No 19
1899/09/01
[1] Te Pipiwharauroa, He Kupu Whakamarama
[2] Te Pipiwharauroa, He Kupu Whakamarama, No 19, Gisborne, September, 1899
TE PIPIWHARAUROA
[In English. We would advise all our distributors and agents not to give away copies of Te Pipiwharauroa broadcast, like tracts, but to endeavour to gain regular subscribers among the natives in their districts. Maoris, like any other people, will appreciate more what costs them something. We are confident the paper can make its own way among the Maoris, and can pay for itself. Te Pipiwharauroa is gaining very strongly both in financial support and in popularity.]
What do our friends do with the many copies of ‘Te Pipi’ sent to them? Do not just give away a single copy of the paper but give it to a person and suggest he takes a subscription to the paper. It is not only by preaching that enlightenment enters a person’s heart; understanding also comes by way of the unspoken word of the book. Some people will not listen to preaching but they may read exhortations in a newspaper. We shan’t send the paper to people whose mouths and pockets don’t speak to us.
In the supplement ‘Some Maori Young People’, Retimana Poraumati is not at the office of the Supreme Court but at the office of the Maori Land Court. We send our pet to his marae singing as he goes, ‘Kui! Kui! Whitiwhitiora!’
Reweti T Mokena Kohere.
Reweti T Mokena Kohere.
THE MORMON CHURCH
In my first article I directed my observations to the Mormon error about the collection. They are wrong and boastful. It is my task to point out the rightness of the Church which they jeer at and argue with. It is not for me to defend the Church but to let it show its own rightness. I am not a minister or a bishop but only an infant, and I don’t say that I am a spokesman for the Church of England. I don’t wish to quarrel but I am fed up with the boasting and the jeering of the Mormons. I saw a long article in ‘The Jubilee’ by a man from Ngapuhi, Wiremu Heremaia, praising the Mormon church. Perhaps he was aiming to convert the readers of ‘The Jubilee’ to Mormonism. I write to people whose thoughts have been disturbed to set their hearts at rest.
My friends observe the reluctance of the Mormons to preach to their Pakeha and the way the Pakeha do not attend Mormon worship. If they have the good news of salvation, why are they not active in saving the souls of the Pakeha of this colony; they sent two people to preach to 700,000 Pakeha and as many as thirty to us few Maori? Mormons, why? According to Wiremu Heremaia, the Mormons have discovered the need for a new baptism by immersion. As I see it, the new things in the Mormon Church are the book of Mormon and polygamy. A tenth wife is a good thing for men who want many wives, but some Pakeha Mormon ministers say that that practice in their church has come to an end. It’s finished!
I turn now to address baptism by immersion. This is not something new and it comes not from the Mormons. These world Churches baptize by immersion: the Baptists, Plymouth Brethren, and the Church of England. Yes, the Church of England! Before the Mormons existed, all these Churches immersed and continue to immerse. This is news to Mormons and to some Maori. Maori alone are foolish enough to say that only Mormons are an immersing Church. The Church of England has two baptism practices, sprinkling and immersion. See [3] ‘The Service for Adult Baptism’. ‘Here shall the Priest take the right hand of the person to be baptized, and placing him conveniently by the Font, shall ask the Godparents his name, and shall dip him in the water or pour water upon him.’ The same practice applies to the baptism of infants, namely, dip them (that is, immerse them) or sprinkle them. It is all written in the Prayer book. Perhaps the Mormons are now aware that it is not only them who immerse. However these Churches I have mentioned do not say as do the Mormons that a person can be saved only by being immersed. Baptism is effective neither by immersion nor by sprinkling but by ‘the working of the Spirit within’. It is not the case that immersion was the only means of baptism in the Bible; pouring was another method. That is enough talking about baptism. I want to turn to the Book of Mormon. However, just note that at the baptism of the Children of Israel in the Red Sea they were not immersed but were sprinkled by the mist; it was the Egyptians only who were immersed. See 1 Corinthians 10.1-2.
Now to the Book of Mormon, the real subject of my article. The Mormons say that their bible is spoken of within our Bible. Friends, I can’t see it. Wiremu Heremaia and most of the Mormons say that the prophecy concerning their book is found at Ezekiel 37.18-19, the piece about ‘the stick of Judah’ and ‘the stick of Ephraim’. The Mormons do wrong when they twist the Scriptures. It is correct that those sticks became one, but there is not a word in the Bible to show that the Bible is ‘the stick of Judah’ and that the Book of Mormon is ‘the stick of Ephraim’. On the basis of this rendering of the Scriptures I can say that the Bible is ‘the stick of Judah’ and ‘Te Pipiwharauroa’ ‘the stick of Ephraim’. Perhaps the Mormons are disconcerted by this doubling up. So, when Adam and Eve become ‘one flesh’ the Mormons say that the Bible is Adam and the Book of Mormon is Eve, the woman who rendered the whole world sinful. The explanation of these sticks is made brilliantly clear; the Bible explains. Look at the verses following Ezekiel 37.21-22 which are about the gathering together by Jehovah of his people the Jews who have been scattered throughout the world. We know that there were two parts of the Jewish Kingdom, the Kingdom of Judah and the Kingdom of Israel. Grace has published in the ‘Kupu Marama’ articles concerning the book of Mormon showing that that book is a fiction by the Pakeha. If it was because of the wickedness of the Church that the angels gave the book to Joseph Smith, why was it hidden in the first place and not given sooner so that the Church could know its wickedness? The story of the giving of the book of Mormon is like a fable; the giving of the real Bible was not like that. When God gave the Laws they were not concealed, rather God wished to speak to the Family of Israel. Because of their fear they were given instead to Moses. The giving of the book to Joseph Smith was different, secret, perhaps because the angels were embarrassed to give it in sunlight. R T Mokena Kohere.
YOUNG WOMEN
I believe that Maori are damaging themselves. It is the Maori who are responsible for their own sickness. It is not that the Maori are ignorant of their decline in these times; that is very clear. Very few children are being born compared with the very many people who are dying. Clearly there are many causes of the decline of the Maori but there is one I want to speak about, adultery, not faithfully keeping to sleeping with one’s husband or wife. I strongly urge the repressing of this practice amongst our young people.
But how will our young people learn about what is right if they hear you, their parents, speaking wicked things, words that come right from the wicked depths of the person. The action must start with you, with you guarding your lips lest they utter bad things which will cause your precious children to blush with shame. If your being is undefiled by foul speech, by cursing, by slander, by grumbling, you will be in a position to teach your children, and your daughter will be afraid to say disgusting things in your presence. You will help me, Ngati Porou. You have told me that you have started, each leader, each father, each mother, from this time to be careful lest your tongues lapse into improper speech. You have begun in your homes to forbid disgusting talk as a relish to your conversations, to suppress it in your large gatherings and on your sheep stations. All power to your efforts. And I am doing my best in the place to which you send your children.
Thornton.
Te Aute.
Thornton.
Te Aute.
[4] A BAD MATTER
I add these few words to the speech of my teacher, Mr Thornton. One of the worst practices of the Maori is disgusting talk, using words which arise out of the wicked depths of a person. There are two kinds of Pakeha, the upright and the foolish. Were he to use disgusting language the upright would demean himself and place himself in the second group. However the Maori does not see that the use of bad language makes a man foolish. Our chiefs even use foul language. But a dog is good in that he does not use foul language. People, sweep out your hearts and your lips; ‘dismiss … bad language and disgusting speech from your mouths.’[Ephesians 4.29]
My heart’s desire is to publish something concerning girls, the flowers of the world, and how their parents are leading them astray. But that may have to wait until we see a woman editor of ‘Te Pipi’, who will speak wise words to her family.
One bad Maori practice is the marrying off of their children when one does not love the other. This is a very bad practice and needs stamping upon. Because of this practice there are many women and men separated, and other evils. And there are many illegitimate children. We ought to do what the King of Rarotonga did; he insisted on the one he loved even though his people insisted on a different wife for him. His people are still upset with him. They denigrate his wife though he was prepared to suffer much for the love of his heart. According to our first article, Queen Rawinia did not have a particularly attractive face but from her recent photograph we see that she is still indeed a beautiful woman. This is a mistake people make, to be quick to say something bad and afterwards to see the error of their judgement.
Te Pipiwharauroa.
Te Pipiwharauroa.
RAROTONGA
We are not going to write at length about Rarotonga now, as we did about Samoa. As I see it the Maori of Rarotonga are very like us.and the Maori of Samoa. In time the troubles will diminish and then we will write at length about the land of Kuini Makea. There is a Parliament there. All the members are Maori. Their authority is backed up by English authority and so an official from here has been designated by the Government to advise the Parliament of Rarotonga. The person there at present is Colonel Cotton, a judge of the Maori Land Court.
When Lord Ranfurly, our Governor, had seen all over New Zealand, he embarked on HMS Mildura, a battleship, and sailed to Rarotonga. Our Governor received a great welcome from those Maori people. They put on feasts, dancing, singing and many other entertainments. Some of the Maori dressed up as reptiles, fish and birds. The orator who welcomed the Governor was one of the leading chiefs. His name is Taraare. They were extremely happy at the arrival of the Governor, the eyes of Queen Victoria, to see them. Lord Ranfurly spoke at length in reply. These are some of his words. ‘I am very pleased to visit the islands whence came the ancestors of the New Zealand Maori some five hundred years ago. Through their crossing of the great ocean they have become famous throughout the world for their bravery and their knowledge of seamanship. It is right that I should take pleasure in all the Maori people of these many oceanic islands. I am the Governor of the largest group of Maori in the world and there sprang up in me a desire in my heart to see for myself the appearance of the remnant left behind after the migration to New Zealand.’
On 1st June Hori Tupou II, King of Rarotonga, married Princess Rawinia Kupu, daughter of the Head of Police. Even though they were not aware of the King’s choice of a bride they had arranged everything for a wedding, the clothes, the crown for his wife, the food for the feast and the wedding cake. The leaders in Parliament had designated Princess Te Oha to be his wife, but Rawinia was the one he wished to marry. Both women were of chiefly descent but Te Oha was the senior. She is more beautiful than Rawinia and she wears clothes like those of Pakeha women. So why did the King select Rawinia as his Queen? Perhaps she was a close friend from childhood. The wedding was like that of the issue of a Pakeha king. The church was decorated with flowers and flags. At 11 a.m. the cannon was fired to make known that the King had emerged from his house, a beautiful large house. He entered by a doorway prepared for him and his family only. [5] Two small children carried his kingly train. One of those children will be king after Tupou. The king wore the uniform of a military officer which shone brightly. His flag was different; one part was gold. He was supported by his father who stood on one side of the throne.. When the king entered the organ played; it was played by a Pakeha. Afterwards Rawinia arrived. She entered by the main door. Her father escorted her. Rawinia’s dress was of white satin. Six girls carried her train. Those girls were chosen from different parts of the kingdom. Their dresses were also of white satin. Kupu, Rawinia’s father, also wore officers’ uniform. At the end of the wedding the King led Rawinia to his throne. As she knelt before the King she was crowned. The King said, ‘Oku fakanofo ahoni Lavinia koe kuini o Toga.’ (I now enthrone Rawinia as Queen of Tonga,} When the King and Queen came outside the church the soldiers stood as a guard of honour, the Government band played, the cannon sounded again to greet and celebrate Hori Tupou II and Rawinia, King and Queen of Rarotonga.
WEAK THINGS
1. Dust. Genesis 3.19
Mankind is dust, but he is the ruler of everything in the world. He is a little lower than God, above the angels, because God made him to be like him. God died for mankind. Humans are younger brothers of Christ. They dwell along with him in the kingdom of his Father. The angels are the servants of God. They do not know the love of Christ. He did not die for them. See the depth of the love of God which passes understanding. People, do not debase the image of God which you bear; do not trample underfoot the blood of the Son of Man.
Mankind is dust, but he is the ruler of everything in the world. He is a little lower than God, above the angels, because God made him to be like him. God died for mankind. Humans are younger brothers of Christ. They dwell along with him in the kingdom of his Father. The angels are the servants of God. They do not know the love of Christ. He did not die for them. See the depth of the love of God which passes understanding. People, do not debase the image of God which you bear; do not trample underfoot the blood of the Son of Man.
2. The Voice of Moses. Exodus 3.11; 4.10
‘What sort of person am I?’ That is: I am inadequate. Moses was elevated by God to be his representative, to lead his people to the land of Canaan. He was a great prophet of Jehovah. (See Deut. 34.10) ‘I am slow of speech and slow of tongue.’ (See v.11) It was the same with Paul’s speech. 2 Cor. 10.10; 11.6. But who is there to compare with Paul in his devotion to work and his competence in speaking. Cf. Jeremiah 1.4-10.
‘What sort of person am I?’ That is: I am inadequate. Moses was elevated by God to be his representative, to lead his people to the land of Canaan. He was a great prophet of Jehovah. (See Deut. 34.10) ‘I am slow of speech and slow of tongue.’ (See v.11) It was the same with Paul’s speech. 2 Cor. 10.10; 11.6. But who is there to compare with Paul in his devotion to work and his competence in speaking. Cf. Jeremiah 1.4-10.
3. The Staff of Moses. Exodus 4.17.
This staff is a very small and lifeless thing, yet by means of Moses’ staff terrible plagues were brought upon Egypt, the Red Sea dried up, Pharaoh’s army was swallowed up, the rock was split and water poured out; many great signs were done. That piece of wood was powerful because it was in the hands of the Lord of Hosts. Exodus 17.9. What do we hold in our hands? Something of little significance perhaps? Present it to God and he will enhance and strengthen it too. 2 Cor. 12.9-10.
This staff is a very small and lifeless thing, yet by means of Moses’ staff terrible plagues were brought upon Egypt, the Red Sea dried up, Pharaoh’s army was swallowed up, the rock was split and water poured out; many great signs were done. That piece of wood was powerful because it was in the hands of the Lord of Hosts. Exodus 17.9. What do we hold in our hands? Something of little significance perhaps? Present it to God and he will enhance and strengthen it too. 2 Cor. 12.9-10.
4. An Ox-goad. Judges 3.31
With an ox-goad 600 Philistines were killed and Israel was saved. It is a sufficient weapon for God if it is in his hand.
With an ox-goad 600 Philistines were killed and Israel was saved. It is a sufficient weapon for God if it is in his hand.
5. A Woman. Judges 4.4
‘For twenty years the children of Israel were ill-treated’ by Jabin, King of Canaan and Sisera, the general of his army. When the Children of Israel cried out, God sent a woman, Deborah, to save them. Deborah and Barak destroyed the army of Sisera; they were struck down and ‘not one was left’. The most humiliating thing was that Sisera was killed by a woman, Jael. See Genesis 2.22.
‘For twenty years the children of Israel were ill-treated’ by Jabin, King of Canaan and Sisera, the general of his army. When the Children of Israel cried out, God sent a woman, Deborah, to save them. Deborah and Barak destroyed the army of Sisera; they were struck down and ‘not one was left’. The most humiliating thing was that Sisera was killed by a woman, Jael. See Genesis 2.22.
6. Trumpets and Jars. Judges 7.20.
When the Children of Israel forgot Jehovah he gave them into the hands of the Midianites for seven years. They were ill-treated; their food and possessions were destroyed. The Israel cried out to Jehovah. He responded to their cry, and Gideon and his army of 300 went to fight the Midianite army ‘who were like grasshoppers in number; it was not possible to count them.’ We know how the Midianites fled and their encampments were smashed when they heard the sound of the trumpets and the jars were broken. They were slain by ‘the sword of God and of Gideon’. See 2 Chronicles 12-17; 2 Kings 6.16; Romans 8.31. In our battle with sin, Jehovah is our strength. Although the whole world is against him, the person who has God, that person is on the strong side. Psalm 118.6.
(To be concluded.)
When the Children of Israel forgot Jehovah he gave them into the hands of the Midianites for seven years. They were ill-treated; their food and possessions were destroyed. The Israel cried out to Jehovah. He responded to their cry, and Gideon and his army of 300 went to fight the Midianite army ‘who were like grasshoppers in number; it was not possible to count them.’ We know how the Midianites fled and their encampments were smashed when they heard the sound of the trumpets and the jars were broken. They were slain by ‘the sword of God and of Gideon’. See 2 Chronicles 12-17; 2 Kings 6.16; Romans 8.31. In our battle with sin, Jehovah is our strength. Although the whole world is against him, the person who has God, that person is on the strong side. Psalm 118.6.
(To be concluded.)
[6]
LETTERS TO THE EDITOR
LETTERS TO THE EDITOR
[FROM KATENE PUKERUA]
Heretaunga. [Hawkes Bay]
To the Editor.
Greetings to you, friend, working in that part of our Lord’s vineyard. This work goes on in this part of that farm. The eyes of the flesh and of the heart look at the parable of Christ concerning the Sower. When the sowing takes place, some seed which falls on beautiful soil produces beautiful fruit; some which falls on stony ground is struck by the sun and dried up; some falls amongst thorns and is pierced by the thorns, that is, by the things of the world, and it dies – the effects of the thorns are evil. So, the sowers sow but God gives the growth. Paul says in 1 Cor. 3.6: ‘I planted, Apollo watered, but God gives the growth.’ But, my fellow worker, my heart tells me that we are approaching a time to prepare the soil, to see that there are few stony areas, to see that there are few thorny areas. It is so because the elders of Heretaunga have given instructions to set up again the district committee to overcome difficulties and to encourage the works of faith and to build up what is good in all the areas of Heretaunga.
To the Editor.
Greetings to you, friend, working in that part of our Lord’s vineyard. This work goes on in this part of that farm. The eyes of the flesh and of the heart look at the parable of Christ concerning the Sower. When the sowing takes place, some seed which falls on beautiful soil produces beautiful fruit; some which falls on stony ground is struck by the sun and dried up; some falls amongst thorns and is pierced by the thorns, that is, by the things of the world, and it dies – the effects of the thorns are evil. So, the sowers sow but God gives the growth. Paul says in 1 Cor. 3.6: ‘I planted, Apollo watered, but God gives the growth.’ But, my fellow worker, my heart tells me that we are approaching a time to prepare the soil, to see that there are few stony areas, to see that there are few thorny areas. It is so because the elders of Heretaunga have given instructions to set up again the district committee to overcome difficulties and to encourage the works of faith and to build up what is good in all the areas of Heretaunga.
The Porongahau hui has ended. Because of many problems it took a long time to deal with some of the actions and speeches of that gathering. The local people had eighteen matters for consideration which the hui reduced to five. Those gathered added two more subjects so that the gathering addressed seven matters. I shall speak of some of those.
1. Faith. One day was devoted to this matter. The speeches encouraged faith.
2. The Board Bill.
(a) That those who support the Board should give the reasons for their support.
(b) That those who oppose the Board should explain their opposition, so that people should be clear as to where they stand either in support or opposition to the Board.
(c) To correct some of the arrangements for the Board.
At the Kotahitanga gathering held at Papawai the people of Porangahau were listed on the opposition side; but at this gathering they withdrew their names from the opposition and entered them on the side of those approving of the Board.
(a) That those who support the Board should give the reasons for their support.
(b) That those who oppose the Board should explain their opposition, so that people should be clear as to where they stand either in support or opposition to the Board.
(c) To correct some of the arrangements for the Board.
At the Kotahitanga gathering held at Papawai the people of Porangahau were listed on the opposition side; but at this gathering they withdrew their names from the opposition and entered them on the side of those approving of the Board.
3. The sending of the ‘Home Rule’ Bill to England.
4. Voting for members of the colonial Parliament. The people at Porangahau chose two members, (1) Mohi Te Atahikoia, (2) Wi Pere.
There were other matters dealt with at the gathering but my account must stop here. Some of the activities of the gathering were dances in the appropriate places for such activity. There were also Maori and Pakeha songs and other entertainments. The food was such as Pakeha provide. The people who attended were very appreciative of the way the local people arranged things on the marae and for the lack of disturbances.
On 19th June Te Aho-o-te-rangi died after falling from a horse. The people of Heretaunga and other places too were very distressed. He was a leader. His origins were in Whanganui, Taupo, Whakatane and other places. He married Atareta, a daughter of Renata Kawepo.
People are full of praise for Te Pipiwharauroa. May God strengthen us for the work he wants done.
From your friend in the Lord,
Katene Pukerua,
Omahu,
July 12, 1899.
From your friend in the Lord,
Katene Pukerua,
Omahu,
July 12, 1899.
THE GLOW OF THE SUN
To Te Pipiwharauroa.
Hello, bird. Spread these few words as you go from this marae to other marae. During July Reweti T Mokena Kohere one of the editors arrived here to visit his mother, his younger brothers, and his people of Ngati Porou. As he travelled he prayed with the Pakeha and the Maori of this district. He prayed also with the children of Te Araroa and Tikitiki schools. He congratulated the children of these schools on their enthusiasm and their cleanliness. However the school that has really achieved at the present is Rangitukia, Tawa-mapua’s school. Of those who sat Mr Pope's examination more than 93 out of 100 matriculated. Mr Pope was unrestrained in his congratulations. For the third year [7] the children have won the Maclean Scholarship. Terei Ngatia, now head boy at Te Aute, was the first to win it. Niha Te Kahukahu was the second. This year it has been won by Te Mauri Mauheni, grandson of Hakaraia Mauheni. Mr Hamilton has devoted much energy to teaching Te Paaka Turei and preparing him for the test this year. What energy this Pakeha has, teaching his children at night. How wickedly things go at Rangitukia! I reckon that ‘Te Uranga-o-te-ra’ and the government should make a presentation to the teacher of Rangitukia. Moreover he is loved by the children who have received the MacLean Scholarship as a result of his teaching.
Hello, bird. Spread these few words as you go from this marae to other marae. During July Reweti T Mokena Kohere one of the editors arrived here to visit his mother, his younger brothers, and his people of Ngati Porou. As he travelled he prayed with the Pakeha and the Maori of this district. He prayed also with the children of Te Araroa and Tikitiki schools. He congratulated the children of these schools on their enthusiasm and their cleanliness. However the school that has really achieved at the present is Rangitukia, Tawa-mapua’s school. Of those who sat Mr Pope's examination more than 93 out of 100 matriculated. Mr Pope was unrestrained in his congratulations. For the third year [7] the children have won the Maclean Scholarship. Terei Ngatia, now head boy at Te Aute, was the first to win it. Niha Te Kahukahu was the second. This year it has been won by Te Mauri Mauheni, grandson of Hakaraia Mauheni. Mr Hamilton has devoted much energy to teaching Te Paaka Turei and preparing him for the test this year. What energy this Pakeha has, teaching his children at night. How wickedly things go at Rangitukia! I reckon that ‘Te Uranga-o-te-ra’ and the government should make a presentation to the teacher of Rangitukia. Moreover he is loved by the children who have received the MacLean Scholarship as a result of his teaching.
Anarau Te Kahaki died at Te Rahui on 22nd July. This man was a great leader of Ngati Porou, a close relation of Mokena Kohere. He is the tail of the chiefly forbears of Ngati Porou. A cousin of his, (in the elder line), R T Mokena Kohere, was here when Te Kahaki died and he conducted the funeral. This man, Te Kahaki was well known for his gentleness and for his holding on to the land. Perhaps tomorrow the land will be split up by the children. I have not heard of a greater chief. It is said that his death was caused by witchcraft. Some other chiefs may have been all bewitched, but he died of fever.
Ngati Porou is bereft, orphaned, without a minister. Rev Mohi Turei and Rev Hone Waitoa are at Turanga. Rev Eruera Kawhia is ill, though his home is at the head of the Waiapu.
The main work these days is contracting, cutting down trees. Although it is by the strength of the sinews and the outpouring of sweat that shillings are gained, some people have no scruples about wasting their money on beer. Perhaps the saying only applies to the Pakeha, ‘Easy come, easy go’ – the coming is easy, the going is easy. The really substantial work of Ngati Porou is sheep farming, and it is for the Maori to raise sheep. The exemplary station is Reporua, run by Te Kairakau P Heihi.
Te Pipi, here I conclude my writing for this edition. Greetings to you and your parents. Sing strongly, be firm, be clear, to wake up, to guide, to instruct the Maori people. I’m away!
Te Kakataarau.
Hine-ki-Waiapu,
August 1, 1899.
Te Kakataarau.
Hine-ki-Waiapu,
August 1, 1899.
THE LETTER FROM A T NGATA, MA, LLB
Pukapuka v. Ngati Porou
To the Editors of Te Pipiwharauroa. Greetings to you both. This is my effort in response to your request that I should write about the state of this tribe of our people, Ngati Porou, its works, its problems, its livelihood. This work is a [? pakatua]; in the past everything grew and we heard vaguely stories, and we were not very clear as to what was happening in our district or of the thinking that sparked in the hearts of the perpetrators. But even though it is late, all will become clear and wrong words will be corrected at last. The stories told by our elders about our ancestors, conquests, genealogies and land issues differ. Let us leave them aside. They are recorded in the books of the Maori Land Court.
What follows is limited to the area of Ngati Porou from Potikirua to Tawhiti Maunga.
1.The Villages and the People.
There are nearly 30 pa and villages dwelt in by Ngati Porou within its narrow boundaries. Some sub-tribes live all together in their pa. Two sub-tribes are scattered, Te Aowera inland from Whareponga, and the sub-tribes at the mouth of the Waiapu. A stranger coming to these places will think that there are no people; they are spread out randomly amongst the bush and the brambles. But if they have cause to gather together it will be seen that there are many of them, though not as many as formerly when the elders tell us that the land was completely covered. There has been no accurate count of the people of these pa, but it is thought that there are around 1,800 men, women and children. This is a considerable number when you realise that the coastal strip on which these thousands live is less than fifty miles long. The dead of Ngati Porou are lamented; the people are rightly disturbed at the loss of people. There were no open spaces in Waiapu in their days; the pa from Te Pakihi to Tokata were close together, so that it was possible to throw a stone from one pa to the next. People have died but Ngati Porou is doing well; many children are being born to fill the gaps left by their elders. If they all survive to become adults and marry husbands and wives, then this people will flourish
There are nearly 30 pa and villages dwelt in by Ngati Porou within its narrow boundaries. Some sub-tribes live all together in their pa. Two sub-tribes are scattered, Te Aowera inland from Whareponga, and the sub-tribes at the mouth of the Waiapu. A stranger coming to these places will think that there are no people; they are spread out randomly amongst the bush and the brambles. But if they have cause to gather together it will be seen that there are many of them, though not as many as formerly when the elders tell us that the land was completely covered. There has been no accurate count of the people of these pa, but it is thought that there are around 1,800 men, women and children. This is a considerable number when you realise that the coastal strip on which these thousands live is less than fifty miles long. The dead of Ngati Porou are lamented; the people are rightly disturbed at the loss of people. There were no open spaces in Waiapu in their days; the pa from Te Pakihi to Tokata were close together, so that it was possible to throw a stone from one pa to the next. People have died but Ngati Porou is doing well; many children are being born to fill the gaps left by their elders. If they all survive to become adults and marry husbands and wives, then this people will flourish
2. Land and Possessions.
Much land remains to Ngati Porou; if people are few, land is abundant. Indeed the many are spread throughout the land, but they have small blocks. Because of the arrangement of the estates they don’t know they have land. Formerly the Government bought lands in the interior. Recently, beginning in 1893, those purchases have nibbled away even taking in the pa, and the seashore. It is thought that the Government now has nearly 30,000 acres and that towards the end of this year the Crown Lands Board will put this area on the market for purchase or lease under the colony’s land laws. It may be that these lands will go to the Pakeha; but there is being put into place a plan whereby some of the land will go to Maori, some going to those few people of this area without land as land on which they may grow things for themselves. The petitioners are writing to the government to forward these wishes.
[8]
Much land remains to Ngati Porou; if people are few, land is abundant. Indeed the many are spread throughout the land, but they have small blocks. Because of the arrangement of the estates they don’t know they have land. Formerly the Government bought lands in the interior. Recently, beginning in 1893, those purchases have nibbled away even taking in the pa, and the seashore. It is thought that the Government now has nearly 30,000 acres and that towards the end of this year the Crown Lands Board will put this area on the market for purchase or lease under the colony’s land laws. It may be that these lands will go to the Pakeha; but there is being put into place a plan whereby some of the land will go to Maori, some going to those few people of this area without land as land on which they may grow things for themselves. The petitioners are writing to the government to forward these wishes.
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Of the land remaining to Maori there are three categories.
(1) The areas leased to the Pakeha. There are two large areas that are let. There is Waipiro and the area inland. This produces perhaps 2000 bales of wool a year. There is Tuparoa and its hinterland which produces 2,500 bales of wool. These lands are let to the family of Te Wiremu [? Herbert or Bishop Leonard Williams], and have provided the livelihood for Ngati Porou for the past 15 years, tilling the land, felling the bush in winter and spring, making fences, shearing sheep in the summer, sowing grass seed and other work with sheep in the autumn.
(2) The Grant lands which are still held by Maori. There are many of these but none are large. Akuaku is perhaps the largest at nearly 5000 acres. These are improved lands worked by Maori but backed by Pakeha money, the profits from the sheep going to pay off the debt. Some of these lands are unencumbered and the local people have received recompense from the money used to improve the land along with the money designated by the committee in accordance with the rules for rent amongst those under the Grant. Some of these lands have heavy debts because they have not been worked for long, but because the sources of money in Gisborne and Auckland are accommodating and it is obvious how the Pakeha of this district have been able to work the land, the overdrafts will all be quickly reduced. However there is one thing that causes upset amongst the other difficulties faced by some of the people in the area: some are demanding that they divide the land. But the land is not fit for subdivision; the inheritance is too small. But it is not possible to suppress the grumbling and people’s unfounded accusations. Those making trouble do not understand that disaster is near at hand if these small units are divided for more people to occupy – the court costs, the expense of surveying, the second injunctions, the personal anguish. If elders let fall those programmes which will bring good to all, and this happens, then foolish people will not understand when they set in motion the business,the laws and the management.
(3) Land with a Maori title.
Most of these have been surveyed, but Ngati Porou are still awaiting the court rulings. This is how things stand: the court is in a position swiftly to settle good lands with a Maori title that they believe Maori will improve and which will therefore not be subject to punishing Pakeha laws. About one place it has been said that Ngati Porou are cultivating on these lands with a Maori title. In this case difficulties arise and it is difficult to deal with it quickly. So, while there is a clear way for us to obtain money from the government for the improvement of Maori land, it will not happen in connection with lands with a Maori title unless it is known who they belong to. And who is going to write the authoritative papers?
Most of these have been surveyed, but Ngati Porou are still awaiting the court rulings. This is how things stand: the court is in a position swiftly to settle good lands with a Maori title that they believe Maori will improve and which will therefore not be subject to punishing Pakeha laws. About one place it has been said that Ngati Porou are cultivating on these lands with a Maori title. In this case difficulties arise and it is difficult to deal with it quickly. So, while there is a clear way for us to obtain money from the government for the improvement of Maori land, it will not happen in connection with lands with a Maori title unless it is known who they belong to. And who is going to write the authoritative papers?
3. Sheep Stations Now it is thought by the country that Ngati Porou have many sheep. That is the message that is spread abroad in other parts of the country. It is not so; that is a [? pakatua]. There are about 45,000 all together. These are those which belong to Maori. There is no-one without sheep or who has no contact with sheep or does not work with sheep. The land on which these animals range – where there are perhaps more than fifty – are grant lands and lands with a Maori title. The manuka has been felled, the scrub has been burned, and boundary fences have been erected. There is where Ngati Porou’s money has been expended. The young people and the elders have held on to some shillings. These words are not to belittle what our people are doing. These are occupations which we desire for our Maori people. And I, your friend, am encouraging this and affirming the activities and clarifying the way forward for the few sheep held by my elders and my brothers. But the people of our area will not see it in these terms. However we can wonder at the emergence of good for Ngati Porou from bad things, from the twisting of the laws, from wrongful purchases, from deceits, from the confusions of confused people. The laws have made it possible for most people to live together under the grants and have given each person the rights over his place. The laws have also enabled money to come to lands in difficulties. Sales caused bad feeling amongst the families in a single hapu, which have led to some problems for the Government in sorting out their proposals. People are working hard to ensure the good of the people, to establish everyone’s status under the committees representing them, and to ensure that the procedures may be easy. There are no problems for groups which agree but others tug this way and that and the grim outlook is for a collision tomorrow. I fear greatly that Ngati Porou may bring disaster upon themselves and that jealousy will lead to the lands being torn apart. However, we must wait and see.
From your friend,
Apirana T Ngata.
From your friend,
Apirana T Ngata.
NOTICE
If you write to the paper, address it as follows: The Editor of Te Pipiwharauroa, Te Rau, Gisborne.
Do not write the name of a person.
SUPPLEJACK SEEDS FOR OUR BIRD
The Bishop of Waiapu £1; Mrs Woodbine-Johnston, W G Stainton 10/6; Arihia K Ngata, Te Kairakau R Heihi, Ngaitai 10/-; Paratene Ngata, Renata Ngata, Ware P Waitai, Eru Titi, Eruera Te Kura, Ernest Hooper, Wiremu Potae, S F Logan, Wira P Wiremu, Tiwini Poharama, Haaka Tautuhi 5/-; Hoani Huriwai 3/3; Wi Pepere 3/-; Mrs Fairlie, J King, Pita Pokia, Henare Kaka, Rev Rutene Te Aihu, Otene Pitau, Pehi Wanoa, Ngatia Wanoa, Wi Taotu, Wiremu Hoerara,Tawhaikura M Kohere, Manahi Parapara, Manaaki Areta, Renata Pereto, Tame Kiwara, Tu Mahua, Rev Eruera Kawhia 2/6; Raana Morete, Erueti Rena, Pepene Te Rito, Pita Te Hau, Moana Wanoa, Henare Paringatia, Hemi Pauro, Pera Pere, Ahipene Tipoki, Hapeta Haraki, Rev Tiopira Paerata, Hoera Hinaki 2/-; Wiremu Peihana, Te Hei Heketa 1/6; Warihi Hira, Tuhaka Haratiera, Papata Taita, Tame Poata, Hare Nahonaho 1/-. These have been published together. Tiopira Tamaikowha 3/-; N T Werahiko, Menehira Pauro, Hone Peti, Hone Rameka, Hare Napia 2/-; Parakiri Rawiri, Ensign Nichols, Ihaia Te Tawhero 1/-.
Printed by H W Williams, Te Rau Press, Gisborne.
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SUPPLEMENT TO TE PIPIWHARAUROA
SUPPLEMENT TO TE PIPIWHARAUROA
Home Affairs
On August 22nd Hauiti and Te Whanauarua came to Turanganui for the funeral of Karaitiana Te Amaru; there were more than one hundred in the party. Though Karaitiani has died, people still feel the sadness of his being separated from his people. Perhaps had Karaitiana been taken to a Pakeha doctor he would not have died and his people would not be lamenting in these days.
The children of Whangarae School came to Nelson, Brightwater and Motueka. They were on a concert trip. The Pakeha were full of praise for them, for how well they sang and spoke in English. They also performed some Maori items, haka and other things. On their night at Nelson, Hoana Te Rama, their elder, an elderly man with tattoos, stood to speak to all the Pakeha. The Pakeha expressed their admiration for the children’s teachers. These women had left their homes and parents to go and live in that isolated community. It was love that led them there to teach these Maori children. We also express our approval and appreciation of their devotion to teaching and their work..
A half-caste by the name of Rawei is travelling around the large towns in New Zealand speaking. He has even gone to England and other places. He says that the object of his work is to raise money for the Maori Church; the Pakeha say that he is after money for himself.
There are eighty Government Maori schools besides the large schools like Te Aute. A total of 2972 children attend all these schools. Each year the Government spends £22,591.5s.10d on them. A half-caste called Mrs Tautari is the teacher of Taumarere School, Ngapuhi. The largest school is Rangitukia, Waiapu, with 87 pupils. Next comes Rakaumanga, Waikato, with 86 children. Third is Tokaanu, Taupo, with 79 children. In Mr Pope’s examinations this year, Rangitukia is seen to come out top over all the other schools, One pupil achieved 314.9 marks. Mr Pope said that it was the first time these marks had been achieved since Maori schools began. The names of the top ten schools are: (1) Rangitukia (Ngati Porou), (2) Wharekahika (Ngati Porou), (3) Omanaia (Ngapuhi), (4) Omarumutu (Te Whakatohea), (5) Tokomaru (Ngati Porou), (6) Ranana (Te Arawai), (7) Tikitiki (Ngati Porou), (8) Waiomatatini (Ngati Porou), (9) Te Araroa (Ngati Porou), (10) Pukepoto (Te Rarawa).
In the second week of October Parliament will adjourn without having made a single proposal for the Maori people. The petition to establish a Board Bill for the Tai Rawhiti has been put forward; perhaps because it was very late the House will not process this Bill this year. The Government is responsible for the delay; it has no heart for matters important to the Maori. The Government says that it feels greatly for those Maori who are landless but they go on selling the remaining Maori land. This is a strange kind of love. The Maori land disposed of by the Government up to the end of March 1898 was 7,101,832 acres. The acreage disposed of in the year 1898-9 was 402,578. This makes a total of 7,504,410 acres. The payment for these lands was £1,964,257 3s 4d. The land is lost! Where has the purchase money gone? Maori have seen the injustice of the Court. What are we to do? If lands with a Maori title are improved there is no sweetness in the work because there is a fear that the work will be wasted and the land taken away by others, perhaps by shrewd men. Our members have not been able to put forward a law to restore to people the money they have expended on lands with a Maori title that are subsequently taken over by someone else, and also to ensure that those with lands with a Maori title are not discouraged from working the land and instead leave it unimproved. If this happens then it will not be long before the lands with a Maori title are improved and Maori have work and their well-being is ensured. If such an accommodating bill is not forthcoming we will question the independence of the Board Bill. On 6th December perhaps the Pakeha members will vote.
This year’s Te Aute Association conference takes place at Papawai during the second week of December.
The Reverend Fred Bennett and his wife have gone to work in Taranaki to instruct the people there. May the Almighty bless you both.
News of Disasters
While two Pakeha children were playing in a gravel pit at Kaiapoi there was a slip and one was buried. The one who escaped ran to fetch someone to save his friend. When they arrived that child was unconscious but because they knew how to they were able to bring him round.
A very bad cyclone hit some of the Islands of the West Indies in the Americas. 5,000 people died; 100,000 men, women and children have lost their homes and are having to live in the open. Their food supplies have been destroyed and perhaps many will die of starvation. In Puerto Rico 290 people died at sea. The ships were all driven onto land. At Montserrat [10] 74 people died and all the churches were destroyed. The number of dead may be greater. Some of the towns were completely destroyed by the cyclone. What a devastated land!
While some soldiers were working at one of the defensive positions at Poneke at the Head the guncotton exploded. Three men were killed and others wounded. One man was lying for many days in hospital before he regained consciousness. Many people gathered for the funeral.
One thousand people gathered at Tamutu, Te Waipounau, for the funeral of Haapa Taiaroa, the son of the Hon. W K Taiaroa of the Upper House. Haapa died on the Chatham Islands. It is said that he himself fired the gun. He was disinterred and brought to Tamutu for burial. Haapa was well-known in Heretaunga as a man of high ideals. Unfortunate friend, blessings on your head.
A man named Whakuha was killed in Newtown, Wellington. The man and woman of the house in which that man lived have been charged. It is known that those people were drunk. During the night some people heard arguments. In the morning Whakuha was found dead in one of the rooms.
Three sailors from a ship in Wellington were drinking and got very drunk. The departure time for their ship was near and they returned to the wharf. When they arrived, one of the sailors, a Greek, was at work. He was not drunk. He was a peaceful man. The drunkards assaulted the Greek. He fled to a corner of the steamer and stood there. The drunkards were suspicious but could hear nothing. They continued to search for their man. The Greek took a knife and stabbed the drunk men. Now three are lying in hospital. At the trial the captain and the mate said that if they were that Greek they would have taken up a knife to defend themselves against injury or death. These then are some of the fruits of drink, determining if a person is made in the image of God or of the Devil.
We have learned of the deaths of Timi Rana, a chief from Heretaunga; of Hori Te Roi of Te Whakaki, Wairoa, an elder who held to the faith and who also banned the work of false prophets; of Te Hapimana Tunupaura, a real chief of Te Wairoa, a man of the marae, a supporter of the works of the faith. On 23rd August, Rihara Turi (‘Bob’ Jury) died in the Wairarapa: we grieve for our friend. The boys of Te Aute will especially be sad because he was know at Te Aute as a good man, quiet and caring. We have seen many notices of the deaths of people who have died in sin with their eyes open. This is a great disaster though they have huge funerals. But we know that the angels of heaven weep while the warriors of the place of darkness rejoice.
Overseas News
The leading widow in the world has died. Each day she made £1,500. In her will she left £20,000,000 for good causes, and the remainder to her family. Her name was Baroness Maurice Hirsch. ‘We brought nothing into the world, and it is clear that we shall carry nothing out.’
The fighting between England and Transvaal is imminent; both sides are preparing for battle. English soldiers have come ; some Australian soldiers are also coming. When there is fighting perhaps some will go from New Zealand. Transvaal is 700 miles long and 400 miles across. It is near Cape Colony, Africa. When that land fought against the Zulus, the Zulus were defeated and the English won, but today there is great hatred of England. The English there have no say in Parliament or in the workings of the colony. So England demanded that the laws be the same. Transvaal did not agree. The people of Transvaal are called ‘Boers’. That people came from Holland, the land of the Dutch. They are a combative people, accurate with the gun. That was England’s problem at the beginning but the battle will be his in the end. ‘God save the Queen.’
In the next edition there will be accounts of the trial of Dreyfus – the best known man in the world today.
In the last supplement there were accounts of the wreck of the Stella. When it was crossing from England to France it hit a rock, was ripped, and foundered in 15 minutes. There was much fog that day and the steamer was travelling fast. When the water entered the boilers there was an explosion. 80 people died; the remainder got into the boats. In the terrible conditions that night one boat was overturned and all the people drowned. As the ship was going down the mate threw his wife into the sea with a buoy to keep her afloat. He stayed on the ship. His wife lived, he died. A minister called upon God. A woman with a sweet voice sang, ‘Rest in the Lord’.
Printed by H W Williams at the Te Rau Press, Gisborne.
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