TE WAKA MAORI O NIU TIRANI.
ki te paata ki to panikini ki te paipa ki te tupeka ; a e ata ki marire mai ana hoki ko Akarana i hokoa ki the kohua! E mea ana mai ko te Whakapono i kawea mai e te Pakeha i te tuatahi, muri iho ko te " Mokete ; " katahi ka ki mai kia kaua matou e riri, no te mea he korero " natinga " ana koreroara, he hanga noaiho. E whakaae ana matou ki te kupu a to matou hoa o Maraekakaho e ki nei ia he korero " natinga " ana korero.
Me tuku mai e Herewini Tumuia o Waitara kia 10s. mo te nupepa.
Me tuku ki to meera e Himiona Tuakoi o Pewhairangi tetahi reta ki a Tamihana te Hoia o Porotawhao hei whakaatu i te ahua o tona hoiho kua ngaro. - Kaore he takiwa i roto i to nupepa mo nga korero pera ; he korero ia no te tangata kotahi ake, e hara i te mea ahuareka ki te katoa.
Ko te reta a Paroto Te Kouorehua raua ko Mita Tamatarau kua tukuna atu e matou ki a te Minita mo te taha Maori. Kaore rawa he pai e puta mai i runga i te panuitanga o nga reta pero, ara mo nga ngangaretanga me nga tautohetohenga a etahi hunga o nga Maori, engari hei mea whakanui ia i te riri me te pouri o te tangata.
Na te nui rawa o nga reta e tae mai aua ki a matou no nga wahi katoa o te motu i kore ai e taea te ta i te katoakia te kau rapea nga nupepa ka taea ai. Ko etahi o nga korero o aua reta e hara i te korero tika mo te panui, ko etahi he hanga noaiho. He kupu tenei ki etahi o a matou hoa tuhi mai, ara kia ata whiriwhiri marire ratou i a ratou kupu mehemea ka tuhi mai ratou mo te perehi. I roto i etahi reta maha e tae mai ana ki a matou e hara i te mea ngaro nga kupu penei na mo etahi tangata rangatira, ara, he tangata teka, he tangata tinihanga, he tangata whanako, he taurereka, me etahi atu kupu pera. No, ki te Pakeha he kupu tu ke aua tu kupua he mea ia e ahei ai te whakawa. Koia tenei tetahi o nga take i kore ai e tangohia e te Paremete etahi o nga pitihana Maori e tukuna atu ana ki reirahe rere ke no te ahua o nga kupu o roto.
Ko te utu mo te Waka Maori i te tau 10s. Ka tukuna atu i te meera ki te tangata e hiahia ana me ka tukua mai e ia ana moni ki te Kai Tuhi ki Po Neke nei.
E MEA ana matou i tenei putanga o Te Waka kia timataria tetahi korero whakaatu haere i nga tikanga o te Ture Whenua Maori hou nei kua whakaaetia i naianei e te Paremete o te Ko roni, a ka mahia haere- tia e matou taua korero i tetahi atu putanga o te Waka taea noatia te mutunga. Te mea i penei ai matou he mea kia ata marama kia ata mohio nga tangata Maori o enei motu ki nga whakaritenga me nga tikanga o taua ture. Ahakoa kua oti taua ture te whakatu ki te reo Maori, a mea ake hoki ka tukua haeretia i roto i nga Maori i o ratou takiwa katoa, ahakoa tena kaore matou e mohio ana tera e tino marama te katoa ki nga tikanga me nga painga o roto ki te kore he whakamaramatanga ke atu i to to mea e kitea ana i roto i te whakamaoritanga kautanga o nga kupu kau o te ture. Ko nga kupu me te reo tonu o a matou ture Pakeha he ahua ko noa atu i to te korerorero noa iho a te tangata; no kona ka kore e tino mohiotia ona tikanga e te katoa o to tangata i runga i te korerotanga kautanga i aua ture; no kona hoki matou ka tango i nga roia hei whakamaramahe tangata hoki ia te roia e mahi tonu ana i taua mahi i roto i nga ra katoa o tona oranga. Heoi te mea e mohiotia ai e te katoa te ahua o tetahi ture, ko te mahingaka kite i te mahinga me te whakahaeretanga katahi ka mohiotia te tikanga. Tenei tetahi tikanga i penei ai, ara, ko te mahi a te ture he whakatakoto tikanga mo etahi meatanga kaore ano kia tata noa mai ki te aroaro o te tangata, kei tawhiti ano; na, kaore e kaha te hine-
ngaro o te katoa o te tangata ki te hopu mai i aua meatanga e takoto atu ana i tawhiti, ka to mai ai kia rite ai ki tetahi mea kei tona aroaro tonu e meatia ana. E tika aua kia whakaritea te ture ki tetahi mapi he mea whakakite i te ahua o tetahi whenua me nga rama rori kua tohutohungia hei haerenga mo te tangata e taea ai te whakarere ki tahaki ona repo, ona wahi ngaeki, ona awa, ona pari poupou, me ona wahi kino noa atu e mate ai te tangata. Otira e kore ano e mohio te tangata ki te tika o te mapi i te tirohanga kautanga; engari me haere a tinana tonu te tangata i runga i aua rori kua tohutohungia ra te
sold it all for pots and pannikins, pipes and tobacco ; and he further gravely informs us that Auckland was purchased for an iron pot! He soys the Pakeha first introduced Christianity and then " Mortgages." He then deprecates our anger, assuring us his korero is all "nothing." We agree with our friend of Maraekakaho that his korero is all " nothing."
Herewini Tumuia, of Waitara, should forward the sum of 10s.
for the paper.
Himiona Tuakoi, of Bay of Islands, should write by mail to Tamihana te Hoia, of Porotawhao, describing the horse which he has lost. We cannot spare space in the paper for such correspondence, which is of a private nature, and uninteresting to the public generally.
The letter from Parato te Kouorehua, and Mita Tamatarau respecting Manaia, at Shortland, has been forwarded to the Hon. the Native Minister. The publication of such letters referring to squabbles and disputes amongst sections of the Natives cannot possibly have any good effect, on the contrary they tend to increase anger and ill feeling between the parties.
We are receiving so many letters from all parts of the country that it is utterly impossible to publish them allit would require half a score of newspapers to do so. Many of them aro not suitable for publication, and others are too trivial. We would here advise some of our Native friends to be more particular in their choice of language when writing for the Press. It is no uncommon thing to find, in many letters we receive, respectable people designated liars, deceivers, thieves, slaves, and so forth. Such language to European ears is strange, and is actionable at law. This is one reason why many Native petitions sent to Parliament cannot be receivednamely, the impropriety of the language used.
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IN order that the Maori inhabitants of this country may better understand the provisions and intention of the new Native Lands Act just passed by the Legislature of the Colony, we propose, in this issue of the Waka Maori, to commence a resume of the Act in question, and to continue the same to its comple- tion in subsequent issues. Although the Act has been translated into the Maori language and will bo circulated amongst the Natives in their several Districts, we do not apprehend that all will be able to arrive at a clear understanding of its pro visions and appreciation of its merits without some further explanation than is conveyed in a mere translation of the words of the Act. The phraseology of our English laws is so different to that of simple common conversation that it is not every man who can under- stand them by merely reading them over; and, therefore, we have recourse to lawyersmen who during their whole lives apply themselves to that particular study. It is only by actual experience of the working of any particular law that the generality of men come to understand it. Another reason why this is so is the fact that the law has to provide for anticipated contingencies, which every man has not the power of bringing present to his mind. The law may be compared to a chart, which shows the general features of a country together with certain lines of road marked of, by following which the traveller may bo enabled to direct his course clear of its swamps, quagmires, rivers, precipices, and other dangerous places. But it is not by a mere examination of the chart itself that he can form a correct estimate of its value ; it is by actual travel on the roads indicated that he is enabled to perceive its usefulness as a guide, and to discover its points of imperfection. Now, although the repealed Native Acts were framed with a sincere desire to benefit and improve the con- dition of the Natives of New Zealand, and place them, as near as might be, upon an equal footing with the Europeans in respect of their tenure of laud, it cannot" be denied that many individuals of tribes and hapus have suffered from the operation of those Acts.