Showing posts with label Returned Services Association. Show all posts
Showing posts with label Returned Services Association. Show all posts

Friday, 19 November 2021

After demobilisation: Arthur Weber Todman, b. 8 October 1888

This close to Armistice Day, we might pay some attention to the “what happened next?” question for those who served in the Great War.  

Life in Te Puna turned out to be not so easy for returned soldier Arthur  Weber Todman.  Just 30 years old when the war ended, he took up land on the Wairoa after his discharge from the army and tried to make a go of marriage, and a small farm, there.  Both failed.  The muddles and difficulties in getting land at a fair valuation, and a loan to support it, were the subject of comment in the Bay of Plenty Times as early as September 1918. [1]

The perceived unfairnesses of life as a returned serviceman may have been particularly sharp-drawn for Arthur, who has elsewhere been described as a “headstrong union leader.” [2] Certainly he was not afraid of trouble.  The skills he developed as an organiser of working men showed in both his military and civilian lives.

As a young man, before the war, he trained as a chef and was appointed assistant secretary of the Hotel and Restaurant Workers’ Union in January 1916.  By March of that year he was elected to the Committee of the Trades and Labour Council.  This promising function as a union official did not last long in the face of recruiting efforts that really got under way at this time.  Possibly to spend time with his family in Wanganui before call-up, he resigned his office as assistant secretary in May.  By July he had a job as chef with Fosters Hotel, the address given on his army History Sheet when he was eventually enlisted into the Canterbury Regiment in August.

By January 1917 the Regiment was in the Étaples Camp, now notorious for the mutiny of colonial troops that broke out in September.  Once again Arthur’s union training came into play.  He was a member of the small council of action whose threats and action [3] made it possible to negotiate an end to the mutiny and important reforms to military discipline. 

Arthur was probably lucky to be wounded in December 1917.  He was hospitalised, and sent home in October 1918. His 3 January 1919 discharge arrangements [4] show an amendment to his intended address: c/o GPO [General Post Office] Wairoa, Tauranga, Bay of Plenty. 

The shipping list for the Ngapuhi in December 1918 [5] shows that he had been in Tauranga, presumably viewing, and choosing, the land he was to settle on.  A man of property now, he married Gladys Victoria Shears in 1920.

He also joined the Tauranga Returned Servicemen’s Association, moving procedural motions [6] and opposing the racism of soldier settlement policies intended to offer land only to pakeha [7], as a union man knew how to do.  As a landowner, however, he was vigilant as to his rights, publishing many, many public notices against those trespassing on his farm. 

We know what kind of farm it was, and what Arthur did with it, because in February 1924 a clearing-out sale [8] took place.  The sale, the result of a declaration of bankruptcy at the end of January, and a creditors meeting on 5 February, showed he ran dairy cattle and poultry, and had lived with Gladys in a four-roomed cottage.

Arthur’s loan from the Lands Department had been called in.  Gladys, who had taken several trips to Auckland in 1922-23, was aboard the SS Matangi three days before the creditors meeting.  It seems they did not live together again.

I surmise this because, although Arthur was able, within three months, to clear his debts [9], he shows up as one of a group of striking coastal seamen in September 1925. [10]  He was one of the six ‘ship’s boys’ who were convicted, forfeited six days’ pay, and returned to the Port Dunedin (the vessel, not the place).

Arthur eventually re-settled in Wanganui.  In his old age he was living at 49 Dublin Street, which still stands.

Arthur died in 1983. He is listed among the servicemen on the Auckland War Memorial Museum’s ‘online cenotaph’:

http://www.aucklandmuseum.com/war-memorial/online-cenotaph/search

There were no poppies against his name when I searched for it, but one is there now.  If you think his short stint in Te Puna made him someone to be remembered by us locals, you can leave a poppy there too.


[2]  John Fairley and William Allison, The Monocled Mutineer, Allen & Unwin 2015

[3] His account of the work of the Council of Action is given in The Monocled Mutineer: “We marched to the clink, which was half of the MPs [military police] quarters, let the prisoners out, doused the place with kerosene, and set it on fire.  This created a very dangerous situation as it was very near the ammunition dump.”

Friday, 16 April 2021

Recent ANZAC Tradition in Tauranga Moana

Flagpoles, Tutereinga Marae

In April 1995, Howie Wilson says, he and three of his mates found the Anzac Day crowds at the Mount Maunganui RSA too large for their liking. The press of people in the club did not allow for the quiet reflection and exchange of memories that marked the day for him and Lincoln Smith, Perry Smith, and Tapuraka Dickson, all veterans of New Zealand’s campaigns in Malaya, Borneo and Viet Nam. They took themselves off, with a couple of crates of beer, to a retreat within sight of Hairini marae.[1] (This was not a new thing - old soldiers had made it their informal catch-up place as early as the 1980s.)

Marae are places of connection and re-connection, places imbued with meaning. It is not, therefore, surprising that the idea that came to Howie and his former brothers-in-arms on Anzac Day 1995 brought together past and future commemorations and began a new tradition. Five years later, after much korero and organisation, Ngāti Tapu hosted a dawn ceremony at Waikari marae on the Matapihi peninsula.

Howie and Donna planning, Tutereinga Marae

The first Parade Commander was a retired former Regimental Sergeant Major of the Hauraki Battalion, WO Ist Class Ben Morunga. The Hauraki Battalion has proved to be staunch in its support ever since, an acknowledgement of the large proportion of Maori who served in the three South East Asia campaigns. All of the veterans mentioned, except for Howie himself, have now passed on.

This was to be the first in a nineteen-year sequence, interrupted in 2020 when Covid-19 restrictions prevented any but the tiniest of Anzac gatherings.[2] The original plan was to hold the service at Hungahungatoroa, but a tangi intervened and the planning pivoted to nearby Waikari, “which was better, really,” says Howie. “The mist was well down and the contingent just came up out of it.” He was surprised and gratified at the turnout – about 500 people attended, many of them young.

Other marae were not slow to put in their bids as hosts. Over the years, dawn services have been held at nearly every marae in Tauranga Moana, including Hairini of course (in 2019) and Opureroa on Matakana Island. Given that there are 22 of them by my count [3], it was quite some time before Te Puna’s turn came.

This was to have been in 2020, the Covid year. Pirirakau elders were to be sadly disappointed; even sadder, two of the most forceful bidders, Maria Ngatai and Kiritoha Tangitu, had passed away before they could see their home marae, Tutereinga, be the venue for the service.


 “I did form the Tauranga Moana Tumutauenga Returned Services Association Inc [4],”  Howie told me.  “But I never really needed it. The service stays the same each year – only the people change.”  As the ranks of the original 38 members of the society – many of whom had served in the South-east Asian conflicts – dwindled, Howie found Tania Smith standing alongside him. She took on the takohanga in memory of her own dad, Lincoln. And the crowds, especially the presence of young people, got bigger every year.

Tania held the promise to Pirirakau as Covid restrictions relaxed. At the end of March 2021, a small group of planners got their marching orders: the wreath-making, the breakfast menu, the site of the rum station (just outside the marae), the lighting – Howie does not want anything too bright – the Ratana band and the Parade Marshall. Tania wistfully wonders if the kura choir might be coached in time to sing Hikoi kia toa, “but ke te pai if not ...” and the after-party venue (the Te Puna Rugby Club) is sorted. Photos of tipuna for the order of service, and their placement and presentation on the porch of the wharenui, no detail too small:  this will be a big day for Te Puna and Pirirakau are on their mettle.  “Expect the wharekai to  be full,” Tania tells Pirirakau whaea Donna Bidois.

“It’s an honour and a privilege,” Donna responds.

“Each marae has its own wairua,” Howie concludes. The old soldier stands in contemplation in front of the wharenui, flanked by Pirirakau whanau. Suddenly the connections are everywhere – those who are to be remembered, those who are yet to come. Marae are not monuments or memorials, but their power to contain time and memory, for “learned discourse, customary oratory, laughter, nostalgia and sharing sorrow and tears” [5] as the Ngai Te Ahi Trust describes Hairini, means it is no surprise that his idea of aligning military Anzac traditions with Maori tikanga has taken root and flourishes.

References

[1] For a useful description of this marae from interviews with twelve members of the Ngai Te Ahi hapū,  see Teddy, Nikora and Bernard, MAI Rreview, 2008, 1 Article 3; https://www.researchgate.net/publication/33051444_Place_attachment_of_Ngai_Te_Ahi_to_Hairini_Marae
[2] For instance, a few locals waited for dawn outside the near-completed Te Puna Memorial Hall, maintaining social distance.  Elsewhere, people followed public health messages and stood at the end of their driveways at 6 am.
[3] https://maorimaps.com/node/14479
[4] Records of the society, now dissolved, can be found at https://is-register.companiesoffice.govt.nz/
[5] https://www.ngaiteahi.co.nz/rohe/hairini-marae/