Pipiwharauroa - January 2017

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Pipiwharauroa Kohi-tātea 2017

Pukapuka: Rua Te Kau Ma Whā

Panui: Tahi

Waka Ama 2017 Karapiro

Horouta Waka Ama, kei runga noa atu! Kāre i kō atu, kāre i kō mai. I whakawhiu koutou i o koutou tinana. I haratau moata i te ata ki te tōnga o te rā. Ā nō nei ko ngā whakataetae o te ao, engari i te mutunga o te rā, miere ana te nuinga o ngā reihi.

Tēnei te mihi nui ki ngā whānau i tautoko, ki ngā kaiako, kaiaki rānei, ki ngā kaihoe hoki. Tū whakamenemene ana ngā hapu katoa i raro i te karangatanga o te waka Horouta me Māreikura.

Nō koutou te kaha ki te hīkaka i a tātou tamariki, rangatahi kia aro ki te hoe, kia uru te māiaiatanga ki a rātou pakeke tōtika mārika. Harikoa katoa te ngakau.

Nā koutou mo te Tairāwhiti Whānau

Nā koutou mō te Tairāwhiti Whānui

Rapua ko te Whakaaro nui mō ō Āpōpō!

Waiho ko te mātauranga, ko te āhuatanga o te wā ko te whakaaro nui ki te tangata. Koianei tōna ake āhua. Ahakoa rā kātahi tonu te kapua pōuri i runga i a ia kāre anō kia maunu, ka kō tonu ia ki te āwhina i a tātou tamariki kotiti i ngā kooti rangatahi. Nā whai anō i whakawhiwhia Kaiwhakawā Heemi ai ki te whakahirahira te Taumaunu Tohu Veillard-Cybulski mo tana kaha ki te hāpai i ngā tamariki uru ki te raruraru. Ia rua tau ka tohua he tangata e te Roopu Veillard-Cybulski nō Witerana (Switzerland) ana ko Kaiwhakawā Heemi Taumaunu i tēnei tau.

Ko Heemi tētahi o ngā kaiwhakawā tuatahi o te motu i te tīmatanga i te tau 2008. Tokowaru ngā kaiwhakawā o te motu whakahaere i ngā kooti mo te hunga rangatahi i runga i ngā marae ināianei.

Mareikura - hoea kia ū ki uta-kia miere

Nā whai anō-pau katoa atu a Tūranga

Nau Mai Te Tau Hōu 2017 E ai ki, ko te whāinga a te Kooti Rangatahi e kitea ana ngā hua. Tēra pea ka matatau ki ngā tūhonohonotanga ki ō rātou maunga, waka, awa, iwi, hapū whanaungatanga ka tino mārama ki te ara hei hīkoinga mō rātou.

I kapoa mai tēnei whakaaro e Heemi mai i ngā Kooti Koori mai i Ahitereiria. Kei te whakahaeretia anō hoki i ngā Moutere. Ahakoa kei Tāmaki e noho ana, ka huri tonu i te motu ki ngā marae i Ōrakei, Hoani Waititi, ki Ōtautahi me Tūranga Ararau.

Kore rawa i uru mai te whakaaro kua tukua tana ingoa ki ngā kōwhiringa whakatau. Ki ōna whakaaro ehara nōna anake tēnei tohu engari nō te katoa ō ngā kaiwhakawā e whaipānga ki ngā Kooti Rangatira me ngā hapori hāpai, tautoko i te kaupapa.

Ki tā te Tiati Matua o te Kooti Rangatahi, nā te kaha o Heemi ki te aru i tana wawata kia whakahokia ki te marae ā tātou rangatahi kua uru ki te raruraru whakawā ai. Kāre he mutunga mai ō te mihi ki a koe.

Kei runga rawa atu. Ko koe, ko tātou.

I whakamihia a Heemi mō tana kaha me ana pūkenga ki te whakauru i tēnei āhuatanga ki ngā whakahaere a te kāwanatanga arā te whakahoki i a tātou tamariki ki te marae whakawā ai. I reira hoki ka ākona ngā tamariki kia matatau ki ō rātou pepeha, whakapapa hoki hei āwhina i a rātou kia tū māiaia ai rātou kia kore e peke i te taiapa ki ngā mahi kino, ara e taea tonu ai te āwhina, te hāpai, te whakatikatika.

Inside this month...

whakaritenga i whakataungia e koe mo te tau Whakatikatika i tōu tinana.

Kainga ngā kai e tika ana.

Manaakitia ngā tamariki, mokopuna.

Me mutu te momi hikareti Me mutu te inu waipiro.

Me hoki anō ki te whakapiki pūkenga.

Me utu ngā nama.

Me whakatipu huawhenua.

Kāre he mutunga mai. Ara atu, ara atu. Ia tau hou ka whakarite kaupapa hei kawe mo te painga o te tinana, o te whānau. Engari kotahi wiki ka pahure kua taka anō ki aua whakawai. Hei aha, ko te mea nui ko te whakaaro.

Whakarērea atu ngā kūrakuraku o te tau 2016, whakaaronui ki ngā nekeneke mo te tau hou. Inā, kua tīmata te nuinga o ngā kura, nō reira kia tūpato. Kaua e whakaomaoma motukā.

Kai te pāpouri tonu ahau i te tere puta o Serena rāua ko Venus i ngā whakataetae tēnehi i Tāmaki i ngā rā kua taha ake. Ko te whakapae a Serena, nā te kaha pupuhi o te hau, e kore e tika te rere o ana pōro. Hai aha he kōrero whakakii noa iho engari he pono taku pōuri. Tēra pea ka pai ake a Ahitereiria ki a ia.

Kei tēna, kei tēna te tikanga mo tēnei tau. Ki ōku whakaaro, ki te tōtika, ki te whaimahi te nuinga o tātou ka tino pai rawa atu tēnei tau. Ma te mahi ka puta he oranga mo te whānau.

He tau hōu, he tirohanga hōu, he whakaaronui ki te hunga e taumaha ana, e pēhia ana e ngā whakawai o te wā. Kia manawanui.

Ma te Runga Rawa koutou katoa e manaaki i tēnei tau hōu

Ko ngā tautoko i te Kooti Rangatahi

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He Pōhiri - He Whakatau

He aha hōu?

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He Whai Tapuwae!

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He Raumahara

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Tūranga Ararau Courses 2017

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He Kurupounamu He Pānui

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

He Pōhiri - He Whakatau

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Pipiwharauroa Pipiwharauroa Page 2

Ko Rongowhakaata ExhibitionTairāwhiti Museum Opening

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: pipiwharauroa@ta.org.nz Phone: (06) 868 1081

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

RONGOWHAKAATA IWI TRUST Rongowhakaata would like to congratulate Erica Jones, an iwi member, who has been appointed to participate in the Te Puāwaitanga Placement programme at Te Papa. This training opportunity has been established to support iwi who have, or are about to, participate in Te Papa’s Iwi Exhibition Programme to build iwi capacity and capability across the museum sector.

Te Papa's Manager for Iwi Relationships Carolyn Robinson stated that: 'Erica has a strong desire to work with and for her iwi. She has a great set of existing skills that will contribute to the breadth of work that she will undertake.'

Essentially this role will provide a learning opportunity for Erica and help enhance a meaningful relationship between Te Papa and the Rongowhakaata.

Kia Tu Rangatira Ai A Rongowhakaata

RONGOWHAKAATA HUI-A-IWI

10am Saturday 18 February at Whakatō Marae

More photos from the Ko Rongowhakaata openings can be found on facebook at: https://www.facebook.com/pipi.wharauroa

Pipiwharauroa Kōrero o Te Wā

Tairāwhiti Community Law Centre

How To Apply For Probate of a Will Introduction In order to obtain probate of a will, the executor of the will must apply to the Registrar of the High Court.

What is "probate"?

"Probate" is the procedure whereby a will is recognised by the courts as being authentic (the word comes from a Latin word meaning "proof").

It is necessary for the executors of the will to obtain probate from the court so that they have authority to deal with the deceased's assets (and liabilities) and to enable distribution of the estate in accordance with the will.

Probate is carried out by the Registrar of the High Court after receiving an application from the executors. It involves establishing that it was in fact the testator (the maker of the will) who died, that the will was properly signed and attested, and that executors have been appointed. (See also How to make a will.)

How do I apply for probate?

In order to obtain probate for a will the executors must apply in writing to the High Court for probate to be granted in their favour.

Except when someone else is contesting the will, the application is made "ex parte", which means it's not necessary to give notice of the application to anyone else. This is called an application for "probate in common form", in contrast to an application for "probate in solemn form", which is where someone is contesting the will: see below, "What if someone is contesting the will?".

An ex parte application must use the general format shown in Form 20 of the High Court Rules (which is in the Second Schedule to the JUDICATURE ACT 1908).

Usually applications are made through a lawyer; if you do use a lawyer, he or she must certify that the application is correct.

Which court do I apply to?

You must apply to the High Court, rather than the District or Family Court. You must file your application in the High Court registry nearest to where the deceased was living when he or she died or, if the deceased wasn't living in New Zealand, at the registry nearest to where the deceased's property is.

Documents to accompany the application The application must be accompanied by the original will (not a copy) and a sworn affidavit (a statement sworn before a lawyer) by the executors that:

Mere Pōhatu

Post-Christmas Evaluation

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Getting our mokopuna back into and ready for learning is huge. Getting the right Kura and learning platform means a bit of research and thought. No longer accepting of the local school, whānau make all sorts of provisions and economic decisions to get their mokopuna to their Kura of choice. In pursuit of Te Reo, whānau travel for miles.

All the wrapping is in the land-fill. The tents packed away. All the whānau have gone back. Pā wars has been and gone. The credit card statement has arrived.

The Te Matatini Kapa Haka teams from Tairāwhiti, and there are four of them, have re-convened. Our mokopuna are getting back into education.

In Tairāwhiti there is a quiet, constant and busy economic activity going on. Half the population wouldn’t even know about it. It’s probably one of the most significant and constant contributions to regional well-being. It’s called Whānau Cultural, Education and Economic Development.

The students have got their results. Others have got their new school uniforms. Yet others are enrolling at universities. Moving to university cities. Some are going to Boarding Schools. Most teachers are back planning and thinking. Kōhanga Reo and places for our little mokopuna are mostly back in business.

It’s a bit like farming in Tairāwhiti. Everyone knows about farming and forestry and all that though.

We have all had our land block AGMs and got our dividends. Hardly any of our policymakers, local government, Health Board and the like really know about all the whānau activity going on and just how much it contributes to our wider grouping of Tairāwhiti.

Young people in Tairāwhiti are big business. Noting also that Kapa Haka in Tairāwhiti is big business.

Whānau Christmases in Tairāwhiti are huge. Almost bigger than R&V. Although none of the whānau have bought tickets to come to the Whānau festive gala and hakari.

Whānau and their whakapapa are big business in Tairāwhiti. Most are extraordinary in their gatherings which might include a wedding, a birthday, an unveiling, a wānanga, a christening. Big ones involve marquees, huge grocery orders, decorations, travel, accommodation, advertising, entertainment, all sorts of activities where people pay money. Lots of it.

Kapa Haka and its preparation is big. Bigger than Ben Hurr. They begin flocking and gathering well in advance of the national competitions to preen and practice. They go on diets and get fit. They get new costumes. They compose new items. They bring some of the whānau in from other places. They have chefs, designers, tailors, manicurists, make-up artists, fitness gurus, voice trainers, baby-sitters, travel managers and a whole host of technical expertise. They book out whole complexes and marae for weekend after weekend.

Our Aunty Tangiwai Ria got a New Year’s Honour for being one of our top Kapa Haka authorities.

Top in the world actually. There are now more and more younger Tangiwai types than ever before in Tairāwhiti. That’s a Blimmin' huge growth industry.

Once we pay off our Christmas heavily debited credit cards, once we get our mokopuna settled into their new 2017 lives, once we get our 50 strong and there are four of them, plus they all have support crews of hundreds, on stage in the nationals, whānau will have contributed heaps and heaps to the local economy. Once we have had all of our Land Block AGMs, paid our accountants and lawyers and paid our dividends to all our shareholders. Once the Iwi have operationalised their post Treaty settlement activities and done all their business in Wellington and other parts of the world. Boom! That’s Whānau koha and contributions to Tairāwhiti Regional Development like nothing else.

And the good thing is we do it year after year after year. Happy New Year ngā whānau katoa o Te Tairāwhiti.

• Contains evidence of the death (preferably a sworn statement by the executors that they attended the funeral or by another person who attended the funeral, or a death certificate, although this is not preferred by the court) • Contains evidence of where the deceased was living at the date of his or her death • States the executors' belief that the will is the deceased's last will

administration (if they claim that no valid will exists and that the deceased therefore died "intestate").

There is a special form for the sworn statement (see Form 51 of the High Court Rules), and this must be followed.

It is not necessary to apply for probate if the value of the estate, excluding joint assets, is under $11,000.

However, if the estate includes the ownership of land or an interest in land, probate will be required regardless of the value of the estate.

What if someone is contesting the will?

If someone is contesting the will, the process is more complicated and will involve a trial in the High Court.

You must apply "in solemn form", which means you file a statement of claim under the standard procedure for civil proceedings in the High Court.

You name as defendants the people who are contesting the will and the people who, if you are unsuccessful, may be entitled to a grant of probate (if they are setting up another will as valid) or letters of

The defendants then have the opportunity to file a statement of defence and, if they wish to, a counterclaim.

Smaller estates don't require probate

Despite the fact that it is not legally necessary, it may nevertheless be advisable to obtain probate for an estate under $11,000 if there is a likelihood of the will being contested.

Cautionary notes Applying for probate can be a relatively simple procedure, and it is possible for it to be done by the executor, without the services of a lawyer. However, most people choose to use a lawyer in order to avoid any potential problems.

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Pipiwharauroa He Whai Tapuwae!

Pilgrimage to Israel Nov 12 to Nov 27, 2016

In November 2016 six of us wahine from Te Pīhopatanga o Aotearoa o Te Tairāwhiti had the great fortune to travel to Israel on a pilgrimage sponsored by St John’s Theological College, Auckland. Included were our chaperone Reverend Patsy Ngata-Hill from Tūranga, Kara Pahuru from Te Araroa, Irene Wesche from Mahia/Nūhaka, Jayell Smith from Nūhaka, Ettie Tuahine from Wairoa and me from Tūranga/Whangārā. Irene, Jayell and I had been undertaking theological studies at Te Rau College, Temple Street, Gisborne for the three years and travelling to Israel was an opportunity for all of us to see the Bible in reality.

The pilgrimage was called “Palestine of Jesus,” enabling us to see Jesus through the eyes of Palestinian’s tangata whenua. This spiritual pilgrimage and study tours of the Holy Land focus on the key events in the life, death and resurrection of Jesus and the sacred landscapes in which they took place. It is not only a perfect introduction for first time pilgrims to the Holy Land but also provides returning pilgrims with the opportunity to renew and deepen their previous connections while exploring the gospel narratives and sacred landscapes of Jesus.

Along with our group were seven others from Te Manawa o Te Wheke which encompasses an area from Thames down to Taupo area and across to Whakatane. They were Ben and Horohuia Cameron from Putaruru, Ricky and Maureen Cribb from Taumarunui, Lillian Barrett from Paeroa/Te Aroha, Tamatea Paul from Kawerau and Minnie Pouwhare who, at 80 years, was the oldest of the group and a champion wahine. Then there was Randal and Susan Dennings from Australia, Vijendran and Margaret Alfreds from Singapore, Jim May from USA and Dickson Chilongani from Tanzania, what a cosmopolitan group we were.

Leaving Gisborne, we flew to Auckland before taking a 15 hour flight to Los Angeles where we had an overnight stop before another 15 hours to Israel by El Al Airlines. For first timers, adjusting to sleeping upright in small chairs and being very hot, flying was a real experience especially compared to travelling by car when you can stop whenever you want along the way. However we made it in one piece and, although worse for wear, very excited to be there.

Having never flown out of New Zealand before, the experience of going through customs and flying for many many hours at a time was extraordinary. I had spent time preparing myself for the trip by taking plenty of exercise walking and advice on what to do, and what not to do from others, especially my eldest

Our party at the Gisborne Airport ready to leave Saturday 12th Nov 2016.

Emblem of St George’s College

Back row from left: Jayell Smith, Ettie Tuahine, Caroline (Kara) Pahuru and myself.

Front from left: Irene Wesche, Reverend Don Tamihere, Rev Patsy Ngata-Hills

son who had been on many overseas trips. I made myself familiar with processes I would face at customs and the diverse attitudes and distinctive differences between our country and foreign countries.

I found the immigration people standoffish and hard lined at Los Angeles airport compared to our friendly approach in New Zealand. Then there were the differences on the airlines with the flight attendants who more readily gave extra food and drinks to a particular group of people over others. And, if the ‘others’ asked for the same privilege, even when it was given, one got the distinct impression we should not be asking and that we were a lower class to even think we could make such requests. This all came through in their body language, facial expressions and sighing. I purposely asked for extras a few times mainly to see if I was reading their attitude correctly and that their reaction to me may not necessarily be the same for the next person but it was. I found the airports to be incredible, basically being a city within a city because of their numerous terminals.

Before proceeding further I need to give a brief overview of my pilgrimage from five lenses being whēnua (the land), tangata whēnua (people of the land), tōrangapū (political), wairua (spiritual) and wheako whaiaro (my experiences).

Whēnua: I was absolutely amazed at the harshness of the landscape not just between towns and cities but the environment within them, it was so rocky and hard with the earth consisting of just dust and sand. Stone was the main building material for the homes that had bars and iron doors and some were surrounded with iron fences and barbed wire. There were no borders, hedges or fences on the rural lands where I saw herds of goats, some donkeys and camels.

I wondered what they ate as the ground appeared barren without anything edible.

The heights of the mountains were spectacular and we could see just how close other nations were to Israel from some of them.

Then there were the spectacular ancient and holy sites. From a Māori perspective we have a spiritual and physical connection to the whenua as do the Palestinians. We were created from the earth and to the earth we go back. I’m saddened that as tangata whēnua we are not buried directly onto the earth as our ancestors were with our tūpāpaku wrapped in harakeke whariki, the Palestinians still follow this practice.

The car park with a pick up and drop off area and entrance and exit points.

Tangata Whēnua (the Palestinians): We stayed at St George’s College in the Palestinian area of Jerusalem, the people have a dual connection with Jews as tangata whēnua of the land through Abraham. They are friendly, strong, fiercely proud, hard-working, and very resilient. While viewing the various Biblical and ancient sites we frequently had to use hand gestures to communicate with the tangata whēnua. They willingly engaged with our group with both patience and kindness, always maintaining a reciprocal respect towards us. It is at the very basic core needs of humanity to give and receive respect, patience, kindness, and a heartfelt connection of engagement. I was absolutely astounded at their ease and excellence of the mathematical skills in finances. Israel has three currencies and these amazing people are able to convert them from one to another with such an amazing speed.

Political: I had preconceived political ideas prior to going to Israel that were all media driven and so completely wrong. I was actually extremely annoyed at myself for believing the media and its biased opinions that are so far from the truth and preferences for the nationalities who live in Israel.

They just lead to racial tensions in any land no matter where one lives.

Racial tensions can, and have, led to hatred towards one or both nationalities creating a field of mistrust, lies, paradigms that are not factual and fractured relationships between people. It was really good having a tangata whenua guide, the Logistics and Liaison Officer who had extensive knowledge, as he knew what to watch out for and instructed us on how to keep ourselves safe when crossing borders and visiting the different sites. It truly enhanced ones spiritual essence even though these thoughts are within the political kōrero, it increases knowledge and understanding from a Palestinian’s perspective, not the media.

Wairua: I knew prior to leaving NZ I would have a great spiritual experience as we visited ancient and holy places but they went above and beyond what I thought they would be, at times leaving me speechless. There are too many to mention here so I will give an account of only four. The first was the Jordan River, because God had been speaking to me about the Jordan River for over twenty years, to have the opportunity to go into and under the water was amazing. Knowing this was the spot where Jesus was baptised and where Naaman was cleansed. It was a fulfilment of all the years of my conversation with God around the Jordon. It didn’t matter which areas Christ had walked on, touched or ministered in, it was an overpowering experience that many times brought me to tears.

To Be Continued Next Month...

Pipiwharauroa He Raumahara

Pam Paenga

Te kurupounamu ō te iwi Te māreikura o tō whānau Ō tō pāharakeke reanga nui Kua pakeke, kua tōtika kāre koe e māharahara Nō rātou te ao Tika tonu kia whakatā koe.

Ahakoa ka koingo, ahakoa te mamae E kore e tāea te pēhea Okioki, whakatā Kei konā tō rahi, tō nui.

Tō waimarie marika!

Whakatā

Peehi Pamela Wikitoria Paenga was born on the 23rd day of March 1926, a daughter to Petera Te Hiwirori and Te Ataarangi Maynard nee Heperi from Takapau. Nan’s mother died when she was just three or four years old and she and her sisters Rangi and Venus and brothers Hiwi and Anthony went to live with an Aunty to her father, Tiakiwhare Brown who was not of the same Brown whānau as her Aunty Tai Brown at Muriwai. Nan’s mother was, from the memories of others, a very gentle and loved woman in Manutuke and both Rongowhakaata and Ngāi Tāmanuhiri passed that love on to her surviving children. According to Nana, she had eight or nine siblings. Of those, her sisters Rangi, and Venus and brother Hiwi lived relatively longer lives, while the others died as babies or young children including Anthony.

For a while, Nana, Koro Hiwi and Anthony were cared for by their father and 16 year old sister Venus whose line, according to Nana, was wharengaro.

For that reason, when she was only about five or six years old, she and her brother Anthony, who was sick at the time, were sent to Anaura Bay to be cared for and spoilt by their Nannies Tureiti, Te Ra and Rewarewa. She started school at Mangatuna School in about Primer 3 and stayed there until she reached the Standards, there were only two school rooms.

Without any clocks in the house, Nan was unsure how her nannies knew what time to send them off to school in the mornings but she does remember having time to play as she did not have any chores to do. While she was meant to be a friend for her sickly brother Anthony, she did admit to not recalling too much about him, instead spending more time with her cousin Teddy Henry getting into mischief.

Coming back from Anaura Bay, Nan went to live at Muriwai with Nanny Tai Brown, her father’s sister where she loved the carefree life, playing with the other children at the beach all day and eating with her cousins whenever they were hungry. She often wondered how Nanny Tai fitted her in as she had a large family of her own but reckons those were the best days of her childhood, probably because she had the freedom and was just as spoilt in Manutuke and Muriwai as she had been in Anaura Bay.

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social events together and their friendship extended to Ngaro’s husband Richard and their children, our cousins. Richard’s father was a younger brother to my Pop's grandmother, Elizabeth Milner.

Nan lived in Whangārā from the time she married Pop, Rauna Paenga on the 15th of January 1949. She established wonderful relationships and had many good times with Aunty Tawai Te Purei, Aunty Tatai Munroe, Aunty Massey Te Kani and Aunty Hine Haapu, nee Kingi just to name a few. In the later decades of her life her BFF was our lovely Aunty Ema Te Kani. Nan often travelled to Takapau to spend time with her sister Waireia Hanita and the wider Heperi whanau where she attended weddings, tangi and other whānau hui, whenever possible with my aunties and uncles including Papa Hiwi's children. She maintained a very close connection to her mother’s side referring affectionately to them as "the Takapau whānau.” Kei te mihi arohanui to our whānau who travelled to Whangārā bringing the wairua of our Ngāi Tahu tipuna with you.

Despite spending the majority of her adult life with Ngāti Konohi Nan remained staunchly Rongowhakaata.

She expressed a wish that when she passed that she lay one night on Whakatō Marae, a wish that her nieces Drina Hawea and Tui Ferris reminded the whānau about. According to whaikōrereo at Whakatō Nan was quite possibly the oldest member of Rongowhakaata at the time of her passing.

Nan and Pop had 11 children, Aunty Nan, Uncle Keith, Uncle Zac, my Mum Liz, Uncle John, Uncle Major, Aunty Irene, Uncle Boy, Uncle Tab, Uncle Rauna who passed away in 1986 and Aunty Awhina as well as Aunty Te Rangi White who we also include in our whānau. They have 21 grandchildren, Keith being the eldest and Saia, at 13 years, is the youngest and also the tallest and largest.

Nan's 70th Birthday in Wellington with some of her grandchildren.

Back: L to R Thomas Paenga, Raniera Paenga, Martin Albert Front:L to R Manu Niwa, Nana, Pamela Albert

and that support branched out to their mokopuna, many of whom have the same competitive fire as their parents. Pop and Nana were fully involved in polocrosse and horse sports, they raised a number of horses and attended many carnivals over the years supporting their children and mokopuna as well as the many other family members.

Our whānau were humbled by just how much my grandmother was loved which was re-enforced by those who supported us at the time of her passing and encapsulated just how much Nan loved her whānau. Over the year we celebrate a number of birthdays and anniversaries.

Nan ensured that all of these occasions will continue to be celebrated joyously Nan at the Ahuwhenua when she passed away on Trophy Awards - Rotorua the 5th of January 2017 at 2007 the homestead that she and Pop had shared for 63 years, the day after Uncle Keith’s birthday and she was buried the day before mokopuna tuarua Valerie’s birthday.

While it was sad, it was appropriate that Nan passed away at the conclusion of a They have 24 great church service surrounded by grandchildren, Valerie her family, both Rongowhakaata is the eldest at 24 years and Ngāti Konohi. My Dad's and Tenahya Pamela, cousin Howie had earlier said to the youngest at nine my Mum Liz, “cuz the Mustangs” months. Nan had the with a huge grin. Nana was opportunity to spend strongly religious and in one quality time with her particular bible she had written Nan's 80th Birthday – RSA Gisborne children, mokopuna Nanny Kui Emmerson, Nanny Ema Te Kani, Koro Darcy Ria the dates of her wedding and the and mokopuna tuarua and Nanny Heni Sunderland births of each of her children who returned to and some of her grandchildren. She later received celebrate her 90th birthday last March. It was the a birthday book as a Christmas present in which she first time all of her children had come together since religiously recorded the birthdays of her children, Uncle Rauna passed away, a reunion 30 years in the grandchildren, great-grandchildren, godchildren, making. Part of her birthday celebration included a nieces and nephews. morning tea at the Museum Café where Nan received many birthday wishes, gifts, flowers and a mayoral Nan’s greatest wish for her children and mokopuna certificate acknowledging her 90th year. was to achieve and be successful in life whatever Nan always encouraged her children to get out in the world, secure in the knowledge that should they ever need to return home to stay, there would always be a place for them. This security was nurtured in an environment of discipline, respect, humility and a sense of pride tempered with a cheeky sense of humour and a healthy dose of competitiveness leading to an argumentative but loving close-knit family that was mostly full of fun and laughter.

After her Dad remarried to Lil (Reremoana) Watson from Te Reinga, Nan went back to live with them in Manutuke where she experienced her first dose of discipline. Meals were eaten on time and she suddenly had a set bedtime. Nan helped nurture and support her many younger brothers and sisters and their children from the marriage after My aunties and uncles were all her father passed away and she active sportsmen and women continued to support Nana Lil until competing in various sports she too passed away. Nan would including rugby, rugby league, have been in her teens or early basketball, hockey, softball, twenties when she connected touch, netball, horse sports and with another younger sister, polocrosse. Both Nana and Pop Nan and Pop's wedding at Ngaro Milner. They became great Whangara Marae - 15th January were fully supportive of their friends going to the movies and children's sporting endeavours 1949

form it took. She believed that they should be truly happy and that was all she ever wanted. She would sometimes say things to me that did not seem to make sense at the time like “even the Queen of England uses the wharepaku just like you.” Her message to my cousins, nieces and nephews was to never think that anyone is more important than them when pursuing greatness and during that pursuit, remain humble.

By doing the things that make you truly happy, know that you are living out Nan’s greatest wish.

Kua kore koe e kitea i te mata o te whenua heoi anō kua tāngia koe ki ō mātou ngākau, ki ō mātou hinengaro, ā, ka tangi tonu ki a koe, nō reira tō mātau Māreikura, haere atu rā haere atu rā, moe mai rā i tō moenga roa.

Nan's 90th Birthday at Tairāwhiti Museum

Nā, Mokopuna Pamela Albert and Keith Niwa

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Pipiwharauroa Ka Pai Kaiti & Waitangi Day

About Waitangi Day

About Ka Pai Kaiti

Waitangi Day is one of the most important days in the New Zealand year. It commemorates the signing of the Treaty of Waitangi.

Ka Pai Kaiti Trust is a flax roots organisation, it is a conduit for community activism. The entity is a group with strong links to local residents, central government agencies, runanga, local government, schools, marae, Māori health providers and other social services in the district.

The Treaty is the agreement between the British Crown and Tangata Whenua. The Treaty was signed on 6 February 1840. It is the founding document of Aotearoa New Zealand. The signing of the Treaty is commemorated each year in Aotearoa New Zealand with a national holiday.

The annual Ka Pai Kaiti Waitangi Day event started in 2001. Originally held at Waikirikiri Reserve and Te Kura Reo Rua ō Waikirikiri, Ka Pai Kaiti Trust moved the event to Te Poho-ō-Rāwiri Marae in 2009. Both the marae and community trust received an award from the Human Rights Commission in that year.

The event migrated to Ilminster Intermediate in 2012, Anzac Park in 2015 and now Churchill Park in 2016 and 2017.

By bringing the community together, Ka Pai Kaiti acknowledges the diversity in contemporary New Zealand society. Celebrating Waitangi Day recognises our nations past, and pays tribute to the work of those that have gone before.

Waitangi Day is a time to mark our present, with our children and families enjoying time together.

Each Waitangi Day is a milestone in the long road we have to go in terms of building a truly multicultural, inclusive and tolerant society.

The Tūranga Treaty A copy of the Treaty was taken around the East Coast in May 1840 by William Williams. He was a Pākehā missionary. In two months, he collected 41 signatures. They were from rangatira from most of the Iwi in the region; Ngāti Porou, Te Aitangaā-Hauiti, Rongowhakaata and Te Aitanga-ā-Māhaki.

This did not include everyone. Te Kani-a-Takirau, the great Ariki, did not sign.

Below is a copy of the East Coast Sheet - you might be able to spot some familiar ancestral names in the signatures.

Te Waharoa o te kura ō Iriminita

The entity has been in operation for sixteen years, with many volunteers, employees and contractors contributing their time and expertise to the ongoing life of the Trust. This, in turn, benefits the community of Kaiti in Gisborne.

Ka Pai Kaiti Kaupapa Ka Pai Kaiti Trust run a series of events and programmes throughout the year. Here are a few of them: • Ilminster Pool Project: working with a local school to open their pool every summer for the public.

• Waitangi Day Celebrations: Commemorating Te Tiriti o Waitangi with the Gisborne community • Te Maara Kai o Rongo-mā-Tāne: A pilot community garden on the corner of Wainui and Craig Roads.

• Kaiti Tū, Kaiti Ora: Ka Pai Kaiti Trust Membership.

Join online at www.kapaikaiti.com • Matariki: Māori New Year • Ka Pai Kaiti Chess & Draughts Club: Every Thursday night at the community HUB during school terms.

• Food Bank: over 3,000 food parcels in 4 years to our community over the last 4 years.

• Tirohia Gallery: free exhibition space for local artists • Kaiti Cycling Education: working with local government to get more kids on bikes and safe cycleways • Whānau in the Park days: Activity-filled events for children and parents to enjoy in parks around Kaiti • Community Xmas Dinner: Community sponsored Xmas dinner for kaumātua and whānau.

• NATI 4 LIFE - Lean On Me Concerts: Raising awareness of suicide prevention

Contact Details:

Ka Pai Kaiti Trust 500 Wainui Road, Kaiti, Gisborne 4010 www.kapaikaiti.com kapaikaiti@gmail.com

Ko ngā tekoteko Kei te taha maui ko Tāne-nui-a Rangi. Nāna i piki ngā rangi tekau ma rua ki te Toi ō ngā Rangi ki te nōhanga o Io Matua Kore. I konei hoki ka hoatu e Io ngā Kete o te Mātaurangi ki a ia hei mau mai ki te ao kia kore ai e noho kuare te tangata.

Kei te taha matua ko Hineahuone te wahine i hangaia mai i te oneone mai i te kurawaka o Papatūānuku. Ahakoa kei te pūtake ngā tokorua nei o te Waharoa, he tohu rāua mo te mātauranga me te kaitiaki.

Ko ngā raparapa E rua ngā Manaia kei te pito o ngā maihi hei whakaahua i ngā manu ā Ruakapanga.

Kei te taha maui ko Tiungārangi, kei te taha matua ko Hārongorangi. I ekea ēnei manu e Pourangahua ki Parinuiterā. I reira ka riro mai i a ia te tipu kūmara, ka whakahokia mai e ia ki Tūranganui. Ko te whenua kei runga te kura o Iriminita ināianei e tū ana te māra whakatipu kai ā Pourangahua i ōnamata.

Ko ngā Maihi Ko ngā kōwhaiwhai o ngā maihi ko Te Pītau ā Manaia. He tohu mō te Taiao me te Ahuwhenua. (mahinga kai) Ko te Parata Ko Māia, ko ia te rangatira i tau mai ki te Kaiti. I Titirangi e tū ana tōna pā. Ko te ingoa o te pā ko Puhi Kaiti.

Pipiwharauroa Youth Guarantee Programmes

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Tūranga Ararau Courses - 2017

16-19 YEARS|ZERO FEES|START ANYTIME|NATIONAL QUALIFICATIONS|LEADS TO REAL JOBS

Te Ao Māori

“Tūranga Ararau is the perfect place for those who struggled with school work. As a student I was well supported by my fellow students, tutors and staff every step of the way. With their support I have achieved NCEA Level 2”

|Creative Industries|Primary Industries • • • •

Horticulture Sport Fitness Tikanga ā Iwi Māori Arts & Crafts

• • • •

Māori Performing Arts Basic Computing CV Preparation Leadership Skills

- Maharata Grace-Te Puni

Graduates will have the foundation skills and knowledge including literacy and numeracy to progress to higher levels of study and future employment. The qualifications available to you through this programme are NCEA Level 1 with Vocational Pathways and another qualification to suit your interests. Daily travel is provided.

Atawhai Taiohi Preparation for Services

Ma te huruhuru, Ka rere te manu Adorn the bird with feathers so it may fly

• • • •

|Service Industries

Catering Barista Training Table Setting First Aid

• • • •

Tikanga ā Iwi Work Experience Tourism Introduction Performing Arts

Graduates will have the basic foundation skills to progress onto higher learning or sustainable employment in the service sector industry. Through this programme you can complete a range of national certificates aligned to your interests and goals as well as NCEA Level 2 with Services Industries Vocational Pathways. Daily travel is provided.

Kura Whenua Farming

|Primary Industries

• Quad Bikes • Stock Handling • Fencing • Chainsaw Skills • Learner Licence • Animal Health and • Team Building • Outdoor Recreation • Health and Safety Husbandry • First Aid • Tramping and Camping • Tractor Driving • Tikanga ā Iwi • Learner Licence • Sport and Fitness • Bee Keeping • Leadership Skills • Swimming • Tikanga ā Iwi Graduates will acquire the basic foundation skills needed to progress to higher learning or sustainable Join us to join many of our graduates who have gone employment in the farming industry. Through this onto very successful careers in the services including programme you can complete a range of national the Army, Navy, Air Force, Police and Emergency certificates aligned to your interests and goals as Medical Services. This programme helps you to gain well as the New Zealand Certificate in Primary the skills, knowledge and qualifications to meet the Industries Skills Level 2. Daily travel is provided. high level entry requirements and you can complete the National Certificate in Recreation and Sport Level 2 and NCEA Level 2 with Services Industries Vocational Pathways. Daily travel is provided.

Manaakitanga Hospitality

|Service Industries

Maru a Tane Forestry

|Primary Industries

• • • • •

General Requirements Health and Nutrition Chainsaw Maintenance Chainsaw Operations Tikanga ā Iwi

• • • •

Processing on the Landing Fire Fighting Environmental Issues Work Experience

Graduates will acquire basic foundation skills needed to progress to higher learning or sustainable employment in the forestry industry. Through this programme you can complete a range of national certificates aligned to your interests and goals as well as NCEA Level 2 with Primary Industries Vocational Pathways and the New Zealand Certificate in Forest Industries Foundation Skills Level 2. Daily travel is provided.

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Pipiwharauroa Tūranga Ararau Courses - 2017

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Social, Community Training & Learning Opportunities ZERO FEES|TRAINING AND TRAVEL ALLOWANCES|FLEXIBLE STUDY OPTION|REAL JOB OPPORTUNITIES

Poutūarongo Te Rangakura Kaiwhakaako Bachelor of Teaching • • •

Teaching Practice Iwi and Hapū Studies Wananga

• • •

Professional Studies Te Reo Māori Placements

Huringa Tahi (Semester 1): Mon 6th March 2017 - Fri 30th June 2017 Huringa Rua (Semester 2): Mon 17th July 2017 - Friday 10th November 2017 Te Rangakura is a three-year, bilingual teacher education degree that focuses on the uniqueness of respective iwi, hapū, whānau as a beginning point, with the ultimate goal of redesigning curriculum, pedagogy and evaluation processes relevant to culturally responsive education. Te Rangakura is designed to teach those accepted for the degree across all areas of the primary school curriculum, using Te Reo and/or English as mediums of instruction, whilst connecting a Māori World view, values, protocols and knowledge throughout.

Students are required to attend five residential Noho during the year, two Hui Rumaki Reo wānanga and complete a seven week Mahi Kura practicum. These residential Noho range from four to five days. Noho seminars focus on teaching, research skills and Te Reo. The Programme Co-ordinator can be contacted on (06) 8679 869 or for further information for 2017 enrolments contact: Te Wānanga o Raukawa 0800WANANGA Email: tetomonga@twor-otaki.ac.nz

ACE

WHAKARITE MAHI

EMPLOYMENT PLACEMENT AND SUPPORT • • • • • • • • •

Job Seeking Tools On-line Literacy Effective Communication Local Labour Market Information In Work Support Curriculum Vitae Health & Safety in the Workplace Driver Licensing Employee Rights & Responsibilities

This programme is for people referred by Work and Income to help them identify jobs they would like to do that match their interests and skills. Participants are supported to develop and apply strategies to prepare themselves and apply for work and educational opportunities. Included are interview techniques and applying on line which is a process increasingly being used by employers and education providers.

Kaua e tukana kia moe, whakaohongia te pito mata Do not remain dormant, ignite the potential within For more information contact: Ingrid Brown 06 868 1081 ingrid.brown@ta.org.nz

Adult Community Education - Short courses TŪRANGA ARARAU BREAK AWAY HOLIDAY

HE HUARAHI PATHWAYS - Select from

a variety of short taster courses including farming, computing, forestry and aquaculture designed for young and mature people to help decide what career would best suit your interests and needs, as well as work that is available locally.

PROGRAMME

TE REO O TŪRANGA - Whether you are a

beginner or a basic speaker wanting to increase your level of competency, check out our part time Reo Māori courses offered throughout the year.

DIGITAL LITERACY -

This course will help you maximise the use of your cellphone, computer, email and internet and gain the confidence to use online applications such as Realme, banking and search engines to find and select information.

You can even learn how to develop your own free website.

Tamariki having fun with heaps of activities on the Tūranga Ararau Break Away Holiday Programme

Pipiwharauroa Farming & Forestry Education & Training

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Tūranga Ararau Courses - 2017

ZERO FEES|APPROVED FOR STUDENT ALLOWANCE|FLEXIBLE STUDY OPTION|LEADS TO REAL JOBS

Forestry Logging • • • •

Chainsaw Operations Log Making Fire Fighting First Aid

• • • •

Diploma in Forestry Management

Processing on the Landing Tree Felling Tikanga ā Iwi Work Placement

• • •

Graduates from both the New Zealand Certificate in Forest Industries Foundation Skills Level 2 and New Zealand Certificate in Harvesting Operations Level 3 programmes will have the pre entry skills and unit standards required to safely work in the forest industry and gain advancement. Once employed they can continue to learn and gain qualifications through a New Zealand forest industry apprenticeship.To join you will need to be physically fit and prepared to be drug free.

•

Ko te manu kai i te miro, nōna te ngāhere. Ko te manu kai i te matāuranga, nōna te ao The bird that eats of the miro tree owns the forest. The bird that feasts on knowledge owns the world.

• • • • •

Tairāwhiti Farm Cadets

Vehicles and Machinery Infrastructure Farming Systems Feeding and Pastures Livestock Husbandry Farm Dogs and Horses

• • • •

Sheep and Cattle Breeding Pastoral Livestock Production Tikanga ā Iwi Work Placement

To join our very successful Farm Cadet Programme you will need to hold NCEA Level 2 or equivalent, be highly motivated and committed to work and advance in the farming industry. Qualifications offered through the programme include for the first year the New Zealand Certificate in Agriculture (Vehicles, Machinery and Infrastructure) and the New Zealand Certificate in Agriculture (Farming Systems) Level 3.

In the second year, cadets can complete the New Zealand Certificate in Agriculture (Pastoral Livestock Production) and the New Zealand Certificate in Agriculture (Livestock Husbandry) (Meat and Fibre) Level 3.

We will also be offering the New Zealand Certificate in Agriculture (Breeding Livestock Farming) Level 4 in 2017. Please call us for more information. Hostel accommodation is available at our Ruapani Station, Tiniroto and Waingake bases for our cadets at no cost.

Hostel accommodation is available at our Ruapani Station, Tiniroto and Waingake bases for our cadets at no cost.

He Kura Tangata, e kore e rokohanga – He Kura whenua ka rokohanga A loved person will not remain – A treasured land is always there

First Aid Forestry Science Harvesting Operation and Technology Forest Information and Business Systems

• • • • •

Managing People Forest Process Analysis and Improvement Communication Skills Computing Tikanga ā Iwi

Join many of our past graduates who are now holding management roles in the forest industry, locally and nationally. Having NCEA Level 2 or equivalent and/ or experience in the forest industry is an advantage to successfully complete this programme, but not essential as additional learning support is provided.

Graduates will complete the first year of the Diploma locally as well as the New Zealand Certificate in Forest Operations - Mensuration Strand (Level 3) to gain direct entry into the second year at Toi Ohomai Institute of Technology to complete the full qualification.

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Pipiwharauroa Tūranga Ararau Courses - 2017

Computing

• • • • •

YOUTH SERVICE TŪRANGA

Check out our supportive team of enthusiastic people here at Youth Service - Tūranga. They are here to help young people find a programme that meets their needs and interests on their way to completing NCEA Level 2 before moving onto higher learning or employment.

Computing Word Excel Access Database Tikanga ā Iwi

Graduates will have the skills and knowledge to progress to higher learning and employment in the industry by completing the New Zealand Certificate in Computing (Intermediate User) (Level 3). This Programme of Study is subject to NZQA approval.

The prerequisite for it is the National Certificate in Computing (Level 2) or equivalent including work experience.

Caregiving

If this is what you, your tamariki or your mokopuna need, then call today on 06 868 1081 and ask for Youth Service or just pop in and see the team on the corner of Kahutia and Bright Streets.

Beekeeping • • • • • • • • •

Food Safety Health and Safety Honey Processing Bee Behaviour and Characteristics Pests and Diseases Requeen a Bee Working in an Apiary Shift Hives Beekeeping as a Career

A 14 week programme that prepares participants to work in a beekeeping industry. Graduates will have the skills and knowledge to become Assistant Beekeepers and will complete the New Zealand Certificate in Primary Industry Skills Beekeeping (Level 2).

• • • • •

Te Reo Māori • • •

Kōrero Tuhituhi Pānui

• • •

Whakarongo Mōteatea Tikanga ā Iwi

Code of Rights Infection Control Personal Care Tikanga ā Iwi Manual Handling

• • •

First Aid Learner Licence Practical Work Experience

Through this 13 week programme you can complete the New Zealand Certificate in Health and Wellbeing (Level 2) and spend time in the community care industry undertaking work experience and building networks leading to employment opportunities.

Graduates will have the skills and knowledge to become Health Care Assistants, Rehabilitation Coaches and, through extra study, enrol for the Bachelor of Nursing.

Graduates will complete the National Certificate Reo Māori (Level 4) and extend their ability to speak conversational Reo Māori. Career pathways include teaching, Māori media, tourism, researching, social and health services and much more.

STAR & GATEWAY

HIGH SCHOOL LEARNING MODULES FARMING

RADIO BROADCASTING

• • • •

• • • •

Health & Safety Tractors & Quad Bikes Stock Work Fencing & Wool Handling

Recording & Editing Presenting on Air Automated Systems Radio Commercials

FORESTRY

FIRSTLINE MANAGEMENT

• • • • •

• • • •

Industry Overview General Requirements Health & Nutrition Chainsaws Forest Management Technology

BEE KEEPING • • • •

Food Safety Honey Processing Bee Behaviour & Characteristics Pests and Diseases

Communication Compliance Planning Report Writing Computing

MĀORI TOURISM • • • • •

Customer Service Tikanga a Iwi Local History Kaitiaki Practices Noho Marae

COMPUTING & CUSTOMER SERVICE

AQUACULTURE

• • • •

• • • •

Personal Computer Systems Power Point Customer Service Food Safety

We can also design and develop other courses on request For more information contact: Sharon Maynard 06 868 1081 sharon@ta.org.nz

Farm Maintenance Water Testing Biology of Seafood Species Feeding and Cleaning

Pipiwharauroa Ngāi Tāmanuhiri

of Iwi and Hapū. We are grateful for Rangi, Vicki-Anne and Paora’s support during our wānanga. Tino waimarie matou!

Mahi on Tāmanuhiri’s Rautaki mo Te Reo Māori will be led by Matai Rangi Smith who is our project manager/ co-ordinator. One of our own, Matai will work with our people on developing a strategy that resonates with them and is capable of being sustained into the future.

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

Kōrero o Te Wā Ngā mihi o te tau hou Pākehā ki a koutou!

We are well and truly into our work programme for the New Year at Tāmanuhiri Tutu Poroporo Trust. The two week raranga wānanga that is being held at Muriwai Marae led by Wi Tamihana Pohatu and Drina Hawea has been absolutely wonderful. There have been many new comers who have progressed from having ‘Fun with Flax’ to making their own first kete whiri. Erin Rauna, a tutor of raranga at Te Wānanga o Aotearoa has provided technical support and expertise. Her input has been invaluable in providing an understanding and implementing raranga best practice. The wānanga is a part of the development of a te reo strategy for Ngāi Tāmanuhiri. While the context is raranga, Wi Tamihana Pohatu has incorporated opportunities that can build peoples’ confidence and active use of te reo in a raranga setting. Examples of this are written karakia on the wall to start and finish each day and a chart that references new kupu relating to raranga with English translations.

One of the key goals of the wānanga is to weave a whariki for our mahau at Te Poho o Tāmanuhiri. An unintended consequence of the great restoration work completed at Muriwai Marae meant that our whariki are too long so one of the key outcomes of the wānanga addressed this. It has involved kōrero about ngā toi o nga rangi and the sharing of Tāmanuhiri practices as it relates to te ara wairua.

Later in the week Rangi Te Kanawa, Paora Tibble and Vicki-Anne Heikell will share their knowledge and expertise around paru and conservation of taonga.

Paru are traditional areas where our people took harakeke to be dyed such as piupiu. There is a whole body of science and knowledge about these that Ngāi Tāmanuhiri wants to preserve and maintain and, where possible, revive its use and ensure its protection. Rangi Te Kanawa is developing a paru database that will help with providence of taonga. We are keen to provide paru samples to Rangi so we can have it chemically analysed providing us with a picture of its DNA. Rangi and VickiAnne will also talk about conservation techniques for paper based taonga and how taonga such as korowai can be best protected with purpose built containers.

Paora will kōrero about the mahi of Te Papa Tongarewa and how it plans its future look to support the work

A small group including Keita Morgan, James Ferris, Alan Brown and I attended a Kura Whakarauora in Napier and saw some awesome ideas and pointers on how we might do this. Ruakere Hond, Sean OgdenBennett, Charisma Rangipunga and Jeremy McLeod shared their journeys with the mahi they were involved in with their Iwi. But as Rawinia Higgins, Stacey and Scotty Morrison demonstrated, things need to happen at a whānau level where we normalise and give Te Reo it's due status and mana. Most importantly, we need to make its use fun and sexy! Work on our reo strategy will continue with two more wānanga planned in the near future, a demographic report that will be pulled together by Dr Tahu Kukutai and possibly opportunities for encouraging whānau planning. I am committing to taking small but regular steps to speaking Māori with my 19 year old son Tawhiti at breakfast.

I’ve put together sentences in English with the Māori translations and I’ve got a list of papa kupu /breakfast words. These are on large bits of cardboard and I have pulled together some helpful resources for this which can be found in a photo album located on the “Te Iwi o Ngāi Tāmanuhiri” Facebook page. So far so good. Sometimes my teenager isn’t awake so I parakatihi (practice) on my ngeru (cat) Hunuhunu (Singe). Best thing with this is that Hunuhunu never answers back or tells me I’m kei te he (wrong).

At the Kura Whakarauora I made a plea to the organisers that a Kura Whakarauora be held locally as I definitely saw merit with many of our own people being given the opportunity to attend one. Kura Whakarauora has, as its focus, learning about transmission and revitalization of the reo and the best ways that it can be achieved.

Unlike Kura Reo it is not purely ako or total immersion in te reo. Kura Whakarauora encompasses reo rua Māori and English so discussion around te reo revitalization is totally accessible. Together with Matai, I will keep you all updated on the progression of our reo strategy.

Next week Lester and I go to Indonesia for a GNS Science project to learn about disaster management reduction strategies. We will be a part of a ten person contingent that includes GNS Science and Ngāti Porou representatives, Tui Warmenhoven and Jean Palmer. We will visit local villagers who have experienced tsumani, earthquakes,

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landslides and volcanic eruptions. This 11 day haerenga will help us look at strategies and what we can do in our own communities which we know will be totally beneficial for our people. We’ve made a start by having Louise Bennett of Civil Defence at the Gisborne District Council present at a Muriwai community hui about disaster preparedness and there will be quite a few more hui called to develop a Muriwai Village Response Plan.

I am also working with a group of lawyers to pull together a submission on the reform of the Children, Young Persons and Their Families Act 1989. For me, the proposed removal of the principle contained in section 5 that states "...wherever possible, a child’s or young person’s family, whānau, hapū, iwi, and family group should participate in the making of decisions affecting that child or young person, and accordingly that, wherever possible, regard should be had to the views of that family, whānau, hapū, iwi, and family group..." is of great concern. Ngāi Tāmanuhiri vehemently opposes this proposal to remove the right of whānau, hapū and iwi to participate in the making of decisions that affect our mokopuna. It is an act tantamount to confiscation of that which we cherish most, our mokopuna. Submissions close 15 February 2017. I have no issues with sharing a proforma template submission with anyone who feels similarly motivated.

Later in the week we will have our first Board meeting of the year for Tāmanuhiri Tūtū Poroporo Trust. From last year’s elections Jody Toroa and Waireti Amai were elected with Matene Blandford re-elected for a three year term. Key matters for this hui include discussion on the progress of the annual business plan, our Takutai Moana application to be submitted by April 2017 which Beth Katene-Tupara is working on for us, progressing activation of the Local Leadership Body with the Gisborne District Council and reviewing the Ngāi Tāmanuhiri Five Year Strategic Plan.

Ka pai whānau keinei ngā take ō te wā mo Ngāi Tāmanuhiri.

Nā Robyn Rauna

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Āhipīhopa Paraone Turei Te Hēpara a Te Atua

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.

TE TUKUNGA O TE Victo ria Cross (Continued from last month) I te mutunga o Mei 1943, i te taenga o te Maori Battalion ki Maadi, ka puta te rongo kua whakaritea kia 184 rātou ka waitohua mo te ope whakatā, mo te hoki ki Niu Tireni. I te mutunga o te marama o Mei Tekau ma tahi (11) nga tohu toa i whakawhiwhia ki te Maori Battalion mo te pakanga i Puke o 209. Ko te hunga katoa i whakahōnoretia, ko te kaiārahi o Kamupene C, Capt Awatere MC, ko tana kaitono, ko Keepa Rangi MM, me Wiwi Teneti DCM o 14 Platoon. Ētahi atu o nga hoia o Te Tairāwhiti i whakawhiwhia, ko Francis Jones MM o Waituhi, me Kura Edwards MM o Reporua, he kaikawe i nga taotū o Kamupene C i te wa o te kokiritanga. Ko tētahi atu ano, ko John ‘Bunga’ Walker MM o Te Kaha, ko ia te kaiwhakahaere o te rōpu Bren Carriers e kaupare ana i tētahi taha o te Battalion. ‘Kaore he Kamupene i tua atu i whakawhiwhia ki nga tohu pēnei rawa te nui, i roto i nga hitori o te Maori Battalion, i ētahi atu ope taua rānei ahakoa no hea,’ te kōrero a Awatere ki tana hoa wahine. I puta katoa mai ēnei tohu toa i tēnei whawhai kotahi.

Ka pakaru mai nga mihi whakahōnore mo Ngarimu.

Ko ta Freyberg mo tēnei tohu ‘he tohu toa whakahirahira’, me ta Kippenberger ‘he tohu toa tino nui whakaharahara, ina i tukuna ōnā toto mo tatau.’ Ko ta te Henata o Amerika, a E. D. Thomas, i kī ‘Kaore he tukunga o te Victoria Cross i tua atu i tēnei tukunga tohu.’ I te wa kāinga nei e harikoa katoa ana te iwi Pakeha me te iwi Maori ki tēnei whakahōnore, i runga i te whakahī.

I Tūranga nga mātua o Moana i te putanga mai o te rongo kōrero o te ata kua whakawhiwhia te tohu ki a Moana. Tere tonu te horapatanga o tēnei rongo.

Heoi, kaore rāua i mohio wawe no te mea i te whare pikitia kē rāua, a na tētahi kē o o rāua hoa i tana whakaputanga mai tana harikoa ki tēnei rongo nui.

I te tau 1939 i whakaae rāua kia tukun a Moana, kia whakauru ki te Maori Battalion, ahakoa he tamariki rawa.

Ki te whakaaro o Hamuera, ina koia nei tētahi o nga kaiwhiringa tangata hei hoia, ko te urunga atu o tana tama tētahi o nga whakaaturanga o te pai o tana mahi. Ko tana kupu ina te putanga o nga tuhinga mo te toa o Moana, ka takoto marie noa i roto i tana ngākau whakaiti: Pai atu tōna matenga. Mehemea i rongo ki te kupu a nga mea i runga ake i a ia, kia puta mai rāua ko tana taotū ki waho, ka mahue atu ōnā tangata, tērā e waiho hei mea whakamā.

Matiu 5: 2-3 “Nā ka puaki Tōna māngai, ā ka whakaako rātou e ia, ka mea” “Ka koa te hunga he rawakore nei te wairua, nō rātou hoki te rangatiratanga o te rangi”

E te matakīrea o te hāhi Te hēpara matahīapo, mātāho Nāu i takahi te mata o te whenua, o te ao.

Nāu i whakakao te minenga Taputapu!

Te kaiwhakatāhuna o te ngaru Whakatō te wairua tapu Kua tō te rā, kua ea!

Whakatā mai i roto i ngā ringa o tō Matua.

Moe mai rā Archbishop Brown Turei was born in Opotiki in December 1924, his parents were Honeheke Waititi and Henrietta Waititi nee Goldsmith thus connecting him to Ngāti Porou and Te Whānau ā Apanui.

However, before he was born, he was promised to his whangai parents, Dick (Teki) Turei and his wife Hariata who was a sister to Hone Waititi. He just about died at birth and so was quickly baptised.

However he pulled through and his mother Hariata vowed as Hannah did in the Book of Samual’ “Ae, ma te Atua tenei.” - “Yes, this child is for God.” He was then named in honour of Dick’s older brother, the Reverend Paraone Turei. Dick and Paraone’s father was Mohi Turei who was a well known and respected rangatira throughout Ngāti Porou.

Dick was a farmer and so enrolled Brown in a farming course at Te Aute but was still very aware of the vow they had made when Brown was born and decided to enrol him at St John’s College in Auckland. After some discussion with an ordinal at St John’s whose father happened to be the headmaster of Te Aute, Brown’s educational pathway was changed from farming to an academic one ultimately leading him to his pre-determined role in life ministering for the Anglican Church.

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When Brown finished school in 1943 to start preparing for the ministry at College House in Christchurch World War Two was still raging. Even though he was still only 19 and the enlisting age was 21 years he managed to join the army. On completing basic training he was on a troop ship with the 28 Māori Battalion heading towards Egypt however the war in Europe ended 5 days before their arrival. With Brown's passing there are sadly only two C Company Veterans remaining, Pine Ratapu (Masterton) and Pom Walker (Te Kaha).

Irrespective, his trip was not in vain as a Padre by the name of Manu Bennett took him to see the Holy Land before they returned home where he continued with his studies at St John’s College.

He was deaconed in 1949, priested in 1950 then completed his two years as a curate in Tauranga.

A keen sportsperson Brown played cricket for the Midlands Cricket team and rugby for the Midlands Cadets Rugby team where he was selected for the Tauranga Representative team.

On returning to Te Tairāwhiti in 1952 to take up the role of Vicar of the Whangārā Māori pastorate Brown was surprised to find that he had to prepare the church himself dusting and taking away the cobwebs. In Tauranga everything had been laid out for him ready for the services. In his limited spare time, he helped to organise a kapa haka competition called Tamararo between teams from Anaura Bay to Wairoa which has now become a major annual event for Tūranganui-ā-Kiwa and the East Coast. He continued with his rugby career playing for Hauiti and Whangārā.

It was also during this time that he started to court the lovely Mary Jane (Mihi) King who had been brought up in North Auckland. He had met her through her parents, Bill and Alice King who were his dependable parishioners with many daughters making up most of his congregation. They married in January 1957. During the 1960s he ministered in Te Puke and Whakatane before moving to Manutuke where he was also a very popular and respected minister.

The next move for him and his whānau was to Christchurch which he called ‘our overseas experience’ then back to Napier. While there Te Pīhopatanga o Aotearoa became a diocese in its own right and Brown became an Archbishop.

In 2006 he was back in Te Tairāwhiti and elected Bishop of Te Pīhopatanga o Aotearoa.

Brown was in fulltime ministry for 67 years. Despite his huge roles in the latter years of his career he always felt he was a Parish Priest at heart.

In his kōrero with Monty Soutar, Brown concluded with the words “I think the main thing is your faith and by strengthening that you can overcome a lot of difficulties”.

I te taenga atu o te rongo ki nga marae o te Tairāwhiti ka puta te momo pātai a te Maori ‘Na wai?’ ‘E, na mea!’ Koia e mohio ana ki nga whakapapa o Ngarimu, ka whakautu mai i nga momo whiu kupu o mua: ‘Ha! Ina whai ano!’

Continued next month

Nga rangatira me nga mema o te whānau o nga Ngarimu i te marae o Hiruharama. Mai i te taha maui ki te taha matau: ‘Big Bill’ Sullivan (te Mema Pāremata mo te Bay of Plenty). Maraea Ngarimu, te Hōnore Nui Peter Fraser, Hamuera Ngarimu, te Hōnore Eruera Tirikatene, Materoa Reedy, Tā Apirana Ngata me Billy Coleman (te Mema Pāremata mo Tūranga).

Pipiwharauroa

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Māori in the FIrst World War

Māori in the First World War THE BATTLE OF THE SOMME (PART 11)

Nā DR MONTY SOUTAR

Continued From Last Month

BACK TO THE REAR As each company marched out, they passed the constant streams of pack horses that had become as much a part of the environment as the troops. The usual aeroplanes were in the sky, most hovering over enemy lines “as cheeky as sparrows.” The troops were leaving behind a mass of shell holes that were now strewn with rifles, coats, bayonets, overturned guns and shells belonging to both sides. The trees in High Wood and Delville Wood were without leaves or branches and looked just like old posts standing stuck in the ground. There were thousands of graves all around, their crosses assembled from ammunition cases or discarded timber. Most had hats or caps hung on them.

Waiting for the weary troops at the receiving camp were Captain Hiroti, Lieutenants Young, Bright and

2/LT JOHN IRVINE O’NEILL

The last Pioneer killed on the Somme was Second-Lieutenant Jack O’Neill, who had been lent to the 2nd Machine Gun Company “to get a chance at some work.” On 3 October, he was coming back from the front trenches and was crossing over from Goose Alley to Abbey Road when he was killed by a shell explosion.].

Five other machine-gunners were killed alongside him and several others wounded. Buck with Sergeant Gardner and two of O’Neill’s men, took out a cross and made a search for the officer’s body. Unable to locate it the cross was put up at the junction of Abbey Road and North Road.

A machine-gun officer later informed Buck that his men had carried O'Neill’s body towards the deep dugouts in Abbey Road, but as they found so many wounded there “they left him on the side of the trench and asked the English soldiers to bury him. This was evidently done, and the spot must have been quite close to the cross the New Zealanders set up for him.” Jack O’Neill’s father was Pakeha and his mother Maori.

The young officer had been farming in the Waitakere District when war broke out.

Second-Lieutenant Overton with the latest batch of 17 reinforcements, some of whom had only just recovered from being gassed earlier on the Somme.

These men had slept the night in wet tents with no blankets. One of them, Corporal Jack Brooking of Te Kaha, aptly summed up the environment that they had marched into when he wrote, “Somme. Hell on earth.”

At the receiving camp no work of any sort was done.

As a morale booster, the O.I.B. band came over during one lunch hour and played to the Pioneers The rain and wind remained particularly bad and even if there were no blankets, every man who had been in

the trenches appreciated the rest and three nights of unbroken sleep. “Quite novel to sleep without being awakened by the sound of heavy guns,” wrote Major Buck. “Men very happy.”

On 5 October, the rest of the depleted NZ Division came into the camp. The following day, the men feeling much better for the rest, began the move to a reserve camp at La Fontaine. “The Div. has lost a big crowd of men one way and another,” wrote King, “and those that are left need a good spell as they are pretty done up.” La Fontaine was the first step in relocating the Division back to the Armentieres sector where they were going to spend winter.

French Ambassador to join Le Quesnoy visitors in Gisborne At 5.15 p.m. on Wednesday 15 February, 28 French people from the tiny town of Le Quesnoy in Northern France will be welcomed by Mayor Meng Foon and the Nga Taonga a Nga Tama Toa Trust along with members of the French community living in Gisborne. The French Ambassador is travelling from Wellington to join her people at the powhiri.

Trish Tangaroa, a teacher at Girls High School, will translate from Māori to French and vice versa during the formal part of the welcome.

The group will visit the Māori Battalion Marae at Manutuke on the morning of Thursday 16 February and then stop at the Manutuke Fire Station to view the First World War Honours Board now housed there.

Wine tasting and a short bus tour of Gisborne are also planned. The group is only in Gisborne for two days.

They are also visiting the South Island, Cambridge and the Coromandel.

The visit is associated with the First World War. The Germans held Le Quesnoy for almost the entire war. Only a week before the war ended in November 1918, did the New Zealand Division manage to liberate the town. It was the New Zealanders’ last major action in the war. To this day, the town of Le Quesnoy continues to mark the important role that Kiwis played in its history.

Streets are named after New Zealand places, there is a New Zealand memorial and a primary school bears the name of a New Zealand soldier.

Visiting New Zealanders always receive a warm welcome from the locals.

When local military historian Dr Monty Soutar, who is a member of the host Trust, visited the town in November 2015 he met members of the group who will be visiting New Zealand and extended an invitation to them to come to Gisborne. “I knew my grandfather and hundreds of others from Tairawhiti were billeted in Le Quesnoy for a week at the end of the war,” he says. “They were fixing roads and bridges as part of their role as the NZ Māori Pioneer Battalion. So I thought given their people had looked after our grandfathers 100 years ago, fed them, enjoyed a wine with them and did all they could to make them feel welcome, here was a chance to repay that hospitality.”

Tūranga Health will prepare a hangi for the visitors. Others of their staff, members of the public, as well as French ex-pats residing in Gisborne will be billeting them.

A New Zealand 18-pounder gun in action near Le Quesnoy on 29 October 1918.

photo: Alexander Turnbull Library. Reference: 1/2-013673

And then tell me why we are cringing

Let me tell you a story of broken promises, generations of injustice, second-class treatment and now, of political expediency...

This is the story of a good Kiwi farmer. Let’s call him Joseph Smith. Joseph’s family had been toiling the land for generations. That all changed, however, the day Joseph signed the Agreement. The Agreement seemed like a great idea at the time. Signed by most of the farmers around the country, it formalised government promises of partnership and protection.

It guaranteed the farmers ownership of their land.

It seemed like a way to control the lawless foreign city-dwellers as they flooded into country towns. A way to work together towards a brighter future.

A few of Smith’s mates refused to sign. They were wary of the government and felt it couldn’t be trusted. They suspected the government-run, as it was, by city-dwellers-was bound to prioritise urban interests. Smith dismissed their concerns, a decision he bitterly regretted when the government stole his farm. This annexation of his family land was, of course, in breach of the Agreement, but the government didn’t seem to care.

Some of Smith’s friends had their farms stolen too, while his northern cousins sold theirs to the government, receiving £341 in return for 3000 acres of land, 44 acres of which sold for £24,275 just nine months later. They had no access to valuation or legal services and, by the time they realised they’d been duped, it was too late.

Some of Smith’s friends resisted the government, but after seeing their wives raped, their children killed and their homes burnt in retaliation, Smith decided to comply with the foreigners. With the farm gone, however, Smith found he could no longer care for his family. His kids, once happy and well-fed, became anxious and withdrawn. They were punished at school for speaking their country dialect, and forced to speak like city-dwellers. They were taught that the farmers were better off now that the city dwellers had taken charge. They learned about the city dwellers’ history rather than their own.

Smith and his family moved from place to place, as he sought work on the farms once owned by his friends and family. Smith’s sons, like their father before them, adjusted to simply living for the day: taking whatever menial jobs they could find to put food on the table, and spending whatever was left on the only escape still available to them - booze.

They watched their kids grow up, and saw their sons go off to fight a war for the city dwellers against other city dwellers in a faraway land.

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A war that would be forever remembered, while the wars the city-dwellers had fought against the farmers would be almost wilfully forgotten. Only Smith’s youngest grandson, John, returned home from the war. Despite his service to the country, he was left out of the ballot for returning soldiers to be given a piece of land to farm by the government.

The city-dweller soldiers received land set aside to be “resettled”, while Smith went with his father to the freezing works, where John Smith’s son Edward would eventually join him, and his son after him.

When John Smith finally retired, he was given a pension by the government. As a descendant of the farmers, he received only half what retired city dwellers collected. He would often sit with his grandchildren and greatgrandchildren and tell them stories of what life was like before the Agreement, stories that had been passed down the generations. As they grew older, some of those great-grandchildren began to protest.

They joined with the other descendants of the farmers, and took their concerns to Parliament.

They were met with fierce resistance from the citydwellers, but they had nothing left to lose. “Honour the Agreement!” the farmers would chant as they marched. Eventually, they began to gain momentum.

A panel was set up to right historical wrongs. The Agreement was finally recognised.

A relationship began to develop between the citydwellers and the farmers. It wasn’t always plain sailing but progress was being made. The city-dwellers began to adopt the customs of the farmers, performing their songs and chants on important occasions. The farmers’ dialect was formally recognised, and taught to children in schools. The anniversary of the signing of the Agreement was observed as a celebration of the nation.

The Anniversary Day was always fraught, as the signing of the Agreement and the manner in which it was subsequently ignored had forever changed the lives of the farmers. Although progress was celebrated widely around the country, pain would remain for generations. Protest became a regular part of the proceedings, as was perhaps fitting, given that the farmers would never have been treated fairly by the government had it not been for their peaceful resistance efforts.

And then, one Agreement Anniversary Day during an election year, the leader of the government was invited to celebrate with the farmers at the place where the Agreement was signed. The farmers, wise to the potential for heated politicking on the historic day, decided to separate the celebration of the occasion and the political discussions. The leader of the government was invited to speak, “freely and uninhibited” immediately after the traditional proceedings had concluded.

Waitangi house

He, the leader of the people, appointed to represent both the city dwellers and the farmers, and the many people who had since moved to the land, refused the invitation, demanding instead that he determine when during the proceedings he should speak. He also refused to attend the sacred service on the morning of the Anniversary, sending his deputy, a descendent of farmers, instead. He told the nation’s media that the proceedings and the celebrations of the day made people “cringe”.

He decided instead to spend the day in the city.

The story of the farmers and the city-dwellers is, of course, an allegory. It is, however, based on a true story. Our story. The one we often try to forget.

Change the names Joseph to Hohepa, John to Hone, and Edward to Eruera. Replace “farmer” with “Māori” and “city-dweller” with “Pākehā”. Now tell me why we are cringing.

Lizzie Marvelly Reprinted with the permission of the New Zealand Herald

RANGIWAHO MARAE Hui-ā-Tau 10 am, Saturday, 25 February at Rangiwaho Marae

Kaupapa o te Ra 1.

2.

3.

4.

5.

Apologies Previous Hui-ā-Iwi minutes Approval of Auditor Financial Reports - Audited Accounts Election of 2 Marae Trustees

General Business 1. Marae Development - Wharekai and Mahi Toi 2. Recognition of Ngati Rangi i Waho Urupa 'Matai' 3. Hōngongoi 2018 plans - 150 year commemoration of Te Haahi Ringatu and return of our Whakarau Whānau 4. Whareongaonga B - Status of Whenua Topu kaupapa 5. Relationships with Whareongaonga 5 Trust and Tāmanuhiri Tutu Poroporo Trust

Nau mai Haere mai Temepara Isaacs Tiamana o Ngāti Rangiwaho Marae Trustees Reconstruction of the signing of the Treaty of Waitangi. ca 1950

Pipiwharauroa He Pono, He Tira!

He Pūrākau Tāku!

Kia mutu tō pānui ka kii mai, “He aha tātou e noho whakamaoko tonu nei” He pūrākau tēnei e whakaatu ana i ngā oati i whakataungia engari kāre i whakamanahia me ngā hara takahi mana ā nō nei he koretake noa iho te tangata mahi pāmu mo te hiatau.

Tēra tētahi kaimahi pāmu ko Hōhepa Mete tana ingoa. He tangata pukumahi, kaha ki te tiaki i tana whānau. Ko tēnei whenua, he whenua tuku iho nō mai rānō, nō ana tīpuna taka rawa mai ki a ia.

Engari ka puta te “Whakaaetanga”, te “Kirimana”. Āe mārika, e pai ana i taua wā! Whakaae ana ētahi o ngā kaimahi pāmu huri noa i te motu, ka hainatia.

He whakamana nā te kāwanatanga, he oati ki te mahitahi me te tiaki.

He whakaū ka noho rangatira tonu ngā tangata nō rātou aua whenua ki aua whenua. Kāre ētahi o ngā hoa ō Mete i whakaae. Āhua kore tonu i uru mai te whakaaro me whakapono rātou ki te kāwana.

He tikanga anō pea nā te kāwana hei pupuri i ngā kainoho o te taone ki te taone kia whai hua ai ngā taone.

Ahakoa rā, te tangohanga o tana pāmu he kore mau tikanga, kāre he aha ki te kāwana. I whānakotia hoki ngā pāmu ō ētahi o ngā hoa Mete, ā, ki te raki i hokona atu e ana whanaunga o rātou whenua. Toru mano eka mo te toru rau whā tekau ma tahi tāra, engari iwa marama i mua atu, whā tekau ma whā eka i riro mo te rua tekau ma whā mano tāra.

Kāre he kaikounga whenua, kāre he kaiuara, kāre he ture, ana tau rawa ake te māramatanga, auare ake.

Kua tinihanga kētia rātou. Ngaro, ngaro katoa ngā whenua, te oranga o ā rātou tamariki, te whenua nō tuawhakarere.

I kaha tonu ngā hoa ō Mete ki te whakahē engari nō muri mai i te kaha tūkinotia o ā rātou wāhine, ā rātou tamariki me te tahu i ō rātou whare ka tuohu te māhuna ki ngā manene.

I te korenga o te pāmu kua kore e aro i a Mete me pēhea te whāngai i ana tamariki. Ana tamariki katakata, harikoa i mua, kua matekai, kua angipā, kua whakamomori. Ka patua i te kura he kōrero i tōna anō mita, ka whakaakona ki te mita o ngā kainoho tāone. Ka whakaakona rātou he pai ake te noho taone, ā, ko ngā kainoho taone hei whakahaere i ngā pāmu.

I ākona rātou ki ngā tikanga me ngā hītori o ngā kainoho taone. Mahue atu ngā kōrero e pā ana ki a rātou ake. Ka hūnuku haere a Mete ki ngā pāmu kimi mahi ai, nā pāmu nō ana hoa me ō rātou whānau i mua.

Ko ngā tama ā Mete ka rapu mahi mō te rā, ia rā, ia rā. Ko te whakaaro ahakoa he aha te mahi he oranga mo taua rā hei uta kai ki te teepu. I muri mai, ka hē kē atu. Ko te toenga mai ka whakapaungia ki te hoko waipiro. Koirā tō rātou ao ia rā.

Ka pakeke haere ā rātou tamariki ka mātaki i a rātou e haere ana ki te pakanga mo te ao o ngā kainoho taone. Ka pakanga ki ētahi atu tangata noho taone, ka haere ki tāwāhi pakanga ai mo te painga o ngā kainoho taone.

Ahakoa he rā, ko te pakanga ka whakawarewaretia, engari ko te pakanga o ngā kainoho taone ki ngā rangatira o ngā pāmu, e kore.

Ko te mokopuna noa a Mete, ko Hōne i hoki mai i te pakanga. Ahakoa i whawhai ia mo tana whenua kāre ia i uru atu ki ngā whenua i tohua e te kāwana mo ngā hoia i hoki mai i te pakanga. I te mutunga mai ka uru atu a Hōne ki te whare patu miiti mahi ai, ā, whai ake, ko tana tama me tana mokopuna. Nō te ekenga o ana tau ki te kaumātuatanga ka whiwhi penihana ia mai i te kāwanatanga. Nā te mea he uri nō ngā kaimahi pamu, kāre i eke te wāriu o tōna penihana ki tēra o ngā kainoho taone.

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Ko Koe Tēnei!

Te Mōrehu ō Ngāti Konohi Te Tōtara Haemata Hōne Taumaunu

Kua kaumātuahia a Mete ināianei, ka noho i ngā ahiahi ka kōrero mo tana ao i mua o te “Whakaaetanga” me ngā pūrākau tuku iho.

Ka pakeke haere ana mokopuna, tuarua ka tīmata te porotū ka huihui ki ngā uri o ētahi atu ō ngā kaimahi pāmu ka mauria te take nei ki te Paremata. Tino kaha te aukati mai a ngā kainoho taone, engari kāre he aha ki a rātou. Kua ngaro katoa ngā painga ki a rātou.

“Kia pono ki te Whakaaetanga!”

“Kia pono ki te Whakaaetanga!” tā rātou aki, tā rātou tangi i a rātou e takahi ana i te tiriti. Ā te wā ka rongohia tā rātou tangi, ka whakatūngia he roopu whiriwhiri i ngā kaupapa me ngā hapa o onamata. Ka haere te wā, ka tīmata te tūhono haere o ngā kainoho taone ki ngā kaimahi pāmu.

Ehara i te hoki māmā, engari kua huri haere ngā whakaaro o ngā kainoho taone ki te Whakarongo ki ngā kaimahi pāmu. I tīmata ngā kainoho taone ki te Whakarongo ki te reo o ngā kaimahi pāmu, ka whakaakona i roto i ngā kura.

I whakataungia te rā o te “Whakaaetanga” hei rā whakanui mo te motu. Ahakoa rā, i te pā mamae tonu te nuinga o ngā kaimahi pāmu, engari ko te nuinga kua matemate katoa otira ko ngā reanga o muri mai e maumahara tonu ana, e titi tonu ana ngā pūrākau ki te whatumanawa me ngā āhuatanga i rerekē ai o rātou ao i te muruatanga o ngā whenua o ō rātou tīpuna.

Ahakoa whakanuia ia tau kei te mamae tonu te nuinga o ngā uri. Ko te porotū te āhuatanga whakaohooho, whakatumatuma. Ā, tēra pea mēna i tika, i pono ngā whakahaere a te Kāwanatanga ki ngā kaimahi pāmu kāre e tae mai ki tēnei.

Nō tētahi tau whakanui i te “Whakaaetanga”, ā, he tau pōti hoki, ka whakaaro ngā kaimahi pāmu me whakatau kia haere mai ngā Kaiwhakahaere o te Kāwanatanga ki te wāhi i haina tuatahitia ai te “Whakaaetanga”.

Mōhio tonu ana ngā kaimahi pāmu he wawao kei te haere, ka tutū hoki te puehu, nō reira ka whakaritea me wehe te rā whakanui me te rā whiriwhiri kaupapa tōrangapū.

Engari ko te tangata i tohua hei māngai mo ngā kainoho taone, me te hunga i hūnuku ki ngā pāmu i karo i te inoi, i te tono ā ngā kaimahi pāmu.

Ki tāna, māna e whakatau te wā e kōrero ai ia. Kāre hoki ia i haere ki ngā whakaritenga o te “Whakaaetanga”.

Ko te uri whakaheke mai i ngā kaimahi pāmu i haere.

E ai ki a ia ki ngā irirangi o te motu,”Ka whakamaoko katoa ia i ēnei tūmomo hui” I noho ia ki te taone.

Ahakoa rā he whakataunga, he kōrero whakarite, engari he kōrero pono. He kōrero pono, he kōrero tika.

Koinei te pūrākau e titi tonu ana ki te whatumanawa o ngaitāua. Hurihia ngā kaimahi pāmu ki te Māori, me ngā kainoho taone ki ngā Pākehā ana ki mai ki ahau he aha tātou e whakamaoko nei.

Akahoa kua māro kē tō haere Nō tō hingana tūpapahu ana te whenua.

I rangona e te motu Ka whakaekea e te tini Riringi roimata, ngau kino ana te mamae I mahia e koe ngā mahi mō tō hapū, iwi.

Tōtika kau ana ō tamariki Kei whea mai!

Haere i tō haere Mā muri a muri e whai atu Haere ki a rātou e tatari mai rā E kore e taea te pēhea.

Nāu tō haere.

I ngā marama kua taha ake i hinga te tōtara haemata o Ngāti Konohi a Hone Taumaunu.

Waru tekau ma whitu ōna tau. He kaumātua i kitea e takatu ana i tōna hapori me te hapū hoki. I roto ana matimati i ngā mahi e pā ana ki tana marae, a Whangarā me ngā whenua hoki e karapoti ana.

I a ia e tamariki tonu ana, tino pono ia ki te whakaako tamariki, ā, whā tekau tau ia e whakaako ana. I muri mai ka noho hei tirotiro i ngā wharekura, ā, i te mutunga ka whakarite i ngā marautanga mō ngā kura Māori o te motu.

Ko ia hoki tētahi i te poari whakahaere o Whangarā B5 mai i te tau 1990 kātahi ka noho hei heamana tuarua mo te neke atu i te tekau tau. I mua hoki he mema ia nō Te Poari Atawhai mo Tūranganui me Kahunungu.

Ko ia hoki te kaiwhakatau, whakamārama i ngā tikanga e pā ana ki Ngāti Konohi ki te huhua tāpere i te kiriata “Kaieke Tohora” He tangata pono, he kaha ki te akiaki i tana whānau ki te whakatō i a rātou māra kai. Ki a ia ka pai te kai, ka pai te tinana. Ko tētahi kaupapa hoki i kaha ia ki te hāpai, ko te whakatipu mātaitai ki te moana i mua tonu o te marae o Whangarā engari mā ngā tikanga Māori e whakahaere me tana whakahē hoki ki te Kāwanatanga e kerikeri haere nei i te moana mo te hinu te take.

Ko Maire tana hoa rangatira. Tokorima a rāua tamariki, tokoiwa ngā mokopuna. Ki taku mōhio ko Te Kaiwhakawā Heemi Taumaunu, me te toki o te poitarawhiti a Wai Taumaunu.

Mā muri a muri e whai atu

Pipiwharauroa

Page 16

He Kurupounamu - He Pānui

Local Rangatahi makes Western Force U15 Girls Rugby Sevens Team, Australia Ariana Ruru-Hinaki (Ari) of Te Aitanga-ā-Māhaki and Ngāti Konohi was recently selected for the State U15 Girls Rugby Sevens.

Page 16

Diploma in Forestry Management

The players will travel to Sydney New South Wales early February 2017 to play a series of matches against NSW Academy teams that will be held in conjunction with the World Series Rugby Sevens in Sydney where the girls will gain valuable rugby experience whilst mingling with players at a national and professional level.

Ari has played rugby union since she was nine years of age when she first played for Waikite Rugby Union Club in Rotorua which was, incidentally one of her grandfather’s clubs in his rugby ’heyday.’

After moving to Australia she continued to play for Browns Plains in Brisbane, North Coast in Perth and currently Nedlands Girls Rugby Sevens in Perth along with the State U15 Girls Rugby Sevens.

Her goal is to progress as much as possible in the sport she is passionate about and to eventually trial for the Olympics in 2020.

• • • • • • • • •

Tairāwhiti Farm Cadets

Vehicles and Machinery Infrastructure Farming Systems Feeding and Pastures Livestock Husbandry Farm Dogs and Horses Sheep and Cattle Breeding Pastoral Livestock Production Tikanga ā Iwi Work Placement

To join our very successful Farm Cadet Programme you will need to hold NCEA Level 2 or equivalent, be highly motivated and committed to work and advance in the farming industry. Qualifications offered through the programme include for the first year the New Zealand Certificate in Agriculture (Vehicles, Machinery and Infrastructure) and the New Zealand Certificate in Agriculture (Farming Systems) Level 3.

Ari in action

Her parents Vanessa and Richard Hinaki, and her grandparents Win and John Ruru are all pleased with Ari’s perseverance and progress thus far and wish her all the best for the future.

Kia kaha mokopuna!

Forestry Logging • • • •

Chainsaw Operations Log Making Fire Fighting First Aid

• • • •

Processing on the Landing Tree Felling Tikanga ā Iwi Work Placement

Graduates from both the New Zealand Certificate in Forest Industries Foundation Skills Level 2 and New Zealand Certificate in Harvesting Operations Level 3 programmes will have the pre entry skills and unit standards required to safely work in the forest industry and gain advancement. Once employed they can continue to learn and gain qualifications through a New Zealand forest industry apprenticeship.To join you will need to be physically fit and prepared to be drug free.

• • • • • • • • •

First Aid Forestry Science Harvesting Operation and Technology Forest Information and Business Systems Managing People Forest Process Analysis and Improvement Communication Skills Computing Tikanga ā Iwi

Join many of our past graduates who are now holding management roles in the forest industry, locally and nationally. Having NCEA Level 2 or equivalent and/ or experience in the forest industry is an advantage to successfully complete this programme, but not essential as additional learning support is provided.

Graduates will complete the first year of the Diploma locally as well as the New Zealand Certificate in Forest Operations - Mensuration Strand (Level 3) to gain direct entry into the second year at Toi Ohomai Institute of Technology to complete the full qualification.

In the second year, Cadets can complete the New Zealand Certificate in Agriculture (Pastoral Livestock Production) and the New Zealand Certificate in Agriculture (Livestock Husbandry) (Meat and Fibre) Level 3.

We will also be offering the New Zealand Certificate in Agriculture (Breeding Livestock Farming) Level 4 in 2017. Please call us for more information. Hostel accommodation is available at our Ruapani Station, Tiniroto and Waingake bases for our cadets at no cost.

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 Website: www.turanga-ararau.org.nz