TAHUPOTIKI WIREMU RATANA,

1873 - 1939.

JEFF HAINES.

© 2007

https://independent.academia.edu/JeffHaines
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 Table of Contents

TABLE OF CONTENTS 2

A. INTRODUCTION 3

B. PRE TWENTIETH CENTURY - OVERVIEW 4

C. TAHUPOTIKI WIREMU RATANA 5

D. TURE WAIRUA 7

E. TURE TANGATA 8

F. CONCLUSIONS 10

G. BIBLIOGRAPHY 12

This article was originally submitted in partial fulfilment of the requirements for the
Licentiate in Theology at Ecumenical Institute of Distance Theological Studies.

Jeff Haines. Page 2 of 12. © 2007

 A. Introduction

When T. W. Ratana got up to speak, it would have been interesting to have heard

how he introduced himself, his Pepeha? Although Ratana appeared reluctant to answer

the call on his life, as his ministry developed, there is no doubt that he knew why he was

called and the legacy that he had inherited.

We can surmised that Ratana’s Pepeha may have contained the following; that he

would have identified his river as the Whanganui and his mountain as Taranaki, and that

he belonged to the land that surrounded these significant features. A land that had seen

much injustice, of treaties dishonoured and innocent blood shed. A land of resistance to

oppression, that found its greatest expression in the passive force of Parihaka that

brought shame to the Pākeha in the shadow of Taranaki. His Iwi was Ngati Apa, but

Ratana knew that he had been called as a prophet to Tangata Whenua, a prophetic

descent1 that he learnt from Mere Rikiriki, his kinswoman and soul friend.

It is this identity and heritage that T. W. Ratana brought to the people of Aotearoa,

New Zealand. His philosophy was simple, ‘In one of my hands is the Bible; in the other

is the Treaty of Waitangi. If the spiritual side is attended to, all will be well on the

physical side.’2 By this philosophy Ratana was able to answer the heart cry of the Maori

people; their need for an identity (Mana), which could only be found in a sense of

belonging to a community and in the land.

1
‘He was the latest in a line of prophetic descent which included Te Ua Haumene, Tawhiao Te
Wherowhero, Tohu Kakahi, Te Whiti-o-Rongomai, Titokowaru, Te Kooti Arikirangi, Paora Te
Potangaroa and Mere Rikiriki.’ (Ballara, 2006.)
2
Elsmore, 1999, p. 341.

Jeff Haines. Page 3 of 12. © 2007

 B. Pre Twentieth Century - Overview

It may be an oversimplification, but the history of Tangata Whenua since their first

contact with the Pākeha can be illustrated by their identification with the land and a

search for a spiritual identity. These aspects are not separate for the Maori, but distinctly

intertwined. They are the ‘People of the Land,’ from which they derive the necessities of

life and their uniqueness, their river and mountain and where the god’s dwell and Io is

Supreme.

The Treaty of Waitangi (Tiriti O Waitangi) was to bring security to Maori and to

protect their rights to the land, but the Crown didn’t honour their commitment. This

resulted in a number of different reactions. First, to resist, to try and halt this

undermining of the peoples prestige. This brought with it a heavy lesson, the

confiscation of land as punishment for defying the authorities. Second was to forge a

separate political identity, so as to assert the rights deigned. This is well expressed in the

struggle of Tūhoe, as championed by Te Kooti and in the King Movement. And thirdly,

Maori acknowledged the truth brought to them by the missionaries and sort to establish

their own distinct spirituality within that truth, with movements like Pai Mārire, Ringatū,

Parihaka and the Prophets. Many of these also had political elements as well. All of

these movements were generally confined to tribal dimensions with maybe the exception

of the Ringatū movement.

Before the Twentieth Century many (primarily Europeans) had predicted the demise

of the Maori. Entering the Twentieth Century Maori were still being terribly affected by

many factors; disease, especially the influenza pandemic following World War One, and

by low social esteem. The Maori people were treated as second class citizens without

Jeff Haines. Page 4 of 12. © 2007

access to the same health care and financial help from the government, when the Treaty

guaranteed equal rights for all people as one nation under the protection of the Crown.

C. Tahupotiki Wiremu Ratana

T. W. Ratana was believed to have been born on January 25th 1873.3 As he grew up

there were two very powerful influences in his life, Ratana never came across as a

charismatic or articulate person and had a minimal education. The first of these

influences was Ratana’s Grandfather, Ratana Ngahina,4 from whom he learnt the value

of the land and the material things of the world. The other influence was Ratana’s elder

kinswoman, Mere Rikiriki;5 she was to shape his spiritual understanding, acting as a

mentor or spiritual guide to Ratana. Mere Rikiriki had been at Parihaka with Te Whiti

and Tohu6 and Parihaka was to be a focal point in the ministry of Ratana.

In 1912 Mere Rikiriki prophesied the coming of the ‘one who would take action.’7

Ratana was to answer this call in 1918, after the occurrence of two strange, but

significant events. The first was the beaching of two whales near the family home, these

whales came to signify the two aspects of Ratana’s ministry; Ture Wairua, the spiritual

and Ture Tangata, the material.8 The second event was a trance like vision, in which the

3
Ballara, 2006.
4
Ballara, 2006.
5
Ballara, 2006, & Hagger, 2003a.
6
Ballara, 2006.
7
“O people of the land, hasten unto me, the woman, I have peace, in a while it shall be upon a man, who
will take action directly and strongly, without favouritism.” (Hagger, 2003a.)
8
Hagger, 2003a.

Jeff Haines. Page 5 of 12. © 2007

Holy Spirit set apart Ratana for the work of the ministry in the fulfilment of Mere

Rikiriki’s prophecy.9

The shape of Ratana’s ministry was soon to be revealed in the healing of his son,

Omeka, when a needle became lodged beneath his kneecap.10 Word soon spread and

many started making the trek to the Ratana farm, seeking healing. Healing Ministries

were to make an impact in New Zealand; Mere Rikiriki had a healing ministry and

during this period Smith Wigglesworth and A. H. Dallimore were to visit this small

Nation. The most publicised healing was that of Mrs Lammas11 from Nelson, through

correspondence with Ratana. Ratana never dealt directly with Pākeha, only via

correspondence. Mrs Lammas case was even investigated by Joseph Kemp of the Baptist

Tabernacle in Auckland.12

In 1921 Ratana undertook a National tour, exhorting Maori to be reconciled to God

and healing the infirmed and then in 1924-25 he undertook a World tour, seeking an

audience with the King with regards to the ratification of the Tiriti O Waitangi. Both of

these tours were initiated with a visit to Parihaka. Ratana’s influence continued to grow

and his spiritual and political work were formally organised. The man himself died in

September the 18th, 1939.13

9
‘Ratana, I appoint you as the mouthpiece of God for the Multitudes of this land. Unite the Maori
People, turning them to Jehovah of Host, for This Is his compassion to you all.’ (Hagger, 2003a.)
10
Ballara, 2006, & Hagger, 2003a.
11
Elsmore, 1999, p. 342 & Henderson, 1972, p. 32.
12
Worsford, 1974, p. 99.
13
Ballara, 2006.

Jeff Haines. Page 6 of 12. © 2007

 D. Ture Wairua

The defining moment of Ratana’s spiritual work was the establishment of the Ratana

Church in 1925. This provided a uniting banner for Tangata Whenua to gather under and

was a fulfilment of Ratana’s aim of Kotahitanga for Maori, to unite as one under God.14

The following event epitomises Ratana’s philosophy of Kotahitanga. In 1920 Tupu

Taingakawa, the leader of a delegation from the King Movement, challenged Ratana that

he should also ‘care for the sicknesses of the land as well as those of the body.’15 To

which Ratana replied, ‘First let us unite in the Father, and then we shall unite in the

land.’16

Unfortunately the Established Churches of New Zealand were to react negatively to

this development of the Ratana Church. Many of these Churches had supported Ratana’s

ministry, as they saw its value to Maori and Ratana had encouraged his followers or

Mōrehu, as they became known as, to support the Churches that they had belonged to or

attended. The Anglican Communion had particularly defended Ratana when he had

come under criticism.

From the time of the 1918 vision Ratana had taken on the name/title of Mangai, the

mouthpiece of God.17 During the time of the healing ministry, Ratana would direct the

people’s faith to believe in God and to reject ‘tohungaism.’18 The teaching of Ratana is

reflected in the Creed of the Ratana Church. There are ten articles which stat with,

‘Glory and praise be to Jehovah of Hosts - Father, Son and Holy Ghost - and honour also

14
‘Ratana’s own aim was to provide a single Maori church which would unite the race and promote their
welfare through a way of life based on biblical values.’ (Elsmore, 1999, p. 340) & Hagger, 2003b.
15
Ballara, 2006.
16
Elsmore, 1999, p. 341.

Jeff Haines. Page 7 of 12. © 2007

be to the Faithful Angels.’19 This Creed is very Orthodox in its expression, including

belief in the Trinity, the authority of the Scriptures and the mission of the Church. The

Church was to face criticism though on the place it gave to the Faithful Angels and the

confession of the authority and the prophetic nature of Ratana’s ministry. Ratana was

also to face personal criticism for his bigamy when he took a second wife in 1925.20

In 1928 Ratana announced the end to his involvement in Ture Wairua and the

beginning of Ture Tangata.

E. Ture Tangata

When Ratana announced his personal shift in focus, he symbolised this sift by

declaring that, ‘my name henceforth shall be Piri Wiri Tua.’21 In Ratana’s life and work

he used a variety of symbols and maybe the most telling symbols were those presented to

Michael Savage by Ratana on the 22nd of April, 1936. The four objects presented to the

Labour Party represented the policies of Ture Tangata, these objects were as follows.

A potato, symbolising the taking away from Maori the land upon which they needed

in order to survive. A broken watch, which had belonged to Ratana’s Grandfathers,

representing the breaking of the law with regards to the Crowns promises with regards

the land. A greenstone tiki, which represented the traditions and Mana of Maori. And

Huia feathers, the symbols of the Paramount Chief, an honour to be bestowed on

17
Refer to footnote number 9.
18
Ballara, 2006.
19
Davidson, & Lineham, 1987, p. 168-170.
20
Ballara, 2006.

Jeff Haines. Page 8 of 12. © 2007

Michael Savage if he would take up the challenge to look after the rights and welfare of

the Maori People.22

The potato and the watch pointed to Ratana’s desire for the ratification of Tiriti O

Waitangi and this is reflected in Ratana’s profound statement at the beginning of Ture

Tangata, ‘I shall proceed to plough and till the earth, then turn the black soil up on the

ground; then I shall dig deeper until I reach the red earth.’23 The Movement was to

commit a lot of resources to this, beginning with investigating the numerous claims with

regards to breaches with the Treaty. Ratana was also initially against the payment of

compensation for the settlement of Treaty claims, as he perceived that this would

dishonour the sacrifice of those who shed their blood in defence of their land.24

The pounamu (greenstone), related to the movements emphasis of Mana Motuhake25

(Maori autonomy or independence), but rather than being antagonistic to pākeha, Ratana

knew that the future for Maori was to adopt the Europeans ways26 of Government, so as

to be able to achieve their rights. To this end on the 20th of October in 1928 the Ratana

movement formally announced that it would stand four candidates for each of the Maori

seats at the next General Election and released the Parties policies (Kaupapa).

Via the Huia feathers, Ratana entrusted the rights of the Tangata Whenua to the

Prime Minster of New Zealand, so that they could have access to the same rights as the

pākeha, especially during the Depression in the 1930’s. Maoris social outlook had been a

21
Hagger, 2003b.
22
King, 2003, p. 344 & Stokes, 2006.
23
Hagger, 2003b.
24
Ratana: ‘My reason for saying the money should not to be paid was because I do not believe Five
Thousand Pounds per annum would compensate for the blood that was spilt, and the blood of my Maori
people! I say to you now, Te Tuiti, go ahead and pay them their money.’ (Hagger, 2003b).
25
‘Te Mana Motuhake o te Iwi Maori.’ (Hagger, 2003b).

Jeff Haines. Page 9 of 12. © 2007

major concern to Ratana even back in 1921, from that point Ratana had all Mōrehu sign

a ‘Code of belief and behaviour.’27 This Code addressed such areas as alcoholism,

marriage, smoking, etc. Through this political move Ratana was endeavouring to

promote the rights and privileges of all Maori through Government legislation.

The Ratana Movement continued to make political gains through the 1930’s. In 1932

Erurera Tirikatene won the first seat and by 1943 the Movement finally captured all four

Maori seats in Parliament.28 When Labour came into power for the first time they saw

the value of having the Ratana Movement on their side and formally agreed to work

together, a relationship that is only just beginning to face new challenges.

F. Conclusions

It is not for man to determine who it is who is of value to society and whether they

may change the destiny of a People, a Nation or the World. For the Maori of Aotearoa,

T. W. Ratana was to be such a person; from being a young man working the plough in

the Rangitikei District to instigating a movement that still influences New Zealand

society today. This Movement was able to address both the physical and the spiritual

needs of Maori at a time when the country, as a whole, was addressing its own identity

as a Nation, as well as its place in the World, as a result of a World War, a pandemic and

a Global Depression.

26
Elsmore, 1999, p. 343.
27
Elsmore, 1999, p. 345.
28
Ballara, 2006.

Jeff Haines. Page 10 of 12. © 2007

 Ratana enabled Maori to see beyond their own Iwi, and to unite with a pan-tribal

belief and political Movement. Most of all, Ratana didn’t just talk ideals, he lead by

example in establishing the Church and Political Party, but also by implementing a

successful farming venture, a bank and other initiatives. Most importantly Ratana was

able to bring healing, not just the physical healing exhibited in his earlier ministry, but

the healing of the land in advocating for the Government to recognise the importance of

Tiriti O Waitangi and in esteeming the Mana of the people.

Jeff Haines. Page 11 of 12. © 2007

 G. Bibliography

Ballara, Angela. (2006). ‘Ratana, Tahupotiki Wiremu. 1873 - 1939.’ Dictionary of New
Zealand Biography, Retrieved May 23, 2006, from http://www.dnzb.govt.nz/

Elsmore, Bronwyn. (1999). ‘The Ratana Church.’ in Mana from Heaven. Auckland.
Reed Publishing (NZ) Ltd.

Davidson, Allan. (1991). Christianity in Aotearoa. Wellington. Education For Ministry.

Davidson, Allan. (1995). LTh CHC102 Christianity in Aotearoa New Zealand: Study
Guide. Christchurch. Ecumenical Institute of Distance Theological Studies.

Davidson, A. K. & P. J. Lineham. (1987). Transplanted Christianity. Auckland. College

Communications.

Hagger, Arahi .R. (2003a). ‘Ratana History Page.’ Te Haahi Ratana. Retrieved June 14,
2006, from http://www.theratanachurch.org.nz/history.html

Hagger, Arahi .R. (2003b). ‘T. W. Ratana.’ Te Haahi Ratana. Retrieved June 14, 2006,
from http://www.theratanachurch.org.nz/twratana.html

Henderson, J. McLeod. (1972). Ratana: The Man, The Church, The Political Movement.
Auckland. Reed Publishing (NZ) Ltd.

King, M. (2003). ‘Maori Survival.’ The Penguin History of New Zealand. Auckland.
Penguin Books (NZ) Ltd.

Stokes, J. (2006). ‘Enduring attraction of Ratana.’ The New Zealand Herald. Retrieved
June 21, 2006, from
http://www.nzherald.co.nz/location/story.cfm?l_id=500558&ObjectID=1036466
2

Worsford, James. (1974). ‘Apostle Ratana and the Healing Ministry.’ in A History of the
Charismatic Movement in New Zealand. Bradford, Eng. Julian Literature Trust.

Jeff Haines. Page 12 of 12. © 2007