Letters

Tu Tangata, Issue 27, 1 December 1985, Page 53

Letters

Nga tuhituhi

Dear Sir, Tena ra koe, e hoa.

A short while ago, I had a letter from an old and warm friend, Florence Harsant, of Hahei. I first met Florence more than ten years ago, after Alison Drummond sent me a MSS which contained an account of a journey Florence made to the north during the smallpox epidemic of 1913. Subsequently I recorded two “Spectrum” documentaries with her “Te Wa O te Parekura”, about the epidemic; and “Ko Oku Kainga Waewae”, when we travelled to Waitahanui to re-live her girlhood days in the settlement. Subsequently I helped her to publish her recollections, and this was issued by Whitcoulls under the title “They Called Me Te Maari”.

Florence’s letter contained the enclosed account of an incident in 1916, which I have slightly edited.

Incidentally, Florence received the Q.S.M. from the Queen for her work during the 1913 smallpox epidemic not sure of the year of her award... about three years ago, when the Queen was last here. Florence had her 94th birthday recently; she still carries on a voluminous correspondence in spite of failing eyesight, and still remembers the Maori she learnt as a girl at Waitahanui. A fine person, and a remarkable one.

Heoi ano,

Alwyn Owen, Executive Producer “Spectrum”.

rwas in the summer of 1916.1 was to visit a pa called Oruawharo on a branch of the Kaipara Harbour. At that time I was a field worker for the Women's Christian Temperance Union, organising branches of the movement among the Maori population. On this particular visit, a young man and his sister Ngaro were to accompany me. We swam our horses across the wide river at full tide, and then rode across country to the pa about nine miles away. The customary warm hospitality greeted us. and after a meal and an in-

formal discussion, we decided to hold a meeting that evening. The people here

were almost all relatives of the Otamatea hapu, and staunch members of the W.C.T.U.

It was a beautiful summer’s day, and some of the girls took me for a walk along the beach. It was bounded at one end by a high promontary, and on the rocks below this was a bed of the delicious rock oysters of the north. I had gone on ahead of the girls, who had messages to deliver, so I was alone when I reached the oyster bed. The temptation was irresistable, and I had opened and eaten several of the oysters before the girls caught up with me.

When they saw what I was doing, there was utter consternation. The oysters were tapu, I was told, and it was completely forbidden to touch them. Above us, the hilltop was scarped with the terraced remains of what must have been a formidable pa. This had become an urupa, where generations of the hapu had been buried. Because of this, anything that grew at the base of the cliff was tapu and I had been eating oysters that in spirtual terms had been nourished by the bodies of their ancestors.

I was worried by the whole incident, because living in close contact with Maori people all my girlhood, I knew how serious it was to infringe tapu in any way. The girls, too, were subdued as we returned to the pa. However, nothing was said to the elders; I think we all hoped that as a pakeha, I might be forgiven this breach of tapu. And certainly we did not wish to upset the elders through my actions.

The meeting that night was held in a small iron building, and the heat was terrible; I felt faint, but carried on. Eventually, the discussion ended; a fire was lit outside, and we all sat around and were given mugs of tea and slices of rewena bread. In the meantime, the customary entertainment was being planned, and supper was followed by songs and speeches. However, I was steadily feeling more and more ill, until finally I had to ask leave to go to bed.

Ngaro and I were shown to a small house where our beds had been prepared and she very anxiously watched me.

Presently 1 felt myself becoming lightheaded, and called out to her. Like a flash she was at the door, telling the women about the oysters.

They immediately called the tohunga. The strange thing about it was a feeling of detachment, a complete disassociation, so that although I had no control over my body, my pakeha mind seemed to be watching from above, aware of the writhing body being firmly held by gentle hands, while at the foot of the bed stood the figure of the aged man.

Several of the women were kneeling in prayer, while the tohunga in a loud

voice was chanting karakia, commanding the spirit which had entered by body to leave.

Suddenly I called out a Maori man’s name, and abruptly the convulsions ceased. The tohunga continued his karakia for a few more minutes, and then seeing me calm once more, asked me if I knew anyone of the name that I had called out. I did not. He then said that a man of that name had been buried in the urupa many years past, and that it was his spirit which had caused my illness. I thanked the tohunga for coming and at last two exhausted girls slept.

The women told me next day that the tohunga was emphatic that upon my calling out the dead man’s name, his spirit came out of my body and left me in peace but that had I been Maori I might well have died.

Do I hear sceptics say “A touch of food poisoning from the oysters” or “probably too much sun”. We 11.... possibly. But a friend of mine a field librarian recently visited Oruawharo with the Library Van. The people of the settlement, he tells me, know the pa site well. Below it, oysters still encrust the lip of a rock pool. It is the only oyster bed in the locality still intact, and it is still tapu, untouched by Maori or pakeha.

There are probably none alive to confirm this story. The elders I knew have long since journeyed to Reinga, and indeed many of the hapu made the same long journey during the tragic flu epidemic of 1918. But after nearly seventy years, the incident is still fresh in my mind, one of the memories that are the pleasure and with it the pain of age.

Manaakitanga Tourist Hui 1985

Dear Sir,

At the close of any hui one has to sit down and evaluate the net worth of the occasion and what it was the conference set out to achieve. Historically, this hui was the first Maori visitor industry conference dedicated to the Maori private sector. From this point of view the opportunity to meet with other industry sector people from the Maori and pakeha sectors was a success. As one of the hui delegates I would like to pass comment on the three proposals that came out of the final plenary session. The first proposal was submitted by the conference organiser. Howard Morrison, and called on the hui to: “Approve the formation of a Maori Visitor Industry Federation to cater for the needs of the Maori private

sector individuals and organisations currently involved in tourism.” Such a trade association could encompass the following areas of responsibilities: (1) Member services (financial, operations & promotion). (2) Government and industry affairs. (3) Training and standards. (4) Client services and marketing. In his proposal, Mr Morrison also mentioned the need for members to have access to a computerised information base and international reservations service to assist customers and sales.

From the delegate list it was refreshing to note that the trust boards, the newly formed Variety Artists Association as well as the Maori artists and writers consider themselves (rightly so), to be a part of the Maori visitor industry sector. Membership from these groups will provide a sophisticated industry contribution at present (possibly) not available anywhere else in the world, and be able to provide what is known as component parts to the special interest tour market to New Zealand.

The second proposal was presented by Dr Robert Mahuta on behalf of the Maori Economic Development Commission.

The MEDC proposed the formation of a task force led by Bishop Manu Bennett, Mr Burt Mackie and Mr Ted Butt and charged with: immediate formation of the association as proposed by Mr Morrison. exploring the need for a Maori Visitor Industry Board.

to reconvene the conference in 12 months and report on: A national Maori industry structure. Avenues for possible pakeha tourist industry assistance. Employment opportunities. Training needs. The development of the various product information and reservation systems. A five year strategic plan which will provide the opportunity for Maori involvement in “coming events” (eg. the 1990 Commonwealth Games). A feature of involvement by the Maori Economic Development Commission is to ensure that the wider issues of Maori development and self-determina-tion are also included inside the development of this industry.

The third proposal called for a “fast track” facility to be included in the development plans. Mr Morrison’s proposal would mean that all of the people currently involved in private sector businesses would have

a voice and access to all of the co-ordi-nated industry assistance. The role of the task force would be to set up the trade association, explore the need for a board and place qualified Maori industry persons onto the appropriate policy and planning authorities (eg. the Government appointed Tourism Council).

Rotorua.

Dear Mr Whaanga

As a first generation pakeha New Zealander who is only just becoming aware of Maori issues, I am amazed at the glowing report on the Polynesian Cultural Centre in Hawaii, in issue 26 of Tu Tangata.

Though unable to visit the villages, when I visited the Centre with a friend for the first time this year, we both walked out in disgust before the “Evening Spectacular" was half-way through. I was expecting to be entertained and educated about the many Polynesians at the Centre, but I was sickened at the slickness and Hollywood trappings of the show.

I understand and respect the philosophy of deliberately mixing the backgrounds at the University, and even in the concert presentation, though I would have preferred to see only Maoris performing their part of the show.

However, the audience viewed the haka and warriors' challenge as if they were comic acts, which made us deeply saddened about the attitudes that hundreds of thousands of international visitors may take home with them about the

culture of our indigenous people. I would be interested to hear if any other of your readers came away with the same reactions.

Yours sincerely, Graham Edwards

Dear Friends, The Dominion newspaper September sth has a feature article on the ski fields at Mt Ruapehu. In this article there is a declaration made that Heuheu Tukino IV offered this sacred mountain as a gift to ALL people of NZ, fearing European settlement he sought to have the land declared tapu. Then the article goes on to state that it should be used for more noise, money and rape. Would it be possible for a Maori to reply to the article giving the idea of the sacred parts of the mountains and the meaning of tapu, as I feel that many of these materialists are not aware of their significance. Another idea very strong in the mind Could the Maori people “open up a little more” and create a sub-strata. I am sure there are quite a few Europeans who realise the spiritual value of Maori society, and the need for these to be continued in this land and would love to attend lectures on these subjects for after all it is one earth, and most of these values such as land, sea and air are of universal knowledge that should be shared.

Kathleen A. Janes