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Pipiwharauroa Hereturikōkā 2017

Pukapuka: Rua Te Kau Ma Whā

Panui: Waru

YMP Kei runga noa atu! Haruru ana te whare, papā ana te papa tākaro o te taiwhanga o te YMCA i te pakanga nui o ngā kēmu whakamutunga o te tau i waenga i a YMP me Whangarā. Mai i te tīmatanga ko YMP i mua i ngā wā katoa tae noa ki te mutunga, engari he wāhanga anō i āhua tata atu a Whangara kātahi ka kāhaki anō a YMP. 17 ki a YMCA-6 ki a Whangarā i te wāhanga tuatahi. Tino kaha tokowhitu ki te whawhai kia eke, tae noa ki te wāhanga Tuarua i kaha tonu. Ko YMP tonu i mua 29-16. Engari nō te wāhanga tuatoru āhua tata atu a Whangarā, arā, 36-32 engari nō te wāhanga tuawhā piro i a YMP 50-45.

te te ka ka

E ai ki a Ingrid, “Nā te kaha o te katoa. Ehara ko te tīma anake engari ko te whānau, ko te hapū, ko te iwi. Ko tetīma tō whānau, ko te paoro tō tino hoa. Ko te papa tākaro tō kāinga. Ko tō ngākaunui ki te kēmu ka pau katoa o whakaaro, ō taima ki reira. Koira tō ao!

Nā Toa: YMP Muri: Paku-Jane Brown-White (Captain), Toni Halley, Keasi Fonohema-Williams, Renee Wikaire, Kellann Kemp, Irene Takao & Ingrid Brown (Coach) Waenganui: Ange McClutchie (Manager) & Maude Brown Mua: Sydney Rore, Jasmine Ward, Te Aorangi Kemp, Te Awa Clendon, Ata Mangu & Hine Hubbard Kare i konei Bronya McMenamin- I haere ki te tautoko i tana tama i te whutuporo o te Ao

Ā, tēra anō hoki ngā mihi ki ngā kaitākaro katoa i whai wāhanga ki ngā kōwhiringa whakamutunga arā, ki a YMP 2 me Whatatutu. Ko Rītana me Tūranga Wahine i pakanga mo te mate tonu atu engari nā te kaha o Rītana, kei raro a Tūranga Wahine e putu ana. E ai ki a Ronnie Martin,” Tino kaha ngā kōtiro nei i te tīmatanga, ā mau tonu piro noa te kēmu.” I whakamihi hoki ia ki ngā kōtiro mo tō rātou kaha.

Kua tō te rā ki te Poitarawhiti

Ahakoa Te Aha! Ka Tū Whakahīhī Tonu! Koianei te kōrero ā Janelle rāua ko Henry Lamont i te haerenga ki Āmerika ki te hari i tā rāua tama ki ngā whakataetae 2017 Reebok Crossfit Games. Ahakoa kei te tūranga tuawaru o te ao, ka uru atu a Tūteari ki tōna anō reanga te 14-15 tau.

Koinei tōna ao, me te mīharo hoki i te kitenga i ngā pānga tākaro i te taiwhanga taputapu. Ka mau te wehi! Korekore ana aua taonga te kitea i konei. He haerenga whakapuare kanohi. He tūtakinga ki ngā tāngata e ngākaunuitia ana e ia kia pēra a ia.

He tama toa mo te whiu teka - Tahuna Irwin me te John McCormick Memorial Men's Singles o Ngā Whakataetae o te Motu o Aotearoa

I tū a ia i ngā whakataetae o te ao, tuatahi mo tana whānau, hapū, iwi me tōna whenua. Ka mihi hoki ki te katoa i āwhina i a rātou ko ana mātua I tau atu ngā mātua o kia tae ki Āmerika. Tūteari me tana kaiako a Darren White ki Madison te taone matua o Wisconsin i Tūteari Rauna-Lamont ngā wiki kua taha, me tō rātou mīharo hoki ki ngā tāngata o reira mo te kaha tiaki, manaaki i a rātou. Kāre he mutunga mai o te ātaahua. Whakapau katoa a ia i ōna kaha kia tae a ia ki ēnei whakataetae.

Inside this month...

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He Kōrero o Te Wā

Te taiwhanga taputapu

Kia tau ngā whakaaro!

Pages 5-7

Ko Heteri - He Heteri

Pages 8&9

Ko te Kai o Te Rangatira

Page 15

Tūranga Health

Page 16

Tūranga Ararau


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Founded October 1898 Pukapuka: Rua Te Kau Ma Whā Pānui: Waru Te Marama: Hereturikōkā Te Tau: 2017 ISSN: 1176-4228 (Print) ISSN: 2357-187X (Online)

Rongowhakaata Iwi Trust

E te tini e te mano, rarau mai ki ngā pitopito kōrero o te Rongowhakaata Iwi Trust mo te marama o Hereturikōka. This month we announce the departure of our Chief Executive Officer, Alayna Watene after two years of being at the helm of Rongowhakaata Iwi Trust. We thank you for your contribution to our Iwi and wish you all the best with your future endeavours. Kia hora te marino, kia whakapapa pounamu te moana, kia tere te kārohirohi i mua i tōu huarahi Alayna.

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, As we approach the opening of our `Ko Rongowhakaata’ 1993. exhibition the time to reflect on the past, present and Produced and edited by: Te Rūnanga o Tūranganui-ā-Kiwa Tūranga Ararau Printed by: The Gisborne Herald Email: pipiwharauroa@ta.org.nz Phone: (06) 868 1081

http://www.facebook.com/pipi.wharauroa

Ko Rongowhakaata Exhibition Opening: "The Story of Light and Shadow" at Te Papa Tongarewa - Wellington

Thursday 28 September 2017 * Depart Tairāwhiti to Wellington Friday 29 Sept 2017 * Offical Opening at Te Papa Tongarewa, Wellington (Rongowhakaata to welcome manuhiri) Saturday 30 September 2017 * Depart Wellington to Tairāwhiti For more detailed information please contact Rongowhakaata Iwi Trust offices on (06) 862 8086 or email trust@rongowhakaata.iwi.nz

future of Rongowhakaata is upon us to ponder. Kia tū rangatira ai a Rongowhakaata  

Ko Rongowhakaata: The Story of Light and Shadow A vision from Kaumātua was developed under the leadership of Romia Whaanga which took form. The vision was then passed into the hands of the hapū and whānau of the five marae of Rongowhakaata. It became a regional event and has now progressed to national and international significance. Often framed as "Ruku i te po, Ruku i te ao, Ko Rongowhakaata" is about a people who have evolved through light and shadow. The exhibition portrays the strength and resolve of the whānau and hapū of Rongowhakaata who endured and survived shades of darkness. Over time they have sought to grow and flourish by means of dimensions of light. It is a new narrative although its platform and its most significant reference is Te Wehenga o Papatūānuku rāua ko Ranginui, when the Atua sought the light. The national exhibition radiates whakapapa and whānaungatanga and it is an enduring reminder of a gene pool that has traversed light and shadow from the beginning of life. Many of our enduring narratives have evolved from the histories of Rongowhakaata, several of which were shaped and formed by the relationships and actions of our tipuna. Ko Rongowhakaata is also a position innovated by the Iwi to express our daily lives. Through this stance we give expression to our dreams, our aspirations, our creativity, our love, our suffering, our anguish and the long fight. We are unstoppable as we strive to enliven Rongowhakaata for Rongowhakaata, Rongowhakaata by Rongowhakaata. We have a voice that absolutely negates what "others" may write, portray and say on our behalf. It is a stance we are using more and more and it is being woven through all that we do. As important, behind all of that, guiding all of that is our real strength, our hapū, our marae, our whānau and our whakatipuranga. In the lead up to the 2019 events of the Cook Encounter, Rongowhakaata are seriously positioned and experienced in the organisation and management of events of regional, national and international significance. The narratives, the traditions and histories which belong to Rongowhakaata we reclaim. Te Hā, Gisborne District Council, Activate Te Tairāwhiti and the New Zealand government are hereby encouraged to develop their colonial and settler stories. Our position is "Ko Rongowhakaata: by Rongowhakaata, for Rongowhakaata".

Photo credit: Karla Porou, August 2017

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Rongowhakaata Iwi Trust

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Pipiwharauroa Pipiwharauroa Page 2

1769 Encounter

We describe an encounter with Cook that is unique and while Te Hā along with others have romanticised a meeting of two worlds - our knowledge varies greatly. To a person, the Rongowhakaata people were traditionally clean, healthy, physically well-built and attractive. A pākerewhā was a Gollum like apparition who had almost see through pale skin, who smelled badly and had a mouth of rotting teeth. The visitors behaved in a lore less manner and lacked moderation, nor was there apparent care or regard for others. The hongi and mihi whakatau was however, accorded to a person of recognised rank specifically Tūpaia. Murder, intent to wound and maim, kidnapping, abuse and trespass marked the visitors calling card. Intentional "hara" was committed, which, consistant with our tikanga, remain unresolved. I strongly doubt a hongi was had by Rongowhakaata with the pākerewhā for after the atrocities committed by them it simply would not have been in keeping with our tikanga. The pākerewhā led by Cook were the first act of colonial terrorism in Aotearoa. These unconscionable behaviours brought shades of darkness. It started with the giver of names who was directed by an alien King to conquer us and plant a flag in his name and claim us and all that we had. For 248 years the "hara" has been present and that now demands recognition. It has become utu and that demands an apology, it has become mākutu and that requires houhou rongo. Ko Rongowhakaata: The Story of Light and Shadow is an Iwi, hapū and whānau experience, it is a position that urges us toward resolution. Naku noa iho nā Thelma Karaitiana Tēnā koe e te kōkā, Thelma mō āu kupu mārohirohi hei whakakarekare kōrero, whakaaro hoki.

TE ĀRAI TE URU – KAITIEKI WANTED! Our water is an inseparable part of our whakapapa and our identity, and is a fundamental part of what drives our very existence. We are kaitieki of Te Arai Te Uru and as such have the responsibility to protect and care for our awa in the practical sense right now. A great way to do this right now is to plant the riparian zone. “Riparian” is derived from the Latin word ripa meaning river bank, so riparian zone refers to the land beside a stream. Planting the zone affects the stream by intercepting rainwater runoff, providing shade that keeps water temperatures cool, providing leaf matter and wood for habitat and food, and stabilising stream banks. To top it off it is just plain beautiful. A great example is the work that has been done alongside the Waikanae Stream. A dedicated group of people came together and started to tidy it up. They were not connected to any organisation, just passionate and driven to make a difference. GDC has since jumped on to this waka and the beautiful work is still being done through advertised planting days where everyone is welcome, and certainly made to feel that way. Let’s do this!! We can get the plants, we just need people. We need you. If you are interested in the restoration and the protection of Te Ārai Te Uru and want to give some of your time, please contact the RIT office phone: 06 862 8086, or email christie.patumaka@ rongowhakaata.iwi.nz our Te Taiao Officer.


Pipiwharauroa He Kōrero o Te Wā

Mere Pōhatu

#FFS For Future Sakes – Just Vote Whānau I went to Parliament on the second last day of the 51st Parliament in modern Aotearoa. I went to listen to Hekia Parata make her valedictory speech. Retiring after a 2008 start in the House as a very effective politician for nine years. I think she should have stayed on like her great, great grandfather Tame Parata. I think he was in the House for 25 years or so. Any rate I loved her final speech. She just knows what to say and how to use those words for the greatest impact. We all got sad during her speech. We think she had more to give. Her daughters and Wira are probably relieved to have her out of that House and back in their home. We got sad when she talked about our cousin Parekura. He didn’t get to say a valedictory speech in the House. People said his for him at Hauiti Marae when he came home to rest. Hekia grew up deeply socialised in politics. Family ones. Her Dad made every issue a strong debate. Her Mum manoeuvred her whole whānau though all sorts of political iterations. No matter what the circumstances no one in the whānau was ever short of a word or two.

Ron was Mr Speaker in their whānau House and everyone else got bit parts or learnt to use that part of the brain and throat and voice box and breathing to get in smart, high volume points of order. Their beautiful Mum Hiria would quietly train them all in the finer art of reason, resilience, logic and just plain “clever”. Even the Dame Iritana got in on the act, by daring to teach Hiria how to drive. This always confounded me, because the household never ever owned a car. I don’t actually think Hiria even drove a car. I mention this because I have no doubt trying out new things to learn and do was a part of the Hekia brand. We have always called Hekia Sis. I want to say Pīpīwharauroa readers Sis was in my view one smart politician. She didn’t have a separate Māori education agenda. She simply made the whole education system responsible for improving without doubt Māori achievement. She challenged Māori and in particular iwi to get in behind the whānau learners. She sent challenges to the teacher unions. She got herself both simultaneously highly admired and hated, often by the same folks.

I loved her reflections on her own performance. “I’m not one to do snappy one or two word sound bites.” She doesn’t. She draws breath and fills that opportunity to share her view for as long as she thinks. That was a skill learnt mainly in her whānau lounge room in down town Ruatoria. Its election time coming up. I want to go and put her and Para’s election hoardings up along state highway 35. I reckon they would get votes even though they aren’t standing.

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The trouble is, at and during their time, we didn’t really appreciate what they were doing. We didn’t appreciate that Sis and Para were trained in their whānau speaking rooms to be the ultimate politicians. They were trained to think, speak up and give service. Theirs was a life of learning to help others. Very early in their lives others saw their leadership and potential. As much as they were clever, Sis and Para were also over the top generous. Para gave everything he had away. Sis not in the same way but by crikey she knows about giving and giving. Both Para and Sis ran portfolios in Government where they negotiated and organised successfully big budgets. They really thought about and appreciated the taxes we all paid. They presided over huge entities and at the same time had a sphere of influence that you and I have absolutely no idea about. I hope Sis writes a book or something so we get to understand better. In short us in the Tairāwhiti can be collectively proud of our modern day politicians. Sis will tell us, voting is not a choice, it’s a pre-requisite for every whānau in Tairāwhiti. The more votes that come from us in Tairāwhiti, the more notice the politicians must take of us. (And our tax) We need great and courageous representatives in the House. And most importantly the politicians need great and courageous and heaps of voters. Big mihi to you Hon Hekia Parata. You made the whole nation more aware about great education. And you made some awesome policy too with our tax monies. That is without doubt a mammoth gigantic contribution. We are all very proud.

Ngā mihi nā te Rautaki Reo a Rongowhakaata Ko tēnei te owha atu ki ngā uri a Rongowhakaata, pākeke mai, nohinohi mai, makariri mai, i tae moata i te āta-hāpara ki Pākirikiri, ki te wāhi i tū tuatahi ai a Te Poho o Rukupō i mua i te nukutanga mai ki Manutuke, ki te pōhiri atu ki te ao whānui, ki te ao mārama, ki te rā ataahua hou i karanga ake nei ki a mātou i whakakāohia mai ki runga i te karanga o te Whakaaturanga Nui a Rongowhakaata ki Te Papa Tongarewa hei te 29 o Mahuru. I taua wāhi tonu i rangona te putanga atu o te ihi, te wana, te wairua o rātau mā kua ngaro atu ki a tātou te hunga kanohi-kitea. Ko tē manaakitanga a te wāhi ngaro i whakatauhia mai ki runga i a mātou. Ko Pākirikiri to mātau wāhi tuatahi i huia ai e mātou ki te hanga kiriata hei whakaatu ki Te Papatongarewa i te tomokanga atu o te marea ki Te Papa. Katahi i haere katoa mātou ki ia marae o Manutūkē, kia tū whakaatu ai i te haka pōhiri hou ki ia marae ki runga i te hīkaka me te hākoakoa o te whānau. Ko tēnei hoki te whakamiha atu ki a David rāua ko Erica Jones, ki a Chrissy Moetara hoki, mo tā rātou whakaritenga mīharo rawa atu. He rangi ataahua katoa, hāunga atu ki ngā kai reka katoa i ngā marae o Te Pāhou, Ohako me Te Kuri-a-Tuatai hoki. Kua kii te manawa (me te puku) o tēnei o Rongowhakaata uri! Ko te Rautaki Reo ō Rongowhakaata humbly praises the supreme efforts of Rongowhakaata uri, from our eldest, our gracious and beautiful Nanny Maude, to our youngest eight-year old, who assembled at Pākirikiri at Brown’s Beach, at 6am on a cold and

Ata hāpara ki Ōhako

frosty Sunday morning to welcome in Tamanui-terā. We gathered at Pākirikiri to film our kaikaranga and our new haka pōhiri which will be displayed at entrances to the Rongowhakaata Exhibition at Te Papa on 29 September onwards. All the elements aligned to welcome us – the sun peeped over the horizon, the morning mist hung ethereally over the sea and Te Kuri ā Paoa, a symphony of birds circled and fluttered past us, and a spiritual presence of those loved ones emanated and embraced us all. Indeed a special beginning to a very memorable day.

A special thanks must go to David and Erica Jones for their exemplary organisation of the entire day, their photographer Mark Chrisp, and with the home support of Chrissy Moetara and her team of Tū Te Manawa as well. E aku nui e aku rahi, e haere tonu ana ngā mihi ki a koutou ko Rongowhakaata uri. E te iwi, aratakina!!

Dressed in our colourful and distinctive pre-Colonial attire, we performed the new haka pōhiri at every marae. We feasted like royalty at Pāhou, Ōhako and Te Kuri-ā-Tuatai Marae and we returned home after a full day, elated yet exhausted.

Ko rātau a ngā waewae ō āpōpō


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Pipiwharauroa Te Matakite

Ko Mātou Ngā Kanohi Ora o ō Tātou Tupuna We are the Living Legacy of our Ancestors

I hopukina tuatahitia tēnei waiata ki te pukapuka waiata a Te Kooti. Mārama ana te tuhi ā tana hēkeretari a Hamiora Aparoa, ā i titoa e te Matakite nei e Te Toiroa Ikariki o Nukutaurua mā tana mokopuna a Arikirangi i te tau 1766. I maumaharatia i ngā korero, te uru o te wairua Matakite ki a Te Toiroa, ka piko whakamuri tana tuara, ka hiki tana ringa, ka wherawhera ana matimati, kātahi ka huri tana āhua ki te papateretere.

Kanohi Ora 2019 is a group of Tūranganui ā Kiwa Iwi representatives from Ngāti Oneone, Rongowhakaata, Te Aitanga ā Māhaki and Ngāi Tāmanuhiri supported by other people with specialist expertise in artifacts and museum logging processes. They are preparing the way to bring home on loan Taonga that were traded with Cook, Tupaia and others of the Endeavour on the 12th October 1769 off the coast of Whareongaonga. These Taonga currently reside at the Hancock, Pitt Rivers, Cambridge and British Museums and the hope is to have them home with the people at Te Tairāwhiti Museum for a two year period from 2019.

Ko tēnei ngārara, he kaikawe i te kino, i te pai, i te ora, i te mate i te ao Māori. He tohu nō te ao wairua, ana, e kitea ana hoki i ngā whakairo. I a Te Toiroa e korero ana, ka nekeneke tere haere ia pēnei i te ngārara. E ai ki ētahi i pēra anō te nekeneke a Te Kooti ka kōrero ana.

The following is the second in a series of articles that sets the scene predicting both the coming of the “Pākerewhā” Cook and the Endeavour and Te Kooti Arikirangi Te Tūruki.

As written in REDEMPTION SONGS nā Judith Binney The Shadow of Prediction, chapter 1 In 1766 Toiroa Ikariki of Nukutaurua, a great matakite well known to and relative of the peoples of Te Tairāwhiti, shared his prediction. Te Kooti Arikirangi Te Tūruki was born under the shadow of prediction which set him apart from all other men. The words that foresaw his birth were ominous, associating him with darkness and the coming of strangers to the land; Tiwha Tiwha te Pō Dark, dark is the night Ko te Pākerewhāa There is the Pākerewhā Ko Arikirangi tenei ra te haere nei There is Arikirangi to come The song is the first recorded in Te Kooti’s book of waiata, written out in the clear hand of his secretary, Hamiora Aparoa. Composed by the matakite Toiroa Ikariki of Nukutaurua, it was for his mokopuna, Arikirangi and dated 1766 in the manuscript book. In the old narratives it is remembered how the spirit of prophecy entered Toiroa that day; his back arched and the fingers of his raised hands splayed out as he became a lizard (papateretere). The lizard is the bearer of both life and death in the Māori cosmogony; it is a sign of belonging to the spirit world and used as such in ancestral carvings. As Toiroa spoke he made lizards quick darting movements and thus it is also said of Te Kooti himself that when he spoke he was ‘like a lizard’. In the traditions of the East Coast Toiroa is remembered as having foreseen the coming of the strangers, with their red or white skin, like the earthworm, titipa. Toiroa named these people ‘Pākerewhāa.’ Possibly alluding to ‘rewha’, disease which they brought. He drew images of them in the sand, with their ships and carts and horses, although he did not know these names, and he wove items of their clothing out of flax. He made a little basket and when it was finished he put it on his head and called it a taupopoki (hat). He slit a cloak and turned it into trousers (pukoro) which he wore. He made a strange article of stone, its stem a branch of the kokomuka shrub, and puffed smoke from a dried pohata shrub leaf through it.

He named it ‘he ngongo’ (a pipe). He made a wooden sailing boat, with a rudder. Then he took a small black mussel shell (hanea) and set a fire burning within it. It was the funnel of the steamer, which he called, wryly, ngatoroirangi’ (the fires of heaven), after the ancestor and seer from whom he directly traced his descent, Ngā Toro I Rangi, the great tohunga of the Arawa canoe. It was Ngā Toro I Rangi who had called up the fires of Tongariro. All these tokens of a changing world Toiroa transported to the nearby villages, including those of Tūranganui ā Kiwa where James Cook would soon make his first landfall, and where Te Kooti would later be born.

E mōhiotia ana hoki a Te Toiroa mo tana matakitenga i haerenga mai o ngā “Pākerewhā”. He whero, he mā rānei o rātou kiri, rite ki te titipa. Nāna i tapa he “Pākerewhā” Terā pea nā ngā tūmomo mate i kawea mai e rātou pēra i te rewharewha. I tuhia e ia ngā āhua i te papa kirikiri, ō rātou kaipuke, ngā kata me ngā hoiho ahakoa kore rawa i aro i a ia he aua mea me ngā ingoa. I whatua e ia ō rātou kākahu. I rarangahia e ia he kete ka utaina ki runga i tana māhunga ka whakaingoatia e ia he taupopoki. I tīhaea e ia tana korowai kia rite ki te tarau ka whakamau pūkoro. I hangaia e ia he taonga mai i ngā kōhatu, ka tūhonoa e ia he peka kōkōmuka (Koromiko) rite ki te paipa, ka raua he rau pōhata ki roto i te kōhatu, ka whakaingoatia e ia he ‘ngongo’. I hangaia e ia he waka hēra, me te tia. Katahi ka tīkina e ia he anga kūtai ka tahuna e ia he ahi rite ki te ahi o ngā timera o te kaipuke, ka whakaingoatia e ia he “ngātoroirangi, arā ngā ahi o te rangi i heke mai i ngā kāwai rangatira o te waka o te Arawa, te tohunga o te waka a Ngātoroirangi. Nāna hoki i whakaara ngā ahi o Tongariro. I mauria e Te Toiroa ana taonga ki te whakaatu i ngā pā me ēra o Tūranganui a Kiwa ki te wāhi ka whānau mai a Te Kooti Arikirangi.

NOTE – Hamiora Mangakahia, 10 May, 1898 in Te Puke ki Hikurangi, 7 June 1898 (reference by courtesy of Angela Ballara) Hamiora Mangakahia attended a school of learning at Whareongaonga in 1862, and he must have known Toiroa about this time. In 1898 Hamiora stated he was the person to whom Toiroa had told his prediction for peace.

Ko Mātou ngā kanohi ora o ō tātou Tūpuna I te tau 1766, ka puta he whakaaturanga ki te Matakite e mōhio nuitia ana i taua wā e ngā iwi o Te Tairāwhiti nei, ko Te Toiroa Ikariki o Nukutaurua. He whakaaturanga i whakaaronuitia e ia, arā, me kōrero ki ngā iwi e pā ana. Te Ariā Matakitenga. I whānau mai a Te Kooti Arikirangi i raro i te aria matakitenga, ā, tēnei āhuatanga ka noho rerekē mai i ētahi atu tāngata. Ko ia anake tōna rite. Ko ngā kupu i hamumutia i te kitenga o tōna whānautanga mai he kaiora, e whai pānga ki te pōuri me te taunga mai o iwi kē ki tēnei whenua. Tiwhatiwha te pō Ko te Pākerewhā Ko Arikirangi tenei ra te haere nei Original drawing


Pipiwharauroa Ko Heteri - He Heteri

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Haihana Hōri Hēteri Hokianga Te Ingoa, Te Tangata Ki te titiro tātou ki te ingoa “Hēteri” ka kii tātou, nā whai anō. Hei whakamārama ake, ko te kupu Hēteri, hāngai ana ki tana whakatipuranga, ki ana mahi, ki tana ao o Tūmatauenga. E tamariki tonu ana koiarā ana mahi, he whakaako i ngā mahi a Tūmatauenga. Ehara i te whawhai anake engari ki te tōna tūranga i tēnei ao. Hāngai ana ki ngā akoranga katoa, ki tōna āhua.

Peter Christensen, Barry Brown, George, Bluey Mihaka and Slim Waihi enjoying a Manutuke Volunteer Fire Brigade social evening

Ko te wawata kia uru atu ki Te Roopu Hōia o Aotearoa. (Ngā Tama Toa ā Tūmatauenga) i a ia e tamariki tonu ana. I a ia i te Kura o Tūranga Tāne ka whakauru atu ia ki ngā Āpiha Taitamariki, ā ko te nuinga o ana akoranga e hāngai pū ana ki ao o ngā hōia. I a ia e haere ana ki te kura i runga i te pahi, kāore ia e noho kei hē ngā pirita o tana tarau, ā me te māharahara hoki ana hū piataata, kia kore e pūnguruhia. He tikanga mau tonu, heke iho ki ana tamariki. Ko ana whakaakoranga o tōna ao, i pēra anō tana ako i ana tamariki, kia mā, kia tika ngā mea katoa me te tū whakahīhī, arā, kia tika te whakakākahu, te kutikuti makawe, me te piata o ngā hū. Ka pakeke haere hei kaitūao, rātou ko ana parata, a Sam, a Paddy me Charlie ki te hapori, ki te Wāhi Whakaweto Ahi.

He toki hoki mō te rumaki kai, ā ki tēnei rā kei te whakatipu māra kai tonu, a he nunui ake, he pai ake ngā kai o tana māra i a ētahi atu. Ia tau ka whakatō kai ia, neke kē atu te rahi hei whāngai i ana tāina. I te matenga o tana māmā, ko tana māra te kaiwhāngai i ana tāina. Ko tana pāpā te rangatira Māori o Te Teihana o Opou. He wahine whakapono tō rātou māmā. Nā reira, nāna i whakatō te wairua whakapono ki ana tamariki. Ia Rātapu ka haere rātou ki te karakia. I te matenga o tō rātou māmā ka ngaro haere tēra āhuatanga i tana whānau. I te mutunga o tana whakangungutanga hoia i te tau 1956, ka hoki mai ki te kāinga, ā, he tau i muri mai ka moea e ia tana hoa rangatira a Keriana Ria i te wharekarakia, Toko Toru Tapu i Manutuke.

George Hokianga controls the first round of the shoot from the 200 metre mark.

Source Photo News December 1973

Rua tekau tau a ia i Tūmatauenga a Rohe, ā, ki te kore a ia i reira anei ia i Opou e mahi ana. Nō muri mai ka uru atu ki te wāhi hiko o Tūranganui. Nō te tau 1976, ka whakauru atu ia i tōna katoa ki te ao o Tūmatauenga. I reira tonu hoki a Sam rāua ko Tammy. I uru atu ia ki Linton katahi i te tau 1977 ka hunuku anō ki Burnham, mai i reira ka neke rāua ko Keriana me a rāua tamariki tokoono ki Singapore. I reira a ia mo te rua tau ka hoki mai ki Waiouru, katahi ka neke anō ki Papakura mo te rua tau. I te tau 1984 ka mate tana hoa rangatira engari i noho tonu a ia ki Papakura. I te tau 1991 ka mutu mai tana mahi mā te Kāwana. Nō nātata tonu nei i whakanuia ai tana 80th. Ahakoa rā kei waenga tonu ia i ngā whakahaere o te ANZAC, me ngā huinga a ngā hōia. I muri mai o tana huritau, ka whakarauika te whānau ki te Toko Toru tapu ki te whakanui i tana ekenga ki te 80 engari ko ana tamariki ngā minita. Tana waimarie marika. I muri mai ka neke rātou ki te pirita tāwewe i te awa o te Ārai ki te whakaahua i te whānau. Ko tana tino harikoa ko tana rā huritau. Kei te mihi hoki a ia ki te maha o ngā ringawera me ngā kaimahi o muri i puta me ana manuhiri maha.

Source Photo News

Te hapa whakamutunga

Rev Rapiata Hokianga, Rev Canon Arthur Hokianga & Rev Mokaraka Hokianga

Te hakari whakanui a te whānau


Page 6

Pipiwharauroa Ko Heteri - He Heteri

Hori Heteri Hokianga B.E.M. (553058) New Zealand Army On the 5th of January 1956, Hori (George) Heteri Hokianga was dropped off at the Gisborne Railway station by his father Ben Hokianga to board a train along with a hundred other young men bound for the Army camp in Palmerston North. They were one of the smallest contingents from throughout the Motu who were about to endure a 14-week basic training. For George, it would be the beginning of a 36-year life in the New Zealand Army. He had signed up to what was known then as C.M.T. (Compulsory Military Training), later to become T.F. (Territorial Force) and now called the Army Reserve Force. George’s desire to join the New Zealand Army came from his days as a Boy Scout and the time he spent with the Army cadets at Gisborne Boys High School. He started his formal education at Manutuke School, from there he went to Gisborne Boys High School but will tell you most of his education took place through the New Zealand Defence Force. Even at a very young age he demonstrated strong military traits and the direction he would take in life. When he travelled on the high school bus he never sat down least he spoilt the religiously ironed creases in his school shorts or scuff his highly polished shoes. As you could imagine he took this very precise military approach to bringing up his children. He taught them to present themselves always spick and span, short tidy haircuts, pressed clothes and polished shoes. Growing up in Manutuke, George was very much involved with his community volunteering for many years alongside his three older brothers; Charlie, Paddy and Sam for the local Manutuke Volunteer Fire Brigade. At the age of only 22 he was the book keeper on the Ohako Marae committee serving with a very young Colleen Hawkins. They were both nurtured by the elders including Horace Lewis, Mrs McCartney, Sonny Lewis among others. George played rugby for Y.M.P. with Lewis Moeau and others and is well known for his exceptional gardening skills. To this day he maintains that he grows better and bigger kumārā and vegetables than anyone else in Manutuke.

He should have earned the nickname ‘double portion’ as everything he planted grew to twice the size of his neighbours who would sometimes come over and alleviate him of his abundance of vegetables from his garden on the pretext of looking for puha. He is also renowned for his cooking skills having taken on the responsibility of ensuring his younger siblings were well fed after their mother died when they were quite young.

Many a young person with little direction in life will tell you that George put them on a pathway to a rewarding career in the Army with a number completing a trade that set them up for life. Included were several nieces and nephews and some of George’s own children being Rapiata, Mokaraka, Sandra and Heni Jane. In these endeavours he was helped by brothers Sam and Tammy.

On completing his basic training in 1956 George returned home to continue with life as a civilian and a year later married Keriana Ria, daughter of Colin and Arekehana Ria nee Kingi from Waihirere. Keriana lived only about 200 metres from his home on Papatū Road. They were married at Toko Toru Tapu in 1957. George recalls his wedding day quite clearly. He was lying on his bed when his older brother Paddy Hokianga arrived to see if he was ready to go to the church. “Well, not really because I haven’t got anything good to wear,” was his response. Wasting no time Paddy took him to their Pardoe cousins to borrow some of their clothes. Once dressed, George was driven to the church standing on the back of Paddy’s truck with Paddy and his wife Nelly in the front. Following the service they all went over to Keriana’s parents’ home for the hakari. Not knowing what to do after the reception the new bride and groom decided to go to the movies for the night. Off they went doubling on a bike while the guests carried on enjoying the festivities at the bride’s homestead. Coming from a line of great singers, Manutuke residents from their era will tell you how the talented couple were renowned for their beautiful rendition of the popular song ‘Indian Love Call.’

His 80th birthday was recently celebrated with family and friends at the Māori Battalion Marae. Not unexpectedly, the evening was all about his life and contribution to the Army and, of course, his ‘little old home town’ of Manutuke. The weekend of his 80th birthday not only celebrated George achieving a great milestone and honouring all that he had achieved in his life but also brought everyone together. It concluded with a Eucharist service at Toko Toru Tapu where he and Keriana had been married so many years before by the late Reverend Wipere Mataira. “It was a beautiful way of thanking God Almighty for giving us our father,” says daughter Pimia Hewett. “80 blessed years of life with more to come.”

In 1976 George made one of the biggest decisions of his life, that was to fully commit himself and his family to the New Zealand Army and join his other two brothers Sam and Tammy who were already there. At 39 years he was the oldest soldier to join the Regular Force and had to endure yet another basic training stint, this time at Linton Camp with soldier’s half his age. He also had to relinquish his WO2 rank but did not take long to be promoted to Sergeant Hori Hokianga after marching out. In 1977 he geared up and prepared his family for a move to his first posting at Burnham Military camp. His oldest son Arthur left in the same year to live in Auckland and the oldest of the children, Francey, moved to Rotorua to live and work. After a year in Burnham, Keriana and six of their children

Gisborne Photo News 1965

Sadly in 1984 Keriana passed away leaving the family devastated and George having to continue on with his life at Papakura Military Camp. In his final years of service, before he retired in 1991 from his call of duty with the New Zealand Army, he took on the role of Army Recruiter starting in Auckland and eventually returning to the East Coast. His recruiting methods were old style and perhaps a bit unorthodox but most effective.

George’s father Ben worked for many years as the Māori Boss on Opou Station, Manutuke for John Clark and his mother, Matuakore Hokianga nee Waipara, was a deeply religious woman and missionary worker. She took full responsibility for the spiritual upbringing of their children being Charlie, Bella (Harrison), Paddy, Sam, George, Tammy, Tangi (Haami) and Keiha and ensured they went to church every Sunday. After their mother died they eventually ceased that part of their life.

George spent 20 years in the Territorial Force, when he wasn’t away with the Army he supported his family financially by working at the Opou nurseries and later for the Poverty Bay Power Board as a qualified linesman starting off up the coast in Bibs Munroe’s gang. His many years of service in the Territorials earned him the rank of WO2 (Warrant Officer 2nd class) and the B.E.M. (British Empire Medal) announced in the Queen’s Honours in 1973 in recognition of his long service and contribution to the Territorial Force.

George at AnzacService -1965

accompanied George to his next posting in Singapore where he was stationed for two years. Returning home, he was posted to Waiouru Camp for two years then to the Papakura Camp for another two years.

Having spent most of his life as a soldier in the New Zealand Army even today in his retirement George is still very active with the Army being involved in Anzac parades, Army reunions and the Veterans Association.

The Eucharist was served by his sons, the Reverend Canon Arthur Hokianga and Reverend Rapiata Hokianga, his daughter, Reverend Mokaraka Hokianga and his daughter in-law Reverend Fan Hokianga. At the end of the service an announcement was made that George and all the whānau were to rendezvous straight after karakia on the swing bridge for the first ever whānau photo shoot in Manutuke and George was to lead the charge which he did. There was a huge roar from the Hokianga whānau after the photo was taken saying, “YEAH we done it, (photo) happy birthday Dad.” So, the Hokis are sending a WERO to all other whānau to do the same or better, especially the Gollys. In closing, it needs to be said that George didn’t want to be interviewed for this story but he did really enjoy his birthday and thanked all the busy hands that helped out. He achieved what he wanted to do and that was to share his 80 years of stories for his children; Francey, Arthur, Sandra, Frank, Heni (Lady) Jane, Rapiata, Mokaraka, Pimia and Morgan, his 31 grandchildren and his 40 great grandchildren. In closing a message from all of your children. “We love you heaps and we want to simply say that birthdays are really good for you Dad... the more you have the longer you live. And so we wish you God’s blessings and leave this scripture to remind us all.” “But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.” Isaiah 40:31


Pipiwharauroa

Page 7

Ko Heteri - He Heteri

E Koro, te mutunga kē mai o te ātaahau

Nicodemus Clarke Hokianga - te tuarua kohungahunga!

Neriah Hokianga he tuarua kei te kaniknai ki tana Poua

He māta mā te katoa!

Mokaraka, Francey & Pimia

Tau kē ngā taīna me nga tūākana

He huinga ure tarewa

Waimarie kāre i pakaru te piriti! Katahi te whānau ātaahua - tēra pea ka pakaru i ngā Gollys

George Hokianga & Etta Wilson

He whakahekenga

Hari huritau!

Hori Heteri Hokianga's 80th birthday


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Pipiwharauroa Ko te Kai o Te Rangatira

Page 8

The food of chiefs is dialogue Eastland Port is making plans for a twin berth and wants to know what you think While iwi, business and conservation groups visited Eastland Port this June, 14 massive log ships muscled into Eastland Port. The oceangoing ships are awkward in port – but once out at sea these majestic and powerful vessels are helping power the good times for this region. There’s more local wood going offshore than ever before but there’s a problem," says Eastland Port General Manager Andrew Gaddum. “The port’s getting close to maximum capacity.”

Twin berth development plans Eastland Port is doing everything possible over the next five years to ensure it’s ready for Gisborne’s booming forestry industry.

Andrew Gaddum, Eastland Port General Manager

It’s been openly sharing its development plans since May, and for the past two months, Andrew, alongside colleague Martin Bayley, has been showing interested groups of iwi, business leaders, conservationists and heritage staff, around. The behind-the-scenes tour of the port is now a regular Tuesday morning event.

“We’re involving as many people as we can in the port’s five-year development plan.” And why wouldn’t we? asks Andrew. “We reckon we’re all in this together. Be it a faller, truck driver, diesel mechanic, shop owner, contractor, loader operator – thousands of locals benefit from forestry, and everyone else, benefits from the money that they spend. One study has shown that more than one in four households in the region has a person whose job is dependent on forestry. So the port has to be fit-for-purpose.” Andrew says Eastland Port has been growing sideby-side with forestry and can handle 2.9 million tonnes of wood per year. But this volume of wood is set to double and the port’s not in a position to be able to load it out fast enough. “The port’s looked at the range of options and the best solution is to be able to park two 200m long ships in the port and load them at the same time.” The problem is, at the moment we haven’t got enough room to load them both, or enough strong wharf frontage, to park them both.

Eastland Port in twilight

So what’s the plan? Next month the port will apply for the first of three resource consents for the twin berth project. The first resource consent application is to rebuild wharf 6 and 7, and reshape the slipway. The second resource consent application later in the year is for dredging; and the third resource consent application planned for 2018 is for extending wharf 8, required reclamation, and breakwater repairs.

Storage before

The Challenge The challenge as always “is that people have the right to expect the economic benefits of any industry be balanced with the need to protect the environment,” says Andrew. “Eastland Port fully understands the area of port operation is incredibly special to the region, to all of New Zealand, and that brings with it a huge responsibility. We recognise Ngāti Oneone as tangata whenua and kaitiaki over the area occupied by the port and its operations. Titirangi Maunga (Kaiti Hill) and the surrounding foreshore and seabed are culturally and spiritually significant and it’s accepted that every reasonable step will be taken to recognise and provide for such areas.” Andrew says iwi who identify as Ngati Oneone regularly attend the port’s community liaison meeting and he’s looking forward to showing more iwi representatives around at a future port tour. Rongowhakaata iwi representatives are taking a tour in October. Andrew hopes other iwi also take advantage of their recent port tour invitations. “For us it’s about listening and better understanding what matters most.”

Consultation “The maritime traditions of so many of our ancestors unfolded right here in this safe harbour. Be it a waka, royal naval research vessel, Māori-owned schooner, fishing boat, or Union Steam Ship Company cargo ship, the area where the port now operates has been integral to Gisborne’s settlement.” “What we’re trying to do is create a level of community communication that others talk about, but don’t do. It’s about everyone having a chance to be heard in the big system.” “But consultation is a two-way street and so it’s really important to us that stakeholders participate in the related consultation process.” “We’re making plans and we really want to know what you think.”

Artistic impression of the breakwater after work is complete

Slipway before

Eastland Port at a glance: • Eastland Port is part of regional infrastructure company Eastland Group which is 100 percent owned by Eastland Community Trust (ECT). • Eastland Port generates about 50% of Eastland Group’s earnings and therefore is a substantial contributor to the annual distributions paid by Eastland Group to ECT. • That profit directly benefits the community in the form of grants distribution to projects like the Te Kura Awhio Trust, Te Whare Whai Matauranga o Tūranga, Matapuna Training Centre, Tairāwhiti Softball Association, Ease Up Tairāwhiti (Tairāwhiti Māori Sports Awards), Life Education Trust (Fight for Life), Te Rūnanganui o Ngāti Porou (Pa Wars and Hikurangi Dawn Ceremony), Hāti Nāti Māori Kai Festival, Rongopai Marae, Te Riu o Waiapu, Ngāti Porou Hauora, He Awa Ora, He Tai Ora, Tairāwhiti Cultural Development Trust, Te Runanga o Tūranganui-a-Kiwa, Te Whare Hukahuka, and Tairāwhiti Navigations Tairāwhiti Voyaging Trust.


Pipiwharauroa

Page 9

Ko te Kai o Te Rangatira

Ko te Kai a te Rangatira he Kōrero Kua āhua kōpāpā te wāpu

Artistic impression of the storage area after development

I te marama ō Pipiri ka puta te iwi, ngā Roopu Atawhai ki te Wāpu o Tūranganui ki te mātaki i ngā kaipuke kawe rākau. Whā tekau ngā kaipuke kaitā i ū mai. I a rātou i te wāpu, āhua kōpāpā ana te tū engari kia puta ki te moana nui, ā nō te ātaahuatanga. Ko ēnei waka ngā kaikawe, ngā kaiwhakarangatira i tēnei rohe. Nui rawa atu ngā rākau kei te kawea atu i nāianei ki ngā wā o mua engari ko te raru e ai ki a Andrew Gaddum kua āhua paku haere te wāpu mō aua kaipuke. Ā te rima tau ki mua kei te whakakaha ngā kaiwhakahaere o te wāpu ki te whakareri i te wāpu mō te rahi, mo te nui o ngā rākau ka tau mai ki te wāpu me te whakaaronui hoki ki te ara o ngā kaipuke. E ai ki ngā māngai whakahaere, ehara te painga mo te iti engari ka whai pānga katoa ngā tāngata mai i te kaiporo, ki te kaitaraiwa taraka, ki ngā toa o te taone, ki ngā kanataraki katoa. I ngā tirohanga ka whai pānga katoa te nuinga o Tūranganui nā te mea ko te nuinga o ngā kaimahi o ngā ngahere o te Tairāwhiti kei konei e noho ana.

Ana e tika ana kia kaha te wāpu ki te waha, ki te taake rākau hei uta, hei whakakii i ngā kaipuke whakauru mai ki te wāpu. Tēra, ā ngā tau e heke mai nei ka nui rawa atu ngā rākau hei tuku ki tāwāhi. Ko te wawata a te wā ka taea te whakauru mai kia rua ngā kaipuke i te wā kotahi. I tēnei wā, kotahi noa ka uru mai, ka tatari mai tētahi i waho kia kii rā anō tēnei katahi anō ka ū mai engari ko te tirohanga whānui kia uru mai e rua ngā kaipuke i wā kotahi. Ko te tono a ngā marama e heke mai nei arā kia hangaia he wāpu taharua. Kua tīmata kē ngā tono mo te whakawhānui atu i te wāpu.

Ana he aha ngā whakaritenga? Ā tēra marama ka tukuna ngā tono kia whakawhānuitia atu te taunga waka kia uru mai e rua ngā waka kawe te wā kotahi. Ko te tono tuatahi ko te hanga anō i ngā wharau 6 me te 7 me te whakarerekē i te taunga waka. Ko te tono tuarua, ā kō ake, ko te kari kia hōhonu, kia whānui atu, tuatoru ā te tau 2018 ko te whakawhanui atu i te wāpu tuawaru me te whakatikatika i ngā kainga a ngā ngaru.

Artistic impression of the slipway after development

Frequently Asked Questions: Will the twin berth developments affect rock lobster? Eastland Port’s location periodically hosts juvenile rock lobster which are found throughout coastal waters of southern Australia and New Zealand, including the Chatham Islands. Known as the southern rock lobster, red rock lobster, or spiny rock lobster, they live on and around natural reefs and will also colonise artificial habitats. The planned twin berth development may affect the use made of the lobster habitat in the port, all of which is man-made. Canterbury University mechanical engineering students are designing two artificial habitats as part of the wharf 6 rebuild and the slipway reshaping. Ecologist Mark Poynter, who has over 30 years specialist experience in marine and estuarine investigations, is helping them. Where does Eastland Port want to claim land? Eastland Port would like to reclaim about 1.5ha or a 100m x 150m triangle area of land between the seawall and the breakwater. Will sea life and marine habitat be affected? The footprint of marine habitat affected is relatively small and some of it is already man-made like the intertidal areas of the seawall and breakwater. Preliminary scientific investigations indicate the sea life is common and the location does not include habitat or species of particular ecological or scientific value. The area is also not accessible to the public in any practicable sense and kaimoana collection or other uses of the Kaiti shoreline will be unaffected. What else is happening down the southern Kaiti Beach end of the port? There are plans to beautify the Kaiti Beach southern sea wall with dune restoration and native plantings, creation of a natural rain garden, and installation of a woven rope wall. Will wharf 5 and 6 be closed off to recreational fishers? Yes. In time, this area will be closed to public, but not just because of the twin berth development work. The area has become a target for vandalism, and it has become too unsafe for the public to be in when forklifts and trucks are operating in the area. Wharf 5 and 6 will be secured, and used to moor Eastland Port’s tug boats and the fleet of commercial fishing vessels operating out of the district. We are looking at other opportunities as part of the project to provide for public access to the sea. Where can I go for more information or to voice my ideas, queries or concerns? Your thoughts on the twin berth development plans can be shared with the port www.twinberth.nz or by picking up a consultation booklet from Eastland Port, 1 Kaiti Beach Road, or Eastland Group office, 2nd floor, 37 Gladstone Road. The port hosts regular community liaison meetings for port neighbours. Email feedback@twinberth.nz to be added to the invite list, and come along to the next one. If you or your organisation haven’t already been asked on a tour and want to participate please contact feedback@twinberth.nz to book one.

Mooring team leading hand Murray Michie

An artists impression of the completed Twin berth

Eastland Port deckhand Tawhao Stewart


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of te reo speakers of Māori descent actually declined by 3.2 per cent.

• Changes in the relative share of te reo Māori speakers • The growth of te reo Māori speakers has not kept pace with the growth in the Ngāi Tāmanuhiri population. Thus, the percentage of Ngāi Tāmanuhiri that could speak te reo decreased slightly from 46.0 in 2001 to 42.9 per cent in 2006, and then remained relatively stable at 42.6 in 2013.

Ko te Oranga o te Iwi, Kei Tutu, Kei Poroporo, The prosperity of Tāmanuhiri is in our whenua, moana and whānau

• Nevertheless, Ngāi Tāmanuhiri continues to have substantial strength and vitality in te reo Māori. In the 2013 census only two iwi (out of 120-plus) had a larger share of te reo Māori speakers than Ngāi Tāmanuhiri.

Ngā Take o Te Wā Recently Tanith Wilson (Wirihana) one of our own and a Muriwai Marae Trustee asked me to participate in a survey he was doing as a business student at the Eastern Institute of Technology. As a result of this I offered Tanith the opportunity to share some his insights in an article that he wrote. We need to encourage our young people to have a voice and provide ways for them to contribute to their Whānau, Hapū and Iwi. I know it is not easy to always do this as a young person. It can be tremendously difficult at times sticking your neck out to be heard and sometimes providing alternative views to what is considered the ‘norm’. With great Whānau, Hapū and Iwi support and counsel young people can have a place in Iwi development. After all, no one has a monopoly on good ideas. Thank you for your contribution to this month’s “ngā take o te wā” Tanith.

Progress with Te Rautako Reo Mo Ngāi Tāmanuhiri

Age-sex profile •

In 2013 Ngāi Tāmanuhiri had more females than males (55 vs 45 per cent), and the gender imbalance was more evident among te reo Māori speakers (57 vs 43 per cent).

In 2013, 44 per cent of Ngāi Tāmanuhiri females (n=411) and 41 per cent of males (n=309) could speak te reo Māori. These shares far exceeded the 19 per cent of te reo speakers in the Māori descent population.

Within Ngāi Tāmanuhiri the ability to speak te reo Māori generally increased with age and was highest at the oldest ages.

Comparing rates from 2001 and 2013 shows that the percentage of te reo speakers has declined in every age group except 25-44 year olds. The decline has been most marked at older ages. In 2001 nearly 90 per cent of Ngāi Tāmanuhiri aged 65 years or older could hold a daily conversation in te reo Māori (although the number of older people was small). By 2013 this had dropped to 65 per cent. As older generations of Māori speakers have passed away, they have been succeeded by cohorts with much lower levels of te reo Māori.

A demographer, Dr Tahu Kukutai of the University of Waikato was engaged to prepare a report for us analysing te reo Māori within our iwi of Ngāi Tāmanuhiri. The intention in having a report like this is that it provides an immediate snapshot of where we are at and assist us with future tribal language planning. Below are some of the summary points of this report: •

For most iwi, the population census remains the only representative source of data on te reo Māori.

Since 1996 every census has included a question about the language(s) in which individuals can converse about a lot of everyday things. The strength of the census question is that it provides a consistent time series of the number and proportion of te reo Māori speakers; the drawback is that it lacks a definition about what constitutes an everyday conversation in te reo Māori.

The number identifying as Ngāi Tāmanuhiri increased by 41.8 per cent between 2001 and 2006 census, from 1,170 to 1,659. The growth between the 2006 and 2013 censuses was far more modest at just 3.6 per cent. The growth of Ngāi Tāmanuhiri between 2001 and 2013 (46.9 per cent) far exceeded the growth of the overall Māori descent population (10.7 per cent).

Growth of te reo Māori speakers •

Between 2001 and 2006 the number of te reo Māori speakers affiliated with Ngāi Tāmanuhiri increased from 516 to 693, which was an increase of just over one third. The increase was much smaller between 2006 and 2013 at 3.5 per cent which translated into an additional 24 speakers. The increase in the number of Ngāi Tāmanuhiri te reo speakers contrasts with the declining number of te reo speakers in the Māori descent population. Between 2001 and 2013 the number

Changes in the age-specific te reo Māori rate are important to understand when developing te reo Māori initiatives. The influence of history is important and can have profound impacts on different generations. In the short to medium-term it is highly unlikely that there will be a return to the extraordinarily high rate of te reo Māori speakers among Ngāi Tāmanuhiri kaumātua.

Spatial distribution •

Population growth of Ngāi Tāmanuhiri •

The age structure of te reo speakers was similar to Ngāi Tāmanuhiri overall, but with a smaller share of tamariki (0-14 year olds), and a larger share of kaumātua. The broad age group with the largest number of te reo speakers was 25-44 year olds (n=180), followed by tamariki (n=180) and 45-64 year olds (n=162).

In 2013 just over two fifths of Ngāi Tāmanuhiri lived in the Gisborne Region (n=714), with further significant clusters in Wellington (n=210), Hawke’s Bay (n=174) and Auckland (n=171). The distribution of te reo speakers was very similar, with a slightly higher share of living in Gisborne, and a slightly lower share in Wellington.

The percentage of Ngāi Tāmanuhiri living within the broad iwi rohe is relatively high compared to other iwi. In 2013 only about 15 per cent of all iwi had half or more of their population living within their rohe.

In 2013 Ngāi Tāmanuhiri living in Gisborne were the most likely to be te reo Māori speakers (nearly 45 per cent or 312 individuals), and those living in the South Island were the least likely (33 per cent).

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Pipiwharauroa NgĀi TĀmanuhiri

stable population of Ngāi Tāmanuhiri speakers in Gisborne that the Trust can work with.

Highest qualification •

The percentage of Ngāi Tāmanuhiri adults (15 years of older) without a formal qualification has reduced over time, from 28.5 per cent in 2006 to 22.1 per cent in 2013. In both periods the percentage lacking a formal qualification was significantly lower than the Māori descent share (31.3 per cent in 2013).

In terms of higher education, about one in six (16.9 per cent) Ngāi Tāmanuhiri adults had at least a Bachelor degree (n=186), although the share was lower among those resident in Gisborne (13.7 per cent).

Ngāi Tāmanuhiri te reo speakers are more highly educated than non-reo speakers. In 2013 more than one fifth of speakers has at least a Bachelor degree (n=111), which was far higher than the share of university-qualified speakers in the wider Māori descent group (14.1 per cent).

We cannot tell whether Ngāi Tāmanuhiri who speak te reo Māori are more likely to obtain a university degree, or whether those who pursue a university education acquire or improve their reo as part of their studies. Individual-level longitudinal data are required to make that distinction.

Occupation •

In 2013 nearly half of all Ngāi Tāmanuhiri te reo speakers were managers or professionals. Within the Māori descent population, the percentage of te reo Māori speakers who were managers and professionals was also higher than the national average.

Speaking te reo Māori is associated with more positive outcomes in education and the labour market, and this effect is more evident for Ngāi Tāmanuhiri than for Māori generally.

Households •

In 2013 there were 951 households with at least one resident (adult or child) identifying as Ngāi Tāmanuhiri. Of those households, just over 60 per cent had at least one te reo Māori speaker. We cannot tell if that speaker affiliated as Ngāi Tāmanuhiri but in the majority of cases that is likely to be the case.

In Gisborne there were 345 households with at least one Ngāi Tāmanuhiri resident in 2013, of which nearly 69 per cent had at least one te reo Māori speaker.

This report substantiates the importance that te reo Māori has for our tribe. At first glance It could possibly be an indicator of Iwi wellbeing. The challenge for us is to take active and strident steps in assuring its place within whānau, hapū and Iwi which will be considered in the next few months as writing begins on a rautaki reo. Anei ngā kōrero mo tēnei wā. Robyn

Usual residence five years ago •

In 2013 about 45 per cent of Ngāi Tāmanuhiri te reo speakers had moved address in the previous five years. However it was much lower for speakers resident in Gisborne (33.3 per cent). This means that there is a sizeable ‘core’

Daiana Kemp, Matai Smith, Witom Pohatu and Drina Hawea


Pipiwharauroa PĀnui

Iwi Innovation: Ngāi Tāmanuhiri Now

Meka Whaitiri

Nā Tanith Wilson (Wirihana)

The Ngāi Tāmanuhiri Tutu Poroporo Trust (TTPT) has been creating, developing and using ‘bleeding edge’ technology to increase social engagement with its beneficiaries, and explore options for commercial revenue generation. Three years ago, in 2014, then TTPT Business development manager Mere Takoko said in a press release, “Going into the future we [will be] looking for ways to inspire Iwi to adopt this technology, so they can communicate with tribal members located around the world to promote and revitalise Te Reo, our Marae, and key projects from education to health.” Now in 2017, that vision is gradually being realised as the trusts’ Chief Executive Officer, Robyn Rauna explains how The Ngāi Tāmanuhiri Tutu Poroporo Trust has been implementing innovative and revolutionary technology to establish and encourage greater connectivity between its iwi members. It is also examining new methods of revenue generation and opportunities to normalise and revitalize Te Reo Māori in the heart of Gisborne. Ms. Rauna was charged by the Iwi governance board to explore new ideas to generate ‘ngā rawa’ for the iwi, promote Te Reo Māori, and ensure that Ngāi Tāmanuhiri is visible to its tribal members. “We cannot expect to survive as a tribe purely on passive investments to deliver on our tribal aspirations,” says Rauna. Positive change and innovation is key to gaining a competitive advantage by increasing communication, mobilising knowledge, technical skills and experience to create outcomes that benefit our iwi community. In early August, the trust took one of the first monumental steps towards achieving its objective of increasing social engagement, by organising and broadcasting its first ever “live streamed hui” at Muriwai Marae where one of the consultation hui on the design of Tairāwhiti Māori Land Services took place on 24 July 2017. More recently the trust conducted a ‘live streamed,’ Matariki themed, auction featuring Ngāi Tāmanuhiri weavers, in an effort to raise funds for the Marae. Ms Rauna says the ability to ‘live stream’ facilitates access and participation for tribal members to hui and enhances communication thereby helping members feel included in decision making processes between the trust and tribal members that otherwise live outside of the rohe. The feedback from tribal members so far has been positive towards live screening.

Waireti and Dr. Rangi Mataamua who bid and won Waireti's whetu

It is predicted that these technologies will have a strong impact on the Trust’s capacity to connect and network with its beneficiaries

Government Should Give Rangatahi Hope The Government’s recent policy announcement of placing serious youth offenders into boot camps shows how cynical they have become. International evidence and our own government’s experience with boot camps shows they don’t work at all. Boot camps just turn young criminals into fit young criminals. Make no mistake: This policy is targeted at Māori because Māori youth comprise 59% of youth convicted in adult courts. Of the 1,900 or so youth prosecutions last year, 1,200 were Māori. This new policy of National’s makes no mention of Māori, or of having worked with Māori or Iwi community groups to develop the policy before announcing it. So, we have a policy mainly for Māori, but without any Māori input! I believe good governments should give rangatahi hope for the future, for their aspirations and for the world they are growing up in, whether it’s addressing climate change, reaching education goals or job creation. Labour’s plan for doing so is a comprehensive one. For our most vulnerable, Labour will tackle the root causes. Under National, poverty and homelessness have risen dramatically. Real wages have fallen. Families are under increasing pressure. Labour has a plan to help vulnerable whānau through our expansion of Working for Families and raising the minimum wage to $16.50. We will tackle poverty because often that’s what turns young people to crime. We will fix our chronic homelessness problem with our housing policies, sort out our schools and give young people meaningful work. Nearly 91,000 young people in New Zealand aged 15-24 are not in work, training or education. Nearly a third of these young people are Māori. Labour will get them back working and give them hope for the future. We will give unemployed young people a job for six months doing work of public value so they can gain experience and avoid long-term unemployment. We will also boost our Dole for Apprenticeships scheme. We will integrate careers advice into learning to not only ensure every learner has a personalised career plan, but encourage them to become invested in their futures and keep attending class. We will also provide three years of free post-school education over a person’s lifetime. Our vision is that all young people who are able will be in work, training or education. On 23 September, let’s bring in a government who will put hope back on the agenda. Hoake tātou! Let’s do this! as it allows expatriate tribal members to participate in hui and wānanga strengthening tribal members hononga to their Marae, Whānau, Hapū, Iwi, their ‘Tāmanuhiritanga.’ One option to create revenue that is currently being explored by the trust, is to purchase a digital screen to sell commercial advertising, Rauna says that she wishes to take advantage of possibilities to exhibit “Our reo, our kīwaha, ngā kōrero o Tāmanuhiri on the main street of Gisborne.”

L-R Drina, Denise, Maryanne, Memory, Ripeka, Waireti, Wi Tom, Daiana, Dr. Rangi, Staci, Jeremy, Flo and Kaa

Rauna forecasts that this opportunity has the potential to derive excellent returns with the implementation of an effective marketing campaign. Rauna considers that there is an opportunity for Ngāi Tāmanuhiri to become a conduit to facilitate tribal panui of both Ngāi Tāmanuhiri and other tribes to the wider public, and make “Māori much more visible and present in our community”.

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Ngā Kaitiaki o

Te Maungārongo

Kia orana whānau, Yesterday I had a couple of visitors at the police station from Hawke’s Bay who called in to see me. It was one of our pakeke from back home who had recently shifted to Gisborne with his partner. Papa's Drivers License had recently expired as he had turned 80 and he was meant to return his License to NZTA before seeing a doctor to get medical clearance to continue driving. He hadn't done that and was continuing to drive. Coming to a Police check point on seeing them, he made a U turn and drove off in the other direction but was stopped a short distance away by another Police Officer and asked why he had turned around. On producing his expired licence the officer told him that it had to be sent to NZTA and further recommended that Papa should see a Doctor for clearance to continue driving. I gave Papa a hug and reassured him that what the Police officer said was correct. Papa has an appointment with a doctor in early September and all going well he will be back out driving on our roads. My mum is 82 years and she recently had a driving experience that has scared her away from driving. Whilst she has a current Drivers License, her eyesight has deteriorated in the last couple of years to the stage where she has lost her peripheral vision which means she has limited side vision. We are getting her to the doctor for further checks but chances are her future driving may be limited. My niece is there for her nanny so this has made things a lot easier. It is important that we look after our elderly whānau, they are precious taonga and most want to keep their independence. If you know someone who is 80 years or over remind them to check that their Licence has been updated. Road safety is everyone's responsibility, let's remain connected and share that responsibility. Nā, Inspector Sam Aberahama Area Commander: Tairāwhiti Police

These technological developments encourages tribal unity through facilitating communication with its people at home and abroad and also contributes to the sustainability of the Ngāi Tāmanuhiri Tutu Poroporo Trust. It presents strong social and cultural opportunities to develop the capabilities of the Iwi whānui to speak confidently in its own unique dialect of Te Reo, whilst observing fiscal restraint and allowing flexibility to accommodate Iwi demands. The largest risks presented to the trust is complacency, disengagement and loss of communication with its people. “If we make what we do accessible to our people outside of the ‘rohe’, we will strengthen our relationships with them, they will feel valued and we will restore and maintain the confidence they have in our trust, and our staff to serve them,” says Rauna. If the Trust fails to value and recognise the significance of its people; “Iwi will become irrelevant,” says Rauna. Engaging and connecting with its people maintains Iwi relevance and maintains the legitimacy of the Trust in advocating on its behalf.


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Māori in the First World War

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Pipiwharauroa

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Māori in the First World War

100 YEARS AGO: LA BASSEVILLE PART 6 CONTINUED FROM LAST MONTH Nā DR MONTY SOUTAR

HOMEFRONT 1917 Māori SOLDIERS’ FUND The increasing number of Māori casualties overseas was having a negative impact on recruiting, especially among the most affected iwi. For some of the Māori MPs support for the soldiers had become a personal matter. Sir James Carroll had lost his adopted son Tuahae Pohatu at Gallipoli and now a second whangai, Whare Keiha, was with the Pioneer Battalion. One of Apirana Ngata’s closest friends Lieutenant Kohere – had been killed at the Somme. Ngata and other Eastern Māori leaders felt more should be done for their soldiers, given the sacrifices they were making at the front. Since August 1914 Māori had helped raise patriotic funds that were managed by all-Pakeha committees. On 19 February 1917, Ngata combined the opening of the carved reception room at his homestead (‘The Bungalow’) with a fundraising and recruiting event for Māori soldiers. More than 1200 adults attended despite ‘severely adverse weather’ and the disruption of the steamer service by a waterfront strike (200 Ngati Kahungunu gathered at Napier wharf were forced to go home, while others were stuck in Auckland). After Lady Carroll had opened the ornately carved room, a collection was taken up. Following tradition, iwi representatives were invited to place their koha (monetary gift) on the marae – in this instance, on a plate. Te Whanau-a-Apanui, Ngai Tai, the Turanga (Gisborne) tribes, Ngati Porou from Kennedys Bay, Ngati Kahungunu from Wairoa, Whakatohea, Tuhoe, Te Arawa, Waikato (represented by Te Puea Herangi), Ngai Tahu and Ngata’s own Ngati Porou gave £5890 and with other funds committed, the total was expected to reach £9000 (equivalent to $1.15 million in 2017). A committee chaired by Lady Carroll was elected to collect and administer the money. This was the origin of the Māori Soldiers’ Fund. The committee’s immediate objective was to increase the fund to £25,000 and then invest it in pastoral farms and stock that promised a good rate of return.

Lady Heni Materoa (Te Huinga) Carroll and Apirana Ngata talk about the Maori Soldiers’ Fund in front of Porourangi meeting house 19 February 1917. From a photo album belonging to Sir Apirana Ngata family collection. Photo acknowledgement: Zandria Taare

RECRUITING The Waiomatatini hui was also an opportunity to collectively mourn all the Māori soldiers who had died since the beginning of the war, and to affirm the decision to continue recruiting reinforcements for the Pioneer Battalion. To demonstrate this commitment, a special effort was made to enrol recruits for the next reinforcement draft. Even though Ngati Porou had apparently already sent twice as many men on active service as any other iwi, the renewed appeal saw another 34 volunteer, although many of them were under-age. Among them were Ngata’s sixteen-year-old son, Purewa, and his brother’s son, Moana Ngata. His Tuhoe son-in-law, Ngapaki Pouwhare of Ruatoki, one of the leading ‘Pokarekare Songsters’, also enlisted. Perhaps the youngest volunteer was Hāre (Charlie) Te Rauna, whose father had left with the Second Māori Reinforcements. Like Purewa Ngata, the not-quite-fifteen-year-old claimed to be twenty.

TE WIWI NATI

The Māori Soldiers’ Fund was based in Gisborne, where its secretary, Captain William Tutepuaki Pitt, had presided over the national headquarters of the Returned Soldiers’ Association since 1916. The fund was intended to assist returned servicemen and their dependants. Every Māori community in the electorate was allocated a quota.

A storm hit the East Coast during the hui, closing the two bridges across the Waiapu River (the second one was at Tikitiki) and isolating Waiomatatini. This gave Ngata an opportunity to select and prepare a group to accompany the Ngati Porou recruits to Hawke’s Bay the following month.

Māori were extraordinary contributors to the fund. By the end of 1917, after less than a year’s fundraising, nearly £20,000 had been raised, almost all on the East Coast of the North Island. The appeal was then taken to the larger centres and to other tribal districts. By war’s end more than £50,000 (equivalent to nearly $6 million in 2017) had been collected, a significant sum for a largely impoverished Māori population of little more than 50,000.

On the evening of 19 February a dance and social was held for the latest batch of volunteers. The highlight of the event was a performance of ‘Te Wiwi Nati’, a new recruiting song with words by Apirana Ngata set to the popular 1915 tune, ‘My Little Dream Girl’. It caught on very quickly. With Sir James Carroll due back in New Zealand after a ten-month absence in the United Kingdom, Ngata added a verse to mark his return.

Karanga! Karanga ra e te hoa. Kua tae mai kia kite i o rongo, E hau nei i te ra, i nga tau roa Na reira ka haere mai Hoki mai, e Timi, ki Aotearoa I haramai ra koe i nga hoa E ngau nei i te ra, i nga tau roa No reira i haere ai Te Wiwi Nati no Porourangi He iwi moke no Waiapu No Whangaokena no Hikurangi He Nati te Wiwi, he whanoke E haere ana ki te pakanga Ka peka mai nei Ki te marae Kia mihi, kia tangi, hei konei ra Te iwi hei konei ra On 9 March 1917, Carroll disembarked at Kaiti wharf in Gisborne and was led to Te Poho-o-Rawiri meeting house. He was accompanied by Lt Paumea Ferris and 2/Lt William Little, Gisborne men who had returned from England with him. Welcoming speeches were made by representatives of Ngati Kahungunu, Te Aitanga-a-Mahaki and other local tribes. The Waikato group who had attended the Waiomatatini hui was also present – their speaker was Ruihana. Captain Wiremu Tuetpuaki Pitt spoke on behalf of the younger generation before ‘Te Wiwi Nati’ was sung to welcome Carroll.

Continued next month


Pipiwharauroa

Page 13

Nga Tama Toa

Ko tēnei kōrero e pā ana ki te pukapuka rongonui nei, ara Ngā Tama Toa: The Price of Citizenship.

tohu kino, he tohu mate. 31 nga tau o mua atu, i a au e takoto tūroro ana i te hohipera motuhake i Poneke, ka puta mai te whakaaturanga mo te piwa e patu ana i taku iwi. I mua o te matenga o taku matua i 1924, i kite atu i a ia e tū ana i te marae o te whare rūnanga i roto i te taunenehutanga o te ahiahi po. Ka tere taku hoki atu ki te kāinga i te Maehe 1929 . . . no te mea ka puta ake ano he wairua e whakaatu mai ana mo te matenga o taku tama mātāmua me tana kōkā . . . He aha hoki te tikanga o tēnei moemoeā?

E TE HOKOWHITU-A-TŪ!

He aha atu ra? Kaore i roa ka tau mai nga rongo o te Kei te whakamāoritia ngā kōrero, ā, ko Te Rūnanga whawhai i Awherika ki Te Raki. o Ngāti Porou kei te whakahaere i te kaupapa nei, i raro anō o te mana i tukua mai e ngā mōrehu o C I te ra i muri mai o te matenga o Paraire Paikea, i Company o Ngā Taonga a Ngā Tama Toa Trust. te wā tonu e hui ana a Ngati Porou i Mangahanea ki te tangi ki a Hokianga Awatere, ka puta mai Nā Wiremu and Jossie Kaa i whakamāori tēnei te rongo kua mate a Lt Te Moana-nui-a-Kiwa wāhanga. Ngarimu i te pakanga i El Tebaga i Tunihia.

TE WAIRUA O TE victoria cross (Continued from last month) I mahue mai e te hui te whakamaharatanga pūmau ki te katoa i reira. Engari, arā noa te urunga mai o ētahi tikanga tērā pea i ngaro ai te taha tapu o te taonga nei. Ko te tohu nei i whakawhiwhia ki te toa kua mate kē, a kātahi ra te taumaha ake o te mamae. I te pukapuka, The Price of Citizenship, i tuhia e Ngata tana moemoeā i puta i te iwa ra i muri mai i te matenga o Ngarimu: I moemoeā au i taku marae o Porourangi i Waiomatatini, mo māua ko taku hoa piripono, a Taiporutu Mitchell. Kua taunenehu, a ka haere atu māua mai i te whare whakamaharatanga ki a Lady Arihia, i waipuketia ra i nga tau e rima o mua ake. Ka whakawhiti atu māua ki te marae pohatuhatu o te whare rūnanga rongonui o te iwi. Ko nga whakairo o te mahau e tū mōnenehu mai ra a, me te whakawehi o te āhua i runga ake o te huihuinga tangata e noho torohū, whakamataku ana i muri o te paepae. Kātahi ka huaki mai te tatau, me te whitirere mai o te ihi mārama ki waho. Kātahi ka kitea atu te rārangi wahine o te whare mate — pango katoa, me te auē haere i te putanga ake ki waho. I mohio katoa au ki nga wahine nei, nga kuia o Te Araroa me ētahi atu o nga kāinga o Ngati Porou. Ka hongi atu au ki nga mea o mua, ka ngaro atu taku moemoeā.

He kāwai ia no tētahi o nga whānau i tū pakari ki te hangatanga o tēnei whare, te whare whakairo matua o Ngati Porou. I a au e tamariki ana i mātakitaki atu au i ōna pakeke o Te Aowera, Te Aitanga-a-Mate, me Te Whānau-a-Rakairoa me ētahi atu o nga hapū, e mau mai ana i a rātau āwhina hei whāngai i nga kaiwhakairo, me nga kamura. A, i tua atu, he takatū ki te whakangahau i nga manuhiri mai i te raki me te tonga. A, i haere ake ki nga huihuinga mo nga momo tikanga o te kawanga whare. Kaore e kore, koinei te take i puta ake ai ki a au te rehu o te po. Ko tana tipuna pāpā, te taumata o nga tātai whakapapa o tōna hapū no konei ano ra hoki a Ropata Wahawaha, nāna nei i whakatakoto te tauira, i hiki te wana o te iwi, kia tū ai tēnei o nga tino taonga Māori o Te Ao. Kaore i ohorere i te putanga mai o te kupu waea ‘cable’ me te whakaatu mai te rongo kino mo nga whanaunga, 12, i mate i te taha o Moana Ngarimu. 41 ētahi atu o nga whanaunga i taotū, ētahi mo te mate. Ko tēnei huinga katoa no Ngati Porou, no nga uri o nga whānau o tana rōpu, tae atu hoki ki te Kamupene C o te 28 (Māori) Batallion.

No reira, na te moemoeā i whakaatu mai nga aitua ka pā ki a Kamupene C — nga aitua o te wā kāinga i hereherea e te toto. I tīmatatia e Ngata tana tuhinga ‘The Price of Citizenship” ki tēnei kōrero e whakaatu ana i te ngākau pouri i tau ki te rohe o te Tairāwhiti i te putanga mai o te rongo mo te tukunga o te VC. Ko nga tuhinga nei e whakaatu mai ana i te hinengaro matakite o Ngata. I te wa o 1943, ko te matekite he Taku ohonga ake ka rapa atu taku hinengaro he taonga, heoi i enei ra he rerekē te tirohanga — a, ko aha ra te tikanga o taku moemoeā. I nga wa te nuinga e kore whakapono ana i tēnei āhuatanga. katoa e moemoeā ana au mo taua whare, he Ina ka tīmata te whakariterite mo te hui whakawhiwhinga, ka tono a Ngata i nga whakapapa o Ngarimu ki te taha o tana kōkā, ki Te Whānau-aApanui. Na te wā, ka puta ake te whakautu a Timutimu Tawhai, mai i a Weihana Delamere. Ki a Te Weihana Tēnei nga mea nei te tukuna atu nei ki a koe, hai tuku. He nui te pouri mo te roa . . . Ehara i te whakatoitoi i roa ai, engari he āhuatunga hou i pa mai ki ahau, i au ka takatu te whakaaro ki te I raro i te mana o te Tairawhiti Kiwi Club, i puritia e nga kaiako o Tūranga nga whakataetae hei waitohu i nga tino waiata me nga haka, me te 300 hoki mo te haere atu ki te taiwhakararo. Anei, ētahi o nga wahine e ako ana i tētahi waiata-a-ringa. Katoa atu mai i te taha matau: Paranihi (Frances) Kahaki, Kura Johnson, ?, kei muri, ko Mate Kaua (he Halbert), ?, kei muri ko Cissy Ryland (he Tangaere), Miria (Roki) Kaua. Ko Peggy Pitt kei te taha maui rawa atu. Kaore i te mohiotia ērā atu.

Na Tuini Ngawai i tito te waiata-a-ringa i wikitoria. Ko te rangi no te waiata Pakeha ra, “In The Mood”, a, na te pēne jazz a Glen Miller i whakanui ki te ao. Ko te waiata nei e mau ana ki runga i nga ngutu o nga rōpu katoa i tae ake ki te hui. Ko te ingoa ‘Ngarimu E!’, a, haruru ana te whenua i te waiata nei, a koinei tētahi o nga tino waiata o te pakanga kei te mohio tonutia. Kei te whakaahua nei, i te taha o Tuini, ko Ngoi Ngawai (Pewhairangi), koia nei tētahi wahine i pūawai ake i roto ano i tōna mana ake, hei kai-tito waiata rongonui. E Te Hokowhitu-a-Tū! Kia kaha ra! Kaati ra te hingahinga ki raro ra. Ma nga whakaaro ki runga rawa ra E arahi ki te ara e tika ai. Whirinaki, whirinaki tātou katoa Kia kotahi ra Nga marae e tū noa nei Nga maunga e tū noa nei, Aue ra, e tama ma! Te mamae, te pouri e I patu nei i ahau i na Ngarimu, aue! Anei o hoa e, e rurutu nei.

whakatutuki i te whakahau ki ahau. Ka ngaro te hinengaro, ka taka ngoikore tōku tinana. Mohio tonu atu kei te take maunutanga atu o rātau mo te tuku i a rātau he wāhi kē, he runga tangata kē. I roto i tēnā āhua taea ana e au te nohopuku, te inoi i roto i tōku whare karakia, kia whakawhiwhia ahau ki te kaha, kia arohatia mai, kia tutuki tēnei āhua i runga i te whakaaro mo te ra a te Motu, e tuku iho nei. Ka kite iho koe i aku tuhituhi i roto i nga whakapapa na, te wiriwiri o taku ringa, te whakatoitoi o te pene ki te rere . . . Ko te whakatakotoranga o te reta nei, e ai ki a Ngata, ‘he momo reo no nga tohunga o tēnei ao.’ I roto o nga tuhinga a Tawhai ka tukuna tāua kia kite, kia rongo paku noa i te ngākau māhaki, ngākau whakaiti, ngākau humārie o te wairua o te ‘hunga tapu’ o te ao Māori. I te whakamutunga o tana reta, ka whakamahara atu a Tawhai ki a Delamere kia noho whakaiti rāua i roto i tēnei whakanuinga o to rāua whanaunga. He toki i roto i te ringa o te tangata i turakina ai te rākau te rite o to tamaiti, o Moana. Ki a wai te hōnore? Ki te toki, ki te tangata rānei? Ehara ia nei ia i te toki kau i roto i te ringa o tōna Kaihanga. He tika, me whiwhi ano te toki i tōna hōnore ano paku nei. Ko te tino hōnore ia ki to tatau Matua i te rangi. Ko tēnā kaua e pēhia e to te toki hōnore.


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Pipiwharauroa Tūranga Health

Page 15

August 2017

Despite being hampered by pain and crutches Ruby Broadhurst attends Tūranga Health's Eke Tū fitness programme in Te Karaka for one reason - it’ll help change her life. . . On crutches since her hip gave out three years ago Ruby Broadhurst finds getting around is painful and achingly slow. But after a few months on Tūranga Health's Eke Tū programme, Ruby has already lost half the weight required for her to access lifechanging surgery.

Eke Tū helps Ruby shine again TŪRANGA Health’s Eke Tū fitness programme is Te Karaka is getting Ruby Broadhurst mobile. “I definitely need a new hip but when I saw the specialist in Gisborne he said he wouldn't touch me until I had given up smoking cigarettes and lost 20 kilograms in weight.” Kicking the fags was no problem, and Ruby says she’s saved a heap of money, but she’s always been “a big lady”. Getting down from 128kg was going to be a challenge. “Some people can feel a bit shy about coming along but as soon as they meet (kaiāwhina) Bernie Semau, that all changes. He’s amazing and he keeps such a close eye on us that we don't want to disappoint him.” GPs refer clients with long-term or chronic health conditions to the Te Karaka or Gisborne Eke Tū programme so they can learn about nutrition and lifestyle choices, and participate in activities like circuit sessions, yoga, swimming and gym workouts.

Eke Tū Kaiāwhina Bernie says for the foreseeable future chronic diseases will be responsible for the greatest number of deaths and disability in this region. “But it is by no means a future without hope,” he says. “Eke Tū gives referred patients an opportunity to increase fitness, lose weight and improve their overall health.” Bernie has developed a fun but safe programme, and clients' progress is followed by a nurse offering extra security for those wrestling with chronic health conditions. “We want to teach our patients, empower them, to take a leading role in their own care,” he says. “It’s about giving them the knowledge, skills and motivation to make good decisions in daily life.”

Hall, Ruby, who used to work in mental health, is already halfway towards her weight loss goal. She’s optimistic of being hip-ready by summer because at just 65 years of age she’s got more to give she says. She can't wait to get off the crutches and back into what she loves doing. “I’ve come so far that I know I can lose the rest of the weight and get this hip sorted out.” “Achieving that would mean the world to me. It would be amazing to get back to the point where I can share my skills in the mental health field and, with Bernie's help, I will definitely get there.”

“It's great to see someone like Ruby put in the effort and achieve such great results,” adds Bernie. After just a few months of attending twice-weekly sessions at Te Karaka's Rangatira Scout Community

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Pipiwharauroa Tūranga Ararau

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ACE

Adult Community Education Short courses: Digital Literacy -

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This course will help you maximise the use of your cellphone, computer, email and internet.

Adult/ Youth Pathways -

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This course will help you to engage in study or employment. This is designed for young and mature people to help decide what career or education would best suit your interests and needs. Light lunch is provided and also we cook one day a week to a budget. The courses are 2 days a week for 5 weeks duration. Transport Provided 16 years old to Mature Adults Small Classes

Contact:

Tūranga Ararau

Phil Berry Ph: 06 868 1081 I 022 432 1938 phil@ta.org.nz

Commencing Contact: 4 September 2017 Tūranga Ararau

Bee Keeping Level 2 Phil Berry Ph:Certificate 06 868 1081 Iin 022 432 1938 Sector NZ Primary phil@ta.org.nz Skills (Beekeeping)

Corner of Kahutia & Bright Streets PO Box 1342

GISBORNE - TŪRANGA Freephone 0508 38 38 38 Ph: +64-6-868 1081 Fax: +64-6-868 1061 Email: enquiries@ta.org.nz

Pipiwharauroa - August 2017  

Hereturikōkā (August) 2017 edition of the Pipiwharauroa

Pipiwharauroa - August 2017  

Hereturikōkā (August) 2017 edition of the Pipiwharauroa

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