Bahá’í World/Volume 5/Taking the Message to the Maori People
TAKING THE MESSAGE TO THE MAORI PEOPLE
I.
LOST for centuries in the forgotten backwash of nations, the Maoris of New Zealand furnish a remarkable ethnological study.
As you can well imagine I have no authority near me here in Persia, but if I remember correctly Griffith Taylor, Professor Dixon and others assert a close kinship between the Ainus of Japan and the Maoris, assigning to these primitive folk a Caucasian origin. This is a direct challenge to the Polynesian descent ordinarily ascribed to them. I remember Professor Thomas’ having dealt with this subject but as it is now near twenty-five years since we sat under his inspiring tutelage I can’t in the least recall his conclusions.
However, Griffith Taylor, with characteristic vigor and clarity, presents an exciting graph in which he shows that the oldest races have strayed furthest from the point of origin. The most primitive vehicles are those furthest from the great cities; those only recently discarded within a closer radius, while the newest modes of locomotion are in the city and its environs. In excavating, the oldest things would be found in the lowest strata, the later things nearer the surface. Basing his conclusion on this argument he says that the Ainus and Maoris have been flung to the periphery of the globe by gradual displacement from the seat of their Caucasian origin through the development of newer races.
But my interest in the Maoris was neither formal nor ethnological. Here is a group, fast vanishing, that gives us a picture of life in a spacious, poetic aspect.
Clever and alert the Maori, to his great detriment, has quickly assumed the habits of our western civilization. Our customs and practices are totally unsuited to the requirements of races who, through cycles of unmolested effort, have developed their own proper and protective mores. As a result of abandoning by force of circumstances, his own mode of life, the Maori population of New Zealand has been decimated. These statistics are quite informal but some one told me that whereas they numbered over a million at the time of the British occupation there now remain some sixty-five thousand.
They must have been a nation of poets and artists for everything they touched, before they were corrupted by civilization, seems to bear the impress of beauty except Niki the mascot, and the totem figures.
In the War Memorial Museum (which graces and dominates the city of Auckland overlooking from an eminence its beautiful harbor), are preserved the finest examples of early Maori artistry. A magnificent war canoe fashioned to carry near a hundred warriors was hollowed from a giant tree and spliced with infinite ingenuity to form its double prow. The indelible decoration of conventional design in black and white on the red background of the exterior showed a mastery of balance, scale and symmetry. It was far more akin to the Arabic than to the Greek, the two masters of pure design, and unlike any Polynesian art with which I am familiar.
Their ubiquitous wood—carvings are of a genre entirely different from their painting. Although they lack delicacy, and the figures are crude, literal and often ugly, there is an opulent vigor of detail about them that bespeaks a robust and dramatic taste. The houses, with their low-hanging eaves, had originally no windows and only one entrance door.
At Rotorua, the famous thermal region of New Zealand, there is a model “Pa” or village. It interested me far more than the natural wonders, which in spite of great exploitation on the part of New Zealanders seem decidedly feeble in comparison to Yellowstone Park, for example. But in the “Pa” I saw a faithful reproduction of the original environment of the Maori.
Around the village is a double stockade designed with deep strategy, to discomfit an attacking enemy; for inside the first stockade
Early and late views of the Shrine of the Báb on Mt. Carmel.
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is a trench in which
the spearmen concealed themselves, wounding
the legs of the attackers and thus
incapacitating them. The
Priest and One Chief dominated the village
life and occupied the best houses. A cache,
on stilts very like that used by our northern
tribes of Indians, preserved the village food
from marauding animals. Specially selected
maidens prepared that of the priest and fed
him by hand.
The Town Hall, as it were, the central meeting place, was a thing of joyous beauty in miniature: the broad roof-tree and beams were decorated with Arabesques in black, red and white, since the house is thatched with stout straw the low eaves were supported by red pilasters ornately carved with the legends and traditions of the race. Much mother of pearl was used on the figures and the whole effect was that of the exotic, the remote and the wondrous. There was not one false note, not one detail that marred the sense of perfect harmony.
Many heroic and interesting tales are told of the Maoris by the British in their experience of subjugating them. They had a sense of justice and fairplay well illustrated by the fact that when their ammunition was exhausted the Chief sent word to the English Commander that hostilities must cease until they could supply themselves. They were astonished when their opponents refused, since they themselves never took advantage of a helpless enemy.
The native poi or dance is remarkably graceful. There is scarcely any movement of the body except a plastic pose, but the intricate coordination of the hands and arms in the manipulation of the poi—ball calls for magnificent skill. The Maoris are tall and muscularly built (another evidence in favor of their western origin), and execute the war dance, intended to excite the valor of the fighters, with inexhaustible vitality and ease.
Through the kindness of the Maori Society in Auckland I was given a letter of introduction to Chief Mita Taupopoki when I set out for Rotorua. By good fortune, on the evening of my arrival, I met Guide Rangi, a clever, gifted and beautiful Maori woman, with the accomplishments of both races. I spoke to her of my letter to the Chief and of my mission and told her that I would visit Wacka, the Maori village, upon my return from Wairacki.
Chief Taupopoki, as you can see from his photograph, is a handsome and impressive old gentleman. He received me with dignity and kindness, explaining that a previous meeting had long been arranged for that evening, but that if I would come he would gather together as many as possible to hear my message. On my return after dinner, I was greeted by a delegation, conducted to the central meeting place, while the Chief sent a boy around with a huge bell to announce my arrival and summon the Arawa tribe. In ten minutes the hall was quite filled and the Chief arose to welcome and to introduce me.
After a few complimentary phrases he said, “To what great matter are we about to listen? A subject of such urgent importance that this stranger traveling over many seas and abandoning her native land has come to share with the Maoris, obscure and forgotten, her valuable news. We await impatiently the unfolding of her purpose.”
Although I speak no Maori I could recognize it as an endearing and gracious language. Its expressions are poesy and its cadences a song. The Maoris are natural orators, the women as well as the men, and express themselves on public occasions with singular rhythm and felicity.
In giving the message I stressed the fact that the solidarity of mankind to which Bahá’u’lláh summons us does not mean the reduction of all human beings to a dead level of similarity; but rather the interdependent functioning of the various races and kindreds, each making its unique and indispensable contribution to the perfect expression of the body politic. In the Bahá’í social scheme the purpose is not to make Maoris something quite different from themselves, but to stimulate them and all other peoples to attain their own highest development as a contribution to human advancement and welfare.
Then I spoke of how Bahá’u’lláh had
already accomplished the purport of
His message in uniting all the religions,
races, nations and classes of the world,
how ancient animosities and hereditary
hatreds had been
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conquered and forgotten under the Banner
of Divine Unity.
When I had finished there were a series of intelligent and important questions asked me. The Maoris are a very keen and apt
Chief Mita Taupopoki who summoned the Arawa tribe of Maoris to hear the Bahá’í Message.
race and the educated amongst them attain the highest culture. In this connection I think of Mrs. Rewa Bennett, the first Maori woman to hold the office of magistrate; Mrs. Colwill and Mr. Paul, official Maori interpreter to the government.
When the questions had been answered the Chief asked a native Christian minister to thank me and then closed the meeting.
“It is now evident,” he said, "why this great news must be spread far and wide. The cessation of hatred, the establishment of good will in the world—surely there is nothing greater than this. The Maoris heartily welcome the assurance that this One of Whom our messenger has spoken is already accomplishing this end.”
On my return to Auckland I was honored
by an invitation to a Maori banquet at Oraki.
It was very impressive. Following the
custom, the men came out to greet us but the
women performed the welcoming poi. I
was to witness the ancient method of cooking
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called te hangi. A trench is dug and into it
are flung stones which have lain in a great
fire; onto the stones is thrown the meat and
around it are piled potatoes and other
vegetables; a large basket of clams is
placed at one side and, at the other,
fish wrapped in flax leaves. When all
is ready, equally hot
stones are placed on top of the food and a
bucket of water dashed over the whole which
is now covered with rough cloths, on which
earth is immediately packed, closing in the
hot steam.
In the mean time the women have been deftly weaving lovely baskets from flax leaves which will serve as dishes for the hot food.
Since the hangi cannot be disturbed for an hour we go into the hall to carry on the program. Mrs. Witaka, the spokesman of the village, arises to greet me.
“The Maoris rejoice that one from afar has come to share with them her knowledge of the great world. But you have come to a deserted home, where only a tale and a recollection can speak to you: the Maoris have departed! You must seek for them beyond.” Her words were intensely solemn and impressive, and though I could not understand her, I saw that those who could were deeply moved. “The affairs of those far removed are echoed here amongst us, nor are we so remote that we can escape the cares that burden mankind. We would know if you bring comfort and peace to those who need this message. That you have honored us with your coming and displayed a generous kindness to us has warmed and rejoiced our hearts. Speak then that we may know the purpose that speeds you round the world. My greetings are finished.”
When her speech had been translated I gave the Bahá’í message, Mr. Graham, a naturalized Maori, translating. Once more I spoke of how Bahá’u’lláh had united His followers and redeemed us from our prejudice and hardness of heart. Since the Maoris are nearly all Christian converts, I stressed the fact that the foundation of His message is identical with that of Jesus.
"To whatever degree the Maori tribes fought and contended, at least you were united in your religious belief: you all worshipped alike Rangi, the Mother of Heaven; but now your religion has divided you. You have taken over the quarrels and contentions of Christendom and in your sectarian loyalties are learning to hate and oppose each other. And this, too, in the name of Him Who said: ‘By this shall men know that you are My disciples—that you love one another,’ a Maori can’t say ‘my basket,’ ‘my food,’ ‘my coat’: you must say ‘our basket,’ ‘our food’: but you are forced to say ‘my religion’ for you do not hold it in common—religion the one thing that was revealed to bring unity, joy and concord into our lives. Bahá’u’lláh has wiped away these differences and united us as children of the One Heavenly Father.”
After a poetic speech of thanks on the part of Mrs. Witaka we went to open the hangi. The odor was delicious, and piling the food into the flax baskets and trays, we sat down to a delectable feast.
After an appropriate ceremony I took my leave, performing te hangi the pressing—not the rubbing—of noses with my gracious hostesses.
It is many a winter, my dear, since we tramped across the campus in the slush, to our class in “Social Origins”; but you were a haunting presence at these interesting and significant meetings. Here is a gifted, an ingenious and a socially-minded people dropping into desuetude. Nature has but one motto: "Adapt or perish.” They were perfectly adapted to their natural surroundings. Will they be able to readapt to the requirements of an artificial life soon enough to preserve for us the evidence of their ancient and generous culture?
II.
Excerpts from Report on Bahá’í Activities in Australia and New Zealand
THE wish was expressed by Shoghi Effendi
that Dr. Esselmont’s book, “Bahá’u’lláh
and the New Era” should be translated into
Maori. Careful enquiries showed that there
were certain difficulties to be overcome that
might prove serious. In the first place many
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expressed the opinion which was shared by
several Maoris that it was an unnecessary
task because most natives can read English
and many speak it better than their own
Maori tongue. A more serious objection was
that it might not even be possible to convey
the true meaning of the abstract thoughts
expressed in the Bahá’í writings through the
medium of a language of a people who had
no occasion to express these thoughts when
they evolved their tongue. Thirdly, assuming
that a satisfactory translation could be made,
the field of search in which to find a suitable
translator was strictly limited. It was
essential that the translator should
understand the spirit as well as the
letter of the Bahá’í teachings, in
addition to being a good Maori-English
scholar with a practical knowledge
of the workings of the Maori mind.
In view of the above, the Assembly decided to write a suitable pamphlet and have it translated. The search for someone to undertake the second part of the work proved unexpectedly easy. Mr. G. G. Paul, a Maori who had been attending the meetings regularly, kindly offered to make the attempt and a committee was appointed to help him. The Maori Akarana Club also volunteered to assist and a meeting was arranged in the club rooms to review Mr. Paul’s work. Members of the Spiritual Assembly were invited to be present and the occasion will surely be remembered by all concerned as one of dramatic and absorbing interest. Who can say that in years to come February 15th, 1933, will not be looked upon as a red letter day for the Maori people symbolizing the departure of the old order and the arrival of a new?
We entered the room towards the end of the proceedings and found the Maoris and white people sitting around the table listening in wrapt attention. The room was dimly lighted and this served to enhance the impression that the occasion was one of momentous importance. We seated ourselves and listened while Mr. G. Graham, Chairman of the Club, read a passage in English and Mr. Paul replied with the same passage in the melodious tongue of his people. This continued with hardly an interruption like a litany, until we began to marvel that those examining his work should find so little to question.
At length the litany ceased. Mr. Graham arose and in an interesting impromptu speech eulogized the work of Mr. Paul and explained some of the difficulties he had overcome. We were conscious of a feeling of exultation as we heard him say that all the committee were amazed at the degree of success achieved, and that he considered that Mr. Paul had produced a classic in the Maori tongue, superior even to the work of the great scholars who translated the Bible into Maori. Others also uttered words of praise. One Maori lady maintained that Mr. Paul had captured the atmosphere of the old style of spiritual Maori, the rendering being of such poignant beauty that it brought tears to her eyes. She also stated that it helped her to understand the Bahá’í teachings much better, notwithstanding that she is a well-educated woman who often lectures in English. Another Maori lady also said that it moved her deeply.
One of the Committee, Mrs. Greensmith, a New Zealand lady whose advice has been invaluable on account of her long experience as a teacher of Maori children, wrote in the “Herald of the South”: “As we listened to the carefully chosen words and wonderfully rounded phrases as he (Mr. Paul) read, and as we checked from our English copies, we were deeply impressed by their spiritual content and by the conviction that such phrasing and beauty of diction only could be attained by one thoroughly imbued with the beauty of the Bahá’í Message.
“We think that some parts of the Message especially will appeal to the Maori—the erasure of all racial prejudice, the enfoldment of all mankind in one Brotherhood, the gospel of love. May every booklet issued be a strong seed to germinate for the Bahá’í Cause.”
Bahá’ís of Melbourne, Australia.
G. G. Paul, first translator of Bahá’í writings into Maori.
