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Frequently Asked Questions
regarding Piri Wiri Tua Movement
1. Is Piri Wiri Tua Movement the Political voice of the Ratana Church ?
Answer
No it isn’t. We are a separate entity. Our principles are based on the teachings and beliefs of the late TW Ratana, we were formed out of the need for our people to have another political choice. Historically the church has been loyal to the Labour Party. However this marriage is in check. We realise a political party based at Ratana Pa could place the church in a very precarious position therefore it was decided to setup our spiritual Marae at Te Kotahitanga Marae, Kaikohe.
2. Why was the Church formed ?
Answer:
Tahupotiki Wiremu Ratana was pressured from within and outside of his followers to form a church. In the beginning he had the support of most of the other Church leaders of other denominations. They lauded his work at turning Maori away from Tohungism to Faith in the one true God, and thru his healing of the sick and infirm his movement grew and grew. This later alarmed many of the orthodox Religions and some of the Churches turned against him. Some of the other Churches were also afraid of losing their sheep as growing numbers were flocking to RATANA to hear him speak. T.W.Ratana always encouraged them to remain loyal to their own respective Churches.
Te Whetu Marama O Te Kotahitanga : 25th February 1928
"Yes I am being criticised by the Churches and the unbelievers because I choose to support the spiritual name of the Christ, namely the son".
"Yes when I chose to support the spiritual name, the son, divisions appeared among you, the Morehu".
"I have travelled the world, and have seen that blasphemy and ill-use of the name of the Christ is widespread among the unbelievers: that is why I appeal to you, the Maori people to disassociate yourselves from those who blaspheme and mis-use the name of the Christ by supporting and using the spiritual name, The Son".
Ratana was also criticised by the other Churches for the inclusion of the Faithful Angels in his prayers to the Morehu. It was claimed that he worshipped more than one God and therefore deemed inappropriate from a Christian viewpoint. The same applied to his use of the word MANGAI. To this day both references remain indoctrinated in Church Karakia and Hymns.
As time went on his work flourished with followers congregating from all over Aotearoa. Many of them related to him concerns they were experiencing when they returned to their own religions. When they requested from the ministers of their Churches to perform Baptisms, marriages and other ordinances these were denied them as they were followers of RATANA. He soon learned that many of his followers were approaching his Apostles and requesting they perform the tasks. As a last resort many of them resorted to living de facto. Faced with this dilemma there was only one way his Apostles could perform these ordinances, become licensed under the N.Z. Marriage Licensing Act. However this could only be achieved, by registering his movement as a Church. While he was away on his famous world tour some of his officers did just that, they registered the Movement as a church. This angered him on his return and he tried to deregister the organisation. The Morehu reacted pleading with their leader to consider their point of view, they were being persecuted for being his dedicated followers. He finally agreed after much debate, and the Church was established with T.W.Ratana becoming the first President of the Church.
3. Why was the Church called Ratana ?
Answer:
Te Whetu Marama O Te Kotahitanga, Jan 2nd 1926
"Had I agreed for our Church to be Anglican, my followers who belong to the Roman Catholic Church and other Religions would have been angry. Therefore, in order to make peace among you, your Church has been named the RATANA Church. I have already told you that you have all adopted the Name RATANA, and that being so everything you have and treasure will be known by that name"- T.W.Ratana.
Te Whetu Marama O Te Kotahitanga, March 6th, 1926
"Oh Morehu, you are now all known as RATANA. That name does not now only belong to me, for you have all adopted it for yourselves. All of your Works, your movements, your thoughts, your rules and guidelines will be known as RATANA. – T.W.Ratana
4. Why is there a need for the Piri Wiri Tua Movement?
Answer:
The Party is based on the beliefs of the late T.W.Ratana both as a spiritual leader (Ture Wairua) and as a physical Leader (Ture Tangata). RATANA himself adopted the name Piri Wiri Tua and with this name he was also to be known as the campaigner and champion of the people in their land. He addressed the many problems facing Maori and Pakeha realizing the need for both races to become self sufficient. He firmly believed if the physical sustenance was not maintained then the spirit had no place to dwell, the importance of both was mans holistic wellbeing and survival.
In the June 1998 edition of Te Whetu Marama O Te Kotahitanga Piri Wiri Tua the Campaigner was described.
"With the advent of Piri Wiri Tua, there was work, work and more work to be done. He traveled about the Morehu attending to the land and other problems of his people, but despite this change in his outlook and policy, he never neglected the most important part of his mission, that of Preaching and Healing the sick and infirm. He traveled in to the Auckland, Waikato, Wairarapa and the Hawkes Bay areas. His most important trip however was his visit to "Te Rere O Kapuni" on the 5th October 1928. It was during this visit that the people accompanying him were astounded when a voice spoke from within the "Rere". It was within this year he began growing wheat at RATANA Pa. There were vast crops growing there, and an expert on wheat said, they were the best crops he had ever seen. During this time, farmers and scientists were unable to explain why Ratana wheat crops were not being affected by a nationwide plague of wheat "Blight".
"In this year, Tahu Potiki Wiremu Ratana (Piri Wiri Tua) entered the Field of Politics. It was on 26th August 1928 at Te Kuiti that he said : "Ka wahia taku tinana kia Wha Nga Koata" thereby coined the well know phrase "The 4 Koata (s)" He was again speaking figuratively, and meant that he has appointed four men to contest the Maori Parliamentary seats so that he would have a voice in Parliament, and a means of seeing that Maori claims and other issues would be given the urgent, thorough and fair considerations they deserved. The 4 original Koata (s) were :
- ERUERA TIHEMA TIRIKATENE – Southern Maori
- HAAMI TOKOURU RATANA – Western Maori
- PARAIRE KARAKA PAIKEA – Northern Maori
- PITA T. MOKO –Eastern Maori
ON THE 28TH AUGUST 1999 THE PIRI WIRI TUA – MOVEMENT was launched at the Kotahitanga Marae Kaikohe. Kotahitanga Marae was chosen because of its Spiritual and Political History with the birth of True Maori Politics.
In his speech to the Iwi Morehu gathered for the party launch Dalvanius Maui Prime placed his Koha down before Ngapuhi elders. "We have come here today to take the Sacred name and Mana of this Marae to ask its blessing in taking the Message to the people. We must not let this dream die for if we allow it to in my lifetime, on my death you are to lay my body in the Urupa Next to our ancestors all who have lived the dream of Kotahitanga. Ko au Te Utu. I will be the Payment. We have asked for a koha and as is the Tikanga of our ancestors we must give one in return. I am that gift."
5. How realistic is a Maori ASSEMBLY a Nation within a Nation?
Answer:
It is already in practice in Scotland and in Wales and the time is right for it to be adopted here in Aotearoa. Before this can happen we have to sell the idea to all Maori in the general and the Maori roll. Should an ASSEMBLY be instituted it would comprise of individual members and not necessarily political party's .
We have to convince all Maori to increase our power, we must throw away the shackles of pakeha politics and Pakeha doctrine political Party's. MMP allows this transition to happen. The more Maori political party's that contest not only the Six Maori seats but the general electorate the more likely Maori political voice will be heard. This has to start at grass roots level making sure our people are registered on both rolls first and encouraging them to turn up at the polling booths and vote.
I have been working for the last six years with constitutional lawyers in Hawaii, USA, and the lawyers and consultants responsible for the original drafts of the Scottish and Welsh Parliaments. Our constitutional lawyer and author of our Maori Government Bill is Mike Malloy. Our ASSEMBLY cannot operate on the same basis as the Scots and Welsh Parliaments because of the population ratio, however it has been designed to be flexible to the requirements of New Zealand. I am also associated with the opening of the KO HUIARAU Maori Parliament which opens for business March 2000. Our Maori ASSEMBLY is exactly the model KO HUIARAU is based on.
6. How long do you think it will take to establish a Maori ASSEMBLY?
ANSWER
Our party sees itself as the initiator of a policy called the Maori Government Bill. If the electorate was to vote our candidates into the six Maori seats we would be able to set the structure within the walls of Parliament Immediately and we would have 3 years to do it. If we win one seat at the forthcoming election the policy can be introduced as a Private Members Bill. Naturally our critics will scream apartheid this is not on our agenda our bill is designed to cater for the needs and aspirations we hold for all Maori and especially our mokopuna.
7. What role do women have in Piri Wiri Tua?
ANSWER
Women play an integral part in the Piri Wiri Tua structure. On the spiritual side of the Ratana faith the apotoro (apostles) and the Awhina are always seen together. Women are equitable to Men and the Piri Wiri Tua Party.
8. Do you need to become a member of the Ratana faith to be a member of the Piri Wiri Tua movement?
ANSWER
No, the party is open to all religions, race and creeds.
9. Te Karere featured a story about some decention within the Piri Wiri Tua movement, What was the raruraru?
ANSWER
There were several issues of contention and these were:-
A That the party leader was not the real leader because Ihoa was (God). My answer to this is that our leader Kai Hui leads our movement the same way the mangai (TW Ratana) lead our church. Both are caretakers only.
B There was also difference of opinion of our crest of arms and our party's flag. A complaint was lodged with the electoral commission that pink was not the Piri Wiri Tua colour. Our flag and crest is a amalgamation of colours featured throughout the church archives. We constructed our own flag which includes blue (the matua, father) and pink which is TW Ratana's own personal colour. Confirmation of these colours appear in the church newspaper Te Whetu Marama O Te Kotahitanga, Jan, Feb, March, April 1997. The colour pink was adopted by the dad in 1925. TW Ratana's personal chauffeur confirmed these colors to our leader Kai Hui. Ikaroa Rawhiti candidate, Dalvanius Maui Prime, spoke to the late Tumuaki Te Reo Hura who confirmed that "pink" was the dads personal color.
C We weren't even a month old when the party leadership was challenged. Our leader Kai Hui has spent the last six years canvassing up and down the length, width and breadth of NZ trying to sell this kaupapa. He is the Taitorerau candidate for the Piri Wiri Tua Movement. Just pay up your $300 to stand at the next elections and put your money where your mouth is. The people who have challenged our leader do so after he has slogged his guts out for the Movement, and they think they can swoop it all from under our feet, Well Ive got a hot flash for them.
D One of the Church Apostles appeared on Te Karere saying we did not have the Tumuaki (s) permission to use the Name Piri Wiri Tua and that this sanction should have been given at the Hui Whakapumau. I personally visited the Tumuaki and told him the party was being launched and he said because of his position he could not personally sanction the Movement, but if it was the will of the people then who was he to stop its motion. All the Morehu who turned up to the Kotahitanga Marae Kaikohe are a testament to that desire. How ironic The latest Mana magazine (August issue) firmly states picture and all that the Tumuaki is steering the Hahi back to Labour. When ever you attend the Hui Whakapumau its full of Labour Party remits so why should we need permission when we already know where some of the Apostles political allegiances lie. Ratana himself entered the Political arena by establishing the four seats we have a right to do the same. We are here get used to the idea. From the dads mouth came the following words. "Where your Church is concerned there are no problems (Thats a matter of opinion) but there are problems among you the Morehu, for some are pulling this way and some are pulling another way. I have noticed some who have decided to go their own way and I simply say 'Farewell' (Te Whetu Marama O Te Kotahitanga 11th June 1927). But even more prophetic the following statement from the Dad. "You Apotoro, you are the shepherds of the church; However if some Morehu show they have the will and the strength to look after themselves let them be. There shouldn't be any need for us to have Apotoro because everyone of us have been blessed with the self same gift of (Whaka Piki ora). However I suppose the Apotoro are necessary for those who are blind, and I dont mean those who's eyes are blind, but instead those who are blind in their hearts and minds" (Te Whetu Marama O Te Kotahitanga, 25th June 1927)
10. Do you expect a white backlash?
Any kaupapa condoning Tino Rangatiritanga will immediately attract attention. Our promotion of the Maori assembly will instantly attract negative talk and our Maori Government Bill will attract even more controversy. I dont see why Maori custom law exists even Doug Graham acknowledges this. The Maori government Bill is an extension of that kaupapa.
11. What led to the rebirth of Piri Wiri Tua?
Answer: The need for a Maori ASSEMBLY. In 1990 I visited Te Reo Hura at her home in Patea. We discussed the political scene and I mentioned the reformation of Piri Wiri Tua. She was more concerned with taking the dads photo from the Temple. I gave her the reasons why the party should be reborn and she said if it is the will of the people then it would happen. We discussed the idea at cousin Morgan Kawana (s) home and he and several of the young Ratana youth movement were all for its rebirth. After Te Reo passed on I then floated the idea with Raniera and he too said if the people want it then they will support it. Cousin Ricky Taiaroa and I wanted so much for the Party to be reborn but he stood in the end for New Zealand First and just about took Koro (s) seat. I first heard about the Aotearoa Maori Assembly Promotion Society in 1996 from cousin Raniera who suggested I check out the Kaupapa. Everything the society is I thought the Maori Congress should have been.
12. What is your campaign schedule and what is the Countdown of upcoming events for the party ?
Feb 1995 : Society Registered.
June 1996 : Draft concept of "Constitution of Maori Assembly" concept produced and promoted throughout the Taitokerau electorate.
Journey to Maunga Taranaki then visit to Raniera Ratana at Ratana Pa Who's response to the proposal was "If the holy spirit is in this Kaupapa, then you will see the fruits of your labours"
Sept - Nov - Dec 1998 : Nationwide tour undertaken to promote Kaupapa. Findings:
1. Endorsement of Jehovah Lord of hosts as Godhead of the Kaupapa.
2. Belief amongst non Ratana that Morehu have have the necessary Kaupapa for Maori.
3. 'Grassroots' leaders needed (not traditional or government recognised) The Kaupapa would allow for this.
4. Kaupapa endorsed unanimously.
April 1999 : At Hui Whakapumau Tumuaki requests party leader Kai Hui to see him. He states he has heard about the Piri Wiri Tua Kaupapa.
May 1999 : Political Party formed to progress aims of the Kaupapa. Tumuaki to be approached to use the name of Piri Wiri Tua.
June 1999 : Meeting held with Tumuaki and secretary at Ratana pa. While he could not sanction the use of the name he allowed the group to decide the use of the name themselves. Group confirms the name Piri Wiri Tua as name for the new party. Tumuaki given names of candidates standing in each electorate.
June & July 1999: Membership recruiting tour, register the party logo and name form support committee for candidates.
August 20 - 22nd 1999 : Rally at Opunake Marae, Trk and Karakia at Te Rere Kapuni for blessing of the candidates.
August 22nd 1999 : Dalvanius visits Tumuaki Haare Meihana to ask for support. Tumuaki tells him if its the will of the people then it will happen.
August 28 - 29th 1999 : Public launch of Piri Wiri Tua party at Te Kotahitanga Marae Kaikohe, release of candidates names, and policies.
September 1st : Public launch of 2 waiata written by Dalvanius especially for the party at the Kaikohe Intermediate school. Both songs performed by Kudos Music academy students and Te Roopu Atawhai Cultural group.
September 11th : Introduction of Ikaroa Rawhiti candidate at the TAKITIMU regional Traditional performing arts Festival Hastings, in presence of Te Ataarangi Kahu the Maori Queen.
September - October - November 1999 : Candidates on election campaign leading up to general election.
Email us if there are any questions or inquires regarding Piri Wiri Tua.