Pipiwharauroa Paenga-whāwhā 2020
Pukapuka: Rua Tekau Ma Whitu
He Whakamaumaharatanga ki a Rātou 1915-2020
Kaikinikini tonu ana Te ngau a mahara Te taunga ki Karipori Te tini, te mano o te toa I haere rātou ki te mura o te ahi. I hinga atu. I hoki hauā mai A wairua, ā hinengaro, ā tinana. Mo te aha ... ? Mo tātou, mo ngā whakatipuranga. Mo tēnei whenua Nā rātou, mo tātou E kore e warewaretia Te mutunga
ANZAC 2020 photos from our staff and whānau
Inside this month...
Kōrero o Te Wa
Pages 4-5 Matariki
Rongowhakaata Iwi Trust
Kōrero o Te Wa
Pipiwharauroa Pipiwharauroa Page 2
Founded October 1898 Pukapuka: Rua Te Kau Ma Whitu Pānui: Whā Te Marama: Paenga-whāwhā Te Tau: 2020 ISSN: 1176-4228 (Print) ISSN: 2357-187X (Online)
Pīpīwharauroa takes its name from ‘He Kupu Whakamārama Pīpīwharauroa’, which was printed in October, 1899 by Te Rau Print and edited by the late Reverend Reweti Kohere. Pīpīwharauroa was re-launched on 20 October, 1993. Produced and edited by: Te Rūnanga o Tūranganui-ā-Kiwa Tūranga Ararau Printed by: The Gisborne Herald Email: firstname.lastname@example.org Phone: (06) 868 1081
Can you or a whānau member mentor someone recovering from a traumatic head injury? We have set up a peer mentoring service in Gisborne and are looking for people who have recovered from a traumatic brain injury within the past 5 years to become peer mentors. When people come home following rehabilitation after a head injury, they find it hard to adjust and participate in activities that are important to them. People often find that talking to someone who has gone through a similar experience can help. Sharing stories about their recovery, what worked for them, and what didn't can make a real difference. This is called peer mentoring. However, we don’t know for certain if peer mentoring really makes a difference to people’s recovery but are wanting to find out if peer mentoring makes a difference to how people recover from head injury. If you would like to find out more, you can go to any of the following websites: https://cpcr.aut.ac.nz/our-research/ peer-support-after-brain-injury h t t p s : / / w w w. y o u t u b e . c o m / watch?v=3cq7X667sCo If you meet our eligibility criteria, we will interview you (stage 2 of lockdown), you will need to undergo a police check and Peer Mentor training. These are paid part time positions. For more information, email hana. email@example.com or text 021 202 2721. Please note that I am only available at certain times and will call you back as soon as I am able to.
As you would know we are moving from alert Level 4 of our nationwide lockdown against COVID-19 to alert Level 3. Going hard and early has put us in a good position, with encouraging signs of how we are tracking to limit the spread of the virus. I am exceptionally proud of the mahi our Prime Minister Jacinda Ardern, my colleagues and the wider government have done to ensure our country and regions are well equipped during the lockdown period. Our community have been awesome taking responsibility for your bubbles, ensuring you not only keep yourselves safe, but you are also keeping each other safe from a distance. I, for one, can say the mahi within our community to awhi our kaumātua delivering hygiene packs, or even popping to town to buy kai for whānau in need, especially our kaumātua, has been awesome. A great example of awhi from Te Kura Kaupapa Māori o Te Waiū o Ngāti Porou, he mihi nui ki a Ruth Heeney rāua ko Tumuaki Phil Heeney who supplied 30 litres of hand sanitiser and 19 plastic head shields to local health authorities including Te Puia Springs Hospital and the Ruatōrea Health Clinic. I also want to acknowledge the role played by the checkpoints and their contribution to keeping our communities and region safe. The Prime Minister recently announced that we will be moving from alert level 4 to alert level 3 on Monday 27 April 2020, 11:59pm. Whānau I encourage you to familiarise yourselves with information regarding what it will be like under level 3. Whānau, when we move to level 3 please be aware that risk still remains the same. The Government has set goals to continue to restrict and minimise contact with one another as much as possible. The main message at level 3 is to still stay home to save lives, e noho ki te kāinga whānau to keep each other safe. It remains the most effective way to break the chain of transmission. Level 3 is a progression, not a rush to normality. Many things will remain the same For more information about Level 3, visit https://covid19.govt.nz/alert-system/ alert-level-3/
Key differences at Level 3: • You can expand your bubble a little. Keep it exclusive though and keep it small. For example you could include a caregiver that you need in your life, children who might be in shared care, a defacto partner who is caring for others, a single person who wants the company of a sibling • You must work from home if you can. If you cannot, you can return to your place of work if it can comply with the health and safety expectations under COVID-19 in the same way that businesses operating at present have had to • Food delivery or drive through, online shopping, or options like click and collect shopping can begin. Bars, restaurants and cafes remain closed and so do malls and retail stores • There will be a partial reopening of education. Early childhood centres and schools will be available up to Year 10 only but attendance is purely voluntary • Funerals and weddings will be able to go ahead but will be limited to 10 people. They can only be services, no meals, food or receptions can take place • Travel restrictions remain. Previously we have talked about keeping it local. At level three we will ask that you keep it regional • As a general rule of thumb, the goal of keeping two metres away from each other still applies. If you are in a workplace, or an education facility for instance, places where we will be able to contact trace the people around you, then 1 metre can be applied if that’s all that is possible. With ANZAC day approaching while we move from alert level 4 to alert level 3, we are unable to attend dawn parades or spend time commemorating the sacrifice of those who represented and fought for our country as we usually do. I encourage you all to sit together as a whānau and reflect on our whakapapa, reflect on whānau who fought to protect our beautiful country. E kore rātou e kaumātuatia, Pēnei i a tātou kua mahue nei E kore hoki rātou e ngoikore, Ahakoa pēhea ngā āhuatanga o te wā i te hekenga atu o te rā, Tae noa ki te aranga mai i te ata, Ka maumahara tonu tātou ki a rātou Ka maumahara tonu tātou ki a rātou.
Pipiwharauroa Tairāwhiti Community Law Centre
Tairāwhiti Community Law Centre
Employment and Wages There are two schemes set up by the government in order to help businesses stay afloat and continue to pay their employees during Covid-19. These are Wage Subsidy and Essential Workers Leave Support. For both these schemes, the money employers receive can only be put towards paying and retaining staff.
Wage Subsidy There are no restrictions on what types of business can access this scheme, both essential and non-essential businesses qualify. In order to qualify, employers must show a drop in revenue of at least 30% compared to business this time last year. They must also show that they have taken active steps to mitigate the effects of the lockdown to the business. These steps can include:
the normal wages and the extra money can be used for other employees’ wages. The scheme will supplement 12 weeks’ worth of wages per employee but if the employer is paid a lump sum amount per employee for the 12 weeks they can allocate as they see fit.
Essential Workers Leave Support This subsidy is only available to businesses which are classified as essential. Businesses are not required to show any loss of revenue. In certain circumstances a business can receive help for employees who: • Are at higher risk if they contracted COVID-19 and Ministry of Health guidelines recommend they stay at home while New Zealand is in lockdown (and potentially longer), • Come into contact with someone who has COVID-19 and must self-isolate for 14 days (as required by Ministry of Health guidelines), • Have tested positive for COVID-19 and are required to remain off work until they have been cleared by a health professional to be released from self-isolation, or • Have household members who are at higher risk if they contracted COVID-19 and the Ministry of Health recommends the worker also remains at home to reduce the risk to them.
• Claiming insurance • Activating a business continuity plan • Seeking advice from the Chamber of Commerce and industry experts The employer must also:
Once having received the support, employers must attempt to pay staff at least 80% of their weekly gross pay, the minimum amount an employer can pay is the same as the Work Subsidy rate. If the employee’s weekly wages are less than the subsidy amount allocated to the employee per week, the employer can continue to pay the employee’s normal wages and put the difference towards giving other staff closer to full wages. A key difference between this support and Wage Subsidy is that for Essential Workers Leave Support, employers can reapply for their employees at the end of the four weeks if they need it.
An important note for both the Wage Subsidy Scheme and the Essential Worker Leave Support is that businesses and employers do not have to pay income tax on the money they receive from the subsidies. However, PAYE deduction on employee wages will still be applied because employees receive the subsidy as a part of their normal wages. If the employee is being paid on a schedule that is different to the employee’s normal wage schedule during the lockdown, the employee should check with the employer that, this does not cause the employee to be charged more tax or affect any of the employee’s other benefit entitlements.
One other important thing to remember is that, although an employer can apply for both the Wage Subsidy Scheme and When applying, employers need to provide • Have had a conversation with the the Essential Worker Leave Support, the details about the business and employees, employee about how the employer can employer cannot receive both payments including: best support the employee at this time. for the same employee at the same time. The employee may choose to use any sick • The business’ IRD number or discretionary leave they have, instead References • Its New Zealand Business Number (NZBN) of getting Leave Support. If the employer if it has one cannot pay the full amount of the leave https://www.workandincome.govt.nz/ to the employee, the employer can apply products/a-z-benefits/covid19-wage• The business name, its address and subsidy.html#null for Leave Support to top it up. contact details https://www.workandincome.govt.nz/ • Its employee details (with full-time • Not be able to financially support the products/a-z-benefits/covid-19-essentialemployee due to the COVID-19 public and part-time employees in the workers-leave-support.html#null health restrictions, that is the employer same application): These being the h t t p s : / / w w w. e m p l o y m e n t . g o v t . n z / cannot afford to keep paying the employee employee’s name, date of birth, IRD leave-and-holidays/other-types-of-leave/ and also pay someone else to cover the number and whether the employee is coronavirus-workplace/wage-subsidy/ employee’s hours. working less than 20 hours a week or 20 hours or more a week. This support relies on trust, The Ministry of Once the employer has received the subsidy, Health will not be verifying the health claims they must try to pay its employees at least in applications, but when applying, employers 80% of their gross weekly pay, if they cannot, must agree to a declaration stating they they must then pay the employees the rate have checked that their employee meets the of the subsidy. For employees working 20 requirements. The weekly rate is the same hours or more a week, it is $585.80 per week as that for Wage Subsidy, but this scheme is (full time rate) and for employees working only for four weeks. Once again, employers less than 20 hours a week, it is $350 per week will get paid four weeks of support per (part time rate). If the employee’s weekly employee in a lump sum which they can then wages are lower than those amounts, the allocate. employer can continue to pay the employee
In this narrative Haare Williams, (Te Aitanga ā Māhaki, Rongowhakaata, Tuhoe), compares the parallels between Matariki, Te Aukati, and coronavirus and how we can all learn from indigenous values such as Te Noho Puku, Karakia and Kaitiakitanga. In Ohiwa, Haare was brought up Ringatū immersed in the teachings of its founder Te Kooti Te Turuki as well in seasonal changes following a Māori calendar. Of his life he say, “I was the privileged ‘son’ of doting grans.”
MATAR I K I Ko te kaupapa e kiia nei, ko Te Mātahi o Te Tau, he kohinga whakaari kua toko ake ki roto i te ohinga, pērā ki ngā mātakitakinga o Matariki me Te Tau Hou. I runga i terā, ka titiro whakamua, ā, ka titiro whakamuri anō hoki. Mā te kanohi he tirohanga hou ki ngā uara o te whakapakeketanga o ngā mea katoa. “Trees give their best For trees to hold back Is to die give like trees. That’s giving.” Matariki has become increasingly relevant in our time of climate change and coronavirus uncertainties and a forced lockdown. Matariki is just one deity that managed the use of natural and spiritual resources, others are Taniwha, Patupaearehe and Papatūānuku. Grans of Ōhiwa braved the chill of early June when they greeted the rising of Pleiades that heralded a fresh beginning. I grudgingly followed. They knew and celebrated a time to move through the cycle of birth and rebirth through death or dormancy and regrowth when the sap withdraws to nourish the heartwood through the lean winter months. They observed by ‘giving earth a rest’ in the months of Paenga Whāwhā (C 21 April-21 May) and Hakiharatua (C21 May21 June). The Māori new year began with the appearance of the new moon in Pipiri around 21 June. The lockdown is, in Māori terms, likened to a Rāhui placed upon an area to replenish its over-used resources. The principle of Kaitiakitanga as invoked by Tohunga over an area to ensure the wellbeing of Whenua (land), Moana (oceans and water), and Ngahere (forests) assets. The lockdown is a reminder, “When will the assault on natural and spiritual resources cease?” Under Māori customary law, the meaning of Kaitiakitanga is the active principle of Reciprocity, that when someone becomes a user, they together with whānau and a tribe become simultaneously a Kaitiaki the protector of the resource.
James Cook’s visit left a blemish which still shackles local Iwi and the community of Tūranganui ā Kiwa. The crew committed hara, a crime on the Waikanae Beach, followed by an abdication by subsequent settlers of the truth that remain a blot upon its historical and cultural landscape. A wrong doing or hara has not been acknowledged, nor has the process to right the wrong for reconciliation and healing put in place for it to occur. Till then, it will remain a ‘wrong doing.’ Matariki reminds us each year of a time for remembering and a celebration of humanities with deep ecological meaning. The rising of Pūanga (Rigel) and later Matariki (Pleaides) heralded mid-winter, a time for The Freshness of a New Beginning. Fast forward to April 2020 in ‘lockdown’ when we are compelled into allowing our beleaguered planet, nations and families to pause. The lockdown also reminds me of Te Hāpati, ‘The Sabbatical, in the sense of resting.’ In Ringatū, the Haahi founded by Te Kooti, it is a ritual still practiced. It is an all-day service on Saturdays to bring the children into the Te Haahi, the faith where they participate fully in karakia, inoi, pānui and noho puku entirely in te reo. The day begins with the first ringing of the bell at 10.00am when everything is closed for Te Kati. From then, till the end of the day at about 4.00pm, no one is allowed in or out nor to engage in any other physical activity except mediation for the mind, spirit and the body through worship. The close of Te Hāpati was marked by a full afternoon service followed by Hakari (festival feast). We learned that these religious festivals were times for fasting and meditation which were central for a collective focus. Food tasted so much better too.
Waioeka Brown of Te Karaka talked to plants in her garden and to fruit trees that sheltered her vast vegetable gardens from prevailing winds and shade in hot summer days. She once asked us to prepare vegetables for the evening meal. She came out looking stern and regathered all the potato, kumara, pumpkin, onion and cabbage shavings and made marmalade, saying, “No, don’t ever waste food.” Her tupuna applied indigenous knowledge, algorithms and practiced microbiology in drinking water which, to do less, could mean sickness or worse. Waioeka’s generation had never heard the word ‘microbiology’ or ‘fungal diseases’ but knew the principles well. They managed fungal diseases in kūmara and vegetables by using a clay pit with bracken fern spores to keep away diseases. They looked to the bush for medicines and, by talking to plants, they practiced animism. Waioeka talked to plants and called each of her fruit trees by name. She talked about plants and how they open and shut to sunlight and warm rains and anthesis te pūāwaitanga or how plants make love and fertilise each other to produce their best. They gardened, fished and preserved food according to Marama Taka. Māori communities exposed their children to best practices for coexisting with the natural and spiritual worlds while they absorbed an assortment of matauranga. “Praising what is lost makes the remembrance Dear.” (The Winters Tale Shakespeare). ‘Robota’ is a Danish word that means, ‘… love works through us and in us in work.’ That is ‘Mahi’ or work through communal love. Matariki reminds us to recover that which has been ‘lost.’
Te Kati requires discipline, hard work and reverence as does The Lockdown.
Māori observances are another reminder that predominantly Western ways of looking at the world based on capital and neoliberal ideology is only one way of structuring our societies. Indigenous cultures the world over offers numerous other options, other possibilities, other ways of organising and understanding the world we live in and that a global meltdown is not inevitable. Today, there are multiple ways for celebrating Matariki across Aotearoa New Zealand to bring forward practices of Renewal, Rejuvenation Reconstruction and Reconnection using spiritual, cultural and practical insights for awareness, enjoyment and recreation. Since the resurgence of contemporary Matariki practices, each year brings forward ways in which to recognise and practice gratitude with and for each other, whānau and friends but most of all to give thanks to a giving Earth. Waioeka told us, “We do not own the land, we borrow it only from our children and from Nature, our Right is only the Right to use it.” Māui is a ‘trickster’ hero found in every ancient, cultural traditions and in his odyssey he uses trickery to gain ascendancy over older siblings and elders. He successfully hauls Te Ikanui a Māui, ‘The Great Fish of Māui’ from the ocean floor. In his final encounter with Hinenuitepō he fails to bring immortality to ordinary humans. In the first, Māui instructs his brothers to allow the fish to die naturally and await the appropriate incantations or karakia before dissecting it. But while he’s away the hungry brothers quarrel and fight taking possession of all they could grab. In the second, Māui was prewarned by his father, that calamity would follow humans’ interference with the laws of nature. Māui is the representative ‘man’ who goes too far. The moral precision here shows a distaste for greed and waste. And the consequences are clearly fatal in the inner moral truth of the myth. We have already begun watching and listening to the stars, now we also need to return to our roots, be kids again with kuia and once again talk to trees. “They’re just like us humans.” Like the crystal changes heralded by Matariki, we can all pause and ponder the manner of the relentless assault on Whenua, Moana and Ngahere and lead an exciting ‘revolution’ from our small democracy in Aotearoa New Zealand.
Rangatahi Aotearoa, your time is come. Don’t hold back. Yours is the chaotic journey set in place by heroic precedence: Te Whiti, Kawiti and Te Waharoa, Te Kooti and Maitaranui, Ngata and Wetere, Cooper and Rickard, Syd and Hannah Jackson, Hawke, Harawira, Iti and Kruger, brandishing the walking stick, Te Rakau now handed on to be carved into a vision designed and applied with an emerging new democracy that speaks of Tikanga (Māori Customary Law).
Paenga Whāwhā 11th month (April 21) and Hakiharatua 12th month (21 May) and Pipiri 1st month (21 June) are approximate dates approaching the Māori New Year. Te Huamata is held on 1 June followed by 1 July. This is to mark the coming of spring and a season of change and new growth which coincides with Matariki. Te Pure is held variously on 1 November or 1 December depending on the region. It is the harvest of the first fruits derived from Exodus 34:22 and Deuteronomy 26:2, initiated by Te Kooti in 1867. Kaitiakitanga is the law of reciprocity, to give, to receive and to return.”
consumerism, or greed and waste. It is important to note that it is neither change nor technology that threatens the integrity of culture and the ecological balance, it is power, the crude face of domination. But rarely has the threat of disease occupied so much time and thinking. For weeks, almost every news media outlet assailed us back-to-back on the latest death tolls with heightened anxiety and its immediate effects. But the feeling of threat may have other more insidious effects and now we wait for the ultra-defibrillator to do its work and hope the first shock will start to show life this time next week. Maybe, just maybe, we should look to whenua for solutions and turn acres of home lawns and golf courses or reserves like Ihumatao into fruit and vegetable gardens and allow pigs and chickens in. Hey, acknowledge we’re feeble, absurd creatures when we stuff up. Today let’s send a karakia to our PM and cabinet that she makes the right decision for us all. Mā Te Atua koe e manaaki.
Matariki (Pleaides) is an indication to ‘rest Earth’ that allows Whenua Moana and Every morning honour our children, every Ngahere to take a two months ‘sabbatical.’ animal, plant or taonga and tell ourselves, “This will be the best day of my life.” And “Remember Moko, Matauranga Maori isn’t again allow Whenua, Moana and Ngahere better nor inferior to Matauranga Pākehā, to heal its industrialised wounds. Look to but different. There are different ways to Whenua for solutions. learn, e moko. Learn from difference. Now go, catch your bus.” No, we don’t need antidepressants. We need the Wisdom of Earth to find spiritual Has our scientific and technological age gone meaning. too far and created a world now getting smaller and more dangerous by the day? Our land is a generous giving land, our earth Coronavirus tells us just how fragile life is is a generous giving earth. Reciprocity is that everyone is judged equally irrespective koha, to give back some of the goodness of standing, gender, age, race, beliefs, and richness we receive. wealth or ‘stealth.’ Have we become so educated we’ve left something behind, the “Nanny Wai” peace and serenity we once enjoyed? Sang to orchard trees Calling each by name …” Our capital, liberal ways do not allow for wholesome living; to ease the thrust of the Matariki dates: jumbo jet or the dash for cash at the bottom 21/6/2020: Look up into NE sky, of the pit or slowing down the manic speed Matariki rises at 6:30am, best viewing of life or watch helpless while a mum with time for the cluster is 7:00am - 7:30am two kids sleep in a van in a street named north east the moon sets 7:40pm ‘Rebellion?’ Have we forgotten there is more Best viewing time for crescent moon to life than increasing its speed? 6:00pm - 7:00pm north-west. Have we become so ‘so sophisticated’ that we have lost the ability to communicate with plants and animals in a symbiotic way, ‘e hika mā?’
Whenua – earth, birth, placenta and rebirth Moana – oceans and all water sources, Tangaroa deity of all oceans and water Ngahere – the forests, trees, plants and all life that abounds within, divine domain of So despite the genius of our modern sciences, Tane technological and industrial advances we stand on the brink of the greatest ecological catastrophe of our age, global warming, Haare Williams increasing violence and the mass dislocation Papakura of peoples in biblical numbers fleeing 20 April 2020 countries, fear, famine and poverty. These ‘human disasters’ are linked to power and
Pipiwharauroa Te Whare Taonga o Te Tairāwhiti How to contribute
are also able to assist remotely by phone or email.
Write or record your memories of the war years, and the immediate post war period (the 1940s/early 1950s). You can also record stories you might recollect hearing from other family members about their experiences during the war years in Tairāwhiti.
Second World War photographs, archives and objects
Your memories can be any length and you can record your memories in any form: on the computer, in long-hand, or by doing an audio or video recording. Make sure to record your full name, date of birth, address and any contact information clearly on your document.
Tairāwhiti’s Second World War memories Invitation to participate It is now more than 80 years since New Zealand entered the Second World War and 2020 marks the 75th anniversary of the end of the war. There are still many members of our community who lived through those times and we believe their collective memories will be an invaluable resource for future generations, both as a reminder of the way in which our local history is part of the history of the world as a whole, and as an example of the way communities adapt to cope with hardship. The experiences of members of the armed forces have already been extensively documented, and several books have been published on the experiences of civilian. However, they deal with New Zealanders in general and contain few references to Tairāwhiti.
While you are thinking about this time you may come across photographs, archives (letters, diaries) or objects at home. If you have something that you believe may be of interest for the museum collection we are still able to consider potential collection donations while we are working from home as long as you can send us photographs and information by email. You can find more information on our website.
Once you’ve submitted your memories you https://tairawhitimuseum.org.nz/ will need to sign a form to confirm that the collections/donate-to-collection/ museum can retain your document in the museum’s collection and make it available Want to record your to researchers and the public online and in memories but not sure exhibitions in the future. You can email your document to Christine Page (Museum Archivist)
where to start?
These are some possible topics you may be able to write about. Follow the links You can also post your memories to the below (and to the left) to find out more museum but please be aware that we will information about each of these subjects not be able to respond until the end of Level on the museum blog. 4 restrictions as museum staff are working from home. Food and rationing School children PO Box 716 Clothing and household supplies Tūranganui-a-Kiwa / Gisborne 4040 Patriotic fundraising Aotearoa /New Zealand Defence Preparations Travel restrictions, sirens, black outs A friend or family member may be able to assist by helping you get set up to write, or be willing to transcribe your written or We have put more information about recorded memories remotely. Museum staff these themes on our website to help jog your memory.
We had therefore decided to embark on a project inviting people to contribute their memories of the war years as experienced on the East Coast. This was put on hold due to uncertainty about the impact of Covid-19, but it is perhaps now more appropriate than ever to recall that there have been other times when New Zealanders have needed to adapt to restrictions on the freedoms we have not only enjoyed but maybe taken for granted.
John Harold (Jack) Hollamby. Collection Tairāwhiti Museum, 80-1
Pipiwharauroa Te Whare Taonga o Te Tairāwhiti
During the Second World War there was a continuous drive throughout New Zealand to recruit men for military service, and to raise funds for the war effort and the welfare of service personnel. Tairāwhiti was no exception and various patriotic councils and committees organised events throughout the East Coast. “Patriotic funds are collected without payment to anyone and there are many workers who have assisted us times without number at considerable inconvenience and expense” (quoted from pamphlet ‘1945 Queen Carnival’ 2005.84.3). Tairāwhiti Museum has a collection of 147 posters from this period advertising
Mere Pōhatu There is no Cure By the time you all read this hundreds, maybe thousands, of Tūranganui ā Kiwa people will have lined up at MacDonald’s for whatever it is you buy there. I don’t even like their kai but it’s got exactly the amount of salt and sugar that leaves everyone wanting more. Probably the other 10 or so thousand people will be out surfing. Some will go mountain biking. The rest will go back to their work. That leaves about another 5,000 or so who will be staying home and saving lives. I am trying to think what I can do that’s really different at Level 3. I mean, if you don’t like drive-through kai and you don’t surf, what are the other options? I know. I’ll stay home. I’ll sit at my home with long hair and Covid 19 Calorific gains of some considerable quantity and area. I will definitely get some fish and chips.
Tin-Hat Day poster 1996-30-62a
Tokomaru Bay Sports Club poster 1996-30-110a
occasions such as flower shows, sports days, picnics, balls, dog trials, and shows to boost morale, quotas and funds. One poster reads: “Join the…Tin-Hat Club: Tin-Hat Day Appeal for Sick and Wounded Comforts. Give Freely, Give Gladly. Help Those Who Were Prepared to Give Their All. Forward A Donation To Secretary Gisborne Patriotic Zone Committee, P.O. Box 41”.
The second poster advertises sports events, including horse races, by the Tokomaru Bay Sports Club. The Tolaga Bay Beach Races, an annual horse-racing held at Kaiaua Beach on the East Coast is an event that remains a highlight of the district every summer.
Am I getting excited about moving to Level 3? It sounds like a reward. The odd thing is I heard that Tūranga had the most arrests for Level 4. By golly, don’t they know we could die. The blimmin Virus could be sitting on someone’s hands waiting to pounce. So kia tūpato everyone. Still stay home. Wash your hands. Sneeze into your sleeve. And contact your doctor when you are sick. Keep yourselves distant.
been in lock-down with sensible caring adults. I hope they haven’t been scared or hungry or cold or sick. I hope they have learnt to play in a different way. I hope the adults have been okay.
And here is another thing. Keep an eye on your resources. You will have different priorities now. Even your shopping might have changed. It’s sort of don’t sweat the small stuff really, truly, now. You might be baking more and actually cooking more kai instead of takeaways. You might be looking at another job – or no job. You might be re-deployed. That means working someplace else. You might be training. Catastrophes like this cause innovation. Be on alert everyone. Spare a thought for all our little mokopuna. Their whole world has been turned upside down. I hope they never again have to manage such a dramatic change to save the people. I hope all our little mokopuna have
I am proud of the supermarket people. The nurses, doctors, the pharmacists, the rubbish guys, and the flu jabbers, truck drivers. They have been top people. And all the people who washed their hands and coughed in their sleeves and wiped all the surfaces and stayed home = awesomeness. Spare a moment for the businesses, shops, tourism people and the farmers and the like who don’t have folks to buy their products. And what about the people whose families live somewhere else in the world? Or even in other parts of New Zealand? Do you think the banks will be kind? Or the tax people? Or the rates people? Will there be enough houses for all the people? It’s been very good for the environment – less so for the economy. Kia Kaha People. It’s when we get slack that the virus will strike. There is no cure.
RONGOWHAKAATA AT THE FOREFRONT OF DIGITAL COMMUNICATIONS
The Rongowhakaata Iwi Trust is at the forefront of modern iwi communications. The COVID-19 environment has presented a unique opportunity for us to connect with our people in a more modern and complete way. Our strategy has led us to reach whānau members from ahikaa to overseas through our unique use of digital technologies. Ironically, the restrictive lockdown measures have forced us to be more connected than ever before. As we navigate through our new reality, we must consider the newfound value of digital communications. Our stories matter. In October 2019, Teina and Ngapaki Moetara created a devised stage production entitled ‘All Roads Lead to Ngātapa’ as part of the Tairāwhiti arts festival. This production spoke about our Collision story with James Cook and his crew in 1769, mapping out the violent overthrow of Rongowhakaata by European forces. This culminated in the siege of Ngātapa in 1869 and ultimately saw the fall of Tūranga, as we once knew it. On the first weekend of the lockdown, the production was broadcast through our social media channels and attracted hundreds of followers to view and engage with the Rongowhakaata version of these historical events. We continued sharing our kōrero by presenting a documentary based on the story of our whare whakairo, Te Hau ki
Pipiwharauroa Rongowhakaata Iwi Trust
Tūranga. Carved by our tipuna Raharuhi Rukupō in 1842, Te Hau ki Tūranga remains a masterpiece that represents the most sophisticated and technologically advanced example of Māori art that exists. It was ripped from the ground by the Crown in 1867 during the Pākeha land wars and stolen away to Wellington where it remains today. We are still grappling with the impacts of attempted cultural genocide to this Photo taken on October 2nd 2019 at Whakatō Marae during the ‘Expression of Regret’ day. The ‘Expression of Regret’ by the British Government to Rongowhakaata was the next kaupapa that we presented. In 2019, the British High Commissioner to New Zealand, her Excellency Laura Clarke delivered her Expression of Regret directly to our people on our Marae, Whakatō, on behalf of the British people.
kaupapa that was both interesting and relevant to Rongowhakaata. Interviewees included the likes of Tama Waipara, singer and head of the Tairāwhiti Arts Festival, the cast of ‘All Roads lead to Ngātapa’ and Rewiti Ropiha from Tūranga Health. This also extended to our people including Kim Whaanga, Kelly Wyllie and Bronwyn Williams who spoke about how our whānau could stay safe from harm whilst in lockdown and our taurahere who live in Australia, Treyci Maynard, Rikki Kouka and Amanda Waitai who spoke about their particular lockdown experiences.
This milestone event was a watershed moment that created a unique opportunity to reconcile with an important piece of our colonial past. Rongowhakaata Iwi representatives have since travelled twice to London. This kaupapa was crucial as we were able to explore taonga and records that pertain to our people in an attempt to This generated an unprecedented response reconnect with our history. from our iwi members. We were seeing whānau members online being interviewed Everybody was in lockdown. Therefore, live by one of us, talking about kaupapa that this provided us with a unique opportunity mattered to us. This was a turning point. to engage with our people and showcase to the world, our history, and what matters to Fun and games were also part of the strategy. us. The documentary pieces proved to be A ngahau segment was introduced in order a huge success with whānau tuning in from to lighten the lockdown mood. A series of all around the world resulting in thousands challenges and educational content was of views and meaningful interaction and created and aimed mainly at our tamariki engagement from our stakeholders. demographic. A Rongowhakaata rising star, Riko-Raymond Fraider entertained us with We had a captured audience. This was our his presentation of ‘The backyard hunt,’ chance to explore the use of online webinar a challenge that was widely successful technology to connect with Iwi members at and propelled him to Facebook stardom. home and abroad. Led by Teina Moetara, this Another appreciated segment was that space created an innovative way to convey of Tui Vazey and her kawakawa tonic and kūmarahou pani recipes. We also had a responsibility to convey official information to our people about the COVID-19 situation in te Tairāwhiti and how we can maintain safe practices.
Photo of Kiana Ria Renata-Kokiri
Clockwise: Teina Moetara, Rikki Kouka, Treyci Maynard and Amanda Waitai
Pipiwharauroa Rongowhakaata Iwi Trust
Changing Tikanga practices in a Covid environment
What does it mean for Rongowhakaata to have its tikanga redefined by external forces? The impacts of Covid-19 on our perceived tribal identity is "under fire", the jury is still out on this. We simply do not know the answer.
We needed to translate much of the official information in a way that would resonate with our people. Our Rongowhakaata Iwi Trust Chair, Moera Brown provided official information updates that were streamed live every two days. This was a new initiative that proved to be successful as whānau tuned in to get a sense of what Rongowhakaata is doing about the COVID-19 situation. Our swift move towards an innovated and adapted communications strategy within the COVID-19 environment positions the Rongowhakaata Iwi Trust at the forefront of Iwi communications. It was important for us to balance our narratives in a way that was engaging, entertaining and meaningful. As we look to the future of Iwi communications, we must ask ourselves, how do we continue to connect with each other? After COVID-19 runs its course, will we still be as connected? We think so. The world has changed. This initiative has revolutionized the way we understand ourselves. We must consolidate our collective efforts to move forward into the future, together. For we are one. ‘Kia tū Rangatira ai a Rongowhakaata’.
We know that tikanga as we have been practising over the recent decades has had to change due to the destructive foreign nature of the pandemic. The national tangihanga guidelines as stipulated by the Ministry of Health like the virus has also infiltrated into the cultural bastions of our tribal fortresses. We understand the reasons, and so have complied gracefully, but only we can know the true cost of these actions. The situation is exacerbated as we are forced into physical isolation of each other. Does it imply that our identity has also changed, by not being able to practice common tikanga in our cultural domains? The cornerstone practice of our tribal identity is to tangi, in respect to the treatment of our deceased. Who are we, if this basic principle is not carried out? Considering the loss of tikanga as a loss of spirit, connection, shared life force, and community, Rongowhakaata Pou-tikanga, kaumatua and Marae are looking to navigate these waters. It seems that the national guidelines are well thought through, with the exception of Rongowhakaata practicing ‘Rongowhakaata’ tikanga. The
Rongowhakaata Iwi Trust is investing time to consider the guidelines and to gather an approach that might assist our whānau, our Marae and our community to deal with the loss of a loved one in ‘our’ way. These are uncertain times, especially around navigating tikanga within the restrictions. We realise that already there are whānau within our community who are in, and have experienced tangi. So, we must move with urgency to establish a plan that supports whānau through this time. Each Marae, hapū and Iwi group integral to supporting whānau, should begin to plan and organise how they might approach tangihanga in a way that is ‘tika’ to them. RIT is useful to centralise the information, share and connect these to the people. RIT is also developing a Tangihanga support resource for whānau who might be required to hold tangihanga in the absence of kaumātua, kaikarakia and cultural support. Tangi are difficult for whānau even at the best of times. Whānau might already have their own processes and resource to carry out tangihanga for their loved ones, but we also know there are some who would not be able to do this. If you need guidance to help you and your whānau with the passing of your loved one, do not hesitate to call 0800 RONGOW or 0800 766 469 for assistance. A final thought: Our ability to respond is the truest essence of our tikanga, and indeed our identity. Kia maia, kia ū, kia tū rangatira ai te Iwi o Rongowhakaata.
Pipiwharauroa Rongowhakaata Iwi Trust
Pipiwharauroa Rongowhakaata Iwi Trust
LEFT: Several departure.
Te Whare Taonga o Te Tairāwhiti
We would love to hear if anyone is able to identify these men. If you can help please contact the museum: firstname.lastname@example.org BELOW: A scene at the Waima Wharf, Tokomaru Bay. Many are gathered on the wharf awaiting the lighter to take them to a steamer and off on their journey. There are WWI soldiers amongst the crowd and we estimate a date of 191415.
Pipiwharauroa Nga Tama Toa
Ko tēnei kōrero e pā ana ki te pukapuka rongonui nei, ara Ngā Tama Toa: The Price of Citizenship. Kei te whakamāoritia ngā kōrero, ā, ko Te Rūnanga o Ngāti Porou kei te whakahaere i te kaupapa nei, i raro anō o te mana i tukua mai e ngā mōrehu o C Company o Ngā Taonga a Ngā Tama Toa Trust. Nā Wiremu and Jossie Kaa i whakamāori tēnei wāhanga.
(Continued from last month)
TE MAHI TIAKI I NGA HUARAHI Ki ORSOGNA Ka pau te rima ra e whakata ana, ka tonoa ano te 5 Brigade kia hoki ano ki nga pihi maunga o Pascuccio. I wikitoria nga pihi maunga o Pascuccio. I wikitoria te 23 Battalion, no te mea i riro mai i a ratau nga rohenga rori e haere atu ana ki Orsogna. No te 16 o Tihema ka tuku mai aua rohenga rori nei ki a B me C Company. Otiia, he wa ke ano tenei, kare i pera me te wa kare i tae atu nga tanks hei awhina i te artillery me nga hoia no te mea kua taea e nga bulldozers te hanga i nga rori kei nga pihi o nga maunga e tu tata mai ra, kia tae atu ai nga tanks hei awhina i nga hoia. E mohio whanuitia ana kei nga Tiamana e pupuri ana te pihi maunga e rima rau iari nei te tawhiti atu i te Battalion. Ko te mea ke kare i te marama, mehemea kei nga Tiamana ano te wahi e tu watea mai ana i waenganui o nga taha e rua o te huarahi, kare ranei. Na 2/ Lt Baker me tana patrol i whakamatau mehemea he Tiamana ano kei te wahi i whakaarohia nei kei reira ratau, engari, kare he Tiamana i kitea e Baker ma i taua waahi. Otiia, kare tonu i rata nga whakaaro o Fairbrother ki te whakautu, kare he Tiamana i reira. Katahi ka kii atu a Fairbrother ki a Wirepa kia tonoa noatia, he patrol tuarua ki te whakamatau ano i taua wahi ra. Ka tonoa e Wirepa ko 2/Lt Mahuika hei mahi i te mahi nei. Ka tohua e Mahuika ko Le Helmbright, ko Pipiteri (Bill) Hiroki me Hatu 'Boothill' Herewini hei boa mona. Ko ta rata whakatutu i a ratau, he rite ki te koi o te pere, ara, ko Mahuika kei mua o te koi e arahi ana, a tokorua kei nga taha e rua o te koi, a, ko tetahi kei muri e whai mai ana. I a au te tommy gun, me te magazine pupuri kariri. Ko te tino raruraru ke o wenei momo pu, ko te tino makerekere haere o nga magazines. Ko te Bren gun
kei a Len ... Ka whiti atu matau i te railway, ka haere tuku heke atu ki wetahi whare e tu tahanga mai ana. I tenei wa kua tino koi rawa atu wo matau mauri, i a matau e whakamatau ana i nga wahi katoa o te whenua. Kei nga Tiamana te painga no te mea kei ro rua whakaruru ratau, a, anei matau e haere marakerake atu nei hei tirohanga mai ma te hoariri. Ko tenei te rima rau iari tino tawhiti rawa atu kua haeretia e au mai i taku whanautanga tae mai ki naianei.
Ko te mea waimarie ke, kare nga Tiamana i whakaaro tera ratau ka kokiritia i te ata, na reira ka noho mai ki wo ratau rua whakata mai ai. Ka tae atu te tokowha nei ki tera taha o te riu whenua nei, katahi ka piki atu ki tetahi paripari. Katahi ka kitea atu e ratau he whenua raorao e toro atu ana i tua atu o te kitehanga kanohi, e roha mai ra i wo ratau aroaro. Anei ng whakaaro o Mahuika mo taua wa: E putu haere ana i nga waahi katoa nga kaupeka o nga rakau oriwa, na nga pu a nga artillery i puhipuhi kia takoto whatiwhati mai ki te whenua, kare i tino tawhiti mai, ko tetahi o nga rakau oriwa nei e tu mai ana i mua tonu i awau ... tekau iari noa pea taku tawhiti mai i taua rakau ra, ka kite atu awau e rewa haere mai ana te potae tini nei i waenganui o nga kaupeka me nga rau oriwa ra. Katahi ka puta ake te kanohi tangata; tino kino te ma o tena kanohi. He kanohi Tiamana. Mai i taua wa tae mai ki tenei wa, kare tonu 56 awau i te mohio ko wai o maua i tino ohorere - ko te Tiamana ra, ko wau ke ranei. No te mohiotanga o Mahuika kua taka te magazine o tana pu, katahi a ia ka mku heke; tetahi o wana pona, i a ia e tu mai ana i muri i tetahi rakau pakupaku nei. (Ka mea a Mahuika) Tata ana te tihaetia mai e wau taku peke i au e rarau atu ana he magazine hou mo taku pu. Kua tino ata tu mai a Helmbright me Herewini i a raua e whiriwhiri mat ana he a ra mai taku ana ki mahi te ... sitting i taua room wa o to tonu ka matau whakaata whare, e mai paenene ki taku ana t hinengarte waku ino ma matraua ma e nrao wha atu tenei kitenga aku i waku matua, me te mea nei i reira au i o raua taha e tauawhitia ana e te mahana o to matau kaenga. No re pupuhitanga mai o te Tiamana ra, katahi a Pipiteri, te tangata kei muri i a matau e whai haere mai ana, ka huri, ka oma ki re kawe ripoata atu, kei konei tonu nga Tiamana. Koianei hoki te wahanga mahi i whakaritea hei mahi ma Pipiteri.
Ka tungou atu taku mahuna ki a [Herewini] kia hoki whakamuri atu. Pakake tana haere. Ka puhia mai e Helmbright te trench kei reira nei te hoariri, a, na konei ka ahei awau ki te oma ki te rori ... ka kite atu awau i te rangirua kei nga whatu o Helmbright. Kei te pohehe pea a ia kua whakarerea a ia e au.
Ko Mahuika me tana pu, nga kaitiaki i a Helmbright i a raua e hoki whakamuri haere ana. Na te pakuku mai o nga pu i pohehe ai a Wirepa kei te kokiritia te Patrol. Kacahi ka otatia atu e a ia te haihana o nga mortar kia puhipuhia atu te waahi kei reira nei te Patrol. Ana ka puhia atu te waahi kei reira nei te Patrol, i mua i te taenga mai o te Patrol ki te Company. Marara ana ce rere me te taka haere o nga mata i a Mahuika raua ko Helmbright e oma whakamuri haere ana. I to raua taenga ki to raua ope hoia, ka tae mai te rongo ki a raua kare ano a Herewini kia hoki mai. I taua po tonu ka whakaritea ma 14 Platoon, i raro i a 'J.B: Walker e tono he Patrol hei rapu i te tinana o Herewini. Kare i pau te 300-400 iari i te Patrol nei, katahi ka rangona atu nga Tiamana e kari rua mai ana mo ratau. Ka tino kaha te rongo atu i nga mahi e whakahaeretia ana i te po, a, ka rangona tawhititia hoki wenei momo nekeneke. He hoia hou te nuinga o nga hoia o te Patrol nei, a, he tauhou hoki ki tenei tumomo mahi. Te rongotanga atu i nga Tiamana e oreore mai ana, ka tino ohooho ratau. Ka karanga ake tetahi o ratau'E kuhu ia tangata i a ia ano!' Na te karanga nei, ka ngaro nga mahara o nga hoia nei, a, kare tena i te mohio he aha te aha. Na konei i whakakeotia ai e Sargeant John [J.B.'] Walker tana pu mihini, me te karanga atu ki wana hoia ko te tangata tuatahi ki te oma, ka puhia e au.' Na, ka tau nga mahara o nga hoia nei a, katahi ka timata te kaute a 'J.B.' Walker i wana hoia i mua i tana whakahokinga i a ratau ki to ratau roopu hoa. Korekore rawa i kitea te tinana o Herewini.
ANZAC 2020 photos from our staff and whānau
Pipiwha'rauroa Page 14
Pipiwharauroa Tūranga Health
SWIFT ALL-STAFF RESPONSE TO PROTECT COMMUNITY As COVID-19 threatened the rohe this month Tūranga Health staff mobilised a swift and unprecedented campaign to protect whānau from influenza. “We’ve never done anything like this before or to this scale,” says Tūranga Health manager Dallas Poi, who’s helped oversee the all-of-staff crusade to keep whānau safe from influenza and its complications. In just one month, Tūranga Health has vaccinated 250 people in their homes and another 300 people in their workplace. “In a regular year we’d spread the vaccinations out over a two-or-threemonth period but with the COVID-19 situation we knew we had to vaccinate as many as we could as soon as we could.” Ms Poi says it is normal practice for the iwi health provider to vaccinate primary industry workers as part of its workplace wellness Tū Mahi programme offered to local companies. The workplace vaccinations happened with speed this month at Cedenco Foods, Leaderbrand, Coxco, Riverland Fruit Company, Thompson’s Horticulture, Gisborne Fisheries, and Illawarra Orchard. “They are often two-day jobs but this month we decided to throw a lot of nurses and kaiāwhina at it in one go and have safely vaccinated dozens of primary industry staff in just a couple of hours at each workplace.” Individuals who use Tūranga Health services are usually educated about influenza and encouraged to get their jabs with their GP. But not this year. A fast, home-based roll out of influenza vaccinations, was aimed at keeping the district’s vulnerable and elderly healthy,
Tūranga Health nurse Kimiora Biddle has been visiting up to 20 homes a day to ensure the vulnerable and elderly are vaccinated against influenza. Image: Biddy Robb.
and as a result, hospital beds free for people with COVID-19. There’s another 150 to go. “We needed to prevent a bad flu season from stressing out a health system that was preparing to cope with the virus.” Tūranga Health’s vaccinations of
Nurse Kimiora Biddle and kaiāwhina Rhonda Pohatu were in Elgin earlier this month vaccinating the elderly and vulnerable as part of an organisation-wide campaign to vaccinate as many whānau as possible for influenza. Image: Biddy Robb.
individuals started ahead of lockdown. The organisation’s nurses and kaiāwhina travelled through the city and into rural areas in the crazy days before lockdown encouraging as many over 65-year-olds and people with long term conditions to come to various meeting points with their sleeves rolled up. Once lockdown was in place two-person teams including a nurse and a kaiāwhina have continued to move around people’s homes offering the vaccination and checking how whānau are. They do as many of the vaccinations as possible outside of the home and limit their physical contact with the person- apart from the actual moment of vaccination. Verbal rather than written consent is sought so there’s no sharing of pens and paper. And this year the recommended post-vaccination observation time was dropped from 20 to 10 minutes where appropriate to help speed up the process and reduce participant’s exposure to potential infectious disease. Registered nurse Kimiora Biddle says it’s an unusual way to deliver health care. It feels a little more rushed than normal but people they visit are grateful to have been vaccinated at all, and in their own homes.
“We are seeing sometimes 20 people a day. We are entering a lot of people’s bubbles but we are all well-trained in the appropriate infection control processes and we are able to keep ourselves and our clients safe.” Kaiāwhina Rhonda Pohatu, says she’s enjoying the chance to work with whānau and help resolve any anxieties. She says her own family is very supportive of the work “mum is doing” and know to wait until she has showered and changed before giving her a welcome home hug. As well as the influenza vaccinations Tūranga Health staff have delivered over 1100 hygiene buckets to families who use Tūranga Health services – with another 400-plus to go, says Ms Poi. “As well as the delivery of some practical items like wipes, disinfectant, and tissues, it’s a way of catching up with whanau to see if they need any help.”
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Pipiwharauroa Tūranga Ararau
2020 COURSES Tūranganui ā Kiwa | Gisborne
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