Te Wai Pounamu

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Te Waipounamu

This is how the history begins in the new centenary of the Tuahiwi and Christchurch dioceses, with an order to the "Hebrews" addressed to Taituha Hape and the Maori of Tuahiwi by the bishop's general clerk Francis Knowles in June 1903. Kaplan Wynter Blathwayt had six months' prior notification with the unsolicited persons, and no other job provided him.

It was Hape who came to the conclusion that the "rulers" of the churches wanted the end of the missions; if that were the case, the population would tell the Canterbury documents that the Maori missions no longer affected them. "In response, the masses said that Knowles had pervertedly portrayed her as a reason for the Pope's ethical judgment, arguing her particular right to a priest because her religion was English in contrast to that of other Papans; the elders Taare Puruki and Tehau Korako were about fifty in number.

Hape was eccommunicated according to Maori traditions. In 1904 Charles Fraer, who had served Maori faithfully as priest of Waikouaiti from 1900, became priest of the new parish of Tuahiwi. Fraer founded a Maori girl shelter in Ohoka in 1909, especially from Te Waipounamu and the Chathams; this was to become an important area of Maori work.

Julius came three years later to introduce a new curate, H.H. Mathias, and to say goodbye to the Maori of Canterbury: Maori chieftain is no longer the great force he had in his father. I' d be very proud to be a Maori, and so would you.

Arowhenua' s popularly erected and 1866 opened by James Stack was not considered specifically English, as the striking Tuahiwi demand for its own chapter proves. Although it is an expansion of the maraea, the temuka ministry was eventually integrated into the Temuka para.

The old temple was superseded by a new one in 1931, built on the design of St Mark's, Marshland, but with Maori arts and crafts, and dedicated together by the bishops Bennett and West-Watson; the Anglicans Maori drew £800. Others, especially Ratana and Catholics, strongly rejected the acquisition of the land by Anglicans, but were unsuccessful in their attempts to place part of the reservation in the hands of the diocese's trustees.

However, the bishopric confirmed the Church's accessibility for non-English worshipers. During the 1950s, the bishop's annual contribution to Maori work was expanded from Te Wai Pounamu College to the "provincial" St. Stephen's Boy's College in Bombay near Auckland. Panapa visited the bishopric every two years, and in 1959 Bishop Alwyn Warren of Christchurch told that the Maori "recently voiced a desire to have their own Maori pastor".

This wish has now been fulfilled by a guided visit by Canon Wi Huata, Maori missionary in Waikato and leader of the military cross as Maori battalion chapel. Huata's Route is a listing of Maori houses in the diocese: Wherever he went, his own welcome contained a plea for Maori work on a continuous basis.

However, a place not included in this route should become the new focal point of Maori work. Canon Hamiora Rangiihu from Wairoa did a similar concert in the following year, but an important result this year was the founding of a Maori group at St. John's, Latimer Square in Christchurch.

Catholics named a Pakeha minister a full-time Maori missionary in Christchurch after a Easter Eve 1961 Bishop Warren was now striving for "a Maori residing minister for the South Island", a goal supported by a Maori bishopric treaty in Tuahiwi in October 1961. In the 1950s, two national events were to irreversibly alter the situation of the population in the dioceses and in Te Waipounamu.

Maoritanga's rebirth certainly did not mean that no pastor could patronize the nation again like Julius in 1925, let alone Knowles in 1903. The emigration of the population to the towns means that the diocesan population no longer lived in Pa like Tuahiwi, but in Christchurch.

Canon Te Hihi (Dan) Kaa, the first Maori minister in the bishopric, was the pioneer. He was the most prolific pre-war Maori pupil at St. John's College, graduating with a Mandarin language certificate and five undergraduates. It was now licenced to the cathedral, but mainly in St. John's Curch.

Aware that his nomination was only a passing one, he sought to evolve laity service. He became a member of the Maori section of the National Council of Churches in Christchurch. Together with his work in the town, he attended all the Pa in the bishopric and also as a South Island missionary he spends in Dunedin and Nelson.

The Maori people in the dioceses were over 2000 in Christchurch, 200 in Timaru, 100 um in Hokitika and 200 in rural areas, approximately equivalent to the 1966 survey. Mr. Kaa demanded a Maori representative in the Synod and a vote in the higher offices and reported dark disappointments about some of the youngest.

However, while his nomination had been made easier by Panapa, he was an associate of the bishopric and licenced to its diocesan priest. Thorpe, the priest of St. John's, thought a better home would be unsuitable for a Maori. Her transcript is from February 10, 1965; already the next morning, during one of his trips to the Dunedin bishopric, Kaa passed away abruptly in Wyndham.

He learnt his error and in November he purchased a better home for the next missionary at 439 Hereford Street. Nga Puhi's Maaka Matiu Mete now began a nine-year service, which was initially licenced to the dean like Kaa, but from 1969 as Phillipstown's curate. Formed in Auckland at King's College and St. John's where he received his L TH, Mete was Kaplan of St. Stephen's, Bombay and Curate of Kamo-Hikurangi.

Kaa's premonition for laity service was further elaborated by creating a formation group for laymen. Initially he also occasionally visited the other two bishoprics, but in 1967 Nelson thought about "working more effectively among our Maori," and Bishop Pyatt felt that Christchurch was now "on his own.

In 1966, the bishopric founded a Council for Maori Work, which coordinated the youth lodgings, associations, training and council. It also tried to affect the Rapaki, Wairewa, Taumutu and Tuahiwi regions of Morocco, but Mete found a major shortage of communal space in the newer dens.

In 1965, the Chancellor told a county commission that the parish's contribution amounted to 3,440 pounds, while the Maori work was funded with only 437 pounds. More than half of the Maori community was found to be townspeople, and ordinary community activities were particularly poor for youngsters.

However, in 1967, the Ngai Tahu David Manning was ordained and served twenty-five years before his abrupt deathbite. Though 600 pounds were paid in St. John's in 1968 to equip the mission, there were serious restrictions.

In Phillipstown, the historical Good Shepherd was in need of repairs and lost its community to the outposts. The mission was transferred to Phillipstown in 1969, with Mete as pastor and missionary. An ordinary pastoral activity went on, with "a push in the direction" of mission, and the centre also provided a rendezvous point for Maori groups, both ecclesial and secular:

The Maori College (von dem Mete jetzt Kaplan war), St John's Maori Club, der District Maori Council, Otautahi Maori Committee, Maori Women's Welfare League, Te Aowera Culture Club, der Maori Wardens' Association. Now the Maori Work Council (Komiti Matua) had an expanded delegation and worked alongside the sacristy; its executive was Whakahuihui Vercoe, Tauroa Royal and Mrs E Tini.

One important part of the department was the deployment in the Centre for Welfare and Accomodation; it took on the character of a maritime, and its first large tangis were hold. However, as early as 1972 Mete noticed "the uncertainties of the Maori situation" and the need to improve the institutions.

Asked whether two third of the money should be used to subsidize Te Wai Pounamu College and not for a wider education program: "In 1973 he regretted that there was still no use of Maori in adoration. He was a Maori battalion and St. John's College vet, William Brown Turei, where he took the LH. He came from the Turanga pastoral ministry.

Now the parish became the Maori pastorate for the bishopric as the ministry expanded and the parish's function declined. This comiti, recognized as the Komiti Matua bishopric, was now a month-long taskforce and no longer merely an advisor to the missionary; the Maori missions had become Maori missions.

One of the priorities was the establishment of a marae: With a $30,000 church property trustee credit, the community center was converted into a white sanctuary by the Taurua Royal Architects (Bill). Called Te Rau Oriwa by Bishop Bennett in 1980, the chapel was used for education programs, community trips and peaceful retreats, as well as offering guests a place for old-fashioned conviviality and thongs. There was also a Maori arts exhibit.

Turei was appointed to the Board of the Council of Aotearoa together with Riki Ellison in 1978. Turei, after eight years in Christchurch, changed to a Waiapu pastoral ministry as Archbishop of Maori Dioceses and became the first Bishop of Te Tai Rawhiti in 1992. Over the next five years, missionary Te Wheoki Rahiri (Jim) was Tahere, who had previously been serving in the bishopric of Auckland after taking the Tahiri at St. John's.

On February 12, 1982 he was drafted and became Kaplan in the women's jail and the following year in Te Wai Pounamu College. During 1984, Te Pihopatanga and the three South diocese decided that a coordinator for the entire South Island Maori mission should be located in Christchurch; this was done with Tahere's heir.

At the Kura Mínita, the formation of laity pastors was continuing, but now Te Pihopatanga developed a new, locally consecrated ministries of parish ministries, known as minita-a-iwi. In 1982 one of the first Ordainees was Te Rangi Matanuku Te Matekino (Mac) Kaa, a Ngati Porou investigator in Christchurch; at the same in Christchurch the prospective missionary and Mons. John Gray was simultaneously ordered.

In 1985, the engineers were followed by Roger Carew Aritaku Maaka, a Maori teacher at the University of Canterbury and former chairman of Komiti Matua; this year also saw the ordaining of Hori Pahau, a cab driver who died in a traffic incident in 1989; Richard Rangi Wallace, a Ngai Tahu who worked in Maori affairs; and Richard Riwai Preece to the Chatham Islands.

This was followed in 1988 by Nehe (Ned) Te Rakahurumai Pohatu (Ngati Porou) from Teachers' College. Tahere persisted in all this on theological"...the need, despite assimilationistic efforts to deny this by the persistent imposing of a racial ideal, to reaffirm our creation of the Maori". "While the mission slowly replaced the tradition of pastoral work in Phillipstown, work in the community eclipsed the tradition of the churches in the town.

Whilst some Ngai Tahu were moving to the town for the same reason as others iewi, the vast majority of Anglicans, like the general Maori people, were northbound. As Tahere relocated to the Maori Chapel in Sydney in 1987, the mission was increasingly unable to fulfill its commitment to subsidizing Te Wai Pounamu College.

The Charles Fraer Maori Girls' College was opened on March 4, 1909, with a role of eight reaching as far as Waikouaiti and the Chathams. Initially it was located in the old rectory next to the Ohoka parish house just south of Tuahiwi. At times with support, at times without, she ran the college with rhythm and love and also with the skill of an M A grad from Canterbury College.

It fought with the Ministry of Education to get Maori grants for young women according to the same conditions as on the North Island. It was a lot of laughs and a lot of work: Shortly before Christmas the youngsters went to a cashmere Mardi Gras, a festival in Kaiapoi and a summer campus barbecue.

In 1921 the older building was deteriorated and the college relocated to Ferry Road in Christchurch and became Te Wai Pounamu Maori Girls' College. One fourth of the current expenses comes from parental expenses and the remainder from the dioceses, subscription payments and state grants. They and their co-workers were described as "a lighthouse for the life of the dispersed Maori sisters.

However, at the end of the last ten years, the Maori were hardest hit and charges could no longer be collected. However, in 1939, the Board won an enthusiastic new clerk, John Stewart, who received a series of four-year grants from companies and private persons covering the tuition fee for upper-secondary school education.

Kia Rewai established the Old Girls' Association in 1941 and joined the board nine years later. Coming to Ohoka from the Chatham Islands in 1920 at the tender of nine, Kia was to become a leader in the conservation and regeneration of the Maori civilization in Canterbury; she was named MBE for her military duty oversee.

It was now full of 41 young women, and further expansions were made over the next two years. There were now women from the northern countries as well. From 1945 to 1960, school-leaving qualifications exceeded 60% on GDP growth on GDP growth and were almost three time the Maori GDP growth rate. 1964 the board had to redouble the fee of the 45 women.

In 1961 Hilda Daniels had retired after thirty years, and the counsel found it difficult "to judge her marvelous, self-sacrificing service". "The role had dropped below thirty by 1970, and the executive committee grudgingly resolved to shut down the school at the end of the year. However, a deputations of younger Maori became an action committee that managed to recruit women and collect funds to subsidize the tariff.

It was clearly formulated that the aim of the school was to "improve integration" by bringing young women through their school leaving certificate and school. Now, since the Maori themselves once again took over the service of the Maori churches, it was self-evident that the Maori were also responsible for looking after the maidens. However, this Maori accountability for the daily well-being of the collegiate body only highlighted the issue of exercising judicial control: the collegiate body was headed by a diocesan board of directors with a Pakeha chairperson.

Considering the school as an expansion of the Maori lifestyle, he promoted his record and maxim. In April 1978, the school' s finances were such that Bishop Pyatt hoped that the headmaster would find a part-time job outside the school. One Maori was expecting a issue to be openly debated among those affected; but the Trust Board decided to exert its authority over a Maori in the Pakeha manner.

In 1979 the role fell from 38 to 25, but in 1981 Ms. Parata was complimented on "pulling the college out of its lull", and Ripeka Parata for her American field scholarship. However, after a year of "difficulties", Ian Menzies was replaced by Bruce Te Kooro (until he moved to Papua New Guinea), who showed both "deep contentment with the girls' performance and great fear of our economic situation".

The Council, which is made up of members and other persons chosen by the contribution organs, has now been consecrated, but only took a few years. Puamiria Parata was chosen as a deputy at the Te Maori show in Chicago in 1984 and fifty in 1986. In 1986 the Congregation of the Waitangi Treaty Committee, which included the Ngai Tahu Eldest Tipene O'Regan, made its first statement.

There were obvious problems in the majoritarianism of Maori work. The Diocese and Te Pihopatanga set up a common committee in November 1989 to reflect on the collegiate past. An agreement was reached to move the school to Te Pihopatanga. It has been appreciated by the population for almost eighty years and can be regarded as the greatest present of the English Orthodox churches to Ngai Tahu.

Though never a clan establishment, she had raised the subsidiaries of most Ngai-Tahu leadership family. However, the handover to Maori Inspectorate could not resolve the economic problems in one fell swoop. And if the dioceses could not have afforded a full-time Kaplan, it was not Te Pihopatanga. When Pakeha couldn't get the Maori to settle his way, the Maori couldn't either.

The human consultations would only lead to a completely foreseeable result: everyone wants to see his own alpha matter and that of his mothers. In March 1990 the collegium was shut down and the official transfer of title took place on 4 October 1990. John Robert Kuru Gray was accepted as a pastor and missionary in Phillipstown on November 20, 1987.

Impressive by the prediction of his failing mum, he was to go back to help her southern nation and start serving while she was going to perish the next morning. The next morning she passed away and he got engaged in the Phillipstown Chrish. At Invercargill he worked in the Labour for Norman Kirk, who "really got me into the political arena because he was related to the Maori people"; later the parish leadership convinced him, with some disgust, to look for the Southern Maori nominations.

Following his surgery, he enjoyed working for the Anglican Social Welfare Office, as he mainly advised young Maori. Aisle was now the White Nui, divided from the service area by slide-windows, while the former room became a 150-person Whare quay. Minima-a-ivi supported the mission in the church:

Peter Tauwhare was named deputy missionary in August 1990, who led the ministries in Tuahiwi, Rapaki and other diocesan settlements: there was a particular challange in Te Tai Poutini, where he lived for one year to cure the human rifts. Now the mission had taken over its entire finance management from the bishopric.

Formerly the school became Te Waipounamu Cultural Center, which included a Kohanga Reo by Joni Streeter and Helen Gray, which was also used by other studios. A further area of bi-cultural service was opened in Christchurch when John and Heather Flavell were introduced to St. Ambrose, Aranui, on February 28, 1991, also to minister in the Parklands Co-operating Parish.

In St. Ambrose, the task was to turn a loyal, inward-looking Christianity towards communion. This garden project was an important part of the society and a great deal of work with young people was underway. However, John was regarded as a priest and Heather as his Maori-funded aide; a truly bi-cultural service was not appreciated by most of the Pakeha sacristy.

The Flavells went to Murihiku in 1994. Previously, in November 1991, the first Maori nun, Karetai Joni Streeter, was in Te Waipounamu to minister in Phillipstown and later in Hoon Hay. Twice she went to her Te Arawa tribe to agree to take on the tradition of Kuia's part in the Church: "Maori wives only cross the thresholds.

The next year Miriam Nora Henderson, a Ngai Tahu from Arahura, came and became the "Reverend Kaumatua" for Te Tai Poutini. She was a service in the middle of Saruraru, but under her leadership a prosperous congregation comiti was founded. At the beginning of 1999, the idea of a reconstructed Christian congregation came true.

As part of the bishopric exchange of ressources, the St. Christopher's in Otira Basilica, affectionately maintained by Ranui Ngarimu and others, was rented for the next 40 years by Miriam and Bill Henderson on the shores of the Arahura at the consecration of the bishops Gray and Coles with the name Te Tapuwai i te Aratika (The Holy Water of the Way of Righteousness).

This path was promptly taken to the roads of Brazil by the Hendersons schoolteacher's daugther Teena, who had won grants to Germany and Italy as director of Te Wai Pounamu College, and was now probably the first Anglican Maori foreign missionsary since Henare Taratoa in the 1850s.

In his 1993 account, Bishop Vercoe's first prioritization was the training and development of service, which became the subject of the Hui Amorangi in the last years of the centenary. A part of the suffering was in the estrangement from the Hui Amorangi of the Ngai Tahu of Tuahiwi and Arowhenua. For a long time the Ibis were a minoritarian in the inhabitants of Canterbury, but since the Great Depression they had also become a minoritarian among the Maori.

This was unavoidable in the congregation. Alienation was reinforced by the closing of Te Wai Pounamu College, which was borne near Tuahiwi, and the funds to support many Ngai Tahu wives. Though there were now some Ngai Tahu clergymen, it seemed that Pakeha property was replaced with others in possession of Ivi.

By the end of the 20th and beginning of the 20th centuries, such agreements were undergoing negotiations for Tuahiwi, while the churches stayed in Rangiora Municipality for the period with the ministries of Maurice Gray and others. It has been said in the case of Arowhenua that "the locals want the country to stay with the diocesan trustees".

Ministries courses now took place every Monday night. Former banking executive Moeawa Callaghan returns to Christchurch after five years of studying divinity at St. John's College and the Church Divinity School of the Pacific in San Francisco.