Pipiwharauroa Hui-tanguru 2016
Pukapuka: Rua Te Kau Ma Toru
Panui: Rua \
Te Karapu Whutupaoro Rongonui o te Rohe O te motu, O te Ao? Laughter resonated throughout the Tairāwhiti Museum foyer this month as whānau and friends gathered for the opening of the YMP Rugby Football Club exhibition. An early 1920s photo of the Young Māori Party inspired thoughts of showcasing the history of one of its namesake's, the YMP Rugby Football Club. Many of the stories highlighted at the exhibition came from research undertaken for the 2010 YMP Rugby Club Centennial magazine, "Through The Years".
E ai ki ngā whānau tautoko mai i te tīmatanga, koinei te karapu rongonui o te rohe o Tūranganui. Ko ngā whānau rangatira katoa o Rongowhakaata, Ruapani, Tāmanuhiri me Te Aitanga-ā-Māhaki e tautoko ana i tēnei karapu. Nā whai anō i whai wāhi ai ki Te Whare taonga o Te Tairāwhiti. Ae, i huihui rātou ki reira ki te whakanui i ngā tau, i ngā tāngata i tākaro mo YMP. Kei reira hoki e whakarārangi ana o rātou whakaahua. Ahakoa kua tipua e te tarutaru, i taua pō i araara ake anō te katoa i purei, i tautoko i te karapu o YMP. He maha ngā ingoa i whakahuatia engari ko te mea nui, e kore e warewaretia. Ko ngā whakaahua kei reira, ka tīmata mai i te tau 1920 pea katahi ka piki haere mai ki ēnei tau. He kitenga he hokinga whakaaro. I rongohia ngā kōrero, ngā pūrākau e pā ana, i heke ngā roimata, i harikoa, i whakahahā. He maha ngā taonga i kohikohia hei whakaatu i te Whare Taonga mai i te tau 1910. Ko tētahi taonga i tukuna e Albert Horsfall ki te Whare Taonga, he pōtae wereweti nō te tau 1929. E ai ki a Meng Foon, koinei te karapu e kaingakaunuitia e ana mema!! Kāre au i whakahuahua ingoa. Kei mahue tētahi ka pāpouri.
On display is a collection of pieces of sentimental value from 1910 to the present day including an original 1929 YMP velvet cap that belonged to the late Albert Horsfall Snr. Other items were received from the Whaitiri, Nepe, Brown, Jones, Nikora, Horsfall, Emmerson-Nepe, Kouka, Maxwell and Tureia whānau as well as the YMP committee. Unfortunately, due to limited space, not all items could be exhibited such as those from the Ngarangione and Wilson whānau however the committee plans to share them through social media displays. Speeches were lively and entertaining with congratulations to the oldest surviving rugby club in Poverty Bay on the opening while past and current players reminisced about their times on and off the field. As much as this exhibition focusses on the past, YMP recognises the need to fully support their many rangatahi players who are so integral to the future of the club as well as their sister codes, YMP hockey and netball.
Claudia Orange “Ki te kore ngā tāngata e mōhio ki ngā hītori, ā, ki te kore rātou e mōhio ki a rātou anō, ā, e kore hoki rātou e tino kite i te hirahiratanga o tēnei whenua, a Aotearoa,” te kii ā Kahurangi Claudia Orange. I konei ia i tēnei marama ki te tuku whakamāramatanga ki te rau whā tekau i huihui ki te Lawson Field Dame Claudia Orange Theatre mo tana mahi whā tekau tau ki muri, arā ko tana rangahautanga me te tuhinga i tana pukapuka e pā ana ki te hainatanga o Te Tiriti o Waitangi. Ahakoa i taua wā kāre tonu i te aro i ngā Māori me ngā Pākehā he putanga o te hainatanga o te Tiriti, nā reira,”whakapono te Māori me te Pākeha i te tika tonu taua mahi”. I konei hoki tana pāpā e mahi ana mo Te Tari Māori i ngā rā o mua, ā, i whānau ana tēina ki konei. Ko tana wawata ā te mutunga o ana kōrero ki te minenga ka puta he kōrero mai i ngā uri whakaheke o ngā rangatira i haina i Te Tiriti i te tau 1840, katahi ka whakapā atu ki a ia ki te tuku kōrero. He maha ngā rerekētanga mai i ngā tau i tuhia e ia tana pukapuka, ā e whaiwhai kōrero ana ia hei tāpiri atu, hei whakawhānui atu. Ki ōna whakaaro, kāre he mutunga mai.
The YMP Rugby Committee thanks all who contributed towards the exhibition and to the Tairāwhiti Museum staff for their support, guidance and hard work in planning and setting up this very special, and first of its kind, exhibition that runs through to 27 March. As Mayor Meng Foon says, “The YMP exhibition at the Tairāwhiti museum, they tell me it's the best club in Gisborne, come and have a look now.”
Past player and loyal supporter Angus Ngaranioue checks out the old photos
Inside this month...
Some of the very special taonga on display
Kōrero o Te WĀ
A YMP Dress Jacket that has survived the years
Pages 4 & 5
Ngā tama Toa
Pipiwharauroa Pipiwharauroa Page 2
Founded October 1898 Pukapuka: Rua Te Kau Ma Toru Pānui: Rua Te Marama: Hui-tanguru Te Tau: 2016 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: email@example.com Phone: (06) 868 1081
New Zealand's original flag (1834 - 1840)
Union Jack that flew in Aotearoa (1840 - 1902)
New Zealand's current flag (1902 - present)
The current contender
FLAG MANA OVER THE LAND Haare Williams of Papakura 28 January 2016
A former executive director with the 1990 Commission saw the construction and assembly of twenty-one waka at Waitangi for the 1990 Sesquicentennial, an expert in tikanga, an educator and former broadcaster, Haare Williams believes that a decision on a New Zealand flag should stay until 2040. He claims, “Māori and service men deserve to be heard.” I have canvassed Māori at hui, wānanga and tangi and as well with rangatahi (youth) forums over the issue of a flag change, because polls say nothing about Māori opinion on anything. These groups tell me one thing. Don’t change. They add our nation must first address issues of inequality, deprivation and environmental degradation. The marae forum is the only space Māori feels ok about making choices. When a New Zealand-owned ship was impounded in Sydney for not flying a flag in March 1834, the British Resident, James Busby called chiefs to Waitangi to select a national flag. They chose this one, which became the flag of The Independent United Tribes of New Zealand known as Te Whakaputanga o te Rangatiratanga o Aotearoa. As they owned a good share of coastal shipping on our waters, they chose a flag that promised security, justice and peace. Besides, it gave them access to a burgeoning international market. By then they knew that flags stood for mana a word not used in the treaty five years later. It also meant control. With the treaty in place, Maori entered the spirit of building a new nation, economic and political alongside the protection of natural resources. The rule of democracy or the rule of many, did not count as Māori outnumbered the settler population by 500 to every Pākehā living in Aotearoa. The treaty that followed was a document which represented a negotiated boundary by which Māori allowed arrivals gain access across the threshold into their homes, marae and land as respected manuhiri tūārangi (special guests) and extend manaakitanga (generosity and hospitality). This agreed partnership was to form a new nation, Niu Tīreni (New Zealand) in the form of four Articles. The declaration of 1835 was ratified by King William IV that confirmed Māori chiefs’ mana (sovereignty) over their lands and estates, forestry and fisheries. That partnership was betrayed by settler rulers here and the fall-out still cuts deep. Colonisation did not, for my part kill the heart of tikanga (Māori authority), but gave the young colony a bicultural strength – a first internationally. Without Participation, Potentiality and Protection, Partnership is without meaning. The chiefs wanted security, peace, technologies, agricultural know-how and a fair sale for their land. Yes, but they also sought an end to musket wars and welcomed the economic vibrancy that expanded in The Bay of Islands and beyond. They were quick to grab the language and technologies of the new-comers and in fact did many things better than their migrant counterparts. When the Union Jack was hoisted above Pt Britomart, William Hobson was received enthusiastically and with the support of Apihai Te Kawau of Ngāti Whātua they set up the new capital in Auckland. Hone Heke lost his enthusiasm for the treaty which he signed, when with only a year out he repudiated British rule and hacked down British authority at Kororāreka. So, what does a flag represent? For me, it is a national expression of oneness, of pride and mana across our land and territorial waters. It says we are unlike
anything else in the world. Our current flag has deep symbolic and emotional meaning, which is much more than a mere intrinsic design. Any change cannot sideline Māori opinion nor ignore the RSA. Generations of our nation’s youth were drafted into the army of The British Empire and Commonwealth who fought and died under the Union Jack. They paid the ultimate price. We have a strong past and present to build a secure future. At the core of our society are the storehouses of two rich cultures, Māori and Pākehā who between them are forging a third which embraces the principle of two cultures, Māori as Tangata Whenua and Pakeha as Tangata Tiriti who between them have created an emerging new New Zealand culture in which both tikanga Māori and tikanga Pakehā are respected, accepted and protected for their separate but complimentary values. This hybrid culture is flexible enough to welcome later cultures such as Pasifika and other strands as we grow and change the increasingly rich diversity of a multicultural landscape. Iwi controlled economic activity with the exception of a few Pakehā entrepreneurs who had been adopted into a tribe and reciprocated by the exchange of skills and technology they brought. The chiefs’ main motive for signing the two declarations? The answer: access to British technology, yes but also economic tools, machines and crops. In short, development and management. Up to 1840 of 443 convictions for petty crimes, only nine were committed by Māori. Missionaries in the Bay of Islands and elsewhere reported, “Literacy amongst Māori was widespread,” and only fiftypercent of the settler population could not read. Up to 1860, Māori owned and operated thirty-seven flour mills in Waikato-Hauraki-South Auckland. In 1853 fifty three Māori owned trading ships of 14 ton or more were registered in Auckland. Another example; in 1857 East Coast Maori sold 46,000 bushels of wheat, owned 200 head of cattle, 500 pigs, and founded markets in Australia. Ownership was not a Māori concept … what they exercised was Kaitiakitanga over land, fisheries, forestry and ngā taonga katoa (everything they deemed precious). Flags quickly sprouted on marae flagpoles across the nation. Te Kooti of Tūranganui-ā-Kiwa (Poverty Bay) decided to match British authority with a personal flag measuring twenty-two feet, and he sat in the saddle upon a great white Arab stallion he named Pokaikaha which matched the mana (power) of General Duncan Cameron. The Hau Hau movement flew flags which signalled mana over lands in Taranaki and Waikato. Rua Kēnana, the self proclaimed prophet of Maungapohatu had his peaceful flag confiscated in 1916 as “a rebellious flag.” In recent years the Tino Rangatiratanga flag attracted public angst as “the flag of those troublesome protestors.” All this tribal enterprise carried out by a people who owned and worked their lands and confident in tribal mana. On the face of it, the two races seemed to come together. Māori were coping with the influx of settlers and their land use and trade were burgeoning. The country seemed safely on the road to prosperity and cordial race relations. Well, it didn’t go that way. The treaty is not about privilege. It’s about the most basic principles of justice and law. The tribunal’s kaupapa is not about who’s right or who’s wrong but recognise the importance of peace, reconciliation and justice. He maungārongo ki te whenua, he whakaaro pai ki nga tāngata katoa. The flag change? Some say, hold it. Let me scotch any rumour that I’m an oracle, a visionary luminary washed ashore in nautilus shells, or a mid-night tooth fairy. 2040 is only twenty-five years away. continued next page
Pipiwharauroa He KŌrero o Te WĀ
Mere Pōhatu We all need an advocate or two
I’m impressed. I’m sitting in Masterton – of all places, watching, listening, thinking and writing this, all at the same time I might add, a group of people talk about what would make the Kahungunu economy zing. I’m thinking. We need to have more think tanks. We want to be zinging and going “chiching”. What I like about this little forum, is the thinking folks are ordinary folks having extraordinary thoughts. The iwi are coordinating the process. But you wouldn’t know that. They are low impact, low level visibility and looking for the best and most practical ideas to get things crackling and sizzling. The people are talking about whānau, mokopuna, education, employment and enterprise and a flash term called asset optimisation. Just like in our place in Gisborne, a whole lot of Māori are doing a business management course at Te Wānanga o Aotearoa with Robyn Rauna. They are ordinary folks learning extraordinary things for their whānau. Likewise Hera at the place where I work, Te Puni Kōkiri is running a business “HUB” every Wednesday. Our Minister for Māori Development reckoned after a visit here in Gisborne, that Māori whānau starting and in business want to get tooled up and organised and focused. To do that they might want a hand, and advocate, a bit of advice, information and they might just want to meet together and chew the fat about making money from being in business. The Minister wasn’t wrong. Because the people keep coming to the Hub. So do the agencies. There are some amazing businesses. Whānau who are putting their money on the table and selling their wares to make money. Tina Karaitiana is chairing a forum of ordinary folks who are thinking about ways the collective in us can create independency and add to our economy. The local iwi entities are low level supporting and encouraging. Lots of other people look at the Treaty settled iwi. It’s good that the iwi are helping others to think about these things because economics is all about the whānau and income. The big point being that all of us need an advocate or advice or encouragement to be even better than we are. Sometimes an advocate, someone who believes in us is the difference to go from mediocre to being great. I vote we need more advocates.
continued from previous page
In 1990 a mere twenty-five years ago our nation celebrated our Sesquicentennial. By 2040 we will all have reason to celebrate a treaty that is like no other. For a start the land settlement process will have reached a new and exciting dynamic. We will have buried the lizards of colonisation in the long drop of colonial history. The country will be well on its way towards reconciliation, justice and peace. They will emerge with sizable assets which will be translated into strong business partnerships which will provide the resources for management and development together with kaitiakitanga, the protection of natural resources like forestry, water, seabed and seashore. Māori will be positioned to recover some of the 66.5 million acres they lost over the past two centuries
Tairāwhiti Community Law Centre
New Zealand Flag Referendum Act 2015 Subpart 5 - Application for inquiry into conduct of referendum Parties to inquiry The flag debate has been playing out for the last year and as we head towards the final results of a decision on our Flag we now have two contenders. Whether the flag change concerns you or not have you ever wondered or did you know there is flag referendum legislation. Whether you agree or not how can you ensure the process is legit? Below is selection of subparts of the New Zealand Flag Referendum Act 2015. 41 Who may make an application? (1) Any group of electors may apply to the High Court for an inquiry into the conduct of a referendum or of any person connected with it on the grounds that the group is dissatisfied with the conduct of the referendum or of any person connected with the conduct of the referendum, and that that conduct could have altered the outcome of the referendum. (2) A group may make an application only if it has at least 200 members. Compare: 2000 No 48 s 52; 1993 No 101 s 48(1)
42 Who may be respondents? The person complained of is a respondent to the application if the person is: (a) the Returning Officer; or (b) a person employed or engaged under section 16; or (c) the Electoral Commission; or (d) an employee of New Zealand Post Limited; or (e) a person acting under a delegation under section 17. Compare: 2000 No 48 s 54; 1993 No 101 s 48(2)
43 Group of electors may oppose application (1) Any group of electors may file notice of its intention to oppose an application, if there is only 1, or to oppose specified applications, if there are more than 1. by artifice of parliament and The Māori Land Court. Our kids in primary schools will learn tikanga and te reo as a natural part of the primary school curriculum using successful Kōhanga Reo, Kura kaupapa and Wānanga learning techniques. The nation will be ready for a Māori PM, probably two (women). Waitangi Day 2040 will be a day like no other. With Māori leadership strong, we can expect the nation to again rise to new challenges as it did between 1835 and 1860. This year on Waitangi Day it is important for us all to reacquaint ourselves with our nation’s history, tragic though some parts are. We have good reason to celebrate a cornerstone that has endured one hundred and seventy-five years of trial, challenge and change. 2040 will be an opportunity to plan and build upon another threshold of trust, peace and a renewal of the treaty promise. My final plea to John Key and Andrew Little is, hold
(2) A group may file such a notice only if it has at least 24 members. (3) The notice must: (a) be in form 3 of Schedule 3; and (b) be filed at least 3 working days before the day fixed for the start of the hearing.
(4) A group filing a notice in accordance with this section becomes a respondent to the application or applications. 44 Making of application (1) An applicant makes its application by filing the application in the High Court in Wellington. (2) The application must: (a) be in form 4 of Schedule 3, or in a similar form; and (b) state the specific grounds on which the applicant is dissatisfied with the conduct of the referendum or of any person connected with it; and (c) be made within 20 working days after the Returning Officer has declared the result of the referendum undersection 38(1)(a)(iii) or (b)(ii). (3) The Registrar of the court must send a copy of the application to the Returning Officer as soon as practicable after it is filed. Compare: 2000 No 48 ss 55–58
45 Application to be served on respondents (1) An application must be served on a group that becomes a respondent under section 43(4) as soon as practicable after that group files its notice. (2) An application that asks for an inquiry into the conduct of a person connected with the referendum must be served on the person complained of as soon as practicable after it is made. (3) An application must be served in a manner as close as possible to that in which a statement of claim is served. Compare: 2000 No 48 s 59; 1993 No 101 s 48(5)
To view a complete and full version of the Act click the following link http://www.legislation.govt.nz/act/public/2015/0066/ latest/whole.html#DLM6405405 Nā Nikorima Thatcher
the decision to 2040 and allow time to weld our nation under the wairua (living spirit) of a uniting banner. The corollary of this decision would mean inscribing Māori values or tikanga into state policy and into a constitution. A new culture of professional leaders, Māori and Pakehā will emerge who are comfortable in both cultures and languages looking, not just to justice and history but beyond to business and development capitalism. Make people richer, make our service men and women richer, make Māori richer and we are all richer as a nation. Haare would be most interested in our readers’ feedback if you would like to write in to us at PO Box 1342 Gisborne, email us on sharon@ta-pte. org.nz
Pipiwharauroa He Maungawhā
entail, then one day about a year before he died he gave me three things and told me not to tell my mother. The first was a small segment on paper of my whakapapa. The second item was an old taiaha and the last was a heavy wooden patu fashioned by his own hands.
Kō Ahitītī te maunga Kō Waihirere te awa Kō Pārihimānahi te marae Kō Ngāti Wāhia te hapū Kō Te Aitanga-ā-Māhaki te iwi Kō Hugh Harawera Lynn ahau
First there were two people; my mother, Dorothy Virginia Mangaere Katipa who, by the time I was born, was separated from her husband and was working full time.
It became extremely difficult with a young child so she had to ask my Grandfather, Haua Harawera Katipa to come from Gisborne to live in Auckland to assist in looking after me. We all lived together in a small flat in Morningside. There was also some assistance from my Grandmother Philomina Sarah Gollop Katipa who was still living in Auckland and working in the city, such was the makeup of my Auckland family. My mother was working daily and many nights performing on stage in various shows in the Auckland theatrical scene. There was only one income to begin with which was a result of mother’s efforts. By the time I had started at school, my grandfather, Haua had also commenced work with the Ministry of Works. What I did not know at the time is that mother had faced serious abuse about being Māori and had made my grandfather promise not to teach me anything Māori. He kept his promise until I was about fifteen years of age. Then one evening I remember clearly, I had arrived and knocked on the door of this young woman’s home to take her out, her father answered and told me quite bluntly that his daughter was not going out with me because I was both Catholic and Māori and slammed the door in my face. I remembered feeling stunned. I knew I was a Catholic which was easy to establish as all my schooling had been Catholic, firstly under the guidance of Nuns and then the Marist Brothers but I did not know what a Māori was. I was left feeling deeply confused regarding this. Up until I was fifteen my grandfather had never talked about being Māori and what that might
Just before he passed on he called me into his room and told me that these three items that he had given me were very important for me and asked me to go out and fight for my people. He also told me that he knew I did not understand the significance of his words but that there was something inside me that did. About two years after his passing I remember finding these items where I had hidden them away and I wondered what was I supposed to do with them. I did not understand the words of the whakapapa written in Māori on paper which was as strange as a Martian’s language to me. Then I got a bright idea! I knew that this long stick with a strange shape was a weapon of war and if I was to fight for my people I should learn how to use this taonga. Previously I had been practising ‘Asian martial arts’ for some 11 years what with Mount Eden being just up the road from our home. Its Māori name was ‘Maungawhā’ and had once been a fortified fighting Pā. So it was there where I would go to practise with my taiaha. I had found a place at the top of the mount, away from the public so that I could focus on the task at hand.
on my journey to becoming what was to me, more Māori. What I began to realise at this time as I progressed, was that this was not going to be easy. In fact it had become one of the most difficult tasks that I had attempted in my life up until then. All that I had done, or put my mind to until then had brought nothing but success. As a few years rolled by I had put this seemingly difficult task away of trying to find out more about being Māori and what it meant. I was by then very wealthy living right on the waterfront in Mission Bay, driving a Ferrari while the Bastion Point events were unfolding around me. I did not understand what was going on up there but I was experiencing a rising anger. On the morning when the Police arrived in numbers at Bastion Point, I was forced awake at 3 a.m. and I was standing outside on the balcony smoking a cigarette when this horrible feeling began to overwhelm me and continue on for some time with my tears falling uncontrollably.
Hugh with his grandmother Philomina Gollop Katipa on his 21st birthday
I already had some experience training with similar weapon types so, in my mind, it all seemed fairly easy but for some unknown reason during my training I kept hitting myself with this taiaha. Well it’s early days I thought, I am still learning and although the taiaha started to feel more comfortable in my hands after constant practice, it seemed to have a life of its own and it kept hitting me. I clearly remember those times for the many bruises I received from what felt more like a life form than a stick as, up until then I had done very well in martial arts. I had seen very early that there was a strong similarity between the fighting arts and the art of dancing in this respect. The need to be perfectly balanced was one. So, what was going wrong with this Māori taiaha and why was I struggling to master it? I remember, as crazy as it sounds, often talking to my taiaha without receiving any response. One day while I was going through this process, I had a feeling that I should pick up this taiaha and examine it more closely and when I did this I started to see that one end of it was like an aeroplane wing and it had been specially designed to move through the air more quickly than a normal stick yet the taiaha had been made long before the advent of aeroplanes. I found this discovery to be amazing. “How could this be?”
Then something changed, and it was as if I am in another place, but I had not moved. There are a number of people around me whom I am unable to identify. Yet I have this certainty that my grandfather is one of them, and is present – suddenly, someone speaks.
“Your time on the earth is short and you will be judged by what you do for other people. Even though you have been very successful up until this day and have succeeded in winning many awards and have become publically popular and famous, it will all be without meaning and in fact, a complete waste of time and effort. Remember this, when you have completed your journey down on the earth, you will be held accountable and judged for what you have done with the life given you. Remember always, that it is what you do for others that is the real measure of how successful you really are”. And then I was aware of being back on the balcony again and experiencing a deep state of distress, what a dilemma I was in…, what to do? I don’t know. I felt completely lost. A feeling of a deep sense of disappointment was rising inside of me. This feeling stayed within me for a number of months, coming and going. Clearly there was a considerable challenge ahead of me. To be continued next month…
Something took place that day as internally my whole body was vibrating as I then realised I had made an important discovery without really knowing or understanding why. It had taken up to this moment to realise that I really did not know or understand what I was doing with this taiaha or in fact, that I had commenced Dorothy Virginia Mangaere Katipa with Dad Haua Harawira Katipa on her wedding day
Hugh with the taiaha given to him by his grandfather Haua Harawira Katipa
Pipiwharauroa He Maumahara
For the Love of Dance
Excerpt from the book ‘Standing In The Sunshine" by Sandra Coney - A History of New Zealand Women Since They Won The Vote It is probable that Da Katipa danced before she walked. It's certain that at three, in a 'little soldier' ballet, she started keeping the other dancers in line in every sense of the word, a trait that was to turn into a lifelong habit. Over almost fifty years of teaching, Da Katipa earned her place as the doyen of Auckland ballroom dancing teachers. The name 'Da Katipa' is commonly thought to be an exotic invention lo go with her studio's specialisation in Latin American style. ln fact, 'Da' is a pet name for Dorothy and Katipa is entirely indigenous. Dorothy Virginia Mangaere Katipa was born in Gisborne on 28 June 1920, Irish/English/ Australian on her mother Philomina's side, and Te Ai Tangaa-Mahaki/Rongowhakaata according to her father Haua's whakapapa. The estrangement of Dorothy's mother from her husband's family meant that Dorothy lost contact with her taha Maori at the age of two: 'They kept my brother, the first-born, but said to my mother, "You can go," meaning me as well. I'm not certain of the details but it broke my mother's heart to be separated from her son and I never quite forgave that. But I deliberately kept my father's name for my career and it's been good luck for me. It was my way of saying, "You aren't going to ignore me, I'm still here." Dorothy and her mother moved to her maternal grandmother's house in France Street, just off the main thoroughfare of Karangahape Road in Auckland. Nana Gollop was an Irish Catholic from County Galway, and a widow, her husband having died young from the miner's disease silicosis. Dorothy's mother always wanted to dance but there were five children and there was no money for lessons. Her mother's frustrated ambition seemed to intensify in the young Dorothy, who had a precocious talent for moving to music whether at home or out visiting. Nana Gollop recognised that this natural ability could provide a living for her grandchild, not on the stage but possibly as a teacher. Dorothy was a potential family provider. It was Nana Gollop who found Dorothy's first teacher, Ruby Philips, a specialist in highland dancing. At three Dorothy was too young to start classical ballet. Later she went to the best local ballet teacher of the day, Madam Yaleska, who offstage was known as Valerie Scott. Valeska, who worshipped Pavlova (hence the Russiansounding version of her name), was in turn idolised by her own pupils. Far from being a ballet snob, no aspect of dance was neglected in her method.
Dorothy Katipa receives the Open Ballroom award from an English examiner Margaret Micheals at a competition held at the Peter Pan Ballroom in Auckland in the 1930s. Da Katipa collection
Valeska's husband, Leonard Wilson, taught acrobatics, outside teachers gave ballroom lessons and dancers from touring companies were recruited lo demonstrate everything from American tap to all types of national dancing. Dorothy was with Yaleska from the age of six to nineteen.
By the time she was six Dorothy was contributing to her tuition fees by teaching pupils not much younger than herself.
Dorothy Katipa (Da) aged ten, on the far left of this line up from a Valeska stage show, Auckland, 1930, Schmidt Studios. Da Katipa collection
'I was very independent for my age - you had to be. There was no one to pick me up at night after class. I was given dire warnings about being on the streets after six o'clock so I crossed the road when I had to pass a hotel door. If I was late home I got smacked.'
Dorothy first 'danced out' when she toured New Zealand with an Australian production of Cinderella. It was the beginning of the Depression and, though only eleven, Dorothy was able to send £1 of her twenty-five shillings earnings back home each week. At that time she was due to sit her Proficiency Examination at St Benedict's School, and after two months' absence from study, Dorothy was helped through her examination by the whole school saying a mass on her behalf. 'I've been helped by so many marvellous women. My nana and mother said I wasn't to cook or scrub floors and sacrificed everything for me. Then there was the very strict Catholic school, but the sisters gave you marvellous knowledge.' Always at the apex of this supportive triangle was Valeska. It was she who affec tionately nicknamed Dorothy her 'little Doo Dah-Day' to distinguish her from several other pupils called Dorothy, hence her name 'Da'. Da Katipa loved ballet and easily passed exams. Gifted with a 'fast memory', she only had to be shown a step once and it seemed lo be 'printed out' on her brain. She sat the first ballet examination ever held in New Zealand. It was 1935 and no one knew what the illustrious Royal Academy examiner would expect from colonials. Showing a maturity beyond her years, she sensed what would impress him, and adjusted many of the regulation steps on the spot. Da was the only one of her class to pass.
went back to the Civic chorus line, supplementing her living by renting the supper room of the Margaret O'Connor studio to teach ballroom dancing by day. At this point, family history repeated itself - but in reverse. It was Katipa's turn to cause her mother grief by burying past resentments against her father and giving Hugh up to his care. Dorothy Lynn the mother reverted to Da Katipa the teacher, pouring into young Hugh all the knowledge and self-discipline she had acquired from her dancing teachers. He started even younger than his mother, having lessons at eighteen months, competing at three years old, and winning by five. Da Katipa stayed with Margaret O'Connor's from 1944 to 1962, when she moved to Dominion Road, to a large old villa which her second husband, Gerald McAuley, converted into a dance studio. During her long dancing and teaching career she amassed awards and qualifications, including examination certificates entitling her to teach highland, theatrical, tap, ballroom, Latin American, old time and new vogue dancing. But her most prized award is for ballet: Advanced Member of the Royal Academy (London), awarded in 1939. Her pupils continue to win prizes and her own mokopuna continue the family tradition of involvement in dance. Da Katipa was awarded a 1990 Commemorative Medal for services to New Zealand in the field of dance.
In 1936 she won the open dancing section of the Great Northern Eisteddfod in Auckland, but the following year she suffered a bitter loss. Her mother went to the South Island, leaving her with Nana Gollop. At eighteen, in urgent need of money, she joined the Civic ballet, performing in two half-hour cabarets after the night-time picture show, along with Freda Stark, who performed solo, covered in gold body paint. The Civic shows were popular during the war, especially with the American servicemen who were stationed in the city. By 1942 Da Katipa was married to John Lynn and expecting a child. After the birth of Hugh - her merchant navy husband having been killed during the war - she
Being too young to learn ballet, Dorothy started Leaming highland dancing at the age of three. Here (front right) she is about twelve years old. Da Katipa collection
Pipiwharauroa TPPA - Pānui
Standing up for our people Parliament has finished its first block of sitting days and as February comes to a close the political year has already been full of challenges, action and fiery debate. The major issues this month have been the signing of the Trans-Pacific Partnership Agreement (TPPA), the planned reforms to the laws governing Māori whenua, and the passing of social housing laws which could see the privatisation of billions of dollars’ worth of state houses. In early February, I joined thousands of protestors in Auckland who were marching against the TPPA. Labour has long championed free trade -- but the TPPA is more than a trade deal. The Government has agreed to trade away New Zealand’s sovereignty. The TPPA can stop a future government passing laws in the best interests of Kiwis, expose the government to law suits by foreign corporations, restrict our access to life-saving drugs, could cost New Zealand up to 6000 jobs, and see a transfer of wealth from working New Zealanders to foreign corporates.
Labour cannot support the TPPA as it stands and will seek to renegotiate it in government to get a better deal for us all — without undermining our sovereignty.
There has been a chorus of opposition to the TPPA from Māori over lack of consultation. Lack of consultation over planned changes to the law governing our whenua has also caused widespread concern amongst our people. The Waitangi Tribunal slammed the Crown and Te Ururoa Flavell for the lack of consultation and support for planned reforms to Te Ture Whenua Māori Act. The Waitangi Tribunal is right. I have been leading Labour’s response to the planned reforms and in the last few weeks have attended hui in Whakatane, Te Kaha, Tokomaru Bay, Gisborne, Wairoa, Hastings, Wellington, Dunedin, Christchurch and Tauranga. The overwhelming message to the Crown at these hui has been: ‘Slow down – this process is being rushed and much more consultation is needed. I’ve been calling for a more robust legal approach to the review, considering the views of the Māori Land Court judges, and the Law Commission who had major input into the original legislation. I believe Te Ururoa Flavell needs to fund an independent landowners’ advisory committee, and give them sufficient time to assess the Tribunal report themselves. That’s the level of consultation he owes to Māori landowners – not a done deal.
Sadly, a done deal was what we got two weeks ago when the Māori Party voted with National in support of a law which could see the privatisation of billions of dollars’ worth of state houses. The passing of the Social Housing Reform (Transaction Mandate) Bill gives Paula Bennett and Bill English unprecedented powers to flog off state housing without any checks and balances. The Māori Party tried to justify their support by saying Māori organisations will purchase the houses, but there are absolutely no guarantees whatsoever that this will happen. Bestowing unprecedented powers on two National Government Ministers is not tino rangatiratanga. Providing and managing social housing is complex and a Labour Government will work with iwi organisations that want to be social housing providers. There is a shortage of state housing in this country and this legislation will do nothing to improve the quality or availability of housing to those who desperately need it. Signing the TPPA, rushing ahead with law changes to corporatize our whenua, dismantling and flogging off our state housing – this is the direction National and its support partners are taking us. When I contrast that with Labour, and our first major policy announcement this year of providing three years of free post-school education over a person's lifetime, I know which Party best stands up for our sovereignty and empowering our people.
Pipiwharauroa Ngāi Tāmanuhiri Korero o Te Wa
Earlier in the month I travelled to Waitangi and attended the Iwi Chairs Forum and gained an insight into some of the key national issues that Iwi are progressing around the motu. Freshwater issues and the impact of the recently signed Trans Pacific Partnership agreement were topical at the hui.
Ko te Oranga o te Iwi, Kei Tutu, Kei Poroporo, The prosperity of Tāmanuhiri is in our whenua, moana and whānau
Pānui 2 March - Muriwai Marae Commitee Hui - 6pm, Muriwai 3 March - Tūranga Health Checks - 9:30am-noon, Muriwai Trust Office
I am still getting into the swing of things in my role learning about where things are at and determining how I can contribute in the best way I know how. To make sure I am match fit for my Iwi I bought a ‘Fit Bit’ watch to help monitor and track the number of steps I take each day. My goal is to do at least 10,000 steps a day. This week I’ve been walking every morning for three days straight which is good. I want to work up to running. Running a marathon a few years ago is a distant memory, very distant indeed. I know when I am fitter my work output and thinking is sharper and more precise.
18 March - March Hunga Pakeke Hui - 10am, Muriwai
I’ve taken to listening to TED Talks on my walks. These have been very good for prompting me to think about all manner of topics which are not necessarily work based. I think it’s good to be open to new ideas and thoughts that people have. The pace of change today is rapid and I know in my job I need to take time to get a helicopter view of things of not only what’s directly in front of me but what’s on the horizon.
31 March - Tūranga Health Checks - 9:30am-noon, Muriwai Trust Office
Kāti mo tēnei wā, Nā Robyn Rauna
3 March - Tāmanuhiri Hunters Hui - 6pm 17 March - Tūranga Health Checks - 9:30am-noon, Muriwai Trust Office
3 April - Muriwai Marae Commitee Hui Muriwai
For more news, kōrero, pānui and photos please visit our facebook page (facebook.com/Ngai.Tamanuhiri) or visit our website (tamanuhiri.iwi.nz ) where you can register as an iwi member, or as a friend to the iwi, and pānui can be emailed to you. Kia ora!
RĀHUI - PARITŪ KI TE KŌPUTŪTEA A rāhui has been set in place after an aged human skull was discovered close to the pipi beds at Muriwai Beach late Sunday morning 21 February.
Whānau Ora is an aspiration for all of the Iwi of Tūranga. Whānau Ora Partnership Group (WPOG) is a high level forum of Iwi Chairs and Government Ministers established to set the direction for Whānau Ora, agree on Whānau Ora priorities and monitor progress towards achievement of Whānau Ora aspirations. Our Iwi Chairs for Tūranga Iwi Shane Bradbrook (Tāmanuhiri), Moera Brown (Rongowhakaata) and Pene Brown (Te Aitanga Ā Mahaki), together with the other Iwi Chairs around the motu wish to understand our iwi priorities for Whānau Ora and look at how we can measure successful Whānau Ora outcomes. A questionnaire has been developed that we would very much appreciate you completing. Please click on the link to proceed to the questionnaire ranking your whānau priorities with (1) being your highest priority: https://www.surveymonkey.com/r/icfwhanauora Please feel free to pass the questionnaire link on to other whānau. Whānau need only complete the questionnaire once. If you have any questions, please contact any of the Whānau Ora advisors: Hope Tupara (firstname.lastname@example.org) – Trustee mo Tāmanuhiri Tūtū Poroporo Nancy Tuaine (email@example.com) Dr Amohia Boulton (firstname.lastname@example.org) E hika mahia te mahi hei whakaatu i o wawata mo tō whānau.
When the NZ Police were notified their staff Tim Winchester and Willis Tamatea informed Papa Temple Issac. A karakia was performed before the koiwi was removed from the beach. As a result of this, a rāhui has been laid down by Papa Temple to take effect immediately. This will end on Saturday 26th March, 5pm. The co-operation of all whānau is sought with this rāhui, ahakoa ko wai, ahakoa nō whea. Regardless of who you are and where you are from, the gathering of kai from the beach through to the recreational use of the beach should be avoided while the rāhui is in place up to Saturday 26 March 2016, 5pm. A map is provided which gives everyone an idea of rāhui area. The area between Paritū to Kōputūtea is the tribal domain of Tāmanuhiri. Once the NZ Police have completed their investigation, arrangements will be made for our tupuna to be returned home and then buried at Whāwhākoretekai Urupā.
Aunty Kay leads the Pakeke in excercises at February's monthly pakeke hui
One of the hui's topics was to review and assess the current needs of the Pakeke
Neighbouring Iwi have been informed of the rāhui. Any enquiries, please contact Jody Toroa on email@example.com
Margy, James and Noah help dish up the pie and ice cream
Mark from Currie's construction, and Dan from Architects 44, gave an overview of what will be happening and changing at the Memorial Hall. Repainting, repairing the walls, new carpet, new wiring for speakers, lights, and much more. Work is expected to be completed in time for ANZAC day.
MAHANA THE MOVIE
Haare Williams of Papakura 1 February 2016 On a Saturday night Haare Williams joined throngs of kids flocking into the small Te Karaka picture Hall. Some, lucky to have horses, tethered the sweaty beasts to the fence outside, a few carried saddles into the hall. For these youngsters; Brown, Rutene, Ruru, Kerekere, Hitaua, Williams and Ihimaera, Roy Rogers and Hopalong Cassidy were clean cut westerns. Most, like us from Mangatū and Waituhi walked. Getting home was a fun bit too. Culture is a proud driver to have in work and life as it is for Lee Tamahori who used it with deft. He knows whakapapa. He knows tikanga. And he knows the place of te reo as the soul of Aotearoa New Zealand. I had not met him before our first around the table briefing when I sat between him and Witi Ihimaera, author and the source of Mahana, the movie. Running through the first reading of the script with cast and crew, Tamahori looked the consummate director. He expected no less than authenticity from a youthful team.
her face. Ramona, mother with her restorative soul holds her children close. Her strength and devotion is comforting in the ongoing feud. Nancy Brunning portrays wahine toa, the fine but fragile attributes of a woman with inner strength so like Ngāti Porou women. Morrison strikes gold with a stellar performance, arguably his best. He is patriarchal. Mature. He is also fresh. His best is yet to come.
The gang is typical of shearing gangs whose reputation was built around the speed of the hand piece. My dad, Te Wehinga was a shearer of note in Tūranganui-a-Kiwa.
From left: Joshua Mahana (Regan Taylor); Huria Mahana (Maria Walker); Tamihana Mahana (Temuera Morrison); Simeon Mahana (Akuhata (Augs) Keefe) and Ramona Mahana (Nancy Brunning)
He did not have to go looking for contracts. They found him. His three sons were noted shearers too. I was at Teachers College. It made him miserable if one of his shearers mishandled the confused animals. These are post war years when Māori found fellowship in gangs or whānau with its own coterie of values for boundaries within whānau kin groups.
Many of his generation were still shellshocked by war. Some returned to find the festering sores for tribal lands Director Lee Tamahori after fighting so valiantly for king and Mahana is a story set in Patutahi, a tiny rural village west of Gisborne. The movie is country. Many struggled to keep their families. inspired by Ihimaera’s Bulibasha which traces the shifting fortunes of two rival, shearing families, Māori were also in the freezing industry, forestry that highlight their ups and downs in a shifting and on waterfronts. They were also building homes, highways and bridges. With their relative prosperity, landscape. they were able to invest, build homes and buy motor Temuera Morrison stood off to one side, looking vehicles popular models were the 39 Chevy and the 39 every bit like Tamihana Mahana. He sauntered V8 Ford. These jobs powered social mobility. in late, old hat and boots and greying stubble to match. With wit, humour and commanding voice he was every bit the patriarch of the movie whānau. Tamihana Poata at that moment had landed.
This is a yarn about our land and people, their core values about morality, ethics, justice and conservation. Reverence is there, a component missing in today’s schools. Stories reveal who we are. Stories provide a rationale for why we do things the way we do and what shaped us into a modern, vibrant nation. Mahana is the archetypal tough head of his household who sits at the table and in his saddle sometimes looking tough sometimes scary all the time self-assured. We see him stuff up too. Calamity is an element of a good in a story. The ingredients of a gripping tale are all there; tension, deception, betrayal, drama conflict and reconciliation. The hero is Ramona with a gentle strength played out by Nancy Brunning who bears the lines of anguish on
It was Māori, in the main who carried the country upon their backs towards another millennium. They hardly, if ever merit a mention by public commentators. The post war years saw the emergence of Māori seeking work. Set against this backdrop they made the social shift from the nurtured background of rural New Zealand to an urban setting. Māori entered the professional work force essentially as teachers and nurses. The seventies ushered in major social, cultural, economic and political changes. It was a cultural and political watershed for Māori society with increasing activism. Māori challenged government over its neglect for the 130 years before. A new wave of Māori leaders emerged from the relatively polite concerns voiced publicly by prewar Māori leaders, now replaced by an assertive, confrontational voice in which the institutions of the modern state: parliament, education, courts and the media were held to account. The vanguard for this
shift was a younger urban educated Māori who argued for justice. They gained support from iwi based Māori like Tuaiwa Rickard, Whina Cooper, Titewhai Harawira, and university based intellectuals in Pat Hohepa and Ranginui Walker. Then there was the urban relocation with its consequences of social dislocation. Waitangi was the hot call of the seventies. Matiu Rata was a senior minister in Kirk’s government. Kirk sent two frigates to Mururoa and stopped a Springboks tour. Small boats halted two US warships in their tracks in mid-Waitemata. Whina Cooper led lobbyists to the steps of parliament with a list of grievances. Dick Scott wrote ‘Ask that Mountain’ and Judith Binney Redemption Song. The hit-word of the seventies educational lexicon was ‘biculturalism.’ By the mid-seventies, New Zealanders did not consider marae-based arts as art at all. That changed quickly when The New Zealand Artists and Writers Association in 1973 met for the first time. They converged as strangers at Tukaki in Te Kaha as disparate carvers and weavers, artists and writers, poets and philosophers, dancers, musicians and music makers, architects and film makers. Amongst them were luminaries like Hone Taiapa, Ngoingoi Pewhairangi, Wiremu Parker, Hone Tuwhare, Ralph Hotere, Harry Dansey, Katerina Mataira and others. And the list continues to grow. The Association influenced the decision to take Te Māori; a milestone in the Māori cultural renaissance showcasing traditional Māori arts was taken to a world stage. This was only one part of a burgeoning Māori nationalism and culture that gathered momentum that politicised contemporary Māori artists. Within this cultural resurgence we saw a new wave of Māori film-makers flex their cinematic muscle in Barry Barclay, Don Selwyn and Larry Parr followed by Merata Mita, Taika Waititi and Lee Tamahori. They directed movies which allowed a muted Māori voice to be heard before a largely uniformed public. What is especially important is Māori telling their own story and communicating it to a receptive world.
YMP - Wā Whakatā
Yes, I applaud the Dalmatians in wine-making, the Dutch in farming, Chinese in the goldfields, Indians in marketing and Pasifika in work. But! But, have we given a second thought to a group that built a culture for work, who in the 50s-60s-70s became a veritable back for building this nation.
We have something no-one else has. Māori culture is what attracts long queues of tourists to our shores. It is after all, a major contributor to the uniqueness that is Aotearoa New Zealand.
They are the forgotten generation of our rural and industrial culture. They prospered yes, and so did the nation. That prosperity however came to a sudden stop when the searing blades of Rogernomics with privatisation, asset sales and the free market theology kicked in. Dole queues got longer and the poor got poorer.
In the closing minutes of Mahana, we see so much wairua (living spirit) that I glowed with pride for the way the script binds characters and actions to a unified climax. My favourite scene is ... e hika ma, you’ll just have to see this movie.
We talk a lot these days about Māori youth being disconnected from their origins but this is also true of Pakeha kids. Many of our kids don’t hear their own stories so how can they own them? How can they learn that they were never born to fail?
Our kids, Māori and Pākehā will love Mahana. You too will stand, salute and applaud when the credits roll. Aroha is a winner.
Younger generations need to hear stories of dads and mums, uncles, aunts, and grans all the way along a whakapapa trail and know why they too are heroes. The Māori world is littered with great men and women.
Celebrities in the making! Yvonne Porter as Poppy Poata and Akuhata Keefe as Simeon Mahana
Tūranga Ararau BREAK-AWAY
The afternoon programme comprised of visits to the Olympic Pools including a visit to Tatapouri to feed the Stingrays with the great grand finale being a trip to Splash Planet for the day!
School Holiday Programme ‘16
The beauty of the programme was that it was aimed toward working with young people who would not normally have the opportunity to engage in these types of activities due to their circumstances.
The Tūranga Ararau Break-Away School Holiday Programme sponsored through MSD hosted 71 rangatahi between the ages of 11-17 including younger and older siblings from the 4th January to the 29th January 2016. The objective of the programme was to keep those in attendance busy with constructive activity and supervised during the school holidays through a range of activities including the medium of Graffiti Art workshops. The programme also provided a cut lunch each day which was greatly appreciated by all!
Out and about in the community.
A parent of a young person who engaged with the programme stated that during the holidays our rangatahi are bored and roam around town from early morning until late at night because they have nowhere to go. The influence this programme has for our rangatahi gives them the chance to stay out of trouble and be around positive role models and mentors.
They can be creative in an environment where there are no threats or judgements put on them. Many families expressed how grateful they were that their children were able to go places and do activities that their household budgets could not provide. The friendships they made with one another and relationships they developed during the programme was a positive outcome for the mentors involved.
Feeding the Stingrays at Tatapouri.
A lucky prize winner for the graffiti art workshop.
Rongowhakaata Iwi Trust
“E te tī e te tā, nau mai ki ngā whārangi kōrero a te Rongowhakaata Iwi Trust mo Huitanguru 2016”. Reflection and action have been our key themes of this past month with assessment of our 2015 mahi and clear direction from your Trustees for the remainder of this year. The Hurricanes were in the region recently and visited Manutuke Marae. The support and excitement surrounding their visit was secondary only to that felt for the recent YMP exhibition opening at Tairāwhiti Museum. The exhibition celebrates YMP: past present and future and is a great opportunity to explore more Rongowhakaatatanga. In late 2016, a Rongowhakaata Iwi Exhibition at Te Papa will be taking place. Planning and interest in this has begun and we thank all who have already begun to contribute their time and expertise. To recap on the Rongowhakaata Iwi Exhibition at Te Papa 2017-2019, last year the Rongowhakaata Iwi Reference group (RIRG) developed an exhibition concept and gained the support of the Iwi prior to committing it to Te Papa. We are currently working through the concept development / business case, and considering potential exhibition titles. We welcome any suggestions for these. I would like to thank our Kahui Kaumātua who recently held a celebratory gathering at Whakatō Marae to show their appreciation for the collaborative realization of our Marae Exhibition Series in January. It is always humbling to see the strength and skillset of Rongowhakaata Iwi working together.
Recently the Board of Trustees came together to continue to build on their 2015 planning, look at critical elements of the direction of Rongowhakaata and reflect on our cultural assets. It was a positive day that highlighted their passion for Rongowhakaata and the expertise we have on our Trust Board.
ELECTIONS: Due to vacancies on the Rongowhakaata Iwi Trust board the RIT will be holding a by-election. A Returning Officer has been employed and is currently organising and planning for it. Expectations are that nominations will open in early March followed by the elections in early April. Final results will be announced in early May. It will take some time to coordinate the elections with sufficient time needed for members to consider nominations and then, during the actual elections, for them to receive and return their ballot papers. To vote in this election you must be a registered member of Rongowhakaata and registered with one of the currently contested Marae. A number of members have been registered but have not registered a primary Marae. Anyone wishing to register will have until the close of the ‘nominations phase’ to do so and their primary Marae noted otherwise they will be ineligible to vote. Dates for the closing of this nominations phase will be communicated once planning is complete. At the close of nominations all members who have registered and nominated a primary Marae involved in this election will automatically be registered as a voter. Postal ballots will be sent out to their registered postal address. If anyone hasn’t provided a postal address; or if their postal address is out of date they can still attend a Wahi Pooti (nominated official voting location) and cast their vote there instead. Members interested in running for election will need to fulfil the following criteria:
Pipiwharauroa Rongowhakaata Iwi Trust
(a) As at the closing date for nominations in the relevant election, be recorded in the Rongowhakaata Register as registered with the Marae for which the election is being held; (b) Fulfill the eligibility requirements for (i) Being a trustee of a Māori Trust Board under the Māori Trust Boards Act 1995; and (ii) Standing for election as a candidate in a general election in accordance with the Electoral Act 1993; and (iii) Being an officer of a charitable entity under the Charities Act 2005; and (iv) Being a director under the Companies Act 1993.
(c) Not have been removed from the office of Trustee in accordance with clause 11.3 (of the Rongowhakaata Trust Deed) with the last 3 years; (d) Not have ceased to hold office in the last 3 years for any of the reasons set out in rule 15 of the Second Schedule of the Rongowhakaata Trust Deed. If potential nominees fulfill these criteria and feel up to the challenge of running for the role of Trustee, details on how to be nominated will be provided on the Rongowhakaata Iwi Trust website once nominations open. All key dates and information will be published, advertised and shared once confirmed. We look forward to sharing other exciting developments with you in the coming months through Pīpīwharauroa. Alayna Watene CEO
Photos from Marae Exhibition Hui Feb 17th
Tapunga Nepe with Nannies
All hands moving and smiling in the kitchen
Kai time wāhine mā
Riki Moeau showing the way
In a reflective mood - John Moetara
Athena Beverly and Guy Moetara
Pipiwharauroa Māori in WW1
Māori in the First World War THE BATTLE OF THE SOMME (PART 1)
BY DR MONTY SOUTAR
In 2014 our government began to commemorate the centenary of the First World War. Last year there was a huge focus on Gallipoli. This year New Zealand’s international First World War commemorations will focus on the Western Front with Anzac Day-related ceremonies in France and Belgium and the Battle of the Somme centenary on 15 September. A number of Māori and other New Zealanders intend to travel to France for these commemorative events. The participation of Māori troops in France during 1916 was most apparent with the Pioneer Battalion, although there were a number of Māori in the New Zealand infantry units as well. When the Pioneers headed for the Somme in August 1916 they were about 900-strong, with a little over half of them being Māori. To help give us a better understanding of the Battle of the Somme as it pertained to the New Zealand Division, and more particularly the Pioneer Battalion, excerpts from drafts for the book Whitiki: Māori in the First World War are provided here and will continue over the next few months.
BACKGROUND July marked the start of the Battle in which the British hoped for a decisive breakthrough. The first push was intended to relieve the pressure on the French at Verdun, breach German lines and eventually force an early victory. It was fought across an area of about 30 kilometres (20 miles) mostly in Germanheld territory around the river Somme and between the French towns of Albert (on the Allied side of the lines) and Bapaume (on the German side). The first day was catastrophic for the British army. Its troops, composed largely of inexperienced wartime volunteers, enthusiastic but poorly trained, walked into a slaughterhouse and suffered its greatest single loss in the army’s history, with 60,000 casualties, of which 20,000 were dead. Fortunately the New Zealand Division was not involved in this first push. In the southern sector some gains were made and by the 15 July the enemy’s first defence line had been captured. The advance was renewed in this sector leading to the capture of their second defence line. This gave the Commanderin-Chief of the British Armies in France, General Sir Douglas Haig, renewed hope and he ordered a second big push in the Lower Somme area timed for midSeptember. As part of XV Corps the New Zealand Division was to join this push. This was the reason for the Division’s withdrawal from Armentières, the New Zealand Pioneer Battalion moving south via Ebblinghem.
EBLINGHEIM At Ebblinghem the Y.M.C.A. served each man a cake and a mug of beer and then the Pioneers marched ‘packs up’ three and a half miles (6 kilometres) to their billets at Staple. The first part of the road wound its way up Ebblinghem Hill before flattening out in a long stretch of road towards Staple. Although the climb was no more than 500 metres it was very testing for men carrying full-kit. Headquarters and D
Company established themselves in the village and the other three companies were placed in farm buildings within a two-mile radius. This was the best and cleanest accommodation they had yet seen, certainly far superior to Sercus. It was Maj. Buck’s thirtyninth birthday so his fellow officers, O’Neil, Wainohu and Hall, adjourned with him to the neighbouring estaminet, kept by the Ecckhouette family, to mark the occasion with a bottle of wine.1
On 21 August at 7.30 a.m., after being served a cup of tea and cake at the railway station the Battalion marched about 9 miles (14.5 kms) from Longpre to Hallencourt “a nice little town on high ground about 400 feet above sea level.”13 A Company were already in their billets having marched from Abbeville 11 miles (17kms) away. Due to fatigue, C Company’s No.9 and No.10 platoons camped at Longpre and joined the Battalion by motor lorries the next day.
Gen. Russell had elected to have all units of his Division intersperse the journey from Armentières to the Somme front, which was where the Division was headed, with regular halts so they could continue training.2 Five days were spent at Staple improving fitness, drilling (bayonet and gas), route marching and ensuring one’s kit and rifle were up to scratch ― a welcome respite from the shelling at Armentières which was now only a distant roar.3 The specialists ―the bombers, signallers and machine-gunners ― were equally hard at work practising their drills for the Somme.4 The route marches were pretty rough on the men coming away from several weeks trench work. To make things worse the boots issued from ordinance were second-hand causing unnecessary pain and irritation.5
With the recent death of Pte Hillman in mind, LtCol. King lectured the men on moderation in both drinking and smoking and also the importance of keeping physically fit. Alcohol consumption was problematic for soldiers out of the frontline. While it provided some relief from the hum-drum routine of army life and when controlled was fine, because it was inexpensive and so readily available through the various estaminets, the soldiers were often left to their own judgement in determining when they had had enough. This created an ongoing problem for the officers as one later explained:
Still the scenery during these marches (it being late summer) was stunning, especially from the top of Eblingheim Hill.6 The surrounding land was either being farmed, harvested, or in crops. On one evening, the two all-Māori companies, A and C, played each other in rugby, A winning14 - 5 to everyone’s enjoyment.7 Capt. Ennis took over as adjutant since Capt. Cooper had been evacuated sick. This gave Capt. Tahiwi the opportunity to take charge of C Company. The officers with the Battalion at the time it left for the Somme were as follows:8
HALLENCOURT The Pioneers were the first battalion of the New Zealand Division to move south to the Somme sector where they would play a combat support role. The Battalion was to march 12 miles (19 kilometres) to St Omer via Arques and then take a train 60 miles (96 kilometres) south to Longpre. On 20 August at 11.00 a.m. A Company, with four A.S.C. wagons, marched off as they were detailed to catch the first train. The rest of the Battalion was to follow at 1 p.m.9 During the Battalion’s move one of the C Company cooks was accidentally killed. 36 yearold Charlie Hillman (aka Taare Hiramana) of Waipiro Bay climb aboard the cooker as it passed him on the road. 41 year-old Pte Mohi Hirini, the driver, reminded him of Capt. Ennis’ instructions - that the cooks were to march with the company and that no one other than the driver was to travel on the cooker. Pte Hillman snubbed him and sat on the shaft between the limber and the cooker. Again Hirini told him to get off but Hillman ignored the older man. According to Maj. Buck, Hillman had been drinking and was intoxicated.10 After Hirini had driven some 100 metres he noticed Hillman was no longer on board. He stopped the vehicle and investigated. Hillman was lying dead on the road some 60 meters back. He had fallen off and one of the wheels of the vehicle had crushed his head. Pte Hillman was buried in the Staples village cemetery next to the church. C Company stayed back for the funeral.11 After a formal inquiry his death was listed as accidental. During the march a stretcher-bearer and a bootmaker sergeant were also found to be paralytic from consuming alcohol.12
Koia tena tetahi kai nui o tenei whenua he pia, he waina, he champagne. I te aha. I te iti ano o te utu. He rua kapa mo te karaihe. Taku mahi he riri tonu i aku tangata kia ata inuinu. Heoi kaore e whakarongo, he hamama tonu i nga korokoro ki te inu.14 Those are some of this country’s most consumed refreshments - beer, wine, champagne. Why? Because it’s so cheap. Two pence for a glass. As part of my job I have to reprimand my men to drink in moderation. Still they don’t listen, but continue to open their throats to imbibe. The colonel then spoke about the progress of the Somme offensive giving hints on the probable eventualities as relayed to him by Gen. Russell.15 Later Maj. Buck addressed A and C Companies in Māori.16
References: 1) NZ Pioneer Battalion Diary, 14 August 1916; Buck Diary, vol. 3, 13 August 1916. 2) A. E. Byrne, Official History of the Otago Regiment, N.Z.E.F. in the Great War 1914-1918, J. Wilkie & Company, 1921, p. 110. 3) NZ Pioneer Battalion Diary, 15-20 August 1916; Tamepo Diary, 16-19 August 1916. 4) Buck Diary, vol. 3, 16 August 1916. 5) NZ Pioneer Battalion Diary, 15-20 August 1916. 6) Capt. Edward Harris Diary, 17 August 1916. 7) Buck Diary, vol. 3, 17 August 1916. 8) Cowan, p. 88; Buck Diary, vol. 3, 19 August 1916. 9) NZ Pioneer Battalion Diary, 15-20 August 1916. 10) Buck Diary, vol. 3, 20 August 1916. 11) Buck Diary, vol. 3, 20 August 1916. 12) 16/597 Pte Charlie Hillman, personnel file; Tamepo Diary, 20 August 1916. 16/190 Pte Mohi Hirini personnel file. 13) Capt. Edward Harris Diary, 21 August 1916; Buck Diary, vol. 3, 21 August 1916. 14) Capt. Edward Harris Diary, 22 August 1916; Buck Diary, vol. 3, 22 August 1916. 15) Capt. Edward Harris Diary, 22 August 1916; Buck Diary, vol. 3, 22 August 1916. 16) Buck Diary, vol. 3, 23 August 1916.
Pipiwharauroa Ngā Tama Toa
Engari, na te hoia no Te Araroa, i whakamau i tana raiwhara ki runga kē ki tana pakihiwi, kia rite ki te tangata tope rākau e kawe nei i tana toki. Ki tana whakaaro hoki, kāre he kiko o tana raiwhara ki a ia kia tata ra anō a ia ki te maunga.
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.
MOANA, E! MANAHI, E! TE PUKE O 209 ME TAKROUNA (Continued from last month)
TE TIMATANGA O TE TUKI Mai i to rātou wāhi noho, ka titiro whakarunga nga tangata o Kamupene ‘C’ ki te rangi. Tae ana te wa ki te 3.30 i te ahiahi, ka puta mai te tuatahi o nga rererangi whawhai o Ingarangi rāua ko Amerika, ki te whakaruke i te hoariri ki te pōma. Ko ta rātou mahi, he rere whakararo ki te tukutuku pōma, ki te puhipuhi matā hoki ki runga ki nga hoariri. Pukahu ana te puta mai o ētahi atu matā hou hei tuki i te hoariri. Ka ngahoro tonu mai nga rererangi ano nei kei te ngarungaru te hekenga mai o nga rererangi i runga i te awaawa. ‘Koa katoa mātou i te kitenga atu o tēnei āhua,’ ko tēnei te tuhinga a Awatere. ‘Rikarika katoa nga hoia ki te purutai ki te hoariri, a ko te mahi nui kē ma nga koroua ko te whakatau i nga hoia taitamariki, kua wera kē nei nga toto.’ I 4.00 i te ahiahi, e 200 nga pū nui i maranga ake i te timatatanga o te Ope Hoia Mahi Pū, ki te tuku matā ki mua o nga hoia hei kaupare i te huarahi. I taua wa ano, 150 nga tanks me te tini o nga waka kawe Bren i puta mai i o rātou tōpuni e huna ana ki te whakaruke haere i te whenua i mua o nga hoia. 2,000 nga hoia i tohatoha haere i roto i te awaawa. Ko ēnei hoia i roto i te kirikiri e huna ana, a i neke atu i roto i te puehu o te koraha. Ko Kamupene ‘A’ rāua ko Kamupene ‘B’ i whakatika atu i te timatanga, ka neke whakamua kia 200, kia 300 iari i muri i nga Tanks me nga waka kawe Bren. Ko Kamupene ‘C’ rāua ko Kamupene ‘D’ kei muri rawa atu toru rau iari e whai atu ana. Ina toro haere atu te rārangi hoia, katahi a Kamupene ‘C’ ka tīmata ki te hikoi atu ki te Puke o 209. Kei te haruru haere tonu te whio a nga matā, me nga matā kei te rērere haere ki to rātou takiwa. Kore rawa rātou e whai wāhi ki te whakaaro ake i ta rātou wāhi ki tēnei pakanga wetiweti o te ao hou.9 Mehemea kaore te Hokowhitu a Tū i te mura o te ahi, tērā a Jape Paringatai e hāmenetia mo te āhua o tana kawe i tana raiwhara. Ko te nuinga hoki o nga hoia kei te mau i a rātou pū kia reri ai rātou ki te whawhai.
Te Puke o 209.
Ko te whenua hoki e ahu atu ana ki te Puke o 209, he raorao, āhua pakupaku nei te piki me te heke o te whenua i ētahi wāhi, he tokatoka hoki, kī tonu ki te otaota. Ka pau te hāwhe maero ka tata atu a Kamupene ‘C’ ki te rohe o nga matā mortar a te hoariri me a rātou pū mīhini. Nga hoia i mua i whakarukea kia Ko te tirohanga ki te Tonga mai i te tihi o Hikurangi. Ko Kamupene ‘D’ kei roto i te repo hingahinga ki raro. Anei nga hokinga (wadi) i mua tonu. Ko te RAP kei te taha matau o te taraka o te tōpuni matua. I tuki mahara o Maiki Parkinson, he hoia whakarunga mai a Kamupene ‘C’ i runga i te tahataha tokatoka 18 noa iho ōna tau mo tērā tukinga tuatahi i roto i te awatea; ‘I a mātou e wake atu ana, te kitenga o te kaiwhakahaere o nga Tanks British, e ka whakaaro ahau mo te rārangi kōrero, Ahakoa ka kore e taea e rātou te kake i te taheke tokatoka, ka haere ahau i roto i te awaawa o te mate.’12 Miharo hurihia mauī atu nga tanks (Shermans) i te maunga. ana a Awatere ki te kaha o ana hoia ki te pare atu ki Katahi ka uru atu a Col Bennett ki te whakahaere i te mura o te tēnei pakanga. ahi a te hoariri. Awatere: Ka kitea i kona tētahi taonga whakamiharo, e noho noa ai ka tangi . . . ko te kore o te wehi i roto i nga tamariki. Pakaru nga mataa ki mua, ki muri, kore te karo te tamariki, kore te titiro ki mua, ki muri, kore te tuohu. Māia tonu te haere, rite tonu te hikoi a te waewae, ano e tiria i runga i te parikarauna. Ka hinga atu te mea o mua, ka whakauru atu to muri; ka hinga atu ano tēnā, ka whakauru atu ano to muri. I mate rawa a Tawhai rāua ko Kingi. Ko te ringa matau o Awatere i tīhorea mai e nga kongakonga o nga matā. Taotū tonu a Kingi i taua matā, engari a Awatere, ka hoki tonu a ia ki te whawhai. Ko ētahi atu, i pa mai te mate māhunga ki a rātou na nga matā pakū.
Kua mārama kē hoki ki te tokorua nei, e kore e taea e nga tanks kei raro o Hikurangi te haere whakamua mehemea ka mau tonu mai nga Tiamana ki runga ki te maunga. Ko nga hoia whawhai pū hoki kei te mau tonu ki te tukinga matua, ehara hoki i te kauruki hei huna i nga hoia. Na te kitenga o Bennett i te rārangi potae maitai o nga Tiamana i te tapa o te pae o Hikurangi, ka hoki a ia ki te Hokowhitu a Tū, ka aki atu i a Capt Awatere me ana tangata o Kamupene ‘C’, ki te whakareri i a rātou mo te tuki i a te Puke o 209 i raro i a rātou whakaritenga. Continued next month
Ko nga tūpāpaku i hinga i mahue ma nga tāngata kawe tūpāpaku e whakahoki. Ko te nuinga o rātou i haere hāngai tonu kia tau atu ai rātou ki raro o te rerenga mai o nga matā Tiamana. Kaore a Eru White e 21 nei ōnā tau, no Wharekahika, i mohio kua mate rānei tōna hoa i tana kitenga i a ia e hinga ana. Ka haere tika tonu atu a Eru. ‘Kaore i roa o te haere tangata, [ka] taotū mai taku hoa a Bill. I mate to pea i taua taima. Kaore au i kite ano i a ia.’ Ka pau te 1500 iari i a mātou e haere ana ka tū nga tanks i runga i te whenua piki i raro mai o nga maunga i reira, katahi ka tahuri mātou ki te tukituki i nga Tiamana o runga o Hikurangi me te Puke o 209. No
Ko te putu toka te tohu o te tihi o Hikurangi. Ko te Puke o 209 kei muri. Ko te tihi mai ki te taheke i kī katoa i te pū mīhini Spandau i runga o te Puke o 209. I tangohia tēnei whakaahua i te tau 2005.
Ko te mahere nei ko nga whakaritenga i waihangatia mo te tuki ki te Puke o 209 Koinei hoki te koi i whakaritea kia riro mai i a Kamupene ‘C’. I te wa o te tukinga, ka pakanga nui a Kamupene ‘C’ ki nga Panzer Grenadiers i te taha tokatoka e rere atu ana ki te Puke o 209. Na nga tuki tohetohe, miharo hoki a nga hoia o te Hokowhitu a Tū, ka tapaenatia e rātou tēnei maunga ko Hikurangi — te ingoa o to rātou maunga teitei rawa atu o te Tairawhiti.10 Na reira, ko nga kōrero katoa mo tēnei tukinga i tēnei upoko, ko Hikurangi tēnei, kia noho wehe tonu ai ki te Puke o 209 tūturu.
In the Waimaha and Houpapa lands to the west, Te Whanau a Kai had strong alliances with Ngati Hinehika, Ngāti Hingaanga and other hapū within Ngāti Hinemanuhiri. Te Pokingaiwaho's influence and many wives meant descendants of his from Opotiki to Wairoa including some of Tūhoe such as Te Whakatane of Tūhoe, links that were firmly cemented during the times of Te Kooti and Rua. Many marriages were made between Tūhoe and Te Whanau a Kai in the time of Rua. The Ngati Hine of the Te Wero lands of the Koranga had links with Ngati Ira. All along the Northern boundary are our whanaunga Ngapotiki relations. In the eastern lands, there were close relations with some of the Rongowhakaata hapū, Ngāti Maru and Ngāti Ruapani especially.
Kuini Edwards Tūpara
“Te Kuini o Waituhi”
The original Te Poho-o-Haraina at Pākōwhai Marae in 1912 which stood close to the Waipaoa River.
I pā mai te rongo I tō haerenga mokemoke Ohorere ana te manawa Aue, te kuini o Waituhi Te kuika a te mano I pīkarikari koe ngā marae o te rohe I tutū te puehu, i pakeke o matimati Kāre he taunga o ōu waewae Kanikani mai e kui! Te whētuki o te manawa Te kuini manaaki, aroha Te reo o te kauta o Takitimu Haere i to haere Happy Feet!
Maungatapere (above) is the maunga-matua of Te Whānau a Kai. (The ridge line of Maungapohatu in the background on the left of Moungotapere. The peak of Te Wano, to the right, is on Te Whanau a Kai's western boundary.) Maungatapere is at the headwaters of three rivers and splits the waters in three directions: • Te Koranga, (Ngāti Hine and Te Whānau a Kai) the headwaters of the Waioeka that flows to Opotiki. • Wharekopae (Ngāi te Pokingaiwaho and Ngāti Hine) that flows to the Waikohu, to the Waipaoa and on to Tūranganui-a-Kiwa. • Ngutuwera, (Ngāti Maru and Ngāti Rua) that flows into the Hangaroa and on to Te Reinga where it joins the Ruakituri to form the Wairoa, flowing to Te Matau ā Maui at Te Wairoa.
Ōkāhuatiu is our maunga for those who live in the eastern lands Pātūtahi, Repongaere, Tangihanga and Ōkāhuatiu No 1 and Waikakariki the awa. The profile of the maunga resembling kāhu in soaring flight. Tūpurupuru was buried in the hills behind the maunga. The settlements of the people were centred on Pukehuia and Okare nearby.
The mahau o the original Te Poho o Hiraina Courtesy of Alexander Turnbull Library
Pipiwha'rauroa Page 14
Pipiwharauroa Tūranga Health
Thirty cigarettes a day, maybe more in the weekend, was a standard day of smoking for 40-yearold Kane Akurangi (Ngāti Porou, Ngati Kāhungunu) of Gisborne. Kane Akurangi: EIT Tairāwhiti Senior IT Technician and on his way to becoming smokefree.
journey to becoming smokefree The Senior IT Technician was having a cigarette every half hour he was awake, and it was costing him about $30 a day, $210 a week, $10,920 a year. Kane says those figures didn’t worry him at the time. “I was a typical Māori male. I didn’t care at all. Even when he was diagnosed with type 2 diabetes and a thyroid disorder in February 2015, he didn’t change his cavalier attitude to life. “I thought bugger it. I will die happy doing what I want to do.” But then a friend, younger than Kane, was also given a short sharp wake-up call about his health and Kane’s way of thinking began to change. “I saw the transition he was going through, and he was losing weight, and getting healthy, and the penny began to drop.” Not long after, this father of four and Child Youth and Family in-home transitional carer of six, took part in a WERO Challenge. WERO is about teams of people quitting smoking together rather than individuals trying to go it alone. It was developed by the University of Auckland in a bid to help Māori and Pacific people quit smoking (though anyone can take part). Participants are supported by health practitioners and are tested each week with a smokerlyzer. Kane said yes to being in a whānau and friends group. Registration involved signing up to a smokefree programme like the one offered at Tūranga Health in Tairāwhiti. It also involved adding one special member to the team – the coach. This person had to be a non-smoker and someone who
would support his or her smoking team members 100 percent in their smokefree quest. For Kane, this person happened to be his wife and number one supporter, Maida. “She has been amazing. She was the coach and the hero and I couldn’t have done it without her.” Every week Kane and the rest of the group were committed to their WERO meeting with Tūranga Health smoking cessation coaches. As well as educa-tion, support, and smokefree patches and lozenges if they wanted, group members had to blow into the smokerlyzer machine which would reveal if they have any carbon monoxide on their breath. It was this regular catch up that kept Kane on the straight and narrow.
“I had tried to quit smoking before by myself but this was different. Having to go every week was good for me. I would put it into all my diaries and I knew I had to be there, Tuesday, 3pm, no excuses.”
Tūranga Health’s smoking cessation programme is Aukati Kaipapa. Rather than going cold turkey the smoking cessation coaches Christine Nepia and Mere Waihi developed a plan with Kane to help him reduce his smoking and achieve a target quit date.
Kane remembers the first time he chose NOT to have a cigarette. He was driving to Ruatoria for work and normally he’d reach for a cigarette as soon as he got into the car. This time, with the words of his quit coach ringing in his ears and the united quit group behind him, he held off for as long as he could. He got to Tokomaru Bay before he succumbed. “I was bursting at the seams” he remem-bers, but it was the first step towards cutting down. Slowly but surely the cigarettes he smokes has reduced every week. Six months on he has one cigarette a week. He admits it’s an odd number of cigarettes to have, and he doesn’t really know why he is still having it, but it won’t be for much longer. As well as a smokefree journey, Kane has also taken more interest in his fitness and set himself a goal of dropping to 100kg which he has just achieved. He joined a social fitness group called Mekefit and hit Kaiti Hill and the Oneroa Walkway as often as he could. With the help of friends, whānau, and Tūranga Health, Kane can’t believe the transformation he has gone through. He says Tūranga Health was “100 percent” important to him. “They motivated me. They always did what they said they would. They pushed me to come back to the sessions and it’s what I needed.” “My whole mindset has changed. I am inspired to finish things. You have got to get your mind right and then set a target. It’s about taking one step at the time and surrounding yourself with support.” www.redpathcommunication.com
Tūranga Ararau – Cnr Kahutia and Bright Streets GISBORNE
OR phone us on 06 868 1081 / 0800 74 887 2642
Pipiwharauroa Page 16
Huitānguru (February) 2016 edition of Pipiwharauroa