Te Pipiwharauroa 93

Te Pipiwharauroa 93

No. 93

1905/12

(Maori Version at NZETC.)

[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 93, Gisborne, December 1905

PUBLICANS

The person most reviled by the Jews was the publican. He was a person cut off from his people – an outcast. The publican was a Jew who had agreed to collect from the Jews the taxes demanded by the Roman Government. Therefore they hoped that the Messiah would come to overthrow the power of Rome. They mistakenly thought that the Kingdom of Christ would be of this world.

Hence their disgust at paying taxes and when a Jew came to collect those taxes they were very angry. The publicans were offensive to them because they saw them as renegades seeking to destroy them.

Maori do not have a vote when it comes to prohibiting or retaining the sale of alcohol; they are equated with children, prisoners, or the mentally ill, However Maori are beseeching the Pakeha to prohibit that beverage and to sweep it from our marae. The Maori of this district, that is, Tuwhakairiora, the Parish of Rangitukia, Te Horo, Tokomaru, Uawa, Turihaua, and Turanga here, have written a petition containing 800 names in all. Many villages and people did not sign, and not because those taking the petition around were not energetic. The terrible effects of this beverage on Maori are well known, but some Maori have given their support to that beverage, some of them being encouraged by the sellers of alcohol. The half-castes amongst us have a vote; they are the thoughtful people amongst us, while most Maori are ignoramuses or something. However many half-castes voted for retention, their inclination being to take revenge on most of the Maori People who have no vote but who wish to prohibit the sale of alcohol. They are no better than publicans. Should the Maori People be permitted to vote, it is possible that like the half-castes their thinking will be taken over by the Pakeha. So we debate with ourselves. But we think that real Maori are noble and not quick to take offence. Let us not neglect to take off our hats to the many half-castes who voted for the prohibition of the sale of alcohol. Greetings my friends, greetings to you all. Forsake the drink of the publicans; they themselves can fill their stomachs with it.

[2] 

 ADDRESS TO THE MEMBERS

Since the election has taken place we shall print the remaining statements of the candidates. Some were not printed because we did not see them.

What rope can we use to tie up the remaining lands?

The whole country is celebrating the disturbing words of the coming law.

My heart tells me that this binding law will clearly provide cold comfort. During a time of compassion it was tied by Parliament, accompanied by the lamentations of the Maori People, along with petitions abroad, when the Government was hearing the single voice of the country in the united gatherings. But in the time of affliction when suffering was inflicted by the ‘Pharaoh who knew not Joseph’, the Pakeha being eager at heart swiftly to free things up and stirring things up in the country, when the voices of Pakeha local groups were being increasingly raised, those of the farmers’ groups, putting pressure on Parliament, the Pakeha who had been elected as spokesmen to bring about their wishes, then, when the Maori and the Pakeha had been jointly settled on the land and there was envy and jostling, would Parliament have the goodwill to strengthen the cords of the Maori land? I don’t think so, rather it would seek to untie them. They sent us Maori to float on the water so that the Pakeha island could prosper.

My criticism is of the extent of the application of this cord: it does not have wide coverage. So it clearly involves Ngati Maniapoto and Whanganui and the tribes in the King Country but it does not go beyond, it is only enforced and applied there in the homelands of Whanganui, Taupo, Maniapoto and Raukawa. It was tied up so that Maori would be free to adjudicate on their own land issues and if there was agreement they could pass on to other matters. But in 1894 it quickly unravelled when the railway intruded into the King Country. The situation is that the cord of the King country has been broken.

Furthermore the home territory of Tuhoe is alright at this time when the desires of the Pakeha are focussed elsewhere. However, when the main road is cut from Galatea to Waikaremoana that will be the sharp point to batter the shoots of the land of Tuhoe.

The Cord. Tie it to Agriculture.

It is good that we contend with Parliament and that we hold on to the cord of the lands lest they be sold. But let us link that cord with another activity.

So this was the reason why, in my election campaign, I concentrated on legal issues, that is, on this issue which I found during these years when I was looking at the state of the laws and of the activities of Maori and Pakeha.

Those Maori lands being industriously worked by Maori, with care – it is those lands only which obviously should be retained by the Maori people. All those other lands, however carefully the laws are framed, are a cause for anxiety that they will be a lost cause.

Hold on to the land, and add the cord of security to the law given to provide breathing space from the meddlings of the Pakeha. Tie it to agriculture.

Let us not just sit on the marae of our villages praying to be given a good law from heaven above, or from under the water, wherever it is hiding, that will let us hold on to our land. Rather follow every road by which land can be worked by Maori.

My election campaign is based on this objective. Every matter, every path, is designed to help each person or each family to get involved in agriculture. This is what I work for and support.

During this election campaign this matter will be spoken about frequently. Look carefully at us, the men who are speaking. The man who wants to be elected as a member will not deliver a speech that is displeasing to your ears – those of the people he wants to vote for him. But, my friends, examine his words, and look carefully at the basis of his words about agriculture. Which voice is going to satisfy the longings of those who are being brought down by the law? I say it is the voice of the man who has translated his words into action, and who has made a proposal for cultivating the land. If Maori ask Parliament for some help to enable them to work their lands, they will be asked if the petitioner has been involved with cultivation elsewhere. What question should be put to my friends who are contesting this election? I have no witty saying, but I would ask him to look for a person who is seeking to make a living, indeed I would guide him and point out the new word for this time, since, for a long time I have been acting on this word, agriculture.

The final palisade of the fortress of the Maori People – the fortress of the land – is work. Who is going to guard this palisade in the next three years? That is the question you have to answer in this election. My friend, answer well.

Apirana Turupa Ngata.

………………………………………..

I have seen the strange statements of Apirana Ngata. Although he writes at length he has only one subject, agriculture. But why is it said that only Apirana speaks on this subject. This subject is of concern to all people from Adam right up to the present day. When I was fighting the Council Act, my opponents asked me, ‘What laws should we have?’ I answered, ‘The Treaty of Waitangi and agriculture, just as we are raising sheep here.’ Where was Apirana speaking about agriculture in those days? He waits until the weapon is striking the cord and then he speaks about agriculture. With a machine to cultivate the soil it can be improved in two years; those are the years when the confiscation by sale may be delayed. There is no word from Apirana expressing anger at the law. Mine is the right approach, namely, fight the Law, unite the Maori People, talk together about going to England with a message to the King that the Treaty his mother made with the Maori People is being trampled on. Fight this Law, and were it only about agriculture there would be no fighting, no wrong, and the Pakeha would not be afraid. By the silence and the disability of the Maori the Law is empowered and the voice of the Mother Country, of England, will not be heard. There is lamenting and it is known that something is wrong but we remain silent wrongly thinking that all is well and we go along with things. People, do not let your eyes be lulled to sleep by sweet words lest your mouths be stuffed up. Many laws have been defeated as a result of people opposing those laws. Last year there was drawn up a bill to close shops and offices but, because the people opposed it, Mr Seddon was afraid and he withdrew his bill. That is why I say not to embrace agriculture only, but also lamenting and grumbling. Grumbling is the main way by which Pakeha get rid of laws they don’t like. Raise me up, people, lest the feet of our enemy are left suspended.

Although I am late in coming and sending out information, please think of me and ‘make the last to be first.’ God has given a man a mind to guide him, so that he might know the right thing to choose, so, people, consider carefully my programme and my person. Do not keep returning our elder to Parliament. Give him a rest now, and send a young person instead. 

Te hoiho tamariki e taea te whakaako, tena ko te hoiho kua koroua nei kahore ra he painga.

‘A young horse may be taught, but the horse that has grown old is no good.’

Rise up people!

Tata, kia mate ururoa, kei mate wheke.
‘Strike repeatedly; die like a shark and not like a squid.’ [cf. Nga Pepeha 1306, 1308, 1225, 1177.]

From your servant who is awaiting the sound of your feet.

Tuhaka Mokena Kohere.

There are many laws striking at us and supported by the Government and which have been devised by it to strike at us. Such is the Land Titles Protection Act 1902. This law was devised by the Government as a fence to keep out Maori people lest they start to investigate the lands which they know belong to them but which are lived on by Pakeha. Under this law Maori people were not able to go further back than 1891 when instigating and seeking judgement on their lands. This was disastrous because many Maori lands were badly affected by this law. Under this law there is no way to get action on the lands taken in the Government confiscations.

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Let us make a law which will enable us to bring court actions over those lands which are known to have been wrongly taken by the Pakeha, or which were wrongly taken in the Government confiscations. This law should be examined to cut out those aspects which betray us Maori.

Land Transfer Act 1885.

There is a 3,500 acre block of land called Waiohau. This land was snatched and sold illegally by the Pakeha to a Pakeha. In his judgement this year on the land, Judge Edwards said that it had been sold illegally by a Pakeha, [?Paati] to the Pakeha. He also said that the judges of the Maori Land Court had not carefully reflected on the claims of the Maori people at each hearing about Waiohau.

Nor was the action of the President of the Maori Land Court correct when he gave judgement on this Waiohau land. He was distressed at the imposition of this dreadful hurt on the Maori people through the illegal sale by [?Paati], and through the wrong decision by the Judges of the Maori Land Court. Now, we think that this land should be returned, but it is not possible to return the land under the Land Transfer Act 1885. It will be clear to you that this law gives security to the people of the Government, the Pakeha. That is why I say that we should cut up this law.

It is right that we should rise up and fight with the Government to overthrow this law and return this land of Waiohau to one of our hapu.

Completion Act

This law is similar. The Government may come and divide off a piece of land for itself from our lands under the Act for Major Works in the Colony, 1894 [Public Works Act 1894]. Now, if the owner of that land cuts down a tree, perhaps to burn in the fire, he will be fined £100, and he has also to re-imburse those he has wronged. People, this is bad, and why should this law be left to oppress us? Perhaps these laws suffice to show the power of the Government to strike at our lands. What use is a man who stands as a candidate if he supports these disgusting laws?

Timi Kara stood up to address his electors in Gisborne. He said that the Land Council Act [Maori Councils Act, 1900] was no use. The reason was that it did not prevent Maori lands going into Pakeha hands. It is also unacceptable to me that he has devised a law by which Maori land can be taken to provide living-space for his Pakeha constituents. Timi's words have been critized also because of the law that was passed in 1905 to confiscate our lands. Baldey's [?] law was passed in order to seize our land for the Pakeha people being brought from England by our Government. Timi says that 1,751 Pakeha have come to live in Gisborne. These people may be good for it Gisborne but they are not good for us because they are taking our land. Timi says that 420,946 acres have been leased or mortgaged or have been sold to Pakeha in this district alone. Because of these statements by Timi he was praised by the Pakeha. It is the case that Timi said that Gisborne was growing rapidly, that is, our land was being taken by the Pakeha. Is this a charitable attitude on Timi’s part towards us, the people? Our land is being taken by the Pakeha, and what are we to make of it? Where is the land for us and Apirana Ngata to cultivate?

I turn now to answer the question put by my elder, Wi Pere. He asked why my tribe, Tuhoe that is, Mataatua, has nominated me. The reason they give is their suffering under the provisions of the 1896 law which caused gnashing of teeth at the eating up of the land. In spirit we are on the point of biting and eating your law, sir. You and the Government have taken lands and lakes.

My tribe says that the teeth of this law should be cut off. Your law is like a shark. The law does not reveal the teeth of the shark which lies there waiting to show itself – then, alas, we see the sharp teeth of this fish.

It is the same with this law for Tuhoe: its teeth were not known at first. Now it is seen that, alas, they are the teeth of a taniwha.

There is much work involved when Maori, we who own the land, go about setting up a corporation. When the corporation is finally set up the funds have been used up on translators and lawyers and the Committee and the hui that have had to be called to complete the corporation.

Close on £600 is required to set up a corporation. Wi Pere knows how much money is needed by this process of setting up a corporation. [5] Once it has been taken over then a management committee is set up. Then, for some reason, a manager is appointed. All these people are paid. As a result the profits from the land are used up in paying the managers. It seems we should give up these lands to the Government to look after, put them into the throat of the Parata, the monster who swallows the land.

Because of these things the land ebbs away, first from the Maori and afterwards from the three managers.

As a result there are many different people wanting to manage our lands. The managers want to hand over the remainder of our lands – Mangatu No.5 & No.6 (40,150), Mangaokuro No.1 (2027 acres), Pakowhai (374 acres), Wangawehi (1204 acres), Mangawaru No.3 (18,720 acres), and some other lands, These are the lands which the managers wish to place in the hands the Government. If this happens then these lands will truly be carried away to Tawhiti Nui, to Tawhiti Roa, to Tawhiti Pamamao [Great Distance, Long Distance, Far Away]. But before these lands can reach these homelands, I think these lands will disappear down into the abyss, the Throat of the Parata, the Taniwha which is Timi Kara’s Government.

I’ve written these few words about these lands, but it is obvious to you all that the corporation of Wi Pere and Timi Kara is no good. We are able ourselves to run our lands. And so I say, people, put me in a position to make a law which will reclaim our lands, make them Maori lands, and enable us to manage them so that we can eat the corporations’ hundreds of pounds. So Wi, I want to overthrow your corporation if the lands of my tribes of Te Tai-Rawhiti are not restored. People, elect me and then I will have time to speak about all the matters concerning your lands.

Tiki Paaka.

ELECTION OF MAORI MEMBERS

The voting has finished. The people elected have been elected; the people who have been defeated have been defeated. Let us have an end to ill-will, hurt, gossiping, and back-biting, and bury them in the dark. We have not been much involved in the electioneering, because we believe it is not proper for ministers to be involved in electioneering, not because the Church is to concern itself only with matters of faith, but lest the Church appear to be divided. Of the former members only one, Wi Pere, was defeated; Hone Heke, Henare Kaihau and Tame Parata were all elected. We are sad at the defeat of Wi Pere, but only at a personal level, and we are happy at the election of Apirana Ngata because we believe that these days belong to the young people and that the time of the elders has passed. The young people have remained silent and eager for a long time, when these days belong to them. Apirana Ngata is the best-educated man amongst the Maori People, and if wisdom and education are good things why should some people not agree with Apirana Ngata going into Parliament? If Maori don’t like Apirana going into Parliament then they should not send anyone else and we should bring an end to sending Maori members to Parliament.

The people will not forget Wi’s energy and wisdom, and even though he lost his own lands he was committed to the retention of the remaining Maori lands. Wi will certainly be called to the Upper House. That is good. He will be the elder in the house of the elders while Apirana will be the young person in the house of the young. Our talking is ended and everyone is returning home. Greetings to our members, the old and the new. Merry Christmas to all.

…………………………………

Reweti Kohere is going to the Chatham Islands, arriving about 26th January. This is a reminder to the people of the Chatham Islands of the coming of their visitor.

[6] 

HUI AT PAKIRIKIRI

Pitau and his friends held a ‘Christmas’ at their marae, Pakirikiri. Many Maori and Pakeha came in response to the invitation to them: perhaps there were as many as 400 including both Maori and Pakeha who attended. The object of the ‘Christmas’ was to raise money to restore the meeting house on the marae.

The money given, along with the money from the dance, was £191. There was much praise for the excellence of the arrangement of the activities on the marae, which extended to the table and the things on it. Although there were so many present they were not able to eat all the food.

After the plate had been passed around, Pitau stood and said to the people to take their seats that night and there would be some words directed to our member.

Pene Hehi stood and said that our canoe was now in the hands of the Pakeha and that we were not able to sit down, therefore he proposed that the speeches take place immediately. He was supported in this by Karaitiana Ruru

Pitau stood again. He said that he had nothing in particular to say to our member and that the time for disputations had come to an end. Apirana had been elected as member for the Tai Rawhiti which was good. He said, ‘I have no bad feelings or ill-will, therefore I say that any bad feelings in the hearts of the elders, whether men or women, or of the young people, should be buried today.’

Karaitiana Ruru stood. He said, ‘I cannot approve of a statement like that of my friend sitting here. However one tried to hide one’s bad feelings they will still come out, as is the case with the grievances of my heart. There needs to be a complete rectification, my chiefly friends, if these things are not to come back to fight against me. If strange and eccentric things had not been done during this election I should not be saying these words.’

Heni Materoa also made a speech. She said, ‘I am not going to speak to put down Wi Pere, a fine man. I thought that Apirana was the right member for us and that Wi Pere should be moved up to the Upper House [House of Lords]. I knew that that position was there for him even though he was defeated. Enough for the words spoken by one side. If there has been wrongdoing on the part of Apirana’s side, I know nothing about such wrongdoing on this side. For myself, I did not coerce anyone, man or woman, into voting for Apirana from the beginning until election day.’

Hone Paerata also stood and spoke about differences in the conduct of this election. There was just one activity, the signing up of people for the electoral roll, which had not occurred at previous elections. It is not something that remains for discussion if what our candidates did was done according to proper rules, and there is no cause to feel distress. Now, since Apirana has been elected as our member, that is very good, and it is for us to support him and to pass on to him our grievances for him to carry to Parliament.

Te Wetini Rikirangi stood up and said, ‘I have nothing to say about our members. They have finished their campaigns. We must not let the divisions and the loose words remain to dominate our talks today. Because I too am a man who said wrong things when I was campaigning for the election of my candidate, Wi Pere. I gave rich speeches to commend my man, and I am not being stupid in saying, my people, that Apirana is the right man to carry our grievances to Parliament when he takes up his position. Perhaps he is Moses, together with some of the other members. So, I speak up for these members though my words may appear evasive and I shall not give voice to words of great praise of them like those of you who campaigned for these members of ours. You only spoke good things about your candidate, both men and women.’

Nepia Te Atu and Paratene Tatae stood to explain how they campaigned for Apirana and to parry the serious charges heaped on them personally by this side.

Some people who supported Wi Pere said that Paratene Tatae had said some very critical things about Wi. It is not possible to write down on paper some accounts of his words, but Paratene stoutly rebutted these personal attacks.

The decision of the whole hui was that the people should come together following the divisions in the district caused by the campaigns for the election of our member.

[7] 

GROWING FRUIT TREES

(Wi Katene of Motueka wrote this for the Te Aute Hui at Rotorua.)

This is about one branch of agriculture, namely, planting fruit trees. I think this is a very good occupation for people with only a little land. A person with only a little land can make a living, compared with other activities such as sheep farming, running cows, growing wheat or oats, and other occupations similar to these I have mentioned. But it has to be in an area which is good for such an operation. It must be near the large markets – Wellington, Auckland, Christchurch, Dunedin or even Nelson, and it must be possible to convey the produce by ship or train to the markets I have spoken of. But this occupation is like some others: it is desirable that the person be first well-informed, that is, it is best if he is first taught well. Some of the things to be learned are planting the trees, the trimming of the roots before planting and the pruning of the branches also. One must know the best kinds of apples, and the best kinds of plums, and the best kinds of peaches, and the best kinds of pears, and other kinds of trees which I cannot name here, because there are hundreds and hundreds of varieties of apples, most of which are bad. One must also know the summer apples and the winter apples, and for the four seasons of the year. The pears are like the apples, and the peaches too have similar rules.

To Explain.

There are sixteen to twenty or even more varieties of peaches. Two varieties of peaches are available in December, four or five in January, four in February, four or five in March, four or five in April, and one or two in May. One should go about planting peaches in the following way in order to have peaches throughout the months we have named. That is why I said that a person should be well-informed as to which peaches ripen in the month of January, and those peaches that ripen in February, and in the month of March, and in the month of April, and those in May too. But it is not only peaches, for all the fruit trees have similar patterns, even the small fruits, black currants, red currants, raspberries, gooseberries and some of the other small fruits. By adopting this method of planting peaches the worker will be rewarded for his sweat by being able to sell them from December until the month of May. After the peaches come the apples and the pears, right up to the beginning of a new year.

There are other basic things that everyone who sets about growing fruit trees must know. One must know how to prune the branches. Another is knowing how to graft. One must also know the treatment for each disease and for each pest, that is, for each problem spoken of above. But that covers most of the things one needs to learn. We cannot write about all of them.

Plums are one good crop for making money if one plants plums for drying. Plums for drying are also the best for eating fresh, while most plums are not good for drying and there is no money in them. They are not like the drying plums which have two advantages: they are good to eat fresh and dried they can be eaten in winter. The time is coming around when the Pakeha will be drying plums or preserving them in tins, besides other fruit here in New Zealand. Therefore it is right to act quickly.

I cannot write about some of the other outcomes of this activity, fruit growing. To end this letter I would emphasize that we will not do it if we do not get the necessary knowledge, if we do not carefully learn. The Government has instructors in every area of these two islands who will teach all who set their hands to this activity. These people have been appointed by the Government to teach those who are ignorant. Now I finish.

Wi Katene.

FOOTBALL

New Zealand 15 England 0

ֱ 18 Cheltenham 0

ֱ 34 Cheshire 0

ֱ 40 Yorkshire 0

ֱ 0 Wales 3

ֱ 45 Glamorgan 0

[8] 

THE MAORI AS LANDLORD

[This article appeared in the Poverty Bay Herald on November 29th, 1905, before the Pakeha election day. Reweti T M Kohere translated it into Maori. It is his criticism of one of the Pakeha candidates. We believe it is a good thing to print this article. Last month we printed a copy of a Bill proposed by Massey, Leader of the Opposition and it is clear that the Opposition wishes to take Maori land. We have no quarrel with the Opposition at present. They will not be elected but perhaps in time the land will be lost and nothing will be left.]

[The following is Kohere’s article as it appeared in the Poverty Bay Herald. – Barry Olsen.]

(To the Editor of the Herald.)

Sir, - As the cry against Maori landlordism, which comes mainly from the Opposition, has been used repeatedly by one of the candidates for the Waiapu seat, allow me, on behalf of the Maoris and in fairness to them, to endeavour in some measure and as plainly as my knowledge of English would permit to give their side of the question. When I sent in a question to Mr Clayton at the conclusion of his meeting last Thursday night, asking him to point out what evils had resulted from the system of Maori landlordism in this district, he did not answer the main question, but simply said that though the Pakeha might be making money now out of Maori land there would come a time when the Maori would have his turn of making money out of his own land after it had been improved by the Pakeha. This reply, though, I consider purely sentimental was applauded by the large audience that listened to him. For a Maori to become wealthy, Mr Clayton regarded as an evil to be abhorred. Mr Clayton, I understand, is an ‘Englishman,’ and, I suppose, has imported with himself English notions of landlordism. The English landlord is usually a titled person who lives in a mansion; under the shadow of his castle lives the poor peasant in his cottage, who is his tenant. Now the Maori landlord often lives in a hovel, works for his tenant who lives in a mansion, receives some rent hardly sufficient even for his few wants so that he is compelled to do any kind of work for his tenant, even to becoming his domestic servant. There is no resemblance between the system of landlordism as perpetuated in the British Isles and that we see in this colony, except in mere phrases. A Pakeha would hardly lease a block of land from a Maori unless he was sure he would make a good thing out of it, and as a rule he always gets the better of the bargain. Why should it be counted wrong when a contract has been honestly and fairly entered into between a Pakeha and a Maori? If there was anything that needed safeguarding against it was that lest the educated Pakeha should take advantage of the ignorance of the Maori, his landlord. A Pakeha leasing land from a Maori is not prompted by patriotic motives that the state should legislate only for his benefit, without any regard for the claims of the Maori. Mr Editor, would you not admit that a system that enriches both the landlord and his tenant is most commendable and beneficial to the state? The Maori that leases his land and the Pakeha that improves it for his own gain both materially assist the State. But Mr Clayton dreads the possibility of a wealthy Maori aristocracy. I ask, from a national point of view, which is preferable, a Maori aristocracy or a race of paupers? And why should it be accounted a crime should a Maori should happen to be a landlord or to become wealthy? Mr Clayton’s biggest argument is that the Maori will become wealthy at the expense of the Pakeha. I ask, does a tenant improve a piece of land in the interest of his landlord or of himself? We all know, in his own interest: that of his landlord is only secondary and consequential. Besides, in the question of the increased value of land is the money of the tenant the only factor that should be considered of value, and not labour of the Maori and of the poor Pakeha? Moreover, the money which the tenant uses may not be really his, but borrowed from somebody else. To whom the increased value of land belongs is a question not yet definitely settled, but I concur with a large number of people who hold that the increased value of land belongs to the owner, and not to the tenant. Mr Clayton is fond of proudly displaying to his audiences the scars left on his heart by pity for the poor, [9] and I wonder if his philanthropic and sensitive heart does not instinctively apprehend the possibility of a system of Maori pauperism. I am afraid Mr Clayton’s views on this question are very much influenced by colour, for he has publicly declared that he could not boast of a love for the Maori nor a liking for the Chinese, and therefore I conclude his views on this question are prejudiced, and therefore utterly worthless. I am as anxious as anyone that Maori lands should be settled as quickly as is consistent with justice to the Maori, but I will resist – as will every Maori – any measure that is one-sided, tyrannical, unjust and Jezebelian. - I am, etc., Rangi.]

THE ELECTION

The Opposition was soundly defeated [The defeat was not minimal]. They may well disappear tomorrow. There are 56 Pakeha members on the Government benches and 15 on the Opposition side. Some leading members of the Opposition were defeated – Captain Russell of Hawkes Bay, Duthie of Wellington, Herdman of the South Island and some others; only one member of the Government was defeated. The Opposition were powerless. Thomas Taylor of Christchurch was defeated because of the accusations he made against Mr Seddon, as was Bedford of Dunedin. Both are wise men.

The new places that have prohibited the sale of alcohol are Oamaru, Murihiku and Grey Lynn (an area of Auckland). They join Clutha, Mataura and Ashburton. In six parts of Gisborne it was defeated and in many places it was almost defeated. In many places there will be fewer public houses. It was almost prohibited in Waiapu but it was not because of the high figure required.

THE WAITANGI ASSOCIATION

To the Editor of Te Pipiwharauroa.

Greetings to you, who spread understanding to the whole people, south and north, and crossing to the South Island, of what is needed for physical well-being and of what gives life to the soul. Please carry the following words about the Association which people speak of reviving. We are discussing this matter amongst ourselves. The Association was a good thing and we have found satisfaction within the Association.

This is my contention for all the people to consider. First, our members should withdraw from Parliament. Secondly, we should look at the stone which Queen Victoria set up in this country, the Treaty of Waitangi. This law was made before Hone Heke’s war. The elders knew that that they had signed that Treaty to be a law for them which they were to pass down to the generations after them to protect them, their bodies, their possessions, and their lands, lest they be assaulted by another people. Here we find the basis of existing laws. This matter deserves our consideration. Who has this authority? And who has trampled on it if a law has been made to take our lands so that we suffer. Let us collect money to appeal with this collection to the whole world. Thirdly, we are called on by the government to go to Parliament to make laws, but we are being foolish in agreeing to go to Parliament. We must also consider that there are four Maori members and many Pakeha. How are their votes going to make a difference? The only purpose it serves is that it can be said by the government that all Maori agreed with the law that is going to destroy us.

That is enough from your pet friend,

Hapi Takimoana.

Parengarenga,

October 19th, 1905.

[10] MORMONS

To the Editor of Te Pipiwharauroa.

Bird, greetings to you, as you carry on your back the many ideas of the tribes living in these two islands, as you make available the wise sayings of the orators of the people [?ruwaiwaha a te Maori koni ahi], and as you carry the good words, the [?paraiwaha] words, of those who say that they are the wise people of this world. Mine is Maori knowledge and our knowledge is wrapped up in the blankets only. Yours is connected with the English. And you can get knowledge about the earth below and even about the heavens, for the English have colleges while the Maori learn amongst the fern roots, to what end? The Maori places of learning in ancient times taught other things – how to be a warrior, how to cultivate food, and other aspects of ancient life. Then there is learning the deep things of the Scriptures, and English and Maori delight in learning the depths of the Scriptures, and why should the learning of those who have not reached the high peaks of education be despised? I think of myself as a wise person when I consider my person and my heart, but I rebuke myself when I think of another who has climbed to the highest institution in the school of learning. I write like this out of wonder at the Editor of Te Pipi who is criticized by me and my Maori friends, because I have had the same solid education as the Editor who is a ‘son’ of Mr Williams, Bishop of Waiapu, Herbert Williams [Leonard Williams was Bishop fo Waiapu - Barry Olsen]. I am a person who was taught the Scriptures by that man at Te Rau. I started at school on July 19th 1886 and I have not been back to the school since I left on December 18th 1889 and up to the present. That Editor was taught properly in the leading schools of the English in England and knows languages and everything else.

Bird, please carry these words so that they may be seen by my dear friends in these two islands. I am Waaka Te Huia, a full Maori man from Ngapuhi and Te Rarawa, not half above. I am someone who still talks to the Pakeha Mormons. Six Pakeha have come before my eyes and my whole person. Two still come. During the month of October two came. I said to them, ‘My friends, do not come to hold conversation with me. I and my tribe will not be won over by you. What I say to the two of you is, Go to America and fetch Joseph Smith to converse with me about the Church. You are suckling infants to me. Answer my question. Did the Mormons give me the Holy Bible? Certainly not my Bible, which begins with Genesis and goes on to Malachi, and from Matthew’s Gospel to Revelation. I hold on to these writings which arrived in the year 1814. And that is the food I have eaten from the time of my parents to my own day. It was said that these were mine. The Gospel of Jesus Christ arrived rather in New Zealand and was proclaimed at Paihia on 25th December 1814. It reached me and I partook of it. When the Gospel arrived I was saved. By this my dear friends and I escape from disaster right up to this year, 1905. I also ask, Mormon, where were you sleeping so that you did not come quickly to defend me when I was attacked? So, dear friends, I am very happy for Joseph Smith to come to discuss with me the Scriptures. If Joseph Smith defeats me then I shall join the Mormon Church and cross to America, and I would like very much to have a thousand wives. Then these sailors and some in New Zealand may persuade me to join the Mormons, [?”Nowhia Kake” - ?No fear ?].’ This is what I am like with my Mormon friends. I am not stupid and I am not blind; my eyes see the outside and the inside. If the Mormons had their own Bible I would agree and believe, just as the Mormons sweep away lying people. It is like Te Whiti’s [?para-mihi] word that in December the Pakeha would be swept out of New Zealand to fulfil the words of the Song of Mary (Luke 1.53).

The actions of Kaiarero and Hapeta Pangu [?mai hoki] and Puroo [?mai hoki a muri].

We shake hands in spirit with Te Pipi.

Waaka Te Huia.

Council Chairman and Inspector of Maori Health.

A NOTICE

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

To the Editor of Te Pipiwharauroa.

[11] NUHAKA TO UTAH

We have discovered from the Pakeha newspapers that a Maori girl from Nuhaka named Keita Mete has been taken to Utah, the land of the Mormons. The men who took that girl are Mormon ministers. When they arrived in America the American Government [Officials] questioned the child about her country, her parents, her age, and the reason for her journey. Her parents are at Nuhaka. She is twelve years old. Her parents gave their permission for her to be taken to Utah to be educated. It is said that this is something that Mormons are doing all the time – taking girls to Utah. There were four girls taken from Australia to Utah by Mormon ministers. When they arrived in San Francisco they were held by the Government, but they were carried off by the Mormon ministers to their own state. The newspaper says that Keita Mete is a very beautiful girl.

We were disturbed when we read this story about Mormon ministers taking girls to their own state of Utah, and we were particularly disturbed when it is Maori who are being carried off. We can understand Hirini Whaanga and his family going and we have no criticism of that, although we could criticize their leaving their own country to go to a different one. However we do wonder at a girl of twelve going without her parents or any of her family, to be looked after by Pakeha! We do not believe what was said about her going to school; it is the case that she will go to school, but this is not the reason she was taken. The schools in New Zealand are better than those in Utah, and here we have all sorts of schools. We have not yet come across a wise Mormon minister; those we have seen have been ignorant, yet they say that they are going to educate Maori girls. We believe that the main reason for taking them is to increase the number of women in their land, and also to provide wives for them. Women are one of the bases of the Mormon Church, that is, the acquisition of wives. Although they say that the practice of many wives for a single husband has been done away with the Mormons are not worried because they see nothing wrong with that practice. We wonder at the determination of the relatives of this girl to hand her over to the Pakeha. If this girl is not soon returned she will not be able to avoid marriage to a Mormon.

OTHER ITEMS

The English Government, the Government of Balfour, has been defeated, and Sir Henry Campbell-Bannerman has now been installed as Prime Minister.

On 16th of this month Te Rau College School ended term. The men this year who have been ordained are Hone Kaipo and Hoani Matenga of Aupouri, Karaira Karaka of Ngapuhi, Pene Topi and Mutu Kaka of Te Aupouri, Hetekia Heke of Ngapuhi, Matene Kepa of Te Arawa, Poihipi Kohere, Paraone Turei, Wi Paraire and Pine Tamahori of Ngati Porou, Henare Wepiha of Ngati Kahungunu, and Wi Katene of Te Atiawa. Erihana and Rongo Nuku have been studying to enter Medical School. The teachers are Rev F W Chatterton, F C Long M.A., and Reweti T M Kohere.

MERRY CHRISTMAS AND HAPPY NEW YEAR TO YOU ALL

[12] CALENDAR : JANUARY 1906

Day 11 ○ 4h 7m a.m. Day 25 ● 4h 39m a.m.

1 M The Circumcision Use this Collect, Epistle and Gospel every day
until the Epiphany.

Morning Evening

Genesis 17.1-9 Deuteronomy 10.1-12

Romans 2.1-17 Colossians 2.8-18

2 T

3 W

4 Th

5 F Fast

6 S The Epiphany Athanasian Creed

Isaiah 60 Isaiah 49.13-24

Luke 3.15-23 John 2.1-12

7 S First Sunday after Epiphany

Isaiah 51 Isaiah 52.13 – 53

Matthew 4.23 – 5.13 Acts 4.1-32

8 M

9 T

10 W

11 Th

12 F Fast

13 S

14 S Second Sunday after Epiphany

Isaiah 55 Isaiah 57

Mark 3.1-18 Acts 5.1-26

15 M

16 T

17 W

18 Th

19 F Fast

20 S

21 S Third Sunday after Epiphany

Isaiah 62 Isaiah 65

Matthew 12.1-22 Acts 13.1-26

22 M

23 T

24 W

25 Th Conversion of St Paul

Isaiah 49.1-13 Jeremiah 1.1-11

Galatians 1.1-11 Acts 26.1-21

26 F Fast

27 S

28 S Fourth Sunday after Epiphany

Job 27 Job 28

Matthew 15.1-21 Acts 17.1-16

29 M

30 T

31 W

RULES OF TE PIPIWHARAUROA

1. Te Pipiwharauroa is published monthly.

2. The cost of the paper is 5/- a year, payable by Postal Note or stamps.

3. When the shillings sent in by someone are used up then his paper will be wrapped in red; after two such postings of the paper it will cease to be sent.

4. It is acceptable to contribute articles from anywhere in the land, but it is for the Editor to decide whether to print them or not. Write clearly.

5. Address your letter like this: TO TE PIPIWHARAUROA, TE RAU, GISBORNE.

A NOTICE

To those wanting a Prayer Book or Hymn Book. I now have plenty of books. The prices are:

Large, soft cover 2/6

Large, red cover 3/-

Large, hard cover 4/-

Large, superior cover 5/6

Small, soft cover 1/-

Small, red cover 1/6

Small, hard cover 2/6

Small, superior cover 3/6

Hymns -/6

Clergy requiring Hymn Books can contact J Upton, Auckland, and the price will be less.

I will pay the postage to send the books to you

H W Williams,

Te Rau, Gisborne

People wanting a Bible or a New Testament should apply to the Bible Depository Sunday School Union, Auckland.

Bible, 2/6, 3/6, 4/6. Enclose a postage stamp for 1/-.

New Testament with explanatory headings 2/6, 3/-, 4/6. Enclose a postage stamp for 3d.

Small New Testament with Psalms 2/-, 2/6, 3/-, 3/6, 4/-. Enclose a postage stamp for 3d.

SUPPLEJACK SEEDS FOR OUR BIRD

10/- Hapara Patahuri, Niki Topia, Mita K Otene, Mahiriwa, Waaha te Hina, C E Kirby, Miss Blakiston, Mrs Donnelly, J Holloway, Dr Hocken, Miss Hatfield; £1 H Iteku; 5/- Ngatai Pawhau, Eru Pou, E H Bruning, Ihaia Te Waru, Reremate Kemara, Rev Kerehoma; 6/- Panapa Waihopi.

H W Williams, Te Rau Press, Gisborne.