Te Pipiwharauroa 164
No. 164
1911/12
[1] Te Pipiwharauroa, He Kupu Whakamarama, Number 164, Gisborne, December, 1911.
‘As clouds deck the heavens, so feathers enable the bird to fly.’ [cf. Nga Pepeha 352 but also He Konae Aronui p.13]
‘Kui! Kui! Whitiwhitiora!’ [The cry of the shining cuckoo.]
THE NEW YEAR.
David says, ‘Our years pass away like a story that is told.’ (Psalm 90.9)
In my sleep I saw an Elder sitting beside his table. He had a pen in his hand and an account book before him. Also on the table was a glass containing sand; the glass with sand was an hour-glass. The sand in the glass was flowing so that the sand at the bottom increased while that left behind decreased. I watched for a long time before calling our, ‘Sir, what are you doing?’ Then he said to me, ‘I am God’s Recorder. The good works are set down on one side of my book and the bad on the other.’ Then I said to him, ‘What is the meaning of the sand flowing down?’
He answered, ‘There are 365 grains of sand in this glass. Very few of them are left behind. When they have all gone I shall close my book and place it before our heavenly Father. When the sand has all passed through I shall turn the glass over and the 365 grains will begin to flow again, and I shall also open a new book to contain the works of mankind.’
People, the 365 grains of the hour-glass have almost gone. As each grain flows, the Elder takes his pen and records the good and the bad, the works for God and the works for the devil. Now then, take a look at your books and see how your account stands. ‘Our years pass away.’ We have got older. A long time has passed, a short time lies before. Most of the sand is now on the bottom. There is little space left. What are we to do? Do works that show our penitence. We are not able to make reparations from what is written in the Elder’s book. ‘The wages of sin is death.’ [Romans 6.23] But there is one way for us to escape. It is the blood of Christ that wipes away all our sins. There is one way in which we can obtain this blessing, the way pointed out in the Catechism, namely, (1) a penitent heart, (2) a living faith, and (3) a loving heart which fulfills the laws of God.
January is upon us. How did this month come to be called January? Janus was a god of the people of Rome. This was the god who looked after the highways, the roads. This god had two faces. One face looked backwards and the other forwards. January looks back to the year 1911, the good things and the bad things, and forwards to the new year, 1912.
People, let us look back at what we did, what we suffered, our weaknesses, our blunders. May we by looking back be given a penitent heart so that we may step out on the right path in 1912. Let us be faithful to our Lord Jesus Christ. May he help us and bless us and strengthen us to carry out the plans by which his kingdom will grow in 1912.
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The days of the year that has finished pass peacefully away.
This we must do: praise the name of God who has provided all the good things we enjoy.
We bow before you, O God, asking you to bless the year that is beginning.
Bless this country and all its people; give them health and peace.
Wash away our past sins and give us all strength to do what is good.
Suppress wrongdoing throughout this year; and may the Gospel reach all parts
P. P.
[Pahure marie ana ra - Hymn 31, Maori Prayer Book]
THE WORK OF THE CHURCH IN TAUPO.
The Bishop of Waiapu is very grateful for the warm welcome given by the hapu of Ngati Tuwharetoa to the things being done by the Church of England amongst them at this time. On 30th November the Bishop visited Tokaanu. This is the town in the middle of the island where the three dioceses meet – Auckland, Waiapu and Wellington.
Tokaanu is the home of the Rev W Waaka, who leads the work of the Church in the whole Taupo area. The Rev P Peneti, the minister who superintends the work in that area, was also there. At 7 o’clock the Bishop consecrated the Tokaanu church. Although the church had already been opened, now the Maori work inside has been completed. The Bishop was astonished at this building. He spoke words of praise and shared his thought that this would be a pattern for subsequent Maori buildings, with its interior decorated with Maori craftwork. All the rafters are decorated with ancestral Maori designs. The panels of the walls are woven with flax and kiekie making this a wonderful church to see.
After this service there was a service of Confirmation. Nearly eighteen people were confirmed. Following the services there was the commissioning of four lay-readers for Tokaanu, Waitetoko, Opouorongo, and Rotorua.
On the Friday a meeting was held at the church. The main subjects dealt with were the site for erecting a Vicarage, and the request for two ministers for Taupo because Te Waaka has to cover a huge area. The first matter is to be raised at the Christmas Hui and the second was left for the Bishop to consider.
After dinner the party travelled by steamship to Taupo. In the morning there was a Pakeha service. On the Saturday the Maori of Waitahanui, Waipahihi and Taupo gathered at the Court House. Sixteen people were confirmed and four were commissioned as lay-readers.
In the evening the party visited Oruanui where there was a marriage celebration. After the celebration there was a service. People were very grateful for the Bishop’s address.
On the morning of the Sunday a service of Confirmation took place at Wharekura. Eighteen people were confirmed and one lay-reader was commissioned. At the conclusion of the service the Bishop, the Clergy and the Lay-readers came out in their robes and went to lay the corner-stone for the church that is being built at Oruanui.
After this the Bishop and his clergy went to Makoi. There was a large service there for both peoples, Maori and Pakeha. Nearly 100 people assembled. After the Pakeha service, fourteen Maori were confirmed.
In the middle of the night the Bishop and Peneti returned to Oruanui and on the Monday they reached Rotorua. There was a Pakeha Confirmation in Rotorua in the evening.
The next day the Bishop went on to Whakatane.
This shows the growth of the work of our Lord in those parts of our island. To God be the praise for pouring our his saving Spirit on the hapu of Ngati Tuwharetoa. Friends, keep your hands to the plough and don’t turn back. Then we shall hear of your good work in the Church. Hold fast, be firm, then you shall be likened to the saying, ‘the first shall be last and the last first.’ [Mark 10.31]
♥♥♥♥♥
Loving greetings for Christmas and the New Year
from our pet to his supporters
on the many marae of the country.
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OUR INHERITANCE IN THE CHURCH.
Chapter VIII - The Clergy
In the last two editions of our paper we pointed out the basis of the authority of the clergy and the kinds of ministers. Now we must say something about the blessings that come to those ordained as clergy. The heading of this part of the articles is: ‘Are there peculiar blessings that come to those ordained as ministers in the Church?’
Many Christian people think that those ordained as clergy do not receive any special blessing. They think that all that happens when someone is ordained as a minister is that he is given authority to do the work of a minister among the people. The people who think this are those who have separated themselves from the mother Church. Those who hold this opinion do not appreciate the relationship of Christ to his Church. The Church is the Body of Christ. Since it is a body part of it receives a blessing from Christ. We know that at the time of Confirmation each person in the Church is given a blessing to strengthen them to fulfill the duties to which they are called. Since it is the case that all those who are confirmed receive a blessing, it is also the case that the ministers of the Church receive a blessing.
However it is not simply by reasoning in this way that we have come to know that those ordained as ministers receive a blessing. It is something pointed out to us in the Bible. Paul says to the Elders of Ephesus, ‘Take heed, therefore, unto yourselves, and to all the flock, over which the Holy Ghost hath made you overseers [bishops].’ (Acts 20.28 AV) He also says to Timothy, ‘Therefore I remind y0u to stir up the fire, the gift God has given you, that is within you through the laying on of my hands.’ (2 Timothy 1.6) He also says, ‘Do not neglect that which is within you through prophecy with the laying on of hands by the elders.’ (1 Timothy 4.14)
This was the teaching of the Church after the Apostles. Ignatius gave the same instruction to Polycarp. In the Canons of Hippolytus, an ancient book, there is a prayer for those being ordained as Bishops, as Priests and as Deacons. That prayer asks the Father to give the Holy Spirit to those being set apart for these offices. From that time and right up to the present day the prayers used for the ordination of clergy are like that, that is, that God will give his Holy Spirit to those being set apart. And we also believe that those people receive the Holy Spirit at the time of their ordination.
We come to the final part of our article about the work of the minister. ‘What is the main work of a minister in the Church?’ When we are thinking about this section of our article is very good that we appreciate that it is about the work of the minister in the Church, not outside. He is related to the Church as the hand is related to the body. The Church says that his ministry descends from Christ, and from the Apostles, and through the people they set apart to take their places. It is good that we hold on to this teaching when we consider the work of the minister.
If we hold on to this teaching we find that the minister is the spokesperson for the Christian group; he is also the one who stands in the place of Christ. These are the main tasks of the minister. These two works cannot be separated although at one time he will be occupied with one aspect and another time with the other. Most of the time he will be doing both these things. So one sees him in his office of spokesman for the people when he offers to God the service of praise, the prayers and the Holy Communion. His standing in the place of Christ is seen when he works at seeking the lost, guiding those who have done wrong, warning the recalcitrant, and encouraging the faithful. He baptizes, blesses, forgives sins, and also sanctifies people in the name of the Lord Jesus.
We see that the work of these three orders of ministry is not the same. In the New Testament there is no clear teaching about the work of each order but soon after the Apostles one sees clearly the work of Bishops, Priests and Deacons. We have said that there is no clear teaching about the work of each, but since the practices were followed by the Church soon after the Apostles we are justified in saying that this custom was laid down by the Apostles. And although we have said above that the main work of ministry is to represent Christ to the congregation and the congregation to God, it is clear that from early days some aspects of the work were allocated to one order of them only. [4] This is the view taken by [Akurini - ?Alcuin] the Great when he said, ‘The view taken by the Church at large, though not set down by a large synod, may appropriately be called a teaching given by the Apostles.’ On this view we may say that the Bishops alone have the authority to ordain a person to a ministry in the Church. Timothy and Titus were made Bishops by the Apostles and they in turn consecrated others. So descended from within them the power of the bishops in the Church to appoint a person to a holy office in the Church. The New Testament does not show that such authority was given to the Priests, the Elders. Nor does it show that Deacons have the power to celebrate the Lord’s Supper or to do other things that are not appropriate for them.
THE CONSECRATION OF A CHURCH
The Synod of the Hawkes Bay District.
The Hui of the Maori Party of the New World [the Young Maori Party].
This notice is to inform you that the above hui will be held at Nuhaka, part of the Parish of Nukutaurua, this coming March from the 9th, in the year of our Lord 1912.
This then is an invitation to all the tribes to come here on that day. Welcome! Welcome! Welcome!
Come to the consecration of the Church of the Resurrection which has been erected as a memorial to remind us of the Resurrection of our Saviour from death, something that reveals that our faith is indeed a true faith. Come also to raise us up, your weak younger brothers and sisters.
‘Heap up your silver and gold in our plate, in the place where neither moth nor rust doth corrupt, and where thieves do not break through and steal.’
Come also, Ministers and Lay Representatives of the Archdeaconry of Hawkes Bay, to our Synod. This is the first time that this valued meeting has been held in this district, therefore come and help and support it.
Thirdly, come to the hui of the Maori Party of the New World. This is one of our valuable resources for making plans for the people as a whole. The objective of this association is to advance the people in the following areas:
(1) Body
(2) Mind
(3) Spirit.
Given these objectives it is right that we help this party since they are seeking our well-being. There will be a plate put out on that day to help their work. Let us support and help this project.
Come, do not be irresolute. I will look after you and protect you right to the end.
The Whole Parish of Nukutaurua.
THE PARTY OF THE NEW WORLD [THE YOUNG MAORI PARTY]
To the Editor of Te Pipiwharauroa.
My friend, Greetings. My mind has been going over some of the things to be dealt with by our Party when we meet at Nuhaka in the coming March.
If a person want to be a soldier of the King there are some words he must swear to asserting that he will be faithful.
If a person joins up as a servant of Christ he is baptized and signed ‘with the sign of the Cross, in token that hereafter he shall not be ashamed to confess the faith of Christ crucified, and manfully to fight under his banner, against sin, the world, and the devil; and to continue Christ’s faithful soldier and servant unto his life’s end.’
What is the sign, the oath, the agreement by which a person becomes a member of the Party of the New World? Perhaps he pays his 2/6 and that’s that.
I think it right that there should be a clear statement of aims to which a person commits himself when he enters this project. As I see it our agenda is very vague. From my perspective one of the things about which we are weak is that there is no clear ‘bullseye’ at which to aim our guns. We work distractedly without a clear objective to unite us.
Some of us are fighting at this time to prevent the sale of this thing, liquor, to Maori. Some of our Party have stopped and have turned to other members of the Party.
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Some of us welcome and support the practices of the faith while others are not seen in church.
I believe it would be right to draw up clear objectives so that a person may know the things he is committed to supporting should he become a member of the Party of the New World. Let that person swear and sign his name to show that he is in agreement with the objectives of the Party, and let him be given a copy of these objectives as a reminder of the ‘Pledge’ of the Party of the New World.
Better that we have ten people who are committed to our ‘Pledge’ than one hundred who work to no purpose.
It is right that we should draw up rules and regulations for how our Hui should be run. Who is entitled to vote on matters raise – the members of the Party or all the members of the gathering? The members who attended the Hui at Te Hauke know the trouble that arose at that Hui over a serious matter that was thoroughly dealt with and about which the members were in agreement. But when it was put to the meeting to vote on, the matter was defeated by the many who opposed it. Our important insights were defeated by people who did not really understand the nature of that business. How did this happen? Because there are no regulations.
Editor, I have written about this now because I know that I am not able to attend this Hui. I am taking Missions during the months of March and April at Te Kaha, Motiti, Tauranga, Te Puke and Matata. I am very sad that I am not free.
From your friend and servant,
P Peneti.
Rotorua.
NEWS ITEM.
Our pet told last month about the arrest of a man and his wife for the theft of the possessions of an Auckland watchmaker. The two were arrested in America. Their difficulties were investigated and it was found that they were thieves. The man had committed two crimes and the woman, one. The punishment for the man was five years in prison and four years in a men’s reformatory so that he will not get into mischief. The woman was sentenced to two years in prison and two years in the reformatory.
A GIFT
On 5th December Lady Timi Kara (Heni Materoa) invited her Pakeha and Maori friends to her home. From around 3 o’clock in the afternoon a large number of people gathered at Lady Carroll’s home. William Pettie, the Mayor of the town, attended the gathering. At the beginning of the hui Lady Carroll stood to welcome her guests. She did not speak for long but, although she spoke briefly, her words were to the point. She said, ‘My Pakeha friends, greetings. I am delighted that you have come here. I invited you to come here because I want to give you a gift in recognition of the love you have shown to James in returning him to Parliament unopposed. You honoured him before and now you have honoured him even more again. It is the first time I have seen anything like this, a man being sent to Parliament without anyone opposing him. James was chosen by the King for an honour, and I think the honour you have shown him is as great. I have thought to make a gift to you for your kindness to my husband. This is what I have decided upon. My brothers, Wetini Rikirangi and Eruera Te Kura, have given an acre of land as the site for a crèche for impoverished children, and I want to add a further acre alongside theirs for that building. I give this land in accordance with the custom of Maori chiefs, that is, without documents or signatures. This is my gift to you for your goodness to my husband.’ So ended the speech of Te Huinga. Afterwards Eruera Te Kura stood to confirm that gift given by him and Te Wetini for that cause on the coronation day of the King. Hone Paerata and Rawiri Karaha also stood to speak to the Pakeha. William Pettie, the town’s Mayor, spoke on behalf of the Pakeha expressing appreciation to her and her brothers for their valued gift given for this good work. The Mayor also wished Sir James and Lady Carroll long life. Since it was evening the people went home with hearts full of gratitude for the chiefly gift of Te Huinga and her brothers and stomachs full of the good foods eaten on the marae.
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On 12th of this month a ship was wrecked on the southern coast of Africa. The Duke of Fife and his children, relatives of the King, were on board. Everyone on board survived.
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A LETTER WRITTEN TO TE ARAWA.
Gather together! Be bound together!
To the Hapu of the Te Arawa Council District, living alertly in your various places.
Greetings to you all.
Behold, the day is near when we will stand up to fight, grasping our weapons in our hands. Men and women, be strong. Let us cover ourselves with the girdle of Te Arawa as a cloak.
Bind together the [?kiato] of Tane.
Bind together the [?papa] of Tane.
Bind together the people.
Hold onto the sayings, ‘Plait the rope, make it into a flat braid, and tie on the sinkers,’ and, ‘Let the centre shoot grow up from amongst the dying leaves.’ The death of Kaitoa was not the death of a low-born person, rather Te Arawa dies in the throat of Te Parata [the sea monster]. Pull it out of the burrow of Te Arawa. On the 6th day your servants gather together to lash the bulwarks onto this canoe of ours, the Gospel, and when that is done we paint it with red ochre, adorn it with albatross feathers and decorate it with pigeon feathers. On 10th December it is launched with all its cargo. Greetings always to the tribe.
1. The Voice of God.
‘Woe to the people who rise up early in pursuit of strong drink and are continually inflamed with wine, whose feasts consist of wine, but they do not regard the deeds of the Lord.’ (Isaiah 5.11-12)
‘They are confused with wine, they stagger with strong drink; the priest and the prophet are confused with strong drink; they err in vision, they stumble in giving judgement.’ (Isaiah 28.7)
‘Wine is a mocker, strong drink a brawler, and whoever is led astray by it is not wise.’ (Proverbs 20.1)
See also Proverbs 23.19-21 & 29-32, and Habakkuk 2.15.
‘Now the works of the flesh are obvious: fornication, jealousy, strife, DRUNKENNESS; those who do such things will not inherit the kingdom of God.’ (Galatians 5.19-21)
People, if you fear God, hear his voice in these verses which point us to the way of life. If we pray to him to make clear the way we should vote, where do we find obvious guidance that we should vote to retain liquor?
2. The Voice of Men.
(a) A letter of guidance from the Bishop of Waiapu was published in all the churches.
Bishopscourt, Napier,
20th August, 1911.
To the Maori People in the Diocese of Waiapu.
My family in the Lord, greetings. Since the Governor of this country has given you the power to vote on whether to prohibit or to continue the sale of liquor to you in your areas, and since, also, many Maori Councils have asked the Governor to give them authority to proceed with this in their areas, I want to point out to you the great benefits which could come to you through this vote.
I ask you to think carefully about this ‘food’, liquor. Does it tend to ennoble or to degrade us, has it brought blessings or curses in times past, and has it been a help or a hindrance to you as you seek to travel the way of life which stretches out before you?
We know very well the afflictions suffered by the native races of the world when they have adopted the bad practices of the Pakeha. Is it your wish that your race should disappear? Is it your wish to be like the lowest of the Pakeha? Is it your wish that all your lands are taken so that you live in poverty? You say, No! But if you allow liquor to turn your minds, to weaken your hearts and bodies, and to kill your spirits, then that is the way to destroy the race. Because you will lose the will and the strength which would enable you to climb above the level of the beasts so that you can stand together with the strong of the Pakeha. From past times you have been a noble people but before long you may lose that noble status and be made slaves of liquor. If you wish to remain a noble people do not descend to the calling of the beasts but use your strength to do away with this enemy which feeds you with death. You know that alcohol is your great enemy; many are under his power; some are still alive in this world while some have died the deaths of the low-born. You know very well that the faith is a powerful enemy of liquor. It is there to guard you when you have difficulty in protecting yourselves, so that you will not eat and drink and give in to adulterous thoughts: these are the things you
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promised. Will you leave this stumbling-block in the way of your children, your young men, your young women, when you have received the power to do away with it?
This is what I ask of you, my Maori flock: that each of you gives up thinking only about himself, and that you think of the God who loves you and who wants you to have the things which make for good; that you think of your bodies, temples of the Holy Spirit; that you think of your immortal souls; that you think of your chiefly ancestors who left behind their good works as a gift to you; that you think of what will benefit the people in the coming days; that you think of your growing children; and that you prohibit the sale of this ‘food’ to your people.
I pray to God that he will strengthen you to fight against the enemy of your people; that you will be strong like your ancestors in former times. ‘Be men! Be strong!’ ‘Bear one another’s burdens and so fulfill the law of Christ.’
From your father in the Lord.
A W Waiapu.
(b) The speech of the Honourable A T Ngata to the people of Te Rau College. A dinner was held for the people of Te Rau College at the College on December 1st to honour our Member, Apirana Ngata. Many people were invited to that dinner but some were unable to attend because of difficulties. At the time arranged for the dinner Ngata arrived with his secretary. After dinner, Mr Chatterton, the teacher at Te Rau, stood to welcome Apirana and his secretary and spoke many words of appreciation. When Mr Chatterton finished his speech, Ngata stood. Because he was eager to move on to fulfill other engagements he did not wait for others to greet him. When he spoke he covered many matters arising from his work in Parliament. In his speech he spoke for those who wish to prohibit the sale of liquor to Maori, that is, for his tribe of Ngati Porou who are united in their desire to outlaw alcohol throughout their region. He spoke at length explaining to them the evils resulting from that ‘food’. ‘However, I am very sad because I have heard that some of the leading young people of Te Arawa are intent on overturning the vote against alcohol in the Te Arawa Council District. etc.’
3. The Law.
At the large Hui of the Maori People in Wellington in 1908, a committee was set up to carry a petition from the Maori People to the Prime Minister. Nearly 50 people stood before the Prime Minister. These are the opening words of that petition: ‘Great affliction has come upon us Maori through this ‘food’, liquor, increasing the weakness of our already weak people. We are rapidly wasting our possessions, the progress in the growth of the practice of farming is being hindered, there are problems with the teaching in the schools, the faith is under attack, and parents and children are suffering physically.
Sections 2 and 3 of the Petition pointed out the laws that have been enacted: (a) The prohibition of the sale of liquor in the King Country, (b) The protection of Maori women against being provided with liquor. Section 4 said, ‘One large area overlooked by the law is that we Maori have not been given power to vote on the licensing of public houses. Consequently what did not develop amongst us Maori people, those who wanted to do away with liquor, was the idea of using our influence, when voting was taking place, in order to make people think and to teach our people to discern the evils and afflictions that come upon them because of that ‘food’.
Section 6 said, ‘What we ask is that a law be made that no-one may sell liquor to the Maori People or to the half-castes living in Maori villages amongst the Maori, and if this is not possible, the law should give us the power to vote in Maori electorates or in Maori Council Districts, on whether or not to permit the sale of liquor in those areas to Maori.
4. The Response to the Request of the Maori People.
In 1908 this petition was taken into the presence of the Prime Minister. In 1911 the request received approval. You, the Maori People, were given the power to vote this year on whether liquor should be sold to Maori or such sales should be forbidden.
This puts a new weapon into your hands. What are you going to do about it? People, be careful. Don’t just think about what you want, but think of the growing children, lest they be led by liquor to stray into paths leading to evil.
Think also of the leaders of the Pakeha who have supported this idea and have honoured the Maori People with this new power. There is not a single person on
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the side of the hotels who has offered this power to the Maori People. It is those on the side of Prohibition who have honoured you, who have taken up this weapon. And now they are looking to see how you take up their weapon. If you rightly take this up then your status will be permanently enhanced; you and the Pakeha will be the same. If you grasp your meremere wrongly, who is going to give you a taiaha?
As for the women, the law absolutely prevents the sale of liquor to them. What harm has come to them because of this provision? No harm but health. So that law which has been laid down for the women, we are asking to be extended to us men. Let us not be like moths flying into the fire. People, do not be afraid of them intimidating you but let us be united as Ngati Porou is united.
5. The Word of the Lawyers.
These four lawyers have pointed out that all the hotels will be open to us Maori if we wish to eat and sleep in those buildings. Strong drink is the only thing that is forbidden. Those lawyers are Messrs DeLautour, Barker, Stock and Matthews of Gisborne. Besides them there is the Rotorua Judge and other elucidations from the legal side. People, if the side which wants to allow liquor can show that Maori will be banned from hotels if liquor is prohibited by the vote, we who are for prohibition will set the matter right.
This does not mean that we will be turned into dogs. Our women, have been stopped from purchasing liquor, and what man is prepared to say that they have been turned into dogs? If we are assaulted by the hotels, the law is in our hands. So do not listen to other stories. They are just stories told by the anti-prohibitionists to scare you.
6. A Final Word.
A person who fears God and loves people will vote to stop the provision of liquor to the Maori People. We have heard that some people have been paid by the hotel owners to support the continuation of the sale of liquor. Enough. This is to point out that we, those on the prohibition side, are acting out of a fear of God and a love for people. Therefore, it is right that your listen to the descendants of the Te Arawa canoe.
Bind together the [?kiato].
Bind together the [?papa].
Bind together the people.
From us who have added our signatures:
Anaha Te Rahui
Hapeta Hautehoro
Hemana Pokiha
Arama Karaka Hutuha
Kanapu Herehuka
Marunui Rawiri
And others.
TO THE MAORI TRIBES AND HAPU OF NEW ZEALAND.
Greetings! Greetings! [This is written] because of all our misfortunes including this latest trouble that has been made for us Maori, namely, the vote to put an end to drinking. The problems are explained below.
(1) We are critical of there being different standards for Pakeha and Maori when it comes to the purchase of liquor. Because it separates the Maori People and the Pakeha people, insofar as it sets up laws which differentiate between how Maori and Pakeha are treated.
(2) This procedure violates the principles for which we have fought in our search for status, namely, that there should be the same law and the same application for the two peoples.
(3) Maori young people are very good at sports and give Maori a good name through such activities. If this practice is authorized, they will not be able to go to the pleasurable gathering associated with such sports. They will be afraid to go along with their Pakeha friends to such functions with their friends in the club.
(4) This practice will raise a barrier between the two peoples. If it is authorized we will be like the Black peoples of Australia, America, and Africa.
(5) Should a Maori man or woman become ill it will not be possible to fetch liquor as a medication for that sick person without getting a certificate from the doctor. By the time the certificate arrives the sick person will have died.
(6) One problem with this proposal is the illegal sale of liquor to Maori so that the Maori suffer. Poison liquor can still be sold to Maori.
(7) In the previous vote on the prohibition of liquor the prohibitionists were badly defeated in all parts of New Zealand.
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There were many thousand fewer votes than in previous polls.
(8) This is a very bad thing for us Maori people because we would no longer be equal with the Pakeha.
(9) Should the sale of liquor be defeated in the Horouta Area but be allowed in the Takitimu Area, the Maori of Takitimu will be able to get liquor for themselves in the hotels of Takitimu while the Maori of Horouta will be prevented from drinking liquor in their district, however they would be able to go to Tokomaru to drink, and by this and other such practices they would disregard the law.
(10) Sir Timi Kara spoke at his hui held at Waerenga-a-hika and Patutahi and said that no benefit would come from the Removal of Alcohol Licensing because worse things would result.
(11) The Maori of some other Marae Council areas have not agreed to a vote on the prohibition of liquor, and if you wish to vote let us vote together with the Pakeha to do away with the source of liquor.
(12) The Hon Apirana Ngata said at the Gisborne hui that the day had dawned when Maori and Pakeha should vote together and the two peoples should be on a single Roll, Maori and Pakeha should be equal, ‘and then perhaps I will stand as a member for both Maori and Pakeha.’
(13) If this vote on the prohibition of liquor is held and Maori are prevented from purchasing liquor and subsequently they see that this is a bad thing, they will not be able to return to a better way.
(14) When you vote for this objective and it is passed, you will be prevented for the rest of your life from drinking alcohol because there is no provision in the Act saying that another vote may open up again the possibility of drinking alcohol.
(15) The question for you when you go in to vote is this: are you voting to give liquor to the Maori of this area?
(16) One wrong thing about this prohibition of liquor is that Pakeha may demand that Maori not be allowed into hotels to sleep, and hotel owners may be summonsed if they do not provide beds for Maori, a prescription that could lead to trouble for Maori because of the prohibition of liquor.
Wi Pere
Otene Pitau
H Te Kani Pere
Henare Ruru
And some others.
December 5th, 1911.
THE SCHOOL OF TE RAU, 1911.
The school of Te Rau Kahikatea has broken up and each person has returned to his own home. As we look at the work done, this has been an excellent year for the school, as regards Maori achievements and Pakeha achievements. Some of the men, the older students, who did not have the contemporary understanding that their younger brothers had, were educated on the Maori side. They were examined at the end of the year and showed the huge amount of work they had done during the year. Seven of the younger students who had understanding were prepared for the Pakeha examinations. Six sat the examinations; one was ill. When the results arrived it was found that all six had passed. Only in one other year have we had a similar result for the year’s work when all who took the Pakeha syllabus passed as did all who took the Maori syllabus. Fifteen men came to the school this year. Of these, six were from Ngapuhi, five from Te Arawa, two from Tuhoe, one from Ngati Porou and one from Ngati Whatua. On the [?0th] day of this month, Tamati Katene of Ngapuhi was ordained as Deacon. He was ordained by the Bishop of Wellington at Otaki and is settled at Putiki-wharanui, Whanganui, under Mr Williams the Son [Arthur Williams]. Also, on 17th day of this month some of the men of the school were ordained as Deacons or Priests. Rewi will serve at Rotorua under Rev P Peneti; Manihera at Whakatane under Peni Hakiwai; and Pine will return to his work at Te Rau Kahikatea. In the middle of the year the Rev Mutu Kapa of Waikato and the Rev Pene Topi of Paihia came for the Priests' course. During September the two of them were ordained as Priests by the Bishop of Auckland. They were ordained in Taranaki. This year there was a great deal of sickness amongst the people of the school. Three went to hospital, one of them a child. The child and two others had fever and one a sickness [?kai kiri sic - ?skin disease; ?kaiakiri – flesh wound].
♥♥♥♥♥
The two Maori Ministers, the Honourable Sir Timi Kara and the Honourable A T Ngata, are spoken of frequently by the Opposition and by most of the Pakeha, but they are the only members in New Zealand who were returned unopposed to Parliament without any problems or anything.
[10]
THE POLLS
The Pakeha Vote on Alcohol.
On 7th December the Pakeha voted on Alcohol and also for members of Parliament. There were two parts to the Liquor Poll: whether to prohibit or allow the sale of liquor in the electorates, and whether to prohibit or allow the sale of liquor in the whole of New Zealand. The poll dealing with the whole of New Zealand was something new; this year was the first. It was understood that this poll would not succeed as it was something new and people had not carefully considered the good and bad issues. The owners of the hotels were aware of the people’s situation and therefore as the poll drew near they began to speak to the people about the bad effects of prohibiting liquor in the electorates but particularly of prohibiting it throughout New Zealand. When the vote was taken it became apparent that they had been successful: not a single electorate prohibited liquor. The thoughts of people focused on the large poll and not on the smaller poll. The outcome is that it has not been prohibited in a single electorate or in the larger national poll. This means that the hotel owners have succeeded and the prohibitionists have failed. However, if one looks at the total number of people in New Zealand who voted for prohibition, one sees that the strength of the prohibitionists has not diminished, rather it has continued to increase. The number of people who voted for allowing the sale of liquor throughout New Zealand was 189,971; those who wanted to prohibit it numbered 254,866. [A 60% vote was required for success.] The number wanting the defeat of prohibition was 272,302. The extra votes needed to achieve prohibition were 17,436. The majority of those favouring prohibition over those wanting liquor was 64,895. It is a remarkable thing that most of the people of New Zealand wanted to do away with liquor. All the newspapers now, even those that advocate for liquor, are saying that New Zealand will go dry at the next election. In the polls in 1908, six of the electorates voted to do away with liquor, in this poll there was not one. Those places which prohibited it have not yet returned to selling liquor.
The Vote for Pakeha Members.
After the vote on 7th December we see that the glory of the Government has diminished and that of the Opposition increased. The following figures show the outcome of the first vote.
Government 21
Opposition 25
Independent 1
Those defeated and those new.
New / Lost
Government 2 / 6
Opposition 6 / 1
In 36 electorates there was a second vote because there were several candidates and no single candidate got more than half the votes of the electorate. The outcome of the second vote on 14th of the month the Opposition made strong gains and some of the Government Ministers were defeated. The following chart shows the strength of the two sides. It appears that they are more or less the same.
Government / Opposition
Ward / Massey
Guinness / Allen
Glover / Anderson
Brown / Bollard
Mackenzie/ Bradney
Wilford / Buick
Laurenson / Buchanan
Sidey / Fraser
Mackenzie / Guthrie
Seddon / Herdman
Dickie / Herries
Buxton / Hine
Thomson / Hunter
Reed / Lang
MacDonald/ Lee
Colvin / Malcolm
Forbes / Mander
Carroll / Newman
Ngata / Okey
Ell / Pearce
Craigie / Rhodes
Witty / Scott
Clark / Statham
Mcallum / Wilson
Mcallum / Wilson
Russell / Nosworthy
Hanan / Smith
Davey / Fisher
Millar / Bell
Poland / Escott
Smith / Campbell
.............. / Sykes
.............. / Thomson
............. / Bollard
............. / Harris
Total 30 / 34
Independent
Duncan
Young
Dickson
[11]
3
Labour Members
McLaren
Payne
Hindmarsh
Robertson
Veitch
5
The Maori Vote
In the Maori vote Dr Pomare, Te Rangihiroa, and Parata were ahead. But there is to be a second vote between Pomare and Kaihau, and Parata and Uru, so it is not yet clear who will be a colleague for Te Rangihiroa. The present figures are:
Western Maori
Dr Pomare 2202
Henare Kaikau 1607
Pepene Eketone 1232
Southern Maori
Parata 264
Uru 233
Watihana 130
Erekana 84
Ape 30
Patete 18
Northern Maori
We have not received the clear result but Te Rangihiroa is 295 ahead.
The Liquor Poll
In the Liquor Poll in the three areas of Tai Rawhiti, two supported the sale of liquor and one voted to prohibit it. Takitimu and Te Arawa voted in favour of liquor and Horouta voted for prohibition.
Takitimu
Retain 596
Prohibit 233
Te Arawa
Retain 443
Prohibit 131
Horouta
Retain 385
Prohibit 550
♥♥♥♥♥
‘On earth peace, goodwill to all.’
A WEDDING
On Thursday, 14th of this month, Pererika Akuhata Peneti and Arihia Rangioua, Mokonuiarangi, were married at Te Rau College Chapel. The wedding was a beautiful occasion when not an unhappy word was spoken. The bride is a direct descendant of Te Pokiha, a scion of the high chiefly line of Te Arawa. Had this been at their own home, what might Te Arawa have done for their grandchild? Some of the chiefs of Gisborne came to celebrate this day with the newly-married couple. The Rev F W Chatterton officiated at the marriage and Pine Tamahori was his Best Man. Hemana Pokiha gave away his daughter. After the wedding the people went to one of the large rooms at Te Rau for the wedding breakfast. During the feast many people stood to congratulate the newly-married couple and Hemana too. Everything to do with the wedding went well. In the evening the newly-married couple set out to travel overland to Rotorua. Their party went by way of Te Wairoa to Petane and made their way to Taupo. They spent the first night at Te Arai and stayed one night at Nuhaka. On the Saturday morning Hemana returned by steamship to Auckland.
THE MAORI PARTY OF THE NEW WORLD [THE YOUNG MAORI PARTY]
A Notice
This notice is to inform the tribes, the hapu, the languages and the gatherings of people, that the Annual Meeting of the Maori Party of the New World will be held on 12th March, 1912, at Nuhaka. This is an invitation to all enlightened people who are eager to support projects which will benefit the people, to come to come to Nuhaka to listen and to be involved in the activities of the hui. The Party is desirous of doing many things for the well-being of the people but if the people are not eager to help they will not be achieved. The Committee has decided to have a collection plate at the time of the hui to collect money to help the work of the Party and bring it to completion. Come friends from near and far to help our valued organization.
Pine Tamahori,
Secretary.
[12]
CALENDAR : JANUARY 1912
CALENDAR : JANUARY 1912
Day 4 o 1h 0m a.m. Day 19 ● 10h 40m p.m.
1 M The Circumcision
Morning Evening
Genesis 17.1-9 Deuteronomy 10.1-12
Romans 2.1-17 Colossians 2.3-18
2 T
3 W
4 Th
5 F Fast
6 S 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
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 53 Isaiah 57
Matthew 8.1-18 Acts 8.1-26
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 12
22 M
23 T
24 W
25 Th Conversion of Paul
Isaiah 49.1-13 Jeremiah 1.1-11
Galatians 1.1-11 Acts 25.1-21
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. If a person wishes to take Te Pipiwharauroa he should send the money in the letter which notifies us of this. We also point out to those who take the paper that when the money you have sent runs out your paper will be wrapped in red. Be quick to send your supplejack seeds; if you do not do so quickly we will stop sending it. The price is 5/- a year, payable at the start.
4. It is acceptable to contribute articles from anywhere in the land, but it is for the Editor to decide whether to print them or not. Write clearly.
5. Address your letter like this: TO TE PIPIWHARAUROA, TE RAU, GISBORNE.
A NOTICE
To those wanting a Prayer Book or Hymn Book. I now have plenty of books. The prices are:
Large, soft cover 2/6
Large, red cover 3/-
Large, hard cover 4/-
Large, superior cover 5/6
Small, soft cover 1/-
Small, red cover 1/6
Small, hard cover 2/6
Small, superior cover 3/6
Prayer Book with Hymns, soft cover 1/6
Prayer Book with Hymns, red cover 2/-
Prayer Book with Hymns, hard cover 3/-
Prayer Book with Hymns, superior cover 4/-
Hymns -/6
I will pay the postage to send the books to you
H W Williams,
Te Rau, Gisborne
People wanting a Bible or a New Testament should apply to the Bible Depository Sunday School Union, Auckland.
Bible, 2/6, 3/6, 4/6. Enclose a postage stamp for 1/-.
New Testament with explanatory headings 2/6, 3/-, 4/6. Enclose a postage stamp for 3d.
Small New Testament with Psalms 2/-, 2/6, 3/-, 3/6, 4/-. Enclose a postage stamp for 3d.
Printed and published by H W Williams, at Te Rau Printing Works, Berry Street, Gisborne, New Zealand.
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