Te Hookioi Issue 67 by Waikato-Tainui

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TE HOOKIOI ISSUE 67 |

ISSUE 67 | KOOANGA 2018 WAIKATO-TAINUI

KOOANGA 2018 WAIKATO-TAINUI

KORONEIHANA

TE HIWA O TAINUI

HE TOA! HE WAHINE!

HUI-AA-IWI

KINGS FOREWORD

12th Anniversary Koroneihana Speech

I want to thank my dear cousins their Majesties King Tupou Ono and Queen Nanasi for attending Koroneihana once again. You bring me so much happiness with your presence. My whanaunga Tumu, I am sorry you cannot be with us today, the years are showing on us both and it is important we take care of ourselves and be there for each other. Get well soon. Since my last Koroneihana much has happened. It is my duty to be straight on matters that affect the state of the Kiingitanga. You’d expect no less from me. Our ancestors created the Kiingitanga to foster unity and to help our people resist colonial repression and oppose the further loss of our lands.

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I am sad that there are a few within us that wish to publicly undermine my office and therefore the Kiingitanga. I recall my tupuna Te Wherowhero faced similar threats. He simply decided that the hole being dug for him would be filled by those with the shovels! I will continue to serve the Kiingitanga movement to the best of my abilities. And I will continue to speak out fearlessly when necessary. Over the past 160 years we have come too far not to go further and we have invested so much not to invest more. To that end I have instructed my advisors to begin a process of future proofing the Kiingitanga for the next 160 years. I want the Kiingitanga to continue to be relevant for my own people of Waikato and the Tainui confederation. To the iwi that stood by Te Wherowhero when this journey began, let us rekindle the power of kotahitanga. To the people of Aotearoa I ask that you join us on our journey into

the future. I want to secure the stability of the Kiingitanga so that my family and my successors no longer have to face external, invasive and demeaning actions that diminish the mana of the Kiingitanga. I want to continue to reach out and strengthen the long standing partnerships with my relatives and friends of the Pacific. In achieving these strategic objectives I believe that we will be a force to reckon with in the future and will contribute significantly to the development of our Nation. Both Tumu and I have spent time talking with the Rangatira from across the motu. The issues that confront us will need us all involved to solve them. We must come together and make a greater effort to find solutions. Last week I met with a delegation of past students of St Stephens College. As an old boy of Tipene their kaupapa to re-establish a boarding school in 2020 resonated with me. I wish them well on their hikoi. Iwikau Te Heuheu set the scene at Puukawa for the “Hinana ki uta, hinana ki tai” hui that saw my tupuna Te Wherowhero nominated as the first Maori King. We will go to Puukawa on the 18 November this year to commemorate the great events of that time. Later this year we will go to Auckland for an exhibition to celebrate the 160th Anniversary. I have agreed to send two important symbols of the Kiingitianga: the original bible and my throne to the exhibition. I have spent time with the present Government leadership. I was pleased to have Prime Minister Jacinda Ardern here earlier this year. Makau Ariki Atawhai and our whanau join the people of Aotearoa New Zealand in wishing her well as she manages the challenges facing a new mother and continuing to provide leadership for her government. The Deputy Prime Minister Winston Peters has impressed me with his stewardship of the country and the way in which he supports the Prime Minister. Thank you both. I do

hope that with the Green Party your political programme continues to find traction and that NZ prospers from it. Prime Minister I urge you to continue to demand greater performance from your ministers and their departments; to ensure better outcomes for all citizens and in particular Maaori. Notwithstanding the many challenges it has faced, the Kiingitanga still remains a significant force 160 years on. The bloodline of Te Wherowhero remains and is not under threat of disappearing. The legacy of Te Wherowhero remains and is getting stronger.

Finally, I want to thank my people who, year after year, make this event possible. You are what the Kiingitanga is about . Thank you.

Be kind to each other, be strong and look after yourselves. Paimaarire

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Today I stand before you with a great deal of joy having reached the 160th year of the establishment of the Kiingitanga. These recent months of celebrations and events have given me a lot of pleasure and I look forward to the remaining events here at Tuurangawaewae and Puukawa.

Kiingi Tuheitia

S I G N I F I C A N T D AT E S

T E H I WA O TA I N U I

Our Significant Dates 2018 OCTOBER

NOVEMBER

DECEMBER

POUKAI - Waahi Paa Waahi Paa Huntly 8 Oct

POUKAI – Pikituu Pikituu Marae Putaruru 3 Nov

POUKAI – Waikare 1 Dec

POUKAI – Mangatangi Mangatangi Marae 12 Oct

Ratana 100 Years 8 Nov

Tainui Games Surfing Raglan 27-28 Oct

Tainui Games: Bowls/Chess Tuurangawaewae Marae 9 Nov

POUKAI – Rereteewhiioi 9 Dec Release of the 68th Edition of Te Hookioi [Raumati Edition] 17 Dec

Tainui Games Hopuhopu Sports Complex 10-11 Nov Kiingitanga Charity Gala Claudelands Event Centre 10 Nov National Maaori Housing Conference 13-15 Nov Hiinana ki Uta; Hiinana ki Tai Puukawa Puukawa 18 Nov

K160 – Kiingitanga 160 Year Anniversary events

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The people of Tainui have always been innovators, it's in our DNA. To forge ahead into new territories, summoning the resourses and skills to bring forth new possibilities, constrained only by the imagination. It is as true today as it was for our forbears and Te Hiwa O Tainui is a celebration and reminder of

this pursuit. A bespoke, mobile facility, wrapped in 3D artwork and housing a suite of media resources, including provision for a fully emmersive virtual reality experience.

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WING

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POUKAI – Te Awamaarahi Te Awamaarahi Marae 24 Nov

For our full article on the vision for Te Hiwa O Tainui turn to page 23.

CONTENTS & CONTRIBUTORS

Contents 01

King’s Foreword

Double Vowel Phenomenon 31

Significant Dates and

Tikanga Ora, Reo Ora –

Te Hiwa o Tainui special feature 03

Te Wiki o Te Reo Maaori 35

Tainui Games feature 05

Hui-AA-Iwi 37

Coffee with the CEO 07

Tupu Te Toi - Ora Te Toi 41

Organisational Structure 08

Indigenous Water Summit 45

He Toa! He Wahine! - Special feature 09

Ngaa Kiinaki 47

Te Hookioi Launch – Highlights 13

Tawhia Te Ao 49

Koroneihana - Special Feature 15

Tamariki Zone 51

Tainui Group Holdings – meet the team 21

10th River Settlement Anniversary 53

Te Hiwa o Tainui – Special Feature 23

Taio Grant 55

Poukai – still going strong 27

Te Tumuaki o te Kiingitanga 57

Our Beloved has Finally Returned 29

JASON AKE Pou Matua Te Paahekoheko

JADE HOHAIA Pou Whakawhitiwhiti / Eetita

KORO POKAIA NEPIA Kaumaatua

NICHOLAS MAAKA Pou Whakatairanga / Kaituhituhi

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Article Contributors

To be acknowledged also – Te Hookioi Reo and Tikanga Review Panel If you or your whaanau have some exciting events coming up in your haapori that you think are noteworthy to be featured in Te Hookioi - let us know about it! Email us at tehookioi@tainui.co.nz

COFFEE WITH THE CEO

O R G A N I S AT I O N A L S T R U C T U R E

Ngaa Poupou o Te Te Kootuinga Te Kootuinga Te Kootuinga TeWhare Kootuinga o Waikato-Tainui

Coffee with the

CEO

Lady Rai, as we affectionately knew her, was a powerhouse. She was an advocate who had an acute understanding of strategy – not only how and when to apply it but the dosage amounts to achieve maximum effect. I continue to have fond memories of her and the style of leadership that she displayed during the negotiations.

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I led the team of technicians who worked tirelessly on the settlement negotiations, and it was great to see a solid representation of them at the dinner we hosted to mark the special occasion. If I reflect honestly on those times, they were probably among the most difficult but rewarding in my working career. They also prepared me well for contemporary leadership, which is the position I am now in. We are striving to continually improve the services that we provide for our people, who remain front and centre of everything we do. This also means paying attention to feedback. You will have noticed we now put significant effort into getting your thoughts on the organisation at all of our tribal events that we host. This has been purposeful, and your feedback has been invaluable. Input from you around how we might prioritise our workplan provide us with key insights. The critical element here is that it is populated by the people we are charged with serving, and there is nothing more powerful than that. In this edition, there is an extended story and pictorial of Koroneihana 2018 where we celebrated the 160th anniversary. In his address, Kiingi Tuuheitia reminded us that “our ancestors created the Kiingitanga to foster unity and to help our people resist colonial repression and oppose the further loss of our lands”.

The challenge to Crown agencies is to address the social inequity that exists in our communities. This observation from Kiingi Tuuheitia is supported by the late Sir Robert Mahuta, who opined that our settlement should not be utilised as a mechanism to abdicate the Crown of its ongoing Treaty responsibilities. The King’s view is further supported by the Court of Appeal, which stated that the Crown has a duty that is “not merely passive but extends to active protection of Māori people in the use of their lands and waters to the fullest extent practicable”, and the Crown’s responsibilities are “analogous to fiduciary duties”. Active protection requires honourable conduct by and fair processes from the Crown, and full consultation with – and, where appropriate, decision making by – those whose interests are to be protected. The King’s address to the motu was succinct and layered with multiple messages. It forms the basis of his contribution to this edition, which I invite you to read. Our Heritage and Identity team led our presence at Koroneihana with a fantastic exhibition that celebrated two of our waka tauaa, Tuumanako and Rangatahi, which both turned 80 this year. They were the first waka tauaa commissioned by Te Puea and were originally named Aotea and Taakitimu. The collaboration with Ngaa Taonga Sound and Vision to play a number of their historical documentaries was certainly a highlight. Our Rights and Interests team continues to advocate for those outstanding Treaty claims that were left over from the 1995 settlement. They have been travelling the length and breadth of our tribal boundaries engaging with our people on the harbour claims. The hui have been led by our Chief Negotiator, and it is fair to say that they have been both robust and respectful. This has not been an easy journey for the team. However, I am extremely proud of the way in which our tikanga has been utilised in these forums. In August, I attended the blessing of the ground of the Kaarearea housing development in East Hamilton. Ngaati Wairere led the morning ceremony, which paves the way for Housing New Zealand to begin its build project.

In the meantime, we are hoping to begin earthworks on our portion of the development before the end of the year. We want to be in a position to offer our whaanau 50 homes before they are put on the open market. There is still some work to go, but we want start preparing prospective tribal home buyers over the next couple of months. This is a pilot programme, so we will certainly use it as a learning opportunity for the organisation.

Te Kootuinga Te Kootuinga Te Kootuinga Te Kootuinga Strategic Leadership Te Kootuinga

Strategic Leadership Strategic Strategic Leadership Leadership Strategic Leadership

Organisational Structure

Donna Flavell Donna Flavell Donna Flavell Donna Flavell Tumu Whakarae Tumu Whakarae Tumu Whakarae Tumu Whakarae

Donna Flavell Tumu Whakarae

Tauteka aa-Tumu Tauteka aa-Tumu Tauteka aa-Tumu Tauteka aa-Tumu Donna Flavell Tumu Whakarae

Tauteka Aa-Tumu

Donna FlavellDonna Flavell Donna Flavell Tumu Whakarae Tumu Whakarae Tumu Whakarae

Tauteka aa-Tumu We are preparing a five-year plan so that we can chart a way forward that is co-ordinated Tauteka aa-Tumu Tauteka aa-Tumu Tauteka aa-Tumu and connected. These are just some examples of how we are working at flaxroots level to help Raewyn Mahara Taipu Mahara PakiMarae JasonTukere Ake Janet Falwasser PeataFalwasser Williams PakiRawiri Rawiri TaipuTukere Paki Marae Jason Ake Janet Pe Paki Rawiri Paki Rawiri Raewyn Mahara Taipu Mahara PakiRaewyn JasonTukere Ake Marae Janet Falwasser PeataWilliams Williams Paki Rawiri Raewyn TaipuTukere Paki Jason Ake Janet Falwasser Peata Williams Paki Taipu PakiMarae Jason Ake Peata our people reach their potential. I am excited Pou Matua Pou Matua Pou Pou Matua Matua Pou Matua Pou Pou Matua Matua Pou Pou Matua Matua Pou Matua Pou Pou Matua Matua Pou Matua Pou Matua Pou Pou Matua Pou Matua Pou Matua Pou Pou Matua Matua Pou Pou Matua Pou Matua Matua Pou Matua P Matua Pou Matua about the future for our people because we Tuku Iho Ngaa Te Maatauranga Ngaa Mana aa-Ture Oranga TePaahekoheko Paahekoheko Te Mana Hautuu Ngaa Whakahaere Taonga Tuku Iho Te Maatauranga NgaaTe Mana aa-Ture Te Oranga Te Paahekoheko Te M Ngaa TaongaNgaa TukuTaonga Iho Ngaa Te Taonga Maatauranga Ngaa Mana aa-Ture Te Oranga Te Paahekoheko TeMana Mana Hautuu Ngaa Ngaa Mana Te Te Hautuu Ngaa Whakahaere Ngaa Whakahaere Tuku Iho Taonga Te Maatauranga Ngaa Mana aa-Ture Te Oranga Te Paahekoheko Te Mana Hautuu Ngaa Whakahaere certainly have the management and staff on Tuku Iho Aa-Ture board who are invested in our kaupapa. Before I finish off, I just want to pay tribute to the many kaumaatua and kuia who have passed in recent months.

Paki Rawiri Raewyn Mahara Taipu Paki Marae Tukere Jason Ake Janet Falwasser Peata Williams Pou Matua Pou Matua Pou Matua Pou Matua Pou Matua Pou Matua Pou Matua Ngaa Taonga Tuku Iho Te Maatauranga Ngaa Mana aa-Ture Te Oranga Te Paahekoheko Te Mana Hautuu Ngaa Whakahaere Paki Rawiri Paki Rawiri Raewyn Taipu Paki Tukere Jason Tukere Ake Jason Ake Janet Falwasser Peata Paki Mahara Rawiri Raewyn Mahara Raewyn MaharaTaipu PakiMarae Taipu Paki Marae Tukere Tukere Marae Jason AkeJanet Falwasser Janet Williams Falwasser Peata Williams Peata Wi Marae Janet Falwasser Raewyn Mahara Pou Matua Pou Matua Pou PouMatua Matua Pou Matua Pou PouMatua Matua Pou Matua Pou PouMatua Matua Pou Pou Matua Matua Pou PouMatua Matua Pou Matua Pou PouMatua Matua Pou Matua Pou PouMatua Matua Pou Matua Pou Ma Pou Matua Pou Matua Ngaa Taonga Tuku Te Maatauranga Mana aa-Ture TeMana Oranga Te Paahekoheko Te Mana Hautuu NgaaIho TaongaNgaa Tuku Taonga Iho Tuku Te Maatauranga Iho Ngaa TeMaatauranga Maatauranga Ngaa Mana aa-Ture Ngaa aa-Ture TeOranga Oranga Te Oranga Te Paahekoheko Te Paahekoheko Te Mana Hautuu Te Mana H Ngaa Whakahaere Ngaa Whakahaere Ngaa Whakahaere Te Te Ngaa Whakahaere

Ka hotuhotu aku kamo e mooteatea ana Mo ngaa kahui whetu i tiraha na runga I ngaa hau maataotao o Takurua Homai te tuhua haehaetia taku ate Waipuke waipuke ngaa roimata rere atu Pukatokato ana i roto i nga tini mate Maa te waa pea te rawakiwaki e whakangaro atu ai Aue taukuri e My sobbing eyes are filled with grief For the constellation that look above Upon the cool winter winds Pass me the obsidian to sate my pain A flood of tears begin to flow Heartbroken at the death of so many Perhaps in time the despair will receed Alas I grieve

Noo reira kaati au i konei

Ngaa Marae O Te Whakakitenga O Waikato Reports to over 73,000 registered tribal members 2

Te Whakakitenga O Waikato Reports to Ngaa Marae o Te Whakakitenga o Waikato

Te Arataura Reports to Te Whakakitenga

Waikato-Tainui

Tainui Group Holdings

Reports to Te Arataura

Reports to Te Arataura/Tainui Group Holdings Board

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In August this year, we celebrated the 10-year anniversary of the Waikato River Settlement. It was a poignant occasion that began with the rededication of a reserve in Ngaaruawaahia in the name of Lady Raiha Mahuta. Alongside Tukoroirangi Morgan, Lady Raiha led the negotiations of our river settlement with the Crown.

Strategic Leadership Strategic Leadership Strategic Leadership Strategic Leadership

Waikato-Tainui College For Research And Development Reports to Waikato Endowed Colleges: Trust/Te Arataura

Donna Flavell 8

HE TOA!

H E WA H I N E !

HE TOA!

H E WA H I N E !

He Toa! He Wahine! A Celebration of Waahine Rangatira of Tainui

This Matariki there was a special exhibition that was held at Maangere Arts Centre Ngaa Tohu o Uenuku in honour of two major kaupapa. The 160th anniversary of Kiingitanga and 125 years of Women’s Suffrage. The exhibition, curated by Ataahua Papa and forming part of Auckland Council's recognition of Whakatū Wāhine 125, focused on waahine 125, some of whom are main players in the history of the Kiingitanga giving mana to both kaupapa that fall within the same time frame.

"It was an awesome event which saw two very unique performing groups with strong ties to the wahine in the exhibition and to the iwi , demonstrate the strength of kapa haka within Waikato Tainui"

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Kua ara ake ahau i te papa o te whenua, kua kite ahau i ngaa whetuu e tuu takitahi ana. Ko Matariki te kairuuri, ko Atutahi kei te taumata o te Mangooroa.

Ataahua Papa Project Co ordinator and Curator

HE TOA!

H E WA H I N E !

Te Rawhitiroa Bosch was at Maangere Arts Centre Ngaa Tohu o Uenuku on 14 July to capture these stunning images.

HE TOA!

Other wahine toa that will be featured in the exhibition also included Te Arikinui Te Atairangikaahu (our only Maaori Queen to date and revered leader in her own right), Piupiu Te Wherowhero, Hon Nanaia Mahuta, Rukumoana Schaafhausen, Donna Flavell and Parekawhia McLean – all of whom are wahine toa and prominent leaders of Waikato decent.

Te Puea Herangi was the central focus in the evening. Remembered as a wahine toa in that she was the Granddaughter of Kiingi Taawhiao (Second Māori King), a wahine toa who stood up to the colonialists to protest the conscription of Waikato men to the NZ forces following the Waikato Land Wars and she was a great advocate for the advancement of her people. She also encouraged others to work with her to establish Turangawaewae Marae which is now the seat of the Kiingitanga as a pioneer of Maaori performing arts - composer and kapa haka teacher going on to form Te Pou o Mangatawhiri who raised funds for the building of Turangawaewae. This group performed on the night of the exhibition along with Waikato Taniwharau Kaumātua Kapa Haka.

“The exhibition was a tribute to the strong women of Tainui, but it also coincides with the Women’s Suffrage 125. It’s always pleasing to see our Maaori women in a positive light. Great role models!”

H E WA H I N E !

The exhibition included a range of works, including sculptures, photographs, paintings, song lyrics and interviews. The DBE medal and diary of Te Puea was loaned also from the Kiingitanga collection. The public programming included a lecture about the wahine included in the exhibition and performances of the songs written by and about Te Puea and the other waahine. Noted Tainui historian Rahui Papa led the presentation of the whakapapa and stories of the wahine featured. The exhibition was supported by Te Whare Ariki, Auckland City Council, Te Puni Kōkiri, Waikato- Tainui and Ngā Taonga Sound and Vision. Photos taken by Te Rawhitiroa Bosch.

Haereata Poutapu (Waikato-Tainui, Matauranga)

He Whakanui i ngaa Maareikura, i ngaa Manukura tokowhitu nei

Piupiu Te Wherowhero ISSUE 67 | TE HOOKIOI

Te Puea Herangi

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Te Arikinui Dame Te Aatairangikaahu

Hon Nanaia Mahuta

Parekawhia McLean

Rukumoana Schaafhausen

Donna Flavell

T E H O O K I O I E R E R E AT U N A A

On 29 June at Te Awamutu Museum right next to the actual Te Hookioi printing press, our new-look tribal magazine was launched – the commemorative 160-year anniversary edition of Te Hookioi 66. The day was electric, with karanga from Whaea Rovina Maniapoto Anderson (Ngaati Paretekawa, Mangatoatoa), historian Shane Te Ruki setting the scene and a number of Te Arataura Board members including Chair Rukumoana Schaafhausen. Kaumaatua from various hapuu were in attendance also including Jenny Charmen

(Ngaati Apakura) and local community leader Tahi Mangu. Frank Grant from local Police and Reverend Ngira Simmonds were present for the blessing of the new magazine. The highlight was having the King’s representative, Tumuaki Matua Anaru Thompson, and his wife Whaea Hine join the festivities. The day took in a mihi to Uenuku, who is also present at Te Awamutu Museum. The history of the printing press was also told, with Wiremu Toetoe and Hemara Te Rerehau bringing the printing press back with them from Austria in 1860, and it was an amazing thing to unveil the new-look magazine bearing the name of that printing press right next to the actual press that printed the first ever te reo Maaori newspaper. The Te Hookioi story continues…

SHANE TE RUKI [HISTORIAN]

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Te Hookioi E Rere Atu Naa

The hope was always that our children, our grandchildren, will recognise in Te Hookioi – themselves, that they see that Te Hookioi reflects who they are, that it will also project who they are and will confirm and affirm who they are, who we are – we are Kiingitanga.”

KORONEIHANA

TE TAU NGAAHURUMAA-RUA O TE KIINGI MAAORI

Special feature article by Jade Hohaia

Koroneihana 2018 – celebrating 12 years of the reign of Kiingi Tuuheitia VII, the legacy of Te Wherowhero and the power of faith and Te Kotahitanga, which has kept the oldest Maaori organisation together and strong after 160 years. It was an incredible sight to witness. Kiingi Tuuheitia Pootatau Te Wherowhero VII, having just delivered his annual Koroneihana address, stand up at Tuurangawaewae Marae as the rain fell from heaven and lead out on the haka ‘He

Oranga Mai’ flanked by his eldest daughter Ngawai Hono I Te Po Paki and his wife Makau Ariki Atawhai, regal and dressed in royal blue, standing side by side along with a number of other whaanau members including the King’s brother, Maharaia

Paki, in a powerful display of unity. Thousands of Kiingitanga supporters joined in, in person and online as it was live streamed across the world. This anthem of unity reverberated all throughout the paa, and indeed kotahitanga was one of the main themes at this year’s Koroneihana, and this anthem rang out and was evident in much of the koorero that flowed from the paepae over the six days of celebration for the 12th anniversary of the ascension of our Maaori King.

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KORONEIHANA

The photo that was taken of this moment was from the last day of Koroneihana and has been hailed as the second most iconic photograph of the year, next to the photo of the King leading the haka at the K160 festival. Both photos taken by Erica Sinclair capture the passion and fortitude of the King, with the latter displaying his love for people, his whaanau, his dedication to the role. It speaks of a solidarity that conveys a deep sense of pride for all those who are loyal to the Kiingitanga. After all, this great sense of solidarity, legacy and loyalty to the cause has kept the Kiingitanga together for 160 years, and the King made mention of this when he said, “Notwithstanding the many challenges it has faced,

KORONEIHANA

the Kiingitanga still remains a significant force 160 years on. The bloodline of Te Wherowhero remains and is not under threat of disappearing. The legacy of Te Wherowhero remains and is getting stronger.” The King then continued his address by saying, “Finally, I want to thank my people who, year after year, make this event possible. You are what the Kingitanga is about…” These last seven words give you an insight into how an event like Koroneihana is so successful. The people really do get stuck in, roll up their sleeves, don their gumboots and do the mahi –the Maintence crew from Hopuhopu led by the remarkable Koro Tumate

Mahuta are a great example of this extrodinary service. Year after year Koro Tumate and his dedicated band of kaimahi are at work behind the scenes. They don’t consider 4am starts anything to write home about, they’ve been doing it for as long as they can remember – on site erecting marquees, on call 24/7 for everything from picking up rubbish to fixing leaks. It is this loyalty from the people that keeps the Kiingitanga so strong. It is this kind of service that has earned Koro Tumate and people like him the reputation of being the backbone of the Kiingitanga, and it’s this show of unity in action that explains why the Kiingitanga is flourishing in 2018 and why it will flourish in the years to come.

“This years Koroneihana was filled with moments of magic that reaffirmed the unwavering commitment of our people to the King and Kiingitanga at large. The words of gratification from our King to his kaumaatua was received as if being cloaked by a korowai of deep and profound affection, such is the love of our King for his people.”

“After 160 years, we have come too far to not go further.” KIINGI TUUHEITIA POOTATAU TE WHEROWHERO VII

And people came from far and wide to celebrate at Koroneihana, including the King of Tonga (Tupou VI), the High Commissioner of the UK and the Ambassador of Switzerland. Crown Maaori Relations Minister Kelvin Davis, his Labour Party

colleague Peeni Henare, National Party Leader Simon Bridges and National’s Coromandel MP Scott Simpson were also in attendance at Tuurangawaewae Marae. Rob Ruha and Ria Hall launched their Behind the Lines national tour at Koroneihana, and the people were blessed by this duet’s beautiful singing. The brass band Ngaa Reo o Ratana also delivered wonderful musicality as well as Ngaa Kapahaka o te Waka o Tainui. A great highlight was the presence of Te Kaahui Rangatahi. Staff in the K160 merchandise tent were run off their feet selling hoodies with the beautiful K160 emblem designed by the

Korotangi Paki and the Tiitii tent was incredibly popular. There were many great highlights at this year’s Koroneihana, from having the opportunity to solemnly remember the passing of loved ones to celebrating the life accomplishments of great leaders who have gone before us, such as Princess Te Puea. Ngaa Waka Tauaa o Tainui Exhibition was open daily during Koroneihana and showcased the videos Mana Waka and Taheretikitiki – Making a Maaori War Canoe in celebration of two of our waka tauaa, Tuumanako and Rangatahi, turning 80 this year. They were the first waka tauaa commissioned by Princess Te Puea.

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BRAD TOTOREWA

KORONEIHANA

On the Sunday of Koroneihana, Ministers from a number of denominations lead the karakia. The koorero, hymns and waiata all resonated about the theme of the unity of spirit and the celebration of togetherness and of mana Maaori motuhake, which was very much the central focus of the day.

Erica Sinclair was there at the Koroneihana to capture the beautiful images depicted in this article.

The annual Koroneihana (Coronation) commemorations mark the time when King Tuuheitia ascended the throne on 21 August 2006 following the passing of his mother, Te Arikinui Dame Te Aatairangikaahu, who had reigned for 40 years from 23 May 1966. Koroneihana attracts thousands of visitors nationally and internationally to Tuurangawaewae Marae in Ngaaruawaahia for the weeklong celebrations. It brings together iwi from across the country who support the Maaori King movement, which emerged in the 1850s as a symbol of unity. Throughout the week, visitors and iwi members take part in political debates on matters important to the Kiingitanga and to Maaoridom. A special part of Koroneihana is also in remembering those who have passed. Cultural performances, sports competitions, education expos and other festivities also take place. Koroneihana is one of the key events on the Maaori calendar.

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WHAT IS KORONEIHANA?

TA I N U I G R O U P H O L D I N G S

Making a Difference

When Chris Joblin was appointed Chief Executive of TGH in 2015, he set about building a team to bring to life his vision for the commercial wealth of our iwi. That meant change, starting with a redesign of the office to turn it into an open-plan space to encourage teamwork, communication and collaboration. That was followed by an assessment of the skills within the leadership team and, more specifically, a

“Teeraa anoo ooku nei hoa, kei ngaa toopito o te ao, ko ngaa huumeka, ko ngaa kaamura, me ngaa parakimete.” RICHARD JEFFERIES

BLAIR MORRIS

CHRIS JOBLIN

GM Commercial

GM Ruakura

Chief Executive

Richard’s accounting degree has helped him build a broad CV with companies based in New Zealand and the UK. Richard first joined TGH as Finance Manager in 2009, returning in 2015. He’s pleased to be back.

For Blair, envisioning the benefits that Ruakura will bring for future generations provides “a deeper sense of purpose outside the norms of the corporate world”.

Chris grew up in Gisborne, is married to Colleen and has two tamariki, Danielle and Thomas. His weekends are spent driving his busy, talented rangatahi to sports events. He joined TGH in 2009 as Chief Financial Officer following management stints here and in the UK. He’s been learning te reo Maaori for two years.

(POOHARA MARAE)

“It’s rare to find a ‘job’ where you know who you are working for and you believe in the value you are creating.”

(NGAATI AIRIHI & NGAATI INGARIHI)

Blair’s skillset lies in New Zealand and international logistics industry leadership, and he’s excited to see logistics infrastructure developed that will help future-proof the North Island’s supply chain. Blair is married to Sara and has three tamariki.

(NGAATI INGARIHI AND NGAATI KOOTARANI)

ROB BATTERS

(NGAAPUHI AND TE ROROA)

GM Operations Rob’s extensive career leading large energy infrastructure projects coupled with his passion for the economic and social advancement of Maaori has led him to the perfect role at TGH. “TGH has given me the opportunity to make a real difference to the success and wellbeing of Maaori. When I come to work each day, it feels more like a cause than a job.” Rob grew up in Waikato, is married to Maria and has three tamariki.

Richard is dad to Ella Te Awatea, Jamie Tuurongo and Corey Tauroa.

critical look at what was missing. In place now, some two years later, is a team with ability and expertise aligned to TGH’s big goals. “Important for me in building a team was fit and skill. This team is committed to the vision of Waikato-Tainui, leading the charge on creating a happy, high-performing workplace and sharing the benefits of their skills and expertise to drive results,” says Chris.

LYNDON SETTLE

PIERRE TOHE

GM Strategy & Finance

GM Engagement

The master of understatement, Lyndon describes his CV as “21 years in financial services industries”. In reality, he’s an experienced senior executive who has worked for global organisations across multiple jurisdictions. He came to TGH from BNZ where he was Managing Partner leading business and commercial banking, corporate finance, private banking, agribusiness, property finance and specialist areas.

Formerly the Head of Maaori Business at BNZ, Pierre brings a strong background in law and relationship development, along with a deep personal commitment to helping others.

(NGAATI AIRIHI, NGAATI INGARIHI & NGAATI KOROATIA)

He has a Master of Applied Finance from Melbourne University, is married to Mel and is father to three. He’s from Matamata and works at TGH “to support the growth and prosperity of our people and our iwi”.

(TANIWHA/WAAHI/ KAITUMUTUMU MARAE)

“One of my core values is to help people. While I could do this in my previous roles, it means much more to be able to do this for my own people.” Pierre has a Master of Laws (Hons) from Auckland University, is married to Andrea and has two tamaahine.

LEESAH MURRAY

GM People & Culture

The TGH leadership team (left to right): Richard Jefferies, Blair Morris, Chris Joblin, Leesah Murray, Rob Batters, Lyndon Settle, Pierre Tohe.

If you ask Leesah what she likes most about working for TGH, it’s “definitely the people and the future focus on generating tribal wealth for our iwi members”. Why? “Because that will unlock potential opportunities and create sustainability for our people, whenua and awa.”

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(TE TOKANGANUI-A-NOHO MARAE)

Leesah has a degree in environmental management and an MBA with Distinction. Her goal is to enable kaimahi to pioneer new thinking that will change the iwi landscape for the betterment of our people. Leesah is married to Lance, and they have three tamariki and two mokopuna. 22

T E H I WA O TA I N U I

Below: Tamariki exploring Te Hiwa O Tainui at this years Poukai at Poohara Marae.

The first ever one-of-a-kind promotional vehicle Te Hiwa o Tainui has been spotted in and around at tribal events across the rohe as Waikato-Tainui aims to better connect and engage tribal members about the different services and functions available through the Iwi organisation.

“Te Hiwa o Tainui is the first of its kind to be created in Aotearoa and is the first ever time that an Iwi has looked at developing something like this to be able to better engage with tribal members to make them aware of the services that Waikato-Tainui offers,” said Jason Ake General Manager for Engagement and Communications

In total we have close to 46 tribal hui a calendar year held throughout the Waikato-Tainui region, with a tribal membership of 74,000 living people both in Aotearoa and Australia there is a strong need to be more accessible and flexible in the way that we garner and get information out to our members. “The primary purpose of Te Hiwa o Tainui is to build on the capacity for our tribal members to engage, access information and or assistance that can help them. You can come along to a Poukai and get a grant form or it sent to you straight away – we know there are barriers for tribal members to get to us, so we’re trying our best now to get to them,” he said

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Hiwa can be used as an adjective which is described as vigorous of growth, and or to be watchful and alert. As a noun however it can used as light-heartedness and is a steering paddle which is the reason why it is the name chosen for Waikato-Tainui’s custom-built promotional vehicle, Te Hiwa o Tainui.

“This is just but one of the ways that the organisation is starting to engage tribal members to update their details or to enquire about a grant or how to get in touch with their marae – its proving to be a hit especially with the younger ones.”

T E H I WA O TA I N U I

Where to From Here? The vehicle has been fitted out with future developments in mind, this includes planning for virtual reality – given this is where the future is headed. Waikato-Tainui is set to secure external funding to partner with an organisation to develop virtual reality technology to help to tell our story, reinforce our values and ensure our narratives are held for future generations.

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The design of the vehicle has fused both contemporary concepts with traditional to find a balance between modern and customary. The overall design has had a 3D treatment applied to it so that when people are using the glasses the water, waka and elements come to life.

dimensional, we really wanted it to be able to come alive, let people engage with it.” The background of the design is based on a Waikato style of carving which represents the water, a main commonality that is shared between different parts of the Waikato.

“We didn’t want the design to be stagnate, we really wanted people to be able to look at it and engage with the vehicle themselves,” said Marketing Manager, Nicholas Maaka.

Te Hookioi e rere atu na designed by Korotangi Paki features in the design which marks the auspicious occasion of 160 years of Kiingitanga, the cluster of stars shown is Matariki which has long been recognised as being significant to the tribe.

“We wanted to find a concept that would allow it to tell our story, but rather than have something one

“We placed the design motif purposely at the back of the two models, so that we can remember

the Kiingitanga movement and the values, so they are maintained for the next 160 years and we specifically wanted to use taiohi so that we can keep our future generations in mind, knowing that they will be the ones to carry on the legacy,” Mr Maaka said. “The design has primarily been designed to engage our people, in particular our young ones to come on board, be part of the waka, but there’s also a challenge for them to be a Hiwa for their whaanau so that our people can grow, prosper and be sustainable which is the mission statement of Whakatupuranga 2050.”

The technology that is being explored is a computer-generated experience taking place within a simulated environment so for example being able to retell the story of the Land Wars and how it affected our people. This is the next exciting phase which will start to roll out in March of 2019. Above: The trailer under construction.

How Can I Get Involved? The whole purpose of the waka is for tribal members to come on board to koorero and chat about what is happening within Waikato-Tainui. If you ever needed to get your or your whaanau registered, if you ever need to get information about grants or scholarships, if you ever wanted to discuss some housing information that involves your whaanau – then this is the place to do it.

Above: Thousands of pairs of 3D glasses have already been distributed to experience the outer artwork in 3D.

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The Design

“Key to this project is understanding that we want to start telling our stories and our narratives but using technology to do this. So that we can create experiences and give a deeper meaning to the way that we tell and deliver our stories,” said Mr Maaka.

So, are you ready to come on board and be part of our waka?

Left: Tangiora Raumati (cover appearance) at the relaunch of Te Hookioi in Te Awamutu.

POUKAI

“Kua whakaturia e hau teenei taonga hei awhina i te pani, i te pouaru, i te rawakore. He kuaha whanui kua puare ki te puna tangata me te puna kai.” I have instituted this gathering to feed the widowed, the bereaved and the destitute, it is a doorway that has been opened to the multitudes of people and the bounty of food.

POUKAI KI TE PUNA TANGATA ME TE PUNA KAI

Poukai still going strong after 133 years In 1885, Whatiwhatihoe Marae hosted the first poukai started by Kiingi Taawhiao specifically for three cohorts of people – te pouaru, te rawakore and te whaanau pani (the widowed, the destitute and the bereaved).

The poukai is a kaupapa where whaanau can acknowledge the passing of their loved ones, bringing on kawe mate as a tribute. The poukai calendar runs until the end of the year with 29 marae in the Waikato-Tainui region, King Country, Horowhenua and the Bay of Plenty. This photo feature features Poohara Marae.

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KIINGI TAAWHIAO

Poukai photography by Erica Sinclair.

O U R B E L O V E D O N E H A S F I N A L LY R E T U R N E D

“Our Beloved One Has Finally Returned” Article by Nicholas Maaka and photos by Trina Edward

The men are preparing the haangii and clear concise instructions are being given as to how the kai will be presented, who is cooking what.

Iwihora was one of 12 children. At a young age, he along with many other young Maaori men from across the country enlisted to serve overseas.

Uncles are greeting nieces they’ve not seen in a while, aunties are guiding ever so lovingly the younger generation to ensure that manuwhiri are well looked after when they are expected to attend later that day.

On August 22, 1958 Iwihora was shot and killed by a sniper in the jungle fighting in what was called the Malayan Emergency, when the Malayan Communist Party attempted to overthrow the British colonial administration of Malaya.

Amidst the joy of catching up there is a tinge of sadness, this occasion has been decades of hard work to prepare for. The family are preparing to welcome back a soldier who was killed in Malaysia over sixty years ago back to his ancestral marae in Rangiriri. Lance Corporal Percy Brown

He along with many others who died overseas while in service between 1899 and 1955 had to be buried near where they died. Despite a number of efforts to have him repatriated it wasn’t till a change in government policy that opened the pathway to bring him home.

Jumbo Montgomery, Ngaati Mahuta remembers his uncle leaving to serve in Malaysia, Montgomery was only 15 at the time. He always knew he wanted to bring his uncle back and says the whaanau are ecstatic to have him back after all these years. “E miharo katoa ana ahau ki te kaupapa nei, noo mai raanoo i tiimata ahau ki te whakahoki mai taku matua ki te kaainga. Whakaritengia ai e maatou tana hoki mai i Taamaki, inaapoo, aa, kua tae mai i te ata nei,” said Montgomery.

27 service people, and a child were buried in three cemeteries in Malaysia, Terendak Military Cemetery, Taiping Christian Cemetery and Cheras War Cemetery and one in Singapore, Kranji War Cemetery. Both nephew Vincent Hapi and niece Girlie Iwihora agree with the sentiments expressed by their oldest cousin Montgomery and says the whaanau have been heavily involved in the campaign to repatriate their uncle.

“Tahi ano ka kite i te maha o ngaa kaawhena i puta mai i te waka rererangi, he mea ataahua te kite, naa te mea kua koa katoa te ngaakau kua tae mai taku matua ki te kaainga nei.”

"We were elated, we were relieved and we were also sharing our tears of joy, tears of love and tears of grief. At long last celebrating, but also at long last our beloved one has finally retuned."

The coffins that Jumbo refers to is a part of the repatriation project, Te Auraki (The Return) which involved bringing home defence personnel and dependants buried overseas.

Girlie Iwihora said the family had a responsibility to have her uncle overseas brought home and taken back to Taupiri to rest with his tupuna – it was only right she says.

"This was not about ourselves, this was about the responsibility of doing our duty to our parents to get their sibling home." Six decades later on August 22 as Kiingi Tuheitia’s flag was sailing high in the piercing cold wind, grey clouds gathered to witness four generations of the Iwihora whaanau assemble to pay their final respects to their beloved uncle, grand-uncle and great grand-uncle as they took him to his final resting place. Lance Corporal Percy Brown Iwihora paid the ultimate price at the young age of 26, sixty years to the day since he passed he was laid to rest at Taupiri beneath our King’s and Queen, among his whaanau and his tupuna where he may now finally rest in peace.

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There’s a hustle in the kitchen at Maurea Marae, a group of whaanau have come together to prepare the kitchen and wharekai to ensure it is ready for the events that will unfold.

DOUBLE VOWEL PHENOMENON

TAAONGA TUKU IHO PUUPURU KI NGAA KOORERO TUKU IHO HEI TAAONGA TUKU IHO MAA NGAA URI WHAKATUPU

The Uniqueness of the Double Vowel Phenomenon

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Featuring research by Pānia Papa

Pānia Papa shown here with 8 month old Tūmatapõ Te Uri Karaka. Knowing our tribal narratives and passing them on to the next generation is what this reseach is all about.

Pānia Papa was instrumental in bringing to life the style guideline through her research for our tribe in supporting and identifying the uniqueness of Waikato-Tainui’s writing conventions and the uniquness of the double vowel phenomenon. In honour of two special reo initiatives in September: Mahuru Maaori and Te Wiki o Te Reo Maaori, we look at what those writing conventions are that is unique to Waikato, the beauty of our language and the importance of using our reo correctly in order to ensure it thrives and not just survives within our tribe. Waikato-Tainui has a Maaori language Strategy (Tikanga Ora, Reo Ora) and that strategy is connected to Waikato-Tainui's Education Plan (Ko te Mana Maatauranga) these two strategies have one common goal when it comes to the reo: That all Waikato-Tainui members would be fluent in the language, cultural practices, identity and history of Waikato. This priority is focused on lifting fluency in Te Reo o WaikatoTainui for tribal members, from 34% in 2015 to over 80% by 2050. According to Statistics New Zealand (2013), 34% of the total Waikato-Tainui population can speak te reo Maaori, whilst 35% are confident in writing te reo Maaori. Our biggest group of speakers of te reo Maaori are in the 45+ age group. It has also been reported that 31% of children or dependents live in a household with at least one adult speaker, which points to the potential of intergenerational transmission of te reo within these homes. Current data shows that 20% of pre-school children attend Koohanga Reo and 22% of school

age children are in Maaori medium primary and secondary education settings. A rise in these enrolments and retention may also signal an increased commitment by whaanau to the revitalisation and continuation of Waikato-Tainui reo as a living language. More specifically, the benchmark to help guide us track our level of fluency will be based on the following key statement:

"Kia maarama te reo, kia Maaori te wairua. Kia tika, kia kounga ko te koorero, ko te tuhituhi." As Waikato-Tainui works towards its ambitious goal of instilling the language into the hearts and homes of at least 80% of its tribal members by 2050, there is a current drive to provide a broad suite of language and cultural programmes and resources - both print-based and digital, to cater to the various needs of each age-group within WaikatoTainui. Māori language was traditionally an oral language, passed down from one generation to the next using whakapapa (genealogy), waiata (songs) in various forms and styles, oriori (lullabies), karakia (incantations), pūrākau and kōrero (stories), whaikōrero (ceremonial speeches) and other oral methods. The language was conveyed visually by means of whakairo (carving), tukutuku (woven panels), kōwhaiwhai (rafter paintings), and other visual artforms that depicted cultural history and information.

As the Māori language has evolved and its written forms developed, a national standard system of writing has been adopted by the vast majority of Māori language advocates to use the macron to indicate a lengthened vowel sound when pronounced. But WaikatoTainui, as a tribal authority, continues to follow the double vowel system advocated by Bruce Biggs from 1960-2000 and policies driven by the late Sir Robert Te Kotahi Mahuta, during the decades of treaty claims negotiations in the 1980s until a general organisational policy was set for Waikato-Tainui in 2005, with the general support of the people.

“Historically we used double vowels for the old people.” Lady Raiha There were many key people who influenced the written conventions in Waikato. These people have included: Wiremu Pātara Te Tuhi, Pei Te Hurinui, Bruce Biggs, Robert Te Kotahi Mahuta, Ngahinaturae Te Uira, Lady Raiha Mahuta, Tukoroirangi, Rahui Papa, Brad Totorewa and the Waikato-Tainui Reo Advisory Group – including Dr Tom Roa, Hinekahukura Te Kanawa, Pānia Papa, Leon Blake, Hariru Roa, Rangimārie Tahana, Rodney Whanga and Ngaringi Katipa. All members of the aforementioned group agree that whichever convention is used, consistency and accuracy are primary considerations. Driving the use of the double vowels amongst our people therefore is of utmost importance.

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DOUBLE VOWEL PHENOMENON

S P E C I A L F E AT U R E T I M E L I N E

Te Reo Maaori Publications

1891-1892 The King Movement prints a newsletter titled, Te Paki o Matariki for King Tāwhiao

Neither macron nor double vowels are used - except for words such as ‘whakaaro’ and ‘whakaatu’

Relevant to Waikato

In Lee’s publication, the long vowel is marked with an accent mark: ÁÉÍÓÚ

1815 Thomas Kendall published the first book written in the Maaori language to help instruct natives. This was printed in Sydney.

1820

In his attempt to standardize orthography, Kendall initiated the Italian or open vowel system, inserted accent marks for long vowels, and established later the ng (1820) and wh (1832) consonants.

No macrons or double vowels

Te Karere o Niu Tireni newspaper is printed by the Government

1842-1846 1857

No macrons or double vowels

The Māori version of the Treaty of Waitangi is produced

5,000 copies of the New Testament in Māori are printed for distribution No macrons or double vowels

Neither macron nor double vowel, however double vowels appear in the translation of the words ‘ark’ as ‘aaka’ and ‘altar’ as ‘aata’.

The first Māori language newspaper produced by the Kīngitanga is Te Hokioi o Niu Tireni e rere atu na

Dewes wrote: ‘ Of the two methods I prefer the use of the macron. Once greater facility in the use of the language is achieved, the macron can be dispensed with.’

1969 1836-1837

Let’s Learn Maaori by Bruce Biggs the pioneering self-help tutor to facilitate the study of the Māori language.

Robert Te Kotahi Mahuta presents a lecture entitled, ‘Taawhiao’s Dream’

Double vowel orthography is used consistently throughout Biggs’ text.

Te Kotahi used the double vowel convention when writing in te reo Māori, for both general words and personal names (e.g. Te Ua Haumeene, Taawhiao, Te Kooti, Maaori, tooku)

1987 Robert Te Kotahi Mahuta on behalf of himself and on behalf of the members of Waikato−Tainui, the members of the Tainui Maaori Trust Board and Ngaa Marae Toopuu, filed a claim with the Waitangi Tribunal.

1990

Double vowels used. Waikato Raupatu Claims Settlement Act is passed Double vowel convention used

Macrons and double vowels are used but inconsistently

1990

1995

1862

Nga Iwi o Tainui is completed by Bruce Biggs

Double vowel convention used

No macrons or double vowels

1868

1958

No macrons or double vowels

1840

First Lessons in Maori written by William Williams was first published

Macrons preferred for national publications

1964

The first book published in New Zealand is printed. It was a 16-page edition of Ephesians and Philippians in Maaori. In the same year Ko Te Rongopai i Tuhituhia e Ruka (The Gospel of Luke) is published in Paihia.

The full translation of the Old and New Testaments completed by Rev. Robert Maunsell and William Williams.

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1835

An article in the Te Ao Hou journal titled, Teaching Maori to Adults was written by Koro Dewes

Te Paipera Tapu - the full Māori Bible was published Neither macron nor double vowels are used but the 2012 revised edition features macrons & paragraphs.

2005

Waikato Raupatu Trustee Company Ltd Annual Report is published A motion is carried at the September 2005 meeting of the Tekau Maa Rua (WRTCL), moved by Lady Raiha Mahuta and seconded by Kingi Porima, to use the double vowel consistently in publications by the organisation.

2017 Signage installed at Te Awa shopping mall, Hamilton

Double vowels used (e.g. taane, waahine, tuunga waka, Maahanga Drive)

Te Reo o Waikato is the first tribal dialect to be incorporated on Westpac Automatic Teller Machines (ATMs) Pānia Papa and Rahui Papa were lead translators for this project. Both translators agreed to the use of macrons for brevity, due to the lack of screen space.

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Thomas Kendall traveled with Hongi Hika and his relative, Waikato, to work with Samuel Lee at Cambridge University to establish an orthography based on Northern usage.

Māori language exponents convened in Rotorua - It was decided at this hui that macrons would be the preferred orthographic convention for national publications. Bruce Biggs strongly advocated for the double vowel convention, to no avail.

2006-2010 33

TE WIKI O TE REO MAAORI

Te Wiki o te Reo Maaori

Special Feature article by Jason Kereopa

Kia whakahokia te reo ki ngaa tara-aa-whare; Kia haapaingia ngaa tikanga ki te tuanui o te whare;

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Kia whakairohia anoo te reo me ngaa tikanga i roto i ngaa ngaakau o te iwi;

Kia pakari te reo me ngaa tikanga i te kaainga, i te marae, i te kura, i te hapori; Kia puea anoo te rangi o te reo o Waikato-Tainui; Kia amohia ake ngaa tikanga a Waikato-Tainui

Kei runga nei ngaa maataapono o te rautaki reo me ngaa tikanga o WaikatoTainui. Ko Tikanga ora, Reo ora me ngoona aronga ki te whakapakari, ki te whakaora, ki te whakapuuaawai i te reo me ngaa tikanga. He aha ia nei te take kia whakaritea he rautaki whakarauora i te reo me ngaa tikanga? He waa toonaa i mimiti iho ai te reo, haumate iho te pae tata. He kura tangihia, he maimai aroha ki te nekunekutanga o te reo me ngoona tikanga. I ngaa raa o nehe i noho taapuhipuhi ai te mauri o te mana o te tangata, ko te reo me ngoona tikanga. Noo te huringa o te rautau rua tekau ka nunumi te iwi Maaori hei iwi hauiti ki toona whenua taketake ake o Aotearoa. Ko te whenua kua murua, ko te mana motuhake kua tiihaea, ko te reo kua haumuumuutia. Toituu ko te ao Paakeha me ngoona mana whakahaere aa kawana, aa haapori, aa kura, aa waahi mahi, aa, he aha ia nei te putaketanga o te reo Maaori me ngoona tikanga.

I ngaa tau 1970 i puta ai te maanukanuka i te iwi whaanui o te ao Maaori moo te nekunekutanga o te reo me ngaa tikanga te take. Ko te tuunga mai o te tino rangatiratanga hei arahi I te tirohanga whakamua ka whakaara ake. Ko te taraipunara o Waitangi ka hua mai; ko ngaa rautaki whakarauora i te reo ka okea; he ataarangi, he koohanga reo, he kura, he wharekura, he waananga Maaori ka ururoatia; he irirangi, he pouaka whakaata Maaori ka taakina; ko te mauri moe ka whakaohooho kia ora ai te mauri. Noo ngeenei tau anoo hoki te arahanga mai o te wiki o te reo Maaori. I te tau 1975 i timatahia te kaupapa nei hei akiaki i a Aotearoa whaanui ki te whaatorohia mai te aroha ki ngeenei taonga tuku iho o te reo me ngoona tikanga. I te rangi nei ka arahina tonutia hei te puuaawaitanga mai o ngaa kowhai, hei te timatanga o te kooanga, hei te marama o Mahuru. Inaa te huhua o ngaa kaupapa ka whakarewahia hei te

In Order From Top: Ngaa Kaikoorero moo Te Pae Haumako: Rahui Papa, Hauauru Rawiri and Te Warena Taua.

Ko te pae haumako i haumakotia ai ngaa taonga tuku iho o ngaa kaumatua, ngaa pakeke o te iwi. Naa Mahana Toka i kapo ake i te reetootanga o ngaa whakaaro moo ngaa uaratanga. I paapaaho ai ngaa koorero tuku iho ki te pukamata o Waikato-Tainui. Naa WaikatoTainui te kaupapa Kawhe koorero i tautoko. Naa Brad Totorewa, ngaa kaitiaki o Ngaati Naho, te Cultural and Heritage Centre o Rangiriri te kaupapa nei i whakaarahia. He kaupapa whakawhiwhi i te inu kawhe kore utu moo too whakauu ki te haapai i te reo Maaori ki te wharekai o Rangiriri. Kaa toru ki teetehi rautaki whakatena i te reo koorero o ngaa kaimahi o Waikato-Tainui me ngaa kaimahi o Ngaa Kaipupuru Awheawhe o Tainui, Tainui Group Holdings. Naa Rangimarie Tahana te kaupapa Maanuka Takoto, Kawe Ake! i arahi. I haere hoki teetehi tira tautoko ki te Raa Kiingitanga o Te Whare Waananga o Waikato hei whakamaanawa i te kaupapa, hei taakoha anoo hoki i ngaa taonga o te aroha o Waikato-Tainui ki te marea i tae aa tinana atu. Me mihi kaa tika ki te kaupapa o te wiki o te reo Maaori moo ngaa whakatena huhua kia Maaori ai te wiki. Me tuku whakamiha anoo hoki ki te tuakana a Paraone me tana kaupapa Mahuru Maaori kia Maaori ai te marama. Inaa ngeetehi o ngaa kaimahi o Waikato-Tainui i rehita hei tautoko i te Mahuru Maaori. Hei ngaa raa o Maatiti te reo me ngoona tikanga e mana ai i te ao, i te poo. Koia puu te tataotanga o ngaa maataapono, ngaa manako ia o Tikanga Ora, Reo Ora o Waikato-Tainui.

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Tikanga ora, Reo ora

wiki nei ki ki ngaa muka o te motu whaanui, ki ngaa toopito anoo hoki o te ao. He ao matihiko, he puka tuumahi, he kauwhau, he kaupapa motuhake, he whakatairanga ka whakatuutuu. Kaaore i rerekee ki Waikato-Tainui. He kaupapa i whakaritea e ngeetehi uepuu o Waikato-Tainui hei tautoko i te wiki o te reo Maaori me toona tuu haangai ki ngaa maataapono o runga ake nei.

Haapaingia te reo, whakarewangia ko te tikanga, Tikanga Ora, Reo Ora, teenaa Hikitia! Paimaarire

HUI-AA-IWI

Ka Ngiha te Ahi, He Karanga Tangata Article by Jade Hohaia and Hinga Whiu

The sense of kotahitanga was palpable, and that’s what Hui-aa-Iwi is ultimately about – coming together as different marae, whaanau and hapuu, with the singular purpose of joining together as one – one tribe, one people with one heart and one vision for the future. There was a beautiful atmosphere and lots for whaanau to do. The ‘riki zone’ was jam packed all day with a constant stream of hundreds of mokopuna playing on giant-sized games for the tamariki, colouring-in competitions, raakau, hacky sack and fidget spinners. Buffet-style kai was available all day, the freshly made hot chicken soup warmed the cockles of many a soul and the delicious club sandwiches went down a treat too. Waiata unique to us as Waikato boomed from the speakers of our portable stage on board Te Hiwa o Tainui, and kaumaatua and kuia were treated to scarves, beanies and jackets to keep themselves warm.

Last month, we celebrated who we are as an iwi, our annual result and also our achievements to date at our annual Huiaa-Iwi. Held at Hopuhopu, next to the Chambers, we had a wonderful full day of koorero, kai, reflection, debate, music and games for the tamariki and whole whaanau. More than 700 people turned out for the day, and many more joined us on our live social media streaming. The saying ‘Ka ngiha te ahi, he karanga tangata (When the fire is lit, it calls to the people)’ was the theme for the day, which our tribal Event Manager Hinga Whiu said was a

saying her mother from Kaawhia used to say often, and the call was put out far and wide to come together and celebrate as an iwi, as Waikato. It had rained all night, but on the morning of Hui-aa-Iwi, despite how wet it was, our people still turned up for the kaupapa of the day, and the sun seemed to linger just enough so we could enjoy the warmth of its rays and the warmth of whakawhanaungatanga. The fire pit was a symbol for the theme of the day – Ka ngiha te ahi, he karanga tangata – and it was wonderful to see people drawn to the fire, like moths to a flame, coming along to warm themselves, to sit around it, to reminisce, to talk and to come together as one.

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As well as this, we had the Waikato-Tainui expo tent, but this year was not like any other. Hinga Whiu had a vision of showcasing the services we offer as a tribal entity in a very unique way – simply through koorero (kanohi ki te kanohi). Sometimes it is all too easy for kaimahi (staff) of any organisation when it comes to sharing with others about what they do to share in a way that is impersonal

HUI-AA-IWI

– sitting behind a desk, pushing brochures into people’s faces, using infographics on corflute boards and partitions, PowerPoints and so on. This year, WaikatoTainui wanted to start something new/old and take all of those things away in order to engage with tribal members in a real, authentic and human way – simply to sit and talk. There was a ngahere theme in the main marquee with wooden benches inviting people to come and to noho and simply koorero and for tribal members and kaimahi to get to know one another and to talk through ways in which we as Waikato-Tainui could be of better service. It worked a treat. Hundreds of people got to experience this new way of interacting with their iwi and felt listened to, seen and heard. That’s the respect and honour that our tribal members deserve.

The theme for this year’s annual report was based on the prophetic words of Kiingi Taawhiao.

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Maaku anoo tooku nei whare e hanga. Ko ngaa poupou o roto, he maahoe, he patatee ko te taahuhu he hiinau. Me whakatupu ki te hua o te rengarenga, me whakapakari ki te hua o te kawariki. – I myself shall build my house. The ridge-pole will be of hiinau and the supporting posts of maahoe and patatee. Raise the people with the fruit of the rengarenga, strengthen them with the fruits of the kawariki.

These words and the mention of these specific plants was significant and deliberate, and there is so much symbolism in this tongikura. The relevance of this tongikura on where we are at as an iwi is closely aligned. It has been 13 years since Waikato-Tainui signed the Deed of Settlement, which saw $170 million move from the Crown’s hands to ours because of the grievances and raupatu (confiscation) that Waikato endured historically. Now in our 13th year post-Treaty settlement, we are moving past the season of building a rock-solid foundation and financial base to now building our whare on that foundation. That $170 million is now $1.37 billion [find exact figures], and our time as an iwi to dream, strategise, innovate and activate has come.

In the true fashion of Waikato being inspired and led, the prophetic words of Kiingi Taawhiao show us the way to go and offer practical, no-nonsense and humble solutions in the mention of these five plants – maahoe, patatee, hiinau, rengarenga and kawariki. Kiingi Taawhiao was a visionary and a futurist – he was also a man of faith who possessed wisdom, integrity and great insight. The five plants mentioned in this famous tongikura were not like the mighty tootara or the kauri. They were common plants, but each were powerful in their own right. The maahoe was used as rongoaa to heal skin diseases and burns and could even be used to make gunpowder. The patetee was used as rongoaa to help with sores and skin conditions, it could be used to help light fires and act as a teething remedy for babies, it could be used as writing ink and the leaf was even used as a bird whistle. The hiinau was used to make spears, as a rongoaa for skin conditions and to make dyes. The rengarenga was used for tumours, abscesses and ulcers. The kawariki was a karakia plant also used for cuts, bruises and itches. Kiingi Taawhiao knew that we as a people – as Waikato, as Tainui waka – could be a resourceful people, an innovative people, that we could have a generous eye, full of wonder, imagination and creativity capable of making the most of what we have in our hand and at our disposal. The image on the front cover of the Annual Report is a prophetic declaration of that belief and powerfully speaks to us all who love and continue to support the Kiingitanga.

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The ngahere-themed marquee brimming with beautiful native plants was also a beautiful symbolic connection to the Annual Report 2018. Presentations were held throughout the day in Te Whakakitenga o Waikato Chambers, and hundreds of people came to learn about our financial, social, environmental and cultural position as an iwi.

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TUPU TE TOI - ORA TE TOI Photo Credit: Te Rawhitiroa Bosch

M ATA O R A S T O R Y F R O M N G A AT I R A M A R A E

from Ngaatira Marae Te Kaokaoroa-o-Paatetere

The South Waikato turns out in celebration of the Kiingitanga. Even as Kiingi Taawhiao gave consent for his moko to go on the poutokomana of Ngaatira Marae in Putaruru, so too the tradition continues with sons of Ngaatira supporting the Kiingitanga and receiving mataora in honour of 160 years of the King Movement. This is Kyle Amopiuâ&#x20AC;&#x2122;s journey.

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M ATA O R A S T O R Y F R O M N G A AT I R A M A R A E

Uiui

TOP PHOTO: Whaea Poihaere Barrett comforting Kyle as he receives his mataora from Hohua Mohi in the mokopapa tent. BOTTOM PHOTO: Kyle is welcomed back to his marae and is surrounded by his whaanau.

interview with Kyle Amopiu Full name Kyle James Amopiu tooku nei Ingoa, ko te ingoa Kyle he mea tapa noo toku kuia hei maumahara i toku Karanga whaea a Kylie.

What are your iwi connections? I te taha o toku whaea ko Ngaati Raukawa toku Iwi waihoki ko Ngaati Ahuru te hapuu I te taha o toku matua ko Ngati Kahu Te Iwi waihoki ko Te Whaanau Moana Te hapuu

What are your connections to Te Kaokaoroa-o-Paatetere? Tooku kainga

One of Kiingi Taawhiao’s tongikura talks about – ‘Growing the craft, maintaining the craft, developing the craft, the craft that was left to us from Hawaiki...’ (The toi in this respect is the art of taa-moko).

Tiamana o te Poari ki te Wharekura o Te Kaokaoroa-o-paatetere Taratii i te Poari o Kokako Kaiako i te Koohanga reo o Ruru te Tupuna

What is most special about your marae?

Me mihi ka tika ki ngā Ringa Kaitā, oti rā ki a Hohua Mohi. Nānā taku taonga i tā hei hoa matenga mōku, nō reira e nga Ringa Tohaunui, ka rere te reo uruhau o te manawa ki a koutou. Nōku te waimarie kua riro i a au tēnei honore nui, kia tāngia toku mata hei maumaharatanga I ngā tangata I whakapeto ngoi kia ora ai tō tātou Mana Motuhake. I tau taku ngākau i runga i te whakaaro ko ōku Tūpuna ērā, ko Kauia raua ko Amopiu waihoki ō raua uri i tautoko ngā mātāpono o te Kīngitanga, tae noa ki a mātou

Ngaro ana te tangata toituu toku marae hei ahuru mowai moo te katoa ka mutu kei reira te rua koiwi o toku whaanau/ hapuu/Iwi.

How did you know you were ready for your mataora? Naa te aata koorero ki toku whaanau/ Kaumaatua/hapuu i tau ai toku mauri rere waihoki i whai au I ngaa nekehanga a Tuunohunohu maa peenei i te karakia ki te taha o toku Awa, eeraa momo aahuatanga.

i ēnei rā e pīkau tonu ana i ēnei āhuatanga, kia whakatinana ngā kupu ōhākī a tōku Tupuna “Tāpapa ki raro, hei huruhuru mō te Kīngitanga”. I hotu taku manawa ki te kite i ngā Kaumātua, ngā huānga o Ngāti Āhuru

Maangai mo Ngaatira Marae i te Whakakitenga

e rangitāmiro ana te reo whakahei ki a au i taku taunga ki te Ipukarea. He tūāoma kē tāku engari ka whai kaha ahau i runga i te whakaaro kei te ponitaka tōku Whānau, Hapū, īwi I a au ki runga i te huarahi nei. Paimarie ki a tātou katoa.

What was it like getting your moko done at the K160 festival? Katahi te honore nui ko teeraa, me te mea nei koira taku kaupapa mokopapa tuatahi noo reira kaaore ano au kia rongo i te Wairua peeraa i taua kaupapa.

As a kaiako at Ruru te Tupuna, how have the children received your mataora? I a au e whakaaro ana kia taangia taku mata, ko raatou kei ooku whakaaro i te mea ka kaha kitea e raatou eenei taonga noo tuawhakarere, teenaa pea ka pupuu ake te hiahia ki roto i a ratou kia nanaiore ki eenei Kuru Pounamu, naa konaa ka waihape ngaa kauae moko waihoki ngaa Mataora ki te tirohanga kanohi. Noo reira kua kite I a au ngaa hua kua puta I te mea kua hiahia ngaa tamariki ki te taa too raatou kanohi ktk.

For you, what does it mean to teach the next generation the language of our tuupuna? He kaupapa teenei tata ki taku ngaakau, ka hoki taku Mahara ki te koorero a toku whaea me tana kii mai

mehemea ka tae koe ki mua i te aroaro o oou tuupuna aa ka pataihia te Patai e raatou ki a koe “i aha koe ki taku taonga” he aha too whakautu? Naa konaa I tui ai te reo ki taku ate.

Can you tell us about your reo journey? I timata taku huarahi i roto i te kaupapa o te Koohanga reo, i te waa i timata ai aaku Tamariki ki Ruru te Tupuna, aahua tekau tau ki muri. Noo taua waa tae ki teenei raa i mau teenei huarahi i a au.

As a rep on Te Whakakitenga, what is your vision for your whaanau, hapuu, iwi?

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Tuatahi ake me tuku ngā kupu whakamānawa ki te kaupapa i renarena ai ngā Io o te taukaea ki Turangawaeawae, kia whakahonore te kotahi rau e ono tekau o ngā tau I tū ai te Kīngitanga hei Pou herenga Waka, Whenua, Tangata, Paimarire.

Moo taku whaanau kia kawe o raatou manaako ki taua paremata, mo toku hapuu ka renarena ano ai te hononga o Ngaati Ahuru ki te Kiingitanga.

I N D I G E N O U S WAT E R S U M M I T

Indigenous Water Summit

Building the global indigenous community of the future as we work towards a permanent indigenous presence on Earth that is future-proof, accessible, resilient and enduring.

Article by Ngaa Rauuira Puumanawhiti

Since then, the delegation has engaged in a rigorous fundraising, lobbying and social media campaign to raise the $35,000 that would enable representatives from the delegation to travel to the UN in Geneva to engage the Expert Mechanism on the Rights of Indigenous Peoples. It was a challenge set by the group itself to advance its Visionary Charter for Change presented to the global indigenous community in New York, which engages international processes to provide leverage, tools

and information to our whaanau on the ground and moves us closer towards our mid-term goals of: gathering the Maaori leadership community of the future building the global indigenous community of the future as we work towards a permanent indigenous presence on Earth that is future-proof, accessible, resilient and enduring. Currently, our group refers to the Maori leadership community of the future as “the 300” – a reference

to the 300+ Moko Foundation Scholarship applicants who put their hands up for kaupapa Maaori that will chart pathways that will lead us to Maaori futures. To that end, our people back at home as well as our whanaunga throughout the world are in search of indigenous solutions for the 21st century. We believe that our Visionary Charter for Change attempts to articulate what those indigenous solutions and futures can and will look like. The group’s approach is to exhaust all avenues, tools and mechanisms for advocacy available and at all levels – especially international processes that can help supplement existing cases here in Aotearoa.

While at the UN in Geneva, representatives spoke to three major themes that fall directly out of our Visionary Charter for Change and are aligned to recommendations tabled with the UN Special Rapporteur on Indigenous Issues in our Letter of Recommendations to her office earlier this year. Those themes include: an intervention to the Expert Mechanism in relation to the Ootakiri Springs case in Whakataane and the issue of water extraction and consent for commercial bottling purposes rangatahi participation at the highest levels of international process including panel oversight and advice on various UN studies throughout the world

changing the mandate of the UN Expert Mechanism itself from a focus on indigenous issues to indigenous solutions and to base the focus of UN study and research on the solutions presented by indigenous peoples to the panel. At the beginning of August, representatives from the delegation travelled to Minnesota after an invitation to the group to provide a keynote speech about our Visionary Charter for Change to the Mni Ki Wakan: Global Indigenous Youth Summit on the Future of Water and to speak to the summit theme on the future of water. While there and through a relationship built by the group with a Lakota whaanau based in Minneapolis, the group made its case for a permanent indigenous presence

on Earth. We then invited the global indigenous community to Aotearoa in 2020 in our quest to build the global indigenous community. In order to achieve this, we must proceed with our first order of business – to gather the 300, organise the Maaori leadership community of the future and prepare the emerging young Maaori nation for the arrival of the global indigenous world in 2020.

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In the last Te Hookioi article, readers gained an insight into the Visionary Charter for Change being advocated for by He Kuaka Maarangaranga Maaori youth delegation, beginning first in New York at the United Nations Permanent Forum on Indigenous Issues in April 2018.

NEWS SNIPPETS

Soundbites by Jason Ake

vision – everyone, no matter where you are on your journey in life.

Last year, around 400 people turned up to the annual Hui-aa-Iwi at Hopuhopu, so when we began organising ourselves for this year’s event, we set a fairly ambitious target of doubling that number, which we achieved.

The masterpiece in the tongikura is the role of each of the raakau that he chooses to highlight. They are not random oblique references. In the natural world, they all play an integral role in maintaining balance. Their whakapapa is inextricably linked, and they all have a special purpose to play in the vast expanse.

The thematic approach to the expo tent this year centred on “Ka niha te ahi he karanga tangata – a burning fire calls people to its warmth”. Our approach this year was for the people to engage directly with staff. Based on the feedback, this was extremely successful.

He drew on the iconic imagery of the time to act as a metaphor by appealing to a sense of unity. The context in which he delivered this koorero was set against a backdrop of colonial invasion and everything that came with it.

The Annual Report publication used the well known tongikura from Kiingi Taawhiao: Maaku anoo e hanga tooku nei whare. Ko te taahuhu he hiinau ko ngaa poupou he maahoe, patatee. Me whakatupu ki te hua o te rengarenga, me whakapakari ki te hua o te kawariki. We chose this tongi in particular because last year was about

HAAKARIMATA APP

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FIRST WAIKATO MAAORI WOMAN DISTRICT COURT JUDGE

Hamilton Crown prosecutor Tinimiraka Victoria Clark has been appointed a District Court Judge with a jury warrant. Tinimiraka was admitted to the bar in September 1994 after graduating from Te Whare Wananga o Waikato (Waikato University). Of Tainui descent (Ngaati Tīpa, Ngaati Tahinga and Ngāti Aamaru) Tinimiraka has over 20 years of legal experience. She began her career in general practice in Pukekohe, Te Awamutu and Hamilton before moving to the Hawkes Bay where she specialised in criminal law as defence counsel and as a Crown panel member. Tinimiraka then joined the Crown Solicitors’ offices in Gisborne and in Hamilton. Judge Clark was sworn in on 10 August 2018 in Tuakau. In her meeting house of Te Kotahitanga, Judge Clark made her oath, to the delight of all seven marae of Port Waikato and her colleagues. She will be based in Manukau.

Every year, more than 300,000 people haul themselves up the Haakarimata Walkway and arrive at the top to a stunning view of the Waikato landscape. It dawned on us that there was an ingredient missing from the experience, so our team decided to build a free smartphone app to share our tribal histories while people made their way up the steps. In July, we invited the Minister of Conservation Eugenie Sage to launch our Haakarimata app. She was extremely enthusiastic about using technology to enhance the experience for all the track users. The ceremony played out in inclement weather conditions, but that did not stop the Minister from launching herself into the task of planting a native tree to commemorate the event. The response to the launch was overwhelming as more than 35,000 people viewed the promotional video over a 24-hour period preceding the launch. This app can be downloaded at https://itunes. apple.com/us/app/haakarimata-koorero/ id1304810359?mt=8.

stabilising the platform and this one focused on building the house. All five plants in this tongikura have power and meaning. They are not mighty stand-out trees of the forest. They are lesser woods, which point the way to humility and everyone having a capacity to be a part of the

In essence, his words deliver a framework to illustrate how unity can be achieved while recognising the diversity and contributions of the many. These are qualities that are as important now as they were back then.reflective of the ravages of colonisation. That being the case, we will continue to advocate heavily to protect the basis of our 1995 settlement with the Crown.

CLAIMS UPDATE In recent months, we have been meeting with our people to better understand how we might progress the outstanding west coast harbour claims. Like the Waikato River, the harbours were not included in our 1995 settlement with the Crown and remain outstanding redress. The key to this process has been maintaining an open and clear pathway to ensure that everyone with an interest in the west coast is heard and considered. This process is going to continue until we are comfortable moving forward with formal discussions with the Crown. We have been encouraged by the outcome of the hui and the way in which everyone has participated. There have been strong views expressed, but the common view is that there is strength in numbers when dealing with the Crown. On another front, we have been extremely busy advocating for the protection of our 1995 settlement against cross-claims. Earlier this year, we entered into an oati with Ngaati Paoa to ensure that our whakapapa relationship was maintained in this space. It sets a framework for a tikanga-based process to act as the basis for engagement, which is similar to how our tuupuna traditionally operated.

We have also met with Ngaati Whaatua Orakei and Tauranga Moana Iwi to further entrench our relationships based on our traditional links. It is critical that we establish a tikanga process that is reflective of our knowledge and our world view.

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Ngaa Kiinaki

ANNUAL REPORT AND HUI-AA-IWI

Others have adopted Eurocentric process, which is perhaps reflective of the ravages of colonisation. That being the case, we will continue to advocate heavily to protect the basis of our 1995 settlement with the Crown.

TAW H I A T E A O

Tawhia Te Ao by Reverend Ngira Simmonds

– Te Puea Herangi

Karaipiture: Waihoki ko te whakapono, ki te kahore aana mahi, he mea mate i roto anoo i a ia. – Heemi 2.17 Piripono: In the early hours of the morning, every morning at Koroneihana this year, I witnessed something quite profound. Yes, of course there was the Zumba and some very, very astonishing dance moves. But that’s not what I mean. Every morning, I noticed the same wahine doing the rounds of the marae aatea picking up rubbish. Every morning at around 6am, even in the rain. She had a torch on her head for the dark spots. Nothing would prevent her from completing her task. Koroneihana brings about the manifestation of our faith, collectively and individually. It kind of brings together everything we are taught as tamariki. In the week that is Koroneihana, I witness tamariki working till they drop in Kimiora, kaumaatua singing until they have no voice, pakeke doing heavy lifting, cooking, cleaning – everything it takes to run the marae! We do it because it’s about who we are as Kiingitanga and who we are as individuals. We do it, I believe, because our faith in God and our honour to the King demands it.

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Bio

The Reverend Ngira Simmonds (Ngaati Huri) is the Manutaki: Director of Mission and Education for the Maaori Anglican Church based in Tainui, Te Arawa and Mataatua – Te Manawa o Te Wheke. Together with his whaanau, he lives in Ngaaruawaahia and also serves the Kiingitanga formally on behalf of the Anglican Church. Ngira is married to Hinekura (Te Aitanga a Mahaki), and they have two children – Ihaia and Raukahawai. Always up for a good koorero, Ngira enjoys being surrounded by people and loves being fully immersed in the Kiingitanga.

It’s a great statement of faith too. Our tupuna ruuruhi Te Puea invites us to be active in our doing and being. I even think she invites us to be active in our faith. Mahia te

mahi – it means actually doing something. Similarly, this short verse from the book of James makes the wonderful point that we can all believe, but faith without mahi is – well, dead! Koroneihana is an expression of faith. Every morning, as I watched the wahine pick up rubbish, I couldn’t help but think this is the mahi of her whakapono. This is faith in action, this is a living faith! There are several examples of living faith during Koroneihana. Every single person who is working is demonstrating their faith. The work is for our King, the work is for our manuwhiri. And then there’s our collective statement too – we all demonstrate that the Kiingitanga is alive and full of faith by the mahi we do together. Whatever it is you do at Koroneihana, you’re amazing! And if you’re still trying to find where you fit in or what you can do, keep at it. Our task as kaitiaki of the Kiingitanga is clear, to me, during Koroneihana week. Do the work that demonstrates our faith. The work that demonstrates that the Kiingitanga is alive and full of purpose. The faith of the Kiingitanga is kept alive by the work of all its people.

Inoi: E te Atua ora tonu, Tiakina matou oou pononga ki te uu ki oou tohutohu, me ngaa tongi a oo maatou tuupuna, Arahina maatou ki te tutuki i ngaa mahi kua homai nei e koe hei mahi maa maatou. Maa te mahi ka ora te whakapono; maa te mahi ka ora hoki te Kiingitanga hei whakakorooriatia ki toou ingoa tapu. Whakarongo mai ki teenei inoi, mo toou aroha te take. Aamine.

Tawhia Te Ao is a new magazine section for Te Hookioi. Its purpose is to bring uplifting words and encouragement like soul food for your wairua. Tawhia Te Ao means to encircle the world. This name was given to Kiingi Taawhiao by the prophet Te Ua Haumene.

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Tongikura: Mahia te mahi hei painga moo te iwi.

ZO NE

TA M A R I K I ZO N E

TH I

PRIZE

PA C K

E'S SU IS

TA M A R I K I ZO N E

Tamariki

Help Haami the Hookioi bird get to the Tainui games, coming up on the 10th & 11th of November, to play Table Tennis and Basketball. Can you start from the middle and find your way out of the circular maze to get to these sports? For your chance to win a pair of Tainui Bluetooth headphones, take a picture of your completed maze and send it in with your name, age and contact details to tehookioi@tainui.co.nz (subject line ‘Tamariki Maze').

Last Issues Winners! Last issue we asked for your help naming our mascot. The winning entry name was ‘Haami’ sent in by Gideon Owen (age 9). And the winner of the colouring comp was Hana-Maraea Maika (age 9) Congratulations!

the winner is

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okioi M o H a z e T

Tamariki from Te Kura Kaupapa Maaori o Te Hiringa.

if this is you circled then make contact at tehookioi@tainui.co.nz to claim your prize! 52

10TH RIVER SETTLEMENT ANNIVERSARY

We belong to the river, and the river belongs to us

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10th River Settlement Anniversary

On 22 August 2018, the day after Koroneihana, about 100 people gathered to celebrate the 10th River Settlement Anniversary. It has been 10 years since Waikato-Tainui and representatives of the Crown picked up that pen (in the face of remembering the raupatu of the 1860s) to sign the deed of settlement providing a $210 million clean-up fund and co-governance over the river environment. This was the second most significant milestone as Waikato-Tainui, second only to the 1995 land settlement process, but both equally critical in the fight towards acknowledging our mana motuhake and te mana o te awa – the spiritual authority and prestige of Waikato’s sacred river, which is seen as a tupuna. It is likened to the blood running through the veins of our tribal

members and is seen as being part of the bloodline and whakapapa of the people of Waikato. The sacred Waikato River is incredibly important to WaikatoTainui because the people are interconnected with the river. For centuries, the awa has provided physical nourishment and spiritual sustenance for the iwi. The river was a means of transportation for waka and a source of abundant food. Waikato-Tainui have many proverbs that acknowledge the connection between the river and the people. One of these is “Waikato taniwha rau, he piko he taniwha (Waikato of a hundred chiefs, at every bend a chief)”. The usage of the word taniwha here depicts the many chiefs who lived along the Waikato River.

Noo taatou te awa. Noo te awa taatou. E kore e taea te wehe te iwi o Waikato me te awa. He taonga tuku iho naa ngaa tuupuna. E whakapono ana maatou ko taa maatou, he tiaki i taua taaonga moo ngaa uri whakatupu. We belong to the river and the river belongs to us. Waikato people and the river cannot be separated. It is a treasure that has been passed down by the ancestors. We believe that it is our responsibility to look after the river for future generations. Sir Robert Te Kotahi Mahuta, 1975

Also on the day of the 10th River Settlement Anniversary, a plaque was unveiled in a reserve on the banks of the Waikato River in Ngaaruawaahia. The area is now known as the Lady Raiha Reserve, paying tribute to Lady Raiha Mahuta and her tireless efforts in playing a key role in the negotiations. In an interview, Waikato-Tainui Chief Executive Donna Flavell noted that she was lucky enough to be part of the team that provided the technical support for Lady Raiha and Tukoroirangi Morgan as the conegotiators for the river settlement.

“They had a hard road ahead of them to find a resolution in relation to our awa (our tupuna), and we had to respect the mana of the awa in looking at solutions. A lot of people that we talked with did not want to see Waikato having any rights asserted over the river, so the negotiations were tough but they did a great job in setting the precedence for us. They brought all of the iwi together to work as one, to unite and to work in the best interest of our awa, and we came up with some really innovative solutions around the mechanisms that we could develop to care and to protect for our awa first and foremost, but also to enable our people to exercise their mana whakahaere over the river.”

It is believed that it is going to take about 80 years (or three generations) to fully see the river in a pristine state where kai can be gathered from it and people can swim and play in the river again, as used to be the case, but until that time comes, Waikato-Tainui will continue to be advocates for protecting and caring for the awa. Many of the young graduates (nicknamed “river rats”) who were helping Lady Raiha, Sir Robert, Tukuroirangi Morgan and the many other iwi leaders 10 years ago in the negotiations are now leaders in their own right and have vowed to follow in the footsteps of their role models and mentors in ensuring the awa is respected and protected and that all of the iwi of the river can continue to stand in unity as they once did and by doing so continue to see significant gains made for the benefit of the awa.

“At a political level, the work Waikato-Tainui did for the river led the way for the rest of the motu to be able to start negotiating for more political leverageto ensure we can protect and fix up our rivers.” Che Wilson (Ngaati Rangi, Wanganui)

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Noo Taatou Te Awa, Noo Te Awa Taatou

Donna Flavell (Waikato-Tainui Chief Executive)

G R A N T S & T R I B A L R E G I S T R AT I O N

$1M Contestable Fund to Mark the River Settlement 10th Anniversary

To mark the 10th anniversary of the signing and to honour its founding mother, Lady Raiha Mahuta, a blessing and dedication of the Lady Raiha Reserve took place this August at Regent Street, Ngaaruawaahia. As we mark 10 years of the deed of settlement, the work that has been done is enormous, but there is still much to be done. To prepare for the future work to be done and to empower tribal practitioners, a contestable Taiao Fund of $1 million is now open for applications from marae, trusts and organisations. Applications will be assessed monthly and will be assessed on their ability to: empower our marae to achieve their aspirations

Grant Priority Areas The following copy lists the proposed areas that the Taiao Fund may fund:

1. Maatauranga Waikato-Tainui recognises that marae, hapuu and whaanau collectives hold unique and substantial knowledge of their own environments. This fund will support these collectives to provide waananga, learning opportunities and knowledge transfer initiatives to ensure this unique knowledge is sustained. This fund may also support kura and kawenata schools to development restoration sites, taiao resources and facilities, maara kai and other taiao-related projects within a kura context.

2. Resource consents Waikato-Tainui recognises the need to support marae/hapuu to respond to and engage in resource consents within rohe for which they are mana whenua. This fund will support marae and recognised taiao forums to respond effectively to complicated or technical resource consent applications, maintaining the integrity of our Waikato-Tainui Environmental Plan Tai Tumu, Tai Pari, Tai Ao.

enable our tribal members to fulfil their potential

3. Kai-tiaki support

support and empower tribal members to fulfil their role as kaitiaki.

One of the issues that our whaanau face is our ability to prepare robust and complete proposals for funding.

4. Research, innovation and technology Grants to assist and enable research to be undertaken on particular taiao kaupapa that will enhance and contribute to environmental tribal and marae aspirations in alignment with our WaikatoTainui Environmental Plan Tai Timu, Tai Pari, Tai Ao and the vision and strategy for the Waikato River. To assist the development of innovative technologies, tools and resources that will assist tribal members and marae to practise and implement the many roles of kaitiakitanga. This might include monitoring and assessment tools, reporting tools, quality measurements, restoration techniques and technologies, methods and other innovation.

5. River restoration This fund is to enable whaanau, hapuu and marae to support the implementation of our Waikato Waipa River Restoration Strategy â&#x20AC;&#x201C; Waikato-Tainui Iwi Priorities. Note that this is not intended to be used as co-funding for WRA projects but to support achieving the outcomes within the Waikato-Tainui Iwi Priorities.

6. Taonga species To fund projects and initiatives that will actively protect taonga species, including safe passage past migratory barriers.

7. Freshwater To fund freshwater sustainability initiatives through on-site freshwater harvest and storage and to support reusable options for stormwater and/or greywater for marae and papakaainga.

8. Maara kai To fund the development of marae and papakaainga maara kai initiatives.

9. Koi carp eradication To fund active fishing of koi carp including initiatives/trials regarding koi carp disposal.

10. Environmental planner scholarships A specific allocation to build Waikato-Tainui capacity in the fields of environmental planning. The fund will be used in conjunction with equal contributions from councils and government agencies.

11. Taiao scholarships and cadetships A specific allocation to co-fund environmental scholarships and cadetships in collaboration with central and local government and other agencies. For more information on the grant, tribal members are encouraged to call 0800 TAINUI and talk to the Taiao Team. LINKS TO SOME OF THE ONLINE VIDEOS ABOUT THE SETTLEMENT SIGNING

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On 22 August 2008, a momentous ceremony took place between the Crown and Waikato-Tainui representatives. The ceremony was to mark the signing of a deed of settlement in relation to the Waikato Awa and the foundation of a new era of co-management towards restoring the health and wellbeing of the awa.

Kai-tiaki support may also provide funding to established Taiao fora for mentoring services, assistance with accountability reports for successful projects, systems and administration support and health and safety management plans and to train and upskill tribal members to be able to manage this type of mahi independently.

https://teara.govt.nz/en/video/27257/ waikato-river-settlement

TUMUAKI

Te Tumuaki o te Kiingitanga Reflections from this year’s Koroneihana

Kia Mau Ki Te Aroha

‘He aha te mea nui o te ao? Maaku e kii atu, he taangata, he taangata, he taangata.’

During Koroneihana, I was thinking a lot about unconditional love. What is unconditional love? To me, it is about the people, the love of the people for the Maaori King movement. That is what I have seen at this most recent Koroneihana. Just like the whakataukii, ‘He aha te mea nui o te ao? Maaku e kii atu, he taangata, he taangata, he taangata.’ For 18 years that I have been coming to Koroneihana, I have seen the love the people have for the Kiingitanga being poured out year after year, and it’s a powerful thing especially for the oldest Maaori organisation in the country. In the loyalty and unconditional love the people have for the movement, it is reflected also – the love for the King as head of the movement, and this is why we protect the head. In addition to the unconditional love of the people, we also see the support of the Pacific – our relatives and friends whose presence strengthens our long-standing relationship. I’d like to acknowledge the love extended from their Majesties King Tupou Ono and Queen Nanasi. To the rangatahi who served behind the scenes and who were present at the Koroneihana, I see you step out of the youth world and step into the world of manaakitanga, and I want to acknowledge you for it. You served with no strings attached, out of unconditional love, love for the

Kiingitanga. There is a transference of learning that takes place. You can hear about it, but I have seen it in action. Rangatahi walking around with cups of tea. Moving and doing the mahi. Doing things automatically without being told. I experience this all the time. This is love. Your actions are seen, and I take my hat off to you.

To the people, I say follow us on the journey into the future.

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Unconditional Love

KIA HUA

KIA PUUAWAI

VIE

WING

KIA TUPU

K D E SI GNED

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ISSUE 67 | KOOANGA 2018 WAIKATO-TAINUI

KOOANGA 2018 WAIKATO-TAINUI

KORONEIHANA

TE HIWA O TAINUI

HE TOA! HE WAHINE!

HUI-AA-IWI