A PILGRIMAGE TO KAWHIA The heart of West Coast Methodism

Transcription

1 A PILGRIMAGE TO KAWHIA The heart of West Coast Methodism SATURDAY 9 NOVEMBER

2 The Rev d John Whiteley Mrs Mary Whiteley Wesleyan Mission Station, Kawhia, (From Quarterly Paper of Wesleyan Mission, September 1846.) -2-

3 Some of the places we will be visiting and/or talking about today TE RORE where there was a major battle with northern tribes and where John Cowell established an early trading station in the 1840 s with the local Maori agriculturalists and traders. PIRONGIA near to the Matakitaki Pa which was sacked by Hone Hika and his Ngapuhi in A major frontier town during the last wars and the site of the Peace Accord made between Major Mair and the second Maori King, Tawhiao Potatau, on 11 July TE KOPUA which was the mission station established by Thomas Buddle in There was a church/school/flour mill/store, all closed by Ngati Maniapoto Chiefs Whanui and Rewi Maniapoto had close links with this mission station. WAIHARAKEKE the site of the first Wesleyan Mission Station - established by John Whiteley in April TE WAITERE or Lemon Point or Ahuahu. This is where the station was re-established in 1858 and where the graves of two missionary children still remain. KAWHIA. The site at Piu Beach is the last resting place of the Tainui Canoe. This is where the first Methodists William and Jane Woon and William White built a small station at Papakarewa in November The Centenary Church opened in AOTEA HARBOUR, site of the landing of the Aotea Canoe and of an ancient Pa. On the northern side 844 acres were gifted to the Wesleyans for a boys school and mission station, founded by Hanson Turton in It was known as Beechamdale or Rauraukanere. Last resident missionary before the land was sold was Gideon Smales, - 3 -

4 WHY PILGRIMAGE? Pilgrimage sites are sacred places calling us to remember our ancestors in faith. A pilgrimage is both a spiritual and a physical journey. We, as people of God, are ourselves on a journey, a pilgrimage. Our pilgrimage to Kawhia can serve to deepen our relationship with God, with the land and with those who brought the faith to Aotearoa-New Zealand. Pilgrimage is a time for us to ask what were the events that happened, who were the people involved, and what do they have to say to us today. FOR GATHERING You mark my path and the places where I rest: you are acquainted with all my ways. Psalm 139:2 Companion God, Go with us we pray Guide us on our journey Open our eyes and ears To the signs of your presence Everywhere about us E te Atua o tuawhakarere whaioio, wharikitia mai matou e hikoi ana i runga i te mata o te whenua, i te korowai manaaki aroha, kia tae pai ai ki te wahi e haere atu ana matou, ko koe hoki to matou kaha, to matou Ariki. Amine

5 A BRIEF HISTORY OF THE KAWHIA METHODIST MISSION The First Decade In February 1834 a Wesleyan minister, the Rev William White, made the journey to Waikato to plan further extension to the Methodist work in Aotearoa New Zealand. He made a second visit on 4 May to procure land in suitable places. He purchased land from Haupokia and Waru at Waiharakeke, South Kawhia, and from Uira at Waipa. Stations at Whaingaroa (Raglan) and another at Manukau were planned to open the following year. On 12 November 1834, White engaged a vessel to take himself with the Rev and Mrs Woon to Kawhia, arriving there on 16 November, four days from Kokianga: after a painfully distressing voyage of seasickness. White returned to Kawhia with the Whiteleys and the Wallises on Sunday 17 April A native teacher named Simon Peter came with them and proved of great help. Woon repeatedly spoke of his helpfulness, and also of another helper named Noah. At Papakarewa, a District Meeting was held. It was decided that Wallis should take up the appointment at Whaingaroa, and that Whiteley should open the second Kawhia station at Waiharakeke across the harbour as the headquarters of the Kawhia work. Wallis left his wife and child with the Woons, and set off for his new location overland. Whitely went to Waiharakeke on 29 April 1835, and it was felt that a new era had begun. At the time of his arrival at Waiharakeke, he described the whare prepared for his family: A rush hut native built, 29 by 39 feet, no floor, no partitions, no fireplace, no windows, and worst of all built in a hole at the foot of a hill, getting all the drainage, and the floor like a mudhole. After a brief period at Waiharakeke Whiteley decided to move over to Ahuahu, a much more suitable place, later named Te Waitere (the Maori form of Whiteley s name), or Lemon Point. He received a warm response from the people. This site was to become the headquarters for Methodist work on the West Coast from the Manukau Harbour in the north, to New Plymouth in the south, extended later to Wellington. Whiteley was the first chairman of this large district

6 Meantime, Captain Hobson was discussing the ceding by Maori of kawanatanga (governorship) of the country to Queen Victoria. This was a matter on which the missionaries held widely differing views and feelings. Most wished for the establishment of ordered government to control the disorderly elements which were drifting into the country, but they feared large-scale European immigration as a danger to the moral and social life of the Maori. It was not an easy decision to make but, on balance, they came down on the side of the proposed Treaty and used their influence to persuade many chiefs to sign the Treaty of Waitangi. The Treaty was signed at Kawhia on six different occasions: 28 April, 21 May, 25 May, 15 June, 27 August and 3 September. The chief who signed the Treaty on 3 September 1840 was the last signatory in the country. One achievement of the missionary work was the decision of the chiefs to release their slaves and return them to their homeland under missionary escort. In 1840 Whiteley arranged for Edward Meurant, a mission helper, to accompany one such group to Ngamotu. Shortly afterwards a large group was escorted to south Taranaki by Samuel Ironside. The people at Aotea Harbour pleaded with Whiteley for a station to be opened in their district. An experienced leader was not available, and the newcomer, Hansen H. Turton, was appointed to open this new field. He had no knowledge of the Maori language. He left his wife with the Whiteleys at Kawhia and lived for eight weeks in a tent at Rauraukauere, inside the northern entrance to the Aotea Harbour, while his house was being built. He was the first resident missionary to live there. He named the station Beechamdale, after John Beecham, one of the Mission Board Secretaries in England. In May 1843, Turton held a six day gathering to celebrate the anniversary of the founding of the Aotea Mission, with a Sunday congregation of 2,000 people including many visitors from surrounding tribes. There were 200 people at the Communion Service in the Chapel, and 60 candidates for baptism. Soon after the establishment of the Kawhia Mission, local people shared the gospel with all who would listen. Some travelled long distances as missionaries. One such person was Rawiri Waitere. He was converted in 1835 at Kawhia under Whiteley s ministry, and then went to Port Underwood in Marlborough to preach to his relatives. In June 1840 he returned to Kawhia to urge the appointment of a resident missionary for his people. This resulted in the Rev Samuel Ironside s appointment and the continuance of a very significant missionary endeavour which had commenced under Rawiri

7 GROWTH & CONSOLIDATION The Kawhia Mission 1844 to the end of the war 1872 By the early 1840s the Kawhia Mission had gained a reputation as a successful and adventurous centre of the Wesleyan Church. Five months after the Treaty was signed at Waitangi, Governor Hobson paid a visit to the stations at Whaingaroa, Aotea and Kawhia. In March 1844, Te Whero Whero, the leading Waikato chief, attended a large gathering called by Whiteley at Kawhia for the annual examination of classes, and the the sale and distribution of New Testaments. The Rev Gideon Smales took over the leadership of the Aotea work from the Rev Turton in In the same year the Rev Walter Lawry, the General Superintendent, opened the chapel at Papakarewa, Kawhia (8 September 1844). This chapel was made available to local Pakeha settlers for a day school, and a committee under Whiteley s chairmanship employed a day school teacher. The Northern District report of 1852 showed that several paid lay workers were being employed. Among them were Pita Warihi at Kawhia, and Hone Ropiha at Mokau as native teachers. C.H. Schnackenberg was at Mokau as Catechist. Rev George Buttle was quietly pressing on at Te Kopua on the Waipa River. Many of his people had moved to Kawhia to work land for the purpose of having produce to sell to the settlements, and this movement for planting and harvesting meant frequent interruptions in the steady work of the Circuit. Whiteley told of a flare-up over land ownership at Kawhia. Ngatimahuta and Ngatihikairo were disputing possession, but under missionary restraint, they refrained from violence. News of this dispute spread further afield, and great alarm was caused by the arrival in Kawhia of a heavily armed war party from Waikato, who sided with Ngatimahuta against Ngatihikairo. Whiteley intervened to restrain the possible violence and after many threats, and some symbolic concessions, the Waikato contingent returned home feeling that honour had been satisfied. Shortly after his ordination in 1857, the Rev Cort (and Mrs Annie) Schnackenberg were transferred to Kawhia. From that time until 1862 the Te Mahoe Mokau station was run by the Rev Hone Eketone. In 1863 the government ordered Schnackenberg to leave Kawhia. He took up residence first at Aotea and later at Raglan

8 Maori Educational Institutions and properties at Aotea were subsequently sold and proceeds enabled the establishment and support of Wesley College, first at Three Kings, later at Paerata. Ten years of bitter unrest and periods of violent conflict between 1862 and 1872 saw the Pakeha and Maori missionaries caught between opinions, as the two races misread each other s actions. They moved freely between the warring parties, and inevitably endured stress in their divided loyalties. Some Pakeha ministers did their best to restrain the warring plans, while others condemned the actions of Maori as rebellious or described the actions of the Government as madness. Some missionaries were condemned by the Maori as spies, yet others were more conventional in their views about law and order and the rights of Government. They were men and women of their day and generation. Kawhia District was largely within the King country area (rohe potae) and not directly exposed to the warring parties. In the surrounding Districts of Taranaki and Waikato, the war raged and relationships between the Crown and tangata whenua and between settler and Maori would never be the same again. At Parininihi in North Taranaki, Whiteley was killed and Kawhia people mourned the loss of a very significant leader. The disastrous effect of land confiscation, loss of life, bitterness and anger are the subject of sober reflection by Wiremu Patene in a report to Methodist Conference Three times during the year I have been to conduct divine worship among the Hauhaus. When I went with Major Mair, after the Hauhaus had concluded their worship, I stood up and said to them Have you no more remembrance of God or have you forgotten Him? They replied, We have not forgotten Him. So I preached and conducted worship with three hundred people present

9 The Kawhia Mission and Church Following the cessation of hostilities, the church in Kawhia as elsewhere was depleted of leadership. The Rev Cort Schnackenberg, at Raglan, was responsible for all the coastal area from Raglan to Mokau, as well as the Waipa Mission at Te Kopua. He was assisted by Wiremu Patene at Te Kopua and a number of local preachers. Schnackenberg died suddenly at sea late on 10 August 1880, while travelling on a steam boat between Raglan and Auckland. Wiremu Patene died in 1883, and his death left a big gap in experienced Maori leadership. Wi Warena Pewa took Patene s place at Te Kopua in 1891, and was later joined by Hamiora Kingi. The Maori Mission, with never a large membership (1579 members in 1909) began to recover its earlier spirit and purpose in the second decade of the twentieth century. Notable leaders such as Te Tuhi Keretini, A J Seamer, Erua Te Tuhi, Hori Kakuere, T G Brooke, Hapeta Renata, Hone Hare, Piripi Rakena, Hone Taotahi, Wharehuia, Matene Keepa, Te Aho-o-te-Rangi Pihama are some of the people who influenced the Maori Mission in the Kawhia-Te Kopua area up to the late 1920s. The early 1930s were years of struggle. The depression deepened and the economic position of the country was chaotic. Many Maori people who had been dropped from employment in various industries and Public Works jobs had returned to their homes and were living on a pittance. There was no Social Security, and there was near starvation and unquestionably very serious hardship for great numbers of people. During this difficult period, Sister Frances Hayman returned to Kawhia in The South Auckland Methodist Centennial Celebrations were held in 1934 in commemoration of the establishment of the first Methodist Mission in the Kawhia area in To mark this, building started on the Memorial Church and Parsonage at Kawhia with special gatherings for the laying of the foundation stones by King Koroki. Princess Te Puea Herangi opened the completed church on 14 March Construction and interior decoration had been done by Turangawaewae workers and carvers under the careful eye of Inia Te Wiata. Tawhiao s Te Paki O Matariki crest was worked into the front of the pulpit

10 The church itself is an impressive building standing on a small hill. Inside on either side wall there are carvings of two canoes: Tainui on the left, Aotea on the right. The pulpit has a brass plaque over the pulpit, which reads: Kawhia Methodist Church - 24 November 1934 In remembrance: Rev William Woon Wiremu Wuuna Rev John Whiteley Hone Waitere Rev Cort Henry Schnackenberg Henare Minita The Times newspaper reported the opening of the church in these words: In the presence of a large assembly of Maori and Pakeha, the Centenary Memorial Church was dedicated by the Rev Tahupotiki Hadden while the Sermon for the occasion was delivered by the Rev J H Haslam, President of the Methodist Conference. The united voices of both races blended in beautiful harmony in the vocal portion of the service and the whole ceremony was most impressive. With a large crowd present, the double doors were opened jointly by Princess Te Puea and Chief Tarapipi. Many were unable to gain admission to the church to witness the unveiling of the carved pulpit by the Princess and the Chief, but the main service was clearly heard by those gathered outside. The present Minister was Matarae Tauroa. Kawhia Methodism from the opening of the Centenary church to the present day With the Centenary Church and parsonage opened there came a new spirit of optimism about the mission and influence of Kawhia Methodism. Some outstanding leadership was provided by ordained and lay people alike. The Rev Maharaia and Mrs Frances (née Clegg) Winiata were appointed to the Circuit in the late 1940s

11 The Rev Maha Winiata had considerable influence with Princess Te Puea after 1949, according to Michael King. Maha s father had been a life-long friend of Te Puea s. His wife, Frances Clegg, was one of Te Puea s favourite lay workers at the pa. An interesting Methodist anecdote comes out of Kawhia. As he lolled and sang over a beer keg in Kawhia, Te Uira Manihera was persuaded by the Rev A J Seamer to abandon alcohol and form the touring Methodist Waiata Choir and, later, to become a Minister. Many Maori layworkers and home missionaries helped lead the church. As Te Rua Turner (née Winiata) points out in her record of the 50th anniversary of the Centenary Church (1984) these people were contact people for Pakeha ministers and deaconesses...(they) did much of the pastoral care and either led or assisted with karakia during the 150 years of Wesleyan/Methodist presence. The catechists, deaconesses, teachers, kaikarakia, home missionaries, and minita-a-iwi have played a vital role in the life and witness of the church and their lives and stories of faith are not forgotten in the hearts of the people. (Te Rua Turner) In 1934, Matarae Tauroa was appointed minister to both Maori and Pakeha in Kawhia town and district. Other leaders in the district in the 1930s and 40s included Taima Rangawhenua, Sister Heeni Wharemaru, Wene Hirangi, Hauotu Hapimana, Sister Hobbs, Te Urunga Wetere, Waiwera Rangawhenua, Charlie and Gladys Roke, Tame Ponui, and Nguru Winikerei. Lane Tauroa was appointed to Kawhia in 1954 to serve the joint work there. Paahi and Kitty Moke retired and lived in Kawhia for a while, as also did Charlie Roke in They helped out with the work of the church. Stan and Mary Gilmour and Barney and Anne Winikerei ministered at Kawhia as minita-a-iwi. The Rev Tata Keepa was the church s last ordained minister. We honour the dedicated lay leaders who have kept the church functioning as a place of worship and service to the community. Nick and Linda Tuwhangai, John Puke, Nancy Karena, Bessie Porima, Hinga and Hano Ormsby, Don Murtagh and several others have truly been God s gift to Kawhia Methodism. Ma te Atua koutou e manaaki e tiaki

12 The history of Kawhia Methodism continues to unfold. Such history contains stories of ordinary people and sacred places, of Maori and Pakeha, people of faith and courage, times of sadness and joy, war and peace. The story is a story about the value of land and surrounding seas, of church and community, and of great changes which have occurred in the one hundred and eighty years. May the God of truth, love, justice and peace rule over the changes in the years to come. Ko te mea hei whaia me te uri whakatupu, ko te kohikohi i nga maramara o te waka, te waka wairua, te waka tinana, kiri ma, kiri pango, kiri whero, kia noho ai te waka i roto te whakapono a te Atua. What we must do as descendants, is to gather together the remnants of the waka, the spiritual, the physical, the white, the black, the red, so that the waka remains in the faith of God. * * * I hope that we might see that the old and the new are not mutually exclusive, but are both essential for life and health. If we are only living in the past, then we are not acting as Jesus would have us act, if we are only interested in the new things, then we are not listening to the wisdom of Jesus who reached back into the scriptures and cultures of his ancestors and transformed them into new ways of doing and being. The faith we share is rooted in ancient and holy stories. It is also a brave and moving story of a pilgrim people, always moving on to new places, taking with them the treasures of the old. This is, I think what is meant by Jesus Christ is the same yesterday, today and forever. What we do know is that God has not, nor will not, abandon this place. The stories of faith will still be shared, hospitality will still be offered, the hopes of the people will still be here. People will be born, people will die, the future may seem muddy at times, but the seeds of God s love have been sown over many years and will continue to take root, grow and blossom in ways that none of us could every imagine. The future is in God s hands, but God also needs our hands, active hands to help the future to happen. Rev Doris Elphick (at the Waitoa Church 110th anniversary on August 2013)

13 We give thanks for all we have learnt... For those who have offered hospitality... Those whose loved ones have died... Those who have lost both home and kin... Those who have given of themselves fully to advance the Kingdom of God... Those whose skills were shared sacrificially... Those who continue to be a part of who we are now and in the future. Kia noho te Wairua o te Runga Rawa ki a tatou Wakamoemititia a Ihowa

14 Song of Faith 1. Song of faith that sings forever through God s people, ages long. Word that holds the world together when our hearts take up the song. Always, always somewhere sounding though the source we do not see. Counterpoint to all despairing it is hope that sets the key. 2. And when life would overwhelm us when there seems no song to sing, hear the constant voice of courage out of fear and suffering, all who ve loved and trusted Jesus, all who lift us to be strong, endless, endless are the voices of the faith that makes the song. Music - Colin Gibson / Words - Shirley Murray

15 Memorial cairn at Rauraukanere (Beechamdale) Mission, Aotea. It is constructed of the old school chimney bricks. This booklet has been prepared by Alan Leadley, November Thanks to Peter West for typing the text; Jock Crawford for layout and printing; and Robin Astridge for photo of the Beechamdale memorial

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