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Pipiwharauroa Pipiri 2016
Pukapuka: Rua Te Kau Ma Toru
Panui: Ono
Te Ahurei 2016 Manu Kōrero - Kapa haka I te marama o Pipiri te 15-16 ka whakahaeretia ngā whakataetae Manu Kōrero me ngā Kapa haka o ngā Kura Tuarua ō Te Rohe o Te Tairāwhiti. E whā ngā wāhanga mō ngā Manu Kōrero arā ko, Pei Te Hurinui Jones – Kōrero Ōkawa me te Kōrero Ohorere, te wāhanga taipakeke, ko te Korimako- Ōkawa me te Ohorere, ko te wāhanga reo Pākehā taipakeke, Te Rāwhiti Ihaka me te wāhanga hoki ki ngā taitamariki arā ko Tā Turi Carroll. E ai ki te hunga i tae ki te mātakitaki, he huihuinga angitū, pārekareka hoki. Tēra te mīharo ki ngā tamariki i tū ki te atamira ki te whakapuaki i ō rātou whakaaro mō ngā kaupapa i whakaritea kia rangahaua, kia mau ki te pīnati, kia whakahuahuatia i tōna mita, kia rere, kia tika, kia Māori. Te tamaiti i ako i te kāinga, tū ana, tau kē! Tekau mā rua ngā kura i whakauru ki ngā Manu Kōrero, e whitu ngā Kapa Haka. Tēra te kitea o te kaha o ngā kaiako, ngā kaitautoko me ngā whānau ki te poipoi haere i ā rātou tauira. Tēra anō hoki te mihi nui ki ngā Kaiwhakawā, ngā Kaitirotiro, ngā kaitohu wā. Kei runga noa atu. Kāre he kōrero.
Pei Te Hurinui - Senior Māori (Okawa - Prepared Speech, Ohorere - Impromptu, and Aggregate) 1st place winner Ruawhaitiri Ngatai Mahue, from Te Kura Kaupapa Māori o Kawakawa Mai Tawhiti with his awards.
Matariki
Koinei te tuatahi o tēnei momo huihuinga ki Te Kura o Kapiana, nō reira tū whakahīhī rātou. I whakahaeretia te pōhiri i runga i te ngakau whakahirahira ki te maha o te manuhiri katahi anō te kitea ki taua kura. He huihuinga kura, te mutunga mai o te ātaahua.
Ka puta Matariki, ka rere Whānui Ko te tohu tēna o te tau e!
Ko te kaupapa o ngā Manu Kōrero hei whakatairanga i te māiaia o ngā tauira ki te tū, ki te mahi i te mahi i mua i te huhua i ngā reo e rua. Teitei rawa atu te āhuatanga o ngā whakataetae i tēnei tau, ā, i kitea, i rangonahia e te marea te kaha, te matatau me ngā pūkenga i puta i ngā tamariki nei. Kei whea mai!
Ka puta a Matariki ka tīmata te tau hou e ai ki te tangata whenua. He kohinga pakupaku noa engari ka kitea tonu ki te tiro hāngai koe ki te raki o te rāwhiti. Whakanuia ai i te putanga o te marama hou i muri i te putanga o Matariki. He āhua rerekē ia tau engari ka puta i te marama o Pipiri. Koinei te tīmatanga o te tau e hoki whakamuri ai ngā whakaaro ki te hunga kua whetūrangitia, arā.
Pēra anō hoki ngā whakataetae kapa haka i Houhoupiko. Te tino ārita o ā tātou tamariki! Nā te aha? Nā te kaha o ngā kaiako, kaitautoko me ngā mātua ki te awhi i ā tātou tamariki, mokopuna. Tēnei te mihi nui ki te katoa i whaipānga.
“Haere atu rā koutou ki te pae o Matariki e”. E ai ki, noho tōpu ai ngā wairua o te hunga mate i waenga i aua whetū. Ko ētahi iwi ka tatari kia puta a Matariki ka tahu i a rātou hapī ka whakahuahua i ngā ingoa o te whānau i mate i te tau kua taha. Ka hukea te hapī ka koromamao te kakara ki te rangi hei whakakaha ake i ngā whetū. He wā harikoa, whakanui hoki tēnei mo ngā hua kua hauhaketia.
Ki ngā kapa hoki kua tohua mo ngā whakataetae-amotu, haere i runga i ngā manaakitanga a te Kanohi Ngaro. Te tamaiti i ako i te kāinga, tū ana, tau kē!
Kaitātaki Tāne - Kereopa Ria Kaitātaki Wahine - Tahua Pihema
Kia pai te haere!
“Ngā kai a Matariki, nāna i ao ake ki runga”. I muri i te wā hauhake ka puta a Matariki. Ko te wā tēnei o te nui o te kai. Kikī ana ngā rua i te kūmara, ngā pākoro me ngā whata i te kai. Ka rere ngā ika pēra i te moki me te korokoro. Ka hopukina, ka whakamarokehia, ka tuku ki te auahi kia maoa ka waiho mo te wā korekai. Ka tahua ngā manu me ngā miiti kia kore ai e matekai i te wā o te Hōtoke, Takurua rānei. I ētahi wā ka rere ngā pākau, manutukutuku rānei. Koinei hoki te whakangahautanga o te tangata i te hurihanga o te peka o te tau. Ka kanikani, ka waiata. Ko te iwi Māori anake e whakanui ana i te putanga o Matariki ahakoa e kitea whānuitia ana i te ao. I Hawaii e mōhiotia ana ko Makali’i. Ki Hapani ko Subaru. Ko te tikanga o te kupu Subaru ki te Hapani, arā ko te wā e whakakotahi ai, e huihui tahi ai ngā hoa me ngā uri.
Te mutunga kē mai o te ātaahua! Tūranga Wahine Tūranga Tāne Photos: Courtesy of Te Kura o Kapiana More photos and results to come next month
Inside this month...
Pages 5-12
Te Hīkoi Ki Wharekauri, Rēkohu
Pages 13-14
Kōrero o te Wā
Page 15
Māori in WW1
Page 16
Tūranga Health
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Manu Kōrero - Wahakura
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Pipiwharauroa Pipiwharauroa Page 2
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Founded October 1898 Pukapuka: Rua Te Kau Ma Toru Pānui: Ono Te Marama: Pipiri Te Tau: 2016 ISSN: 1176-4228 (Print) ISSN: 2357-187X (Online)
British Museum Curator Julie Adams Visits Tūranga
Julie Adams is the curator of the Oceania Collection in the British Museum. On 20-24 June she visted the Tūranga Iwi to build relations between the Iwi and the taonga of which she caretakes.
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
Curator Julie Adams addressing the Kaumātau
At Muriwai Julie gave a presentation on the taonga and their history in the Museum's collections
http://www.facebook.com/pipi.wharauroa
Tairāwhiti Mokopuna Ora Seminar & 10-years of Wahakura
Pakeke looking at Julie's prints of the taonga being held in the British Museum
Manuhiri being welcomed onto Whakatō Marae
Māori from around the country came to Gisborne to celebrate the tenth anniversary of the wahakura on the 16th and 17th of June, the event was twofold being a 10-year anniversary celebration and an opportunity to showcase local initiatives that embody Mokopuna Ora – Whānau Ora. Day one of this event was hosted at Toihoukura - EIT, with day two being held out at Rongopai marae. Both days were successful with an added opportunity to celebrate ‘Matariki’ at a Kai-hakari held at Te Rau College on the evening of the 16th. Local rangatahi roopu Te Manawatahi performed their set, fresh from the Secondary School kapa-haka regionals that day. The wahakura is the country’s first Māori safesleeping device developed by the Nukutere Weavers’ Collective in Gisborne in 2005/06. The Wahakura has a traditional forebear in the pōrakaraka, a similar pre-European structure slung from the rafters. The device enables parents to sleep safely with their baby. “The Wahakura is a woven basket that creates a safe distance between baby and their parents in the bed. It was launched in 2006, and along with the plastic pepi-pod has been distributed to thousands of young parents around the country,” said Dr David Tipene-Leach from the national Māori SUDI (Sudden Unexpected Death in Infancy) prevention programme Whakawhetū.
Aitanga-ā-Hauiti, Hauora Tairāwhiti (DHB) and the Tairāwhiti Children’s Team.
Left to Right: Betty Brown (Kairaranga o Waikato), Nicholette Pomana (Whakawhetu Regional Advisor), Minister of Māori Development – Te Ururoa Flavell and Dr David Tipene-Leach (SUDI Expert Whakawhetu)
the hui on day one, said that Māori are not getting the wrap around services they need, and this accounts for high Māori SUDI rates.
Over the last decade rates of SUDI (Sudden Unexpected Death in Infancy) have reduced by almost 30%, with most of the significant gains being made amongst Māori. Research shows that whānau Māori like and embrace the wahakura as a cultural device to keep baby safe. It is also an effective vessel around which to pass on a range of ante-natal and child health messages.
Whakawhetū’s Regional Advisor for TairāwhitiGisborne Nicholette Pomana said the event was a stunning showcase of local initiatives, which has both raised the awareness of SUDI here in Tairāwhiti and generated ongoing kōrero about a Tairāwhiti response to Mokopuna Ora as a joint way forward toward reducing the SUDI rates locally. Since the hui other activities have occurred with a tono from Mangatū Marae to host a planning hui in July/August. Similarly, at least a dozen local kairaranga have already met at Toihoukura to upskill and perfect the method for weaving a wahakura. Ani Leach is excited by the ‘revitalisation’ of kai-raranga gathering together to weave wahakura as a group, she was one of the ‘original’ kairaranga who worked with Nanny Whaipooti Hitchener back in 2006 and envisages there will be more wahakura wānanga to come.
Māori Development Minister Te Ururoa Flavell attended day one of the two-day celebration, saying that the wahakura evidenced a Māori approach to SUDI prevention. Green MP Marama Davidson, also at
“The hui was very much a team effort organised by local organisations including Ngāti Porou Hauora, Tūranganui-ā-Kiwa Hauora Services, Tairāwhiti Māori Women’s Welfare League, Te Whare Hauora o Te
“The keynote address from Dr David Tipene-Leach focussed on SUDI; what it is, what causes it and the solutions to addressing these. The wahakura being the device developed here as a safe-sleep device. The wahakura is a Māori model of care to safely sleep pēpi, it resonates with our young whānau at all levels whether you’re a hapū mama, a dad, nanny, koro, aunty, uncle or cousin. Expecting a pēpi is a celebration for all whānau and without a doubt we should ensure our pēpi here in Tairāwhiti are able to access, or make their own, wahakura by the time their pēpi is born,” says Nicholette. “We were truly blessed over the two-days to hear from our own local ‘specialists’ presenting their kaupapa mahi on what they are doing to meet the health needs of local Māori. Some of this work is very unique and I think we can be proud of the work local providers are delivering”.
Wahakura exhibited at Toihoukura on Day One of the Mokopuna Ora Seminar
Pipiwharauroa Rongowhakaata Iwi Trust
Rongowhakaata Iwi Trust
E te tini e te mano, rarau mai ki ngā pitopito kōrero o Rongowhakaata Iwi Trust mo te marama o Pipiri 2016.
Rongowhakaata Iwi Strategic Wānanga 2016-2021:
Rongowhakaata and Tūranga generally. The potential restoration of the whare in situ at Te Papa and as part of the exhibition programme enables:
Name a person you most admire who has encapsulated “Rongowhakaatatanga” to you and why?
1. A dynamic and unique element to the Te Papa Iwi Exhibition Programme;
Mere-Kingi: It is impossible for me to define that one person that encapsulates Rongowhakaatatanga because through your life you will meet people that influence the many things you say and do as a person. I liken it to the old African Proverb “It takes a village to raise a child” consequently recognising there are many people I admire for sharing their strength, wisdom and guidance.
2. A bold statement about Rongowhakaatatanga; 3. A strong alignment to the approved Rongowhakaata Iwi Exhibition Concept Description; 4. A living wānanga for Rongowhakaata hapū and whānau, and awareness building about Rongowhakaata Iwi to the world as per the aspirations of our kaumātua in the 1990s.
If the turnout at the first Strategic Planning Wānanga held on 12 June at Whakatō Marae is an indication of how many want to have a say – then the Iwi input will be extensive, and rightly so. ‘Mo te Iwi, mai te Iwi’ is the whakaaro behind these gatherings giving Rongowhakaata the forum to reflect and have a say on the strategic direction of the Trust.
Decisions about the tikanga associated with the proposed wānanga whakairo remain in discussion and will be worked through with subject experts, kaumātua and ultimately at a wānanga planned for August 2016 at Te Hau ki Tūranga whare, Poneke. The scope of this kaupapa is to restore elements of the whare over a scheduled programme between 12 June 2017 and late 2019, in situ, at Te Papa in Wellington.
Feedback from those attending the hui was that they thought it was well facilitated by the Chair Moera Brown. During the opening session the kaupapa and values in the draft document were explained and discussed before everyone broke into smaller groups to have their say and record aspirations. A second wānanga held at Te Kuri a Tuatai Marae on 26 June added another dimension, with different faces and further Iwi kōrero looking forward.
During the lead up to Te Papa, our Rongowhakaata Iwi Exhibition at Tairāwhiti Museum will be taking place from December 2016 to April 2017. It will be a stunning ‘bridge’ and forum for the regional exploration of Rongowhakaata between our successful Marae Exhibition Series in January and the planned Iwi Exhibition at Te Papa in 2017. Watch this space for further updates!
The Board has considered comments from whānau and marae and continues to streamline the wānanga facilitation process itself, with positive recommendations for kōrero inclusion. Current wānanga dates and times are listed under ‘Strategic Wānanga’. See our Rongowhakaata Facebook page for updates!
Update: Rongowhakaata Iwi Exhibition at Te Papa 2017-2019 While Rongowhakaata Iwi Trust awaits sign-off from Museum of New Zealand-Te Papa Tongarewa, (Te Papa) for the Rongowhakaata Iwi Exhibition Business Case, exciting discussions are being had within the Iwi about the proposed restoration of Te Hau ki Tūranga as part of the Iwi Exhibition Programme at the Museum. The Iwi exhibition at Te Papa will be a truly unique opportunity for Rongowhakaata to galvanise a range of cultural heritage strategies across
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TE TAIAO Rongowhakaata Iwi Inanga Spawning Ground Enhancement and Restoration Project funded by Te Wai Māori Trust, in collaboration with the Gisborne District Council, has identified several sites of significance and completed a health assessment of each. To complete the planning process, at the upcoming Matariki and Te Taiao Hikoi workshops this month, we will seek input from ahi kaa regarding site selection and whakaaro related to cultural, katieki and historical values.
NEW TRUSTEE KŌRERO
What activities/forums do you think are important for Rongowhakaata to participate in? Mere-Kingi: Hauora (Health), Mātauranga (Education), Papa Kāinga (Housing), Whakamahi (Employment), Taiao (Environment), Mahi Toi (Arts).
What excites you about being on the Rongowhakaata Iwi Trust Board? Mere-Kingi: That together we can make a positive contribution towards the advancement and future of our people – “Kotahitanga Whakamua”
MATARIKI EVENTS Proudly sponsored by Te Puni Kōkiri and facilitated by Soraya Pohatu
Matariki Te Taiao Hikoi and Workshop All are invited to join mana whenua for hikoi, discussion and discovery of local natural flora and fauna, and an introduction to Iwi Te Taiao projects. Date: Saturday 16 July Time: 10:00am Venue: Meet by Manutuke Post Office
Kūmara Planting Workshop Join us for an easy and informative session on how, when, where and why we plant kūmara. It's a practical session, so expect muddy fingers! Shared lunch at the Pizza oven Date: Sunday 17 July Time: 10:30am Venue: Manutuke Community Garden
Pahou Marae: Mere-Kingi Nepe We asked a recently appointed Trustee Mere Kingi Nepe to answer a few questions.
Photos From The Strategic Wānanga - 12 June
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Pipiwharauroa Ngāi Tāmanuhiri Kōrero o Te Wā
Ko te Oranga o te Iwi, Kei Tutu, Kei Poroporo, The prosperity of Tāmanuhiri is in our whenua, moana and whānau
Pānui 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!
Next month on Saturday 23 July 2016 at 10am Tāmanuhiri Tutu Poroporo Trust will hold a Hui-āIwi at Muriwai Marae. This will essentially be an update hui to report on governance and operational developments. The opportunity will also be given to workshop kaupapa that our tribal community are interested in.
Further to the trip that Shane Bradbrook, my Chair and I made to Rēkohu in May a short video capturing our haerenga will be made available for viewing on the Iwi websites of Tāmanuhiri, Rongowhakaata and Te Aitanga-ā-Māhaki. Tāmanuhiri Tutu Poroporo Trust engaged the services of Josie McClutchie of Poi Media to film and photograph our trip so we could share our experience with our people at home. This will be available for viewing the week beginning 4 July 2016. Like other Tūranga Iwi, Tāmanuhiri is considering ways to commemorate and to remember some of the most significant and important historical events for us. It is a process of whakaohooho – to stir, to awaken and to prompt action and response. With this in mind, Tāmanuhiri will progress a living memorial project whereby (298) harakeke (flax) plants representing the (298) Whakarau that returned on the Rifleman from Rēkohu (Chatham Islands) will be planted over the next two years up to 9 July 2018 when Tāmanuhiri Tutu Poroporo Trust will lead commemorations at Whareongaonga. Tāmanuhiri will invite descendants of the (298) Whakarau and other Tūranga Iwi to be a part of this project. This will not only commemorate the return of the Whakarau but also remember te pāharakeke that did not return home.
Harakeke has to be propagated by root division. These are young fans with some root material attached, and trimmed back to the rito, or growing shoot, where the leaves on either side, are separated from the parent bush and planted at least two metres apart. When planting harakeke the concave side of the fan should face the prevailing wind which is very similar to parents carrying and sheltering a baby to protect it. The harakeke varieties we will look to plant will be those that have a strong association with Tūranga Iwi. Paoa was the flax said to have been used to moor the Horouta waka when it arrived at Muriwai. It is beautiful flax that is pale yellow in colour and often used to make kete and whariki. Rangiwaho is a flax named for a Tāmanuhiri rangatira. It is used to make green kete. Tupurupuru flax named for a rangatira of Te Aitanga-ā-Māhaki is useful for making whariki. Whareongaonga flax is used for piupiu. These are but a few of the harakeke varieties that we will look to propagate and plant. In the process of undertaking this project we will be guided and informed by our weavers amongst our Iwi so we ensure that the project is sustainable, enabling the regeneration of plant and weaving skill in our communities. Thereby binding us together, making us strong as Iwi and celebrating tribal survival and permanence. I will keep everyone posted of the project as it develops. As Ben Kacyra said, “...Our heritage is much more than our collective memory - it's our collective treasure. We owe it to our children, our grandchildren and the generations we will never meet to keep it safe and to pass it along.” Nā Robyn Rauna
At a recent Muriwai Pakeke Hui the Pakeke worked together to name and share stories about their tipuna appearing in old black and white photos from the 1930s
Mural Unveiled at Te Kura o Muriwai
On 27 May Te Kura o Muriwai held a karakia and unveiled their newest mural
Te Kura o Muriwai with the mural and the new basketball baseboard
Artist Steve Gibbs explaining parts of the mural
Te Kura o Muriwai students admiring their mural
Principal Parekura Brown with artist Steve Gibbs and the students who helped paint the mural
Pipiwharauroa Te Hīkoi Ki Wharekauri, Rēkohu
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RETURN TO Rēkohu AFTER 150 YEARS SINCE OUR TIPUNA, THE WHAKARAU, WERE EXILED Te Haerenga ki Wharekauri, otherwise known as Rēkohu or the Chatham Islands, was the result of an invitation extended to us by Maui Solomon who is Moriori and Chair of the Hokotehi Moriori Trust. It was an opportunity to mark 150 years since many of our people from Tūranga were unjustifiably exiled and imprisoned to Rēkohu. Our haerenga was not a commemoration nor was it connected to any Waitangi Tribunal settlement. No memorial taonga were taken and nothing was unveiled. Hīkoi representatives came from Te Haahi Ringatū, Ngā Uri o Te Kooti Arikirangi Te Turuki Whānau, Ngāi Tāmanuhiri, Rongowhakaata, Te Whānau-ā-Kai, Ngāriki Kaiputahi and Te Aitanga-ā-Māhaki. Rahui Papa and Donna Flavell from Tainui were already at Rēkohu on other matters so joined with us to tautoko our kaupapa. Covering our haerenga were TVNZ One News, TVNZ Te Karere and Radio NZ. Ian Ruru took photographs and filmed our hikoi using his drone where permitted and, engaged by Ngāi Tāmanuhiri, Josie McClutchie took photos and video recordings.
Ngāi Tāmanuhiri is releasing a video that captures our experience of Rēkohu that will be uploaded to www.tamanuhiri.iwi.nz On Wednesday 18 May at 5.30am our group of 48, including pakeke and rangatahi, greeted each other in the Gisborne Airport foyer before karakia led by Wirangi Pera, Te Pou Tikanga o Te Haahi Ringatū. He was assisted by Ministers David Hawea and Eru Smith. It was a cool, slightly crisp morning as we boarded the Convair 580 Chatham Islands charter flight which took one hour and 40 minutes. We couldn’t help but wonder what it must have been like for our tipuna as they were forced to board the ketch to take them to what was, at that time, a cold, barren, windswept, lonely and desolate land. There would be no comforts for them on their journey such as we were experiencing on our flight. We wondered how long the trip took and what they had in the way of warm clothing and food, very limited no doubt. These questions were going through our minds as we quietly contemplated how traumatic it would have been for our tīpuna, as well as the events that led up to them, being illegally shipped so far from home, all without trial or recourse. On our arrival at Rēkohu we followed a busy itinerary that included:
Pōwhiri at Kopinga Marae
Karakia led by Wirangi Pera (far right), Te Pou Tikanga o Te Haahi Ringatu assisted by Ministers David Hawea and Eru Smith
It was very much a rural landscape as we had to stop and open six farm gates and it was very pleasing to see weka running freely around. A lagoon entrance called Te Ao Patiki or the ‘Mouth of the Flounder’ was pointed out to us on the way. There were also quite a few scattered rocks on the land which are obviously part of the geology that had been cut into shape by the weather elements.
On the way from the airstrip to the Marae we passed through countryside much of which was covered with gorse and pine trees. In places the trees had been well and truly windswept into their crooked shape. Lakes were dotted here and there on the landscape and cattle and sheep grazed on farmlands, we even passed an emu farm.
Being welcomed on to Kopinga Marae
On arrival at Kopinga Marae the karanga from the Tangata Whenua came forth and our kuia responded acknowledging and remembering all of the tipuna who had come before us. We then entered their sacred place, a magnificent Whare Tipuna built with taonga on display and magnificent views of the moana, the land, the hills and the volcanic peaks that can be seen through the many windows forming part of the building’s architectural beauty.
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Pipiwharauroa Te Hīkoi Ki Wharekauri, Rēkohu
Karakia at the Johanssen's Property where Te Kooti and our people lived and where some died and were buried Mayor of the island, Alfred Preece
Kaumātua Lewis Moeau
Kaumātua Rutene Irwin
Whaikōrero commenced with Maui Solomon welcoming us in Māori and English. He explained the meaning of the name that they use for their island, Rēkohu, which translated is the ‘misty sun’. He also described how they developed a sacred covenant of peace there that has remained unbroken for 600 years. The second speaker was Mayor of the island, Alfred Preece.
Following the whaikōrero, Maui Solomon gave an explanation of the pou in the centre of the building which has all the names written down by the elders in 1862 of the 33 signatories who wrote to Governor George Grey. It also included the children who were alive at the time. They would have been there when Te Kooti Rikirangi and the others arrived those many, many years ago.
One of our kaumātua, Rutene Irwin replied on our behalf and spoke to the photographs of our tipuna who were sent to Rēkohu without trial.
Visit to Johanssen's Property:
He named his tipuna, Hori Puru who, with many others, were imprisoned for simply fighting for their rights but punished by being sent to Rēkohu where some died. Rutene had previously told of the experiences of his great grandmother, Meri Kamemata Puru who, as a child of about seven or eight years old, was taken along with her parents, Hori and Wikitoria Puru to Rēkohu where they were imprisoned for two years. Wikitoria was pregnant at the time and her baby also named, Hori Puru, was born and died there, he is interred on the Island.
Hori Puru
“Sometimes on rainy nights we would sit inside our kauta and my grandmother would say karakia and reflect on their time in Wharekauri, said Rutene. “She talked mostly about the food and the rongoa and how they were always hungry, often starving. She would cry and we would cry with her.” Rutene would have been about 12 years old when he lived at Pā Kowhai in Whatatutu with his Kuia Meri Puru. His kōrero about his tipuna and how they were detained and deported to Rēkohu tells of the terrible trauma many of our people endured during the Tūranga Land Wars. Whaikōrero continued with Rahui Papa being the second speaker to tautoko our kaupapa on behalf of the Kingitanga and Waikato. Lewis Moeau was our final speaker and in his graciousness thanked Te Aitanga-ā-Māhaki for the opportunity to join with them in this hīkoi. Chairman Maui Solomon
Back on the bus we went on to the Johanssen’s property, the owners were very happy for us to visit and joined us on the site. Maui gave some history of the area where Te Kooti and his followers lived and sought shelter, it is now in private ownership. Those who died on the Island were interred in this same area by whānau members. Willie Te Aho acknowledged the passing of 150 years and the recorded 204 of our people who were imprisoned noting that, on 15 March 1866, Taihuka and others landed, followed on 27 April by Tiaki Jones and others then Te Kooti Rikirangi and others on 10 June 1866. As was the process throughout our haerenga, karakia was performed on this whenua. As we bowed our heads in prayer we sung karakia and himene of exile and bondage and of loss and remembrance. This was the place where Te Kooti had been gravely ill and received ‘Te Wairua o te Atua’ through the Archangel Michael on 12 May 1868. This was the place where our people had their faith and hope restored and uplifted by karakia. There was a quiet stillness in the air during our gathering as if our tipuna could hear and feel us as we thought of them, many many tears flowed.
Visit to Waiteki and Wharekauri Station:
We then moved on to view the harbour where the ships came in. It was here that Te Kooti and the Whakarau seized a small ketch, the ‘Florence’ that was bringing in supplies in June 1968. They rowed out to and took control of the ‘Rifleman’ which was anchored in the bay. However they had to return to land as the weather was too rough but managed to return and set sail on the ‘Rifleman’ the next day. Altogether there were 298 members on board, 163 men, 64 women and 71 children although four members of the Whakarau are recorded in Judith Binney’s book “Redemption Songs” as having stayed behind on the Island. During the journey home strong head winds battered the ship so Te Kooti ordered that all objects of power personifying ancient mana be thrown overboard. Greenstone taonga were gathered in a blanket and thrown into the sea. These sacrifices did not seem to appease the inclement weather so an old man by the name of Te Warihi was thrown overboard. He was said to have sunk like a stone. Not long after, the winds settled down and the journey continued. Eventually the ‘Rifleman’ landed at Whareongaonga near Muriwai on 9 July 1868. On arrival back at Te Kopinga Marae and after a marvellous hakari we gathered in the Whare Tipuna for kōrero. Te Pou Tikanga o Te Haahi Ringatū, Wirangi Pera spoke about how we all need to come together when it is time to erect memorials for our tipuna as we are all involved and need consistency in what we are doing. All agreed to this. Following on Stan Pardoe read out a list of names of Māori deportees who died on Chatham Islands taken from Great Britain Parliamentary Papers Relating to New Zealand, vol. 15, p.99 which records their gender, date of death, age and supposed cause of death.
We viewed Waiteki Township from the bus and travelled up to the northern part of the island to Wharekauri Station where the remains of the last ponga hut stands, again on privately owned land. It, like the others, was built by our men prisoners. It was such a small hut and easily crowded with just a few of our folk who went inside to have a look. Those huts would have offered little shelter against the cold winters they had to endure. There was a jail built especially for Te Kooti but he managed to escape before being incarcerated in it, the building has since been pulled down. The remains of Ponga Hut at Wharekauri Station
Pipiwharauroa Te Hīkoi Ki Wharekauri, Rēkohu
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The writings of Te Awhi o Te Rangi Manahi regarding their tipuna Arapata Taniwha and his whānau that were recorded in the Pīpīwharauroa issue Whiringaa-rangi 2015 is particularly relevant: “We peered into the dark gloom of the hold. It is late April and a bitter wind blows. How can a single blanket provide a body any warmth down there? Each heavy sigh takes our Tipuna further and further away from their homeland. We heard the muted discussion. Baptism. What of it now? The receiving of ‘Christian’ names, the bell that called them to morning prayer, the sermons expounding love and peace and forgiveness, what of it all now?
At the Johanssen's Property
Adele Booth holding a photo of her tipuna
Return of Deaths of Prisoners, Women and Children at Chatham Islands, dated 30 November 1867 Names
Gender
Date of Death
Age
Ihaia
M
5 April 1866
60 years
debility
Maraea
F
12 Apr 1866
2 years
mesenteric disease
Wikitoria
F
11 May 1866
64 years
general decay
Heremata (Heremaia?)
M
25 Jun 1866
26 years
disease of heart with asthma
Heremaia Kahukahu (Kohukohu?)
M
25 Jun 1866
not given
hydrocele
Wiremu Parehina (Parehuia?
M
31 Jul 1866
45 years
dysentery and influenza
Rihara Tatua
M
6 Aug 1866
24 years
tubercular disease
Son of Tupeka
M
30 Sep 1866
3 years
name not given (treated by themselves)
Carine
F
4 Dec 1866
16 years
consumption
Parata
M
29 Dec 1866
28 years
exhaustion from seasickness
Hori Puru
Cause
M
10 Jun 1867
5 months
congestion of brain
not given
16 Jun 1867
48 hours
malformation
Tupake
F
26 Sep 1867
6 years
measles (treated by themselves)
Te Waua
M
28 Nov 1867
3 years
tabes mesenter
Infant
This information is recorded by the Colonial Defence Force, Wellington. 11 February 1868. GBPP, p.103 There are also notes that William Rolleston (UnderSecretary, Native Department) recorded of a meeting he had with a prisoner, 27 Jan 1868, 7 pm: • Karanama stated that Hemi Pakuru had been ‘killed through work’ • Meihana had died of ‘sickness’ • Herewini has severe pains in his loins and is passing blood • Komaru has a suppurating sore on his thigh; he says there has been a ‘ball’ lodged in it since the battle of Waerenga-ā-Hika (Nov 1865) GBPP, p.106 Dr Watson, 29 Jan 1868 • Tamati Patera – said by Rolleston to be ‘weak’ and ‘emaciated’ – is ‘past all hope’ • So is Te Atarau, who has ‘advanced consumption’ Appendix to the Journals of the House of representatives, 1868, A-15E: Papers Relative to the Escape of the Māori Prisoners from the Chatham Islands No.45, p.23 Capt W.E. Thomas, RM, to Defence Minister, 21 Feb 1868: • Ropata Kahuera, an ‘old man’, died 19 Feb • Meihana died of consumption, not overwork • Te Atarou (sic), also consumptive, ‘now appears to be at death’s door’ No.54, p.26: Thomas to Def Min, 11 Apr 1868: • Tamata Patera (sic) died 26 March. The following two paragraphs are from an excerpt of the Waitangi Tribunal’s Tūranga Tangata, Tūranga Whenua (2004) Report which was reprinted with the permission of the Ministry of Justice in Pīpīwharauroa Whiringa-ā-nuku/Whiringa-ā-rangi 2015:
Te Kooti and the Whakarau ”Conditions on the Chathams were harsh. The prisoners were unused to the cold climate. They were required to build their own accommodation and grow food to subsidise their limited Government rations. Approximately 22 men died from illness. Further deaths are recorded among the women and children. As the incarceration stretched to two years with no prospect of release, the initial sense of grievance grew among the prisoners. One prisoner who fell ill was a Rongowhakaata man, Te Kooti Rikirangi. Following his illness, Te Kooti advised his fellow prisoners that he had received a series of divine visions. He studied the Bible and built up the tenets of a new faith, which offered salvation to the prisoners: God would deliver them from oppression as he had once saved the Israelites in the Old Testament. Te Kooti planned their escape.”
We saw them disembark onto a wind-blown isle of exile, and the heart-rending and impassioned pohiri of whānaunga that had preceded them. We heard them articulate their thoughts carefully to Government officials, using terms of endearment, humility and simple reasoning. We felt their longing for justice, and the right to return home. We heard Paora Kate’s plea: “Our spirits are far away in New Zealand. Come and release our bodies that they may be united.” We choked with emotion at the touching scene of Horomona Tutaki embracing Tamati Petera, the father being granted release but refusing to leave his son who is too sick to journey home and who dies within the month. We saw Arapata’s wife Te Rina, son Paora, and daughter Ripeka Wharehaunga with her husband Netana Puha and their little ones permitted to return with Te Wirihana Tupeka and his whānau. Ripeka never makes it back to Tūranga. We saw the dawning realisation that there is no intention for them to return back to their homeland. “Make sure you keep seeds for the next season.” The next season? They were promised that they could return home after two years if they behaved. There should be no ‘next’ season. They were model prisoners. What were model prisoners to do now? We saw them plan and execute a flawless escape and return to pursuance, execution, landlessness and starvation. We were gripped with the hopelessness of it all as if they hadn’t suffered enough, and with the sting of their tears on our own faces it seemed as if our hearts would burst. We saw Arapata arrive back to find that Te Rina, knowing the escape plans before she was released, had died at Whareongaonga waiting for his return...” Aue te mamae...
Arapata Taniwha
... and so we come to the end of our journey. After poroporoaki and karakia we farewelled our Moriori hosts and made our way by bus to the airport for our return journey home. On the plane we were quietly speaking or thinking of what we had heard and seen and shared with Maui Solomon and his people. Photo from Turnbull Library - Waiting to be deported to Wharekauri from Napier
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Pipiwharauroa Te Hīkoi Ki Wharekauri, Rēkohu
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Kotahi Rau Rima Tekau tau Rēkohu
Whā tekau ma waru mātou i tūtaki i te taunga rererangi o Tūranga, ka mihimihi, ka karakia, ka rere, ki Reekohu, Wharekauri rānei.
Te wāhanga tuatahi o te hīkoi I a mātou e rere ana, ka titiro iho ki te Moananui a Kiwa, ka hoki ngā whakaaro ki te wā kotahi rau rima tekau tau i te mauheretangatia o te hunga o Tūranganui a Kiwa, ka haria ki Reekohu ma runga kaipuke. Ka pā mai te aroha. Kotahi hāora whā tekau meneti e rere atu ana ka tau. E hia wiki rātou e whakawhiti ana. E hia roa rātou e haere ana? I te mahana rātou? He kākahu ō rātou? He kai ā rātou? He pātai ēnei ka hurihuri i te whakaaro o te kaha pēhi a te aroha. Ehara tēnei i te haere whakamaumahara, kāore i te whai pānga ki ngā whakataunga a Te Tiriti o Waitangi. Kāore he taonga i mauria, kāore i hurainga he kōhatu maumahara. He hīkoi tēnei i toko ake i te whakaaro. Ko rātou i haere ko Te Haahi Ringatū, ko ngā Uri o Te Kooti Arikirangi Te Tūruki, ko ngā iwi o Ngāi Tāmanuhiri, Rongowhakaata, Te Whānau a Kai, Ngāriki Kaipūtahi me Te Aitanga a Māhaki. Ahakoa rā i tae moata atu Rāhui Papa me Donna Flavell, ki Reekohu, i tūtaki i runga i te kaupapa kotahi. Nō Tainui ēnei tokorua. Ka tae atu mātou ka haere ma runga pahi ki te marae o Kopinga. Ka haere, ka kite i te whenua te tipua e te tūmatakuru, me ngā paina, te āhua whai ana i te whiu a te hau. He roto te kitea e hora haere ana. Ā haere tonu kua puta he pāmu hipi, he kau, he pāmu imu. He weka hoki i ētahi wāhi. E ono ngā tūnga ki te huaki, ki te kati keeti ka tohua mai tētahi hōpua wai ko Te Ao Pātiki te ingoa. Tae ana mātou ki te Kopinga, ka mako mai te reo o te tangata whenua, ka hanake atu mātou. Katahi te marae tino ātaahua rawa atu. He āhua porowhita, ā, mai i tōna tūnga ka titiro whakawaho ki te moana, ki ngā ahi tipua, ngā hiwi me te whenua. Ka hou atu ki roto, ka kitea te katoa o te hora o te whenua mai i ngā matapihi o te whare. Tino ātaahua rawa atu. I tīmatahia e Maui Solomon ngā whaikōrero i roto i te whare i te reo Māori, katahi ka whakapākehātia. I whakamāramatia e ia te tikanga o te ingoa o te moutere, arā, Rēkohu, ‘te rā pūnehu’ (misty sun) me te hūmārie o tā rātou noho i reira mo te ono rau tau. Ko te kaikōrero tuarua ko te Mea o te moutere ko Alfred Preece.
Inside Kopinga Marae
Papa Rutene, Uncle Lewis & Rahui Papa
Nā Rutene Irwin i whakatau te wāhanga ki te iwi kāinga, whai ake ko Rahui Papa me Lewis Moeau. He maha ngā kōrero a Rutene e pā ana ki tana koroua ki a Hori Puru i mauheretia i taua wā. I kōrero hoki a ia mō ngā ahurea ā tana tipuna a Meri Kamemata Puru. I puta ngā kōrero o te matekai, te kore rongoa, ka tangi, ka tangi te ngākau. I te mutunga o ngā whakaritenga ka huri a Maui Solomon ki tētahi pou, ka whakamārama mai i ngā tuhinga o runga. Arā, ko ngā tohu ō rātou I tuhia e ngā kaumātua I te tau 18622. Toru tekau mā o ēnei ingoa I tuhi ki a Kāwana Kerei. Ko ētahi o ngā ingoa nō ngā tamariki, ā me te whakaaro i reira hoki a Te Kooti me ātahi atu hunga i haina i taua wā. I muri iho, i haere mātou ki te whenua o Johannsen. I reira ka whakamārama mai a Maui Solomon ite take i whai wāhi ai tēnei pāmu ki te kaupapa o te hīkoi. E ai ki a ia I reira a Te Kooti me tana tira e noho ana. Ko ētahi o rātou i mate ka tanua ki reira. I whakaputa a Willie Te Aho i ōna whakaaro mo te rau rima tekau tau kua pahure me te rua rau ma whā o te hunga i mauheretia ki konei. Huri kau ana ki ngā tikanga, ka whakaritea he karakia e Te Pou Tikanga o te Hāhi Ringatū, a Charlie Pera. I konei ka maringi anō ngā roimata. I konei hoki ka pāngia a Te Kooti e te mate, ka uru te wairua o te Atua ki a ia. I konei ka tū, ka whakamomori, tau ana, rongo ana i te wairua o taua wāhi. He hokinga whakaaro. Aue, taukuri e... Ka haere tonu, tū ana ko te taone o Waiteki me te Teihana o Wharekauri i te raki o te moutere. I konei ko ngā toenga o te whare ponga i hangaia e rātou mā. He whare pakupaku noa, ka titiro iho, ka whakaaro, mehemea iti noa i uru atu ki taua whare, i noho te nuinga ki waho hei whiu mā te huarere. Ko te wawata ka noho kōpā mā rātou anō rātou e whakamahana. I hangaia hoki he whareherehere mo Te Kooti engari kāre ia i rakaina engari kua turakina.
The Pou in the centre of Kopinga Marae
Katahi ka heke atu mātou ki te wāpu I te tau 1868, i te taunga mai o te kaipuke kawe kai mai ki Rēkohu, ka hoe atu a Te Kooti me ētahi atu ka riro i a ia taua kaipuke “Rifleman” ka noho ko ia te kāpene. Otira, i ngā whakawhiu a Tāwhiri, ka hoki mai anō. Ao ake ka nuku anō. Rua rau iwa tekau ma waru ngā tāngata i runga i taua kaipuke. Kotahi rau ono tekau ma toru ngā tāne,ono tekau ma whā ngā wāhine, whitu tekau mā tahi ngā tamariki, arā ki te tuhinga a Judith Binney i tana pukapuka “Redemption song” ahakoa rā tokowhā ngā mema o Whakarau i mahue atu. I a rātou e hoki mai ana ka karawhiuwhiu a Tāwhirimātea, ka whakahautia e Te Kooti kia kohikohia ngā taonga whai mana, ka pōkaihia ki roto i te paraikete ka makaia ki te moana. Ahakoa kāre i tau ngā whakawhiu, ka tukuna ko Te Wārihi hei whakataunga. E ai kii i totohu a ia rite ki te toka. Ka tau ngā hau. Ā te wā ka ū atu te kaipuke nei ki Whareongaonga, tata ki Muriwai I te tuaiwa o Hongongoi 1868. I tō mātou hokinga atu ki te Kopinga, e hora mai ana te hākari whakanui i tēnei haerenga. Anō ka huihui ki te whare ki te whakawhitiwhiti kōrero e pā ana ki te whakatū whakamaumaharatanga ki a rātou, i runga i te whakaaro kotahi.
Pipiwharauroa Te Hīkoi Ki Wharekauri, Rēkohu
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Ngā Kōrero a ō tātou Tipuna
Nā Robyn Rauna
In doing some research on some of our people wgo were illegally imprisoned on Rēkohu I discovered an article which was found online in “Te Wānanga”, a newspaper printed in te reo Maori. This was printed on 9 June 1877 (Volume 4, Number 23) page 4. The article was written by Hori Puru and it features kōrero of two other Whakarau members including Te Wirihana Tupeka and Wiremu Kingi Paea and several well known rangatira of Tūranga Iwi. This article was written some nine years after the Whakarau had returned from Rēkohu. It contains the reflective insights and thoughts of our tipuna. It shows that they were focused on survival, land retention and looking after ourselves and each other. The fact that this came out during the weddings of Wi Pere’s son and Kate Wyllie’s daughter reveals another point. Our people were political beings. I’m pleased to have been able to share this article with one of Hori Puru’s mokopuna, Pāpā Rutene Irwin who recently turned 90 years old. This hapchance was an opportunity to extend on what was back in 1877 a time of celebration, to be reremembered and reprinted in 2016 honouring Pāpā Rutene’s milestone birthday, another celebration. Hari rā whānau ki a koe Pāpā Rū!
Ngā Kōrero o Te Marenatanga o Ngā Tamariki ā Wīi Pere Nō te Paraire, te 23 o ngā rā o Āperira i te tau 1877 i mārena ai ngā tamariki a Wi Pere rāua ko tana tuahine ko Keita Waere, ko Hetekia Te Kani Pere rāua ko Riripeti te Rangikohera, ko Hana Tungia Waere rāua ko Kihipeni, he Pākehā nō Nēpia. I tū te hākari ki Mangapapa, ki te whare o Keita Waere i taua rā. He hākari nui rawa ki tā te Pakeha titiro, he tini ngā kupu whai kōrero. Ko ngā Minita i tae ki taua hākari, ko Te Wiremu raua ko Te Rutu. Ā, he nui te miharo a aua Pākehā i taua rā, nā te mea kātahi anō ka tū te hākari pēnei i tēnei ki taua takiwā. I reira hoki ētahi o ngā Māori, ko Wi Pere me tana wāhine, ko Arapera, ā, ko ngā tāngata katoa i tae, tata pea ki te rua rau. I te kakarauritanga o te pō tonu ka taria te kanikani ā te Pākehā, ā, kanikani tonu ngā tāngata tūtata ana ki te aonga ake o te rā. I te Paraire ka takoto te hākari ki Toroa, kei te rohe o Waerenga-ā-Hika, ki te kāinga o Wī Pere, ka karangatia e Wī Pere kia haere katoa mai ngā rangatira, me te iwi katoa, me te iwi Pakeha anō hoki. Ā, ka hui mai ana i taua rā, ko te roa o te tēpu kai, e 30 iari, ko ngā tāngata i te whakaekenga kotahi, kotahi rau, ko ngā takotoranga, e ono i taua rā. I hui katoa ngā Māori e rima rau, ko ngā Pākehā kotahi rau. I tae mai ngā Pākehā i te ahiahi, pō noa. Kāhore i matauria, engari, ki te whakaaro iho, i tae ki te whā tekau i taua rā. I tū a Wī Pere ki te whai kōrero ki ngā iwi e rua Pākehā, Māori, ka mea, haere mai e aku hoa Pākehā. Ka nui taku mīharo ki tō koutou taenga mai, me taku ora, e hara i te mea ko te kai te take i karangatia ai koutou e au, engari, kia rongo koutou i taku kupu. ki taku iwi Maori me ngā rangatira. E kore hoki e whai kupu ki a koutou, nā te mea, he iwi mātau koutou o te ao, kaati, haere mai. Ka tahuri ia ki te whai kupu ki te iwi Māori. ka mea, haere mai e te iwi, haere mai e nga rangatira ka nui taku pouri ki te kore i pau katoa mai ngā tāngata, ēhara hoki i te mea, ko te kai te take i karangatia ai koutou e au, engari he wawata nōku, ko taku wawata tenei :
1. Kia tahuri tātou ki te karakia ki Te Atua, kāore hoki tātou i mate i taua Atua, engari, nō te tahuritanga ki te karakia ki nga atua whakapakoko, ka mate tātou. 2. Me mutu te kai waipiro, engari, kia pai te kai, kaua te tangata e mate i te kai, engari, ko te kai kia mate i te tangata. 3. Me tahuri tātou ki te ahu whenua, mā tēnei tātou e whiwhi ai ki te taonga. 4. Me mutu te hoko whenua, kaua e tohe, kei rite ā tātou tamariki ki tetahi tamaiti, kāore nei ōna mātua hei whāngai i a ia, engari, me waiho te toenga o te whenua ma ō tātou uri e hoko a te wā e rite ai tō rātou mātau ki tō te Pākehā, e ora nei i te papa o tōna whare ake. 5. Me tahuri ki te karakia. 6. Me tahuri tatou ki te (mihi) i ō tātou mate o mua, ara, i whakapātia nei ētahi tangata me mahi anō i runga i te Ture. 7. Ma te iwi e whaka (tū) he Komiti he mahi mo ēnei take kua whakahuatia nei e au. Me tūturu tēna Komiti ia tau, ia tau. Me kore ramata e tā ō tātou manawa i te pehanga a ngā raru kua pahure ake nei ki muri. Nā, e te iwi tukua ngā tamariki ki te Kura, kia rite ai ki a te Pākeha tamariki te mātau. Kia rite ai te kupu a tō tātou Mema a Karaitiana Takamoana i roto i te Paremata. i mea ia kia Ture kotahi te Māori rāua ko te Pākehā, kia iwi kotahi anō hoki, ki te kore tātou e tahuri ki ēnei take, e kore tātou e iwi kotahi. Nā, e ngā kōtiro, e ngā tamariki tāne, whakarongo ki te ako a ō koutou mātua, kia riro ai tō hōnore i a koutou. Nā, e hoa mā ākona ā
koutou tamariki. Tukua ki te Kura Mihinare, kaua e tukua ki ngā Kura Te wara. kaua ki te rori, kaua ki te waipiro. Titiro hoki ki tō māua uaua ko taku taina ki te whakatipu pai i a māua tamariki, nā he hōnore tēnei nāku kia rātou. Nā, e hoa mā, tiakina o koutou whenua hei ora mo tōu uri, kāti te moumou i te taonga i hōmai e Te Atua ki ō tātou tipuna. Nā, e hoa mā, he manene te Pākehā, ā, kua rangatira rātou, ko tātou te iwi whenua, a kua rawakore i runga i tō tātou kuare, kāti, me whai tātou i tō rātou mātauranga. Hēoi, tēna koutou. Me moe tātou i tēnei pō i konei. Ngā tāngata o Te Arawa i tae mai ki taua hākari e rua tekau. Ka tū ko Anaru Matete : Ka mea, tēna koe e taku tamaiti, pai rawa ngā take kua whakahuatia nei e koe, ki te ōti tēnei, ka ora tātou, hei āpōpō anō ka tū ai tēnei kōrero. I te Hatarei, i te 28 o ngā rā ka tū te kōrero, ko Panapa Waihopi te tuatahi, kaere mai e Rongowhakaata, haere mai e ngā tāngata kua ngaro ki te pō, haere mai e Raharuhi Rukupo, e Paratene Turangi, e Titore, haere mai e ngā mea i te ora, haere mai e Wiremu Kingi, haere mai e Tamihana, e Hori Karaka, e Rapata, e Anaru. Whakahonotia ngā mahi ā ngā tāngata kua ngaro ki te pō, ahakoa nā tā tātou tamaiti i whakahou, haere mai, e hara koa i muri nei tōna tuara i ōna mātua, nō mua, nō ngā rā anō e ora ana te tangata me te whenua. Hoani Ruru: Ka tū, ka tika ēnei take, pai rawa hoki kia tū he Komiti tūturu hei pupuri mo ēnei take, kei moumou ki te mahue kia kotahi he Komiti mā ngā hapū katoa. Ka tū ko Wi Kaipuke : E whakapai ana ahau ki ēnei
Ka tū ko Wiremu Kingi : E pai ana, e ki ana a Wi Pere kia mutu te kai waipiro, kia ora koe e taku tamaiti hei kaiwhakahaere tikanga mo ngā rā e haere ake nei. Ka tū ko Eparaima Te Kura: E kore ia au e tere te whakaae, otira, he waiata tēnei nāku: Hoatu atu koe i mua nā Hei muri nei au, Tāua ngātahi te heke ki raro rā. E hoa ma, ko ngā rangatira ki mua, ko tātou ki muri. Ka tū ko Paora Kate: E whakaae ana ahau kia tahuri ki te karakia. Me tahuri hoki koe ki te ako i tō iwi Pakeha e pupuhi maru nei i te Rātapu. Te Hapi: Ka mea, tū ake tēnei, he mihi atu ki ngā take kua whakaputaia nei e koa. Nā, e hoa mā, he iwi rangatira atu rā ngā Māori i mua, nā ngā raruraru ano i tutu ai, na, e tika ana kia hoki atu anō ki ngā pai o mua, nā tēnei mahi kai waipiro hoki ngā mate katoa. Kāti, me tū koe hei kai karakia.
Ka tū ko Rutene Te Eke: E whitu, te mea nui ko te karakia. Me mahi (tika) mai ētahi take ki roto o tēnei, titiro. Mātua rapua te rangatira o te Rangi (mehemea) mea e rua Pōhatu, ka mea, e (ko) ēnei take kia mahia e tātou.
Kerenoma Piwaka: Ka mea, ka pai o kupu i pānui nei, he toenga ahau nō ngā tāngata ako i a koutou, ko tēnei, kia kaha, ko au tō tuara, kia kaha te patu waipiro, kia mana ai te mahi i ngā he e kōrero nei koe. Ka tū ko Hakaraia: Nō te Arawa, ki taku mahara he tika ngā kupu kua pānuitia nei e Wi Pere, me āwhina tātou i ēnei kupu. Wirihana Tupeka : Tāku, kia kaha ki ēnei take, kua kite hoki ahau i te mate, i hoki mai hoki ahau i te riri o te moana, i ngā raru o te ao. Tāku, ko Tamati te Rangi, me tū hei kai karakia, me Hirini te Kani, me Wiremu Kingi Paia, e kore e tāea e te ware tēnei mahi. Ka tū ko Nepia Tokitahi: Me mahi e tātou ko te karakia kei roto i tēnei, ētahi take kia kaha te kawe i ngā tamariki ki te Kura, nā ngā rangatira hoki ngā raru katoa, nā, mā rātou anō e whakaora. Anaru Matete: He kupu tāku ki a koe, hangaia a Poho o Māhaki hei whare, kia tipu ai te mahi. Tō kupu mo
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take kua whakapuakina nei e Wi Pere: Me tū he Komiti ināianei, ka whakapai atu au ki a koe, e taku tamaiti, kia ora koe.
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Pipiwharauroa Te Hīkoi Ki Wharekauri, Rēkohu
te karakia, kia kaha, mā te pou Tōtara ka tū ai te whare, me tēnei hoki, me tū ngā rangatira hei pou mo tēnei mahi, tukua ngā tamariki rangatira ki te Kura, e tika ana kia mutu te hoko mo koutou ana ia, nō te mea e haere ana tēnei ki Hurahura. E ngā ware, me uru koe ki roto o tēnei mahi, titiro hoki, he mea ke te nēra, me te hama, huihuitia ka oti te whare. Me tū te Komiti. Ka tū ko Tamati te Rangi: Ka tika. Me tū te Komiti, me hoki ia iwi, me mahi, ina hoki, i mua i whiwhi tātou ki te taonga, ināianei kua hē. Wiremu Kingi : Ka whai au ki te Raihana i pōtaea ki au. kāore au e mahara ki aku hara, ka hoki atu au ki tōku matua, ka mea atu ki a ia, e pā kua hara ahau ki a koe. Tamihana Ruatapu : Kua pau i a Anaru aku kupu, ko tēnei, kia kaha, hangaia he whare kia oti ai enei take, me mutu te hoko whenua, nā koutou anō ia, e haere ana tēnei ki Hurahura, titiro mai hoki ka mā te ūpoko, kāti, e haere ana tēnei ki Hurahura. Ki te Etita o te Wananga. māu e tuku atu ki te ao katoa ēnei kupu. Nāku i tuku atu. Nā Hori Puru
Pipiwharauroa Te Hīkoi Ki Wharekauri, Rēkohu
The group waiting at Gisborne Airport for takeoff at 5:30am
Ngā kuia o Mangatū
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Colleen Hawkins and Francis Douglas with John Ruru in the background
Tei Nohotima with Keith Katipa
Tumanako Kururangi with whānau of Wirangi Pera
All photos in Te Hīkoi Ki Wharekauri, Rēkohu special are courtesy of Josie McClutchie unless otherwise noted
Tangiwai Ria and Rangi Cairns
Lewis Moeau and Francis Douglas
Robyn Rauna and Willie Te Aho
Rutene Irwin and John Matenga studying the brochure
Kaumātua Rutene Irwin
Mairia and Dave Hawea
Peter Tupara and Tapunga Nepe
All on board and ready to take off
Mereaira Kerr with Wirangi Pera
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Te Hīkoi Ki Wharekauri, Rēkohu
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Pipiwharauroa
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Kopinga Marae pōwhiri. The group was warmly welcomed on by Maui Solomon and the Moriori. From above, Kopinga Marae is shaped like a Hopo (Albatross) a culturally significant icon. Lake Huro lies immediately behind the Marae and is an important source of food. Te Kooti was imprisoned in the fields to the left of this photo
Photo courtesy of Ian Ruru
Place names in Rēkohu
Waitangi is the main port and settlement on the island housing half of the total population of 600. The wharf is currently undergoing a $52 million dollar upgrade.
Photo courtesy of Ian Ruru
Rutene Irwin with his daughter Adele Booth
Nick Tupara with the owner on which the Ponga Hut is situated
Ngā Uri o Te Kooti Arikirangi Te Turiki
Willie in action with George Ria in foreground
Maui Soloman, Owen Lloyd, Irene Renata and Poua Puia
Colleen Hawkins and Stan Pardoe
Tupai Ruru-Wainui with his Nan outside Ponga Hut
Pipiwharauroa Kōrero o Te Wā
Tairāwhiti Community Law Centre
P Kia ora, te whānau, greetings, hello, bula, talofa, genki desu ka, mahalo... I’m not sure if you know me? You may or may not. Allow me to introduce myself just in case you forgot... I destroy homes, and I tear families apart, I’ll take your children and that’s just the start. I’m more precious than any diamonds and pearls and even more valued than gold. The sorrows and pain I offer you are a sight to behold. If you ever need me I can be easily found I’m all around you in every city and every town. I live with the rich and I live with the poor. I even live down your street or even next door. I’m made in a lab just not the kind you think, I can be made anywhere even under a kitchen sink. I can be made in the closet or in the woods. If this doesn’t scare you to death it certainly should. I have many names like ‘P’ or ‘Crack’ you can also know me as Crystal, Crystal Meth... My powers are amazing just try me and see. Try me once, try me twice and you’re soul belongs to me. Once I possess you, you’ll steal and you’ll lie and do what it takes just to get that HIGH. Imagine the crimes we can commit just for the high and the fame you’ll feel like you’re worth millions once I get in your veins. I’ll make you lie to your mother and steal from your dad; their pain and anguish won’t make you sad. You’ll forget all your morals and how you were raised, the life you once lived will no longer be the same. So now that you know me, Say my name. I go by the name of ‘P’ or ‘Crack’ it’s all the same. But just for the record my name is Crystal, Crystal Meth.
Mere Pōhatu
Mokopuna Ora A mokopuna comes into this world mainly to sound, they can’t see much. They recognise their mama through the sound of her voice, her touch, the way she smells and how she moves her body to cradle her baby. Our mokopuna and their little brains is at their most vulnerable at birth. In short lots of things have to happen for our mokopuna at the right time. I’m no doctor or nurse but I know a new Mama has the most specialist job there is on earth to help our new mokopuna hear love, feel safe and be positioned always to get on with the business of life and development and growth. If we get this right, we can be certain that long term our mokopuna will have the best possible life chances. Ten years ago Nanny Whaipooti Hitchiner together with Dr David Tipene Leach and a whole lot of weavers set out to celebrate birth and life by weaving with much love flax wahakura. A basket of protection and safety for our mokopuna when they are most in need of our care and protection. They were away before their time really. Along with a wahakura came a gift of knowledge for the whānau. Don’t let our babies die from unexplained cot deaths. This month Nicholette Pomana of Whakawhetu (National Maori SUDI Prevention Programme) and Tui Takarangi of the Tairāwhiti Māori Women’s Welfare league reassembled the Nukutere Weavers and others from all over Aotearoa to mark that 10 year milestone and reactivate the commitment to celebrate birthing and help our Mamas protect and love these little bundles of joy. Now hear this readers. A child hears sounds and noise from the moment they enter our world. Here is the real deal readers. Whatever affects the parents impacts the mokopuna. They are our mokopuna role models. Overweight, addicted, unhealthy, unhappy, stressed – the chances are our little mokopuna will be too.
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The wahakura weavers might very well be the simplest most effective intervention or tool we have in our pocession. The wahakura symbolises protection. I know it’s meant to be about preventing cot death, but it’s totally in my view a chance to say to some parents – you aren’t alone. A wahakura in itself won’t create a perfect world for every mokopuna. A wahakura and a weaver bring to birth the promise of protection. Babies are born every day all over the world. Most of us know that it takes lots of challenged learning to get things right for our little baby. As the adult protector you have to be on your game. It’s the ultimate dedication. The greatest dependence bond there ever can be. You can’t get distracted or become detached or opt out. Some little body will die if your care isn’t in its best interests. Or some little body will turn into a stressed, anxious little body with nothing but strife ahead. Most little bubbas have with them Mamas and Dads who have significant adults who can step in and help and support and guide. More and more though lots of little bubbas don’t have Mamas who have adults who can guide and care for them as well as their bubba. That’s tino, very sad. That’s why we, all of us in Tūranganui-ā-Kiwa can be on red alert for our new bubbas. We must demand systems that note immediately if a little bubba has arrived into a shouting ill-prepared world of adults with inadequacies. It’s not being judgemental, this is being real. That’s why while we are all celebrating this Matariki time of growth and preparation for a life ahead, we need to give more than a random thought to our littlest and newest citizens. I’m backing those NGOs and professionals who help our newest little people to have kind, loving knowledgeable adults. I’m backing these same NGOs and professionals to make a call if some of our adults aren’t cutting it as guiding lights for our little people. You must tell someone if you ever come across a little mokopuna whose eyes and demeanour call for your help and attention. Just tell someone.
Youth Court Lay Advocates Te Kooti Rangatahi
I’ll take your friends and control your pride, But please remember I’ll always be with you, right by your side. You’ll give up your friends, your family and home, and when you run out you’ll be alone. I’ll take and I’ll take till there’s nothing to give, And when I’m through with you, you’ll be lucky to live. You can try me for fun but be warned this is not a game. Just give me the chance and I’ll drive you insane. I’ll give you nightmares while you lie sweating in bed. I’ll be the evil voices inside your head. I’ll make you scream you’ll wish you were dead. You shouldn’t have tried me how many times were you told? But you underestimated my powers and my control. I have murdered, I have killed, just for the thrill. You just couldn’t say no, and just walked away. If you could do it all over again what would you say? I’ll be you’re master and you’ll be my slave. Don’t fear being lonely I’ll walk with you to your grave. My dear best friend you have nothing to fear, I’m that caring voice in your ear. Call me what you like ‘P’ or ‘Crack’. And please, please my friends, please never forget my other name is Crystal, yes Crystal Meth... I have made some addition and variations to the original author’s version of this poem by Alicia VanDavis Nā Nikorima Thatcher Tairāwhiti Community Law Centre
L-R: Te Awhina Tungatt MYD Hakinakina Leadership Representative, Samantha Andrews Previous Youth Justice, Gary Harding CYFS, Amoria Procter YCLA, Nicola Dimery CYFS, Hannah Hohapata Tūranga Ararau Quality Manager, Eru Findlay Papataiohi Supervisor and YCLA, Temple Isaacs Kaumatua, Gwenda Findlay Papataiohi Manager and YCLA, Olive Isaacs Kaumatua, Judge Heemi Taumaunu with representative from AIJA.
On Monday 30 May, more than 300 people from around the country gathered at Ōrākei Marae to celebrate the Rangatahi and Pasifika Courts winning the 2015 AIJA Award for Excellence in Judicial Administration. Representing Te Poho-o-Rāwiri Rangatahi Court which was the first Rangatahi Court established 30 May 2008 by His Honour Judge Taumaunu, were kaumatua Temple and Olive Isaacs along with a group of representatives from CYFS and Tūranga Ararau. Recently five more of our local people were inducted as Youth Court Lay Advocates at the Gisborne Youth Court and will practice under Tūranga Ararau with Gwenda and Eru as their Supervisor Mentors. Included are Dorothy Taare-Smith, Cherie Te Rore, Aidan Edwards, Hukanui Brown and Amoria Procter. All five Youth Court Lay Advocates also work as a part of our Te Ara Tuakiri Tikanga Programme.
Important issues gaining ground Kia ora koutou katoa – it’s been a very busy month in Parliament with important issues starting to gain traction with New Zealanders. In particular, our housing crisis is the big issue that just won't go away for the Government. The Ministers responsible have been struggling to convince anyone that the Government hasn’t failed when it comes to controlling the housing market, culminating with the malicious leak from Social Housing Minister Paula Bennett’s office about the police investigation into Te Puea Marae chairman Hurimoana Dennis.
Māori Caucus MPs visit to Gisborne It was a pleasure to host my Labour Māori Caucus colleagues Kelvin Davis and Adrian Rurawhe in Gisborne. We visited Wi Pere Trust integrated farm and horticulture operations at Tangihanga Station as well as Te Puna Reo o Puhi Kaiti early childhood centre and the Ngāi Tāmanuhiri Trust. We were completely blown away by the powhiri received from Prime Minister’s Excellence award recipients Te Puna Reo o Puhi Kaiti. Ngā mihi nunui ki ngā mokopuna me ngā kaiako. It’s a true testament to the staff that an early childhood centre in Kaiti has won two Prime Minister’s Excellence Award categories in 2016. A big mihi to our many hosts and those who helped organise this visit.
Te Ture Whenua Māori Bill Submission Workshops For the last few weeks I’ve been running a series of 11 Te Ture Whenua Māori Bill workshops in the East Coast, Gisborne, Wairoa, Hawke’s Bay, Masterton and the Hutt Valley. The workshops are about how to make a submission to the Māori Affairs Select Committee and ensuring Māori landowners in Ikaroa-Rāwhiti are informed and prepared to have their say. Over 25 per cent of all Māori freehold land is in Ikaroa-Rāwhiti and, if passed, the Te Ture Whenua Māori Bill will bring about the most significant changes to Māori land law in over 20 years, so it’s vital that Māori landowners here are engaged with this process. It’s been a very positive experience and many attendees have told me they will pass on the information they’ve learned to their networks.
Māori Homeownership plummets Statistics New Zealand recently released figures showing Māori homeownership rates have plummeted by 20 per cent since 1986. The Government’s refusal to address the housing crisis is exacerbating this decline which will affect Māori for generations to come, unless urgent action is taken.
Kōrero o Te Wā
We are seeing more and more of our whānau in desperate situations; living in cars and garages or sharing homes with a number of other families. Some of those renting are living in substandard properties which are making them and their kids sick. Preventable illnesses such as rheumatic fever cause life-long health complications. Māori are at the sharp end of the housing crisis. This must change if our people are to have a better future. The Government must take meaningful action, not continue to tinker around the edges with minor changes. National should embark on a massive statebacked affordable house building programme and crack down on speculators who are driving up house prices. Instead of selling-off state houses, National should buy more.
Local Government Bill first reading As Labour’s Local Government Spokesperson, I led the Opposition debate on the Local Government Act 2002 Amendment Bill (No 2) at its First Reading in Parliament. This is the latest attempt by the National Government to reform our local government legislation, and, while Labour has supported it to select committee, we do have concerns about it diminishing local democracy. This Government has a bad track record with local government reform. The last time they tried this in 2012, their reforms led to failed amalgamation proposals in Wellington, Northland and Hawke’s Bay. At this point, it’s unclear how communities will benefit from the proposed reforms, or how local democracy will be enhanced by increasing the powers of the unelected Local Government Commission. It will be interesting to see these issues debated during the select committee process.
Remembering Starr Rutene During their visit, my Māori Caucus colleagues and I also paid our respects at the tangihanga of local kaumātua and staunch Labour supporter Starr Rutene. Starr made huge contributions to his community and will be greatly missed. Tau ana te kohu, tau ana te kapua pouri ki Te Aitangaā-Māhaki i te hinganga o te tīpuna pāpā, a Star Rutene. Aue rā, te pouri, te mamae, kua ngaro rā! Haere atu rā e Koro ki ngā mātua tūpuna kua huri ki tua o te ārai. E te rangatira humārie, e te kaiārahi atawhai, takoto mai, takoto mai, moe mai rā e Koro e. Arohanui
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Meka Whaitiri
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Pipiwha'rauroa Page 14
Ngā Kaitiaki o
Te Maungārongo
Kia Orana koutou, You may have seen the recent video posted on the Gisborne Police facebook page where Te Ariki Dewes tells her story that goes back to 2009 and led to her crashing a car and becoming a paraplegic. She had a message for our communities and wanted to share this with us, an extremely powerful, brave and real thing to do. Te Ariki willingly drove a vehicle under the influence of alcohol, at speed and without wearing a seatbelt then tragically crashed in Manutuke. The outcome for her and her whānau was devastating. Drinking alcohol and driving is not cool, if we see it happening we need to say something as this could prevent further tragedy on our roads. Everyone has the right to be safe on our roads so we must all contribute to reducing family harm. To date Te Ariki’s story has had 17,000 views, thank you Te Ariki for sharing it with us for others to learn from. Staying with our roads, we ran a ‘back to school’ campaign in the first week of our rangatahi returning to school called “Operation Crest” that focused on speed past schools, speed past school buses, wearing of seatbelts and use of cell phones while driving. We had 10 mini operations throughout the Tairāwhiti and the outcome was a huge improvement from the previous campaign in 2015. A lot more of our communities are wearing seatbelts both as drivers and passengers. It was awesome to see our rangatahi belted in and my staff gave out ice cream vouchers to a number of our whānau. We will continue these operations at the commencement of each term as the feedback from our road users was positive. It is not about catching people breaking the law, it is about consistently being visible and out there to reduce harm on the roads. Everyone has the right to be safe on our roads. There is a short video on our Gisborne facebook page, have a look whānau. The Commissioner of Police formally opened the Tologa Bay Police station recently and the event was well attended by the community of Uawa and whānau from the wider Tairāwhiti, including visitors from Hawke’s Bay. It was a proud moment for police including Constables Richard Reeves and Andrew Trafford. Some of you may have seen the coverage on Te Karere showing the community coming together to celebrate the opening. Trust and Confidence in your police is very important to us and being a part of event such as this gives me huge confidence that we are all working together to make Tairāwhiti the safest region in Aotearoa. Kia Manuia Inspector Sam Aberahama Area Commander: Tairāwhiti Police
Pipiwharauroa Māori in the FIrst World War
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Māori in the First World War THE BATTLE OF THE SOMME (PART 4)
BY DR MONTY SOUTAR
Continued From Last Month
SEPTEMBER 1916 The Pioneers also put in tunnels and other dugouts and while theirs was a herculean effort, they were restricted by both time and machinery to replicating anything like the elaborate enemy defensive positions stormed by the British in the July offensive.1 The Official History of the N.Z. Division described the captured enemy positons as being “of immense strength and had been converted by unremitting and skillfully directed industry, and by every technical device known to modern military art, into fortifications as nearly impregnable as any in history.”2 While exploring one of the captured mine shafts west of French Wood Maj. Buck could only gaze in astonishment. “German galleries 100 feet below surface,” he noted, “Galleries all about. Wonderful amount of work done.”3 The Germans of course had had two years to build their fortifications. 44 more reinforcements arrived that day (4 September), but only four were Māori. Harding Leaf, who was now a second-lieutenant, turned up with them. He was looking fit and well.4 Another two platoons―from each of A and C Company were sent out to the Plateau. They were tasked with pushing Turk Lane forward to Black Watch Trench. Only one man from A Company was wounded by a stray bullet.5 This was probably 35 year-old Pte Sam Hodge of Ohinemutu who was hit in the thigh and back.6 In the late afternoon of 9 September, the Pioneers’ camp was shelled from the direction of Martinpuich. One shell landed in the Transport lines. Pte Bill Maopo, who transferred to the transport section that evening, explained what happened: I was washing some clothes about 400 yards away when I heard a roaring sound overhead. Knowing quite well what it was, I left my washing and bolted to the nearest safety sap some fifty yards away. I was only there a few seconds when the shell exploded and between 60 and 80 of our boys stampeded up to where I was. Some of them were lying asleep in our tents. Of course the explosion of the shell soon woke them up. After an interval of 20 minutes, waiting for more shells to land, we came out and I carried on with the washing. Others returned to the tents, only to find that some of our pals had been severely hit, two being killed outright, altogether 11 casualties including 2 horses severely hit, 1 mule killed, 1 wagon badly damaged.7 One of the three drivers killed was 29 year-old Pte Arthur Ward and. Ward enlisted from Gisborne but was born in South Australia.8 The wounded were9: Pte D. Ihaka of Danniverke Pte H. Maka, Kaihu Pte William Ormsby, 21, Otorohanga (badly) Pte K. Rapona, Mangatu, Gisborne Pte T. Toa, Otorohanga Albert Winterburn, 23, Otaki. (badly) Pte B. Mahanga, Parua Bay
Pte Rapona wounds were serious and though he held on for almost three weeks he died in hospital at Brockenhurst in England.10 Fortunately the losses were made up by a batch of 20 recruits who arrived the previous day to reinforce the Māori companies. These included a few Samoans who had come as part of the Fourth Māori Contingent.11
... Here we were drafted to our different platoons, I going to No. 11, C Company (the Gisborne platoon), and shared a dug-out with Jack Ferris and Corporal Pewhairangi who used to be in Colonel Winter’s office, Gisborne. At last we had reached the now famous Somme front.15
The following morning 26 year-old Skipper Hemi of Blenheim was killed. He belonged to Ngati Kuia and was in Lt Stainton’s platoon when they were shelled near Dead Horse Gully.12 On the same day the 3rd N.Z. Rifle Brigade replaced the British units on Bazentin Ridge and took over the trenches in front of the Pioneers from High Wood to Delville Wood. The Kiwis had arrived for the big push. Timed to commence on 15 September it would be the New Zealand Division’s debut on the Somme battlefield.13
The newcomers always brought a smile to the faces of those who knew them. A fortnight later, for example, when 2/Lt Horo Karauti of Ohau arrived, he described meeting Capt. Tahiwi who was from his own district:
On 11 September another 40 reinforcements arrived in the charge of 2/Lt D. Bruce most of them Māori and from No.s 1 and 2 Platoons of the Fourth Māori Reinforcements. They had come by train travelling all night from Etaples before detraining at the railhead. The sergeant with them was Percy Fromm, who had worked for the Gisborne Times as a print setter. He wrote to the newspaper about his first day at the Somme: With full pack and a hot sun overhead we trudged the 12 weary miles, passing on our way motor lorries, ammunition wagons, motor cars, and vehicles and troops of all descriptions. In the distance we could see the British observation balloons extending along the front as far as the eye could see and could hear the boom of our guns on all sides. Up to now our whole trip from New Zealand had been a sort of holiday, but as we neared the end of our march we at last realised that we were entering a new phase of our lives, and as we passed by the different troops, all wearing signs of the struggle that was going on, and got in among our big guns, which went off at most unexpected moments, we felt that it wouldn’t be long before we, too, would be playing our part in the big game. I tell you these big guns were a source of great annoyance to we greenhorns, and we’d be marching along gaping at the novel sights when bang! bang! bang! bang! and a whole battery of big guns would go off with a noise and concussion that nearly knocked us over and would leave a singing noise in our ears for some time after. However, about dusk we reached our battalion and were welcomed by Captain Tahiwi and our padre, Rev. Wepiha
I tae mai a Pirimi kia kite i au i te ahiahi o te Turei kua taha ake nei. Te kitenga mai i au, ka rere tonu mai, ka mau ki taku ringa, ka hongi ki a au. Ka mutu te hongi, ka pupuri tonu i taku ringa me te mihi mai ki au.16 Pririmi came to see me on Tuesday afternoon just passed. When he saw me, he hurried over, grabbed my hand, and greeted me with a hongi. When we finished pressing noses, he continued to hold my hand while welcoming me. References: 1) NZ Pioneer Battalion Diary, 8 September 1916. 2) Col. H. Stewart, The New Zealand Division 1916 - 1919: A Popular History based on Official Records, Whitcombe and Tombs Limited, 1921, p. 61 3) Buck Diary, vol. 3, 3-4 September 1916 4) Buck Diary, vol. 3, 4 September 1916; NZ Pioneer Battalion Diary, 4 September 1916 5) Buck Diary, vol. 3, 6-8 September 1916 6) 16/887 Pte Samuel Ngaru Hodge, personnel file; Waikato Times, 15 September 1916, p. 5 7) NZ Pioneer Battalion Diary, 9 September 1916; The Last Maopo, p. 66. 8) 9/1620 Pte Arthur Ward, personnel file. 9) Nelson Evening Mail, 21 September 1916, p. 2; both Maj Buck and the Battalion Diary recorded three men killed. See Buck Diary, vol. 3, 10 September 1916; NZ Pioneer Battalion Diary, 9 September 1916 10) 16/525 Pte Kiri Rapona, personnel file 11) Buck Diary, vol. 3, 9 September 1916. 12) 16/1320 Hemi Pou Skipper, personnel file; 2. 13) NZ Pioneer Battalion Diary, 10-11 September 1916. 14) NZ Pioneer Battalion Diary, 11 September 1916;Brooking Diary, 28 August 1916 15) Sgt Percy Fromm to Gisborne Times, 17 December 1916, in Gisborne Times, January 1917, p. 16) 2/Lt Karauti to his wife Waiwera, 28 September 2016. Karauti reached the Somme on 25 September and met Tahiwi the following day. See 16/1308 Lt Horo Karauti, personnel file.
Pipiwharauroa
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Tūranga Health
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June 2016
Winter’s here but a strengthened relationship between Tūranga Health and Curtain Bank Gisborne means more Tairāwhiti families are getting help to stay warm.
Curtain Back Gisborne volunteers Win Neil, Memory Taylor, Sharron Hall, Ann Packer, and Jean Moles. Image: Strike. Photography
Hanging with the curtain crew Established in 2009 to provide made-tomeasure curtains for people and families on low incomes, Curtain Bank Gisborne volunteers are always busy snipping, stitching and sewing to restock their shelves with donated curtains. Families from all over the district are referred for upcycled drapes and curtains by Plunket, Women’s Refuge, Barnados and Work and Income. But the biggest referrer is Tūranga Health. In the past 12 months 40 whānau have received new window coverings as a result of the bolstered relationship between the two organisations. “We receive referrals from all over but Memory Taylor at Tūranga Health has smoothed the way for our organisations to help each other out much more,” says Curtain Bank Coordinator Sharron Hall. “Sixty percent of Curtain Bank’s referrals now come from Tūranga Health. Memory is just what we needed.” Memory is Tūranga Health’s Healthy Home Kaiāwhina. Healthy Home interventions include referral to health and social agencies, installing insulation and ventilation, and design improvements to houses. Support can be anything from curtains to draft stoppers, or in some cases, help with transferring a family to
more appropriate housing. Memory sees the culprits of a cold home as soon as she walks in. No curtains, drafts under doors, crumbling insulation, and expen-sive yet ineffective sources of heat. When she began her job 12 months ago one of her first ports of call was Curtain Bank in the Red Cross rooms on Palmerston Rd. “My first impressions were ‘what a lovely group of ladies’. All of them giving up their free time to help the community. I wanted to be part of it.” Now, as well as a referrer, Memory is one of seven volunteers who sew curtains every Tuesday. Once a referral is received complete with window measurements, it takes three to four weeks before curtains are ready for hanging. Memory will hang the curtains herself, or families will call in to the Curtain Bank to pick up their curtain parcel. Sharron and Memory love the reactions of families. Memory says it makes her feel like Santa “The good thing is that all our clients are appreciative of anything they receive. It’s awesome. And it’s why I love my work. It doesn’t matter if there’s a patch in the fabric or if it doesn’t match the carpet - they are so happy.”
“Anyone with old curtains, rods or racks, fabric or hooks, is encouraged to drop them to Curtain Bank Gisborne, Red Cross, 336 Palmerston Road, any day of the week. “Please donate your old curtains if you are refurbishing. We will be able to make something out of them. Don’t chuck them away.” Curtain Bank Gisborne Coordinator Sharron Hall.
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