THE ABORIGINES PROTECTION SOCIETY and the MAORIS.

Hawke's Bay Times, Volume 6, Issue 4, 10 July 1865, Page 1

THE ABORIGINES PROTECTION SOCIETY and the MAORIS.

[From the CanterburyjStaridariJ, June 23.] There are few..pf our readers who, at some period or- • other, have not heard of, the “ Aborigines Protection Society f’ and most people are aware that this society has constituted itself the shield of the natives of these islands against the so-caUed rapacity and greed of the wicked and unchristian colonists. In an Auckland paper received yesterday we find a copy of an address by the Aborigines Protection Society to the native inhabitant 3of New Zealand. It is published in English and in Maori, and from internal evidence we gather that it was sent out to the colony under the charge of two Maoris, Abraham Pauugatara, and William Pott. Our readers, we believe, are not anxious to read the document in its entirety, but a few extracts from it may be of interest. In th first place the address commences in the conventional style “ Friends” and goes on to say that “ some of the true English friends of the Maoris, &c.” Now, looking at the history of the colonization of New Zealand, it strikes us that the assumption contained in these -words is exactly what might have been expected from the Aborigines Protection Society—an emanation from those Exeter Hall Christians, who, strange as it may seem, possess a monopoly of whatever they lay claim to. They are the only true Christians in the world—-in their own estimation; and, of course, by the same rule, the only true friends of the Maoris, to the utter exclusion of those who have left comfortable homes in Euglaud to come out to New Zealand ; who have lived among the Maoris for years ; and who have taught them, a few at least of the blessings of civilised life. The Aboriginies Protection Society has only fulminated occasionally, and dme all in its power to convince the Maoris that the colonists are their enemies, and therefore it is entitled to claim for itself to be recognised as the “ true friend” of the native race. The address before us is divided into two parts, viz., “ words of kindness,” and “ useful counsel.” It is very difficult at times, in reading over the document, to find out to which of these divisions a particular sentence belongs, lor it will be admitted that words of kindness” do not always convey “ useful counselaud that the latter may do, and very likely is, inculcated in words which have a very opposite appearance from kindness. The “ words of kindness” in the present instance, however, appear to us confined to a few expressions of condolence with the Maoris about the war, and a great many insinuations against the colonists. The Society is grieved at t:.e. cruel war in which so many Maoris and Englishmen have been killed but they feel particularly so “ at the black aud gloomy future which it may bring to all the Maori people.” Really, the colonists ought to feel very grate-

ful to the Aborigines Protection Society for this expression of condolence, in which they and their interests are made quite a secondary matter ; and especially so for the insinuation conveyed in the last words. It is gtatifying to find the Society possessing even a v ery small degree of modesty and diffidence. “ Living so far off, their English friends do not know, and will not pretend to say, who are quite right, and who are most to blame, but they believe that many of their English countrymen have treated the Maoris very badly, and not as Christians ought to do.” Now this is delightful for a good many reasons, but especially for the kind kick given to the colonists, and the characteristic assumption that the members of the Aborigines Protection Society are the only judges of what a Christian ought to do. John Jones may protest that he has acted the part of a Christian in all his dealiugs with the natives, and there will be found people foolish enough to assert that he the said John Jones is likely to be right; but what will his own opinion avail him, even though it is backed up by many respectable people ? He and his friends are without the pale of Exeter Hall, and have nothing in common with the Aborigines Protection Society ; and for that reason they are neither Christians, nor competent judges of the duty which christiaus owe one to another. The following paragraph from the address is altogether beyond our comprehension. We have an uncomfortable feeling that the theology of it is not altogether right; but we could not for a moment think of doing anything so impious as to impugn the orthodoxy of the Aborigines Protection Society ; Perhaps the Maoris read in their Bibles that God helped the Israelites to gain battles against their stronger enemies, but thev must not deceive themselves by expecting to gain battles in the same way. Those Israelites lived in Old Testament times. The Saviour of world had not come, and the whole the truth was not made known. Wo cannot read that Jesus Christ told his disciples to fight, or that they ever did so. The Maoris must not, on this account, give up hope, and say that all is lost, for God still gives the best help to those who truly obey and really trust Him. What does it mean ? First of all, as it appears to us, that the Aborigines Protection Society has appointed itself the medium of interpretation between God and the Maoris. The latter must‘not expect a certain thing, because the former has declared, through the Aborigines Protection Society, that they would be deceiving-them-selves by so doing. In one breath the Maoris are told that God will not assist them to gain their battles, because since the Old Testament times He has ceased to manifest Himself in this way ; and in the next they are counselled to rely on some indefinite sort of assistance which, so far as we can make out, they are at liberty to interpret in any way they choose. The words of counsel contained in this address are arranged under twelve heads in the most approved style of Evangelical preaching, and are couched in terms which, we venture to say, most Maoris will regard as maudlin humbug. Throughout the whole of the address, there runs the imputation against the colonists that they are always trying to lake advantage of the natives. A few, such as Sir William Martin, Bishop Sdwyn, and Archdeacon Hadfield, are named as being true friends of the Maoris ; but all who differ from these gentlemen, and we believe they are a majority of the colonists, are stigmatised us enemies to the native race. While theie is this constant reiteration of unworthy motives on the part of the colonists, it is not once pointed out what the Maoris have actually gained from their intercourse wita Europeans. They are taught by the Aborigines Protection Society to brood over their so-called wrongs ; to be ou their guard ; to be “ wise as serpents,” a piece of advice by the way which they do not stand in need of, and which they are likely enough to construct as meaning that they ought m lie and cheat on every occasion when dealing with Europeans. The only really good advice which the address contains will be found in the following paragraphs, and we hope the Maoris will consider it well.

"When you are thus relieved from the sufferings *md dangers of war, you must lose no time to j&ave the Maori tribes of New Zealand placed binder the same law as the pakeha’s provinces. tLhey need not be joined to Auckland or Canterbury, or any other province, but form one or more like them, where Maoris and Englishmen may be governed alike ; and live alike. In bringing this about you are happy in having such a man as Sir William Marlin near you. Jle is your true friend, and is aj wise lawyer. With his help you may have such laws that Mauris and colonists may live and work well together, neither being above the other. Instead of the tribes having their land in common, every man must have his own piece for himself and his family to use, which nobody should have the right to interfere with. Its boundaries should be clearly marked, that no one should Uieddle with it; but to prevent his being robbed by seldsh and dishonest persons he should bo unable tj dispose of it, and this rule should be made quite strong and safe. Even the letting or leasing of land should be discouraged and never sanctioned without caution and registration. It is a great pity that such sound advice should be marred by such mischievous information as is contained in the following words:—“Colonists out of New Zealand have hud lands let to them by natives, and then the colonists have kept possession and driven the natives away.” Perhaps this is quite true ; but we are at a loss to see what necessity there existed for informing the natives of it. The only effect it can have is to strengthen their belief that the Europeans are determined to take all their land from them, a belief which has given rise to a great deal of bloodshed. It is very refreshing to get at the ideas of the Aborigines Protection Society on the subject of marriage, and to notice how they are tinged with that peculiar worldliuess which, in spite of the cloak of religion, will peep out occasionally ; It will be quite right to encourage marriages. Every man and every women should be married, but every marriage is not a right and good marriage; therefore the man and the wife, and the children, are not happy and prosperous. The man and the woman should first know their minds and feel sure that they can love each other and' make each other happy, and that they can well provide for themselves arid their children, if they have any. They may then ask God to Hess their marriage and help them to keep their promises to each other, and biing up children who may be a blessing to their parents and to their countrymen. The young people who wish to marry may consult their wiser and older friends. They ought to do so, but the older people ought not to make objections and difficulties, when there is no true aud no good reason for doing so. They ought in every way to help a proper marriage, and promote the happiness of the new family, but not meddle with its doings in any other way, unless there is something unite wrong to be altered, and then let them give advice in the most gracious and pleasant manner. But we have already gone beyond the !iDiits allowed- us, and we fear, drawn too largely on the patience of our readers. We recollect seeing, a short time ago, a very tine cartoon in Punch, entitled, if we are not in error, “ Telescopic Philanthropy,” in which the figure of a woman representing Britannia is peering through a telescope at some far-off laud. She is surrounded by a few “ City Arabs,” the real outcasts of London, and they ask her “ Are we not black enough to he cured for ? That cartoon conveys a lesson which the Aborigines Protectioa Society and others of a similar nature would do well to lay to heart. The very name “ Aborigin es Protection Society ” is an insult to all colonists in whatever quarter of the globe, and the telescopic philanthropy of which this particular society is the exponent, a downright injury which we in New Zealand have just cause to complain of.