Pipiwharauroa Poutū Te Rangi 2013
Pukapuka: Rua Te Kau
KEI RUNGA NOA ATU KOUTOU! Nā rātou i whakatau te Matatini tuatahi i te tau 1972, nō muri mai te tau 1996 i te taiwhanga tākaro o te Arawa, nā, ko rātou anō i tēnei tau 2013. Katahi te hui whakahirahira te whakaekea o Te Arawa e te marea, e te tini, e te mano. E whā ngā rā e karawhiuwhiu ana ngā kapa haka o ngā tōpito o tēnei motu tae noa ki ō tātou iwi e noho mai rā i tēra taha o te kōawa i Ahitereiria. Me mihi ki a rātou, tō rātou manawanui ki te hoki mai, me tō rātou kaingākau ki te pupuri i ngā taonga tuku iho arā te reo me ōna tikanga. Ahakoa rā kua tō kē te rā ki runga i ngā whakataetae o te Matatini, ko te tikanga nui me whakamihi rātou i whakatū waewae. Nō reira, e mihi ana ki ngā kapa i whai wāhi, i tae ki te pupuri i te mana o te Tairāwhiti. Tēra te papai o ngā kapa katoa i tū, engari ātaahua ana te kitea ō ngā kapa nō tēnei rohe, te pui a Te Hokowhitu ā Tū, tana tū nō mai rā anō, te hihiko, te hihiri o Tū Te Manawa Maurea, me te whakapau kaha, te heke o te mōtuhi, peipei ana Whangarā Mai Tawhiti. E kore hoki e wareware te pono o Waihirere ki te kaupapa.
Te kapa i toa - Te Waka Huia
He tauira nui, he manuka nā rātou i whakatakoto hai whāinga mā ngā uri tuku iho. Nā rātou i para te huarahi, nā whai anō ka noho tonu rātou hai kapa e whakaaronuitia ana e te tangata. E hia tau rātou e kō ana, nō reira he mihinui tēnei ki a koutou. Me mihi koanga ngakau ki ngā kapa i uru atu ki ngā kōwhiringa whakamutunga. Kei runga noa atu koutou. Engari ko te mihi nui ki te toa i eke ki te taumata, taketike arā ko Waka Huia. E rere wairere - Waihirere Wahine
Te mutunga kē mai o te ātaahuatanga o ngā mahi i kitea e te tirohanga kanohi o te motu. Tau kē! Me pēhea atu hoki i te whiwhi kaiako mātanga hai tātaki i ngā mahi. Kia ora.
Tū Te Manawa Maurea
“Nā koutou mō tātou”.
Te Kapa ō Whangarā Mai Tawhiti
Inside this month...
provided by Te Society Inc 2013
Te piu o te moana - Te kapa ō Te Hokowhitu ā Tū
Pages 4 kōrero With Matai
Page 6 Rangiwaho
Page 10 Pirates - Whakanuia
Page 16 Page 15
Page 2 l
Founded October 1898 Pukapuka: Rua Te Kau Pānui: Toru Te Marama: Poutū Te Rangi Te Tau: 2013 ISSN: 1176 - 42288
Pīpīwharauroa takes its name from ‘He Kupu Whakamārama Pīpīwharauroa’, which was printed in October, 1899 by Te Rau Print and edited by the late Reverend Reweti Kohere. Pīpīwharauroa was re launched on 20 October, 1993. Produced and edited by: Te Rūnanga o Tūranganui-ā-Kiwa Tūranga Ararau Printed by: The Gisborne Herald Email: firstname.lastname@example.org Phone: (06) 868 1081
Ruaiti (Bub) Taipana Hello, it’s me again! I keep turning up, like the proverbial “bad“ penny! “What’s a penny, Nana? “Is it something bad?” my mokopuna would ask leaving me to explain in New Zealand we used to have pounds, shillings and pence. A penny was the equivalent of a one cent piece but much larger and made of copper. With it you could buy lots of lollies. But sorry people! I do digress at times, it’s part of being an ‘old person.’ A thought pops into my mind and I must tell you before I forget it! Within two weeks of being in Auckland for the Governor General’s Garden party, Ingrid and I were back there this time for my granddaughter Karlene’s wedding. At 28 she is the third eldest of my grandchildren, she and her partner Trevor have a four year old son who is my ﬁrst mokopuna tuarua.
Nasus moko tuarua with his cousin and another mokopuna, Tayler Aki
His name is Nasus, named after his grandmother, my daughter Susan who passed away seven years ago on the 21st of February. That is why Karlene chose that day for her marriage. Nasus is Susan spelt backwards and a great name for a bright little boy.
Tayler and Michaela my beautiful mokopuna
Arriving the day before the wedding Ingrid and I decided to stop at Manukau City where we were having a manicure when my daughter Sharon and her two girls, Michaela and Tayler, and Michaela’s German boy friend Fedor, found us. They had travelled up from Wanganui. What a lovely surprise; I hadn’t seen Michaela for over two years as she was living in Tubingen, Germany, working as a Nanny and studying French and German. She and Fedor were home for the winter break before moving to Hamburg on their return in April where both of them would be studying law at the local university. Michaela told us you had to have two or three university degrees over there before you can even be considered for a decent job.
Mr and Mrs Uelese
making our way back to Waiuku for the ceremony. By then most of the guests had arrived and were waiting for the bride to appear. What a beautiful sight she made coming down the aisle on her fathers’s arm. It was a very emotional moment for me, how proud my daughter would have been to see the bride reach this special millstone in her life. The service was lovely in such a beautiful setting with the sea in the background and all the happy faces of the relations and guest. Thank goodness I escaped being molested by the girls again as they were too busy concentrating on themselves.
After a wonderful reunion the three girls proceeded to rearrange the colour of my nails and my wonderful lovingly coiffed hair style into something that resembled an eagle’s nest throwing in the odd comments like, “Nana you’ve put on some weight there” and giving my excess “bumps” that I had hoped they wouldn’t notice a prod and a poke. Female grandchildren!!! After they left I told Ingrid that I felt as if I had been dragged through a concrete mixer and all she could say was that I looked as if I had too. She couldn’t stop grinning asking me if I had heard their parting comments that they would be around early the following day to inspect my wedding outﬁt and ﬁx my hair. Oh! The bride and groom with the groom's parents No! Not again! Leaving Manukau we continued our journey to Waiuku which is 12 kilometres from the mouth of the Waikato River and Port Waikato where I used to go with the As it was how could you kids on their school camps. The town supports the improve on someone who’s local farmers and the majority of the residences already gorgeous like ‘yours are employed at NZ Steel in Glenbrook. truly.’ Ingrid and I left early The name Waiuku comes from a Māori legend about two brothers, Tamakae and Tamakou who competed for the hand of a beautiful high-ranking Waikato Chieftainess. Tamakae was the cultivator and provider and Tamakou was the orator. The Chieftainess ﬁrst met Tamakou but requested to meet Tamakae who was working in the kūmara garden. He had to be washed in the Wai (water) and Uku (a type of mud) at the stream of the Manukau Harbour before he was able to meet her. That is how Waiuku got its name; of course it was Tamakae who won the maiden’s heart! The place where we stayed was magniﬁcent with a stunning view. The next morning Ingrid and I had time to go shopping before
the next morning to catch our plane back to Gisborne. It was a wonderful two days so full of fun and happiness.
The bride and groom with the bride's whānau
Karlene on her wedding day
Pipiwharauroa 'HE KŌRERO'
Māori in the Future http://www.maorifuturemakers.com/ Read this. Think carefully. Concentrate. Focus. Be in the moment. Breathe. Breathe again. The Pīpīwharauroa Reader (PR) is mature in thinking, at peace, inﬂuential, thoughtful, proactive and most likely to be in a position to help others. The PR is all knowing; a leader amongst readers and leaders. The PR is the person in our community we most want to know. This is you. Our mokopuna in Tairāwhiti need you. Many are looking for substitute signiﬁcant adults. They want people who can help their people. They want people to help them be the best they can be. No mokopuna in Tairāwhiti wants to grow up to have chemical addictions, underachieving, in poor health, violent and ignorant.
Tāirawhiti Community Law Centre
Legal Education This year and only three months into 2013 I have legally witnessed the identity section of a large number of New Zealand Passport applications for people leaving for Australia. In doing so I am also aware of whānau who have returned back to Gisborne as they found the transition a real challenge to get around. A lot of it was due to lack of information before they left and crossing the ditch wearing rosy colored glasses. I lived in Australia in the late 80s and through the 90s and have been back and forth to and from there numerous times. I happened to be in Australia again this year and gee their DOLLAR is strong. I spent some time reacquainting myself with the Australian system and discussing the changes to the immigration laws whilst visiting a Community Law Centre. On signing the passport applications I’ve asked whānau many questions such as whether they have a job, what job would they be doing, do they know what a white card is and do they know what a blue card is? The answers are all the same, “No, no and no.” For the majority of them their whānau or friends were hooking them up a job. My next question is whether they have a tenancy reference from a real estate agent or Housing New Zealand. “Oh, nah is usually the answer”. Do you have a Full New Zealand Driver license? Do you know you can apply for an Australian Tax ﬁle number online? Do you owe child support? I ask these questions to inform and assist our whānau to prepare them for the move across the ditch and to avoid being overwhelmed by the Australian system as it can be very daunting for the inexperienced and naïve. The following information is a brief overview of the Special Category Visa (SCV) that applies to Kiwis crossing the ditch. I hope it provides you with an insight into making the move to Australia.
The government, whoever they may be, is not the substitute signiﬁcant adult in their lives. We are! Us the Pīpīwharauroa community. Us, the ones at peace with ourselves. Us the ones with empathy, compassion, knowledge and inﬂuence. We are slipping down the gurgler readers. Some adults aren’t cutting the mustard; and more are having mokopuna in their care where there is no other aspiration than how to resource the next box, next chemical high or ﬂashy technology to watch dirty, violent and totally human degrading entertainment. Readers! Get on Board. Any Board. The local Iwi, the kura, local government, the Hauora, the church, the Marae, the Rūnanga, the Kōhanga, the waka ama, the surf life saving clubs, kapa haka, rugby, hockey and the sports club. Any board that has resources and inﬂuence. Let’s be elite, exclusive with a mokopuna open invitation. Make sure our community is alive with activities and opportunities for all the other people’s kids. The other people who aren’t cutting the mustard. Get the adults involved. Buddy-up with the adults in our mokopuna’s lives.
capital of New Zealand. Look at all the money coming into the region for social support systems. Most Iwi have a workforce based almost exclusively on the misfortune of our mokopuna and their whānau. Why? Because the adults in our mokopuna’s little lives are stuffed up and stufﬁng up. Wouldn’t it be refreshing, thoroughly thoughtful if we could just start distributing our expertise at a more focused local level? What we do well, really well, today with our mokopuna is the magic trick, answer, strategy for tomorrow’s economic regional, Iwi and indeed whatever development. On that note dear readers, if you have a I Phone, internet access, please have a look at Māori in the Future – wwwmaorifuturemakers.com. It’s breathtaking. To make it Tairāwhiti mokopuna dimensional, 4G in IT speak, we have to move from being reactive to proactive and aspirational, PR our region needs us!
They need your help. Tairāwhiti runs the risk of being the social worker At 30 June 2012, an estimated 647,863 New Zealand citizens were present in Australia.
Changes introduced on 26 February 2001
Since 1 September 1994, all non-citizens in Australia must hold a visa. A Special Category Visa (SCV) is a type of Australian visa granted to most New Zealand citizens on arrival in Australia. New Zealand Citizens may then reside in Australia indeﬁnitely under the Trans-Tasman Travel Arrangement. The SCV is granted upon arrival to Australia. It ceases when the holder departs Australia for any reason but a new SCV is granted on return. It is technically a temporary visa.
A new bilateral social security arrangement between Australia and New Zealand was introduced on 26 February 2001. New Zealand citizens arriving in Australia on or after 27 February 2001 must apply for and be granted an Australian permanent visa to:
Prior to 26 February 2001 New Zealanders were generally treated the same as permanent residents in Australia. However in 2001 Australia legislated that newly arrived New Zealanders would henceforth lose the beneﬁts of permanent resident status but would be able to continue living and working in Australia as long term temporary residents. As a result, the Special Category visa (SCV) was introduced for New Zealand citizens. It is a temporary visa. A New Zealand citizen wanting to enter Australia needs to present a valid New Zealand passport for immigration clearance. By doing so, New Zealand citizens are considered to have applied for a visa and, subject to health or character considerations, will receive an SCV. This visa is recorded electronically and their passport is stamped showing the date of arrival in Australia. New Zealand citizens with tuberculosis or any criminal convictions that resulted in imprisonment or a suspended sentence should approach the nearest Australian immigration ofﬁce to discuss their entry to Australia before travelling to Australia. Those who use the Smart Gate automated border processing system at airports will be advised they have been granted a visa and can request to have their passport stamped. People who become New Zealand citizens after their arrival in Australia, or enter on another passport can apply for an SCV at a departmental ofﬁce subject to health and character considerations. In general, New Zealand citizens who were in Australia on 1 September 1994 automatically became SCV holders on that date.
• • •
Access certain social security payments not covered by the bilateral agreement Obtain Australian citizenship Sponsor their family members for a permanent visa.
Under transitional arrangements, these changes did not affect New Zealand citizens who:
Were in Australia on 26 February 2001 as SCV holders Were outside Australia on 26 February 2001, but were in Australia as an SCV holder for a total of 12 months in the two years prior to that date, and subsequently returned to Australia Have a certiﬁcate issued under the Social Security Act 1991 stating that they were residing in Australia on a particular date. These certiﬁcates are no longer issued.
Making the move can be easy if you’re fully aware of the differences between our two systems. I know a lot of families who have and are doing very well in Australia. I also know the move can be stressful and challenging but it can be made easier by ensuring things are tidy behind you moving forward. If you have children in the mix, which is usually the case, there’s a lot more to consider such as school, recreation, supervision, location and time, time together as a whānau. If you need any further information regarding this article I am only too happy to share my knowledge and experience with you. Give me a call at Tairāwhiti Community Law. We have a free call number that is available from mobile phones being 0800 452 956 or ring us on our landline at 06 868 3392 Nā Nikorima Thatcher Tairāwhiti Community Law Centre Legal Education
Pipiwharauroa 'Te Kai ā Te Rangatira'
Kōrero Time with Mātai Smith
Kia ora whānau. I know it’s been several weeks now since Te Matatini but I’m sure for many of our tutors and performers, the memories of the festival are still quite fresh and vivid in your minds. Not to mention the fact that many of you will no doubt be thrashing your MySky recorders or recordings on DVD replaying your favourite items over and over and over again to the point where you actually believe you know the words and moves off by heart. Taihoa whānau, just rewinding Apanui’s entrance pretending I am Jeffrey Ruha, “He ure io…tōku ure tarewa, he ure io!” If you could only see me! Anyway, rather than give a blow by blow analysis of the Festival, I am just going to concentrate on one thing and in fact one special person whānau, for I feel she really needs to be mentioned considering she was not given the accolades or recognition she truly deserved in Rotorua. Since the inception of The National Kapa Haka competitions back in 1972 there has only been one performer who has stood at all 21 Festivals which is no small feat considering the history of this kaupapa. For me and many of my whānau and friends in the realm of te ao kapa haka, she is without a doubt a kapa haka icon I’m talking about the one and only Louise Kingi of Waihirere Māori Club. ‘Aunty Nuku’ as I and many others know her as, truly is the epitome of humility. In fact, so much so that she would probably grit her teeth at the thought of me even contemplating writing something like this about her, let alone actually puttingit out there for public consumption. Well too bad Aunty Nuku, you’re just going to have to let me write about you this time because as I watched you perform with Waihirere in Rotorua last month I was completely overcome with emotion and pride culminating in my desire to somehow personally acknowledge you and your ﬁne achievement and milestone at Te Matatini 2013. Heoi anō, mā te aha i te tuhinga poto nei. I remember ﬁrst seeing Aunty Nuku perform at the 1992 Aotearoa Performing Arts Festival held in Ngaruawahia that year. She was the interjection lady, the one who always said, “Aue” but it wasn’t just any ‘aue’ it was an ‘aue’ which had a bit of bite to it, almost like a sneeze but a sneeze with vigour! I can’t think of any other way to describe it? Most interjections in kapa haka are almost like vocal exclamation marks but, for me, Aunty Nuku’s interjections were, and still are, more than that, they’re punctuation, exclamation, information, perspiration all wrapped in one! Okay I can see you all reading this with rather perplexed looks on your faces so please allow me to explain … Information - meaning she provides information via her exclamation and punctuation interjections, thus causing teams to work and produce perspiration, ka pai? Comprende? Phew! Glad we got that clariﬁed, let’s move on … In a nutshell, Aunty Nuku’s interjections are unique and anyone trying to emulate them, well good luck to you because you will just look like a try hard. Sad but true! There’s only one ‘aue’ interjection queen and that’s our Aunty Nuku. She’s tūturu Waihirere, Ngāti Wahia, Te Aitanga ā Māhaki and I remember in
my Waihirere Junior days, even though Uncle George and Aunty Tangiwai Ria were our tutors, Aunty Nuku was always there in the background to help out, assist and mentor many of the young members in the team not to mention organising the grocery shopping, the cooking in the kitchen, the collection of the ten bucks for our live ins, the bus for the trips to Koroneihana right down to the packet of lollies we could go help ourselves to in her bag, whenever we needed a sugar ﬁx.
“Me whakanui, ka tika!” - Tāpeta Wehi “The epitome of haka greatness.” - Heni Pewhairangi A kāti, nei rā te mihi a te ngākau ki a koe e te māreikura o ngā mahi a Rēhia me Tāne Rore. Ko ō pūmanawa, ō pukenga, he mea heke iho i rātou mā. Mai i a Te Kani te Ua, Ani Taihuka, i Wiremu Kerekere, oti rā i tō whanaunga tata i Pimia rāua ko Ngāpo, ā heke iho ki tō tuahine ki Tangiwai rāua ko Hori.
a a a a
E te kōkā, kua eke nei koe ki te tāpuhipuhitanga o tēnei ao, engari ahakoa e whakaaro ana koe kua mutu pea te wāhanga ki a koe hei kaihaka, ko tāku (oti rā ta mātou ō tini whanaunga hoki ki a koe) ehara! ehara! He nui tonu ngā whetiwara me ngā whakataetae ā rohe, ā motu rānei hei mahinga māhau. Nō reira, kia kaha tonu rā! Me whāngai tonu ō pukenga kapa haka kāmehameha ki ngā whakatipuranga ake o Waihirere me ērā atu o te hunga e kaingākau nui ana ki a koe me ō mahi rangatira. “E rere wairere, e rere ai Waihirere, ko te wai hihī, rere mai ki ahau, mai e…” Aunt Nuku performing at Te Matatini 2009
She was the bomb and everyone in the team had a mutual respect for Aunty Nuku. As a performer, Aunty Nuku is like a ‘pou’ or pillar of strength especially for those younger ones that performed next to her. She had an infectious smile and although short in stature, would always command attention when she took to the stage. She didn’t have the OTT (over the top) actions or movements nor the biggest pūkana eyes, what made her stand out for me was simply her two feet on the ﬂoor, grass roots ‘tūturu’ approach to kapa haka and her main ingredient, that being showcasing her absolute enjoyment in performing be it in the wharekai at her Parihimanihi Marae or Tamararo, or the national stage. Everytime she performs, she exudes or emanates pure ‘enjoyment’ and that’s why I always enjoy watching you Aunty Nuku and as you will see in these comments from others that have performed with you over the years as well as some of your many fans around the globe, we salute you and your wonderful ‘par excellence’ in the kapa haka arena. “Her presence, voice, heart and all that special stuff that only comes from maturity, experience that youthful skill can only dream about attaining. Yes she is a special one ...I agree I hope she does receive some type of recognition she deserves it ...legend.” - Christine Moetara “And she’s still one of those amazing performers that catches your attention and that’s you for the whole bracket. Can’t take your eyes off her. A haka ICON!!! I love how she is REAL. Doesn’t live in the gym and eat air, or only go to her Marae when haka season starts up. She’s Waihirere all day every day!” - Irirangi Te Kani “Ae ra, she put ‘AUE’ on the map. Beautiful legacy on stage and screen Nuku!”- Donna Mariana Grant “Kāore e mutu ngā mihi ki te pou rā, koia he tino mōrehu i roto i ēnei rā. He kai haka ō mua, ō nāianei hoki. Me mihi ka tika! Mai Whakapunake maunga, nei rā ngā matihere manahau kia koe e te pou, te huia kaimanawa e Louise. Mauri Ora !!!” - Chantze Rohe
Arohanui ki a koe Aunty Nuku xox Mātai
Ngā Kaitiaki o
Te Maungārongo Kia Orana koutou In 2012 the NZ Police underwent big changes to our business focusing towards a nationally developed "Prevention ﬁrst strategy." Consequently Tairāwhiti police developed our business plan with the aim of a 16% crime and crash reduction from the previous year. We have put in tactics placing prevention at the front of what we do. In 2013 we are continuing with ongoing changes to beat crime by carefully analysing our crime and crash trends and allocating our stafﬁng resource accordingly. You will see my staff around wearing high visibility vests which is about being seen as our community should feel safe when they see Police. We are doing well but can't do it alone. Therefore we have formed strong partnerships with many community groups, public sector agencies and Iwi to make our place a safe place to live and work. I continually acknowledge the good work my team is doing with our communities and I receive either a letter, email, phone call or text most days conﬁrming this which is great. The Positively Paciﬁka day at Ilminster Intermediate on Saturday 23 March 2013 went really well where the focus was on "It takes a community to end family violence … it’s not OK”. All of the Paciﬁc communities in Tairāwhiti were represented wearing their traditional dress, performing their dances and providing an array of Paciﬁc foods that were enjoyed by all. Lets all work continuously towards achieving a Safer Tairāwhiti. Kia Manuia Inspector Sam Aberahama Area Commander: Tairāwhiti
Pipiwharauroa 'Kuia Time'
“E moko come and rub my feet while I tell you a few yarns if I can remember them,” said my Nan. “Oh, I thought, my favourite pastime, not!” “Okay Nan, which foot shall I start with ﬁrst, this one I think as it is so cold.” Nan told me it was like that because of poor circulation. She could remember when she used to be in bed with her own Kuia who would tell her that her feet were like those of a tupapaku because they were so cold before getting up to get some socks for her moko to put on. My Kuia recalls her Koroua telling her how naughty he was as a young boy. Being bored with his usual pranks one day he spied the rope leading from his Kuia’s whare to the wharepaku. His kuia was blind and when she was on her own she used it to guide herself to the toilet. Untying the rope he transferred it to a nearby tree then patiently waited. Finally she came out of the house and made her way slowly along the rope to the toilet until she ran smack bang right into the tree.
My Kuia’s grandmother visited her sons and told them they had to think about coming back home or else the local farmer was about to use their wharenui to store his hay. Well, that sparked an uproar and pretty soon the whānau were making sure someone was going back on weekends and holidays to look after the Marae. At that time there were many a marae that was ﬁlling in as haybarns for farmers because the buildings were just not being used as families were going to marae in the cities for their cultural needs and needless to say the marae buildings ﬁlled with hay soon deteriorated beyond restoration. The following paragraph is from an article taken from Te Ao Hou, The Old Marae by Leo Fowler (September 1966): "So, the old marae is empty, and weed-grown. The old meeting house is shut, with a chain on the door and a padlock that doesn't fasten; deader, in its way, than the tūpunas up in the graveyard. It has no life except in the life of its people, and its people are scattered. It does not exist even in their thoughts for they never think of it, specially the young ones, the rising ones, who have never seen it and are never likely to now."
An old outside wharepaku
Did she kick up hullabaloo swearing away in Māori. She knew who had done the dastardly deed and that he was close by. He had to hold his hand across his mouth to stop her from hearing him laugh as he ran away. His ‘trick’ was the talk of the village for a few days. Then there was a time at school when he took exception to the way the teacher spoke to him so he swore at her in Māori. He was immediately summoned to the headmaster’s ofﬁce who demanded to know what he had said. His quick response to the headmaster was that if he had to ask what was said how did he know he had sworn. The headmaster was extremely narked with that retort and gave him six of the best on the backside after which my Nan’s koroua swore at him and ran off. They didn’t bother chasing after him. Her Koroua told her that if they had sufﬁcient warning of a caning coming up they would put a book down their trousers to protect their backside to some degree from the cane whacks. Needless to say he didn’t go back to school until things settled down a bit.
My Kuia said as children they loved going to the marae to watch the Koroua perform whether it be a tangi or other important hui, she likened it to going to the circus. There were those koroua who could make their patu ﬂy around their wrists and catch it without even a glance. Then there were those who could parry and thrust with the taiaha all the while telling their story with eyes as big as saucers. It was enough to give a kid nightmares for a month! As young people my Kuia said they always had their local favourites but it was great to watch and see if any of the visitors could outdo them. My Kuia’s Koroua said there was one of their Tipuna named Tūmai and while he was only a smallish man he was covered in moko done the old way with chisels, from his face, his buttocks and his thighs and during his whaikōrero he would leap into the air and klick his heels together at least 3 times. He was so agile and no one could match him. My Kuia said that if I travel around the motu to various marae from time to time I may be fortunate to see people like this. In times gone by she said it was the elders who did all this activity on the marae but now she says the young people have the same prowess. Just on this kōrero my Kuia talked about Te Matatini held last month over in Te Arawa and how some of the performances reminded her of stories from way back as the young people on stage showed their skills in all areas. Back in the early 1950s when my Kuia was a teenager, her Kuia told her they were going to the Poukai at Okauia near Matamata. My Kuia had not been to a Poukai before but knew where Okauia was and did not want to go to the ‘back-blocks’ of never-everland and did everything she could to get out of it but her Kuia won out and before you could say ‘Poukai’ they were on their way.
A Wharenui that has fallen into disrepair
My Kuia recalls a time when they nearly lost their wharenui. It was during a long period of time when most of the people from the village had moved to work in the cities for work and there was hardly anyone left behind. Their poor Wharenui looked sad and lonely falling into disrepair without the ongoing maintenance work it needed.
The Poukai is an event held at various marae throughout Tainui on speciﬁc dates. It’s purpose is to help the needy (rawakore), the immediate family (whānaupani) and the widows (pouaru). Well they arrived the night before and the whole village was in darkness as you would expect as they still lit lamps or candles at night. They stayed with another old lady, a relation, and my Kuia said that her Kuia and this other old dear talked all night about how well their children and their mokopuna were doing. She said it was like a competition and sounded really funny in te reo. In English it would have sounded something like this but without all the sound effects:
Kuia 1. You know my kōtiro Joyce she doing well at the hospital, aye, all the doctors want to work with her, she can do anythink e hika be operating like the doctors soon (Joyce was only a nurse aid at that time). Kuia 2. E hoa you lucky (said in a disbelieving tone), if you get sick don’t have to go to the doctor. I think my mokopuna be the lawyer soon, you know that one, always at the Courthouse. (That one ended up on the wrong side of the Bench). Kuia 1. Weee ara, just like my Rāpata, he the lectrician for all the lights (meanwhile there were only candles burning in the house). He going to put up the light for all the whare here at Okauia (didn’t happen). Kuia 2. Ka pai, that’s good (sarcastically) we be able to see each other then he can come and do our marae too! Kuia 1. Oh no I don’t think so, (back-tracking here) he be far too busy, all the Pakeha want him engari, I will ask him for you. Kuia 2. My mokopuna Wini, (talking about my Kuia who was in bed), she’s too clever, got all her tiﬁketes (certiﬁcates) from the High School (not even). And so it went on, but it gave my Kuia something to laugh at that night because she said none of the achievements by the children or mokopuna talked about eventuated, but she never ever mentioned what she had overheard to her Kuia. The next morning they were up with the birds and made their way to the marae where they had to wait for what seemed like forever to my teenage Kuia. She only met one other young person there, a girl about her age who just talked and talked about being the waitress for the Maori King’s table. My Kuia reckoned she would have done a better job of it but then they hadn’t asked her. Finally the Māori Kingi Koroki arrived in a ﬂash black car. He wore a long black overcoat with the normal hat men wore in those days. My Kuia said he was a smallish man when she saw him and the only exciting thing that happened for her that day, was when they went into the dining room to have a kai. Everyone would give a donation at the door and this would help towards the funding for this event. My Kuia said her Granduncle said to her “how much have you got” and she showed him 5 shillings which was a lot of money in those days (50cents) and he nodded approvingly. Just before they got to go in a Pakeha lady with two children came along and said “look I have only got ninepence (not quite 10 cents) for all of them is that okay?” I heard the Kuia at the door say “this is the purpose of the Poukai to help the needy” so in they went. My Kuia thought that was real neat they let them in, that lady and her children had just come straight from the road but knew enough about Maori hui to know we always have kai for visitors. My Kuia said she almost felt tempted to keep half of her donation back seeing as they only paid ninepence but then her conscience took over and she put her 5 shillings in the kete. My Kuia stopped here and looked at her feet. “You haven’t done the other foot yet moko,” she said. “I’ve told you enough yarns for the two of them.” With that I massaged her other foot. She must have tired herself out because she fell asleep which meant I could take off. Catch you next month… Nā Moko
RANGIWAHO – KO HOROUTA
Continued from last month’s article:
This is the conquest of Tūheke and thus he got the mana over Puninga and Whareongaonga. Halbert adds the following sequel to this narrative: For their services, Tūheke’s allies were given the Papanui Pa, while Tūheke and company took up residence at Wharerāta. The spoils included a prisoner called Whaakahu, who would have been strangled by Tū te Uruao for not fetching water had not Tūheke intervened. In retaliation, Rākāiataane fell upon Papanui and almost wiped out the inmates, Te Rangiwāhipū just managing to escape by climbing down a cliff to the beach below, and going by canoe to Nūhaka. Te Rangiwahipū’s story is continued with reference to his son, Kahutiaiterangi (below).
Ngāti Waipapa and Ngāti Pūhanga
Ngāti Waipapa lived at Tirohanga Pa on the slopes of Tikiwhata, the maunga directly above Waiparapara Island at the southern end of Te Puna (Beach Loop). Te Roto was another of Ngāti Waipapa’s pā. The house was called Kōwhai Takinga. Waipapa descends from Tūheke, Kāia, Rangiwaho, Tāmaraukura and Tāmanuhiri. The whakapapa depicted in Fig. 27 illustrates some of his other relationships. Pukorewa killed Tāmaraukura II and was expelled. His land was shared between Ngarangikaihia, Waipapa and Pūhanga. Pukorewa’s children went to live at Tūranga and Nuhaka. Ngāi Tāmanuhiri sources state that Ngāti Kāia, Ngāti Waipapa, Ngāti Pūkoreha (Pukorewa?) and Ngāti Hinepuia hapū came under the mana of Ngarangikaihia and Tauwaru. “All food was taken and placed before these rangatira before they were taken to Te Kani a Takirau at Tolaga Bay, or traded for other goods.” Tauwaru was Puhanga’s grandson, and Hoera Ngaungau’s father. He had two houses at Tārewa named Taongahuka and Ngamarua. Houwea built two canoes for Tauwaru. Their names were Puhanga and Tuke-a-Tamaiunumia. Tamaraukura II’s hapū was called Ngāti Kurakoma. Fig.27. Tūheke | Te Urungatoka | Ngārangikaihia | Tāwera | Maora Pani | Tama Arapata
Waipapa Pūkorewa | Tamaraukura II | Emma Tawhiti = Kainoki
Pūhanga = Te Rangiwāhipū | Parekōwhai | Tauwaru Ruakomutumutu | Hoera Ngaungau
Pera Kuhukuhu Matenga
Paratene Kuhukuhu Matenga
Tamaraukura II’s daughter, Ema Tawhiti was given in marriage by Paora Tangarau to Kainoki of Wairarapa. They had two sons: Aperama Kuhukuhu Tui Matenga and Paratene Matenga. The Matenga, Tūpeka, Riki and Wyllie whānau are descended from these tipuna. The following is a whakatauāki associated with Waipapa: E kore e mōkai a tia te taua ki te whenua a te wahine. ‘Waipapa, the child of Tuheke, kept his claim warm on the land.’ Ngāi Tāmanuhiri archives record the following account concerning Ema Tawhiti and Pera Kuhukuhu: Pera Kuhukuhu’s mother was born at Whareongaonga… Pera was born on Kopua. After the birth of Pera
and Paratene, (their) Mum and Dad took them to Wairarapa where his father came from. Raihania and his father came to get a woman named Rahera from Wairarapa and my mother (Ema Tawhiti) told Raihania to take me back to Whareongaonga and Puninga and occupy those blocks. I was not very clear about her instructions about the land because (of) having lived at Wairarapa so long. My mother told Raihania to promise me a wife (from) among my relations. I came here from Wairarapa in 1859 and told the people at Whareongaonga just what my mother had told me. All agreed to this, to my mother’s instructions regarding my marriage.
people away from Tūranganui. Rakaimataura freed Pāea, who repaid this act of mercy by sparing him when Pāea and Māhaki defeated Wharo beneath Titirangi. Fig.28. Rongomaiawhi = Tāmanuhiri |
Rongowhakaata | | Auehaoa = Pāeaterangi = Hine Te Unuhanga | (2nd wife) (1st Wife) | Rongokauwai | Tūtaunga | Hikaiteate Pūraho = Te Aomate (aka Ikaiteate)
Ngāti Rangiwaho-Matua and Ngāti Rangiwaho Whānau afﬁliated to these hapū are listed in the following table. Ngāti Rangiwaho-Matua
The whānau who claim afﬁliation to the Ngāti Rangiwaho-Matua hapu tend to trace their descent through Mapuna, a son of Tūtekawa. On the other hand, those who descend through Kaiariki, another son of Tūtekawa, afﬁliate to Ngāti Rangiwaho. This suggests that the Rangiwaho-Matua and Rangiwaho hapū names refer to lines of descent, rather than having their origins in two different tipuna. There are indeed two tīpuna named Rangiwaho, but the second of these (Rangiwaho II) does not have sufﬁcient kōrero to support his claim to the hapū Ngāti Rangiwaho. Rangiwaho II makes no signiﬁcant contribution to the oral history of Ngāi Tāmanuhiri and is relatively unknown amongst current generations, except to those who whakapapa to his son, Tū te Uruao (Tūteuruao). Several tīpuna who proudly acknowledge Ngāti Rangiwaho as their hapū have, in fact, no whakapapa to Rangiwaho II. This supports the theory that both hapū trace their origins from the same ancestor, namely Rangiwaho, the son of Tamaraukura and father of Tutekawa. It is also notable that the name ‘Rangiwaho-Matua’ is used seldom, if at all, by Ngāi Tāmanuhiri witnesses to the Native Land Court. Tiemi Wirihana does not use the name Rangiwaho-Matua in his testimony to the Puninga hearing. He states that Ngati Rangiwaho, as a hapu name, came into use during the time of Tamaitohia. Tiemi is a great-grandson of Tamaitohia, who is himself a great-grandson of Matatangaroa, who, in turn, is a great-grandson of Rangiwaho (I). Records indicate that Tamaitohia and his people had some conﬂict with Meke and other descendants of Rangiwaho. It may be that this division within Ngāti Rangiwaho has resulted in the emergence of the two branches as we know them today. Ngāti Pāea The descendants of Pāea form the second major lineage of Ngāi Tāmanuhiri. When Tamaraukura and his descendants occupied the lands south of Te Kopua, Paea inherited the longstanding mana whenua held by his ancestors over Maraetaha and Te Kuri, including Te Muriwai, Papatewhai and Oneroa up to the Waipaoa River. Some of Pāeaterangi’s exploits have been described already, such as his involvement in driving Tawakewhakatō’s son, Ruaihunui, away to Paritu, when the latter was caught ﬁshing at the mouth of the Maraetaha River. The other incident related above describes how Pāea, along with Tāwhiwhi, was captured by Rakaimataura and Wharo when these allies of Tūtekohi were driving Rakaipaaka and his
| Te Riioteranga = Rangitāwhiwhia | | | Ikaariki Pūtangimaru
Tapunga | | Haerengaarangi Tāwehii =Rangihakahaka | Rangiwāhipū = Rūkahika
One of the Pou Whakairo in the Ngai Tamanuhiri wharenui at Te Muriwai depicts Rakainui, said to be the son of Tawakewhakato. Tradition has it that Rākainui was apprehended by Pāea taking berries from a karaka tree. Pāea killed Rakainui and took his wife. Her name was Hine Unuhanga and she was the mother of Pūraho. Tapunga’s son, Rangitauwhiwhia, is the eponymous ancestor of one of Ngai Tamanuhiri’s present day hapu. He married Te Riioterangi, a descendant of Mahaki. Some accounts say she brought about the death of Tapunga when she returned from a trip with the kneecap of Kowhaikura. The latter was a descendant of Tamanuhiri, Rakaipaaka and Kahungunu, and it was Te Aringaiwaho of the Whanau a Iwi tribe from Waiteata at Whataupoko, Gisborne, who avenged Kowhaikura’s death. Halbert states: Tapunga was decapitated and the head taken to Titirangi. As a result, Tē Aringaiwaho and his wife Kaumaiwaho were then slain by Rakaiataane and Te Huki. The name ‘Whataupoko’commemorates the beheading of Tapunga. Tawehi’s name has endured to be one of the ﬁve present day hapu of Ngai Tamanuhiri. The younger brother of Rangitauwhiwhia, he was killed in battle at Tangoiro, just to the south of Tokomaru Bay. Their sister, Haerengaarangi, married Rangihakahaka, who was the son of Te Tahinga, himself the grandson of Rakaipaaka and the great-grandson of Tamanuhiri. Through his mother’s descent line, Rangihakahaka was Paea’s great-grandson. He lived at Takararoa and also at Whakaumu a Rangihakahaka and Rangau on the Opoho River, south of Nuhaka. Rangihakahaka’s two sons, Tireaoterangi and Rangiwahipu, lived at Rangiahua’s pa at Nuhaka. They quarrelled over Te Huki’s daughter after Te Huki chose the elder brother, Tireaoterangi as a son-in-law. Rangiwahipu destroyed Tirea’s house, crops and ﬁshing nets in his rage, but his actions meant he had to leave Nuhaka and he went north to live with his mother’s relatives at Whareongaonga. While there he assisted Tuheke in his ﬁght with Rakaiataane, which resulted in the latter’s expulsion from the Whareongaonga coast. Hemi Waaka, who gave evidence before the Native Land Court, claimed under his afﬁliation through Hikaiteate to Paea. To Be Continued Next Month
Correction to last month's Rangiwaho Figure 26 was displayed incorrectly. The proper graph is below: | Tūtekawa | Kaia | Tūheke
Rangiwaho | Tauwiri | Rangitipukiwaho | Rakaiatane
In Figure 23 Hinejuri should have read Hinehuri
Whangarā Mai Tawhiti
Te kapa ō Te Whānau ā Apanui
'Te Matatini O Te Rā 2013'
Te kapa i toa - Te Waka Huia
Te kapa ō Tū Te Manawa Maurea
Te kapa ō Tūranga Ake - Ahitereiria Photos provided by Te Matatini Society Inc 2013
Te Whānau ā Apanui Tāne
Ngā Tiriti - Ngā Rākau Ngaio Ko te ētahi o ngā tiriti i whakaingoatia ki ngā rākau taketake ake o Aotearoa. Kei te rohe ēnei ō Te Hāpara-Elgin. Hei whakatūpato:
'Ngā Tiriti - Te Waonui ā tāne'
"He tino kino te paihana o tēnei rākau, nō reira kia tūpato. Kaua e mahi noa iho. Whakapā ki te hunga mōhio ki te mahi rongoa. (Hinty Jones Tūranga Health)”
He whakatūpato: ki te kore koe e mōhio ki te tunu i tēnei tūmomo hua kaua e raweke. Pātai ki ngā iwi noho taha moana. Nā rātou te kai nei. Kaua e mahi noa. He mate kei roto.
Ko te nuinga o ēnei tuhinga i tangohia mai i te ipurangi, ko te whakatūpato kia kaua e mahi noa iho. Ko ētahi o ā tātou rākau he paihana, he paitini rānei, nō reira kia tūpato. Whakapā ki te hunga mahi rongoa kei te Tari Hauora o Tūranganui - Hinetera (Hinty) Jones.
Konini/Kōtukutuku “I whea koe i te tahuritanga o te rau ō te kōtukutuku”
Ko tēnei tētahi rākau tino nui te kitea i waenga pārae, i te taha o te akau, moana hoki puta noa i te motu. Nā te mea he rākau tere te tipu ka whakatipungia hai marumaru, hai tirohanga ā whatu i ngā kari whakapaipai. Ehara nō konei anake tēnei rākau, engari ka kitea i Malaya, i Haina, i Tiapani, ki Hiri, Amerika, Peina me Ahitereiria. E ai ki Karepōnia he rite tēnei rākau ki te tarutaru, he tipu noa. Ahakoa paku nei te rerekētanga engari ka whaipānga tonu ki te rākau whakatipu o tēnei whenua. Toru tekau putu te teitei, he ururua ngā peka, he rākau āhua porowhita ki te tirohanga. He whakatauki tēnei mō te tangata māngere. Mehemea he mahi hei mahi kāre e kitea, engari ka puta i te wā o te hauhakenga. He rākau tēnei te kitea i te taha koawaawa, tahataha o ngā hiwi. He tino ātaahua ōna pua, he reka hoki ōna hua. Ki te waimarie koe ka tūpono koe ki ētahi rākau tino nunui ōna hua, arā te rahi ō te blueberry engari he kōroaroa. Rite tonu te kara ki te blueberry ka marū ana. Kohia ai hai mahi tiamu. Ko ana pua he rite ki te fushia te āhua. Ko tana kiri he rite ki te pepa ki te whāwhā, ka makere noa mai i te tinana o te rākau ki te mirimiria. He tere ki te tipu, engari ka horo ana rau i te hōtoke.
Ko ngā rau he mātotoru, he piatata a runga he āhua memeha a raro. He nui te hinu kei roto i aua rau, nā taua āhua ka nohoia e te moroiti. Pakupaku noa ngā putiputi, ka noho rāpoi. He pāpura te kara o te hua. Miria ai ngā rau ki te kiri kia kore ai e tau, e ngaua e te namunamu, e te waeroa. Ka ranuhia ngā rau kia puta te hinu ka pani ai ki te kiri mō te maneo, ā, hai aukati i te whakauru o te kino. Ka paerahia te ngaio, te kawakawa me te tatarāmoa katahi ka tuku ma te ihu te korohū e kawe hei whakamāmā i te hā huango, me te rūmātiki hoki. Ko ngā rau hai whakawātea kiri maroke o te māhunga. Ko te wai hei whakangohengohe i te kiri.
Katahi te rākau nō te akau. Nō ngā whenua tata ki te moana. He waimarie ka tipu, ka kitea ki tuawhenua. He orite te kitea puta no ai te motu. I ahau e tamariki tonu ana ka kite ahau i te rākau nei e tipu ana i runga i te hiwi teitei tata ki tōku kāinga. Ia rā ka noho au ka titiro ki te rākau nei, te rerekē mārika o ngā rau ki era e mōhio ana o taku ngahere. Ko te rerekētanga o te rākau nei ko ana rau. Mai i tāwhiti, piataata ana ana rau. He tawhiti rawa ki te hīkoi ki te kato rau, ki te āta tirotiro i taua rākau. Ko te hiwi nei kei te awa o Tauranga ki te Waimana. Ia ra ko taku wawata kia tae ahau ki taua rākau. Tekau ma rua aku tau ka haere māua ko taku kaihana. I tō māua taenga atu e hua ana te rākau nei. Te ātaahua marika hoki ō ngā hua. Ae, he rākau tauhou tēnei ki a māua. Ko te tikanga, ki te kore koe e kai, kaua e raweketia. Engari me pēhea māua e mōhio ai he aha te rākau nei ki te kore māua e kohi hua hei whakaatu ki ō māua kuia. I te mutunga ka kohia e māua ngā hua e takoto haere ana i runga i te whenua. Ka hoki māua ki te whakaatu ki ō māua kuia. I te kitenga mai o taku kuia ka kōrero mai mō taua rākau. Tū mokemoke ana ko ia anake. Ehara tēna rākau nō konei. Nō iwi kē. I mauria mai ka whakatipuhia ki reira. Kāre tātou e mōhio ki te tikanga o te rākau me ōna hua nō reira kāre e rawekehia. Ia tau ka hoki ahau ki te kainga ki hiki whakarunga taku kanohi ki taua rākau. I reira tonu. Engari, nō ngā tau ō muri mai, hoki rawa atu ahau kua kore taku rākau. I turakihia e te pūrutoiha, he karinga rangahau nā ētahi kai a te ahi. Papatahi ana taua hiwi inaianei. Nā te kore e horo ana rau, ka noho hei moenga mō ngā manu i te hōtoke. Ā, ko aua manu hoki hai kawe i ngā kakano i te raumati, ka tīkona ka tipu he wāhi kē.
Pipiwharauroa 'Ngā Tiriti - Te Waonui ā tāne'
Ko te tikanga, ehara ma te nui anake ka taea te whakatutuki te mahi, engari mā te whakaaro nui. Ko te whakautu ki tēra,”Engari ka tūpono ki te pūpeka ka aha” “He aha i kiia ai ko koe hai tōtara haere wā, ko au hai kauri tū i te wao”
“Ko te kereru horo tāepa”
He rākau tino whakahirahira tēnei. He rākau pupuri kōrero, whakapapa, āhua tipuna. Nā runga i tēnei āhuatanga kai te whakatakotohia e au ngā whakatauki, kupu whakarite hai whakanui i tēnei rākau o te waonui a Tāne.
“Ahakoa he iti te matakahi, ka pakaru i a ia te tōtara”
He whakatauki tēnei mō te kereru. Ka kai ana i te hua o te miro, kāre he mutunga mai. Mā te taka rā āno mai i te rākau katahi anō ka mutu. He kōrero tēnei mō te tangata touareare. Ka where ana kia puta rā anō i ngā kanohi.
Koinei tētahi rākau kitea whānuitia i te ao. Nā te ātaahua o tēnei rākau ka whakatipuhia i roto i ngā kari o ngā kāinga. He rākau whakapaipai. He rākau hoki e ngakaunuitia e te tangata hai hanga whare, waka, taonga mō te whare. Ka whakamahia ngā papa o tēnei rākau hai hanga patapihi nā te kore e tere pirau. Ko te tātea o te rākau nei ka whakamahia hei tai i ngā kiri kau. E ai ki, ko ngā pihinga i katohia e Kāpene Kuki hai mahi tī māna.
I ngā rā mua ō mua, ko te tōtara te rākau e tāreihia ana hai waka, nō reira ka puta te tōtara ki ngā tōpito o te ao engari te kauri ka noho tonu ki te whenua. He amuamu tēnei ngā te tangata noho kāinga ki tētahi e tipi haere ana i te whenua, i te ao. “Kua hinga te tōtara haemata o te waonui a Tāne”
He āhua rite te miro ki te matai. Ko te rerekētanga ko ngā rau. He rite ki te tirohanga tawhiti, engari ka tata atu, he roa ake ō te matai ki ō te miro. He koikoi ake, he whāiti. Ko raro o ngā rau ō te matai mā kē a raro. I au e tamariki tonu ana, tekau pea aku tau, ka haere māua ko taku pāpara ki te patu manu. Ka eke māua i ō māua hoiho mō te toru maero katahi ka whakauru atu ki te puihi. Āhua roa tonu māua e piki haere ana ka tae māua ko taku pāpara ki ngā rākau miro. Koinei te wā e kai ana te kereru i te miro. Kāre e haere noa iho i ngā wā katoa. Ka tae ki te taiepa ka here i ō māua hoiho, ka hīkoi atu ki ngā rākau miro. Ka tae atu māua ki te rākau, e noho mai ana ngā kereru, ka pūhia tētahi e taku pāpara, ka taka, ka rere whakararo ētahi ki ngā rākau rua rau mita pea te tawhiti atu, ka kii mai ia ki ahau,’Me noho koe ki konei, ka mātaki ka tau ngā manu ki whea” Ka heke atu a ia ki ngā rākau i taungia e ngā manu rā. I a ia e heke haere atu ana, ko taku mahi he huhuti i ngā huruhuru o te manu ka tāpuke.
He kupu whakarite tēnei mō te tangata rongonui, te pou ō te whānau, hapū, iwi kua tūpāpakutia. He tangata i aronuihia e te marea, nō reira ka puta ēnei kupu hai whakanui i a ia. “He rā wāwāhi tōtara” He whakatauki mō te rangi. Nō te kaha wera ngāwari noa te wāwāhi tōtara.
Te Tōtara Hukarere (snow Tōtara)
Nō taku wherawheratanga i te ipurangi ka puta mai tēnei rākau tōtara hukarere. He tauhou tēnei rākau nā te mea ka ngoki haere kē i runga whenua. Tēra he pua whakapaipai engari nā te ingoa ko taku whakaaro he rākau kaitā engari ehara. He tino rerekē. Kua mōhio nei ahau.
Ki te eke te rākau nei ki tana pakeketanga, arā atu te teitei. Tata ki te 150 putu neke atu tana tū. Kei te teiteitanga o te rākau nei ka toro whakawaho ana peka pēnei i te hāmarara. Ka noho tēnei āhuatanga hei whakamarumaru i ngā tipu tata ki te whenua. He tū whanaungatanga tēnei rākau. Kāre e tū ko ia anake, engari uruurua ana te whenua i tōna rite ki te wāhi kotahi.
Kāre i roa ka rongo atu ahau i pū e pakū mai ana ka mātaki i ngā manu e rere mai ana ki te rākau katahi tonu ka rere atu. Taku whakaaro. Katahi ngā manu tino keka ko ēnei. Katahi tonu ka pūhia atu i konei, kua hoki mai anō. Ko te uauatanga, i te kaha ururua o ngā rau o te rākau mā te kanohi koi ka kitea i tau ki tēhea peka. Waimarie i te tamariki tonu aku whatu me te ma hoki o te korokoro o te kereru. Ka piki mai taku pāpara me te manu, ka tohu atu ahau ki te ma o te manu katahi ka pūhia e ia, taka ana mai, rere atu ana ngā manu rā ki taua rākau anō. Pēra tonu mō te roanga o te wā, ka tatari māua kia pōuriuri ka hoki haere ai ki te kāinga. Ko tēra taku mōhiotanga ki te miro me te kereru.
Pipiwharauroa 'Pirates - Whakanuia'
PIRATES RUGBY CLUB ANNIVERSARY WEEKEND
The Pirates Rugby Club celebrated their 60th anniversary over the weekend of 8/9 March 2013 and reports conﬁrm that it was a very successful weekend. The Friday night started with registrations and a general get together of members at the Clubrooms. Saturday morning involved the ofﬁcial powhiri attended by the Mayor Meng Foon at the Oval followed by a series of rugby games involving junior teams through to the senior teams. A group photo was taken and guests then prepared for the night's activities in the Clubrooms. The dinner and entertainment including guest speaker Phil Kingsley-Jones was a huge success. Speeches made by guest speakers recognised the achievement of the Club, especially winning the Lee Brothers Shield for the last two years. Many humorous and memorable stories were also told, much to the delight of the 120 guests present. The anniversary cake was cut by two of the oldest club members Cougar McDonald and Pat Makiri senior, both in their eighties. Guests then spent the rest of the night reminiscing and catching up with each other. Attendees agree that the committee did a great job in organizing the anniversary.
Well-known current and ex-players enjoying the night Thomas Miki, Ngarimu Simpkins, Richard Meihana, Rua Tipoki
Cougar McDonald and Pat Makiri Snr cutting the anniversary cake Two of the inﬂuential people in the current club, President Pat Makiri and Head Coach Henry Maxwell
"The anniversary allowed us to recognize the contribution of past members and what their previous input has had on the club." said Club President Pat Makiri. "It also demonstrated to the younger generation what can be achieved if the foundations of the club are solid and maintained through whānau involvement, good leadership, good values, focus on junior rugby development and building quality networks such as our relationship with our principal sponsor Kevin and Craig Hollis,". ‘This was another chapter in the book and history of the Pirates Rugby Club and we look forward to the next milestone anniversary’ said Pat.
Anniversary group photo on the Oval
Guest speaker Phil Kingsley-Jones enjoying the evening with other guests Old timers having a great time
The anniversary cake
Haka powhiri at the Oval
Some of the newer generation
Pipiwharauroa 'Pākihi Māori - Toa Eke Hoiho'
TŪPARA - the New Art Centre in the Centre of Town
his sweeping, vividly coloured seascapes to predict the adverse impact of mining on our environment and Nick Tūpara reﬂects in his own paintings on matters dealing with human character through a mix of nature and tamoko motifs. This only just begins to touch on the wide range of works and artists on show at TŪPARA throughout the year.
Tairāwhiti Team Takes Home First
Moving into TŪPARA in March is a real eye turning collection of paintings by Ruatoria local Walter Dewes who attacks the canvas with dexterity and a ﬂuid command of whimsy, blended with powerful iconography. The controlled textural depth and brushwork plays visual gymnastics with the viewer who is forced to jump deeper and deeper into the detail of his work yet leaving you completely puzzled by what motivates his thinking. Some simply hate his work as the visual exercising overwhelms them but others love it with a passion. Our keen Pīpīwharauroa eyes don’t miss much and our latest sighting is a near new feature on our cityscape, the Tamoko Tattoo and Art Studio store at 63 Gladstone Road called TŪPARA. TŪPARA is a response by Nick Tūpara to the need in the Tairāwhiti for a central city outlet option that showcases our independent artists. “Being able to offer this main street focal point in support of all the skill and creativity that we have in our region brings us rewards as a community,” says Nick Tūpara. “I’m so glad I have an opportunity to play a small role in supporting this very signiﬁcant part of who we are as a region. The Tairāwhiti is home to some of the strongest artistic expression in Aotearoa and continues in its leadership in the arts since Maui, Ruatepupuke, Hingangaroa, Rukupo, the contributions of Tā Apirana Ngata, Pine and John Taiapa, and the current contributions from Toihoukura and Toimairangi, and so many more, too many to mention.” TŪPARA Studio runs on a kaupapa of presenting visual art and culture in all its forms and over the summer holidays was home for artists from throughout the Tairāwhiti and a few from further aﬁeld. John Poi, for example, has been making a major contribution through his art teaching at Lytton High and shares exhibition space with his students. At TŪPARA he presents his latest direction in paintings where poutokomanawa forms merge from an ancestral darkness layered with subtle tone and pattern. Johnny Moetara continues in his opposition to the oil exploitation on land and sea in the district. He uses
Te Tairāwhiti Te Poho o Rawiri Stakeholders attend Rangatahi Court Conference at Orakei Marae A group of representatives from Te Kooti Rangatahi o Te Poho o Rawiri travelled through to Orakei for the National Rangatahi Courts Conference which was held from the 7t- 8 March 2013. This was the ﬁrst time since the Rangatahi Youth Court was launched nationally at Te Poho o Rawiri in 2008 that community, government and judiciary had the opportunity to come together to share experiences, connect with each other and focus on the future. The opening speaker at the conference was Ngāti Porou Rangatira and Chairperson of Te Rūnanganui o Ngāti Porou Dr Apirana Mahuika, who reminded us how important it is to know who you are working with culturally in terms of supporting Māori Rangatahi, Whānau, Hapū and Iwi and that the success of the Rangatahi Marae Court needed to be based on the notion that that “one size does not ﬁt all.” John Whaanga and Lisa Davies from Kaipuke Consultants, presented their evaluation of early outcomes of Ngā Kooti Rangatahi, highlighting the experiences of rangatahi and whānau in particular their increased engagement and sense of involvement when compared to the mainstream youth court system. Day one concluded with the various sector groups sharing experiences, challenges and ideas. A consistent theme across the groups was the need to
“This poles-apart points of view is the perfect recipe The Tairāwhiti Team - Standing Robyn Wilkie, Charlie Kara, Sam Sidney, for the creation of the ‘next big thing’ in Māori Art,” Kayla Manuel holding Jermaine Manuel, Aria Taiapa, Tracey and Ryan says Nick Tūpara. Maynard Kneeling - Quinn Sidney, Reno Sidney, Randall Williams and Riata
Go visit TŪPARA and decide whether a slice of Walter Maynard Dewes is your cup of tea. Teaming up with Walter Absent: Team Manager Evelyn Watson Dewes is an equally visual eruption, mastered in For the past ﬁve years towards the end of summer the ceramic by fellow local Stacey Mackey. Nick Tūpara Tairāwhiti team has been taking the long trek through comments, “These ceramics pieces channel the power to Opotiki with horses and their support team in tow of creation at the very centre of Papatuanuku and the to compete in the annual Opotiki horse sports for the realm of Ruaumoko.” There is no question that you’ll Peggy McDonald Trophy. The tournament itself has been love these artworks. running since 2000 with competing teams coming from Opotiki and as far aﬁeld as Gisborne, the East Coast, If that isn’t enough temptation for you to visit TŪPARA Ruatahuna and Ruatoki. then you will enjoy taking a look at the eclectic collection of antiques, artefacts and taonga that the studio offers as well. Be it a Victorian period chaise lounge, an Edwardian kauri and puriri dresser, a piece of Nannie’s crown lynn collection, or a beautifully crafted piece of pounamu.
If you thought that was it for TŪPARA you would be very much mistaken. Nick Tūpara has been a practising tamoko artist for nearly 13 years and offers this unique cultural art form as a means to always carry with you all those things that connect you to tikanga, whakapapa and whenua. If something from the more mainstream tattoo culture is to your liking then Nick can help you with this as well. The cherry on top of a visit to TŪPARA has to include giving your pukana more ‘pop.’ Just ask Sammy Cotter for the best eyelash extensions on the Coast. Yes, It really does make a difference for the better. Treat yourself and your whatu.
After coming second for the past two years, and facing really stiff competition this year Tairāwhiti managed, for the ﬁrst time, to take out the coveted trophy for 2013. The Juniors competed particularly well accumulating top points with their performance capped off with team member Riata Maynard being named Best Girl Best Girl Rider of the day Riata Maynard with the Peggy Rider of the tournament. McDonald trophy
but have had similar experiences in connecting with young people and their families. District Courts Manager Tony Fisher, introduced the concept of a Rangatahi Youth Courts Liaison ofﬁcer and although in the planning stage, could be an exciting development. Tairāwhiti was asked to contribute a joint presentation detailing the Tūranga Ararau Te Ara Tuakiri Marae based tikanga programme and the Rangatahi Youth Courts Conference attendees from Tairāwhiti (L to R) Front row: Moral Reconation programme (MRT). Eru Findlay (Family Works) Braidie Keelan ( Family Works/Tūranga Ararau), Casey The overall theme of our presentation Rawiri (CYF), Haley Maxwell (Family Works), Rawinia Moeau (Family Works/Tūranga Ararau), Rawinia Te Kani (Kaumātua), Bee Jay Moeke-Anderson (Student), Sgt Cath was the collaborative nature of our Jones (Police) Sgt Craig Smith (Police), Tim Marshall (Family Works), approach to these programmes for the Back row: Adrienne Dewar (Forensic Nurse), Janice Hemi-Williams (CYF), Gwenda ultimate goal of supporting Rangatahi. Findlay (Family Works/Tūranga Ararau), Alistair Clarke(Youth Advocate), Judge Hemi Te Ara Tuakiri is one of only two Taumaunu, Leslynne Jackson (Family Works), Mike Timu (Te Rūnanganui o Ngāti tikanga programmes in the country Porou) that support the Rangatahi Courts and Absent: Rawiri Wanoa (Te Rūnanganui o Ngāti Porou), Gordon Aston (YCLA – Gisborne Tairawhiti is that only place where Courts). MRT has been delivered, despite the training provided a year ago. The more formally recognise the role of Lay Advocates, which presentation culminated on one of the Te Ara Tuakiri was supported by Principal Youth Court Judge Andrew graduates and MRT attendees speaking of the inﬂuence Becroft. The Tairāwhiti Lay Advocates commented on the programmes and the support staff had on her, how well supported they felt by Family Works Tairāwhiti which had encouraged her to continue attending the in comparison to many of their colleagues across the wānanga voluntarily. Representatives who travelled country, some of whom work in isolation. through to the conference can be very proud of their The second day began with Judge Ida Malosi speaking participation at the conference; their presentation about the two Pasiﬁka Courts, which have been was very well received. Special thanks to Gwenda and established; “spring-boarding” off the Rangatahi Courts, Eru for demonstrating awesome leadership and to Tim for his IT skills!
F Mā V C
“Let us do honour to one Moana Ngarimu, A soldier so brave and true, who died for you and me. Not long ago he was a boy at school like you and me, And now he’s earned a VC, how proud we all want to be. Pay honour to the other lads who we love so well, And pray that we may worthy be of this our liberty.”
This week marks exactly 70 years since the Battle for Tebaga Gap in Tunisia. On that occasion the legendary 28th Māori Battalion was in action. During the ﬁghting 2/ Lt Te Moana-nui-ā-Kiwa Ngarimu of Ruatoria and several of his relatives were killed. Months later New Zealanders learnt that the young ofﬁcer had been awarded the Victoria Cross for valor and this led to a public investiture ceremony in Ruatōria. The song, Let Us Do Honour, was performed on that occasion by pupils of the combined East Coast schools. The ﬁnal line speaks of the sacriﬁce that Ngarimu and his relatives made so that we might live free. Today, another generation of school children, indeed perhaps all of us, would do well to be reminded of that sacriﬁce particularly as Anzac Day approaches. What follows is a brief account, then, of the battle and principally the part Ngarimu and his men played in the battle.
Tebaga Gap was a six-mile-wide valley in the Tunisian desert through which the New Zealand Corps (26,500 men) hoped to breach the German and Italian defences. In military planning hills were referred to by their height in feet. The Māori Battalion’s part in the battle was to assault hill Point 209, which a battalion of Panzer Grenadiers was holding (i.e. more than 700 men, although slightly more than half of whom were involved in the actual ﬁghting). At 4 o’clock on the afternoon of 26 March, thousands of Kiwi and British soldiers, including Māori, left their trenches and began walking towards the Gap. The sound of whistling shells and ﬂying bullets gave them little time to appreciate their part in what was an ‘awe-inspiring spectacle of modern warfare’. After they had gone about half a mile, the Māori Battalion’s C Company came within range of the enemy’s mortar shells and machine-gun ﬁre and men in the front ranks were skittled like nine pins. Eighteen-year-old Maiki Parkinson remembered, ‘As we walked I was thinking of that verse “Yea, though I walk through the valley of death”. C Company’s commander Captain Peta Awatere was proud of how his men faced the enemy ﬁre. . . . kore te karo te tamariki, kore te titiro ki mua ki muri, kore te tuohu . . . . Ka hinga atu te mea o mua ka whakauru atu to muri; ka hinga atu ano tena, ka whakauru atu ano to muri.13 . . . yet the lads neither ﬂinched nor looked to where the shells were falling, nor did they cower . . . One of the front rank fell and another in the rear rank took his place; another fell, and again another in the rear took over. As the Māori troops closed on Point 209 it became obvious that they would make no further headway while the Germans remained in possession of the hill. With the artillery engaged in the main attack and not so much as a smokescreen available to him, Captain Awatere had C Company swing right and brace for his signal. With whistle in mouth he set off and ‘often with his back to Te Moananui a Kiwa Ngarimu the enemy, pushed his three VC Photo platoons uphill, bound by bound.’
The honour of being the ﬁrst to reach the crest fell to Ngarimu and his kinsmen of 14 Platoon—‘a hard-bitten lot’ ‘difﬁcult to control’ but extremely reliable in the heat of battle. He led them with bayonets ﬁxed straight at two machine-gun posts, he himself blazing away with his Tommy gun. A brief but brutal exchange took place as the crest was cleared.
Moana Ngarimu was educated at Whareponga and Hiruharama Native Schools and spent 1934–5 at Te Aute College. After leaving college he worked on his parents’ sheep farm until the war broke out. He was one of two brothers who enlisted in the Māori Battalion, the other being Harry who was invalided home after being seriously wounded. Moana was respected as a quiet, clean-living man. His fellow ofﬁcers often joked with him that he would make a better parson than an ofﬁcer. Although considerably younger than many of the men in his company, he accepted responsibility calmly and easily and he led his men by example. His sergeant, E. J. Nepe, told his family, ‘You could not help but follow him. He did the thing ﬁrst then called to you, “Haere mai poi mā (Come on boys)”.
At this time the crest was thought to be Point 209 itself. Not until Awatere checked his map did he realise that the Battalion had been looking at a false summit. Point 209 had two rises, an under-feature which was later named Hikurangi and 209, and it was more extensive and much more heavily defended than ﬁrst thought. A saddle about 800 yards long connected the two rises. Enemy machine-gun posts were tiered all the way up the higher rise and two 75-millimetre guns were positioned on its reverse slope. The Māori troops gave the under-feature the evocative name Hikurangi. The enemy withdrew to the reverse slope of Hikurangi. Further efforts to dislodge them were met by ﬁre from the tiered gun points further up Point 209. 14 Platoon went to ground on their side of the crest while Lieutenant Bully Jackson’s 13 Platoon, which had come up the reentrant on the right, fought its way up the southern slope to join them. Awatere, Ngarimu and Jackson set about consolidating their small but gritty force. To the right, about halfway down the hill, Lieutenant Walton Haig’s platoon was pinned down along the stony slopes.
'Te Pakanga Nui o Mua'
Y A T
T A P
Later that night, Awatere was carried semi-conscious from the hill. He had blurred vision and impaired hearing from the bomb blast that had torn open his thigh.
The contest wore on into the early hours of the morning— the dwindling Māori company and the dogged Panzer Grenadiers remaining on opposite sides of the crest. With only about 20 yards separating them, neither side was willing to give up the ground they held. The Germans launched attack after attack, but each time they were thrown back. The intensifying chatter and the noise of jackboots scraping against rocks as the Germans formed up for each attack reduced the element of surprise, and Ngarimu continually turned the situation to C Company’s advantage. He would wait until he was certain the enemy were bunched and then order hand grenades to be lobbed. These found their targets and as the screams of the wounded cut the night air, the taunts of ‘E koe!’ (Take that!) reverberated along the platoon lines. ‘The time came, however, when the grenades ran out, even those held by the battalion in reserve.’ Ngarimu told his men to throw stones, ‘for which of the enemy could tell the difference in the dark?’ ‘And so they did,’ recalled Colonel Bennett, ‘and grins of unrelenting humour stole over the brown begrimed faces of the men on Hikurangi as the Germans reacted to each volley with disorder and dismay.’
As dawn approached Lieutenants Jackson and Haig took advantage of a lull in the battle to go down to see Colonel Bennett. ‘Jackson reported that the majority of C Company had become casualties. 13 and 14 Platoons had about 12 men left out of its original strength of 60–70.’ He also told Bennett that Ngarimu’s actions deserved a VC. At the very time he was reporting this to Bennett, the Germans attacked again. Those watching from below saw Ngarimu beckon his men forward to follow him to a position nearer the crest. To their horror, they saw him die, shot through the chest at point-blank range. Ngarimu’s paybook, kept in the breast pocket of his tunic, was later given to Bennett: ‘Across its narrow width were at least ﬁve bullet holes.’
Hardly had 13 and 14 Platoons reorganised when the Germans mounted their ﬁrst counter-attack, sending men over the crest to reclaim the hill. Ngarimu, stood up, yelled to his men to move forward and take the Germans on, while he himself discharged his Tommy gun at point-blank range. As the two groups came to close quarters, the tactical precision with which the company had begun the assault gave way to pride of race and a deep-seated impulse to avenge fallen kin.
Still, the surviving members of the Company managed to repel the attack, then waited anxiously, expecting the Germans to come on again. But apparently they, too, were nearly spent and instead of pressing home the attack, they withdrew to their side of the crest. Finally, to assist the Māori Battalion the NZ artillery sent over the heaviest possible bombardment of Point 209. This led to numerous German casualties and the eventual German surrender.
By the end of the day, 231 survivors of the German Battalion, had been rounded up and marched down to the Māori Battalion’s headquarters. After the hill was cleared of dead, a couple of C Company men headed up to Point 209. When they reached a gun-pit that had given their platoon so much trouble they were astounded by the thousands of empty cartridge shells that lay there. They realised the Germans had only surrendered when they ran out of ammunition. All the way up the saddle and forward slope of 209 the gun-pits told the same story. At the top of the hill they found the two 75-millimetre guns that had proved such an obstacle to their tanks and had killed some of their mates.
At last light, to gain a more accurate appreciation of the situation, the Battalion commander, Colonel Charles Bennett went up to the men on the slopes of Hikurangi. He found them in ‘exceptionally good heart though sadly depleted’. Both Awatere and Ngarimu had been wounded but neither would leave their men. Ngarimu had been shot in the shoulder and had shrapnel splinters in the leg but ‘was quite calm and collected’.34 He begged to be allowed to remain a little longer with his platoon. Awatere had a serious wound to the thigh, but when Bennett insisted he go down to the RAP, he ﬂatly refused. The colonel made it clear to the Ngāti Porou ofﬁcer that the hill had to be held at all costs. Awatere responded in blunt language that there was no German alive who could take the hill from C Company.
In summing up the ﬁght for Point 209, Colonel Bennett wrote:
After the failed counter-attack the Germans changed tack and sent over a terriﬁc concentration of mortar shells, landing these on the forward slope with devastating results. The rocky terrain made it difﬁcult to dig slit trenches and many men lay exposed on the surface as shrapnel splinters and pieces of rock ricocheted around them. Unable to protect themselves, a number of men were wounded.. But even when the Germans followed the shelling with another counter-attack, the remnants of 13 and 14 Platoons ‘rose from the dust and smoke to oppose them, and again threw them back in wild confusion, at least seven falling to the hand of Ngarimu’.
It was a battle bravely fought by both opposing sides. In retrospect, one cannot but pay tribute to the vanquished (i.e. Germans). Out-manoeuvred, out-gunned and even out-numbered they clung tenaciously to what was obviously a hopeless position. They fought in isolation, and with unexcelled discipline, until their last round was spent—and even then their discipline did not waver. To the Maori Battalion fell the honour of victory gained, but not lightly won, for in the ﬁnal tally, 22 of its troops were found to have paid the supreme penalty, and 76 others were wounded. Taria te roanga / to be continued Monty Soutar
Pipiwharauroa 'Ngā Taonga o Tama Toa'
Otira, tae rawa atu matou ki reira, kua paheke kē te nanakia ra. Ehara ko ngā mākete anake te wāhi i puia ake te iwi kainga ki te tīhore ngā moni iti a ngā hoia. He pukahu ngā kai ngāwari te utu o te Karapu Hoia o Aotearoa ma te katoa, he pai ake hoki ngā waipiro o ngā pāparakāuta o Cairo i mahia mai ra i ngā riki o Ihipa.
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 Wharangi 212
He nui ngā wāhi hei tirotiro ma ngā hoia i Cairo. No te pātaitanga atu ki a Jim Richardson o Whangaparaoa he aha ngā mea miharo kei te maumahara a ia mo taua taone nui, anei tana whakautu: He nui ngā āhuatanga weriweri o Cairo. Kei konei te taha pai kei konei te taha kino. He nui ngā āhuatanga pohara, kei konei ano hoki te hunga whai rawa. No taku kitenga i ngā whare o ngā hunga pohara, tumeke ana ahau. Kāre he papa o ngā whare, he oneone noa iho me tetahi puare i te taha hei kuaha mo te whare. Koinei te āhua o ta rātou noho ... Ko ngā wāhi rangatira, ka kitea atu na te āhua o ngā whare-e rua, e toru papa o ngā whare me ngā māra putiputi ataahua. E ai ki ngā whakaaro o Bill Delamere kaore ngā Kiwi i rata atu ki te whakahaere a ngā mea whai rawa ki a rātou whanau. Na hoki, ko ngā mea kunekune, koia nei ngā mea whai rawa kei runga kē i te kaihe e pehu ana. E tama, ka mau te wehi. Ngā wāhine e whai haere like a bloody mob of sheep, following whai haere me ngā tamariki and they carry all their stuff on their heads. Haere ngā Pakeha ka rēhi atu, hopu atu te tangata ka makaia ki raro. Ka utaina ngā wahine ki runga. Kāti ka riri ngā wahine, boy. He maha ngā tāngata pīnono, me ngā hauā e inoi moni ana i te wāhi hokohoko o te taone nui. Anei ngā korero whakaparahako a 2nd Lieutenant Hati Rangiuia mo te hunga pīnono; Koinei te keneuru o ngā keneuru katoa, he kaha rātou ki te māminga kia raru ai koe i āhau ruarua piastres, he porokaitahae ēnei tangata. Ko te raro ēnei o ngā raro katoa. Ko te mea tuatahi i kite ahau e noho mārakerake ana ki te tiko i runga i te huarahi tereina. Kua rongo noa atu ahau mo a rātou mahi whēru, engari kua kite pai aku kimokimo nei inaianei. Ka kinaki atu ko ngā auē a ngā tama parakena hū, ki ta te hunga pīnono, engari mau ana tetahi hoia i a rātou, ka huri te tangi o o rātou reo kia eke ki te taumata me te mana o taua hoia. I konei ano ngā kaihokohoko o ngā tiriti. He ngākahi, he mūrere hoki rātou ki te tohe kia riro a rātou taonga i te kuare. Ko Maiki Parkinson tetahi i raru i a rātou.
Tahuri kē ngā Māori ki ngā whare ngahau o Balalaika, o Sweet Melody me ngā Pampam- i reira hoki ngā wai karekare o te hau kainga e kiia nei he zibib, he anisetta. I hoki ngā mahara o Rangi Logan i a ia e tu hei āpiha pia o te D Company: Kāre koe e pai ki te haere waewae atu ki roto i te Pampam, me ngōki kē atu koe kei whakarukea mai koe i te tūru ... ka rongo atu ahau i tetahi reo, ‘Purari Kiwi ma, tutae ma.’ I reira tetahi rōpū tekau ma rua hoia Pommie me te titiro hāngai mai a tetahi haihana ki ahau. Tau ana mai hoki ko tetahi pīki ringaringa ki mua i ahau. Ko Darkie Wehi, tetahi tonu o aku whanaunga ... rua tekau ma toru ōna tau, a, he Māori All Black Lock hoki i taua wa. He tangata tino nui a ia. Ka tōia whakamuritia e ia ahau, me tana tāpapa atu ki runga i te tēpu, me tana korero atu, ‘Kei te hiahia whawhai koutou?’ Kotahi tonu ta rātou titiro ki a ia, tere tonu ta rātou papahu ki waho. Ahakoa noa, ka tirotiro haere a ia ki ahau hoki, me te korero, ‘Anei te tūru mōhou e Koro.’ Kāre e hapa ka puta he raruraru i waenganui o te tokomaha noa o ngā iwi rerekē, mehemea he pukahu te waipiro i reira. Ki ta Maiki Parkinson korero, ‘kāre noa mātou e whawhai ana ki ngā Ope Hoia Pakeha. Kua mohio kē rātou ki te āhua o ngā hoia Māori. Na reira rātou i whirinaki mai ai ki te taha o ngā Māori. Mehemea he whawhai ki ngā hoia Australian, hoia South African, tapiki tonu mai rātou ki te āwhina.’ I etahi wa, ko nga Māori tonu ngā mea timata i ngā whawhai, pērā i tetahi po ka tahuri a Paora Te Kani me etahi o ōna whanaunga o Te Whanau a Apanui a Bill Delamere ma, i roto i te Pampam. Kī tonu i ngā hoia no etahi atu whenua: Ka puta mai te rangatira me tana korero atu ki a rātou. ‘Ki te pai ta koutou manaaki i taku whare, ka hoatu e ahau he waipiro kore utu, he kai kore utu hoki.’ He tino roa te tēpu kai pia ... kātahi a Te Kani ka hūpeke atu ki runga me tana oma haere me te kiki haere i nga karaehe pia. Ka tae ia ki tērā moka, ka hoputia a ia. Ka auē mai a ia, ‘E hoa, ka mate au. Āwhinatia au.’ Ka whawhai matou notemea kei te mohio hoki matou ka tae mai ngā Potae Whero. Ka tōia e matou a Te Kani ki waho. No to matou taenga ki waho, E Tama, he pakanga. Kei ngā wāhi katoa ngā Potae Whero, kei te tangitangi hoki a rātou wīhara. Waimarie ta matou putanga ki waho. He pirihimana hoia mau potae whero e ingoatia nei Red Caps, ngā kaitirotiro o ngā hoia i Cairo. Ki te korero a Bill Rickard, pouri katoa ōna hoa i tana hokinga mai ki C Company. ‘He nui ngā wa i mau etahi o ngā hoia, a ko ta mātou mahi he whakahoki i a rātou ki rō herehere. Ko taku korero ki a rātou, ‘No te Māori
Honarary members of the Maadi Swimming Club. From left to right: Ted Pohio, Bully Jackson, Jim Matehaere, George Marsden, Ted Hayward (standing).
Battalion kē ēnei tāngata, me homai ki ahau. Ko tāku ki a rātou, ‘Haere atu, puta atu ki waho.’ Na ngā mahi hoia tonu a Rickard i ako me pēnei te mau me te tiaki i ana hoa. Wharangi 213
I tetahi wa, i tahaetia e Rickard me ōna whanaunga o Rangitukia nga waipiro o te Pampam. I whakatūngia he whawhai i waenganui i a ratou, hei huna i ta ratou tahae i nga waipiro. ‘Ehia kē nei nga taihana pia ... i tukuna atu ma te wini o te wharepaku ki nga hoia i raro e tatari ana. Nāku katoa ratou i whakatūtū mai ki te āwhina.’ I haere ano hoki nga hoia ki te tirotiro ki ērā atu o ngā wāhi pai o te taone nui – pērā i te whare kararehe, nga māra putiputi Hapanihi, nga toka teitei i hangaia hei tomo mo nga Kingi o nehe ra [Pyramids], me te papa purei hoiho o Gezira. Ko etahi hoia i haere ki Palestine ko nga mea whai moni enei. Ko te utu mo nga hoia ia wiki, kotahi pauna. Ko te wāhi tino pai, tere ki te whakaputu me te whakapau moni, i te taone nui, ko te Berka- te whare whakaora mate o nga pūru taitama. Koia nei anake te whare pēnei i whakaaetia i Cairo mo nga hoia o te 18 ope. ‘He rite tonu te kotiti pērā a nga hoia Maori ki taua whare. Engari tuwhena kē atu te take, arā, he maka kapa ki te rangi. I reira hoki nga wāhine e pōhanehane ana mai i nga wini, kia mina atu ai nga hoia ki a ratou taonga.’ He tapu te mahi purei moni ki nga ture hoia, ahakoa kei reira nga Red Caps e kōpikopiko haere ana, kei te rere haere te moni i waenganui i a hoia. Na te mahi ngākahi a nga Maori, nui ana te horo mai o te moni ki a ratou, notemea he upoko rua kē te waihanga o nga kapa. Ka spin nga Maori, ka peti heads katoa nga boys, ha ha! They might 1 spin eight or nine times. Ka mutu. Kua karanga, ‘Finished.’ Kua mutu 2 te peti a nga Maori. Ki te korero tātou mo nga pekanga ki te whakaora te mate o te rakau a 4 Tūngāwerewere i nga wāhine o te Berka, kei kona ano ōna utu nui. Ma 5 tēnā hoia tonu e whakatau ki tāna i pai ai. Otira, ko nga korero a nga 6 hoia i titaha ki reira, tino pai tenei pekanga.
‘Kei te hiahia koe ki te hoko wati Kiwi.’ Na ngā Swiss i mahi. Rarau atu ahau ka tana whakautu ‘300’. I riro mai i ahau mo te rua pauna - koira anake aku moni i te toe. Kātahi ka hoatutia e ahau ki a ia. No taku tikina atu i taku moni, ka herea mai e ia ki runga ki taku ringa. Kei te mau tonu aku whatu ki runga ki a ia. Ka haere na matou ...mahi petipeti me era atu mahi, ka titiro atu ahau ki taua wati. E hika, kāre ano te mea nei kia nekeneke. Wetehia e au te tuara o te wati nei, e hika! Kāre he whēkau o tenei wati. Nāna i tuopu te mea pakaru nei mo tetahi atu i tana whakahokinga mai ki ahau. Oma katoa atu matou ki te kōhuru i a ia. A local peddler sells his wares
Māori soldiers aboard a rickett in Cairo.
Pipiwharauroa "T的RANGA HEALTH"
Pipiwharauroa 'Tūranga Ararau'
Tūranga Ararau 2013 Iwi Education Provider
Out and About with Tūranga Ararau in March
Ta l k i n g a b o u t M o d e r n A p p r e n t i c e s h i p s
Demonstrating chainsaw skills
TūRANGA ARARAU RELAY FOR LIFE TEAM Tūranga Ararau has been part of the Relay for Life since its inception in 2001 celebrating the ﬁght back for life against cancer and in remembrance of those who have passed on. This year's Relay for Life was a wonderful source of inspiration, fully supported by volunteers by many community-minded people, organizations and businesses. For me, Relay for Life successfully united our community this year as it has always done. Our Team: As team captain you begin to appreciate the dedication required to participate in Relay for Life throughout the many meetings and fundraising efforts. I applaud all those team captains who volunteered and gave their time to inspire and lead their teams. I enjoyed the fact that there were no hard and fast rules about how fast your baton should move around the track, you just keep it moving with at least one team member on the track at all times. So we had young and old and some we didn't know like Aunty Dolly. However participation was the key to keep going with lots of laughs and plenty of food.
Relay for Life
On behalf of the Tūranga Ararau team I can honestly say we loved every minute of this well run worthy cause. nā Jack Tomoana
For information on our Programmes and Services Contact us on the corner of Kahutia & Bright Streets, Gisborne Or Phone 06) 8681081
Pipwharauroa - March 2013