The Maori Portion od the Church.

Waiapu Church Gazette, Volume 35, Issue 11, 1 February 1945, Page 8

The Maori Portion od the Church.

Christian Order and The Maori People

Of considerable importance concerning the work of the church m the future among the Maori people was the commission on Christian Order and the Maori people, held at Rotorua on December 8. Representatives of the Anglican, Methodist and Presbyterial Churches attended, the Rt. Rev. F. A. Bennett, Bishop of Aotearoa presiding. A further and large conference is to be held next month. Questions and findings thereon were considered by the commission as follow:— Question 1. — An analysis of the present awakened Maori Race consciousness. (a) What is m it? and What has caused it? (b) What can the Christian Churches do to guide it and use it? Finding. — After a period of decline m numerical strength and racial self confidence the present day Maori is experiencing a strong and definite reawakening. This was led early m the present century by the activities of the Young Maori Party and has been contributed to by indigenous Maori movements and by the work of the Native Department, the Education and Health Departments and of the Churches. It has been brought to a full realisation during the present war, by the unique" opportunity of racial self-expression and leadership presented by the Maori Battalion under its own Officers. This new racial consciousness contains revived racial pride and self-respect and confidence m the future of the race. While the majority of Maoris have a sense of complete goodwill towards their Pakeha fellow citizens, the memory of certain . unhappy events m the past associations of the two races, has awakened m a minority a measure of hostile race consciousness towards the Pakeha. The Commission recognises the desire of the Maori for a continuity m Maori leadership and self-expression, and for new constructive objectives that can take the place of the demands of the war situation and the organisation of the' war effort, as a directing and unifying power for the future consolidation of the race. Guiding Revived! Racial Pride The Christian Church should take responsibility for guiding the revived racial pride so that it will be put m

its right perspective and used to further the most helpful long range objectives; and to cultivate the spirit of goodwill and mutual understanding, and the admiration by each race for the best m the other. Supremely the Churches should realise their responsibility of imbuing the prospective leaders with the true spirit of disinterested Christian service. Question 2.— What is to be the Chrisitan objective for the destiny of Maori and Pakeha m relation to each other m the common national life of N.Z.? Finding. — It is evident that New Zealand has already developed a national character to which the Maori has made great contribution. To that extent as well as a proportionate intermingling of blood, the two races have already drawn together to a considerable extent. Anthropological theory would suggest that the ultimate destiny of the Maori race is complete fusion with the- numerically superor Pakeha but that is farther away than is sometimes asserted. The Christian objective is not the hastening of such a process but rather is education for tolerance m partnership by daily example which is based on the Christian leaders of both Maori and" Pakeha to be prepared to work concretely and definitely for this aim. It is desirable that the possible merging of the races should be prepared for m such a way as to conserve the best elements m the two races so that the future New Zealander will embody the best characteristics and avoid the undesirable elements m both races. We mark with thankfulness the fact of the achievements of large unity between Maori and Pakeha m united service within the Church, and we consider this to be an earnest effort and hope for the larger- unity m the relationship between the two races m the wider community. Question 3.— ln the light of No. 2, What should be immediate steps? In the matter of (a) Tribal allegiance. (b) Racial allegiance. (c) Inter-racial fraternity and cooperation. Finding. — (a) Tribal allegiance. As long as there is not developed a sectional exclusiveness which could blind the Maori to his total Maoridom there is much to be said for encouraging tribal loyalties. Improvement m circumstances m some areas will only come by tribal co-operation. Every Maori needs roots m a family and tribal loyalty. The Church should seek every means of encouraging the

development of young people's clubs and societies m which they can learn their tribal lore and ancestral loyalties, as part of the total Maori Race. (b) Racial allegiance. As long as racial allegiance does not grow into racial antagonism and exclusiveness, there should be wise encouragement given to the development of racial loyalty. Loyalty can be held strongly without losing respect for other races and cultures. The Church must protect the Maori against a type of exploitation of his Customs for their entertainment value, but at the same time must encourage those cultural expressions which satisfy the Maori personality. The place of the Maori language and history m New Zealand life should be given careful study. (c) Inter-racial fraternity and Cooperation. We suggest the need for the right type- of Christian pakeha to give encouragement to the clubs and societies developed among young Maori people for the learning of such activities as will enable them to find a harmonious place m Maori and ♦Pakeha life. Mutual Learning When community welfare centres are developed m areas where Maori people reside, such centres should provide adequate for mutual learning by Maori and Pakeha. In all courses which may be planned for the training of social workers. We urge the need for the consideration of developing mutual understanding between our two races. Question 4 — ln what setting can the Christian ideal for the Maori best be achieved? (a) Rural or urban? (Broad comments on present position.) (b) As far as possible within the historic- social framework of Maori life? or by Europeanisation of the mode of life? (c) I3y the revival of tribal control or by the^aevelopment of the new unit of the Christian family, or by a measure of both? Finding. — (a) Rural or urban. All peoples need a close association with the soil. City life is unnatural for /either pakeha or Maori but the disadvantages of city life fall heavily upon Maoris who are essentially a rural people. At the present time, there is insufficient arable Maori land to provide on a conservative estimate a living for more than a third of the Maori people. Of the remainder, only a portion obtain employment under rural conditions. Thus some are

■compelled to seek a livelihood m city and large town conditions. , To these should be added a certain number of Maoris who voluntarily leave rural areas for the attraction of city life. For all of them, this provides problems of housing and many temptations. For those who must find employment m urban conditions there is an urgent need for adequate housing. We urge the Government to seek to provide m cities and large towns groups, of rental houses for Maoris with Maori community centres and a measure of community organisation. Urban Life Not Natural. However this urban life is not natural, and we express pleasure at the intention of the Government to encourage rural industries.- We urge m the best interests of 1 the Maori, the need of the establishment of rural industries for the Maori, to turn the trend back and to employ him m his natural rural setting. We urge also that m such areas a community hall t»e provided for social and religious activities. ' (b) As far as possible within the historic social framework of Maori life? or by Europeanisation of the mode of life? It should be possible for Maori rural communities to maintain much of the traditional social framework of Maori life, but at the same time to apply many pakeha : •standards to the method of housing. Increasingly the family is becoming a unit, but the families should conserve as many links as possibgle with the tribe m some community centre. (c) By the revival of tribal control or by the development of the new unit of the Christian family, or by a measure of both? The loss of tribal unity and discipline means that the original maori unit is disintegrating. The Church needs to present to the Maoris the claims of Christian home life to provide adequate training and discipline for the children under dhrisitan parents. Question s.— As regards Church life, should the aim be to create a separate Maori Church, or to bring the Maori people into the membership of the existing branches of the Christian Church? In the latter, "Should the policy be to continue separate Maori congregations, organised with the fullest possible measure of independent Maori leadership. Or the complete absorption into European Church life? Finding. — Ideally we would like to have seen a single National Maori Church m New Zealand. Actual circumstances created by the close affiliation with pakeha community life, and the preservation of the influence of the historical denominational background m different areas as a valuable stabilising influence m Maori life make essential a continue

ing of some historical groups. We anticipate that as the process of racial blending proceeds, it will inevitably ensue that the Maori and pakeha membership within each denomination will draw more closely, towards the ultimate end of unification of the two races. For many years, however, we recognise and welcome the need for continuing many distinct Maori congregations, worshipping m a characteristic Maori atmosphere, and wherever possible under a qualified Maori ministry. We affirm the principle that these Maori congregations should be organised with the fullest possible measure of independent Maori leadership. Question 6. — What action can be taken to enable the Church to take her place m grappling with these and other vital problems of the race, and to enable the Christian Maori viewpoint to be expressed on these issues and to eliminate as far as possible denominational rivalries? (a) Sub-section of the National Council of Churches as a unifying body? (b) If so, what would be the constitution for such body? (c) Other alternatives? Finding. — We recommend t© the National Council of Churches that the Maori sections of such Churches as are affiliated with it be formed into a Maori sub-section of the Council; further, that the proportions of the Churches on the present Executive of this Sub-Commission be adopted for this Maori Sub-section of the National Council. This body will call larger conferences for co-ordinating the work of the Churches as may be deemed necessary. Question 7. — Pronouncement to be made on the historic place of religion m Maori life, and on the present state of religion among the Maori people. How can the Chrisitan religion take the place of the old Maori religion as an integrating force of the Maori life? Finding. — The old Maori religion was the cement of the old Maori society, It formed the basis of the authority of the chief and of all the sanctions of Maori law. In the process of transition as yet the Christian religion has not completely and universally provided that service m the Maori Community. Many individuals and groups have received through the Chrisitan Faith a personal experience of the integrating power of spiritual religion, but unfortunately this has never fully replaced the community integrating force of the old religion. The conference affirms that only by living personal vital Christian life and example and a recognition of the social implications of the Christian .message can the Christian Faith be made to exert its integrating influence.