Te Kopara 84
[3] Te Kopara, Number 84, Gisborne, 28 February, 1921.
‘Iti te Kopara, kai takirikiri ana i runga i te Kahikatea.’
Although the Bellbird is small, he plucks at the Kahikatea. [cf Nga Pepeha 908]
THE UNITY OF THE CHURCH.
R[eweti] T K[ohere]
During the Spring a large gathering, the Lambeth Conference, was held in London involving the Bishops of the Church of England from all parts of the world. The total number of bishops attending was 286, including three from New Zealand; three or four were black. Many matters relating to the faith were discussed at that meeting, the most important being the unifying of the Church of Jesus Christ throughout the world.
The bishops prayed that all the Churches may become one. The world wondered at this prayer because it is known that the Church of England is a separate Church however the pain and the sadness of this Church as it is oppressed by its past leads it to kneel in the dust praying for unity. Because of the jealousy amongst the separated Churches the bishops agreed to lay hands upon the ministers of other Churches and to have the ministers of other Churches lay hands upon their clergy. If we look back at the previous attitude of the Church of England it is right that we wonder at the prayer of the bishops. The ancient teaching of this Church is that its ministers are ordained by bishops who are part of an unbroken line going back to the Apostles, what is known as the ‘apostolic succession.’ Some bishops of the Church of England, indeed most of the bishops do not agree with combined worship with other denominations. But in these days when the world has experienced pain and sorrow and conflict the bishops have agreed to alleviate their former attitude and to seek unity with other Churches – the Wesleyans, the Presbyterians, the Baptists, the Congregationalists, and, if possible, with the Roman Catholics and many other Churches. The Roman Catholics may not agree, being a very rigid Church.
This is a wonderful thing to a person with heartfelt concerns about the divisions within the Church of Jesus Christ in this world, something for which all believers rightly face judgement. It is perhaps right that people are divided in other fields but in matters of faith we should not be divided but be at one. Divisions are a sign of a fearful heart.
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While there is ill-will in no way can it be said that this is a sign of love and peace. If there are divisions within a single family that is bad; if a tribe is divided that is bad; a divided parish is bad; and if the world is divided that is bad. Divisions in the world, jealousy and greed, lead to war which involves the whole world in suffering and sorrow. Had the Churches of Germany, of England, of France, of Russia, been united, I believe we would not have been at war because we would have been speaking with one voice, shouting out not to fight. But because the Churches were divided there was no loud voice, no voice in agreement, no unified voice to say, ‘We will not fight. We will not shed blood.’
When the Churches split up people were misled, they agreed thinking it was right. The ultimate cunning strategy of the devil was to divide the Church with the result that it was weak, it dissipated its strength, it had no strong voice to guide the world. There was no love across the divisions, none of the spirit, of the will of Jesus Christ, the foundation of the Church. It is very clear that Christ’s vision, his desire for his Church is unity. The love and unity of the Church in ancient times led strangers to say, ‘See how these Christians love one another.’ This could not be said now; the appropriate saying would be, ‘See the divisiveness, the jealousy, the quarrelling, amongst these Christians.’ Because of the divided Church the faith is sick and people will not believe. Christ said to his Father: ‘I ask not only on behalf of these, but also on behalf of those who will believe in me through their word, that they may all be ONE, as we are one. As you, Father, are in me and I am in you, may they also be in us, so that the world may BELIEVE that you have sent me. The glory that you have given me I have given them, so that they may be one as we are one, I in them, and you in me, that they may become completely ONE, so that the world may know that you have sent me.’ (John 17.20-23) Is there anyone brave enough to say that the Church has achieved this unity? What has been achieved, and truly achieved, is rather division so that the world does not believe as the Father of Christ commanded. This painful plea of Christ is fruitless. As Maori say:
Hoe tonu ana tena waka tena waka.
People go on paddling their own canoes.
This is the voice of the devil and not of Christ. The Apostle Paul asks, ‘Has Christ been divided?’ (1 Corinthians 1.13) In another place the Apostle says, ‘There is to be no dissension with in the body but the members are to have the same care for one another…. Now you are the body of Christ.’ (1 Corinthians 12.25,27) It is a great sin to break up the body, the Church of Christ,
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therefore the Church of England prays in the Litany, ‘From all sedition, privy conspiracy, and rebellion; from all false doctrine, heresy, and schism; from hardness of heart, and contempt of thy word and commandment. Good Lord, deliver us.’ Perhaps Christ’s tears still fall for his divided and quarrelsome Church. Christ’s prayer has been renewed by the bishops. The Pakeha are numerous and are divided, but let us Maori be at one.
The Church of England was the first Church to preach the Gospel to the Maori People. Subsequently other Churches came and divided the Maori people, and they remain divided. It is right that the Church of England should seek to bring together all the Churches, to be the mediator, because it is in the middle with the Roman Catholics on one side and all the other Churches on the other side. With the proliferation of Churches the ministers proliferate, the church buildings proliferate, the organizations proliferate, the activities proliferate, and the outcome is jealousy, ill-will, contention, boasting, lovelessness and faithlessness. Maori People, could we not set an example to the world of unity? Maori have been believing and worshipping people from the time of our ancestors, certainly since the coming of the Gospel of Christ showed us the true nature and character of God. Listen and say ‘Amen’ to our Lord’s prayer, ‘That they may be one as we are one.’
TE AUTE COLLEGE AND HUKARERE SCHOOL
This is a notice to the Parents who are sending their children to Te Aute College or Hukarere School, as well as to all Maori People, to inform them of the income of those schools and the heavy burdens on the managers, the Trustees. Some Maori ask, ‘Why are Maori asked to pay to send their children to these schools when their forebears gave the Te Aute lands to build and to provide for the school?’
Some are also grumbling because a few Pakeha children are attending Te Aute College and say that they should be expelled. It is through ignorance or misunderstanding that they say this. Hence we publish these words of explanation.
The Income for the Schools.
In 1857 the Maori gave Bishop Selwyn, by way of Crown Grant, 3153 acres at Te Aute in trust for a school ‘at Te Aute, in the Ahuriri district.’
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But afterwards 870 acres were returned to the Maori leaving only 2283 acres of the Maori land.
In that same year, 1857, the Government gave, by way of Crown Grant, 4244 acres, and in 1866 a further 382 acres, a total of 4626 acres ‘to provide a Trust Fund for a school in the vicinity of Ahuriri.’
The Maori lands were given for the schooling of Maori children only; that of the Government was given to help the children of both peoples.
These figures show that the Maori acres (2283) are less than half of the acreage given by the Government (4626). Therefore it is not right for Maori to grumble about the few Pakeha children who attend these schools. It would be more appropriate for Pakeha to grumble because the Government gave most of the land to help both Pakeha and Maori.
It would perhaps be better if some of the Maori children were thrown out to increase the number of Pakeha children attending the two schools. Many Pakeha are happy to pay £30 or £50 a year to have their children educated at Te Aute College.
You must remember that the expenses of running the two schools are not covered by the rents received from the land. All of us know how expensive everything is these days, and it has been found that supporting each child costs nearly £50 a year, and the schools are going further into debt. How are we to save the schools. There is no other money besides the money from leases to pay our debts year by year.
So the Trustees have decided to set aside the money from the Land Trust Fund to pay for the education of the children and for part of the food and are asking the parents to make up the money for purchasing food so that all the schools’ debts can be settled.
What will happen if there is not enough money? Are we to stop children coming, or send some home to their parents (to be fed at home) so that there will be sufficient food for the others, that is, there will be sufficient money to buy food?
In past years the Government has paid £20 a year for each child it has sent.
Now the Government has agreed to pay £30 for each of those children, knowing the cost of food.
Some Burdens.
Besides the increased cost of everything, many problems have faced the trustees in recent years right up to the present time, problems which have used up a great deal of money.
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1. The surveying and division of the lands. When the lease to Mr Williams came to an end in 1916 the lands were divided up into smaller farms and much money was used up in the surveying of those farms and in making large roads between those farms.
2. The Loss by Fire of Te Aute College Buildings. All the Te Aute buildings were burned down, some in 1918 and one in 1919. The money obtained through mortgages (soon before the fires) to be used to erect permanent College buildings, was all used to erect temporary buildings so that the work of the school could carry on lest the school should close.
3. The Building of the Permanent School. This year (1921) work has begun on the permanent (brick) buildings for the College. Money has been obtained by mortgages for this big project and the school buildings are being erected – the class rooms and the dormitories.
4. The Teaching of Agriculture. Another room has been built for teaching farming. Some pieces of land have been taken over for farming and this year Te Aute College starts teaching milking cows and other work.
The Principal of the College is a man who knows how to teach all these skills, and this year another master has been appointed to care for the farm and oversee all the work there, that is, the outside work.
You can see from the above words some of the heavy burdens being borne by the Trustees and the reasons why they have asked the parents to pay part of the money required to purchase food for the children.
You can also see that despite the disasters and the troubles that have come upon the Trustees our schools go from strength to strength.
It has been decided that this year those children wishing to learn farming will pay £30 (thirty pounds) while those not doing that course will pay £20 (twenty pounds).
February 1921.
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It is right that everyone living in Aotearoa and Te Waipounamu should help get rid of the terrible illness, consumption. In the writings of a great Maori doctor he says that one disinfectant that can be used to prevent this illness is Jeyes’ Fluid. Take notice of his instructions today and have Jeyes’ Fluid always available. A can – 12/- a gallon; a bottle – 3/9 a quart; 2/3 a pint; 1/9 for 9 ounces, 1/- for 4 ounces. It is not to be drunk.
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THE UNVEILING OF A MEMORIAL
A remarkable event took place for Ngatituwharetoa when the Governor, Lord Jellicoe, came to Tokaanu for the unveiling of the stone memorial to Te Turi Wharepapa. He was one of the young men of the Hokowhitu-a-Tu {Maori Contingent] who fell in the war. This stone was unveiled on 7th February. All the hapu of Ngatituwharetoa came to the marae of the hui to welcome the Governor and his family. The first thing to happen when the Governor arrived was the unveiling of the memorial. The Rev M M Tumatahi led the unveiling service and the Rev Te Kanapu preached to both Maori and Pakeha. After the service the Governor unveiled the stone. That being done, there were salutations and a welcome to the Governor now he has been made Governor of the Dominion of New Zealand. Te Wainikau and Kepa Te Ahuru stood to speak to the Governor and to give voice to the people’s greetings. The affection and the respect of the people was shown in gifts of Maori clothing. Afterwards the Governor stood to greet the people. The Rev Te Kanapu translated all the speeches on the marae. A monetary gift was also given to the Governor but the Governor did not keep this money but passed it on to the churches of the Church of England and the Roman Catholics. So ended the welcome given by Ngatituwharetoa to their distinguished visitor. It was an excellent hui; nothing bad happened on the marae. The people were delighted that everything went so well. And the Governor was also delighted at the gifts of Maori garments present to him. The Governor attended Evening Prayer in the Waitetoko church in the Rev M M Tumatahi’s parish. It was wonderful that the Governor and his whole household were part of the congregation for the Rev Manihera Tumatahi.
HUI TOPU OF THE MAORI CHURCH TO BE HELD AT MANUTUKE.
APRIL 8, 9, 10. 1921.
The dates and the business: Friday, 8th April, 7 p.m. Opening Service of the Hui. Saturday, 9th, Silent Retreat for all the ministers. The Bishop wants all the ministers to attend this Retreat. Sunday, 10th, The Lord’s Supper, 7.30 a.m.; Morning Prayer and Sermon, 11 a.m.; Children’s Service, 3 p.m.
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LETTERS RECEIVED.
To the Editor of Te Kopara.
Please publish this in Te Kopara for my friend, Huta Paaka, to see. Huta, my friend, greetings. Yes, I have seen Te Kopara, Number 79, pages 8, 9 and 10. You say that when Te Whiti and Tohu died, Parihaka swiftly made for the coast. No, you are wrong. But for forty years Tohu and Te Whiti writhed in the ashes for the lands of their hapu which had been confiscated by the Government. Te Whiti and Tohu did swiftly make for the coast to board the Hinemoa. Now Te Whiti and Tohu strove amidst the sufferings of their people, and the tribe set up a collection to provide a fund to feed the bereft and the poor of the hapu whose lands had been confiscated. Tohu and Te Whiti stood together in these causes and suffered together. Now, you speak of being shaken out of sleep, Huta. When Te Whiti was coming into prominence you did not go to Parihaka to share with Te Whiti your ideas concerning the saying of Solomon. But after the death of Te Whiti you jump up to stamp on the legacies of Tohu and Te Whiti. The word was spoken by Te Whiti before his death. ‘My sons and daughters, you have met with all the declarations of the law. Now you wait for one thing, the salvation that comes from God.’ Now you say that if we rest for seven years we will find ourselves poor. My friend, if it pleases God that we are poor at the time when we are esteemed, our poverty will not be overlooked. Now, you say that the Gospel of Matthew 23.23 should not be applied to the things that led you to express gratitude and praise for the work done by Ngatiporou. You should know that it is wrong to express gratitude and praise for things happening far away from you because you do not know what is being passed by there; you should leave that for others to speak about. Solomon has a saying; you can read the words in the third chapter [Proverbs 3.27] – ‘Do not withhold good from those to whom it is due, when it lies in your hand to do it.’ So you should know that it was observed of that people that before the outbreak of the great World War Ngatiporou had no idea of doing the things they have been doing.. You ought to be clear about this. I am one who can trace my lineage from within the Tai Rawhiti, from the belly fat of Maui’s Fish, my father being Karepa Mataira and my mother, Akenata Taruke, an own sister of Maika Taruke. When they had died, Maika contested their land interests in court. That sister was my mother. Maika removed my name from the heirs of my mother at Mangapoike. You will understand the estrangement. Well, if you had seen the statements in that notice and the complaints
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directed at the law makers then perhaps you would understand since you write at length about Timi Kara and Ngata. So if Timi Kara and Ngata are the law makers let them set straight the things that have been wrongly bent or let them bend the things that have wrongly been straightened.
Huta, my name was lying in a secret place. They searched for it. When they found it they made it into a law. My body was on the road. The searchers found my name there, naked and badly afflicted by cold and hunger and by all the sicknesses that affect the bereaved and the poor. And why did the Tai Rawhiti discover these things about the children? Perhaps because the Tai Rawhiti, since the time of the war, at last realizes that it has children. Timi Kara was member for the Pakeha of Gisborne; Wi Pere became member in 1901. Te Waiheke of Ngatiporou presented a petition to do away with the Land Council and the Marae Councils. It was signed by 1300 people and not only by ignorant people but by some chiefs, and some educated people also signed the petition. From this, Huta, you will realize that this people whom you call wise, and you are right to do so, are not always so. Sometimes they do mistaken things. You can see that 1300 people from the Tai Rawhiti, bald people and grey-haired people, signed the petition. Waiheke took it to Wellington and entrusted it into the hands of a member [Pereiha Tuki]. Pereiha took it to Parliament. He came to the cliff and eventually Waiheke, with his own eyes, saw him carry the body of his petition through the Maori entrance to the House of Parliament. It came to Tupakaka’s Committee; Waiheke had shown the petition to Tupakaka. Apirana Ngata stood to support the petition. He said that it is best to leave the Land Court to deal with land issues. Wi Pere responded to Ngata. He said that the Court was the bête noire [kehua] of the Maori People. If the Maori People went to the Land Court it was like the dog returning to eat his vomit or like the pig rolling in the mud. Waiheke stood and explained that it was Apirana Ngata [ano uaua] he urged to bring forward the petition. Then Ngata had nothing to say in support of Te Waiheke; perhaps you are informed about the many cases brought on the Tai Rawhiti. So is it not possible for me, this very insignificant person from amongst the poor, to say now that what the Tai Rawhiti does is chicanery? You may say to me concerning my son that he ought to get an education so that he can work at [matini] milking cows. And so, my friend, while I milk cows by hand into the bucket, or by hand into the mouth, you perhaps milk cows for money. You look for education, like those ancestors who learned
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all about surveying and set about building the Tower of Babel, and God saw the learning of people as their seeking superiority over God. Then they were thrown into confusion and Babel fell. It was the same in the days of Noah when men increased in knowledge and saw themselves as rivalling God, whereupon Noah built the [aata – sic ?Altar ?Ark] and was ridiculed by them until the day they were destroyed. The spirit of a person is led to investigate the things of this world while not seeing the examples of things it ought to be afraid of, so that we ought to know that people have been a long time seeking wisdom, however it is hidden by God for a short time while God is hiding the wisdom of these days the eyes are closed [kimo – blink ?kikimo –eyes firmly closed] for a long time; even though a man has been able to get to the place and to dive under the water it does not take God long to hide this wisdom so that it disappears. Perhaps you will be able to identify the deceitful Tai Rawhiti person amongst the 1300 who signed that deceitful petition. Perhaps my friend R T K who talks in his sleep on top of Mount Hikurangi is also involved in this. It is wrong to expose the wrongdoings of some people and his fault is that he covered up his own failings so that no-one knew [ta te wa]. What has been covered up will be revealed. Now, my friend Huta, is it clear to you from these words of complaint why I have asked you to retract your article? However your eyes are clearly blind; what I say is true but even if I used up all the sentences from Te Kopara you would not see. However this is my answer to your question. If you discover who it was who deceived the 1300 people of the Tai Rawhiti, if you know who that man is, if you discover who deceived the 1300 people then you will find out his name. It is for you to publish the name of that man who deceived the 1300 people for you will know his name. You must publish the name of the man who deceived the 1300 from the Tai Rawhiti. You must also delete this article of mine. Leave me standing naked even though I am still alive – or perhaps I will have descended to the womb of the earth – and I stand by what I have said. Naked I came into this world and naked shall I return to the womb of the earth. From your pet, Te Kopara.
Te Hau Mataira
Te-kare-o-te-moana, Chatham Islands.
3rd December, 1920
Do not allow colds and coughs to flourish. Woods’ Great Peppermint Cure, 1/9, 2/9 a bottle.
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FOOD FOR TE KOPARA
Name / Address / Payment / Subscription Ends
January – February
Mrs Reihana Ngatote / Mangonui / 5/- / December 1921
Teira Te Paea / Tangoro / 5/- / January 1921
Miss Florence Heron / Atawhai, Nelson / 5/- / March 1922
Paora Rokina / Waipahihi, Taupo / £1 / May 1923
RULES OF THE PAPER.
1. Te Kopara is published monthly.
2. The subscription for the paper is five shillings (5/-) a year paid by postal note or stamps.
3. Anyone wishing to take Te Kopara should send the money with the covering letter to
Te Kopara,
Te Rau Press,
6 Berry Street,
Gisborne.
4. All items you want printed in Te Kopara should be sent to the Editor,
Rev Hemipiri Munro,
Ohinemutu,
Rotorua.
A NOTICE
Those wishing to purchase Prayer Books, Hymn Books or Testaments should send their request to
Miss K Williams,
P O Box 41,
Hukarere, Napier.
These are the prices.
Large, soft cover 3/-
Large, red cover 3/6
Large, hard cover 4/6
Large, superior cover 6/6
Hymns, 9d
Prayer Book with Hymns, soft cover 1/6
Prayer Book with Hymns, red cover 3/-
Prayer Book with Hymns, hard cover 5/6
Prayer Book, New Testament and Hymns, red cover, 4/6
Prayer Book, New Testament and Hymns, superior cover, 7/6
I will pay the postage to send the books to you. Because the book-binders have had problems the quality of the covers has deteriorated even though the price has not gone down.
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