements such as those they have uttered. Do not mistakenly think that it is out of concern for us that they speak of how the law will demean us; no, they are rather thinking of what they will lose if we achieve the object of the law. If someone throws a decaying log on the fire, the ants will come running out, fearful of the fire. Likewise the hotel owners know that they have climbed onto the fire, therefore they have emerged from their buildings to convince us that we will be destroyed by this law. They say that we are the ones on top of the fire [2] but the opposite is true and they are the ones there. They know very well that this law means life for us and death for them, therefore they go on the path to find some way of saving themselves. They are like the fox that fell into the water hole. When he could find no way out he called to the goat which was passing by to come down and drink of the sweet water in that hole, when in fact there was no water in the hole. When the goat came down the fox jumped on him and then out of the hole, laughing as he went at the foolishness of the goat. Tomorrow we will be laughed at by the hotel owners if we follow their advice.

Many Maori listen to the hotel owners and agree that they will be demeaned by this law. The way in which they will be demeaned is that they will be thrown out of hotels and not be allowed to sleep or eat there. We do not agree that this is something that will demean Maori. We agree that the hotel owners may well do this although they do not have the authority to do it. But hotels are not the only places to stay or to eat. The Pakeha have many boarding houses and eating places. If a Pakeha sees that the hotels don’t like Maori money he will welcome the Maori to come to his house and take their money. For another thing, we are not children to be tricked by such an inconsequential thing. We have said that a hotel has not power to throw a Maori out of his building, however if we are told that we are being thrown out of the hotels then the right response on our part is to say, ‘So much for your buildings, we will find places for ourselves.’ Let us not go away like a beaten dog with its tail between its legs saying, ‘OK, if you are going to throw us out then we will not vote to prohibit the sale of liquor.’ We think that what would demean us is if we did not have the strength in ourselves to say, ‘Who needs your houses?’

Friends, this is the weapon of the hotel people – they have nothing else to say. They end by saying that this is our problem. It is not a problem though some people say it is a problem. This problem only affects people going to the towns, and they are few; they are groups like Apirana and others. Perhaps 100 people go to the towns. We do not think it is right to say that something that affects these people is a problem for the people as a whole. Enough of that.

Let us look at the benefits of this law. A person retains his earnings, the reward for his perspiration. This means of damaging his body is done away with. The demon which leads him into conflict with his own friends and which makes him say dreadful things is done away with. These things are good.

His wife benefits: she is not beaten or cursed, her wishes for things for the home are fulfilled, and there is money available.

The children benefit too from having food and clothes. They also benefit insofar as they will not succumb to this terrible thing when they grow up. It is the children who benefit most from this law. Let us remember that this law gives good things and benefits to the weak and, as such, it is an excellent law. It is the people from the hotels who say it is a bad law.

The people as a whole will thrive when major activities are well done – farming, schools, and others. If a man devotes his energy to farming and spends his earnings on drink, his work is worthless. If a man gets to the end of his schooling and then turns to drink, his schooling is worthless.

These are the benefits spread across the whole people: it is right to speak of it as bringing life to the people. The problem spoken of above is a single problem, an insignificant thing and something that affects few people. We have a long time before us before voting day during which can think about our reasons for seizing what is good and abandoning what is bad. The hotel people condemn this law. The Bishop of Waiapu in his speeches approves of it. Which of these two is seeking the welfare of the people, the hotel owners or the Bishop?

A NOTICE FOR YOUR INFORMATION.

We have received a letter from one of the teachers at Hukarere School asking us to inform you of the day on which the Governor, Lord Islington, will lay the Foundation Stone of Hukarere School. The date on which this stone will be laid is 29th September, and the time will be shortly after twelve o’clock. If some people wish to give money to help the school it would be good if they could leave it until that day to give it to the Governor who will hand it to the school. If you plan to do this please place gold coins only in the purse, not silver or notes, and the purse will be given to the Governor. This is a very great day, [3] and those who run the school hope that many Maori will come on that day to encourage the work of the school. A plate will also be put out on that day, and people coming should remember that. The Bishop has arranged the service for that day. Those of us who live close by will be eager to help our treasure. This is the time to make a collection, if you wish, which can be taken by the Governor and given to the school.

A GREETING FROM THE KING TO THE MAORI PEOPLE.

Office of the Prime Minister,

Wellington.

18th August, 1911.

To Ngata.

I am very happy to inform you that I have received a letter from the Governor telling of the gratitude of our King and Queen for the loyal words contained in the letter sent to them on the day of their coronation.

Timi Kara.

To the Editor of Te Pipiwharauroa.

My friend,

Greetings. I send you this freight for your newspaper to carry to the ends of our country. Best wishes.

A T Ngata.

Wellington,

24/8/11

ODD ITEM.

We are writing letters to friends in the large towns of New Zealand asking them to seek out Boarding Houses in which Maori can stay if they are not able to stay in the hotels. We think this is the right response to the statements by the hotel owners who say that they will evict Maori from their premises. If we receive notification before the publication of next month’s edition of the paper we will inform you.

OUR INHERITANCE IN THE CHURCH

Chapter VII - The Holy Communion.

‘Apart from me you can do nothing’ (John 15.5).

‘The absolutely right way of going about everything we do is to ally ourselves to God in the Holy Unity.’ (Augustine)

The two Sacraments, Baptism and the Communion, are related to Christ’s spiritual indwelling of the hearts of the people who believe in him. According to Hooker, Baptism marks the beginning of Christ’s dwelling in a believer’s heart, and the Communion ensures its growth.

Four books in the New Testament tell us about Christ’s institution of the Communion. This shows us the importance of this thing.

It is a good thing to remind ourselves of the thoughts of the disciples of Christ when he spoke to them about his body and his blood. When he said, ‘This is my body which is given for you’, they thought of the Lamb of the Passover lying before them. The Passover was the great Jewish rite which year by year they ate in remembrance of God’s Covenant by which they were made his chosen people. They would have thought that Christ was likening himself to the Passover Lamb and that his disciples were to partake of him just as they partook of the real lamb year after year.

As for his words, ‘This cup is the New Covenant in my blood’, they would have thought of two Jewish customs. First they would have likened it to the blood of the lamb sacrificed on the altar in the evening. Secondly, they would have thought of the blood sprinkled by Moses at Mount Sinai on the occasion of the giving of the Laws. It was said that, after the giving of the Laws, ‘Moses took the blood and threw it on the people, saying, “See the blood of the covenant that the Lord has made with you in accordance with all these words” (Exodus 24.1-8).’ These sayings were known by all Jews, therefore, when Christ said of the wine that it was the New Covenant sealed with his blood, the thoughts of his disciples would go back to the giving of the Laws of the Old Covenant.

[4]

From these statements we see that Christ was using these Jewish rites as the pattern for this holy event. But these were not the only things he had in mind as precedents. He was also thinking of the bloodless sacrifices – the bread, the oil, the wine. He used these as the symbols in his Holy Supper to represent in themselves the blood sacrifices. This was in line with his kindly practice in that he would not want living beasts to suffer pain in order to provide a memorial of his good work, rather he used the good fruits of the earth grown by men for their livelihood.

Such would have been the thoughts of the Apostles as they listened to what Christ was saying. But they were also aware that these were deep sayings, like the words he spoke before when he fed the five thousand and said, ‘He who eats my flesh and drinks my blood dwells in me and I in him.’ [John 6.56] Now they were listening to him saying, ‘Eat, drink, this is my body, this is my blood.’ They would have realised that he was instituting a practice of feeding spiritually on his body and his blood, and that the purpose of that food was to be the path to that blessing of which he spoke – that he would dwell in them and they in him.

Let us now examine carefully the main things about this Sacrament. We find two things. It is something earnestly practised and heartily desired by believers since by the Sacrament they are united with Christ and with one another. It is also the means whereby the Church recalls the death of Christ.

(1) These are important words, ‘Eating my flesh and drinking my blood;’ for they show us that believers are united with Christ. No great teachers before him spoke in this fashion to their disciples, and that was because their relationship with their disciples was not like that of Christ to his followers. Christ brought new life to the world therefore his relationship to his disciples was like that of Adam to mankind. But Christ’s relationship to his disciples was far greater than that of Adam to human beings. Because, although Adam was the origin of humanity he was not the origin of the salvation of humanity. Christ was the source of the new life; in this way he was like Adam, but he himself was that new life so he was greater than Adam. Since Christ was himself this new life it is clear to us why he gave the command to eat his body and drink his blood to be a means whereby he could continually dwell within those who partake, and they in him. This statement is like that of Moses who said to the Children of Israel, ‘For the life of the flesh is in the blood; and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.’ [Leviticus 17.11 AV]

Now the words of Christ affirm that he lives within the people who eat his flesh and drink his blood, and they live in him, and we have believed that Christ lives within those who eat his flesh and drink his blood. But the way in which Christ lives within is not as the Church of Rome says. We also know that it is wrong to say that this Sacrament is just a memorial of the death of Christ. It is good that we remember that Christ did not confirm the idea of those people who asked, ‘How can this man give us his flesh to eat?’ [John 6.52] He said in his answer, ‘It is the spirit that gives life; the flesh is useless. The words that I have spoken to you are spirit and life.’ [John 6.63 NRSV] The purport of Christ’s saying is that it is not an actual eating of his flesh but a spiritual thing, and his blessing is a spiritual thing as well. Remember also that we should not set about seeking explanations of the things about this Sacrament which cannot be explained – the nature of the blessing received by the person who takes the Sacrament, or the exterior sign of the spiritual thing that is manifested within, or the way Christ dwells within the person taking the Sacrament. Let us be content to leave things as Christ laid them down: the power and the life of the spirit in the Lord’s Supper is known to the individual. There are no great external manifestations. It is similar with another aspect of the Communion, that spoken of by Paul: ‘Is it not a sharing in the body of Christ?’ [1 Corinthians 10.16] What truly increases the faith of a person is if his spirit is able to dwell in the holy places of heaven, something that cannot be seen with the eyes.

[5]

SHEEP FARMING

Apirana Ngata.

The Flock.

The Lambs.

There is not much to be said about this part of the flock. If the sheep farmer has rightly engaged with the instructions given in our other sections he will find that those instructions also cover the lambs of his flock. Then the passer-by will greet him with, ‘How good, how well your lambs are!’ Yes! These are the things a sheep farmer longs for:

(a) To be complimented on his wool – on its health, its weight, and on the price it fetches.

(b) To be complimented on his sheep – on the way they are raised, on their health, on how fat the sheep are, and on the possibility of fattening them.

(c) To be complimented on his lambs – on the way they are raised, on their health, and on their size.

These things are the way by which money comes to recompense him for his hard work.

The time the young are born depends on when the ewes and rams are mated. If they are mated later the births will be later. But the time for giving birth in most parts of Aotearoa are the last days of July to the early days of September with August being the optimum month. If he thinks about it a man will realise the aptness of this counsel for he will then be putting the lambs onto good warm pasture. When a ewe is pregnant she will not move quickly and she will be heavy. When her young is born she will still not move quickly because of the weakness of the young one. If the parent is healthy the flow of milk to feed the young one will be good when it is not strong enough to eat grass.

August is a bad month. It is the tail of winter and the time when the growth of grass is much diminished. Now, if the growth of the young at this time is inhibited that will continue to be a problem for them. The time for marking, for nicking the ears of the lambs, and for castrating the male young, is from mid-September until the early days of October. This is something that is properly done when the lambs are small. And when it is done at this time do not take the parents and the lambs to a distant place to be marked and do not separate the lams from their mothers for long lest they get lost and become orphaned. It is good if the marking yard can be still in the ewe paddock so that when the young emerge the ewes do not have to spend long looking for them.

Now, after this the ewes and their young can be left until shearing time. It is good to leave shearing until mid-December if the shearing place is far from the ewe paddock, to minimize the disturbance. However, if it is close, it is good to shear the ewes in November and the lambs in December. At that time set aside a paddock so that the grass can grow in preparation for the time when the lambs are shorn when those lambs that are not thriving can be separate. It is right separate the lambs from their mothers in December. The reasons for this are clear:

To ensure the health of the ewes, because January and February are the months when the ewes to be removed from the flock are sold.

To ensure the health of the ewes, because it is in the last days of February that they are mated with the rams.

So that the young thrive. By November and December the lambs have matured and are readily eating grass and the mothers and lambs cannot live together on the food their paddock provides. If the young and their mothers are competing for the grass in the same paddock one will suffer, but it is the weaker, the lambs, who will suffer most.

So that the young thrive. Before the ewes are shorn they are heavy and they are not able to get about quickly. Once they have shed the weight they can move easily and are much more able to move about together than the young. The young thin ones suffer badly.

There should be a quick adjustment to the parents being separated from the young and the young from the parents. By the time the months arrive when various things have to be done with the sheep, the drafting, the foot-rotting, the selling, and the many other things these animals require, there should be no problem with mixing the young with the mature sheep.

Now, at the time when the lambs are separated, take the thin ones and those born late to the paddock with good pasture and water and which is near the boundary yard of the farm. Do not disturb them much but keep a constant eye on them because they are weak. If there is a rape paddock that would be excellent. Make every effort to separate out these lambs onto places where they can feed until the spring, and keep them apart from the healthy lambs which have been placed in paddocks which suit them along with dry sheep, wethers, or barren ewes.

The months of April and May are those when lambs need particular care. The thing that affects them at this time is the disappearance of new grass in the autumn. This can be countered by looking after them well, by heaping up the droppings, and by moving them to the dry places on the land. We are not able to [6] deal in writing with all the many jobs and how best to care, but each person will learn as he goes from his work over many years and will consider what is needed at different times of the year depending on his land.

A person must recollect that amongst his lambs are wethers for the coming year, and two-tooths that will be mated to replenish the flock when bad and elderly ewes are removed. If he does not care for his lambs from the time they are lambs until they are hoggets the wethers will not do well and there will be few of them and no profit; his ewes also will not do well and there will too few as replacements and there will not be many bad ewes or elderly ewes to sell. The recompense for his labours will diminish as will the money he gets.

Here we complete our articles about the four parts of a flock of sheep. Here is a brief summary: When the land is good, the ewes (the seed) are good, the rams for them are good then the lambs that are born will be good as wethers for another year or as ewes to replace those that can be sold. Underlying these good outcomes is good land and covering all is good management which will achieve the good results one hopes for. Good things come about when a man’s effort and understanding and carefulness have come together.

The appropriate number for each section of the flock.

This part of our article will seek to make clear the answer to the question whether or not we can know how many sheep can live off a piece of land in the winter and, splitting them up, how many of those sheep should be ewes, how many wethers of dry ewes, and how many lambs or hoggets. There are many answers to this question depending on the different kinds of land, the way each person manages the farm, and whether or not there is a freezing-works nearby. Also, if there is such a works nearby, if they will purchase the fat lambs and wethers from summer until winter, which will mean that one can increase the number of ewes in the flock. In places that are far from freezing-works one may have to sell all the wethers even if they are not fat or, perhaps, hold on to all of them for another year.

Say, for example, that the flock numbers two thousand. If the two-tooth wethers are retained the flock will look like this:

(a) Breeding ewes. 900

(b) Two-tooth wethers 350

(c) Lambs / hoggets 750

(d) Rams 24

Total: 2024

Those are the right proportions. If the wethers are sold every year then the tight proportion is:

(a) Breeding ewes 1050

(b) Lambs / hoggets 950

(c) Rams 27

Total: 2027

The number of lambs is lower than that of ewes because some will die, even though, when they were born the number of lambs was the same as the parents. It is correct to say that half the hoggets / lambs born will be wethers and half, ewes. If the wether lambs are fattened and 70% of them are sent off, it is clear that 30% will remain and the number of hoggets on the land will go down. Therefore for places which send off their wether lambs when they have been on good grazing land, these are the correct proportions:

(a) Breeding ewes 1250

(b) Hoggets (ewes) 550

(c) Hoggets (wethers) 200

(d) Rams 32

Total: 2032

These are not strict rules but an explanation of how to keep sheep on the land during winter. The important thing to bear in mind is the number of ewes to be mated. If the wethers, even though they are young or two-tooths or mature, are taken out then it is possible to increase the number of breeding ewes.

One thing to consider is separating the breeding ewes by their ages so that it is obvious which are the two-tooths, the four-tooths, the six-tooths, those with a full complement of teeth, and the five-year-olds. If that is not possible then take out those with good conformation and teeth as desired by the buyer. Let us say that one keeps the two-tooths and those with a full complement of teeth for breeding. A flock of 1050 will perhaps consist of:

Five-year-olds 160

Full-toothed 240

Six-tooths 290

Four-tooths 360

Total: 1050

Say there are 450 two-tooths. It would be right to get rid of 450 ewes. The selection would be as follows:

Five-year-olds 160

Full-toothed 80

Six-tooths 50

Four-tooths 70

Two-tooths 90

Total: 450

[7]

It may not be exactly like this, but it will be clear to the person who is making his selection each year. The condition of the ewes is what it is based on, and on the number of two-tooth ewes required to replace the adult ewes that are being removed.

So much for the explanations of the parts of the flock. In the next chapter we begin explaining ‘Management.’

TOMMY TAYLOR.

Although it is almost a month since Tommy Taylor, the Member for and the Mayor of Christchurch, died, we are writing a few words about him because he was a great man in the New Zealand Parliament. On Thursday, 27th July, we received news that Tommy Taylor had died, and there was great sadness throughout the Dominion at his death – all parties in Parliament and the people. Taylor died of a stomach problem, a longstanding illness. His bodily strength and his devotion to work led him to ignore that illness. It grew and the time came when he had to lie down and could no longer curb it. On 19th July he held a large meeting in Christchurch and that night he suffered pain and one day he was taken to the hospital. On the Sunday he was prepared by the doctor for an operation. After the operation the problem began because his body was weak. As he declined, his mind was still clear and he continued to speak to his friends about how the work was to be carried on when he was gone. At five o’clock in the evening of the Thursday he entered upon the long rest. When he knew that he was not going to get better, he called his friends to his bedside to speak to them. These were his words.

To John Dawson (Secretary of the Temperance Society): The year 1911 is the year in which we will free ourselves from the bondage of liquor if we are faithful to God and to the standing we have achieved.’ Then he turned to Mr Cole, his fellow worker, and said: ‘Cole, people say that we are mad, but it is no small thing to live to get power to prohibit alcohol in the Dominion [?kota], nor is a small thing to suffer for that objective.’ His words to the Labour Party in the Dominion were delivered to Mr Isitt. He said, ‘Isitt, this is a beautiful country. Say to my friends in the Labour Party to hold to the faith and they will see that what they are seeking to do is a work of God.’ That Party said some beautiful things in response to Taylor’s words. A great many people from all sections of the people attended his funeral to celebrate his life.

Tommy Taylor was born in England in 1862. He came with his parents to New Zealand in 1874. In 1896 he was elected junior member for Christchurch. He was defeated in 1899, was elected again in 1902, was defeated in 1905, and was elected again in 1908 with an overwhelming vote by the people. Last April he was elected by the people as Mayor of Christchurch. No member of Parliament was like Taylor when it came to work. He was not afraid to fight against wrongdoing, no matter who was doing it. This is the reason why he was not universally popular. Many important matters he challenged or raised. He was a man who devoted all his strength to doing what was right and to fighting against what was wrong, whether within or outside of Parliament. When it came to speaking, few people were like Taylor, and there was no-one in New Zealand like him for speaking to large outdoor gatherings. From the founding of the Temperance Society in New Zealand to this day, he has been their leading speaker. Tommy Taylor was the strongest man in Parliament in arguing for the right to vote on the prohibition of liquor in the whole Dominion, and this year that may be achieved. This is the first year for voting on this matter but, like Moses, he will not see the fruits of his work. This is the significance of that statement about the year 1911.

A LETTER OF GUIDANCE FROM THE BISHOP OF WAIAPU.

To the Maori People in the Diocese of Waiapu.

My family in the Lord, greetings. Since the Governor of this country has given you the power to vote on whether to prohibit or to continue the sale of liquor to you in your areas, and since, also, many Maori Councils have asked the Governor to give them authority to proceed with this in their areas, I want to point out to you the great benefits which could come to you through this vote.

[8]

I ask you to think carefully about this ‘food’, liquor. Does it tend to ennoble or to degrade us, has it brought blessings or curses in times past, and has it been a help or a hindrance to you as you seek to travel the way of life which stretches out before you?

We know very well the afflictions suffered by the native races of the world when they have adopted the bad practices of the Pakeha. Is it your wish that your race should disappear? Is it your wish to be like the lowest of the Pakeha? Is it your wish that all your lands are taken so that you live in poverty? You say, No! But if you allow liquor to turn your minds, to weaken your hearts and bodies, and to kill your spirits, then that is the way to destroy the race. Because you will lose the will and the strength which would enable you to climb above the level of the beasts so that you can stand together with the strong of the Pakeha. From past times you have been a noble people but before long you may lose that noble status and be made slaves of liquor. If you wish to remain a noble people do not descend to the calling of the beasts but use your strength to do away with this enemy which feeds you with death. You know that alcohol is your great enemy; many are under his power; some are still alive in this world while some have died the deaths of the low-born. You know very well that the faith is a powerful enemy of liquor. It is there to guard you when you have difficulty in protecting yourselves, so that you will not eat and drink and give in to adulterous thoughts: these are the things you promised. Will you leave this stumbling-block in the way of your children, your young men, your young women, when you have received the power to do away with it?

This is what I ask of you, my Maori flock: that each of you gives up thinking only about himself, and that you think of the God who loves you and who wants you to have the things which make for good; that you think of your bodies, temples of the Holy Spirit; that you think of your immortal souls; that you think of your chiefly ancestors who left behind their good works as a gift to you; that you think of what will benefit the people in the coming days; that you think of your growing children; and that you prohibit the sale of this ‘food’ to your people.

I pray to God that he will strengthen you to fight against the enemy of your people; that you will be strong like your ancestors in former times. ‘Be men! Be strong!’ ‘Bear one another’s burdens and so fulfill the law of Christ.’

From your father in the Lord.

A W Waiapu.

To be read by the Clergy and the Lay Representatives in the Maori Churches.

A HELP TO THE GOVERNMENT.

To the Editor of Te Pipiwharauroa.

Be so good as to publish the following few words to stir up our many thoughts.

My friends on each marae, in the presence of your family, of your hapu, of your tribe, let your heart be prepared and watchful in seeking a way forward for the remnant of our people and what remains of our land.

Hold on to the bequest of our ancestors. They gave to Queen Victoria for ever the complete government of their lands, and we are their descendants. And so all of us must together embody that word and that idea by helping and supporting the election of our Government in the forthcoming election.

If Governments in the past and more recently stole or wheedled away the land so that mention of the name, Government, makes you sad or evokes feeling of hatred, you must put away your hatred, your sadness and your anger, and stick close to this Government; for many days lie before you during which the two of you can talk together about setting things right and bringing to completion a programme which will bring peace to you, to me, and others. It is a case of the truth of this saying:

Na te Kakaka i haehae, ma te Kakaka ano e tuitui.

Te Kakaka ripped it and Te Kakaka will sew it up.

My friends, for many years I have latched onto the thoughts of our relation, the Hon. Sir Timi KCB, each year. I have heard him with my ears and have with my eyes seen him standing amidst the gatherings and congregations of people urging his Maori people to hold on to their land and to turn to farming it, for by doing this you will make money. The land that you individually or together cannot cultivate can be leased to others on the basis of the new valuation of the your land.

[9]

There are fine lands but they have many owners. It is not easy to run such land so that small and large stakeholders get their appropriate portions of the produce. In such a case a committee, a corporation, should be set up and a manager appointed to deal with the land, the livestock and the produce. The earnings from the land and the livestock can be used to pay the workers and to purchase equipment, etc. The remainder of the money can be taken to the bank and invested so that it increases. The profit from these is to be distributed to each person according to the number of shares held.

Whanganui is the tribe that has been most assiduous in following the advice of our friend and relation, as I also have done sometimes, however while one or two have tried farming, most see it as a Law that is not advantageous. Let me point out this. In 1906 there were three blocks of land, Morikau No.1, Ranana, and Ngarakauwhakarara. Nearly one thousand people had an interest in the title of the one block. For many years in the past, three or four people grazed sheep on these lands without reference to all the people on the titles. Eventually numbers of people called upon the Government to help them. That grievance was brought before the Governor in Council for a decision. The result was that the Governor of the Dominion signed a document giving the Fee Simple to the Maori Land Board of Aotea District. The Minister of Maori Affairs came in person before the people to tell the Board and the people that the Board was to manage these lands as farms for the Maori who owned the land. All the people agreed and they asked the Minister to set apart 1000 acres of Morikau No.1 for them to work, and said that all the work on these lands should be done by Maori alone under the direction of the Board. The Minister, that is, our Acting Prime Minister the Hon. Sir Timi Kara KCB, agreed. Then during the past March, Pauro Marino was instructed by his lawyer and his son-in-law to go onto Morikau No.1 and build fences to frustrate the doings of the Board. The Board and the manager then told the women and men of the tribe to demolish the fences. The fences were cut down. Pauro Marino brought a summons before the Supreme Court. Then Pauro Marino was summonsed by the Board. That summons was adjudicated on by the Supreme Court and Pauro Marino was found to be in the wrong. However, before the judgement was implemented, Wi Pere spoke to Pauro asking him not to bring his issue to the Supreme Court but that man would not listen. Now Pauro has sent his case to be scrutinized by the English Privy Council. But Wi Pauro, a younger sibling of Pauro Marino, went to Pauro and his lawyer. The question Wi Pauro put to the lawyer was this: ‘Lawyer, if you send this case to the Privy Council will the Fee Simple, given to the Board by the Governor when he signed, be invalidated?’ The reply of the lawyer was, ‘Perhaps not.’ So much for that. Now, my friends, there is still time for us to consider what is the right thing for us when it comes to the next election. What I have pointed out is for you to think about so that you come to one mind on the matter. This is one of my thoughts, that we have many thousands of acres of land which we have brought under the Corporation Act and the Land Board Act. The Corporation and Land Board Laws are instruments of the Government, and therefore I asked myself what might be the result if we came together as an Opposition at the coming election while our thousands of acres were in the hands of the Government. Let us know what you think. Enough of these words.

From your friend,

Eruera Te Kahu.

A FORMER CONFLICT.

By Mohi Turei.

A major battle between Ngati Porou and Te Whanau-a-Apanui was fought in the district of Punaruku, Karakatuwhero. When the battle was ended, Te Whanau-a-Apanui laid down his weapon and saw Kuku, Korohau and Rongotangatake, lying amongst the fallen. Te Whanau-a-Apanui spoke proverbially of the three:

Katahi! Manu nui o te pokai nga tangata e tako nei.

Lo! These men lying here were the great birds of the flock.

When a daughter was born to Rangitawea she was given the name Te Manu-nui-o-te-pokai. This was shortened and she was known as Manu-pokai. What these men said when they were fighting in the conflict, in the battle where they were warriors was:

Ko nga kuri pakaa a Uetahiao.

?The quarrelsome dogs of Uetahiao.

The three engaged in this battle and fell as one. The name of the battle was Maniaroa. It is said that it is so-called because of the slipping of people on the blood. Ngati Porou suffered a great defeat in this battle. [10] Tamatekapua captured Tuhorouta, one of the sons of Tuwhakairiora. He was saved but his face was cut by Tamatekapua. This remained as a cause of ill-will on the part of Tuhorouta towards Tamatekapua. One of the sons of Tuwhakairiora was discovered amongst the supplies, Te Aowehea. Apanui said that he should be placed in the bay. The warriors of Te Whanau-a-Apanui took the hands of Kuku, Korohau and Rongotangatake and cut off the palms of the hands to hold food for his grandchildren. As they were cutting them, they said:

O ringaringa kotikoti kawe na, i nga pikitanga i te Korauwhakamae.

? Your severed hands brought from the slopes at Te Korauwhakamae.

Korauwhakamae is on the ascent to the hills of Maunga Waru. Those are some of the battles in which they fought, and some other battles. Te Whanau-a-Apanui undertook the battle at Te Maniaroa and then they stopped. Apanui went and returned the sons of Tuwhakairiora, Tuhorouta who had been allowed to live and Te Aowehea who had been killed. Te Aowehea was brought by sea. A companion was arranged to take him by sea. It was a long journey before they arrived at Awatere. He was carried on a litter to the pa at Okauwharetoa. Tuwhakairiora wept for his son. After the weeping, Tuwhakairiora spoke to Apanui: ‘You have come bringing our dead son to me. Why did you strike him? Why did you allow this wicked man to live?’ He pointed to Tuhorouta. ‘He is a wicked man, a man who batters the prow of the canoe. Tomorrow you will go. Our son whom you have brought here dead is one who will rest in peace.’

Apanui replied: ‘It is the braves of the war party I found amongst the supplies that I’ve brought to you. I’ve said enough to you. Come after me to our other son.’ That was his son spoken of below, Rahui Tao. ‘He is a man who lives apart. If you see a fire burning on the shore, that is where he will be.’ He pointed out the district and the place where the fire would be burning. Rahui Tao, Apanui’s son was a fisherman. ‘Should you kill him, bring him to me to lament over.’ He instructed Tuwhakairiora, ‘As for your anger [?me ihu-a-wa]. Set down your anchor at [?te Ta], then set sail. When the anchor at the prow strikes land, stay floating there. You will see me standing at the entrance to my pa. When I raise the red feathers on my taiaha above [?ka pau tera] outside the pa. Haul on your land anchor and let go your [?whana-ihu-a-waka].’ So ended Apanui’s instructions to Tuwhakairiora and he returned. He reached his war party and all of them went back.

Later we will deal with how Tuwhakairiora carried out Apanui’s instructions.

THE VOTE ON THE PROHIBITION OF ALCOHOL.

The question that will be asked of all voters is this:

Do you vote to allow liquor to be provided to the Maori of this district?

If you think that liquor is a bad thing for Maori then your answer will be, ‘NO’.

But if you think that liquor is good for Maori your answer will be, ‘YES’.

Only one answer is possible for the person who cares for the well-being of his children;

Only one for the one who thinks of the well-being of his people;

Only one for a Christian person;

Only one also for Christian ministers.

His answer will be this: NO.

If a person is not concerned for his children;

If he is happy that his people perish because of liquor;

If he thinks more of liquor than of the well-being of his soul;

This person will say, YES.

→ Do not take this paper into the polling booth, but take its instructions there in your heart.

A DISASTER AT SEA.

On 9th August a large steamship struck rocks off the coast of Africa. That steamship had sailed from Australia and was going to England. There were not many people on board but a great deal of cargo. There were 23 passengers from Sydney on board. The cargo on that steamship was insured for between £20,000 and £30,000. The steamship was insured for £500,000. It was a comparatively new ship having begun its sea voyages in 1908. The measurements of the steamship were: 420 feet in length, a beam of 54 feet 7 inches, a draft of 28 feet 8 inches, an a displacement of 5672 tons. Seventy-five of the passengers and sailors got to land in two boats. Thirty people are missing and a search is being made for those boats.

[11]

THE CENSUS OF MAORI.

We have received from Wellington the information about the census and it appears that we are on the way up. This is an excellent thing, something that should make all our hearts rejoice. The following figures show the us how we have increased in numbers over recent years.

Year / Number / Increase since the last census.

1901 / 43,143 /3289

1906 /47,731 /4588

1911 / 52,429 /3079

The Moriori of the Chatham Islands are not included because their numbers have not arrived. Of the 52,429 many are on the Pakeha Roll – 1457 men and 1402 women. These are people who live with the Pakeha.

These figures show that there was a great increase in our numbers between 1901 and 1906, more than in the previous five years. Although the increase in the past five years has not been as great as in the others we have mentioned above we are still increasing. This census showed that there are 19,866 children under the age of 15. The same cohort in 1906 census numbered 18,417, so there are 1449 more this year. There are 6968 infants under five years of age.

Tai Rawhiti is in a very healthy state. The census report says that the Tai Rawhiti has the largest increase in the number of people. People here on the Tai Rawhiti are right to be happy. The report says that it believes that this is a result of farming on the Tai Rawhiti. We think that this statement is right. The learned people have said the same - that the well-being of the Maori People depends on working the land. The following figures justify these statements. The figures cover Te Wairoa to Opotiki.

Number in 1906 / Number in 1911 / Increase

Waiapu County / 2611 / 3143 / 532

Cook County / 1759 / 1868 / 109

Wairoa County / 2266

Opotiki Council / 1319 / 1427 /108
 

OTHER ITEMS

We are delighted to hear some new voices chattering on our various marae. These come from the valley of the Wairarapa. They are Te Mareikura and Te Puke ki Hikurangi. Te Puke is not a new voice for we have heard it murmuring in our ear. It has been the fugleman on the marae in recent times but its voice vanished. However it has been discovered and has emerged again. Perhaps it was in the house of learning fashioning its weapon so that it can stand boldly on the many marae. Indeed in the first edition it speaks with a mature voice. Te Mareikura is a child from the house of learning and has been well prepared for standing on the marae. These pets which will bring enlightenment to the people are good and strong. Their elder brother says to them, ‘Be strong. Be stouthearted. It is an honourable task you are undertaking.’

Te Mareikura and Te Puke ki Hikurangi carry the list of names of those petitioning Doctor Pomare to stand as member for the Tai Hauauru [Western Maori]. If all the people named in that petition are in agreement then Pomare will be in a strong position when the voting takes place. Indeed three of the people nominated last time have given their votes to Pomare. They are Te Heuheu Tukino, Pepene Eketone, and Hema Te Ao. But Te Puke says that Pepene Eketone is also being nominated. But even if Pepene Eketone ihas not yet given his vote to Pomare, Pomare still has many votes. Also, if what Te Puke says is right and the vote in Waikato is split, then the power of Henare Kaihau has been overthrown. Four people from Waikato have been nominated – Henare Kaihau, Hanui Tawhiao (a younger sibling of Mahuta), Pepene Eketone, and Tarapipi (the son of Taingakawa). Those from outside Waikato are Doctor Pomare and Rangikatitia. If the thinking of those who signed the petition is right the Taranaki, Taupo, Otaki and Whanganui will be united in voting for Pomare. Amongst the names are those of Te Kahu Pukoro, Te Heuheu Tukino, Hema Te Ao, Takarangi, Waata Hipanga, Wiki Taitoko and Eruera Te Kahu. Pomare appears to be in a strong position to be elected.

[12] 

CALENDAR : SEPTEMBER 1911

Day 9 o 3h 27m a.m. Day 23 ● 2h 7m a.m.

1 F Fast

2 S

3 S Twelfth Sunday after Trinity

Morning Evening

1 Kings 22.1-41 2 Kings 2.1-16

1 Corinthians 12.28 & 13 Mark 6.14-30

4 M

5 T

6 W

7 Th

8 F Fast

9 S

10 S Thirteenth Sunday after Trinity

2 Kings 5 2 Kings 6.1-24

2 Corinthians 1.23 – 2.14 Mark 10.1-32

11 M

12 T

13 W

14 Th

15 F Fast

16 S

17 S Fourteenth Sunday after Trinity

Use the Collect for Ember Week every Day this week.

2 Kings 9 2 Kings 10.1-32

2 Corinthians 9 Mark 14.1-27

18 M

19 T

20 W Ember Day Vigil, Fast

21 Th Matthew, Apostle Athanasian Creed

1 Kings 19.1-15 1 Chronicles 29.1-30

2 Corinthians 12.14 & 13 Mark 15.42 & 16

22 F Ember Day Fast

23 S Ember Day Fast

24 S Fifteenth Sunday after Trinity

2 Kings 18 2 Kings 19

Galatians 2 Luke 1.1-57

25 M

26 T

27 W

28 Th

29 F Michael & All Angels Fast

Genesis 32 Daniel 10.1-4

Acts 12.5-18 Revelation 14.1-14

30 S

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.