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INTRODUCTIONThe advent of Piri Wiri Tua (Te Ture Tangata) was born ia the lamentation of the Prophecy's of our Ancestors, amongst the back-drop of same of Maoridom's greatest visionary's and spiritual leaders of the time Te Kooti Rikirangi, Tawhiao Tewherowhero, Titokowaru and Aperahama Taonui to name a few. Each proclaimed the advent of a spiritual Leader (Kai Arahi) who would be empowered with authority from IHOA (God) and who it is said "Shall save his people and lead them to there promised destiny".
They all clearly stated that this coming individual would have in his Right-Hand (Te Paipera Tapu) HOLY BIBLE and in his Left-Hand (Te Tiriti o Waitangi) TREATY OF WAITANGI.
A direct descendant from the ancestral line of Te Poropititangi, Te Matekitetanga and Te Tohungatanga of Taranaki through Te Whiti o Rongomai, Ratana Ngahina and Te Kahupukoro, he was to be a simple farmer from the Wanganui region, Mr Tahupotiki Wiremu Ratana, from the 8th of November 1918 to this present day he has transformed the face of this Nation and left us with a legacy of profound importance.
In the some traditional style and character of our forbearers the Piri Wiri Tua Movemeat has again been moved by a deep since of conviction and a strong motivating spirit, feeling compelled and called by Ihoa to up left and project into the New Millennium these age old concepts and beliefs championed by T.W.Ratana (Piri Wiri Tua) some sixty years ago.
We, are determined and eacoaraged by tbe strong support base the new povcment has created over the past 5 years and are convinced that the pathway we have chosen is correct for this present day, it is also very important to note that this support base is all inclusive (Roto, Waho naku katoa) happy to say that Tautoko for our Kaupapa has come from Nga Haahi Katoa (All the Church's) and from Te Iwi Morehu Katoa (All Tribe's).
As you read and study the Kaupapa of the Piri Wiri Tua Movement, it's Policy's and Ideals we are sure that you will feel the some spirit that has aroused us to take up this challenge and be moved to voice your support by voting for our Party an'd our Candidate's at this years General Election 1999.
Our leader Kai Hui conducts karakia when candidates made a
pilgramage to "Rere Kapuni" on our sacred Maunga Taranaki.
14Te Whetu Marama o te Kotahitanga. Hune 1998...
Piri Wiri Tua Campaigner
1. Piri Wiri Tua, who was to be known as the campaigner and champion of the people in their land and other problems in the Ture Tangata had come, and the impact and influence his work had on the people, both Maori and Pakeha was as you w!II see, almost as great and remarkable as was Tahu Potiki Wiremu Ratana’s Spiritual Work.
2.With the advent of Piri Wiri Tua, there was work, work, and more work to be done. He traveled about attending to the land and other problems of the 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 travelled in to the Auckland, Waikato, Wairarapa, and the Hawkes Bay areas. His most important trip however, was his visit to "Te Rere 0 Kapuni" on the 5th of 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 that he began growing wheat at Ratana Pa. There were vast crops growing there, and an expert on wheat said, at the time, that they were the best crops that he had ever seen. During this time, farmers and scientists were unable to explain why Ratana’s wheat crops were not being affected by a nation wide wheat "Blight".
3. In this year, Tahu Potiki Wiremu Ratana (or Piri Wiri Tua as he was now called), entered the Political field. It was on the 26/6/28 at Te Kuiti that he said:- "Ka wahia taku tinana kia wha nga Koata... and thereby coined the now well known phrase, "The Four Koatas". He was again speaking figuratively, and meant that he has appointed four men to contest the Maori parliamentary Seats so that he woutd have a voice in Parliament, and a means of seeing that Maori claims and other problems would be given the urgent, thorough and fair consideration they deserved. The four original Koata’s were: Eruera Tihema Tirikatene (Southern Maori), Haami Tokouru Ratana (Westem Maori), Paraire Karaka Paikea (Northem Maori), and Pita 7. Moko (Eastem Maori). More was to be said at a later date about the Koata’s as you will see in further lessons. Another point of interest in this period was the actual completion of the Temple in October of that year.