Te Waka Maori. GISBORNE, SATURDAY, FEBRUARY 8, 1879.
What has been the result of the Honorable John Sheehan's visits to Waikato, and his interviews with Rewi ? The result, so far, has been a failure; but if that were all it would not so much matter. The ultimate results we have no doubt will be anything but beneficial to the colony. After so much boasting and flourishing of trumpets, after so many " communications from Eewi and from the King country," after so many "important interviews" with Natives —which appear to have consisted principally in feasting, concertina playing, and dancing
—the Native Minister Has been refused permission to attend an important meeting of Ngatimaniapoto at Kopua, in the "Waikato! "When anything of real importance has to be discussed, he is quietly inI formed that his presence is not required. None of his predecessors were ever placed in so humiliating a position, simply because they had more regard for the dignity of their office than to place themselves in such a position. The Hon. John Sheehan should have waited till he was wanted. "We are not surprised at this at all; it is only what we expected. We have all along asserted that Mr. Sheehan's " personal influence" was nil. Mr. Sheehan is said to have stated at Hamilton that, against his will, the Natives wanted him to go to the Kopua meeting, and that the only way he could avoid them was by leaving Alexandra at an early hour in the morning! Let us'see what were the facts. After leaving Kihikihi he went to Alexandra, intending to proceed to the Kopua meeting, about six miles from Alexandra. At Alexandra he received a written notice from Tukorehu and Tupotahi stating that they had no business with him, that he was not wanted, and that he would not be permitted to attend the meeting. The Honorable John then sent for Eewi to help him out of the difficulty. On the arrival of Eewi, Mr. Sheehan stated the position of affairs, declaring that he (Rewi) had ruined him by asking him to attend. Rewi, in reply, said—" I asked you to come to Kihikihi, and met you there. You came to Alexandra on your own responsibility, and I no™ come to ask you to leave." Result: the humble and submissive departure of the Honorable John early next morning. Mr. Sheehan should lay on the table of.the House next session the " communication" which he received from Tukorehu and Tupotahi, so as to afford members an opportunity of judging for themselves of. the " confidence" which the Natives have in him. He said in his celebrated Statement of Native affairs, that of necessity the transactions of the Native Department had at times to be carried on in a manner which did not " render it advisable for the House to be cognizant of its proceedings." This, doubtless, was one of the occasions where secrecy would be necessary, and so the " communication" of Tukorehu and Tupotahi will not be laid on the table of the House.
The Native Minister said further, in his Statement of .Native affairs, that but for Sir George Grey coming into office, there would have been no settlement of Native difficulties, and that things could not have been carried to so successful an issue. "Well, we agree with him. Here we have, for instance, a Minister of Her Majesty's Government in this country, after condescending to flatter and promise and rub noses ad infinitum, absolutely turned away from attending a Native meeting to which he was proceeding!. Then again, Bewi, Mr. Sheehan's particular friend, from
whom lie professed to be continually receiving telegrams, has made known his views. He. demands the restoration to himself of all confiscated or purchased, lands lying within his original tribal boundary, i.e., a line from Aotea to Pirongia, then to "Warp'a, near the junction of the Mangapiko and iWaipa nvers, through the Awamutu and Bangiaowhia, over Pukekura ranges, across the "Waikato river, through Taupo, across the Ongaruhe river to the sea. at Parininihi (White Cliffs). All Europeans within this boundary who may have become fairly possessed of the lands in their occupation, to be unmolested upon their transferring their allegiance to him, Bewi —(Maku ake era Pakeha) —his laws only, to run within this territory. And, further, the titles to the blocks known as Pohue, Pukekura, Maungatautari, Horahora, Paeroa, Waipa, Tirau, Hinuera, and Turanga Omoana, to be reopened for the purpose of giving him an opportunity of proving his claims over them. These lands lie outside of the boundary above described. And for [all this he.ofiers his—friendship, nothing more. "We teel assured that no other Ministry would have brought things to so " successful an issue." Bewi, who is a very respectable old chief in his way, never before thought of making such demands from any previous Governments; but Kawana Grey and Mr. Sheehan have professed such unbounded love for the Native race, and have led them to believe that they possessed so much greater powers than their predecessors, that the fact of Bewi making demands proportionately great is scarcely to be wondered at. Bewi denies having promised permission to make railways and roads, or to give land for any purpose.
We might fill up the paper with the mass of information we have received from "Waikato and other parts. It is evident that Mr. Sheehan is about played out. The very chiefs who travel about with - him, speak freely of the downfall of the Government next session. Certain it is that affairs in the "Waikato do not point to a " successful issue " of Mr. Sheehan's administration of Native affairs. An effort has been made to get Manuhiri to accept a pension, and secrecy was enjoined upon the old man, but he has spurned the offer and talked freely about it. Grey and Sheehan are charged with, having broken faith with Tawhiao ; first, by trying to force • on public works through the Hau-Hau country after having said, at the Kikurangi meeting, that they intended to leave all such matters, for Tawhaio's ap- _. proval; next, by offering for sale the Harapepe and. ; Kaniwhaniwha lands, which were previously offered by Sir George Grey to Tawhiao; and, lastly, by Betting aside the King and making Eewi the central
figure. The young gentleman who was appointed to the position of Resident Magistrate, previously sa ably filled by Major Mair, is continually being lectured on account of the sins of his masters. He has been repeatedly told that his presence is not acceptable to the Kingites. This is the officer who we were told was " expected to work more in accord with the Natives, to expedite the public works in Native districts, and render easy the settlement of any. difficulty which might arise in the course of the carrying out of these works," Altogether, we think it is quite apparent that the administration of Native affairs by the present Ministry has been a miserable failure. There are other matters upon which we intended to comment, but we must withhold pur further remarks for a future opportunity.
Permanent link to this item
https://paperspast.natlib.govt.nz/newspapers/WAKAM18790208.2.9
Bibliographic details
Waka Maori, Volume I, Issue 20, 8 February 1879, Page 285
Word Count
1,178Te Waka Maori. GISBORNE, SATURDAY, FEBRUARY 8, 1879. Waka Maori, Volume I, Issue 20, 8 February 1879, Page 285
Using This Item
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.