KING MOVEMENT AMONG MAORIS

Dominion, Volume 29, Issue 198, 19 May 1936, Page 2

KING MOVEMENT AMONG MAORIS

No Disloyalty to Crown ASSURANCE GIVEN TO AUSTRALIANS An assurance to Australians t'hat the rise of King Koroki in New Zealand involves no disloyalty on the part of the Maoris, to the British Throne was given by "Eriki” in a special articie contributed to the “Sydney Aloruing Herald.” “The British King has no more loyal subject) in New Zealand than King Koroki,” he says. “The term ‘king’ lias always been unfortunate; it was a most unhappy choice,” lie writes. “When it was first put fort li three-quarters of a century ago it was as much misunderstood by Europeans as iti is to-day. It was tile rock upon which the whole Kingite movement foundered. Sir George Grey and his. successors wctc as much opposed to it as arc many Maoris to-day. Yet in Alaori eyes it is quite correct —that is. in the opinion of those who have given Koroki’s fathers allegiance for so long. For years the Kingite Maoris were annoyed to see their leader referred to in the newspapers as 'King’ Tawhino or ‘King’ Alahuta. Indeed, burning resentment is still felt. “Biiti in recent times Y r ice-Regal representatives and Ministers have referred bo Koroki as King, knowing full well that the expression is in no sense derogatory’ to our own monarch. Gov-ernors-General have been the guests of King Koroki in his home in the YVaikato. Only a week or so ago King Koroki and his aunt, Princess Te Puea Herangi, and a party of chiefs, were the guests of Lord Galway, the present Governor-General, in YVellington. Paramount Chieftainship. “Actually, when one refers to the Alaori King, the ariki or paramount chief of certain confederated tribes is indicated. AVhen the Ngapuhl declared that they would not recognise Koriki as Alaori King they did no more than what, their ancestors had decided 70 years ago. The Alaori King was never accepted by all the tribes. Indeed, 'there was much sympathy for his cause, and I know for a fact that certain elans of Ngapuhl, in the Hokianga district, did support Koroki’s great-grand-father, King Tawhiao. “To explain the situation that exists to-day, one must go back nearly SO years. At that time the Alaoris were appalled at the wholesale loss of lands; they felt the earth slipping beneath their feet. The genesis of the Kingite movement was in an effort to preserve ancestral holdings; the entire background of the movement was economic. Certain tribes met and decided to elect a loader. There was no suggestion of disloyalty to Queen Y’ietoria when Te AVhero Where, of AVaikato, was appointed Alaori King under the title of Potatau I. Quoting Scripture, the political leader, the Ngati-Haua chief AA’iremu Tamihana cried: ‘Give us a king, to judge us.’ Potat.au was selected because of the noble blood that flowed in his veins; there were other chiefs of equal importance, but none higher than he. Government Compensation. “Potatan was all for peace. But he was an old man when elected in 1857, and lived but a short time. Tamihana, the King-maker, was the influential figure in the movement. The Waikatos say to-day that Tamihana threw in his lot with them because of a wrong he had committed against one of their clans; in effect, he supported Potatau because he was afraid of the latter’s vengeance. Soon after the accession of Tawhiao, the son of Potatau. war broke out between Waikato and the Government. For months AVaikato had been itching to take the field on behalf of Taranaki. Indeed, some of' them actually had fought in that province. 'To-day the impartial historian acknowledges that both wars were unjust—wars of aggros, sion. the motive for which was undoubtedly land-hunger on our part. To the Taranaki tribes we are paying £4500 a year for all time as compensation for tlie wrongs we then inflicted. Waikato, hitherto, lias refused a similar offer recommended by a Royal Commission. “As a result of the AVaikato war those Natives were forced into the territory of their relatives, the NgatiAlaniapoto. Thousands of acres of tlie richest land in New Zealand were confiscated by the Government. For years Tawhiao remained in isolation in what is still known as ‘the King Country.’ Before his death he went to England and appealed for the return of tribal lands. Alahuta, his son. was. in turn, succeeded by Te Rata. Koroki (son of Te Rata) is. therefore, fifth in direct descent from Potatau. King Te Rata also went to London and pleaded for tlie righting of old wrongs, and was as unsuccessful as his father before him. “Naturally, the Waikato people and other Kingite followers were embittered. It is only within ’the last few years that they have responded to Government advances. The better understanding that exists to-day is due entirely to the efforts of a woman— Princess To Puea, aunt of Koroki. the present Alaori King. Sir Apirana Ngata, the former Native Minister, also played an important part in those negotiations.

“King Koroki is a peasantly-spoken, natural young man still in his middle twenties. He never sought the kingly office. On the death of his father be wanted to refuse it. It was only on the advice of Princess Te I’uca that he accepted a burden that has very largely isolated him from people of his own age, surrounded him by elderly tribal leaders, ami restricted what was formerlv the care-free existence of a young .Alaori of rank. But because of the blood that is his heritage, King Koriki’s person is absolutely sacred to thousands of people. He is Hie post to which the ends of the net are attached, he is the great totara of the forest under which they shelter. The loyally of the AVaikato people to the leader has been pathetic in the pastpoverty, hunger, humiliation, all have been suffered cheerfully and without complaint. Dawn of a Happier Day.

“Now, of course, a happier day has dawned. The settlement of Maoris on communal hind development schemes has done something io ease the economic pressure. National feeling has been intensified. The people are increasing rapidly. The Kingite movement lias, undoubtedly, experienced an impetus. Maori nationalists regard Koroki with (lie same sympathetic feeling we have for our own King, a young man called to high office, weighed with responsibilities, the representative of a long line of monarchs. It would lie absurd to suggest’ that King Koroki will unite all the tribes. Such a state of affairs never existed and never will exist. But those in authority in New Zealand to-day recognise the importance of the movement of w'hich Koroki

is the head. They know that no disloyalty to the Crown is intended, they appreciate the fact that ho has already, in a large measure, consolidated Alaori public opinion, and that an increasing number of Alaoris recognise iu Koroki a symbol of what is best, what is most dignified, indeed, what is kingly, in supreme chieftainship. "Inherent respect for rank is still alive to-day in New Zealand. Indeed, it is one of the healthiest of signs among te iwj Alaori.”