According to an Auckland Star article published on 26 May 1911, Makea Takau, died at midnight on the 1st of May 1911, aged 72, surrounded by loved ones and family.

She reigned for 40 years, said the article, with her husband, Ngamaru Ariki, who died from blood poisoning, six years previous, after striking his hand with a rusty nail that became septic and causing his death. What I hadn’t realised was when Makea Takau accepted the Makea title, succeeding her Uncle Makea Abera Ariki in 1871, she was living in Atiu with her husband Ngamaru Ariki at the time, returning then to Rarotonga.

The article went on to say that her tenure as Ariki saw her appointed Chief of the Federal Government with her husband presiding as a federal Judge. The article stated that her appointment to Makea Ariki was made at the same time Rangi Makea was also nominated to be Makea. And that at her passing, she wished that Rangi Makea should succeed her. But this must be dealt with by the Federal Council said the article, and it is generally anticipated that the Council will uphold Makea Takau’s wishes.

Which they did, and Rangi Makea held the title from October 24^th 1911 to 24th July 1921. His son Tinirau succeeded to the Makea Nui title until he passed away on 26 January 1939, and in our grandmother’s house sat on her mantel piece the photo of this investiture with our Mataiapo, Kaena, sitting at the front next to Kamoe Mataiapo and Vaimotu Mataiapo.

Which brings us up to the challenges the Kopu Ariki of Makea face today in 2025 – in deciding on a new leader, though for some that decision has already been made. This time, a High Court Judge, rather than a Federal Council of Ariki and Mataiapo, will make the final decision.

But should the leader be the one who simply succeeds by way of protocol, or should we also consider who is best to lead, or best able to lead our tribes, our churches and our country into a very turbulent and uncertain future.

Ka pirau te ika i te upoko, is a proverb in Maori and in many other languages that says the fish rots from the head, or when leadership is the issue, it starts to permeate and spoil the whole fish from the head of the fish to its body. It’s a metaphor for leadership, be it in business, religion or a country.

And if we are to consider a leader, a good leader, one that is fit for the role, not only because of blood lines, but also because of their character, then what are some of those leadership characteristics we should be looking for.  

What are some of those qualities we should look for, besides what we believe is their right to take the title, position or church pulpit. Or do these qualities not count, when it comes to a kopu, or a country’s choice for those we chose to lead us, or a pulpit to stand and speak for us? Or are we too often left with the lesser of the two evils, which in the end is no choice at all.

Jon Tikivanotau Jonassen cited this in his book, Pe’u Maori, saying – Mou piri kia ti’avaru. Hold tight to these eight promises, eight values, eight characteristics of those that we should look for and look to – those that we give the honour and privilege to lead us.

So what are these eight qualities identified by Ta’unga Korero Jonassen - Tuatua tika (honesty), Irinaki (faith), Akakoromaki (patience), marii (humility), Aro’a (kindness), Maro’iro’i (hard work), inangaro (love) and most of all for me, A’aeremarie (watchfulness).

Interesting the scriptures speak of these qualities also, as necessary for leadership, so why is it that it is often the loudest, the one with more privilege, more access to power already that assumes these key positions in our world. Have we been seduced by the western view of leadership and power, especially in today’s world – where the rich, the loudest, and those that divide and not unite rise to the top.

Or can we take a moment and look for someone that can as the title says mata – ia – po, see into the night, and guide our vaka and our people even when no one else can see the way, through the night time of our lives to the prosperity Albert Henry and others dreamed of, where no one in the tribe is left behind.

That choice is ours to make as a kopu, as churches, as traditional leaders, as families and as a nation. Because if we don’t, the fish head will rot, and we will rot also.