Pukapuka 1, Nama 1
18780821

whārangi 3  (16 ngā whārangi)
titiro ki te whārangi o mua2
4titiro ki te whārangi o muri


Tirohia ngā kupu whakataki o tēnei niupepa

 
TE WAKA MAORI O NIU TIRANI.

hea i roto i to matou kamupane, he tangata Maori

rangatira mohio etahi o nga mema o te Runanga

whakahaere tikanga mo tenei nupepa—na, kei hea

te tika o te kupu " manene" nei ?

He kupu ako pono aku tika tonu nga kupu i kitea

e nga Maori i roto i nga wharangi o te Waka

tawhito, a kei te Waka hou nei ka kitea ano te pono

me te tika i roto i nga takiwa katoa e takoto ake nei.

Ka ako pono rawa matou i nga Maori, ki ta te

ngakau e kite ana, ahakoa he ako ki te tangata

kotahi, ki te iwi nui tonu ranei—engari, tera pea e

kawa ki etahi o ratou a matou mea e tohutohu ai ki

a ratou. Ko te mate e tino pouri nei nga Maori i

tenei wa, ko te rironga o a ratou whenua. E titiro

ana ratou ki etahi o nga whenua, i hokona atu i mua

ai e ratou mo te utu iti marire kua nui haere i tenei

wa te tikanga o aua whenua i te uaua me te moni i

whakapaua e te Pakeha ki runga ki aua whenua, nae

to nui haere hoki o te tangata i te whenua, a ka tau

te pouri ki a ratou; he mea wareware na ratou te

tikanga-koretanga o aua whenua i te wa i mau ai ki

a ratou; kaore i whakaaro na te uaua, na te mahi,

na te moni a te Pakeha i whai tikanga nui ai aua

whenua. Kua mohio noa atu matou tera e pouri nga

Maori ina pau o ratou whenua te hoko. E kite aua

ratou i te hihiri o te Pakeha ki te tango whenua, me

te nui o nga moni e riro mai ana mo etahi whenua i

hokona atu e ratou i mua ai mo te utu iti, a kaore

hoki e taea e ratou te pehi i te whakaaro i roto i te

ngakau e mea ana kua momona te Pakeha i runga i

u ratou whenua, a te Maori—ara, kei a ia nga

momonatanga o to ratou whenua e mau ana. Ko te

moni i tangohia e ratou kua pau, ko te whenua e

toitu ana; a, ko etahi o ratou e titiro ana ki taua

whenua me te mea na ratou tonu ano te ahua—kaore

hoki e ata tatu ana ki roto ki te ngakau te mohiotanga

ki te rironga rawatanga atu o te whenua. I te

pakunga ra ano e akona ana e nga matua kia

mohiotia ai na ratou ake ano te oneone e takahia ana

o o ratou waewae; kia mohiotia ai hold ko to ratou

oranga rawatanga tena ko te whenua; ka mate, me

mate ki runga ki to ratou whenua, ka riro te whenua

ka manene noa ratou—ko te whakaaro taketake tena

i roto i te ngakau Maori. Na, ko nga Pakeha na

ratou nei i ako tuatahi te mahi whakorekore i Nepia

e mohio ana ki taua whakaaro hae i roto i te ngakau

Maori; a, mo a ratou tikanga kia puta, tahuri marire

ana ratou ki te whakakiki ki nga Maori i runga i

taua whakaaro hae, kia ki ai ratou i whakawaia ratou

e nga Pakeha, i tahaetia hoki o ratou whenua. Na,

ki te mea ka ata whakaaroa tena tu mahi whakakiki,

e kore e rapu te ngakau ki te ahua o nga Maori (o

Ahuriri rawa ano) e tupato nei ki nga Pakeha, e mea

nei ko te Pakeha te iwi e muru ana i to ratou taonga

nui. Otira, ki te mea ka ata titiro nga Maori o

Turanga, o Ahuriri hoki, tera ratou e kite ko etahi o

nga mea ngakau mohio, ngakau whakawai, o ratou

ake ano e tohe ana kia riro i a ratou nga rawa a o

ratou hoa Maori ano hei nui mo ratou ake ano.

Otira, taihoa pea matou e korero mo tena taha.

Na, mo nga tangata (Pakeha) e mahi tonu nei ki

te whakakiki i nga Maori mo nga Pakeha, e ki nei

In the pages of the old Waka the Maories ever

found truthful and honest advice, and we trust that

in the new Waka the same regard to truth and

honesty will always be apparent. We shall counsel

them honestly and conscientiously for their good,

individually and collectively, although our advice

may not always be palatable to some of them. The

chief cause of the discontent existing among the

Maories is the alienation of their lands. They see

lands which they have sold for a comparatively small

amount of money becoming valuable under the

expenditure of European capital and labor and the

increase of population, and they become discontented

in consequence, forgetting that such lands when in

their possession were of little value to them, and that it

was the energy, labor, and money of the Pakeha.

which gave them their value. We have always

foreseen that the Natives would complain when

their lands were gone. They see the rush and

eagerness of the Pakeha to acquire land, the large

sums realised by the sale of lands which they them-

selves originally sold for a mere trifle in comparison,

and they cannot divest themselves of the idea that

the Pakeha is growing fat upon their property—that

he is in the enjoyment of their patrimony. The

money which they received for it is gone, but the

land remains; and many of them cannot yet fully

realise the fact that they have parted with it for

ever. From the first dawning of reason upon their

minds in childhood they have teen taught by their

parents to regard the soil upon which they tread as

their own; as a something necessary to their

existence; a something to live and die for, without

which they would be outcasts and wanderers. When

it is remembered that, acting upon this feeling

inherent in the Native mind, the gentlemen who

originated the repudiation movement in Hawke's

Bay have been assiduously, for their own selfish

purposes, educating the Natives to believe that they

have been robbed and cheated of their lands by the

Pakehas, it is not to be wondered at if the Maories,

in that district especially, have learned to regard the

Pakeha with suspicion and mistrust as a race by

whom they are being despoiled of their birthright.

If the Maories of Turanga and Hawke's Bay would

only use their common sense, we have no doubt

they would discover that some of the more crafty

and designing of their own race are seeking to

enrich themselves at the expense of their country-

men. However, we shall probably have something

to say about this at another time.

With respect to the men who have been so per-

severingly endeavoring to prejudice the minds of