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KAIHU THE DISTRICT NORTH RIPIRO WEST COAST SOUTH HOKIANGA

HISTORY AND LEGEND REFERENCE JOURNAL ELEVEN

PART ONE

CHURCH’S-SCHOOLS

1800-1900

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CHAPTERS

CHAPTER ONE CHAPTER SIX

SPREADING THE WRITTEN WORD WAIMAMAKU VALLEY

PAGE 4 PAGE 91

CHAPTER TWO WAIOTEMARAMA:

CHURCH VERSES CULTURE WAIMAMAKU:

PAGE 8 REV WIKI TE PAA:

WAIMAMAKU MAORI SCHOOL:

CHAPTER THREE FOUNDATION PUPIL: MARAMA RUSSELL:

INTRODUCING THE CHRISTIAN FAITH WAIMAMAKU VALLEY SCHOOL: 1890.

PAGE 13

CHAPTER SEVEN

MR AND MRS JOHN WHITELY: WAIPOUA SETTLEMENT

POMPALLIER: THE FRENCH VICAR: PAGE 194

HEREMIA TE WAKE:

MR AND MRS JAMES BULLER: SOURCES BIBLIOGRAPHY

PAGE 215

CHAPTER FOUR

INTRODUCING SCHOOLS

PAGE 31

CHAPTER FIVE

SOUTH WEST HOKIANGA

PAGE 38

PAKANAE:

MARY ANNA SMALES:

PAKIA/OMAPERE:

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It is my wish to have all of my ‘history research journals’ available to all learning centres of Northland with the hope that current and future generations will be able to easily find historical knowledge of the Kaihu River Valley, the Northern Ripiro West Coast and South West Hokianga.

BELOW: COMPUTER DRAWN MAP SHOWING THE PLACE NAMES BETWEEN MANGAWHARE AND SOUTH HOKIANGA

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1 SPREADING THE WRITTEN WORD

Note: 1800 – 1900: During this period and for this area I compile for, it could be argued that both Church and School came under the same Cathedral of learning. It could be said they passed “Through the Window of Time” together, hand in hand. As early as 1836, printing presses was imported by Pompallier along with other Catholic missionaries; Pompallier sponsored the printing of prayer booklets in Maori: these were some of the earliest Maori publications. The call for local publications had been taken up earlier by other denominations and so the Maori language would become familiar with the ‘written word’ from as early as the 1820’s.

By 1900, the Kainga/Villages of South Hokianga, Waimamaku Valley, Waipoua, Maunganui Bluff, Kaihu/Opanaki, Te Taita and Mangawhare were well established. Christianity and the three R’s (arithmetic, writing and reading) had been accepted generally, first as a result of the early Wesleyan missionaries and later through visits from Church of England clergy and then the Catholic pilgrims. The legacy of these visits of which some still stand today are the very well-built quant old churches that are scattered throughout Northland and this area between Hokianga and the Northern Wairoa …

LEFT: SPREADING THE WORD FROM THE HEBREWS BOOK: “THERE IS BUT ONE GOD” ~ 5 ~

MICHAEL KING (NZ HISTORIAN): Gives his view on how the written word was spread from Kainga to Kainga in the 1830’s…

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PERSPECTIVE FROM THE CHURCH MISSIONARY SOCIETY'S MISSION RECORDS…

‘MAORI INTEREST IN LITERACY’…

Next to the blessings of a more spiritual nature, thus far described, may be noticed the thirst for knowledge, which has been excited among the early New Zealanders. Every one now wishes to learn to read and write; and those who are sincere in their professions are willing to pay for the requisite materials; that is, to purchase books and slates, for the purpose of instruction. ~ 7 ~

Many native villages have two schools established, under the direction of a lad who has previously received his instruction from the Missionaries themselves. It is scarcely to be expected that there should be much order or classification in a school commenced and conducted by an untutored man, whose whole previous life has been disorder and irregularity, and where the visits of a superintendent must generally be “few and far between”. But let the plan upon which they have conducted their schools be what it may, very many, some hundreds, have learned to read and write in them; to read so as to understand and to be understood; and to write a good bold hand upon a slate. Much may be expected from these schools: they are an inquiring people in this country; and the knowledge thus obtained is easily communicated from one to another: sometimes it is carried to a great distance, to tribes whom we thought to be in perfect ignorance. Persons who have been made prisoners of war, and enslaved by the Bay-of-Islanders, have been educated in the Mission Schools; and then, having by some means obtained their freedom, or having received permission, from the chief to whom they belonged, to depart for a season, have visited their friends; and, carrying with them their little stock of knowledge, have at once commenced the work of instruction, and have been readily and eagerly attended to by the whole people. In this way, in some of our distant journeys, we have met with the most agreeable surprises. When we have been telling them of some of the first principles or truths of our holy religion, what has been our astonishment to hear them say, “We know all that!”, but upon examination, to find that they really had obtained no contemptible degree of knowledge. The cause has, however, soon been explained: their friends, one, or two, or more, had returned from slavery, and had again and again told them all the wonders they had heard; and had willingly communicated to them all the religious and other knowledge they possessed. And when the remoter natives became acquainted with the other acquirements of their returned countrymen; when they found that they were blacksmiths, or carpenters, or brick-makers; and knew other simple arts, and could render essential assistance in erecting their houses, or in otherwise adding to their comforts; they more readily received, as truth, the lessons which they taught of the religion of Jesus, and the descriptions they gave of what He did and suffered for the salvation of the world. 1

1 SOURCE: WILLIAM YATE, AN ACCOUNT OF NEW ZEALAND AND OF THE CHURCH MISSIONARY SOCIETY'S MISSION IN THE NORTHERN ISLAND, LONDON, 1835, PP. 239-41.

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2 CHURCH VERSES CULTURE

CENTURIES OLD POLYNESIAN PERSPECTIVE

‘TAPU’

‘Tapu’ is the strongest force in Maori life. It has numerous meanings and references. Tapu can be interpreted as ‘sacred’, or defined as ‘spiritual restriction’ or ‘implied prohibition’, containing a strong imposition of rules and prohibitions. A person, an object or a place which is Tapu, may not be touched by human contact: In some cases, not even approached. A person, object or a place could be made sacred by Tapu for a certain time, and the two main types of Tapu were private and public. Private Tapu concerned individuals, and public Tapu concerned communities. In earlier times, tribal members of a higher rank would not touch objects which belonged to members of a lower rank. This was considered ‘pollution’. Similarly, persons of a lower rank could not touch the belongings of a highborn person. Death was the penalty. A breach of ‘Tapu’ was to commit a hara (violation) and could incur the wrath of the Gods. Certain objects were particularly tapu, so much so that it was a dangerous act to even touch them, apart from suitably qualified priests. In 1772 the French explorer ‘Marion du Fresne’ was killed for breaching a particular ‘Tapu’. In earlier times food cooked for a chief was Tapu, and could not be eaten by an inferior. A chief's house was Tapu, and even the chief could not eat food in the interior of his house. A woman could not enter a chief's house unless a special religious ceremony was performed. (The karakia) An ariki (chief) and a tohunga (healer or priest) were lifelong Tapu persons. Not only were their houses Tapu but also their possessions, including their clothing. Burying grounds (urupa) and places of death (wahi tapu) were always Tapu, and these areas were often surrounded by a protective fence. ~ 9 ~

Two other types of Tapu were ‘rahui’ and ‘aukati’, but ‘Tapu’ itself was the most powerful, the most important, reaching far back into Polynesian life.

‘NOA’

‘Noa’, on the other hand, lifts the ‘Tapu’ from the person or the object. ‘Noa’ is similar to a blessing. Tapu and Noa remain part of the Maori culture today, although persons today are not subject to the same Tapu as that of previous times. A new house today, for example, may have a ‘Noa’ ceremony to remove the ‘Tapu’, in order to make the home safe before the family moves in. Today, ‘Tapu’ observances are still in evidence concerning sickness, death, and burial. ‘Tapu’ is also evident in the Marae and in the Whare. The original reasons for some ‘Tapu’ are unclear today, but other reasons for ‘Tapu’ included the conservation of natural environment. This was seen to benefit the community as a whole.

‘THE GODS’

Material symbols of the gods were used throughout Polynesia. They varied from natural objects, such as stones, shells, teeth, and human hair, to images carved in wood or stone. Clubs and other manufactured objects were used in Samoa and Tonga; carved slabs decorated with feathers in some of the Cook Islands; and carved wooden images in Rarotonga and Aitutaki of the Cook Islands, Society Islands, Australs, Marquesas, Mangareva, Easter Island, Hawaii, and Tonga. In Central Polynesia, the images were termed ‘tiki’, in Hawaii, ‘ki’i’ (tiki). In the Society Islands, the images termed ‘ti’i’ were abandoned as symbols of the gods but were used by sorcerers to represent their familiar spirits (orometua). The gods, represented by wood covered partly or entirely by a wrapping of sennit braid, were termed ‘to'o’. Thus the terms tiki and toko used for the two types of Maori symbols were brought from Central Polynesia by the Maori ancestors. Stone images were made in the Society Islands and Hawaii and they were developed to a large size in the Islands of Austral, Marquesas, and as well Easter Island. Red feathers were the most valuable offerings to the gods in the Society Islands, and through them, divine power was given to the ‘to’o’ symbols to which they were attached. Red feathers were also valued in the Cook Islands as decoration for religious symbols. The beard or collar of red kaka feathers used to decorate the Maori images thus followed a pattern derived from Central Polynesia. The use of three-ply braid in a decorative wrapping ~ 10 ~ around the staff of the Maori images was also an introduction. The pointed lower end for sticking into the ground was present in central Polynesia and very general in Hawaii. The double human head was a common motif on Rarotonga fan handles and in small stone images in the Marquesas. Painting with red ochre was a local development in New Zealand. In the beginning the belief was that the god Tane offered mankind three baskets of knowledge – ‘Nga Kete-o-te-Wananga’. Within these baskets were the stories of creation, instructions concerning magic, etc. The early Maori believe all living things are descended from the Gods, embodied within certain mountains, rivers and lakes. All things have a type of soul, the ‘Wairua’. This is why the Maori have strong spiritual ties to the land. Certain geographical features of New Zealand are important anchors for Maori identity. For example, the Whanganui River has a particular cultural and spiritual significance for the Maori. Mount Ngaruahoe and Mount Ruapehu, both situated in the North Island, are sacred to the Maori.

‘MANA’

Most things contain ‘Mana’ - spiritual essence. Mana is within man himself, land, nature, and also man-made objects. Contact with mana contained objects or beings by non- authorised persons or objects could cause the mana to be drained away. Extremely strict rules of ‘Tapu’ protected ceremonial objects, much filled with Mana. The lizard had a particular significance in ancient Maori mythology. This reptile was considered to be the emissary of the god ‘Whiro’. Whiro represented all that is evil on earth, and brought misfortune on unfortunate tribes. If the gods were angry and wished to kill a man, they would invoke the lizard to enter into a man’s body, in order to eat away his life giving organs. The lizard is also present in art motifs. In this case, the evil powers of the lizard were transformed to a form of protection. Oral tradition says that a house used for high learning - a ‘Whare-Wananga’ - would sometimes have a lizard buried beneath the posts supporting the construction. The spirit would then protect the ‘Whare-Wananga’.

‘THE GOD STICK’S’

In former times, the ‘tiki wananga’, or the god stick, was used for rites. It was usually fashioned in wood with a tiki at its head, and leading to a pointed base. For ritualistic occasions, cords and red feathers adorned the god stick making it become alive, so to speak. ~ 11 ~

LEFT: GOD STICKS.

The spirit of the particular god represented then entered into the god stick, and at this point the god stick became the intermediary between the priest and the spirit with whom the priest wished to make contact. Only priests ‘Tohunga’ or qualified persons could use the god stick. Before calling upon a deity, the priest would either thrust the god stick into the ground, or hold it. He would then call upon the deity concerned to bless or help the tribe. According to some researchers the function of the images, was to render the cultivations and workers tapu during periods of activity. They were stuck in the ground during the time of planting (tokanga); to plant from a basket; when the plants were growing probably weeding, (waerenga;) and digging up the crop (maea). Powerful spells rendered the workers sacred, and they could not leave until the work was finished. In divination, the expert seated himself on the ground and stuck the tiki in the ground, facing him. He tied one end of a strip of flax to the neck of the figure and held the other end in his hand. He chanted his incantations to induce the spirit god temporarily to occupy the image. As he continued his chants, he pulled the string to cause the figure to move and attract the attention of the indwelling spirit to the ritual being chanted. He gave a tug with each request and stuck a piece of wood in the ground to keep tally of his requests.

‘STONE IMAGES’

LEFT: A MAORI ‘TUAHU’ AT HAURAKI, NEAR PUHIRUA, ROTORUA

These stones set in the ground represent the principal gods of the Arawa tribe: Marute- whare-aitu, Rongomai, Ihungaru, and Itupawa. The ‘tuahu’ was the sacred altar of the priests, and here the gods were placated by karakia (chants) and offerings. 2

2 SOURCE: HTTP://WWW.NZETC.ORG/TM/SCHOLARLY/TEI-COWYEST-T1-BODY-D1-D4-D3.HTML

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Figures; made of stone occur more frequently than the wooden images, and they have a wider distribution. They were roughly made, but they served their purpose as a temporary abiding place for the deity or spirit whose aid was required. Mr. Best refers to them as ‘Tauranga atua’ and ‘Taumata atua’, (resting place of gods). Many of them are said to represent ‘Rongo’, and they were placed in the sweet potato plantations. One, named ‘Matuaatonga’, kept in a little house on the island of Mokoia in Lake Rotorua promoted the fertility of the kumara crops. As in many of the smaller Polynesian stone gods, little attempt was made to produce an object of art.

LEFT: THIS QUAINT FIGURE OF A ‘MAORI GOD OF EELS’ WAS DUG UP IN EARLY TIMES WHILST A FIELD WAS BEING PLOUGHED NEAR THE CITY OF AUCKLAND.

From its position when found, it is clearly of great antiquity. It is a relic of the ‘Stone Age’, having been cut by stone chisels, and in its style and character is striking proof of the excellent work done by the prehistoric Maori carver. The body of the eel is carved with great skill, and is exceedingly lifelike. It is carved on a board belonging to an ancient ‘Whare Wananga’ or meeting house. Maori mythology has many references to eels and eel- gods and the capture of eels was always celebrated with religious rites and ceremonies by the prehistoric Maori—both before he went eel-catching and after his return. 3

3 SOURCE: NEW ZEALAND LIBRARIES

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3 INTRODUCING THE CHRISTIAN FAITH

Note: “One of the questions I have often asked myself is “how and when did Christiananity arrive in the Kaihu Valley her districts and by whom”? And so as I researched this controversial topic, I have made some very interesting revelations as follows… It would appear that the first Missionary to visit was John Whiteley in 1834. From his journal he quotes with some amazement… “It is a remarkable fact that in spite of every impediment in the way of missionary fashion” This observation tends to indicate that instead of waiting for the missionaries at Mangungu to come to them, the Kaihu people at the Pa Mt Wesley went to them.

The Missionaries of the different denominations were certainly dedicated with their teachings of the Hebrews writings and the Christiananity faith: if any good came from this then along with the early merchants they paved the way for peace between the early peoples of our country especially between the Hokianga and Kaipara as nowhere in my research have I found that lives were taken at any time as the Europeans settled into this area. Certainly not through inter cultural differences and or ownership of land indifferences anyway. Once again I think the influence of Chief Parore Te Awha played a big part with this as he enveloped the Europeans with open arms and welcomed the change the Europeans brought to the districts. It was interesting to note that as Parore aged and his Ngapuhi mana/power over the districts mellowed younger leaders coming through the ranks from other Hapu showed some disapproval on how they were treated by the crown over land deals, especially, but by this time law and order was in place and the teachings of the Missionaries had, had some influence and so acts of war were disapproved of and the people were able to place their grievances before the courts of the land, whether genuine or not without having to display a physical disapproval…

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LEFT: 1823: REVEREND HENRY WILLIAMS

From Reverend Henry William’s notes ‘Christianity’ may have been introduced to the people of South Hokianga and the Kaihu River Valley by their own people as early as 1825. On one of his long journeys along the coast searching for sites for mission stations, Henry Williams was surprised to discover that he and his message had been anticipated by the explanation of Christianity provided by some Maori people who had learnt about it while prisoners of Hongi Hika in the Bay of Islands. Maori agents, both trained and untrained, played an important role in the spread of Christianity in the 1820’s and the 1830’s.

Williams was born on 11 February 1792 and was baptized on 13 April at Gosport, Hampshire, England. He entered the Navy in 1806, retiring on half pay in 1815 and then he was accepted by the Church Missionary Society, ordained as a priest and sailed for Sydney in 1822. Williams accompanied Samuel Marsden to New Zealand in 1823 and settled at Paihia. He established several mission stations and in 1840 persuaded Maori to sign the Treaty of Waitangi. Williams was created Archdeacon in 1844. In 1846 and 1847 he refused Bishop Selwyn's appeal to surrender land that he had acquired from Maori. As a result, he was dismissed by the Church Missionary Society in 1850. Williams continued to minister and preach to the Maori in his locality and he was reinstated to the Society in 1854. After several years of deteriorating health, Henry Williams died on 16 July 1867.

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1826: THE CONVERSION AND BAPTISM OF CHRISTIAN RANGI BY HENRY WILLIAMS…

Sunday, Sept. 11: Henry: Our old friend seemed better in mind, though in his body he was wasting fast. He looked upon us cheerfully, and expressed his pleasure at our coming. Our conversation was as follows; Henry: “What are your thoughts of your approaching end?” Rangi: “I think I shall soon die: my flesh is all gone off my bones, and I am now nothing but skin and bone”. Henry: “You know this has come upon you in consequence of sin; and every person, whom you see here present, will shortly be the same as you are now: but what do you think of the next place for the soul?”. Rangi: “I think I shall go to heaven above the sky, because I have believed all that you have told me about God and Jesus Christ”. Henry: “But what payments have you to bring to God for your sins against Him?” Rangi: “I have nothing to give Him; only I believe that He is the True God, and in Jesus Christ”. Henry: “Don't you know who the payment for our sins was?” Rangi: “I don't quite understand that”. Henry: “Have you forgot that we told you, that Jesus Christ was the Son of God, and that He came into this world and suffered for us?”. Rangi: “Aye, aye! I remember you told me that before, and my whole wish is to go and dwell in heaven when I die”. Henry: “Do you feel any fear of death?” Rangi: “No, perhaps” Henry: “The man, who believes in Jesus Christ with all his heart and sees his death approaching, feels glad that he is so shortly to leave this body of pain and misery, and the spirit to take its flight to heaven”. Rangi: “I have prayed to God and Jesus Christ, and my heart feels full of light”. Henry: “That is very right: let your heart lay hold continually on Jesus Christ, and God will fill your heart with His good Spirit: the people who are here now may laugh at what we are telling you; but, when they die, and their spirits are gone to the Rainga, (Reinga) they will then cry, being in perpetual torment, and will wish that they had, like you, believed what the White people had said to them: therefore let your mind be continually staid on God”. ~ 16 ~

Henry: “Here all of us present; viz, Messrs’ R. Davis, C. Davis, Fairburn, and myself, consulted, whether the man now before us was not a proper subject for baptism”

When everything was ready, we again called the attention of our sick friend; describing to him more fully the nature of baptism, as an emblem of the cleansing of the heart from sin. I then went through the Service. William Puckey, who has the most thorough knowledge of the language, interpreting certain parts. The name given to our friend was ‘Christian’, an addition to his native name ‘Rangi’: he repeated his name ‘Christian’, several times, with energy. We asked him how he would wish his children to be disposed of, and what should be done with his body after death: he told us that he wished the children to live with us; and, calling his daughter, who now lives with Mrs Davis, to him, said to her… Rangi: “I am going to Heaven, Mary; but Mr. Davis will be your father: be a good girl” Henry: “He wished his body to be removed to our place”. Many Natives were sitting round; and appeared somewhat impressed by what they saw and heard. To us, it was a season of joy and gladness; a period to which I had been looking with great interest. Surrounded by those who would gladly draw him back, he, in the presence of all, and with boldness, declared the darkness which once hung over him, but now the sure and certain hope of soon being in glory. What shall we say to these things? Is not this a brand plucked out of the burning? 4

4 SOURCE: 1.12 LETTERS FROM MARIANNE WILLIAMS

SOURCE: REPORT OF THE REV HENRY WILLIAMS: THE MISSIONARY REGISTER: APRIL, 1826: PP.186-88

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MR. AND MRS. JOHN WHITELEY: 1834 WESLEYAN MINISTER, MILLER AND BAKER

1834: Note: After two days hard walking, John Whiteley and his comrades arrived at Kaihu (Mt Wesley near the Northern Wairoa River), the principal village of Kaipara… note Kaihu was the area at the mouth of the Kaihu River at Mangawhare… Mt Wesley is now the home of the Dargaville Museum…

LEFT: MRS WHITELEY.

Within a year of his arrival to New Zealand the Rev John Whiteley a twenty seven year old miller and baker set out from Mangungu on the Hokianga in February 1834 for the Kaipara. After two days hard walking, he and his comrades arrived at Kaihu, the principal village of Kaipara. There he was pleased to meet all of the principal chiefs of the river- about thirty – who by coincidence were also there. Whitely told Parore Te Awha and the other assembled chiefs all seated in a perfect square the purpose of his visit, with which they were satisfied and pleased. He spent two days at Kaihu before returning to Mangungu with a decided conviction of mind that Kaihu is a very eligible situation for a mission station. He commented with some amazement. “It is a remarkable fact that in spite of every impediment in the way of missionary fashion” This observation tends to indicate that instead of waiting for the missionaries at Mangungu to come to them, the Kaihu people went to them. Whiteley passed through Kaihu again in November 1836 with the Rev Nathaniel Turner on their way to the upper Wairoa to look for a suitable site to establish a mission station for the Rev James Wallis. It was the scarcity of shipping which resulted in Whiteley making another journey between Dec 1838 and Jan 1839. After waiting in vain for a ship at Hokianga to convey him and his family back to his station at Kawhia, Whiteley’s sense of duty induced him to make a journey over land. Leaving Hokianga with a delicate wife and four children Whiteley followed the beach route to Maunganui Bluff. Problems arose in the form of influenza as several of his natives began to complain of indisposition and showed signs of that complaint which was prevailing at the Bay and just starting at Hokianga. Some of them he carried on his horse which he took as far as Kaipara. After three difficult days the party reached Kaihu ~ 18 ~ the first village in Kaipara where the chief reminded Whiteley that “as he was the first missionary who had visited his place five years ago he ought to procure one for him”. On Christmas Eve they left for James Wallis’s mission station at Tangiteroria.

1838: POMPALLIER: THE FRENCH CATHOLIC VICAR

Note: It would appear from my research that Pompallier may have travelled down the Kaihu Valley in 1838 on his way to Mangakahia to visit Chief Te Tirarau. There is no doubt he would have spread the Catholic word during this journey.

LEFT: JEAN BAPTISTE FRANÇOIS POMPALLIER (11 DECEMBER 1802 – 21 DECEMBER 1871) WAS THE FIRST VICAR APOSTOLIC TO VISIT NEW ZEALAND. HE WAS BORN IN LYON, FRANCE. HE BECAME THE FIRST ROMAN CATHOLIC BISHOP OF AUCKLAND.

APPOINTMENT AND VOYAGE

On Trinity Sunday 1835, Pope Gregory XVI created the Vicariate Apostolic of Western Oceania. The priests chosen for Western Oceania were the newly founded French order the ‘Society of Mary’ (Marists) formed by Father Jean-Claude Colin in Lyon. In 1836, the Marists received papal approval and were given the mission of Western Oceania. Pompallier, who had been closely associated with them, was appointed on 13 May 1836 Vicar Apostolic, and consecrated ‘Titular Bishop of Maronea’. Up to this time the Society of Mary had not been officially established and Pompallier as a Bishop did not make his profession with the first priests of the new society, but in every other respect he was a Marist, and was so considered by Rome prior to his appointment. On 24 December 1836, with 4 priests and a brother of the Society of Mary and two of Marcellin Champagnat's Brothers, he sailed from Le Havre, France for Western Oceania and New Zealand on the Delphine. First landing was at Valparaiso Chile. Father Claude Bret died on this leg of the journey. On 10 August 1837 Pompallier and the remaining priests and brothers embarked on the Europa for Tahiti. Europa stopped at Gambier (Mangareva) Island (part of Tahiti) and Pompallier met Bishop Rouchouze, Vicar Apostolic for Eastern Oceania. On 5 October 1837 he sailed for Tonga on the schooner Raiatea. They were refused landing there. Father (later Bishop) Pierre Bataillon and Brother Joseph-Xavier began the mission at ~ 19 ~

Uvea Wallis Island on 1 November. Father Pierre Chanel and Brother Marie-Nizier started the mission at Futuna. Pompallier travelled to Rotuma but was unable to leave anyone there. On arrival in Sydney he was able to learn much about the New Zealand mission from Bishop John Polding.

NEW ZEALAND

On 30 December, Pompallier, Fr Louis-Catherin Servant SM and Brother Michel (Antoine) Colombon sailed for the Hokianga and arrived at the home of Thomas and Mary Poynton on 10 January 1838. Pompallier celebrated his first Mass at Totara Point on 13 January 1838. He immediately set about establishing Catholic mission stations. By 1843 he had established stations in Hokianga, Kororareka, Mangakahia, Kaipara, Tauranga, Akaroa, Matamata, Opotiki, Maketu, Auckland, Otago, Wellington, Otaki, Rotorua, Rangiaowhia and Whakatane. The mission station in Kororareka encompassed the area surrounding what is now known as Pompallier House, Russell. A printing press was imported and, with other Catholic missionaries, Pompallier sponsored the printing of prayer booklets in Maori, some of the earliest Maori publications. A tannery was set up to produce leather with which the pamphlets and books were bound. Marist reinforcements arrived on the Reine de Paix on 18 June 1839: They were Fathers Baty, Epalle and Petit and Brothers Elie Regis, Augustin and Florentin. On 8 December, four more Marists arrived. They were Fathers (later Bishop) Viard, Petit- Jean, Comte and Chevron and Brother Attale.

WAITANGI TREATY

Pompallier was present at Waitangi on the day before and the morning of the signing of the Treaty of Waitangi, which was held across the bay from Kororareka, on 6 February 1840. Pompallier left the gathering after the discussion and before the parties signed. Although he had advised some Catholic Maori chiefs, and was worried the treaty would hamper his mission, he is reported to have pushed for a fourth treaty article, in which the parties would be guaranteed freedom of religion. Having secured the promised freedom he did not stay. A separate Apostolic Vicariate of New Zealand was erected in 1842. Pompallier then became the Vicar Apostolic of New Zealand. In 1846, with Viard already appointed as his assistant bishop, Pompallier set off to Rome to give account of his mission. ~ 20 ~

CONFLICT AND RESOLUTION

As has been stated, the missionaries with Pompallier were Marists as he himself had nearly been. The Marist founder and superior Jean-Claude Colin believed that the Marists in New Zealand were as much subject to him as the Marists in France and could be visited by him and that he could receive reports from them on the state of the mission. Pompallier believed that the only task of the superior of the order was to look into the state of the missionary's soul. Colin could not accept that once his men reached New Zealand they were no longer to be treated as Marists. This attitude gave rise to Pompallier's accusations of constant interference in the life of the mission from Lyon, headquarters of the Marists. Both Pompallier and Colin tended to see the problem from their own point of view. This difference was further aggravated because Pompallier believed that Colin was holding up his allocations of funds in France. This conflict was settled in 1848 when the vicariate was divided into the Dioceses of Auckland and Wellington, with Pompallier as the Bishop of Auckland and Philippe Viard (SM) as the Bishop of Wellington. The Marists accompanied Viard to the new diocese. On 8 April 1850 Pompallier returned from Europe with 2 priests, 10 seminarians and 8 Irish Sisters of Mercy. He became a British subject in 1851; New Zealand was, at that time, a colony of Britain. On 30 December 1860 he returned from Europe with 8 Franciscans, 8 Seminarians, and 4 French women who were intended to start a new order, ‘the Sisters of the Holy Family’. The group included Suzanne Aubert. Amid Pompallier’s difficulties there was another consolation. On 9 March 1852 James and Walter McDonald arrived in Auckland from Ireland. The brothers gave Pompallier great service. They became his loyal lieutenants and good friends and especially assisted Pompallier as diocesan administrators in attending to the Maori mission.

DEATH

Through the 1850’s, Pompallier was based in Auckland. A Street in the suburb of Ponsonby is named after him. In 1868, old and ill he returned to France. Pompallier died in Puteaux, near Paris, on 21 December 1871, aged 69. On 9 January 2001, his remains were exhumed. A contingent of New Zealanders organized a pilgrimage trip in the style of a ‘hikoi’, to return his remains to New Zealand. The ossuary of Pompallier's remains were accompanied 24 hours a day, for six weeks, as they travelled ~ 21 ~ from Otago to Hokianga, where they were re-interred under the altar at St Mary's Church, Motuti, in 2002.

ABOVE: ST MARY’S CHURCH MOTUTI

BELOW: ALTER IN WHICH POMPALLIER IS RE-INTERRED

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NOTES FOR POMPALLIER

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CATHERIN SERVANT

LEFT: FATHER CATHERIN SERVANT, NEW ZEALAND’S FIRST MARIST PRIEST ARRIVED WITH POMPALLIER IN JANUARY 1838. FOR MOST OF HIS FOUR YEARS IN NEW ZEALAND HE LIVED AT PURAKAU ON THE HOKIANGA HARBOUR, WHERE HE WROTE A BOOK PUBLISHED 130 YEARS LATER NAMED “CUSTOMS AND HABITS OF THE NEW ZEALANDERS 1838-1842”.

1845: CHURCH ATTENDANCES

In 1845 George Clarke, a former CMS missionary who had become Chief Protector of the Maori estimated that out of a total Maori population of 110,000 about 43,000 attended Anglican services regularly, 16,000 attended Methodist services, and 5,100 were associated with the Catholic mission. Bishop Philip Viard, the Coadjutor to Pompallier, in 1846 collected statistics which indicated that there were 4,044 ‘Maori neophytes’ at the following mission stations…

Hokianga 550 Kaipara 109 Bay of Islands 100 Whangaroa 225 Tauranga 600 Waikato 1000 Opotiki 600 Auckland 60 Rotorua 1200 Whakatane 600

While this represents a considerable achievement over a period of only eight years, the rate of progress was not maintained. As late-comers the Catholic clergy alarmed the Protestant missionaries, but were unable to overtake them. Moreover the poverty of the mission meant that the missionaries were unable to satisfy the Maori desire for material goods. In 1850 tension between Pompallier and the Superior of the Marist order led to the ~ 24 ~ withdrawal of all Marist missionaries from the north. This led to the virtual collapse of Catholic missionary work in New Zealand. The Marist missionaries were transferred to the new Wellington diocese, where they were directed largely into ministry among the settler population.

HEREMIA TE WAKE: 1838 –1918 CATHOLIC CATECHIST: TE RARAWA LEADER, FARMER, ASSESSOR

LEFT: HEREMIA TE WAKE BELONGED TO NGATI MANAWA, A HAPU OF TE KAITUTAE AND TE RARAWA. HE WAS BORN AT TE KARAKA IN THE HOKIANGA DISTRICT, PROBABLY IN THE 1830S, THE SON OF WILLIAM HOARD (KNOWN TO HIS MAORI FAMILY AS PIRE HOA), A DESERTER FROM AN AMERICAN WHALING SHIP, AND TE OKI, A HIGH-RANKING WOMAN OF TE RARAWA.

The name ‘Te Wake’ came from an early incident in his life. He used to support a man crippled by arthritis, and, to encourage him to walk, would say “wake, wake” (get-up). The name Heremia (Jeremiah) came from his baptism as a Catholic, probably in the 1860’s. An earlier name, Hone (John), indicates an earlier baptism, probably as a Wesleyan. In his youth he worked as a timber worker and flax cutter. He used profits from trade to establish farms for his four brothers and three sisters and their families. In the two years before 1869 10 people were shot in land feuds and revenge killings in Hokianga. They were mostly Ngati Manawa killed by Nga Puhi. In one incident in March 1868, Te Wake led a party of Te Rarawa across Hokianga Harbour to Whirinaki where a block of land was in dispute. Nuku, a man of Ngati Kuri (who were living with Nga Puhi), was shot dead. Te Wake accepted responsibility as leader of his party, although the shot was probably fired by Te Kawau, his younger brother. Te Wake gave himself up to the authorities, expecting a reprimand, but escaped when it became apparent he was going to be tried and probably convicted. War was now imminent between Te Rarawa and Nga Puhi. Two Pa were fortified at Te Karaka and shots were fired across the strait between Te Karaka and Onoke. In June the civil commissioner, James Mackay, and chiefs from other areas came to Hokianga to mediate. Te Wake was persuaded to surrender on a promise of a fair trial. On 14 June he surrendered at Te Karaka and on 20 June was sent to Mount Eden gaol in Auckland. Once subjected to prison life he decided to escape and scaled the prison wall. ~ 25 ~

After some difficulty he reached friendly territory at Kaipara Harbour and returned home. He was later pardoned after representations were made to the native minister by chiefs who believed him to be innocent and by the MHR for Northern Maori, Frederick Nene Russell. In the years following his return Te Wake became a leader of Te Kaitutae and Ngati Manawa at Te Karaka, Whakarapa (Panguru), Waihou (Lower Waihou), Motuti and Motukauri – communities on the north side of Hokianga Harbour. He encouraged the adoption of European farming methods and improvements in housing and sanitation. He became chairman of a local school committee and mail contractor, by boat, for northern Hokianga. He was a farmer and held shares in the ownership of many land blocks in Hokianga. He sold land in 1875 and 1876 but later was against land selling. He had used the proceeds to buy livestock, and established a flour mill at Whakarapa. In 1886 he was appointed an assessor under the Resident Magistrates Act 1867. He was highly valued for his knowledge of Te Rarawa genealogy and traditions and for his commitment to the truth. He was nominated as a parliamentary candidate in the 1880’s, and was a returning officer in the 1884 elections. In 1898 he was one of a number of leading Maori who helped persuade Te Mahurehure of Waima to end their revolt against the dog tax without bloodshed. Heremia Te Wake was deeply committed to the Catholic Church. He was a catechist who instructed the young. In the absence of Catholic clergy from 1873 to 1880 in Hokianga he visited settlements and led communities in prayer: Father James McDonald found Catholicism flourishing in Hokianga on his arrival in 1880. Te Wake's leadership carried over into traditional religion too. Early in the 1900’s he retrieved the bones of ancestors from their caves on Panguru Mountain. Other burial caves in Hokianga had been discovered by Pakeha, who had removed precious objects to the Auckland Museum. Heremia was chosen as having the mana and tapu to move and rebury the remains safely. Te Wake's first wife was Maraea (Maraia) Topia, whom he married probably early in the 1860’s. They had seven children. He later married Kare Pauro Kawatihi. Their first child was Hohepine (Whina), born in 1895; a second daughter, Heretute, was born in 1897. In 1914 Whina took a leading role in opposing the attempt of a Pakeha farmer to drain the mudflats at Whakarapa. Heremia did not want to break the law, but there was a danger that the land would be lost while he sought a legal remedy. Whina led the community in a passive resistance campaign, filling in the drainage ditches as they were dug. Although some of the participants were fined for trespass, through Heremia's representations to the local Maori MP, Te Rangi Hiroa (Peter Buck), the farmer's lease was cancelled and the mudflats remained. Heremia's last years were marred by tension with his sons and nephews over the succession to his leadership. The community at Whakarapa was split and a second marae established. Kare Pauro died in June 1917. Heremia Te Wake died at Whakarapa on 29 November the following year in the influenza epidemic. His daughter Whina became the ~ 26 ~ prominent Maori leader Whina Cooper, who launched the Maori Women's Welfare League in 1951 and organised the Maori land march of 1975. 5

LEFT: WIREMU PATENE (WILLIAM BARTON)

EARLY MAORI CHRISTIAN PREACHER AT THE TIME OF JAMES BULLER 1837

NEWS FROM PAPERS PAST

PEACE AT HOKIANGA

COLONIST, VOLUME XI, ISSUE 1122, 26 JUNE 1868,

AN OLD MAORI'S DEATH

FIELDING STAR, VOLUME XIV, ISSUE 3656,

12 DECEMBER 1918,

5 SOURCE: STEVEN OLIVER.

~ 27 ~

MANGUNGU MISSION STATION, HOKIANGA HARBOUR

LEFT: SKETCH OF BUILDINGS ON MANGUNGU STATION, 6 SHOWING RELATIVE POSITION.

7 BELOW: MANGUNGU TODAY

6 SOURCE: BY MRS KIRK. FROM HISTORY OF METHODISM IN NORTHLAND 1900 BY REV WILLIAM MORLEY

7 SOURCE: HTTP://WWW.HISTORICPLACES.ORG.NZ/PLACESTOVISIT/NORTHLAND/MANGUNGUMISSION.ASPX

~ 28 ~

Under the protection of Ngapuhi leader Eruera Maihi Patuone, Mangungu was established in 1828 as the second Wesleyan Mission station in New Zealand, the first being destroyed in 1827. This house was built in 1838-1839 for the Reverend Nathaniel Turner. As well as hosting Governor William Hobson during the second major gathering for discussing and signing Treaty of Waitangi – where 70 chiefs added their assent before a crowd of up to 3,000 people - Mangungu was the scene for the introduction of honey bees to New Zealand. From 1840 the mission house was occupied by the Reverend John Hobbs and his family. Hobbs had drawn the plans for the house – a single-storey structure in a symmetrical, Georgian style - and supervised its construction from local kauri. They left Mangungu for Auckland in 1855 and the house was moved to Onehunga where it was used as a Methodist parsonage and then sold to private owners. The mission house was returned to the Mangungu site in the 1970’s, restored on behalf of the NZHPT, and opened as a museum in 1977. The house overlooks the Hokianga Harbour and the historic mission cemetery. The building is architecturally valuable for demonstrating early nineteenth-century timber- framed construction techniques, and is one of only a few surviving structures in the country that pre-dates New Zealand's establishment as a British colony in 1840.

MR. AND MRS. JAMES BULLER MISSIONARIES

From James Buller’s Journals he writes of their arrival to the Hokianga and then the Kaipara…

Mangungu… This site was chosen by the Rev. Messrs’ Hobbs and Stack, in 1827, for its central position. It is a small promontory, running out to a point in the river, and flanked by steep hills, covered with dense forest. Several acres had been cleared of the wood. The soil is strong clay, and the surface very uneven. A plain, but substantial, shell of a wooden oblong building stood in the centre. This was the Mission Church. The materials had been sawn, and put together, by native workmen, under European supervision. It held about five hundred people, seated on the floor, after their fashion. The only seats provided were for the Mission families, and these were near the pulpit: On a high pole in the front, hung the bell. ~ 29 ~

To the devout, there was music in the tone of that “church-going bell” which called the dusky natives to the house of prayer. Behind the church were some small rooms: one of which was the printing-office, and the others stores for food. On the same level, and not far from it, was the school-house, a neat structure. Descending from the church, and close to the water’s edge, there was a capacious dwelling- house of one storey, with no claim to architectural style. It was enclosed by a high paling. This had been the residence of Mr. White, but was now vacated for Mr. Turner and his family. A little higher up, and to the left of it, was a raupo (or rush) building, of several rooms. Attached to this was an orchard of apple and other trees. It had a commanding view of the river. This house was allotted to the writer. About a hundred yards to the right there was another, and larger, raupo house, in which Mr. and Mrs Woon, and their family, lived. Close by this was the burial-ground: it was protected by a rude fence, and overshadowed by drooping willows. There were many graves, and a few of them had headstones. Many of the occupants had been drowned in the river. Tufts of rushes grew over this place of sepulchre. Some low huts served as dormitories for the natives, who lived on the station as domestic servants, workmen, etc. By the river-side there was a boat-house. A row of stout piles stretched out to low-water mark. These seemed designed for a wharf, which, however, was never completed. In the erection of the buildings no plan or order had been observed. Neither meadow nor garden met the eye. Flocks of goats wandered over the place. The stiff clay was in heaps here, and pits there. The pathways, from one house to another, were innocent of asphalt or gravel. The name of the station was appropriate--Mangungu, which means broken to pieces.

Turning a rocky point is Otararau. Here was a collection of poor huts, used by the natives when they came, week by week, in their canoes, to the Sabbath worship. In the middle of the river, and in front of Mangungu, is a small island called Motiti, clothed with the koromiko (Veronica). This little island had a picturesque appearance in a dark night, when the natives, with flaring and flitting torches, were spearing fish. Standing by the door of the church, the eye looked up and down the river, taking in its range several of the branches, as well as the trader’s houses at various bends. The bold lookout stretches far away over dark forests, and terminates in the purple haze of distant ranges of mountains, on which the conical peak of Maungataniwha rises in queen like majesty. A large ship, sometimes two or three, might be seen riding at anchor, taking in spars or other timber, and produce. The kauri pine grows extensively in the forests, and as straight as an arrow, to a height of nearly two hundred feet. It is easily known from all other trees, by its tufted tops. ~ 30 ~

Altogether, the view embraced a scene of wild magnificence: a display of Nature's grandeur. Never can I forget the evening when we first landed at Mangungu, amid the all-but- deafening shouts, in what then sounded, in our ears, as a very jargon. Our feet seemed to touch on hallowed ground. There was much joy on the station that night. The arrival of a ship was, at any time, an event, but the advent of missionaries was a ‘red-letter day’ in the calendar of the people. The ample stores of a New Zealand larder were laid under tribute, for our repast. The supper-table invited the discussion of sundry fowls, baked and boiled, of well-flavoured hams, fresh pork, and goat mutton, supplemented with fine potatoes, kumara’s, and pumpkins, together with the steaming tea, enriched with goat's-milk, home-made bread, baked in Dutch ovens, with salt butter, and a variety of jam-tarts and puddings, among which the peach and the Cape gooseberry figured largely. Truly, we had come to a land of plenty, if not to all the refinements of the culinary art. Soyer had not visited New Zealand. Fancy had often drawn an ideal picture of our future home: now we had come to it; and, however illusive the dream we had cherished, there was enough to inspire us with an ardent zeal. Therefore, as we knelt together, that night, around the domestic altar, we “thanked God, and took courage”.

Early Experience… WE were for three years on the Hokianga. My first work was to learn the language of the people. This was no easy task: neither lexicon nor grammar was at hand. It had been reduced to writing; and some portions of the Scriptures, with a few manuals, had been translated and printed. Not having a good ear, I found it difficult to lay hold of a barbarous tongue. With the aid of translations, and by daily intercourse with the natives, I managed to prepare a grammar and a vocabulary for my own use. Ere long I was able to take some part in school instruction.

~ 31 ~

4 INTRODUCING SCHOOLS

1866-67: NATIVE SCHOOL ACTS

In the 1840s and 1850’s, governors and officials encouraged Maori agriculture and subsidized denominational boarding schools that provided education for Maori children in English and European doctors who treated Maori patients. Under the Native Schools Act 1867 and the Native Schools Act Amendment Act 1871, village schools staffed by European teachers and Maori assistants were established in communities willing to provide a site and contribute to the costs. Resident magistrates responsible for law enforcement in Maori districts, also encouraged agriculture and industry and assisted the aged and destitute. As long as McLean was Native Minister special Maori needs and values were taken into account. Maori leaders were employed as assessors in resident magistrates' courts and sat on school committees. During the long depression McLean's system was retrenched and finally dismantled. Although Maori paid rates and taxes Maori communities received very little in return, except teachers’ salaries, until the turn of the century when Young Maori Party leaders encouraged the economic and social amelioration of their people in association with Sir James Carroll and the Liberal government. A programme of health reform was initiated by Maori doctors, nurses and sanitary inspectors through Maori councils under the Department of Health. State assistance was belatedly provided for Maori land development after Sir Apirana Ngata became Native Minister in 1928. After 1935 Labour, in alliance with Ratana, expanded both general and special services for Maori communities.

1894: THE GOVERNMENTS PERSPECTIVE

At the end of 1892 there were 63 ordinary Native village schools, 1 experimental subsidised school (at Waiomio), and 4 boarding-schools receiving Government scholars. The boarding- schools remain as they were. The experiment at Waiomio proved unsuccessful, and has been abandoned. Five ordinary village schools had been closed, and four new ones opened, before the end of 1893, the number being thus reduced to 62, two of which —Waitapu and Matihetihe—are taught by one master, with assistance. The village schools closed were Ahipara, on account of the apathy of the Native people, due, perhaps, to their pursuit of gum-digging; Otamatea, on account of the decay of the Native settlement, and Kerikeri, ~ 32 ~

Tangiteroria, and Matakohe, because the preponderance of Europeans seemed to render it desirable that the work required should be taken up by the Education Board. The new schools are at Otamauru, near Whakatane, Matapihi, across the water from Tauranga, Opanaki, in the Kaihu Valley; and Te Houhi, not far from Galatea and just within the Urewera country The average attendance at each of these schools in their normal state is between 30 and 40, but the latest returns show a small attendance at Opanaki, where fever had been rife, and at Matapihi there is a decline apparently due to the objections offered by an influential part of the scattered population to the Department's choice of a site for a permanent school. The school at Te Kao (north of Mangonui) is about to be reopened, Pukepoto was reopened m April, 1894. A new school was opened at Te Pupuke (near Whangaroa) in April, 1894, a smaller school at Parapara (in the Kaitaia district) in the same month.

The number of headmasters at the end of the year was 51: of headmistresses, 10: of assistants, 44: and of sewing-mistresses, 11. The salaries of head-teachers ranged from £71 to £184, and those of assistants and sewing mistresses from £50 to such very small allowances as £6 or £7. The expenditure in 1893 was £12,488, 11 shillings and 9 pence: made up as follows Teachers' salaries and allowances, £8,725 12s. 7d: boarding-school allowances (including scholarships) and apprenticeship, £1,452 Is. ld.: buildings, fencing, furniture, &c, £669 13s. 7d: repairs and small works, £413 17s. 10d: books and school requisites, £366 3s. 3d: inspection (including travelling), £773 16s. 10d: cost of lantern-lectures, £13 15s. 4d: sundries, £73 10s. 5d. The net expenditure is reduced to £12,405 6s. 3d: by the contribution of £83 5s. 6d. from Native reserve funds. The cost of lantern-lectures is a new item. The sum of, £13 15s. 4d: that appears in the foregoing statement was expended on an experiment tried at three or four schools.

An arrangement has been made for extending the experiment to all the Native schools. Two lectures at least will be given at each school, with very good lantern illustrations in natural history and physiology, with hygienic aims, varied with geographical pictures and other interesting matter. The epidemic of measles seriously affected the attendance at Native schools in 1893, and made heavy demands on the skill and kindness of many of the teachers, who were kept busy dispensing medicines and giving instruction and help in sick-nursing. The average weekly number of pupils belonging to the village schools was 2,220, and the average attendance was 1,585, which is 71.4 per cent, of the number belonging. With respect to race, 10 per cent, of the whole number on the school-rolls are described as half- ~ 33 ~ caste, 16 per cent, as European or inclining to European, and 73 per cent, as Maori or inclining to Maori. Forty-five per cent, of the pupils are above the age of ten years. 8

AN OVERVIEW CENTERED AROUND THE WAIPOUA SETTLEMENT

Soon after the passing of the Native Schools Act Amendment Act 1871, Te Rore Taoho and 22 others petitioned the Crown to establish schools in Te Taita, Opanaki, Waimamaku and Waipoua. Presumably they were willing to provide a school site and contribute to the costs of the teacher's salary and school maintenance which were necessary prerequisites. In 1876 a native school was started at Opanaki/Kaihu but attendance was very variable because people were so mobile. Perseverance and determination earned the Maori community a village school at Waimamaku in 1886 that is before the arrival of the Canterbury settlement settlers. Travelling from Waipoua along the coast on foot or horseback proved impossible because of the distance. Families anxious to have their children educated, boarded them with relatives and friends in Waimamaku. Others stayed at home and worked. Numbers of Waipoua children attending the school varied from year to year, reflecting the practical difficulties of such an arrangement. Rural children boarding away from home added to the family's workload. Largely because of irregular attendance, most of the children known to have attended Waimamaku Native School failed to pass any grades. But Maori parents persisted, demonstrating their determination to have their children educated. State schools were built at Katui in 1897 and Aranga in 1905. Subsequently, to provide primary schooling for the children of construction workers brought in to build a new inland highway linking the Hokianga with the Kaipara, the Waipoua Metal Camp School was established and functioned from 1926 to 1929. Children of permanent residents fortunate enough to have horses then transferred to the Katui School, necessitating a ten kilometre ride at the beginning and end of each day. There is no evidence of any Waipoua settlement children attending these schools. In 1936 the Department of Education promised the Maori people of Waipoua a school but nothing was done. Toa Maihi Paati (Dawson Birch) protested to the Tokerau District Maori Land Board in October 1944: “I'm darn sick of it”. Letters from residents chronicle their efforts to obtain a school. Piipi Cummins offered three acres of her land for a school site in 1940 at which time there were 15 children of school age. The native school inspector visited the site but preferred a more central location. A request for a central site of four acres was made by the Education Board to the then Department of Forestry who by this time was the largest land owner and employer in

8 SOURCE: PRESENTED TO BOTH HOUSES OF THE GENERAL ASSEMBLY BY COMMAND OF HIS EXCELLENCY. 1894.

~ 34 ~

Waipoua. The forest service replied that it was impossible to release the portion of the area referred to, as it was reserved for their administration and a sawmill site. Ata Paniora offered to donate land from his already depleted holdings. Disagreement among officials about the suitability of the site, wartime exigencies and problems of access delayed approval and construction. Meanwhile, Mick Milich, greatly frustrated by the lack of schooling for his and other Waipoua children, transported them over the rough roads to Katui School. Turi Birch was one of these children. Starting school at the age of 13, he recalled with vivid detail his early experiences at Kaihu. The teacher, a Pakeha, could not speak Maori. To help overcome the language barrier a Maori woman from Waipoua, Kahuru Pumipi, was employed as the “interpreter”. She could understand a little English to translate to the children, but she could not speak English, and so could not converse with the teacher or clarify technical detail. The children, though fearful of this new foreign experience, made slow patient progress as they were taught the alphabet letter by letter. Stalemates resulted when the teacher produced a picture of an object unknown to either pupil or interpreter. None of the children from Waipoua knew what a snake was. The picture looked a bit like a tuna (eel) so after urgent conference between the pupils, they took a calculated guess and suggested that the letter “s” stood for “tuna”! At last, in September 1946, the Waipoua Native School opened with a roll of 24. The roll fluctuated year by year. In 1957, the school teacher supervised three students who were taking their secondary schooling by correspondence. They were the first children from Waipoua to reach this level. That year the roll fell to eight pupils. Therefore the contributing district, in accordance with Department of Education policy, decided to close the school in 1958. At this time the pros and cons of rural school consolidation were being widely debated and Waipoua Settlement parents believed that their children would benefit from attending a consolidated school even if this involved long bus journeys each day to and from Aranga School 20 kilometres away. An assistant teacher, appointed to Aranga School to cater for the increasing numbers of pupils, lived in the former school house at Waipoua and drove the school bus. The bus would leave the old school site at 7.45 am and return at 5 pm. Bertha Sowter remembered times when the road was too muddy for the bus to come to the settlement. She then had to walk to the saddle on the Waipoua river road to catch the bus, often poorly clothed and without adequate footwear because they were a large, poor family. She remembered not reaching home until 7 pm. Richard Paniora remembered the long tiring bus rides to and from Aranga School. By the time he went to high school at Maropiu, 40 kilometres distant, the bus only came as far as forest headquarters. He would catch the 6.30 am forest workers truck to the headquarters before catching the three other buses he needed to get to school. ~ 35 ~

The alternatives to long walks or rides to pick up points for buses and the ten to 11 hour school days, were boarding away from home or Correspondence School. But the latter was only a realistic option for English speaking households where an adult was available to assist the pupils and which had regular mail services. The school had been established since 1926 but no special correspondence courses for rural, Maori speaking children had ever been provided. For post-primary education, Waipoua children could attend Maropiu District High School until it closed in 1973. Since then, they have had to attend Dargaville High School and board on a weekly basis at the school hostel. Waipoua families generally have been and are unable to afford the alternative of sending their children to denominational boarding schools, such as Te Aute College and Queen Victoria College.

NEWS CLIPS FROM PAPERS PAST GIVES ANOTHER PERSPECTIVE…

NORTHERN WAIROA

DAILY SOUTHERN CROSS, VOLUME XXVIII, ISSUE 4652, 23 JULY 1872,

~ 36 ~

MAORI ASKED TO GIVE LAND FOR SCHOOLS.

DAILY SOUTHERN CROSS, VOLUME XXVII,

ISSUE 4472, 25 DECEMBER 1871

DAILY SOUTHERN CROSS, VOLUME XXXII,

ISSUE 5310, 19 OCTOBER 1876

DAILY SOUTHERN CROSS, VOLUME XXXII,

ISSUE 5346, 1 DECEMBER 1876

~ 37 ~

MANGAWHARE READY FOR A SCHOOL

DAILY SOUTHERN CROSS, VOLUME XXXII,

ISSUE 5324, 4 NOVEMBER 1876

DAILY SOUTHERN CROSS, VOLUME XXVIII,

ISSUE 4667, 9 AUGUST 1872

~ 38 ~

5 SOUTH WEST HOKIANGA

1837: PAKANAE WESLEYAN MISSION CHURCH AND SCHOOL

ST LUKE’S CHURCH PAKANAE SCHOOL FROM 1909

OPONONI AREA SCHOOL ABOUT 1965

COMMUNITY OF THE SISTERS OF THE LOVE OF GOD (SLG) ST ISAAC’S RETREAT, OPONONI

PAKIA/OMAPERE NATIVE SCHOOL 1874

PAKIA CORRESPONDENCE NATIVE SCHOOL 1879-1898 PAKIA SCHOOL 1890-1911 OMAPERE SCHOOL 1912 OMAPERE CHURCH CENTRE

PAKANAE

PAKANAE WESLEYAN MISSION CHURCH AND SCHOOL 1837 PAKANAE SCHOOL FROM 1909

Pakanae, two kilometres from Opononi, is a small historic Maori settlement. Outside Pakanae Marae stands a monument to Kupe the legendary Maori explorer who discovered New Zealand. Kupe is believed to have settled in the Pakanae area before his journey to Hawaiki to encourage the migration of the Maori people to this land. The legend of Kupe gave rise to the claim that Hokianga is the true cradle of New Zealand settlement.

~ 39 ~

1837: CHURCH AND SCHOOL

Note: The Reverend and Mrs Smales were posted to the Mission Station at Pakanae, on October 21st 1841.

By 1846 the Wesleyan Mission Society had 14 mission stations with 17 missionaries, 345 native helpers, 2,960 church members, and 4,834 children at school in New Zealand. By the time of the Maori Wars in the North there were stations at Mangungu, Waima, and Pakanae on the Hokianga; Tangiteroria and Mangawhare on the Kaipara.

LEFT: PAKANAE WESLEYAN CHURCH AND SCHOOL 1841-1843

SKETCH SHOWS A HOUSE AND GARDEN WITH CIRCULAR DRIVEWAY, WITH HILLS 9 IN THE DISTANCE

APPOINTMENTS

In 1838 the new arrivals, by the ship James were the Revs. J. Waterhouse, J. H. Bumby, Samuel Ironside, Charles Creed, J. Warren.

Mr. Ironside wrote this vivacious description of their reception in the Maori country…

On the tenth day after leaving Hobart we crossed the bar of the Hokianga River, and anchored safely in the stream, a mile or two below our branch Mission station at Pakanae. The Rev. W. Woon was missionary in charge. Soon after we came to anchor a large boat, manned by a Maori crew, was seen coming to us at a racing speed, the rowers apparently in a great state of excitement, roaring at the top of their voices; ‘Ko Te Wunu! Ko Te Wunu!’

9 SOURCE: E-296-Q-151-2[TAYLOR, RICHARD], 1805-1873: REV G SMALES, NEWARK, PAKANAE, HOKIANGA WESLEYAN STATION [1841-1843].

~ 40 ~

In the stern sat a large-framed stout gentleman, the picture of health and comfort. While yet at some distance from the ship, he called out in stentorian tones, “Is that the James?” The Maoris were still yelling “Ko Te Wunu” It was our big friend Mr. Woon come out to welcome us. There had been some joking between the ship's officers and ourselves as to whether we should find anything to eat, or should ourselves be eaten in the strange land. Seeing Mr. Woon so stout, easy, and comfortable, the conclusion was soon unanimously reached that whatever the diet, we should at any rate fare very well.

1839: At the English Conference of 1839 the new recruits who were to sail on the Triton were provisionally appointed to various stations in the South Seas. Among these appointments the Rev. H. H. Turton was to go to Waima: the Rev. G. Smales to Orangatta: and the Rev. T. Buddle to Whaingaroa (now Raglan). There were already resident Missionary’s at these stations and it was felt that, by this means, the new helpers could learn the Maori language and accustom themselves to the new way of life before being sent to charges of their own. After the arrival of the Triton these appointments were altered and one of the last acts performed by the Rev. John Bumby as Superintendent before his tragic death was the following re-arrangements. The Rev. G. Smales was posted to Hokianga while the original appointment of the Rev. T. Buddle to Whangaroa was confirmed. After some months with the Rev. James Wallis at the later station the Rev. Mr. Buddle proceeded inland to the Waipa River where it had been decided to open a new station. The first site chosen for this new station proved to be on tapu ground, so this was abandoned and land, bought at Te Kopua further south. While the Superintendent was in Kawhia prior to starting on his overland journey which proved to end so tragically, he was approached by a chief from Aotea who entreated him to send a missionary to that district. Though an experienced man was not available, the chief pleaded his cause so well that the superintendent appointed the newcomer, Rev. H.H. Turton to that post. Turton had only been in the country a few weeks and had little opportunity of acquiring knowledge of the Maori language or of native customs. He was in no position to erect a mission station, but by travelling back and forth between Raglan and Kawhia, where he could get advice and assistance from more experienced missionaries, he laid the foundations for a mission which brought peace and prosperity to the district until the outbreak of the Maori wars of the 60's.

~ 41 ~

MARY ANNA SMALES

WIFE OF THE REVEREND G SMALES

Mary Anna Bumby was born at Thirsk, Yorkshire in 1811 and in 1838 set out for New Zealand with her brother John Bumby who was to become the new Superintendent of Missions. Her diary covering the period from the day she left her Yorkshire home to the time when her eldest son was born in New Zealand has been preserved by a descendant and makes fascinating reading, but here we are only concerned with that part of it which has some bearing on the events leading up to the establishment of the Mission Station at Aotea. Leaving her home on August 16th, 1838, she and her brother embarked on the sailing ship James at Gravesend which left for New Zealand on September 20th 1838. The vessel reached the Hokianga River on March 18th 1839 and the diary gives a graphic account of Miss Bumby's first impressions of the country in those early days. As mentioned earlier the Triton arrived in May of the following year bringing among others a young single missionary named Gideon Smales. On June 1st Miss Bumby made this entry in her diary… “Had a note from Mr. S. offering me his hand and heart. Know not what to think of it, as I don’t wish to make any engagement of that kind”. At this time her brother was on a tour of southern mission stations and Miss Bumby appears to have been very concerned for his health and safety. She must have had some premonition of impending disaster because; on June 9th she made this entry... “About two o' clock this morning I was awoke by the voice of my brother calling me by my name. I feel very unhappy about him as I am afraid all is not well with him. I thought I saw him standing by my room door, but the moment I looked up he was gone. This appears very strange to me, I hope the Lord will be his keeper and that he will come back in safety”. As mentioned previously the Rev. John Bumby was drowned on June. 26th, and Gideon Smales had the painful task of accompanying the Rev. John Hobbs to Waitemata in an effort to recover the body but they were unsuccessful. Miss Bumby was grief stricken and, under the sad circumstances, it is not surprising that she did not give Gideon Smales his answer to a proposal of marriage until December 22nd, when she made this entry… “Well I have made up my mind after much consideration and prayer to become a Missionary's wife. My soul is deeply humiliated at the thought of the responsibility of such a situation”. ~ 42 ~

And so on December 29th 1840 Mary Anna Bumby was married to Gideon Smales by the Rev. J. Waterhouse at Hokianga. The young couple were posted to the Mission Station at Pakanae and, on October 21st 1841 this entry was made… “By the blessing of God, I was safely delivered of a son. Mr S. and Mrs Young were my only attendants. Mr Smales sent for a doctor who lives about 10 miles off, but he was 2 hours behind time. I had no nurse for the 1st 3 days except Mr Smales and then I had Mrs F White who spent a week with me”. There is only one more entry in the diary relating to a friend who was taking letters to England and then the diary ends though the book is only quarter filled. Apparently the care of children and the work of a missionary's wife left no time for the keeping of a diary. Mrs Smales served her Church, her husband and her family faithfully for 21 more years and died at sea on her way to England on March 22nd, 1862. Their eldest son was christened John Bumby Smales and accompanied his parents to Aotea where he received his early education at their hands. A boy of some talent he painted in 1855 a very clear little water colour of the buildings at his parents Mission Station. This painting is still in the possession of a descendant and is probably the only picture of that station in existence. Later John Smales went to Cambridge University and graduated as a Master of Arts, which was a remarkable achievement for a lad brought up in the wilds of early New Zealand. He died at Whitby, Yorkshire; on September 16th, 1869. A second son, Horatio Hewgill Smales was born to the missionary couple at Hokianga on December 14th, 1842. This boy also accompanied his parents when they sailed from Hokianga to Kawhia prior to taking over the Aotea circuit from the Rev. H.H. Turton. A severe storm was encountered on the way and the cabins were flooded. As a result young Horatio caught a chill and he died at Kawhia on December 1st 1843. ‘In Memoriam cards’ in the possession of descendant’s show that the Smales eldest daughter, Mary Anna, was born at Aotea in September 1844. Later she married a Mr. Samuel Chadwick and died at Hampton Park, East Tamaki on August 29th 1871. Another ‘In Memoriam card’ shows that another daughter, Susannah Jane (Rosie), was born at Aotea on May 12th 1847. Both are buried in the family vault in St. John's Church. A son, Gideon Hewgill, was born at Aotea on October 31st 1848. He was thrown from his horse and killed at Hampton Park, East Tamaki and is buried in the family vault. The third daughter, Felicia Clementina, was born at Aotea on July 11th 1850. She died at Auckland on August 30th 1880 and is buried in the family vault at East Tamaki. The fourth daughter, Sophia Elizabeth, was born at Aotea on April 28th 1852. She married Charles Overton and died at Waipapa, Canterbury, NZ. She was buried in the Prebbleton Cemetery and a son and a daughter lived in Christchurch. ~ 43 ~

An autograph album belonging to Mrs Smales has been preserved and this records the following entry… "The writer is struck with the fact that ten years have passed-away since first he penned a few lines in this memorial. The rush of numerous years has made a great change in his old friend now surrounded by five interesting children. May each succeeding year as it passes away find her increasing in meekness for the inheritance of the saints of light? There may she and her beloved family at last meet to tell the wonders of redeeming love, long as eternal ages roll” 10

EAST TAMAKI: ST. JOHN'S CHURCH

DAILY SOUTHERN CROSS, VOLUME XXIX,

ISSUE 4880, 17 APRIL 1873,

10 SOURCE: WESLEYAN MISSION HOUSE, AOTEA, WAIKATO N. Z. DEC 27TH 1850.

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1842: From, William Wade … 11

“Having sent for my things from Kaikohe and Mr. Turner kindly affording me assistance to take me down the river, I left Mangungu on the morning of January the 9th, in ‘Missionary’ the station boat, for Newark, or Pakanae, another Wesleyan station near the heads of the river, at that time occupied by the Rev. J. Whiteley”

Pakanae: Reports of meetings on Maori church matters: 1873, 1895, 1897, 1898, 1899, 1900, 1902, 1909; Riro Mai. Ohaohatanga £0 8 4

Riro Atu. E toe ana £0 8 4

POVERTY BAY HERALD, VOLUME XXIII,

ISSUE 7601, 2 APRIL 1896

11 “A JOURNEY IN THE NORTHERN ISLAND OF NEW ZEALAND - CHAPTER II: HOKIANGA”… ~ 45 ~

NEW ZEALAND TABLET, VOLUME XVII, ISSUE 8, 14 JUNE 1889, PAGE 7

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ABOVE: ST LUKE’S CHURCH: PAKANAE

RIGHT: INSIDE ST LUKE’S

LEFT: PAKANAE SCHOOL

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PAKIA/OMAPERE

OPONONI AREA SCHOOL 1972

NO CHURCH

COMMUNITY OF THE SISTERS OF THE LOVE OF GOD (SLG)

ST ISAAC’S RETREAT, OPONONI

OMAPERE CHURCH CENTRE

PAKIA/OMAPERE NATIVE SCHOOL 1873 PAKIA CORRESPONDENCE NATIVE SCHOOL 1879-1898 PAKIA SCHOOL 1890-1911 OMAPERE SCHOOL 1912-1972

LEFT: INSIDE OMAPERE CHURCH CENTRE

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NEWS FOR SCHOOLS ON THE HOKIANGA

G. E. Woods, Teacher Native School at Ngawha-Bay of Islands: Subject: Re salary received while teacher at Pakia Hokianga 1874-1881. 1879

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1880

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1880 KAIHU AND PAKIA ARE CLOSED DUE TO LACK OF INTEREST

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1881

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1886

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1887

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1888

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1888

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1889

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1898

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1900

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HOKIANGA NATIVE SCHOOL

DAILY SOUTHERN CROSS, VOLUME XXXI,

ISSUE 5459, 20 FEBRUARY 1875

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1884 PAKIA REOPENED

PAKIA/OMAPERE MAORI AND PUBLIC SCHOOL ENROLMENTS

SURNAME CHRISTIAN SURNAME CHRISTIAN Andrewes Newton Diamond Michael Andrewes Sydney Diamond Peter Andrewes Barnard Diamond John Andrewes Arthur Diamond Mary Andrewes Winnie Diamond Daniel Aramamiha Ella Diamond Rosie Baker Harold Diamond Dora Baker Fairlie Diamond Henna Baker Eva Diamond Rosie Baker Miriri Diamond Crown? Baker Monty Diamond Mydia Baker Bert Diamond Tio Baker Boyd Dick Sarah Baker Noel Dick Maria Barnum John Dunn Joseph Barry Ethel Dunn Maggie ~ 82 ~

Barry Marjorie Dunn Polly Barry Dorothy Dunn Edward Barry Arthur Dunn Tom? Boyce Louisa Dunn Katie Boyce Daniel Dunn Adelaide Boyce Edward Dunn Wattie Bridge Quin Dunn Lenna Bridge Sydney Dutch G David Bridge Charlie Dutch Jessie Bryers Bernice Dysart Margaret Bryers Francis Dyshart William Bryers Queenie Fell Archibald Bryers Matthew Fraser Purvis Bryers William Fraser Hazel Bryers Wiki John Bryers Mary Bryers Alma Chilcott Alice Maud Chilcott Fred Verney Chilcott Arthur Leslie Chilcott Sidney Ernest Clarke Croome? Clendon Maria Dawson Mary Dawson Charlotte Dawson Ronna Dawson Terahia

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MAORI SCHOOLS ARE BENEFICIAL

TE AROHA NEWS 1888

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PARTY HELD IN OMAPERE SCHOOL

AUCKLAND STAR, VOLUME XXV,

ISSUE 145, 19 JUNE 1894

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MARGARET HAURAKI (DUNN) REMEMBERS…

At Omapere Primary School I recall that each of us got a half pint bottle of milk every day. In the winter, we could get a mug of soup. Xmas prize-giving were a huge deal in those days, as were school picnics, Guy Fawkes night, gala days etc. We (our parents I should say) contributed lots of things to the school so that we could get more play equipment or make more play equipment. There are school houses on the original site now, and believe it or not, my brother's partner (soon to be wife) is a school teacher and she lives in the original Omapere School house. My dad somehow obtained the shelter shed from the school and it became part of our garage. The school didn’t have a pool because we were right next to the beach, and every day at the same time, we kids would all trudge down to the beach for a swim. The shoreline was very sandy back then, no rocks like now, and the weather always seemed sunny. It truly was the winterless north back then. The school had two main classrooms, one for primers and the other for seniors to Standard 4. Any higher, you needed to go to Waiotemarama High School. There was a big pot belly stove in the senior room. Headmasters, I've seen many. Jack Maxwell (his wife was the district nurse), Peter Milner, Mr Holland (his daughter was Anna), Martin Watkins, Tim Heath (and funnily enough there was a teacher with a similar name at Opononi Area School when it was first opened. Primer teachers, well Cynthia Hedger was there before time began then Dora and daughter Gayle Lomas. I can't recall the other primer teachers but I'm sure there were more. We had a play centre on the school grounds too. Not sure what happened to that building but there's a different play centre there now. Honestly the place is unrecognizable now that the teacher’s houses are all there. ~ 91 ~

6 WAIMAMAKU VALLEY

WAIOTEMARAMA

CHURCH: ST BARNABAS WAIOTEMARAMA STATE SCHOOL: 1890-1953 WAIOTEMARAMA DISTRICT HIGH SCHOOL ABOUT 1954

Note: From the following school Rolls we have some early surnames… Letts: Bourke: Driffill: Fergus: Livingstone: McLeod: Heavens: Fresse: Jones: Hansen: Lloyd 12…

12 NATIONAL ARCHIVES AUCKLAND ~ 92 ~

1889

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1890

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SCHOOL COMMITTEES

AUCKLAND STAR, VOLUME XXV, ISSUE 106, 4 MAY 1894

AUCKLAND STAR, VOLUME XXXIV, ISSUE 105, 4 MAY 1903

WHOOPING COUGH PREVAILS

AUCKLAND STAR, VOLUME XXX, ISSUE 115, 17 MAY 1899

NORTHERN ADVOCATE, 11 JULY 1912

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NORTHERN ADVOCATE, 29 MAY 1914

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WAIMAMAKU

CHURCH AND SCHOOL WAIMAMAKU VALLEY SCHOOL 1890

LEFT: WAIMAMAKU CHURCH: ST PHILIP.

LEFT: THIS STONE WAS LAID AT THE WAIMAMAKU CHURCH 1931 BY;

AVERILL, MOST REVEREND ALFRED WALTER, C. M. G. (1865–1957).

ANGLICAN ARCHBISHOP OF NEW ZEALAND, BISHOP OF AUCKLAND, BISHOP OF WAIAPU

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REVEREND WIKI TE PAA

EARLY ANGLICAN PASTOR FOR WAIMAMAKU AND WAIROA (KAIPARA)

Reverend ‘Wiki Te Paa’ was the first Anglican Maori Pastor of the Northern Wairoa and Hokianga Maori. It was said that he was an admired and well-loved man who immediately sensed the importance of the Health Councils job. He negotiated successfully with the government during the successful planning and subsidized water supply for his village of Ripia. Pomare praised Ripia which was an important centre for council and church activities for the area as one of the cleanest Kainga in the North. 13

The following address was read by the Rev. Wiki Te Paa, of Waimamaku, Hokianga…14

Appendix I. Address Presented to the Bishop of Auckland, by the Maori Clergy of the Diocese, on December 27, 1887, at Bishops court:

He poroporoaki tenei na matou na nga minita Maori o te Pihopatanga o Akarana ki a te Pihopa. Haere atu e Pa i runga i te rangimarie, kauri a atu te moana nui a Kiwa e takoto na, me te ara tapokopoko a Tawhaki. He mea tika ki ta matou whakaaro kia whai mini matou ki a koe mo tou haerenga ki te whenua o ou matua, ki te whenua i tupu-mai ai te Rongopai ki tenei motu; ki reira whakata ai i tou manawa, inahoki, ko te tekau ma waru tenei o nga tau i mahi ai koe i roto i te Hahi Maori. He nui to matou whakamoemiti mo to kaha ki te haere ki te tirotiro i a matou: kahore hoki tctahi kainga rahi i kore e taea e koe; timata mai i Parenga- renga, putanoa ki Waikato, ki Taranaki, poto katoa i a koe te haere. E rua tahi ahua o nga hipi o te kahui e hepara nei koe, he Pakeha, he Maori: hcoi, rite tonu tau whangainga i a matou tahi, kihai etahi i whakatikia; koia nei ta matou whakapai ki a koe. I tou taenga mai, tokoono anake nga minita Maori o tenei [367/368] Pihopatanga; i muri iho i enei kotahi tekau ma wha o an i whakaminita ai. O aua minita e rua tekau, tokorima kua tae ki to ratou okiokinga, tokorua kua puta ki tetahi atu Pihopatanga.

13 SOURCED: FROM MAORI HEALTH COUNCIL RECORDS.

14 SOURCED FROM; OUR LAST YEAR IN NEW ZEALAND, 1887 BY WILLIAM GARDEN COWIE, D. D., BISHOP OF AUCKLAND

LONDON: KEGAN, PAUL, TRENCH & CO., 1888. (SEE PAGE 287)

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Tenei ano hoki tetahi mea e mihia nuitia ana e o tatou ngakau, ko te ngaronga atu o te hunga tokotoru i tenei tau, na konei matou i rite ai ki te "kahuinohinohi" i tou aroaro i tenei ra. I tou taenga mai he torutoru nga wliare karakia; a, i naianei kua kapi katoa te takiwa o Hauraki tae noa ki Parengarenga i nga whare karakia papai; he tohu katoa enei e mohiotia ai i tupu te Hahi i aua tau tekau ma waru. Ahakoa, tenei ano ia etahi takiwa i roto o Te Pihopatanga kahore ano i hokimai ki te whakapono; ki te whakaaro iho e tata ana te taima c tahurimai ai etahi wahi o Waikato. Na, e Kara, pouri rawa matou i to matou rongonga ai e hoki ana koe ki Ingarangi; a oti atu. Otira, kua rongo matou i to kupu ki te Hinota tera ano koe e hokimai, na konei i marie ai o matou ngakau. Te take o te pouri, (i) He aroha ki a koe, (2) He wehi kei ara mai tetahi kingi kihai i mohio kia Hohepa. Na, me whai kupu mihi ano matou ki to matou whaca ki a Mihi Kaui. Kanui hoki tona kaha ki te haere ki nga kainga Maori me tona whai whakaaro ano ki o matou hoa wahine me a matou tamariki. Tena koe e Mihi Kaui, e to matou whaea atawhai. Haere atu i runga i te rangimarie; kci wareware koe ki enei tamariki au. He kupu mihi ano tenei na matou ki a korua tamariki na te mea i whanau ratou ki konei, na kona i whanaunga ai ki a matou. Haere atu e tamarama me o tatou matua. Heoi ra e Kara, haere atu me te man atu i te aroha o nga Maori o to Pihopatanga. Ma Ihowa koutou katoa e hipoki ki raro i ona hou, a ki raro ki ona parirau koutou piri ai. Ma taua Hepara nui o nga hipi koutou e manaaki e tiaki i te. moana, e whakahoki mai ano i runga i te rangimarie i runga i [368/369] te ora Koia na ta matou e tumanako ai, e inoi ai. Ahakoa na matou na nga minita tenei poroporoaki, na te iwi katoa o te Hahi Maori. Na o tamariki Maori aroha I roto I a te Karaiti… Heta Tarawhiti. Hohua Moanaroa, Wiremu Turipona, Matiu Kapa, Reihana Kamiti, Wiki te Paa, Hemi K. Taitimu, Wiremu Hoete Matete, H.T. Papahia, Hare Reweti Hukatere, Herewini Nopera Paerata, E.B. Karaka.

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WAIMAMAKU

Reports of meetings on Maori church matters: 1873, 1895, 1897, 1898, 1899, 1900, 1902, and 1909…

Riro Mai. £ s. d. Ohaohatanga, 1893 0 12 6 Ra waho 2 15 3 £3 7 9 Riro Atu. £ s. d. Waina 0 2 6 Reimana 2 10 0 Perehitanga Hinota 0 2 6 Maramataka 0 2 6 Kawe Rongopai 0 2 6 Tahua Atirikonatanga 0 7 9 £3 7 9

EARLY MAORI PASTORS 1880

WHENUAHOU, WAIOTEMARAMA, WAIMAMAKU

Waimamaku Ihaka Peneti Waimamaku Rewiri Tiopira Waimamaku Wiremu Tuwhare Taita Pene Tikinui Waipoua Wiremu Moetara Waipoua Meinata te Karauna Waiwhatawhata Taniora te Kowhai ~ 104 ~

Kokohuia Taimona Pita Takiwa o Waimamaku:—Rev. Wiki te Paa. Waimamaku Ihaka Peneti Waimamaku Wiremu Tuwhare Waimamaku Mehaka te Pona Taita Pene Tikinui Taita Rihari te Ahi Waipoua Wiremu Moetara Waiwhatawhata Taniora te Kowhai Kokohuia Taimona Pita

WAIMAMAKU Atirikonatanga o te Waimate Takiwa o Waimamaku:—Rev. Wiki te Paa.

REPORTS OF MEETINGS ON MĀORI CHURCH MATTERS, 1872-1888

Riro Mai. Riro Atu. £ s. d. £ s. d. Ohaohatanga 4 14 10 Turoro 0 10 6 Waina, ropi pere 0 9 0 Maramataka 0 2 3 Horoi wharekarakia 0 15 0 Reimana 0 10 0 Toenga 2 8 1 £4 14 10 £4 14 10

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WESLEYAN METHODIST CONFERENCE

WANGANUI HERALD, VOLUME X,

ISSUE 2691, 28 JANUARY 1876

WESLEYAN MINISTERS FOR 1868

DAILY SOUTHERN CROSS, VOLUME XXIV,

ISSUE 3309, 24 FEBRUARY 1868

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WESLEYAN CONFERENCE

BRUCE HERALD, VOLUME XVII,

ISSUE 1614, 27 JANUARY 1885 ~ 107 ~

REPORTS OF THE NATIVE AFFAIRS COMMITTEE, 1881…

No. 173 of 1881.—Petition of Wiremu Patene and Aperahama Patene. Petitioners say that in 1879 they petitioned concerning a house of theirs which a European named Lazure had burnt down in April, 1879, and that the loss sustained was £350. They pray for redress. I am directed to report as follows:— That the petition of 1879 was a letter to the then Native Minister (Mr. Sheehan), to which there seems to have been no written reply, though there was a verbal reply that Government would favourably consider a formal application to make good a portion of the loss. The Committee would recommend that Government should now consider the case, with a view to giving effect to such promise. 22nd July, 1881.

REPORTS OF THE NATIVE AFFAIRS COMMITTEE, 1881…

[TRANSLATION.] — NO. 173 OF 1881.—PUKAPUKA-INOI A WIREMU PATENE ME APERAHAMA PATENE

E Ki ana nga kia-pitihana no te tau 1879 ka pitihana raua ki te whare mo to raua whare i tahuna e tetahi pakeha e Rahua (Lazure) i Aperira 1879, a ko a raua taonga i pau e £350. E inoi aua raua kia puta tetahi ora kia raua.

Kua whakahaua ahau kia ki penei:—

I tuhia e nga kai-pitihana ki a Te Hiana Minita me te Taha Maori tetahi reta i te tau 1879, a kihai i tuhia atu he whakahoki ki taua reta; engari i whakahokia a-wahatia atu tera ano te Kawanatanga e whakaaro pai ki tetahi tono kia utua tetahi wahi o aua mea i ngaro ra. Heoi ka whakahau te Komiti kia tahuri te Kawanatanga i naianei ki te whiriwhiri i taua tono hei whakamana i te kupu i whakaaetia ra.

22 Hurae, 1881

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REPORTS OF MEETINGS ON MAORI CHURCH MATTERS, 1872-1888… TAKIWA O WAIMAMAKU:—REV. WIKI TE PAA

Waimamaku Ihaka Peneti Waimamaku Wiremu Tuwhare Taita Pene Tikinui Waipoua Wiremu Moetara Waiwhatawhata Taniora te Kowhai Kokohuia Taimona Pita

REPORTS OF MEETINGS ON MAORI CHURCH MATTERS, 1873, 1895, 1897, 1898, 1899, 1900, 1902, 1909…

WAIMAMAKU Riro Mai. £ s. d. Ohaohatanga, 1893 0 12 6 Ra waho 2 15 3 £3 7 9 Riro Atu. £ s. d. Waina 0 2 6 Reimana 2 10 0 Perehitanga Hinota 0 2 6 Maramataka 0 2 6 Kawe Rongopai 0 2 6 Tahua Atirikonatanga 0 7 9 £3 7 9

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WAIMAMAKU/WAIMAMUKU MAORI SCHOOL: 1886-1890

Perseverance and determination earned the Maori community a village school at Waimamaku in 1886 that is before the arrival of the Canterbury settlement settlers. Travelling from Waipoua along the coast on foot or horseback proved impossible because of the distance and so families anxious to have their children educated, boarded them with relatives and friends in Waimamaku. Others stayed at home and worked. Numbers of Waipoua children attending the school varied from year to year, reflecting the practical difficulties of such an arrangement. Rural children boarding away from home added to the family's workload. Largely because of irregular attendance, most of the children known to have attended Waimamaku Native School failed to pass any grades. But Maori parents persisted, demonstrating their determination to have their children educated.

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BELOW: SOME OF THOSE WHO PETITIONED FOR A NATIVE SCHOOL FOR WAIMAMAKU…

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1881

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X MARKS THE SPOT FOR A POSSIBLE SITE FOR THE SCHOOL

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FOUNDATION PUPIL: MARAMA RUSSELL

NGA PUHI AND TE ROROA TOHUNGA, MIDWIFE, WOMAN OF MANA

A foundation pupil in 1886 of the Waimamaku Maori School, Marama is believed to have had little formal education, spending the greater part of her formative years assisting in the running of her father's home. She had only a limited understanding of English. Marama Moetara was born, probably in 1875 or 1876, at Waimamaku, a coastal Te Roroa village on fertile land a few miles south of Hokianga harbour. She was the youngest of four sisters and two brothers, including the chief Iehu Moetara. Her father, Hapakuku Moetara, also known as Tuohu Moetara, was a leading chief of Ngati Korokoro and Te Roroa, a magistrate's court assessor and a member of the first Hokianga County Council. Her mother, Mere Hira, was a daughter of Te Hira Te Kawau and a grand- daughter of Apihai Te Kawau, principal chief of Ngati Whatua at Orakei. Her paternal grandparents were Rangatira Moetara of Ngati Korokoro, a signatory to the Treaty of Waitangi, and Te Hana, niece of the paramount Te Roroa chief and seer Taoho. Marama was reared in a Maori Christian community which had accepted the Pakeha way but sought to adapt it to Maori custom. She witnessed considerable cultural change in her childhood. Her family shared local misgivings at the loss of mana arising from widespread land sales and organised Pakeha settlement, the social effects on Maori of the liquor trade, and continuing breaches of the Treaty of Waitangi by the Crown.

WAIMAMAKU VALLEY SCHOOL FROM 1889

A contract for building the school house had been let to a Mr Morris of Auckland at the end of 1888 and by the beginning of March 1889 the building was so far forward that a meeting of the Canterbury settlers association was held in it. Mr Tonks was employed to grub up two acres of standing tea-tree that had been left, and burn all the fallen stuff, a levy of 1 shilling each on the members being struck to pay him. A logging bee was held to get the two acres cleared into order. By the beginning of April the school was finished, but was not officially opened until June.

A school committee had been elected with Mr Robert Darlow as Secretary, and they called a meeting of settlers on May 15th to arrange for a fitting celebration. Messrs Darlow, Bougen, Lowe, R Page, and the Hall brothers were appointed an executive committee, and those present each promised 3 shillings towards the expenses. Mr Barney G Howe the storekeeper had already promised 10 shillings, Reupen a Hoani 5 shillings and all the beef needed for the feast was offered by the Maoris. As the school was to be not only an educational building, but their town hall, church, meeting place and club room as well, the visible symbol of their communal life. With an eye to the full moon, June the 6th was fixed as the date. Everyone near and far were invited and everyone who could came. There was a good deal of musical talent, both in the settlement and from Omapere, and the programme for an isolated country area was remarkably good. The violin played by Mr McKie, the Omapere school master gave great pleasure and the Omapere residents provided fine music. During the concert rain commenced to fall and the wind to rise, and when it concluded the older people especially those who had to cross the Taita stream over which there was yet only a temporary bridge ~ 175 ~ prudently went home. But the younger ones cleared the room and danced the night out with spirit and enjoyment in defiance of the elements. The Taita kept rising and in the early hours of the morning the stream became impossible to cross and the dancers were marooned in the school until the next day when the wind and rain droped but it was evening before some of them reached home. When the accounts of the celebration were made up there was a debit of 27 shillings and six pence, which was paid out of association funds. Mr Hook was a teacher of the old type, who agreed with Solomon as to the rod and the child, and held that the foundation of all education was a thorough grounding in the three R’s. The new educational ideas and the science teaching Mr Winkelman was so keen on: he tolerated as fads the old educational ways were good enough for him. Yet on the whole he was a good school master, one who taught well within his limits, and was as well liked by his pupils as the school masters of the old school usually were. He kept his position for some years until his section was brought under cultivation, when he retired to take up the interesting task of farming. The first dux of the school was John R Page son of Robert Page who went on to be engineer for the Manukau County Council.

NATIVE SCHOOL

At a meeting of the association 14 March 1888 Mr Hanham offered to run a weekly mail service from the native schoolhouse where a post office was now open, for a payment of sixpence every four weeks from each man, the association guaranteed to pay. Letters from houses east of the school reserve to be left at Mt Hanhams house by eight o’clock each Wednesday morning, he to collect letters from Mr Hooks place downwards and deliver the incoming mail as far as Mr. Darlows. This offer was accepted and the mail service started. When the school was epened the school master became postmaster. In 1889 Mr C P Winkelman came to Waimamaku as native schoolmaster. In spite of his German name Mr Winkelman was a typical Yorkshire man, shrewd energetic, with considerable amount of ability and a very firm belief in himself. He had received a good education and had qualified as a chemist and druggist and spent some time as a medical student. He came to New Zealand intending to go sheep farming but went teaching instead. He got interested in the Maori and entered the service of the Native Department and after some years was posted to the Waimamaku Valley native school. He retained a keen interest in medicine and science and his medical knowledge was placed freely at the service of the settlers and Maori who had no doctor closer than Rawene.

The first recorded religious service was held on 1st Oct 1888 the preacher being a Methodist the Rev Thos A Joughin. When the school was opened services were held there regularly for years by Mr Fell a settler near the Hokianga Harbour. He was always welcome visitor to the settlement and his services were well attended and held in fond and pleasant remembrance by many. “He kept on the sunny side of religion and lived it out.” said one of his friends “no bad epitaph for any man”.

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Devotion given by Methodist Missionary Mr G Pearson of Rawene who travelled 20 odd miles often under difficult conditions to meet the physical moral and spiritual needs of the settlers,

A Sunday school was started with six pupils Easter 1889 by Miss Lowe now Mrs Froggatt it grew in numbers Mrs Hanham, Lily Bracey and Dave Fell were others. The building of a church was discussed for many years and then finally in Jan 24th 1931 a Methodist church was opened Rev Don Hickman Mr R Parlane were the instigators. Mr T J Hallahan gave the land at the far end of Taita Road.

ORIGINAL SETTLERS

Mr and Mrs James Morrell Mr and Mrs Robert Page Mr and Mrs Frederick Bracey. Mr and Mrs George White Mr and Mrs Joseph Bougen Mr and Mrs Walter Heaven. Mr and Mrs Andrew Corfield Mr and Mrs Chris Hanham Mr and Mrs Henry Lowe. Mr and Mrs John Hook Mr and Mrs Robert Darlow Mr and Mrs James Page. Mr and Mrs Isaac Tonks Mr Frank Hall Mr Earnest Hall. SUBSEQUENT SETTLERS Mr and Mrs Jesse Powick Mr and Mrs Frederick Mohring. Mr and Mrs Robert Parlane Mr and Mrs T Drewett Mr and Mrs Harry Money. Mr James Martin Mr and Mrs George Hedger Mr and Mrs Herbert Mason. Mr and Mrs Frederic Hall Mr and Mrs Arthur Tucker Mr Charles Tucker. Mr and Mrs Samuel Mr and Mrs H McMullien Mr William McMullien. McMullien Mr and Mrs Benjamin Mr A P Brown Mr and Mrs Norton. Goodwin Mr Anderson Mr and Mrs A V Pettman Mr C Doar. Mr P Pederson Mr T J Hallahan Mr and Mrs E D Jones.

On the 10th March 1889 the first marriage was solemnised between William Robert Young and Laura Pamela Heaven at Waimamaku. The officiating minister was the Rev Thomas A Joughin, Wesleyan in the dwelling house of William Heaven.15

15 SOURCE: HISTORY OF WAIMAMAKU GEORGE WHITE SENIOR 1941

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WAIMAMAKU VALLEY SCHOOL: 1890

EARLY SCHOOL PUPILS Nouell: Hook: Bracey: Corfield: Tonks: Bougen: Page: Lowe: Darlow: Hanham: White: Morrell. 1889

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THE SPECIAL SETTLEMENTS AT HOKIANGA

TE AROHA NEWS, VOLUME IV,

ISSUE 200, 23 APRIL 1887

AUCKLAND STAR, VOLUME XIX,

ISSUE 41, 18 FEBRUARY 1888

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THE PREMIER'S TOUR

HONOURABLE MR. SEDDON MEETS

MAORI SCHOOL COMMITTEE

OTAGO WITNESS, ISSUE 2092, 29 MARCH 1894

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Maori played a significant role in Church matters in this area as these records show from 1886 …

He Whakaatu I Nga Mahi, I Nga Aha Noa O Te Hahi Maori O Te Pihopatanga O Akarana I Te Tau 1886 Financial Accounts For Donations

Nga Te Pariha. Te hunga tango Hapa. Te hunga i tae ki te Karakia. Nga Marenatanga. Nga Nehunga. Iriiringa.

Nga ohaohatanga me nga kohikohi. Nga Te hunga tango Te hunga i tae ki te Nga Nga Te Pariha. Iriiringa. Hapa. Karakia. Marenatanga. Nehunga. Kawe i te Mo nga mea o te Pariha Rongopai. ake.

£ s. d. £ s. d.

Parengarenga 14 130 340 1 11 2 3 0 30 19 0

Ahipara 15 120 381 2 10 4 0 23 10 4

Kaitaia 18 70 275 3 12 2 18 1 85 16 3

Oruru 14 85 280 4 10 1 2 6 17 7 1

Hokianga 14 85 280 4 10 0 7 0 16 13 7

Waimamaku 29 174 640 5 8 0 15 0 235 15 7

Kaikohe 64 113 902 2 18 1 8 5 43 16 2½

Waimate 20 172 550 1 25 0 12 6 115 14 10

Paihia 48 127 446 2 9 0 10 0 29 18 4

Whangarei 15 45 407 2 6 0 5 0 17 9 6

Kaipara 25 75 550 2 4 0 0 0 35 14 1 Waiheke

MAORI CHURCH AGENTS 1899 Takiwa (District) o Hokianga:—Rev. Hone T. Papahia. Waiparera Herewini Te Toko Ruka Te Huru Heta Rawiri Poutawhera Eparaima Tohuora Hapeta Te Puku Waikeri Aperahama Pukeroa Hautapoki ~ 192 ~

Tono Ihaia Anaru Ngawaka Manukau Hemi Hui Henari Mete Tatana Hunia Hura Komene

Waipoua Wiremu Moetara Pohe Paniora Pakanae Meinata Karauna Pawarenga Kereama Wikiripi Noa Pene Herekino Hapurona Hoori Riki Parai Waimamaku Peneti Pana Reupana Tuoro Rapata Te Huia Nutana Taurere Takiwa o te Wairoa, Kaipara:— Rev. Wiki Te Paa. Te Wharau Waaka Te Huia Ripia Hohapata Te Aunui Haimona Rewa Orikena Whakawahi Parirauewha Meinata Karamu Netana Miru Hone Paraone ~ 193 ~

Hare Peka Hohaia Te Kowhai Arapeti Paikea Taita Pene Tikinui Hau Hepata Tiatoa Paniora Kapehu Hetaraka Te Koni Koroniria Kaipuke Wiremu Nepia

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7 WAIPOUA SETTLEMENT

CHURCH SERVICE

WAIPOUA METAL CAMP SCHOOL 1926-1929 WAIPOUA MAORI SCHOOL 1946-1958

Note: These schools overlap into the 1900’s but because some were short lived I thought I would add their information now and not in a later Journal 1900-1950.

CHURCH SERVICE AT WAIPOUA

It would appear that church service was given at Waipoua during the late 1800’s possibly by Reverend Wiki Te Paa 1845 – 1919. The congregation was represented by Wiremu Moetara and Meinata Te Karauna.

No. 109, Sess. II., 1887.—Petition of Wiremu Rangatira Moetara and 58 Others…

Petitioners complain of the heavy expense they are put to in the case of a marriage by a Registrar in the shape of fees. I am directed to report as follows: That as the petitioners do not appear to suffer any great hardship from the marriage-laws the Committee has no recommendation to make. 30th May, 1888

Translation…

Pukapuka-inoi a Wiremu Rangatira Moetara me etahi atu e 58.

E Whai kupu ana nga kai-pitihana mo runga i te nuionga utu e tonoa ana ina marenatia ratou e te Kairehita. Kua whakahaua ahau kia ki penei: E Kitea ana kahore e nui te mate e tau ana ki runga i nga kai-pitihana i runga i nga Ture Marena no reira kahore he kupu a te Komiti. ~ 195 ~

30 o Mei, 1888

No. 110: Sess. II.—Petition of Wiremu Rangatira Moetara and 58 others…

Petitioners pray that the Native Land Administration Act may be repealed, as its provisions bear very heavily on the Maori race. I am directed to report as follows: That, as the Government have already intimated legislating in the direction asked for by the petitioners, this petition be referred to them for consideration.

1872-1888 WAIPOUA; REPORTS OF MEETINGS ON MAORI CHURCH MATTERS

Riro Mai. Riro Atu. £ s. d. £ s. d. Ohaohatanga 7 2 6 E toe katoa ana 9 12 6 Takahi Hapati 2 10 0 £9 12 6 £9 12 6

WAIPOUA METAL CAMP SCHOOL

The Waipoua Metal Camp School was established and functioned from 1926 to 1929. After this School closed children of permanent residents fortunate enough to have horses then transferred to the Katui School, necessitating a ten kilometer ride at the beginning and end of each day.

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SCHOOL ROLL 1928

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WAIPOUA MAORI SCHOOL

At last, in September 1946, the Waipoua Maori School opened with a roll of 24. The roll fluctuated year by year. In 1957, the school teacher supervised three students who were taking their secondary schooling by correspondence. They were the first children from Waipoua to reach this level. That year the roll fell to eight pupils. Therefore the contributing district, in accordance with Department of Education policy, decided to close the school in 1958. When construction of the Waipoua Native School commenced in 1946, neither the Tiopira road nor the right of way from it to the school site had been formed and metalled. Permission was sought from the forest service for the building contractor to use forest service roads and given, on condition that any damage to roads is repaired. Access was also allowed by a more straightforward route across what is known as “the horse paddock” along the riverbank through forest service land. Following one delivery, settlement residents and the contractor were denied use of the state forest road by being refused a permit and a locked gate barred access to the school site until the road was sufficiently dry to prevent “cutting up”. This caused considerable concern to residents about what could be done in case of sickness. In 1946 Katui storekeepers Mills and Schroeder, competing with the Donnelly's Crossing store which paid Mick Milich to take supplies to families at the settlement, also had difficulties obtaining a permit. That year residents made further approaches to the council and the school teacher, Mr Stevens, wrote on their behalf… The only access we have to the main road, a distance of six miles, is by private road maintained and controlled by the State Forestry Dept. This we may use only at their discretion. Whereas, there is formed another road to Katui from here which only requires grading and metalling to make a very useful road. This settlement I might stress is a very fertile valley and in the past a large number of cows have been milked, but as the cream had to [be] packed out by horse a distance of seven miles to the main road before the delivery of the cream, the resultant grade of cream was so poor and rejections so frequent that it became unprofitable. Thus herds have now been turned out and practically nothing comes out this valley. The settlers assure me that with an access road they are willing and desire to start production again. One settler still has his milking machine plant. The completion of the road for use would also enable us to have a much needed regular grocery delivery, without the grocer having to depend on the State Forestry road, entrance through which is sometimes refused.

The registrar of the Native Department at Auckland thought that the forest service might cooperate in forming and metalling an access route. He agreed with recommendations made by the resident engineer of the Department of Public Works, that with the cost and the desirability of forest service having some control over traffic throughout the plantation areas, access via the road past forest headquarters should be maintained. He thought… This causes no hardship to the settlement people or visitors, beyond the formality of asking permission to use the road. In the case of the regular users, this permission does not need to be renewed. The registrar also suggested that a more formal arrangement be made with the forest service but no further action was taken. As a result, when the forest service officials did see the resident engineer's report, they were influenced by his remarks and did not take any steps to legalise the road. ~ 201 ~

In 1949 when Waipoua Nathan returned to the valley and worked as a bulldozer driver for the forest service, the road had developed as far as the settlement and settlement residents were able to drive right down or alternatively walk down from the top of Nathan's road. Throughout the 1950s a number of meetings were held between forest service officials and settlement residents at which it was ultimately decided to seek the legalisation of the road via the headquarters in place of the Waipoua Settlement road which was in a poor state of repair and impassable during wet periods. The route past forest headquarters was then being realigned, widened and metalled. Between forest headquarters and the settlement, roads were being upgraded to service work in the exotic plantation. At this time Waipoua Nathan pushed through a number of the roads including the road out to Kawerua and Nathan's road as a fire precaution.

WAIPOUA CHILDREN ATTEND ARANGA

1958: At this time the pros and cons of rural school consolidation were being widely debated and Waipoua Settlement parents believed that their children would benefit from attending a consolidated school even if this involved long bus journeys each day to and from Aranga School 20 kilometres away. An assistant teacher, appointed to Aranga School to cater for the increasing numbers of pupils, lived in the former school house at Waipoua and drove the school bus. The bus would leave the old school site at 7.45 am and return at 5 pm.

Bertha Sowter remembered times when the road was too muddy for the bus to come to the settlement. She then had to walk to the saddle on the Waipoua river road to catch the bus, often poorly clothed and without adequate footwear because they were a large, poor family. She remembered not reaching home until 7 pm. Richard Paniora remembered the long tiring bus rides to and from Aranga School. By the time he went to high school at Maropiu, 40 kilometres distant, the bus only came as far as forest headquarters. He would catch the 6.30 am forest workers truck to the headquarters before catching the three other buses he needed to get to school.

The alternatives to long walks or rides to pick up points for buses and the ten to 11 hour school days, were boarding away from home or Correspondence School. But the latter was only a realistic option for English speaking households where an adult was available to assist the pupils and which had regular mail services. The school had been established since 1926 but no special correspondence courses for rural, Maori speaking children had ever been provided.

For post-primary education, Waipoua children could attend Maropiu District High School until it closed in 1973. Since then, they have had to attend Dargaville High School and board on a weekly basis at the school hostel. Waipoua families generally have been and are unable to afford the alternative of sending their children to denominational boarding schools, such as Te Aute College and Queen Victoria College.

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SOURCES/BIBLIOGRAPHY

Note: A very special thanks to my Daughter Johanna Thomas-Mold whose brilliant mind helped me in so many ways with my computer and layouts for my journals… and I do apologize if I have missed acknowledging anybody who has helped with any source of knowledge and or photos throughout my journal’s…

A dictionary of Maori place names by A W Reed 1961.

A dictionary of the Maori language by H W Williams 1985.

Archways.

BDM Britain.

BDM New Zealand.

Boswell, J. (1955). Dim horizons. Christchurch, N.Z.: Whitcombe and Tombs.

Cyclopaedias’ of New Zealand.

Dargaville Museum, Genealogy and Archives

Early Northern Wairoa – John Stallworthy 1916.

Family search IGI.

From Hokianga Exhibition – Early Bibles in Māori.

From Ship List Early Aotea Shipping.

From Some Historians Deceived | NZETC.

Gilsemans, I. (n.d.). Gilsemans, Isaac: A View of the Murderers' Bay. National Library of Aotea. Retrieved August 7, 2012, from http://find.natlib.govt.nz/primo_library/libweb/action/dlDisplay.do?dscnt=0&dstmp=134438684 2236&docId=nlnz_tapuhi490017&scp.scps=scope%3A(discover)&vid=NLNZ&fromLogin=true.

Gods farthest Outpost: A history of Catholics in New Zealand. M King 1997 Google Images ~ 204 ~

Google Maps.

Google New Zealand.

Google Web.

Hartley, N. (1993). Colonial outcasts: a search for the remittance men. Morrinsville, N.Z.: Arrow Press. Historic Hokianga by Jean Irvine 1965.

History of Methodism in Aotea by William Morley 1900.

Hokianga by Jack Lee 1987.

Hokianga Historical Society.

Hone Heke Ngapua | NZ History.net.nz, Aotea history online. http://books.google.co.nz/books. http://collections.tepapa.govt.nz/Search.aspx?page=9&term=Log. http://fhr.Kiwicelts.com/Cemeteries/NZ_Cemetery_Map.html. http://freepages.genealogy.rootsweb.ancestry.com/~nzbound/. http://timeframes.natlib.govt.nz/. http://www.dnzb.govt.nz/dnzb/. http://www.enzb.auckland.ac.nz. http://www.google.co.nz/search?q=nga+puhi&hl=en&sa=X&tbo=p&tbs=tl:1,tll:1860,tlh:1879&ei= YKPDSo-7HYrq6gOHj7WYBA&oi=timeline_histogram_nav&ct=timeline-histogram&cd=6. http://www.google.co.nz/search?q=ngati+whatua&hl=en&cr=countryNZ&sa=X&tbo=p&tbs=tl:1,tl l:1800,tlh:1819&num=20&ei=qKbDSty3C9GGkQXhjoDGBQ&oi=timeline_navigation_bar&ct=timeli ne-navbar&cd=1. http://www.grahambould.net/vercoe.htm#Flaxmilling Ventures. http://www.kauriCoast.co.nz/History.cfm. http://www.kindredkonnections.com. http://www.nzetc.org/tm/scholarly/tei-SmiMaor-t1-body-d2.html. http://www.nzetc.org/tm/scholarly/tei-TurOldP.html. http://www.nzetc.org/tm/scholarly/tei-TurOldP-t1-g1-g1-g2-g48-t1.html. ~ 205 ~ http://www.teara.govt.nz. http://www.treatyofwaitangi.net.nz/AllanandSusanvsTheWaitangiTribunal2.htm. http://www.waitangi-tribunal.govt.nz.

Journals of Joel Polack 1831-32.

Kerikeri Library.

Long water – Stephen Fordyce 1998.

Mangawhare by P Hammond and T Pumipi 2000.

Maori by Michael King 1996.

Marsden, S. Letters and journals. Ed. J. R. Elder. Dunedin, 1932.

Marsden, S: Letters and journals. Ed. J. R. Elder. Dunedin, 1932.

N.Z.E.T.C.

National Archives Wellington and Auckland.

Navy Museum site.

Ngata, A., comp. Nga moteatea. 3 vols. Wellington, 1959-70 .

No. 3, September 1899 > Wars of the Northern against the Southern tribes of Aotea in the nineteenth century, by S. Percy Smith, p 141-164.

NZ national Libraries.

One must read early NZ history Augustus Earle, Manning, Webster, Percy Smith, Marmon, Polack, and the various missionary journals including Mrs Williams: Pat Hohepa, Stowell, James Henare, Wiremu Wi Hongi, Hera Motu of the Ngawha Hapu Ngati Rangi, Waitangi Tribunal site to get some actual idea. Other major sources are in the Auckland War Memorial Museum and the PapersAlexander. Past Turnbull NZ national Library Libraries.

Petticoat Pioneers Miriam Macgregor 1975.

Revised sailing directions for the Northern part of the colony of Aotea by Capt Drury HMS Pandora pp 79-81 From TB Byrne: The riddle of the Kaipara 1986.

Smith, S. P. (1910). Maori wars of the nineteenth century: the struggle of the Northern against the Southern Maori tribes prior to the colonisation of Aotea in 1840. (2nd and enl. ed.). Christchurch: Whitcombe & Tombs.

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Smith, S. P. Maori wars of the nineteenth century. 2nd and enl. ed. Christchurch, 1910.

Tau, R. (. (n.d.). History of Ngapuhi. Te Rūnanga-Ā-Iwi-O-Ngāpuhi. Retrieved August 7, 2012, from http://www.Ngapuhi.Iwi.nz/about/our-histories .

The ‘Old People’ and many, many more.

The Aotea Historic Places Trust – (Pouhere Taonga).

The Great Northern Wairoa by E K Bradley 1972.

The Journals of the Polynesian Society.

The riddle of the Kaipara Brian Byrne 2002.

The Thames wars of Northern against Southern N.Z. tribes. 88.

the voyage of Hawaiki nui by Francis Cowan.

The Wars on the Border-land between — Nga-Puhi and Ngati-Whatua by S. Percy Smith.

Tides of Hokianga-1956 Cecil and Celia Manson.

Time frame: NZ National Library.

To all of those people who have read my journals and gave me knowledge and encouragement to carry on: Many thanks. Two worlds by Anne Salmond 1991.

URL: http://www.TeAra.govt.nz/en/Waka-traditions/1.

Whangarei Library ‘The North Room’.

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AOTEA GENEALOGISTS AND HISTORIANS Compiled by Roger Mold (e-mail: [email protected]) Edited by Elisabeth Maude

Publishing rights to the following…

White Rose Publishers