In a previous number of the ' Messenger' we spoke of the way in which the Maories hold their land. We expressed an opinion that their system of tenure is attended with much inconvenience. It is inconvenient in this } respect, that under it many persons may lay i claim to the same piece of land. There is, ! perhaps, one ancesior from whom the title i is derived, but a vast number of persons of I the present generation can trace a descent i from him, upon which they found claims. i These all claim a title in comaion lo the whole of the land, and not each to a parti- i cular portion. It is not the Pakeha alone who sees this inconvenience, the Maories acknowledge it themselves. Both are agreed thai the Maori system of holding land is inconvenient. Many are ihe evils to which ii gives rise. It causes quarrels. Two persons dispute about the righi to a piece of land, each maintaining that his title is the better. Quarrelling is succeeded by fighting, and
then blood is spilt. This a great evil, and is so plain to the Maories themselves that it ; is needless to insist upon it here. I>ut this | is not the only evil. There is another. It is ■ in a great measure owing to this system J that the Maori people are prevented from advancing in civilisation. This system pre- i
\enls ihem from becomiug induslrious, and the want of industry prevents llieir becoming prosperous. They ask, " How is it that the land becomes so valuable, as soon as it comes into the possession of the Pakeha ? While in the hands of the Maorics it was valueless, but the Pakeha gets it, and it at once acquires value, and is greatly sought after. How is this?"—lt is because each piece of land has but one owner. The land is parcelled out; this man has his own piece, and that man has his own piece; his wholly and permanently, 110 one else having any right to any portion of it. A man having such a properly is willing to put forih his energies to improve it. He will fence, cultivate, build a good house etc., etc., because he is secure in the possession of his land, no man dare disturb him. Who would expend time and strength upon land which some other person might afterwards lay claim to ? If a man is sure that his land is his own, it is all very well; otherwise, what would induce me to work, fence, build and make improvements with the probability that, when all is completed, some one will come who possesses a joint title with me, and I shall have to share with him the land which belonged to our common ancestor, and which I have expended so much labor upon ? But let a piece of land be given to a man as his sole property, and he will have heart to work that he may increase its value and make it supply his own wants while liviug, and leave it to his child after him. In another part of this 4 Messenger' our readers will find a letter from some of the Rangiaowbia people, stating that they had begun to divide their lands among the individuals of the tribe. If this be correct, it is an excellent example, which we hope will be imitated throughout the country. The Government desires that the land should be cultivated and caused to yield iis increase in obedience to the Divine command to Adam. Theland ought not to lie waste. And that which will make men willing to cultivate and improve the land is to divide it and give to each man his own piece, defining the boundaries, surveying, mapping, and registering in a book each allotment. Why should not one of the tribes on the Waikato, or some other tribe, consent to set
apart a large block of unreclaimed land for this purpose. A meeting mighl be called, and on the consent of the tribe being ascertained, a surveyor might be sent for to survey the land, map it, and divide it into allotments; the number and size of these to be properly determined. Then give to each member of the tribe his allotment, and register it in a book to confirm and establish the thing. The Maories will not perhaps be able to carry out these suggestions without assistance, but this they may obtain if they apply lo the Government for it; and, with such direction and guidance as will be afforded theui, the work may be accomplished.
Permanent link to this item
Hononga pūmau ki tēnei tūemi
https://paperspast.natlib.govt.nz/newspapers/MMTKM18570630.2.3
Bibliographic details
Ngā taipitopito pukapuka
Maori Messenger : Te Karere Maori, Volume IV, Issue 5, 30 June 1857, Page 1
Word count
Tapeke kupu
770Untitled Maori Messenger : Te Karere Maori, Volume IV, Issue 5, 30 June 1857, Page 1
Using this item
Te whakamahi i tēnei tūemi
Tūnga manatārua: Kua pau te manatārua (i Aotearoa). Ka pā ko ētahi atu tikanga.
Te whakamahi anō: E whakaae ana Te Puna Mātauranga o Aotearoa The National Library of New Zealand he mauri tō ēnei momo taonga, he wairua ora tōna e honoa ai te taonga kikokiko ki te iwi nāna taua taonga i tārei i te tuatahi. He kaipupuri noa mātou i ēnei taonga, ā, ko te inoia kia tika tō pupuri me tō kawe i te taonga nei, kia hāngai katoa hoki tō whakamahinga anō i ngā matū o roto ki ngā mātāpono e kīa nei Principles for the Care and Preservation of Māori Materials – Te Mauri o te Mātauranga : Purihia, Tiakina! (i whakahoutia i te tau 2018) – e wātea mai ana i te pae tukutuku o Te Puna Mātauranga o Aotearoa National Library of New Zealand.
Out of copyright (New Zealand). Other considerations apply.
The National Library of New Zealand Te Puna Mātauranga o Aotearoa acknowledges that taonga (treasures) such as this have mauri, a living spirit, that connects a physical object to the kinship group involved in its creation. As kaipupuri (holders) of this taonga, we ask that you treat it with respect and ensure that any reuse of the material is in line with the Library’s Principles for the Care and Preservation of Māori Materials – Te Mauri o te Mātauranga: Purihia, Tiakina! (revised 2018) – available on the National Library of New Zealand’s website.