1. THE CAMP

Te Ao Hou, Royal Tour 1953, Page 18

1. THE CAMP THE MUSTER OF THE CLANS Early in March of the year 1901, the Hon. James Carroll, Native Minister, issued a circular to the chiefs and Maori tribes throughout the North and South Islands, calling upon them to meet at Rotorua in the month of June to welcome their Royal Highnesses the Duke and Duchess of Cornwall and York, then about to leave England on a tour of the Colonies. As early as April negotiations were commenced for transport by horse, coach, rail and steamer. Men, young and old, and even women, sought temporary employment to earn a few pounds to take them to the land of Waiariki, for the moment made doubly attractive by the projected visit of Royalty. Chants that emphasized the points of a weighty speech in the runangahouse, short ditties that maidens carolled forth about the pa, war-songs that fired the hearts of warriors on the march—these were heard through the length and breadth of Te Ika-a-Maui, Maori poets vieing one with another to compose songs suitable for the occasion. Dainty fingers played deftly with raupo, and evolved the poi-ball. Old, scarred warriors waxed wrathful in heated debate over ancient wardances to be used in mimic warfare at Rotorua, the almost obsolete ‘peruperu’ that were wont to awake echoes in the New Zealand forests in the fighting-days of the past. Once more the Maori lived in the past. For a brief space the edge of the heavy curtain that screened it was raised, old memories revived, old chords were touched anew, and hearts thrilled and vibrated to the weird music of the dead ages. This fascinating account of the Maori display given during the visit of Royalty to Rotorua in 1901 is taken from a very long account in Royalty in New Zealand, 1901 by J. A. Loughnan. There is evidence that a large part of the text reproduced below was written not by Mr Loughnan, but by Sir Apirana Ngata. We believe it is an important, if unknown part of his literary inheritance. THE MAORI CAMP The Maori was—as the Duke had requested he might be when His Royal Highness should have the pleasure of seeing him—on his own ground; what is more, he was managing his own ground. It was the beginning of a new era, the keystone of which was that in his own capacity for improvement lay the future hope of

the race. He was developing that capacity at Rotorua, and it was not the first time, as those familiar with his history know. He laid off the camp, and regulated the building and the water-supply. He made the rules for its government, and the arrangements for their observance, finding a force equal to all requirements. He supplied the sanitary regulations, and saw that they were neither misunderstood nor evaded. All the authorities were of his own choosing, and all the experts were of his own race. The result was that with five thousand people (in round figures) in camp for a week or ten days there was no sickness, no discontent, no disorder, and not one case of drunkenness. CAMP ORGANIZATION As it appeared within one week after the arrival of the first party—the Ngati-Kahungunu from Wairarapa and Hawke's Bay—the encampment formed a great semi-circle on the eastern side of the racecourse, midway between the township of Rotorua and Whakarewarewa. It was separated by a very wide belt of very short manuka scrub from a cleared space of ground in front of the Royal grandstand. The one wide and long street was flanked on either side by many scores of tents, and by large raupo whares; and from the main avenue there branched off various small lanes, forming the divisions between the camps of the different tribes. Some tribes were housed in large marquees; others were detached in sections, like a regiment of soldiers in a line, or a square of bell tents; others made themselves at home in the familiar raupo huts; and all were merry and good-tempered, in spite of the drizzling rain and the sulphurous gases that pervade the atmosphere of these regions at all hours, and are particularly offensive in the witching hours of night, just when creation seems to pause a space before ushering in the ever-recurring miracle of dawn. An executive committee was formed by Sir James Carroll to advise him on all the more important questions pertaining to the control of the camp, and the arrangements for the grand display, and to make known his wishes to the assembled tribes. To them all doubtful points were referred. The staff consisted of Hone Heke, Member of Parliament for the Northern Maori electoral district; Te Heuheu Tukino, chief of the Ngati-Tuwharetoa; Hone Omipi, of the Ngati-Maniapoto, a man of advanced and progressive views; Ru Rewiti, of Ngapuhi, a scion of the great Pomare family, and husband of Wikitoria Taitoko, daughter of the late Te Keepa Taitoko (Major Kemp), of Whanganui; and Apirana T. Ngata, of the Ngati-Porou of the East Coast, a graduate of the University of New Zealand, and the organizer of the Young Maori Party of reform. These supplied the directing power of the organization of the camp. There was an abundant supply of pure water, brought in pipes from the Rotorua system, with taps at various central points numerous enough to enable the occupant of every tent and ‘whare’ to supply his wants with no more trouble than the walk of a few steps with a bucket. The arrangements were all carefully overhauled every day, waste was strictly prevented, and instructions were issued—and obeyed—to boil all water before use. All refuse in camp was buried every day in places especially set apart, and in manner specifically ordered. There was a liberal supply of disinfectants, which were freely served out and used. The other sanitary arrangements were adequate, and the camp was free of nuisances of every kind. All cooking was done in appointed places, and most of it in the wholesome Maori manner. The camp was always clean and fresh at every tent and whare, whether by day, when the blankets were rolled up neatly and the tents and ‘whares’ swept and garnished, or by night, when the people were abed. Liquor was not allowed to be brought in by the Maori. Hawkers and peddlars were prohibited, and The Duke and Duchess of Cornwall and York during their New Zealand visit. Photo: Turnbull Library

roaming dogs were all seized, tied up, and fed till claimed by their owners. Every morning at 6 o'clock the bugle sounded the Reveille, and there were services in various parts according to the rites of various denominations. From that moment the camp lived by rule: Breakfast at 8 (brought from the ‘hangis’); dinner at 1; tea at 5; and lights out at 11 p.m. Lastly, for the enforcement of these regulations there was an elaborate list of penalties. Most of these were doubled in the case of repetition of the offence for which they were provided. The heaviest of all was deprivation of the right to see the Duke during the whole or part of his stay at Rotorua. Looking into the sleeping-places, if you were privileged to walk around with Dr Pomare and Mr W. W. Hipango—full of responsibility—you saw the mirror of civilisation in abundan- Sir James Carroll, moving spirit behind the Maori reception. Photo: Turnbull Library ce, and the comb and brush of cleanliness appeared to be the rule, not the exception. Various little knick-knacks drew attention to improvised toilet-tables; sheeting was by no means rare, neither were mats and other contrivances for coming between the ground and the foot of Maori nobility. Hangings were not infrequent, and decorations (of flower and foliage for the most part) were both abundant and graceful, telling unmistakably of dainty fingers, and eyes instinctively appreciative of form and colour. The large number of Maoris coming from all parts met without friction (despite the provocations of tradition and recent wars); settled quietly to discipline without hesitation, and at their departure took with them to every part of Maoridom the principles of sanitary practice which have helped to secure the preservation of the race. It was a great opportunity for the Native Minister, for Dr Pomare, for the Young Maori party, and all concerned. PREPARATIONS There was a curious mingling of the old and new. Deeply tattooed warriors, some of whom had witnessed a cannibal feast, rubbed noses with young men who rode bicycles and pounded the big drum in the brass band. In dress an effective compromise was effected. Over a creaseless frock coat fresh from the hands of the pakeha tailor a Maori mat was thrown, and a belltopper surmounted the combination. A high-born lady decked in silk of bright hues yet wore a ‘piupiu’ round her waist and a ‘heitiki’ round her neck. It was one huge fancy ball, full of fantastic anachronisms characteristic of a time of transition. The past was revived, and mingled with stately dignity in the whirl of the present, seeking to grasp the bewildering changes that a century of contact with civilisation had effected. The sound of rehearsing was heard from early morning till far into the night. The large circus-tent that served as central rununga-house and town hall was engaged by each tribe in succession for the practice of its ‘peruperu’, ‘Haka’ or ‘poi’. In the early morning, before morning prayer and breakfast, the wardance parties, armed with ‘taiaha’ or ‘koikoi’, held practice in the cleared spaces among the manuka south-east of the camp, where experts keenly watched the ‘tutu-waewae’ or step, and the close ranks rent the still air with mad shouts in the wild excitement of the ‘peruperu’. Each tribe was careful to conceal the peculiarities of step and gesture on which it depended for success in the friendly competition with other tribes. The wiry Ngapuhi from the north were less jealous, for twice every day,

Favourite Film … of millions of holiday and week-end snapshotters. ‘Verichrome’ has speed and latitude that get the picture. KODAK Film From all Chemists, Kodak Dealers and KODAK NEW ZEALAND LTD. 292 Lambton Quay, Wellington. 162 Queen Street, Auckland. 681 Colombo Street, Christchurch. 162 Princes Street, Dunedin. when the weather and the ceremonies of the camp permitted, their ranks were formed at one end of the main avenue. There they crouched on the ground awaiting the challenge or ‘wero’, when presently a half-naked warrior leapt into the open with ‘taiaha’ at the charge, and as he turned the ‘taua’ or war-party rose, and with fierce yells gave chase. In their large marquee the combined men of the East Coast—the Ngati-Kahungunu, the Ngati-Porou and kindred tribes—held regular practice, once in the morning and once in the evening till nearly midnight. For hours the rehearsing of songs and postures would go on, and many a wild refrain was chorused to the accompaniment of resounding slaps, in unison, on the bodies of the ‘ope’. The arrival of visitors was the occasion for full-dress rehearsals out in the main avenue, by three or more parties in succession, while the observant spectators criticized the step and action of each, and turned aside into their tents to compare notes. Far into the night—for the special trains from Auckland did not arrive till a little before 9 o'clock—‘ngeri’ (weird songs) and the ‘heriheri-kai’ were heard, as parties from each division of the camp, with food for the fresh arrivals, wended their way to the central marquee, the receiving-tent. A foretaste of the feast of song and dance that would be spread before the eyes of Royalty was daily vouchsafed to the curious visitor. And so, for nearly two weeks, the rehearsals went on. There was a babel of sounds, a constant repetition of ‘haka’ and song with fierce action, until every movement was perfect, and the choruses attained the highest possible volume of sound. There was no tiring, no consideration for personal ailments and inconvenience; for was not the honour of a great tribe at stake?