Pukapuka: Rua Tekau Ma Whitu
Te Kaihautū Hou o Tāmanuhiri Tūtū Poroporo Trust Tēnā tātau katoa, Kua whakatauhia e Tāmanuhiri Tūtū Poroporo Trust (TTPT) i a Douglas Jones hei Kaihautū hou mō te iwi. Ko tā Pauline Hill, te heamana o te poari o TTPT, “Nō mātau te whiwhi. Ko tōna matatau ki ngā mahi whakahaere, me ōna pūkenga kaiārahi hoki e tāea ai e ia te mahi tahi me te poari, ngā kaimahi me ngā rangatira o ngā iwi, me te whakatutuki hoki i ngā whāinga me ngā wawata o Ngāi Tāmanuhiri. E whaipānga ana a Douglas ki ngā iwi huri noa i te Tairāwhiti, ā, ko ōna herenga whakapapa ki a Ngāi Tāmanuhiri ko ngā whānau Jones, Spooner (Pūna), Whaitiri hoki. He mokopuna nō Te Kōhanga Reo o Rongowhakaata, i raro i ngā ākoranga a Nanny Doll rāua ko Nanny Kui. Nā wai rā, ka tōia ōna waewae ki Te Whānau Reo Māori Te Kura o Manutuke, ā, ka peka atu ki Te Kura Tuarua o ngā Tāne o Tūranga. Ki reira ka ūhia ia ki te mana Motuhake Tāne i te tau 2002. He matatau, he mōhio ki ngā mahi a te kaiwhakahaere, kaitohutohu, he heamana hoki, kua kitea whānuitia ōna pūkenga ki ngā mahi taiao, whakawhanaketanga Ōhanga Māori, te Takutai Moana, te hākinakina, me ngā rāngai a te Kāwanatanga. E hikaka ana a Douglas, tana hoa rangatira a Nicole me a rāua tamariki ki tā rātau hokinga mai ki te kāenga, ki te whāngai, ki te tuku hoki i ōna hua, hei oranga mō Ngāi Tāmanuhiri whānui. Nō tēnei wiki tonu i timatahia e ia tana tūranga hou. Nau mai, hoki mai Douglas.
Tairāwhiti Museum is now open to the public The Museum is open from: 10am – 4pm Mon – Sat 1.30 – 4pm Sundays To ensure the museum can operate safely as an indoor community facility during Level 2 we ask you to: • Stay home if you are sick. • Keep your visitors.
• Follow staff instructions and signage (we’ll be taking contact information from every visitor for contact tracing purposes) • Minimize touching surfaces as far as possible (we have turned off touchscreens in the gallery, and have removed water bowls) • Wash and sanitize your hands regularly (hand sanitiser is available and museum surfaces are cleaned regularly throughout the day) • Limit groups to ten people. Entry is FREE for everyone Please visit our website www.tairawhitimuseum.org.nz or call 06 8673832 for more information
Inside this month...
Pages 2 & 3
Kōrero o Te Wa
Pages 6-7, 11
Te Whare Taonga o Te Tairāwhiti
Rongowhakaata Iwi Trust
Kōrero o Te Wa
Pipiwharauroa Pipiwharauroa Page 2
Founded October 1898 Pukapuka: Rua Te Kau Ma Whitu Pānui: Rima Te Marama: Haratua Te Tau: 2020 ISSN: 1176-4228 (Print) ISSN: 2357-187X (Online)
Pīpīwharauroa takes its name from ‘He Kupu Whakamārama Pīpīwharauroa’, which was printed in October, 1899 by Te Rau Print and edited by the late Reverend Reweti Kohere. Pīpīwharauroa was re-launched on 20 October, 1993. Produced and edited by: Te Rūnanga o Tūranganui-ā-Kiwa Tūranga Ararau Printed by: The Gisborne Herald Email: firstname.lastname@example.org Phone: (06) 868 1081
Tairāwhiti Community Law Centre Navigating your way to legal help under Covid-19 Alert Level 2 To keep our staff and our clients safe from the Covid-19 Virus under Alert Level 2, Tairawhiti Community Law Centre’s offices in Gisborne and Wairoa will be closed to the public.
Budget 2020 focuses on the rebuild of our economy post the COVID-19 lockdown. I have been engaging with local “movers and shakers” of Te Tairāwhiti alongside Ministers to ensure the region is adequately supported as we move into the recovery and rebuild phase. More than $900 million will support the rebuild of our Māori communities by; • Growing Māori job opportunities through employment and skills training such as He Poutama Rangatahi, with $50 million for our Māori Trades Training Fund, an investment supporting services like our very own Tūranga Ararau. • Boosting Whānau Ora with a further $136 million, and investing $200 million into our Kōhanga Reo. These are great wins for our community, and services such as Horouta Whānau Ora Collective to Kōhanga Reo like Te Kōhanga Reo o Waihīrere and Te Kōhanga Reo o Iti Noa. Our people will benefit from the targeted spend and the Budget’s wider initiatives including:
we will need to sight before giving you legal advice. In this situation, you could scan and send by email to us or arrange for a copy to be dropped off at our Gisborne or Wairoa office.
Unfortunately, at this stage we shall not be Face to face appointments will only be made attending outreach clinics in Ruatoria or if necessary. However, we are available Wairoa. between 9am and 3.30pm Monday to Friday for free over-the-phone legal advice and Law related education (LRE) workshops assistance. that are usually held face to face will not take place under Covid-19 Alert Level 2. You can call our Gisborne office on 06 We are currently exploring alternate ways 8683392 or Wairoa office on 06 8384474. of presenting LRE and we shall inform the Alternatively, you can call us on 0800 452 community once arrangements are finalised. 956 which accepts calls from both land and These measures are temporary. Once we mobile phones. Otherwise, you can make know it is safe to provide the full range of initial contact with us by emailing info@ services we did prior to the Covid-19 Virus tairawhiticlc.co.nz. Pandemic we will resume them. When you contact the Law Centre you will need to give us a few personal details such as your name, contact details, a brief outline of your situation and your phone number. There may be documentation (such as a copy of your employment agreement or tenancy agreement that sets out your rights) that
• 8,000 more public houses • Expansion to the wage subsidy scheme and, • Heavy investment in trades and apprenticeships training When you look at it, the $900 million plus targeted Māori spend of Budget 2020 focuses in on housing, health, jobs and education that are all key areas which have been neglected for years and where inequities and inequalities for our people exist. I am confident that local families will really step forward under Budget 2020’s suite of initiatives, especially Māori. COVID-19 has shown the wellbeing of our local families and economy is dependent on our online connectivity. Gisborne will soon be better connected, thanks to Tairāwhiti Technology Trust receiving $400,000 in Budget 2020, for a new regional digital hub from the Provincial Growth Fund. This unprecedented investment shows the power of having all seven Māori seats firmly at the table of Government, as part of a thirteen strong Labour Māori Caucus, which can highlight the need in these areas and, more importantly, be heard. As Ikaroa-Rāwhiti MP, I will continue to advocate hard to ensure Te Tairwāhiti gets its share of the pie, if not one or two slices more.
There are some very good up to date websites that provide general legal information and Covid-19 specific information. I have provided some of the links here: https://gisbornecity.co.nz/about-us/community/ tairawhiti-community-law-centre-gisborne-nz/ https://communitylaw.org.nz/legal-information/ https://www.justice.govt.nz/ https://www.lawsociety.org.nz/for-the-community https://www.govt.nz/organisations/te-puni-kokiri/ https://maorilandcourt.govt.nz/ https://www.govt.nz/organisations/ministry-ofbusiness-innovation-and-employment/ https://www.govt.nz/organisations/commercecommission/
If we cannot assist you, we will refer you to the most appropriate place which could be https://covid19.govt.nz/ a lawyer, a government agency, or another Nā, Gillian Creach advocacy service. General Manager
Pipiwharauroa Kōrero o Te Wa
Hi. How are you? How are you coping post lockdown, first from Level 4 to 3 and now level 2. And congratulations to us all who have survived the coronavirus --- well so far. Are you still anxious or have you completely broken out and got back into the swing of things? It’s hard to believe but only about three months ago something we can’t even see, turned our lives upside down, shutdown the world – to a large degree – and brought the worlds wealthiest countries to their knees. In some of those countries deaths from the virus are soaring through the tens of thousands, and new infections world wide have passed three million. This little country on the otherhand has so far tragically suffered 21 deaths, and following on from our lockdown and slow relaxation of restrictions, has gone several days on end now without any new cases of COVID-19.
different. In that same country the stated death toll from coronavirus is about to pass 100 000 and still climbing; some medical experts say the real toll could be double that, because of under reporting. But even taking the figure of a hundred thousand, just imagine twice the population of Tairāwhiti being cut down by COVID-19, that’s whats happened in the USA to date; and it’s not over yet.
The last major pandemic to sweep the planet was the so-called Spanish flu more than a hundred years ago. It was incorrectly called the ‘Spanish flu’, because while it was raging amongst the combatants in the first world war being fought elsewhere in Europe, those countries censored reports about the flu, and it was only reported in Spain which was not caught up in the war. In fact while there continues to be a debate about where the ‘flu pandemic’ originated, one of the first recorded cases was an American army cook in a camp in Kansas, who passed it on to American soldiers heading to the battlefields of Europe, where it had a ready supply of victims living in crowded, unsanitary and very stressful conditions. That pandemic came in three waves, the second of which was the most devastating in New Zealand. China, Singapore and South Korea are experiencing a second wave of the coronavirus right now. While we appear to be suppressing it here at the moment, they thought they had too; so you can see we’re not in the clear yet.
is suffering thousands deaths a day, we have had 21. So far. We’ve dodged a bullet, we’ve managed to prevent community spread; and thank goodness for that, because I suspect that if the virus broke out of those clusters it was confined to, Maori in particular – and maybe especially those of us in Tairawhiti – would have been in grave trouble. I only ventured out during the lockdown on a handful of occasions; to get food, and once to get medication. Each time – particularly in the supermarket – I felt vulnerable. Then when we came out of 4 to 3 and then 2, I was amazed at how loose our people were. Hongi, hugs and kisses were back in; so much for the virus changing our culture. New Zealand will have to open up again, we are already seeing pressure from the business community for that to happen, and how we handle the economy and recovery, is already shaping up as an election issue. New Zealand and Australia are talking about opening a ‘trans-Tasman bubble’; some of our Pacific neighbours/whanaunga are putting up their hands to be included too – and I would have thought that given they don’t have COVID-19 – they have a strong case.
But maybe the biggest blow of all has been to the visitor and hospitality industries. With closed borders all round the world, tourism has come to a shuddering halt, affecting tens of thousands of jobs.
But in the meantime we are settling into a new normal; and while some of us are acting like everything is BAU – business as usual – it isn’t. Lines of people outside supermarkets show that; and marks on the ground suggesting spacing between people, masks required for airline passengers, and the inability to just get up and go, passport I’m picking that many of you like me saw and credit card in hand overseas, all suggest all the early news reports about COVID-19 otherwise. in January and February, but it didn’t start getting real until we started getting cases in That tiny virus, visible only through the most Aotearoa; and then we had the lockdown. sophisticated of equipment, has forced a I was anxious, like many of you. I assumed reset on our planet. We may have forced many if not most of us would get it, and in it into a corner, but it could still break out the loneliness of the night I wondered how my and inflict its deadly toll. body would fight it. I wondered who would win, me or COVID-19. I thought about all It may be worth remembering that the the people I knew who could be considered ‘flu pandemic’ which killed an estimated ‘vulnerable’ like me, and wondered how we 50-million people worldwide in 1918-1919, would fare. I knew a lot about the misnamed killed an estimated 2500 Māori, at a time ‘Spanish flu’; probably too much. I remember when our population was about 50,000. If the stories told by my tipuna about our COVID-19 were to come back, and beat our many whanaunga taken by the flu. How they defences, and kill a similar proportion of were left to their own devices by medical us, our death toll could be 25,000. authorities, and their bodies were buried in mass graves. We will only be completely safe from I recall the first death we had locally – not COVID-19 if or when a vaccine that from COVID-19 – from an existing illness; but provides immunity can be found, and then subject to the strict rules around funerals/ manufactured and distributed worldwide.
The delicate balancing act for the country – right now - is to keep on top of the virus and to also safely open the country up again to viable commercial activity. In some places – the United States for example - some people say open up the economy and to hell with the consequences; they say people die from the flu every year and this is no
Until then we have to be vigilant, follow the rules, maintain a high level of personal hygiene with ‘hopi raua ko wai’ keeping our hands and faces clean, wearing a mask when necessary, coughing or sneezing either into a tissue or our elbows and maintaining But it hasn’t, instead – almost miraculously – suitable separation. We’ve been lucky so while the so-called greatest country on earth far. But we’re not out of the woods yet.
So what does that mean; are we now rid of COVID-19 – apart from the handful of people still recovering from the illness – maybe. Are we free of it forever, unlikely. The pandemic is still raging around the world and only our isolation in the south Pacific, and our closed borders allowing only New Zealand citizens and residents in – and requiring them to undergo supervised quarantine – is preventing new cases coming in. But we can’t stay isolated forever. Already you will know people who have lost their jobs or who have greatly reduced work and therefore limited or no income. And because the virus is rampant in some of our overseas markets they have stopped taking or greatly reduced the uptake of our products affecting jobs for our people.
tangihanga during lockdown. The whanau was devastated when told to take their last look at their loved one before the undertaker took the tupapaku away for burial. I felt that scenario could be played out hundreds if not thousands of times here.
Pipiwharauroa Hamiora Pere
“Raupatu! Took everything big, polished and small His kuia sent lamentations of a heart shattered ‘Dear God don’t let whānau and whenua be raped Our Land gone to our knees they made us to crawl. No fence nor signs no power pole nor line crew. There was a time when eye could look and see Only a setting sun slipping behind a ngaio tree Told me, Boy, go back to your rusty house in Mangatū With Takitimu we landed bearing a proud name From the mythic shores of Hawaiki and Rangiatea Hearts bold we searched and found wealth to share Without fear doubt or any cause to be lame. They gave us beads a blanket, baubles and a pen They paid us with contempt after February 6 1840 Boy! Go back to your one acre and rusty house and stay The settler fool and his governor will never understand”
27 NOVEMBER 1869 Chatham Islands: Māori, including a Rongowhakaata leader were exiled to remote places for acts of alleged ‘rebellion’ and ‘assault’. Hamiora Pere had taken part in the bloody raids on Matawhero and Oweta from 11-13 November 1868, and in the subsequent battles at Mākaretū and Ngātapa. There is no direct evidence that he had killed anybody but a murder charge against him was upheld for, “Levying war against the Queen is treason, the manner of the escape was treasonous.” Pere was quickly hanged at the Terrace Gaol, Wellington and buried in an unmarked grave.
Message to Major Biggs through Paora Kate: “Tell Biggs that we will surrender neither ourselves nor our arms. We want peace, we do not want bloodshed; we ask only an open path to the interior. We will not molest Tūranga. Go now! Give him my word of honour.”
A guilty verdict was made against him in just fifteen minutes, September 29 1869. He was one of the first men charged under the quickly passed Disturbed Districts Act (1869 Temporary Act) which was a legal landmark in New Zealand.
According to my Uncle George, Hori Wikita Brown, “My tipuna Tamihana Teketeke was sent to Wharekauri to die, because how can anyone make an escape from a desolate place like that?” A reassessment of the case was revisited in The Aitanga ā-Māhaki, Rongowhakaata and Ngāi Tāmanuhiri Treaty Settlement claims. We believe that there has been a travesty of justice and coercion on the part of the witnesses as we sift through the information. Māori everywhere faced a carnival of horrors that triggered an apocalypse across the nation. The chronology of betrayal, the whiplash of colonisation damaged Māori and caused widespread decline of rangatiratanga, (chiefly authority).
The colonial government was asserting its ‘absolute sovereignty’ over all Māori throughout the nation. Matawhero and Oweta described as, “The inhuman barbarities and atrocious violent murder, rape and torture – and cannibalism that have shocked society.” (Justice Johnson) “The three prisoners to be hanged, Matene Te Karo, Hetariki Te Oikau, and Rewi Tamanui Totitoti.” Also on trial 78 Māori structures changed forever but Taranaki Whakarau. colonisation did not kill the heart of tikanga. Out of the dust have come small The Attorney General (James Prendergast) changes and new and dynamic and creative told the court that Pere had joined Te Kooti’s leadership from within Māori ranks to force at Puketapu, on the eastern fringes address inaccurate ignorance that inflicted of the Urewera Range, in August 1868. He deep wounds where we’re still paying the had taken part in the bloody revenge at price. Matawhero and Oweta in November and in the subsequent battles at Mākaretū and Propaganda was widespread in the early Ngātapa. 1860s to discredit Māori to find excuses to take their thriving agricultural, fisheries The settler government wanted revenge. and forestry economies. They were A murder charge against Hamiora Pere was labelled as, “… inhuman barbarities and upheld. Witnesses included Maata Te Owai atrocious violent murders, rape, torture and Riria Kaimaru. Te Owai confirmed that –and cannibalism.” I can tick off all of Hetariki was part of Te Kooti’s Rūnanga of those unpleasant characteristics against ‘Twelve Disciples.’ She confirmed that she the Attorney General’s ancestral traits, was present at the fighting at Patutahi and Ngātapa and Rangiaowhia as two examples Mākaretū. They returned to Whareongaonga of a number of atrocities. with Whakarau with Te Kooti without the loss of just one life. The Waitangi Tribunal is like a ‘Confession and Reconciliation Commission’ similar to On the Whareongaonga landing Te Kooti what we saw in South Africa when Nelson declared his peace “Let my people go.” Mandela became its first black President. Reconciliation is a kaupapa lifted and carried by Ngā Iwi Māori katoa o Aotearoa – Tangata Whenua. A reassessment of the case to be revisited, we believe that there has been a travesty of justice and coercion on the part of the witnesses here as we sift through the evidence available.
1952 29 April 2020
I poporoaki ai ia koe i nga wiki kua taha ake nei. Te uri o Ngāti Porou, ō Ngāti Kauwhata. Te tapairu, te kahurangi. I takahia e koe te mata o te whenua, o te ao I whawhai koe mo te painga o te tangata, te iwi. I mahia e koe te mahi. Te wahine, te mema o te Kaunihera Tino māia, tino ātaahua, tino mātanga. Kapohia koe e te ringa kaha o aitua E kore e tāea te karo Moumou taonga, moumou tangata. Haere i runga i ō mate huhua. Kua roa tēnei E kore e tāea te pēhea. Okioki mai i roto i ngā ringa o tō Atua.
I whānau mai a Atareta i Whangarei i te tau 1952 ki a Meiha Bruce Poananga rāua ko Colleen. I uru atu tana pāpā ki te pakanga tuarua o te ao, ki te rua tekau ma waru, te Hokowhitu ā Tū, ā, i muri mai ka noho hei Kaitiro i te rangamārie mō ngā Iwi Whakakotahi i ngā whenua Middle East me Pakistan. I reira a Atareta e noho i ngā tau 1960, arā i Damascus me Hīrūhārama. I kuraina hoki ia i reira. Toru tekau ma whitu tau tana pāpā i raro i te maru o Tūmatauenga.
Poupoua ki runga Poupoua ki raro Kia mau, kia ita Kia ita, kia mau Kia tū, kia tū Tau ana, Tau ana I hoki mai tō mauri I hāere mai tō mauri Haumi e, Hui e, Taiki e!
1955 8 May 2020
Moe mai rā e te pou puiaki ki tō moenga roa Whakangaro atu rā ki Te Waka o Rangi, hoatu ki Te Kupenga a Taramainuku hei kawenga mou ki ngā tipuna kua whetūrangihia. Waiho mai tō mauri hei maharatanga mō mātou e aue tonu nei. Moe mai rā. Hāere atu rā. Whakangaro atu rā
I te hokinga mai ki Aotearoa ka haere ki te kura i Tauranga, ā, ki Takapuna, ki te Whare Wānanga o Tāmaki i te tau 1974. Ko Atareta te wahine tuatahi ki te tūnga Minita mō ngā Take Rāwaho i te tau 1982. He mema hoki mo te Kaunihera Māori o Tāmaki Makaurau. Nō te tau 1995, ka whiwhi I tana LLB. He mema hoki ia mo te Kaunihera o Te Tairāwhiti i te tau 1998 ki te 2000. He wahine taikaha, he wahine māia. I runga hoki a ia i Te Poari o te Hōhipera o Te Tairāwhiti i te tau 2010. Nā te pāngiatanga e te mate ka kore e kitea e mahi ana i ngā mahi i ngākaunuitia e ia.
We will all miss you our dear friend and colleague Our staff trips will never be quite the same without you Nā Te Whānau o Tūranga Ararau
Whakatā Atareta. “My peace is righteousness, truth, honour and the glory of God on all men; my peace is from God and the Covenant of David, my promise is the promise of the Queen. And your peace sir, is only on the tip of your tongue.” (To John Bryce at Otewa on his pardon May 1883)
by a Whiteman is an act of self-defence.” Execution of Hamiora Pere (Pera) Wellington (1986) independent vol xxiv issue 2921 Tom Smiler (to a group of students at Te Sir Paul Reeves: “Utu isn’t the same thing as Rongopai, Talk 2002): “What happened at revenge. Te Kooti was selective of the people Matawhero didn’t have to happen. Our taken at Matawhero. It was not random.” people were willing to share the wealth (Interview 1995) of the land, we gave land for churches and schools and shared the wealth of our GO HOME BOY Heni Sunderland: “What happened at land here. I place the responsibility for Matawhero and Oweta was utu that is Māori Matawhero and Otewa on Biggs’ shoulders.” “Long before your horse, nails Customary Law from and rusty plough. old times. Utu is an We tilled these soils chapped our eye for and eye found in The Bible. Utu was hands Since Kupe and Kiwa found these our law and goes deep.” (Interview 1989)
virgin sands “Go home boy, you say to your one acre and rusty cow.”
Witi Ihimaera: “When the blood of a Whiteman, woman or child killed by a native man, is called a massacre. The blood of a native man, woman or child killed Ngatapa Pā
Pipiwharauroa Te Whare Taonga o Te Tairāwhiti
Kahukura – Tāwera Tahuri Ko Maungahaumia te maunga Ko Mangamaia, Mangapapa, Urukokomuka, ko Mangatū ngā awa. Ko Te Ngāwari te Whare. Ko Rāwiri Tamanui te Tangata Ko Ngā Ariki Kaipūtahi te Iwi. Ko Tāwera Tahuri tōku ingoa. Nō Ngāti Uenuku hoki ahau. Visual and performing artist, teacher (taking a break from 21 years in a classroom), Tāwera is also a mother of six and grandmother of four mokopuna. Tāwera Serves on the board of Te Atinga, the contemporary Māori visual arts committee which sits under Toi Māori and also proudly serves as a director on the board for The Seventh Generation Fund for Indigenous Peoples, which is based in Yurok lands in Northern California. She regularly travels to other indigenous territories. She stands alongside other Indigenous sisters in the fight for Indigenous rights and has served in various leadership roles within the Global Indigenous Women’s Caucus which meets at the UNPFII in NYC every year. “I am proud to wave the flag of my people in my efforts”. Currently in the final stages of her PhD in Indigenous Studies, this exhibition is part of her creative thesis entitled “Kahukura” An Installation and is dedicated to her mum Barbara Lloyd of Ngāti Uenuku and Tūwharetoa descent. The exhibition is open for the next month and closes June 20. www.taweratahuri.com Mauri! Tāwera
Tāwera Tahuri is a multimedia artist who has, since graduating from Toihoukura School of Māori Art and Design in 1997, achieved much at an international level. She travels extensively, representing Indigenous Māori artists on the global stage, her art serving as a conduit for her cultural and political activism.
secretary for Te Atinga the Contemporary Māori Visual Arts Committee and is the president and board member for The Seventh Generation Fund For Indigenous Issues based in the USA. The fundamental principle of this group is to maintain the hopes and aspirations of the future seven generations.
In 2009 she was invited to exhibit at the prestigious Florence Biennale, which is held every two years and exhibits work by hundreds of invited artists from all over the world. She is currently a board member and
Tahuri is a passionate advocate for fresh waterways and is actively involved in the care and maintenance of sacred waterways. Her recent body of work is inspired by the revitalisation of her iwi and their Treaty of Waitangi land claim.
Pipiwharauroa Te Whare Taonga o Te Tairāwhiti
He mātanga te Māori ki ngā tikanga hī ika, inā hoki kūa oti kē tana waihanga i ngā tūmomo matau huhua whai tikanga, pēnei i ēnei. He kātuarehe te hanga me te kawenga o ēnei taonga hī. Kua tāpona he takā ki tētahi whakaawa kei te koreke o te matau, ā, he mea āta here ki te muka tarapī e kīia nei he whakamira. Ko te matua, arā te papakauawhi me tana kou, kua whai mata poroiwi he mea āta here anō.
He atamai i kore, he tōrire i kore, inā hoki te hanga o ēnei tū taonga Māori. Ko ngā momo matau huhua, e hāngai ana ki ngā momo ika me ngā tikanga hī-ika ā te Māori. He rerekē anō te hanga o tēnei matau, nā rā, ko te kou o te matau nei he tāhapa te hanga, ā, he niwha tōna mata poroiwi, he mata hangariki.
Rākau, poroiwi, muka harakeke Wood, bone, flax fibres
Tū te Whaihanga Showcase 3 Whai ā-matawā nei, tīmata i runga i te taha mauī
Rākau, poroiwi, muka harakeke Wood, bone, flax fibres
Traditional matau made by Māori are ingenious and beautifully constructed. The huge variety of hooks represent the many kinds of fish caught as well as the many techniques used. The shape of this particular matau has a sharp bend (kou) in comparison with the other matau on display here. The bone point or mata is smaller and has a single barb (niwha).
Māori were expert fishermen. Their knowledge led to the development and manufacture of a wide variety of effective matau such as these on display here. The flax fibre snood known as the takā is tied to a groove at the head of the hook (koreke) which is lashed with fine muka (flax fibre) known as the whakamira. The wooden shank known as the papakauawhi with its bend On loan from Cambridge Museum of (kou) has an attached bone mata (point) Archaeology and Anthropology, D1914.72 lashed again with fine muka.
Tīheru/Tata bailer Rākau Wood
On loan from Cambridge Museum of Archaeology and Anthropology, D1914.69
He hanga whai tikanga te tata hei unu wawe i te paringa wai o roto i te waka. Tārake ana te kite atu i te manaia i ngā taha e rua o te kakau whererei nei, me te wheku kei te pūtake ake o tēnei tata. Hei roto i ngā waka Māori i whakawāteahia he wāhi, kotahi e rua rānei hei whakatutuki i ngā mahi a te kaitata. Ko te ingoa o aua wāhi Kaitaka cloak rā, he puna-wai, he tainga-a-wai rānei. Muka harakeke, kiri me te huruhuru kurī, tae māori pango me te parauri The shape of this canoe bailer is dictated by the need to extract water speedily and Flax fibre, dog skin and hair, traditional efficiently from the canoe. The manaia black and brown dyes form on the end of the handle is visible from both sides, as is the full face figure “He māhiti ki runga, he paepaeroa ki raro” spread across the base. In canoes fitted he tohu nō te rangatira. Kua āta whatu ki with a floor or deck one or two spaces are te muka rāwhiti, ki te muka tarapī, me he left clear so that bailing operations may be pīngao te pai. He whatu aho-rua te kaupapa, performed. This area in a canoe is known as he areare, e kitea mai ai tōna taiea, i te tuawhiti o tōna muka me te huahuatau o ngā the puna-wai or tainga-a-wai. mahi ā te ringarehe. On loan from British Museum, Oc, NZ.123 Me kore hoki te tāniko me ngā tāpaetanga kiri kurī, huruhuru kurī kei tōna remu. E mau ana
Tū te Whaihanga Showcase 6
a Joseph Banks tētahi kaitaka e tino taurite ana, he mea waituhi e Benjamin West. “He māhiti ki runga, he paepaeroa ki raro” basically means ‘fit for a chief’. This majestic cloak or kaitaka is very finely woven from muka carefully selected for its fineness, sheen and colour. The main body (kaupapa) is completely undecorated, woven in the two-pair weft (whatu aho-rua) which reveals the quality of the muka and the fineness and perfection of its workmanship, which is also reflected in the outstanding tāniko boarder with the additional dog skin and dog hair at the bottom. One such garment is shown in the painting of Joseph Banks done by Benjamin West. On loan from Pitt Rivers Museum 1886.21.20 (continued on page 11)
Rongowhakaata Iwi Trust
Review of the Deed of Trust for the Rongowhakaata Settlement Trust Information for Whānau What is the Rongowhakaata Settlement Trust Deed? The Rongowhakaata Settlement Trust (RST) Deed is the legal document that empowers the Rongowhakaata Iwi Trust (RIT) to hold and manage the Treaty of Waitangi post-settlement assets on behalf of Rongowhakaata. It also sets out the rules on how RIT should do this. Why are we reviewing the Rongowhakaata Settlement Trust Deed? It has now been five years since RIT became the corporate trustee for the RST and there is a provision within the RST Deed to review it at this time to ensure that it is working as it was intended to. Didn’t we review this Trust Deed a few years back and make a number of changes to it? In 2017 RIT did undertake a review but it was of the RIT Deed, not the RST Deed. The RIT Deed is a separate legal document that established RIT as an incorporated charitable trust. There were many submissions received on the RIT Deed and a number of substantive changes resulted from this. These changes included the incorporation of Rongowhakaata values, amendments to the representation model and election of trustees, and additional provisions to ensure that trustees conduct themselves appropriately. These changes took effect in November 2017. Why do we have two Trust Deeds and what is the difference between them? The RST was established by its own Trust Deed and is in effect the commercial arm of Rongowhakaata and RIT was established by a separate Trust Deed and is Rongowhakaata’s charitable arm. Although being two separate entities, the elected trustees of RIT are responsible for the strategic oversight and governance of both entities in accordance with the two separate Trust Deeds. While there are some key differences between the two Trust Deeds (for example, the RST Deed contains more specific commercial provisions, such as application of income and archiving of records), the
Pipiwharauroa Rongowhakaata Iwi Trust
overall provisions are very similar (for If you would like to make a submission example, the appointment, responsibilities, to amend the RST Deed, or provide more powers and liabilities of the trustees). general feedback and input into the review, please address your submission to the RIT appreciate that having two separate Trust Chair of RIT, Moera Brown and send to: rstDeeds can create confusion and additional email@example.com by 30 effort and cost, so have sought legal advice June 2020. to determine whether Rongowhakaata needs to continue to have two Trust Deeds once we What was the one submission received so have completed this review. far? The Chair of the Kāhui Kaumātua has Given the similarities between the two notified RIT that they would like to open Trust Deeds and that the changes from the the membership of Kāhui Kaumātua to any review of the RIT Deed have only been Rongowhakaata kaumātua that wants to be in effect for just over 2 years, surely this involved. Currently the Trust Deed makes would have implications for this review? provision for each marae to appoint two Yes it does. Given the overall similarity in kaumātua only to Te Kāhui. The suggested most of the provisions of the two Trust amendment has already been incorporated Deeds, to save time and costs RIT decided (in track changes) in the updated RST Deed, last year to update the RST Deed to align with for whānau to consider. the RIT Deed. A summary of these proposed ‘alignment’ changes and the provisions If I am interested in looking at the RST more specific to the RST Deed has also been Deed and/or providing any feedback what provided for your consideration. do I need to do? The 2014 and updated RST Deeds are If the Rongowhakaata Settlement Trust available for inspection at the RIT offices, or Deed has already been updated, why still you can request copies from the RIT office have the review? by email: rst-deedreview@rongowhakaata. RIT are legally obligated to conduct a review iwi.nz or phone: 06 862 8086. of the RST Deed at this time. Although the RST Deed has been updated to align with Please address any feedback or submissions the RIT Deed, these changes still form part for amending the RST Deed to the Chair of the formal review process and will not of RIT, Moera Brown and send to: rstcome into effect until passed by a special firstname.lastname@example.org by 30 resolution. Furthermore, an overview of June 2020. the updated RST Deed is required to ensure that the specific commercial provisions are What happens once I have made a still relevant, and the overall RST Deed is submission? consistent with Trust Law and the purpose for Your submission will be considered alongside which it was established. RIT have engaged all the other submissions and feedback a lawyer, Spencer Webster, to undertake this received and a summary of the feedback formal review. and RIT’s response to this will be provided to whānau by August 2020. So why am I being notified about this? At the 2019 hui-a-tau, whānau were notified The proposed amendments to the RST Deed that copies of the 2014 and updated RST will be notified by RIT in October and you Deeds were available at the RIT offices, and will have about a month to consider and were invited to make any submissions for vote on a special resolution to amend the amending the RST Deed. RST Deed. Only one submission has been received to date and RIT wants to ensure that all of our whānau are well aware of this review and have an opportunity to provide input. This input could include more general feedback such as your thoughts on how well RIT is managing the post-settlement assets on behalf of Rongowhakaata and what, if any, changes could be made to help improve the management of these assets. The review also provides a particular opportunity to reflect on the changes that were made as part of the 2017 review of the RIT Deed, to see whether the changes are working as well as intended and suggest any further refinement.
A hui on the special resolution to amend the RST Deed will take place in November, at which time the voting will close. If I have any more questions about the review or how I can input, what do I do? For any enquiries on the review of the RST Deed or how you can have your say, please contact the RIT office by email: email@example.com or phone: 06 862 8086.
Rongowhakaata Iwi Trust Review of the Deed of Trust for the Rongowhakaata Settlement Trust Purpose Rongowhakaata Iwi Trust is reviewing the Rongowhakaata Settlement Trust (RST) Deed. This paper provides a brief overview of the proposed changes for updating the Rongowhakaata Settlement Trust (RST) Deed so that it aligns with the Rongowhakaata Iwi Trust (RIT) Deed and highlights the provisions more specific to the RST Deed. Context Purpose of the Rongowhakaata Settlement Trust As a requirement of the Crown for settling historical claims the RST was established by a Deed of Trust in 2011, as the post-settlement governance entity for Rongowhakaata to receive the Treaty of Waitangi settlement assets. Its ongoing purpose is to administer the settlement assets in accordance with the RST Deed and to apply the Trust’s assets on behalf of and for the benefit of the present and future members of Rongowhakaata. RST is tasked with working with the Crown under the Rongowhakaata Deed of Settlement and is also the sole shareholder of the subsidiary company, Tūranga Group Holdings . RST holds the legal title to Te Hau ki Tūranga and to the funds, and also holds, on behalf of the Rongowhakaata Iwi Trust (RIT), the Opou property. RST is in effect the commercial arm of Rongowhakaata and RIT is the charitable arm. Both entities are governed by separate Deeds of Trust that set out the rules for how RIT should conduct themselves and manage the assets on behalf of Rongowhakaata. Similarities between the RST and RIT Deeds In 2014 the RST Deed was amended to provide for RIT to become the corporate trustee for RST, which means that although there are two separate entities governed by separate Deeds of Trust, the trustees are the same for both. Consequently, most of the provisions relating to the governance structure, appointment, responsibilities, powers and liabilities of the trustees are similar. The provisions that slightly differ refer primarily to the commercial nature of the RST (eg. application of income, archiving of records).
Review of the RST Deed
In 2017, a relatively comprehensive review of the RIT Deed was completed in accordance with its review provision. A similar provision exists in the RST Deed. Given the overall similarity in most of the provisions of the two Trust Deeds, to save time and costs RIT decided last year to update the RST Deed to align with the RIT Deed. These changes will form part of the review process and will not take effect until passed by a special resolution. You are being invited to participate in this review and to particularly focus on the provisions more specific to the RST Deed (as outlined in the table below). You may also wish to provide more general feedback. For example, your thoughts on how well you think RIT is managing the post-settlement assets on behalf of Rongowhakaata and what, if any, changes could be made to help improve the management of these assets. Overview of Proposed ‘alignment’ changes & provisions specific to the RST Deed The table below lists the proposed amendments made to align the RST Deed with the RIT Deed and also highlights (in bold italic) those clauses more specific to the RST Deed. The table on the following page should be read together with the 2014 RST Deed and the updated RST Deed. Copies of these can be requested from the RIT office – Email:firstname.lastname@example.org. nz Phone: (06) 862 8086 Any feedback or proposals for amending the RST Deed will need to be addressed to the Chair of RIT, Moera Brown and sent to: email@example.com by 30 June 2020. Naku noa na
Moera Brown Chairperson 1) TGH is incorporated as a company and holds and manages most of the settlement properties. It is governed by Directors who manage the property portfolio for Rongowhakaata. 2) Rongowhakaata’s post-settlement assets include Opou station, the ex-railway land site, part of the former Gisborne Abattoir site, the old police station and the Rakaukaka Scenic Reserve. Rongowhakaata also received financial redress of just over $20 million. For more information on this, please ask the RIT office for a copy of the ‘Summary of the Rongowhakaata Settlement’.
RST Deed provision
Pipiwharauroa Rongowhakaata Iwi Trust
Changes and provisions specific to the RST Deed
Formerly the Background section, now the introductory section
Included the parties and the background information on Rongowhakaata iwi and values.
1. Definitions and Interpretations (1.1 & 1.2)
Aligned the interpretation and definition sections where similar terms or statements are used and ensured that appropriate differences were accounted for (eg, use of board members instead of trustees). Deleted the definition of Roopu Rongomau as it is no longer required.
2. Constitution, status and objects of the trust (2.1 to 2.5)
No amendments have been made (although clause 2.2 of the RST Deed seems irrelevant).
3. Appointment, powers and meetings of trustees (3.1 to 3.6)
No amendments have been made. Clause 3.3 is specific to the RST Deed.
4. Te Kāhui Kaumātua (4.1 to 4.7)
Replaced section 4 with section 6.0 of the RIT Deed, accounting for appropriate differences. Note that the Chair of Te Kāhui Kaumātua requested that membership should remain open rather than each marae appointing two members only. In response to this request, amendments have been made (in track changes) to the heading of section 4 and clauses 4.1 and 4.2.
5. Manager & other employees (5.1 to 5.3)
Replaced section 5 with clause 4.3 of the RIT Deed, accounting for appropriate differences.
6. Trust may establish company & trust (6.1 to 6.10) AND section Updated sections 6 & 7 to ensure consistency with the relevant clauses of the RIT Deed, 7: Appointment of directors (7.1 to 7.6) accounting for appropriate differences. These former sections now form one section only (ie, section 6 of the RST Deed). Clause 6.2 is specific to the RST Deed. Formerly section 8: Application of income (8.1 to 8.6), now Only minor amendments have been made to update the numbering. section 7 Section 7 is specific to the RST Deed. Formerly section 9: Plans (9.1 to 9.3), now section 8
Only minor amendments have been made to update the numbering. Clauses 8.2 and 8.3 are specific to the RST Deed.
Formerly section 10: Annual reports, accounts and auditor (10.1 Only minor amendments have been made to update the numbering. to 10.3), now section 9 Formerly section 11: Company and community development trust plans and reports (11.1 to 11.7), now section 10
Included a similar provision to clause 4.11(a)(v) of the RIT Deed (ie, clause 10.1(e)) and made minor amendments to update the numbering.
Formerly section 12: Disclosure of plans reports and minutes Only minor amendments have been made to update the numbering. (12.1 to12.2), now section 11 Formerly section 13: No disclosure of sensitive information Only minor amendments have been made to update the numbering. (13.1), now section 12 Formerly section 14: General meetings (14.1 to 14.16), now Updated section 13 to ensure consistency with the relevant clauses of the RIT Deed, accounting section 13 for appropriate differences. The last sentence of clause 13.3 (n) ‘Voting’ is specific to the RST Deed. Formerly section 15: Disclosure of interests (15.1 to15.5) AND Updated section 14 to ensure consistency with the relevant clauses of the RIT Deed, section 16: Dealing with “interested” board members (16.1), accounting for appropriate differences. now section 14 Formerly section 17: Prohibition of benefit or advantage (17.1), now section 15
This section is specific to the RST Deed.
Formerly section 19: Advice to trustees (19.1 & 19.2), now section 16
Updated clause 16.1 to ensure consistency with clause 4.16 of the RIT Deed, accounting for appropriate differences. Clause 16.2 is specific to the RST Deed.
Formerly section 20: Liability of Board members (20.1 & 20.2), Only minor amendments have been made to update the numbering. now section 17 Formerly section 21: Indemnity and Insurance for Board Members Only minor amendments have been made to update the numbering. (21.1 to 21.4), now section 18 Formerly section 23: Gifts or donations (23.1 to 23.4), now Only minor amendments have been made to update the numbering. section 19 Formerly section 24: Receipts for payments (24.1), now section Only minor amendments have been made to update the numbering. 20 This section is specific to the RST Deed. Formerly section 25: Custodian trustee (25.1 & 25.2), now section 21
Only minor amendments have been made to update the numbering. The RST Deed includes a specific reference to ‘incorporating’ a custodian trustee as opposed to just ‘appointing’ one.
Formerly section 26: Amendments to Trust Deed (26.1 to 26.6), Updated section 22 to ensure consistency with the relevant provisions of the RIT Deed, now section 22 accounting for appropriate differences. Clause 22.11 is specific to the RST Deed. Formerly section 27: Resettlement (27.1 & 27.2), now section 23 Only minor amendments have been made to update the numbering. Some clauses in this section are specific to the RST Deed. Formerly section 28: Termination of Trust (28.1), now section 24 Updated to ensure consistency with section 14.0 of the RIT Deed, accounting for appropriate differences. Formerly section 29: Perpetuities (29.1), now section 25
Only minor amendments have been made to update the numbering. This section is specific to the RST Deed.
Formerly section 30: Archiving of records (30.1 to 30.3), now section 26
Only minor amendments have been made to update the numbering. This section is specific to the RST Deed.
Formerly section 31: Dispute resolution (31.1 to 31.14), now Replaced section 27 with section 13.0 of the RIT Deed, accounting for appropriate differences. section 27 Formerly section 32: Trust review, now section 28
Amended this section to be more consistent with the RIT Deed but to also provide more flexibility for reviewing the RST Deed than the RIT Deed.
First Schedule – Rongowhakaata membership register
A new provision (clause 2.2 of the RIT Deed: Registration limited to one Marae) was incorporated into the RST Deed.
Second Schedule – Proceedings of Trustee
No amendments have been made.
Formerly the Fourth Schedule – procedure for passing special Updated to ensure that the Third Schedule is consistent with the Fourth Schedule of the RIT resolution, now the Third Schedule Deed, accounting for appropriate differences. Formerly the Fifth Schedule – Marae, now the Fourth Schedule
Corrected the names of each marae, as some were spelt incorrectly.
Pipiwharauroa Te Whare Taonga o Te Tairāwhiti
(continued from page 7)
Kaitaka 1886.21.20 Pitt Rivers Museum
Tū te Whaihanga Showcase 6 Kaitaka cloak
tāniko whakaruakōpito hei te remu, ā, he kōtuituinga kiri me te toenga huruhuru kurī kei raro ake I ēnei tauira.
Taura here E mau tonu ana ngā taura here o tēnei Tāniko kaitaka, he mea tāmiro, ā, he mea tāpona The tāniko design on this kaitaka includes the diamond shaped pattern called the ki te ua. whakarua kōpito, including the niho taniwha design. The whakarua kōpito pattern is Tying cord (taura here) The tying cords (taura here) at the top (ua) repeated three times along the bottom of this kaitaka remain intact. They are rolled (remu) with the dog skin and remaining hair stitched below this particular pattern. taura here.
Muka harakeke, kiri me te huruhuru kurī, Poka tae māori pango me te parauri Ko ngā poka hei whakaāhua i te kākahu, e pai ai tana noho ki ngā pokohiwi me ngā hope, e Flax fibre, dog skin and hair, traditional tau tika ai ki te tinana o te kaimau. black and brown dyes Poka (shaping) HE KUPU TĀPIRIHANGA Shaping lines were used to make the kākahu fit more closely over the shoulders and across He mukunga kōkōwai the hips. He momo uku whero te kōkōwai, inā tahuna, ka ranumia ki te hinu mangō, ka puta te momo He whiringa pīrahirahi kano hei tāpae ki te whakairo, ki te raranga He whiringa pīrahirahi kei tētahi pito o harakeke me te whakarākai anō I te tangata, tēnei kaitaka. Ko te pito tauaro, he whenu arā, te ngārahu. He mea whakahirahira ki tāpiri, he tāmirotanga whenu-takitoru. Inā te Māori, inā hoki e whakapapa ana ki te whakamaua tēnei kākahu, ko te pito whiringa orokohanganga o te ao, te ahuahunga o te pīrahirahi ka noho areare. wahine tuatahi ki ngā one tapu i Kurawaka. Side plaited border Kōkōwai (red ochre) markings A narrow plaited border along one side. The Kōkōwai is a red coloured clay, when burnt opposite side has a whenu tāpiri (finished and mixed with shark-liver oil, forms a type edge warps) completed with a three-ply of pigment that is applied to carvings, flax twist. The narrow plaited border side would weaving and used for personal adornment, have been the revealed side when worn. particularly warrior chiefs. It was highly valued by Māori, as it has a direct whakapapa Tāniko (connection) to Māori traditions of creation, Ko te mahinga tāniko, kua tātaitia ki te including the first women mounded from tauira e kīia nei ko te whakarua kōpito, the sacred soil at Kurawaka. me te nihi taniwha. Kua tātorutia te tauira
Kiri me te huruhuru kurī Kua kōtuituia ngā kiri me te huruhuru kurī kit e remu o tēnei kaitaka, mā te ngira kōiwi pīrahirahi. He mea tātai ki raro iho I ngā tauira tāniko e kīia nei ko te whakarua kōpito. Dog skin and hair The dog skin and hair strips have been stitched on to the bottom (remu), using a fine bone needle. These strips have been applied under the whakarua kōpito design.
KOPAKOPA – Parerarera
Plantago Major – A broad leaf plantain of the Plantaginaceae family Plantago Lanceolata – A narrow leaf of the Plantaginaceae family Kopakopa is a perennial that grows between 10 – 25 centimetres, it has a basil rosette of broad deeply veined leaves and dense clusters of tiny green flowers on spikes. The common plantain is native to Europe and temperate regions of Asia. Plantago Major and Plantago Lanceolata, which has a narrow leaf that looks similar to a lance spear and hence the name, are both naturalised in southeast Australia and New Zealand. The plants usually grow wild and the leaves are gathered in summer. Both the leaves and seeds of these plants can be used for medicinal purposes. Constituents of the common plantain include iridoids such as aucubin that will increase uric acid excretion by the kidneys, flavonoids, tannins, plant acids, mucilage and apigenin which is used as an antiinflammatory. It is one of the most widely used plants in the world providing the primary nutrients of calcium, potassium, sulphur, trace minerals and vitamin C and K. The seeds are related to psyllium seeds and often used for the same purposes. Taken internally common plantain is a diuretic, expectorant and decongestive. The outer layers of seeds contain mucilage that helps to lower cholesterol levels and neutralise stomach acids and secretions. A bulk laxative that increases in mass can be made from the seeds when mixed with water and a few leaves chewed and swallowed form a gentle laxative for adults. Fresh plantain juice is used to treat mild stomach ulcers by absorbing toxins from the bowels, alleviate irritable bowel syndrome, promote normal bowel function and reduce urinary tract bleeding. It also helps with bladder infections and, as a decoction, it has long been used by rural folk as a remedy for kidney troubles. As an expectorant plantain ingested in tea clears the head and eases respiratory congestion. The tea is also a beneficial treatment for chronic lung problems in children. As an ointment or lotion it is used to treat haemorrhoids, fistulae and ulcers or you can even boil the leaves and bath in the solution for piles or ulcers. Cracked lips rubbed with bruised leaves can benefit from the soothing effects of leaf mucilage Known as the ‘Healing Plant’ it is commonly used throughout New Zealand to treat wounds and bruises.
used on tumours of the feet since Roman times, translated the Latin word ‘plantago’ means 'sole of the foot.’ Juice from the plant is used twice daily in Costa Rica as an eyewash and to treat cataracts, eye film and conjunctivitis. (Ocampo, 1985). The dew on a leaf, the juice, the juice of a baked leaf of Plantago Major or a decoction from it is used as an eye lotion in the West Indies.
In the southeast of the United States of America the flowering spikes and roots are decocted and taken up to four times a day as a lubricating laxative in cases of bleeding piles, chronic colitis and chronic constipation. The American Chippewa and Topically it helps to neutralise poisons Cherokee also used the fresh leaves on skin in the body when the leaves are crushed inflammations, for rheumatism and to treat and applied over the infected area. It also snake and insect bites. alleviates itching and, due to its astringent properties, the juice of the leaves helps curb For a mild diuretic to ease symptoms of bleeding and promotes swollen ankles, feet and legs make up a the healing of cuts or wounds and pierced Kopakopa tea mixer by taking 2 tablespoons ears. of fresh Kopakopa leaves, 2 tablespoons fresh dandelion leaves or flowers and 2 For pain relief the leaves are bruised and tablespoons fresh nettle leaves. applied directly to ulcers and boils then bandaged. Wash the fresh herbs in water, pour 1 litre of boiling water over them, steep for 10 However it is best used to draw poison from minutes then strain. This makes enough for festered sores and boils when applied mashed three cups of liquid to drink throughout the or crushed on a cut or swollen or running sore day. then secured with a clean bandage. To some people Kopakopa is an invasive The pulp needs to be discarded and replaced weed that spoils the look of their lawn. To as needed. Alternatively the upper side of others that know this plant and its medical the leaf can be applied to draw out the pus properties it is a welcome herb and a great matter and, when the wound begins to heal, addition in their home first aid kit. the underside of the leaf should be applied to help with the healing process. Mauri ora whānau Dean Hawkins According to Adams, in one case a nasty wound, caused by a rusty nail, was first A word of warning: Remember always to beaten with a piece of wood till it bleed then consult your doctor or qualified herbalist a Kopakopa leaf was warmed until the sap practitioner before attempting to try began to ooze out. Afterwards it was bound any herbal medicines as some herbs can on to the wound for a curative effect. interfere with prescribed medicines. Dr W H Goldie wrote, “In late times since the arrival of Europeans, the Māoris have used a References: certain decoction which is drunk by women in order to cause the placenta to be expelled. Encyclopaedia of Herbal Medicine – Andrew Chevallier It is made by boiling together the leaves of Maori Healing and Herbal – Murdoch Riley the Kopakopa (Plantago Major), clover, and Today’s Herbal Health - Louise Tenney pororua (Sonchus oleraceus) or with some salt.” Both green leaves and an infusion from boiled leaves were used for cuts. Plantain This has been reprinted from the April was mostly used topically by the Māori. 2010 edition of Pīpīwharauroa Kopakopa leaf mixed with a little olive oil will treat insect bites and bee stings and in Europe the freshly bruised leaves are rubbed on the skin to soothe nettle rash, insect bites or stings. In Viking times Plantago Major was used as a mouthwash for toothache, mouth sores and swollen gums and the plant has been
Pipiwharauroa Nga Tama Toa
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.
(Continued from last month)
TE MAHI TIAKI I NGA HUARAHI Ki ORSOGNA Ka pau te rima ra e whakata ana, ka tonoa ano te 5 Brigade kia hoki ano ki nga pihi maunga o Pascuccio. I wikitoria nga pihi maunga o Pascuccio. I wikitoria te 23 Battalion, no te mea i riro mai i a ratau nga rohenga rori e haere atu ana ki Orsogna. No te 16 o Tihema ka tuku mai aua rohenga rori nei ki a B me C Company. Otiia, he wa ke ano tenei, kare i pera me te wa kare i tae atu nga tanks hei awhina i te artillery me nga hoia no te mea kua taea e nga bulldozers te hanga i nga rori kei nga pihi o nga maunga e tu tata mai ra, kia tae atu ai nga tanks hei awhina i nga hoia. E mohio whanuitia ana kei nga Tiamana e pupuri ana te pihi maunga e rima rau iari nei te tawhiti atu i te Battalion. Ko te mea ke kare i te marama, mehemea kei nga Tiamana ano te wahi e tu watea mai ana i waenganui o nga taha e rua o te huarahi, kare ranei. Na 2/ Lt Baker me tana patrol i whakamatau mehemea he Tiamana ano kei te wahi i whakaarohia nei kei reira ratau, engari, kare he Tiamana i kitea e Baker ma i taua waahi. Otiia, kare tonu i rata nga whakaaro o Fairbrother ki te whakautu, kare he Tiamana i reira. Katahi ka kii atu a Fairbrother ki a Wirepa kia tonoa noatia, he patrol tuarua ki te whakamatau ano i taua wahi ra. Ka tonoa e Wirepa ko 2/Lt Mahuika hei mahi i te mahi nei. Ka tohua e Mahuika ko Le Helmbright, ko Pipiteri (Bill) Hiroki me Hatu 'Boothill' Herewini hei hoa mona. Ko ta ratau whakatutu i a ratau, he rite ki te koi o te pere, ara, ko Mahuika kei mua o te koi e arahi ana, a tokorua kei nga taha e rua o te koi, a, ko tetahi kei muri e whai mai ana. I a au te tommy gun, me te magazine pupuri kariri. Ko te tino raruraru ke o wenei momo pu, ko te tino makerekere haere o nga magazines. Ko te Bren gun
kei a Len ... Ka whiti atu matau i te railway, ka haere tuku heke atu ki wetahi whare e tu tahanga mai ana. I tenei wa kua tino koi rawa atu wa matau mauri, i a matau e whakamatau ana i nga wahi katoa o te whenua. Kei nga Tiamana te painga no te mea kei ro rua whakaruru ratau, a, anei matau e haere marakerake atu nei hei tirohanga mai ma te hoariri. Ko tenei te rima rau iari tino tawhiti rawa atu kua haeretia e au mai i taku whanautanga tae mai ki naianei.
Ko te mea waimarie ke, kare nga Tiamana i whakaaro tera ratau ka kokiritia i te ata, na reira ka noho mai ki wo ratau rua whakata mai ai. Ka tae atu te tokowha nei ki tera taha o te riu whenua nei, katahi ka piki atu ki tetahi paripari. Katahi ka kitea atu e ratau he whenua raorao e toro atu ana i tua atu o te kitehanga kanohi, e roha mai ra i wo ratau aroaro. Anei nga whakaaro o Mahuika mo taua wa: E putu haere ana i nga waahi katoa nga kaupeka o nga rakau oriwa, na nga pu a nga artillery i puhipuhi kia takoto whatiwhati mai ki te whenua, kare i tino tawhiti mai, ko tetahi o nga rakau oriwa nei e tu mai ana i mua tonu i awau ... tekau iari noa pea taku tawhiti mai i taua rakau ra, ka kite atu awau e rewa haere mai ana te potae tini nei i waenganui o nga kaupeka me nga rau oriwa ra. Katahi ka puta ake te kanohi tangata; tino kino te ma o tena kanohi. He kanohi Tiamana. Mai i taua wa tae mai ki tenei wa, kare tonu 56 awau i te mohio ko wai o maua i tino ohorere - ko te Tiamana ra, ko wau ke ranei. No te mohiotanga o Mahuika kua taka te magazine o tana pu, katahi a ia ka tuku heke; tetahi o wana pona, i a ia e tu mai ana i muri i tetahi rakau pakupaku nei. (Ka mea a Mahuika) Tata ana te tihaetia mai e wau taku peke i au e rarau atu ana he magazine hou mo taku pu. Kua tino ata tu mai a Helmbright me Herewini i a raua e whiriwhiri mai ana he ra mai taku ana ki mahi te ... sitting room wa o to tonu ka matau whakaata whare, e mai paenene ki taku ana t hinengarte waku ino ma matraua ma e nrao wha atu tenei kitenga aku i waku matua, me te mea nei i reira au i o raua taha e tauawhitia ana e te mahana o to matau kaenga. No te pupuhitanga mai o te Tiamana ra, katahi a Pipiteri, te tangata kei muri i a matau e whai haere mai ana, ka huri, ka oma ki te kawe ripoata atu, kei konei tonu nga Tiamana. Koianei hoki te wahanga mahi i whakaritea hei mahi ma Pipiteri.
Ka tungou atu taku mahuna ki a [Herewini] kia hoki whakamuri atu. Pakake tana haere. Ka puhia mai e Helmbright te trench kei reira nei te hoariri, a, na konei ka ahei awau ki te oma ki te rori ... ka kite atu awau i te rangirua kei nga whatu o Helmbright. Kei te pohehe pea a ia kua whakarerea a ia e au.
Ko Mahuika me tana pu, nga kaitiaki i a Helmbright i a raua e hoki whakamuri haere ana. Na te pakuku mai o nga pu i pohehe ai a Wirepa kei te kokiritia te Patrol. Katahi ka otatia atu e a ia te haihana o nga mortar kia puhipuhia atu te waahi kei reira nei te Patrol. Ana ka puhia atu te waahi kei reira nei te Patrol, i mua i te taenga mai o te Patrol ki te Company. Marara ana te rere me te taka haere o nga mata i a Mahuika raua ko Helmbright e oma whakamuri haere ana. I to raua taenga ki to raua ope hoia, ka tae mai te rongo ki a raua kare ano a Herewini kia hoki mai. I taua po tonu ka whakaritea ma 14 Platoon, i raro i a 'J.B: Walker e tono he Patrol hei rapu i te tinana o Herewini. Kare i pau te 300-400 iari i te Patrol nei, katahi ka rangona atu nga Tiamana e kari rua mai ana mo ratau. Ka tino kaha te rongo atu i nga mahi e whakahaeretia ana i te po, a, ka rangona tawhititia hoki wenei momo nekeneke. He hoia hou te nuinga o nga hoia o te Patrol nei, a, he tauhou hoki ki tenei tumomo mahi. Te rongotanga atu i nga Tiamana e oreore mai ana, ka tino ohooho ratau. Ka karanga ake tetahi o ratau'E kuhu ia tangata i a ia ano!' Na te karanga nei, ka ngaro nga mahara o nga hoia nei, a, kare tena i te mohio he aha te aha. Na konei i whakakeotia ai e Sargeant John [J.B.'] Walker tana pu mihini, me te karanga atu ki wana hoia ko te tangata tuatahi ki te oma, ka puhia e au.' Na, ka tau nga mahara o nga hoia nei a, katahi ka timata te kaute a 'J.B.' Walker i wana hoia i mua i tana whakahokinga i a ratau ki to ratau roopu hoa. Korekore rawa i kitea te tinana o Herewini.
Pipiwha'rauroa Page 14
Pipiwharauroa Tūranga Health
THE RACE TOWARD LOCKDOWN
ast month we brought you the story of Tūranga Health’s work with whānau during Alert Level 4. What we didn’t share with you was the extraordinary story of what happened at Tūranga Health in the frantic and bizarre days BEFORE lockdown – between Saturday 21 and Wednesday 25 March. Read on, for it was nothing short of amazing…! WHILE many were panic-buying or checking on whānau in the hours before lockdown, Amanda Humphris was standing in a rural carpark administering a production line of 'flu jabs. “It all felt a bit manic but a line of cars had turned up to meet us at Mangatu and it all went really smoothly,” says Amanda, a nurse at Tūranga Health. “Those three days we worked huge hours with vaccinations during the day and doing the paperwork at night but we had a goal and we went for it. “Between us we covered all of Tūranga Health's town area, as well as places from Manutuke and Muriwai to Patutahi, Te Karaka and Whatatutu. Our team in the office would make the arrangements and we'd meet people in carparks, outside their houses, on the sides of the roads . . . wherever we could.” As part of Tūranga Health's pre-Covid-19 Level 4 push, Amanda and her colleagues spent the three days before lockdown giving over 250 influenza vaccinations both to protect whānau, and to keep pressure off the health system. It was the second part of a two-pronged pre-lockdown push and to come up with the first, chief executive Reweti Ropiha didn't have to look further than out his office window. “The day before the alert levels were announced I just happened to glance up and saw (staffer) Norm Namana walking past carrying a bucket,” he says.
“That prompted the idea of getting a whole lot of buckets, filling them with things people needed at that time, and delivering them to whānau. And that's just what we did.” The window for action was small. On Saturday, March 21 the Prime Minister announced the country's four-level pandemic alert system (and the news that we were already at alert Level 2) and urged anyone over the age of 70 or with health issues to stay at home. Two days later she said we were alert Level 3, and that by March 25 – the Wednesday -- the country would go to Level 4, full lockdown. So while Reweti's plan might have sounded simple, getting those 1100 buckets out to whānau – particularly
pakeke – required an operation of military scope and execution. Getting the extra 'flu vaccinations had been tough enough: Tūranga Health called on the goodwill of general practices around the region to boost its supplies. But getting their bucketful of information and hygiene supplies – on a weekend, in the midst of a pandemic – was no picnic, either. That task fell to project manager Dallas Poi, who had decided to fill the buckets with soap, disinfectant, wipes, eco bags to hold contaminated material, and information packs about COVID-19. “I don’t know how she did it or where she got all the stuff from . . . it was amazing,” Reweti says. “But she did and, after working through the weekend, we were ready to start deliveries on Monday morning with one person driving the van, a couple in the back to jump out with the buckets, and a truck following behind with top-up supplies. “The last deliveries were made at 9pm on Wednesday – three hours before lockdown – and just seeing the tears from whānau showed we had achieved our aim of keeping it connected and keeping it real with vulnerable whānau and iwi in Tūranganui-a-Kiwa. These weren't just buckets of health supplies. They were a way of saying 'we care', 'we know the next four weeks are going to be tough and we are here for you'.” Throughout the process communication was key and from Saturday population health manager Dwayne “Tama” Tamatea had reinvented himself as a presenter to front on-line videos outlining Tūranga Health's plan. “We wanted to reassure whānau, to get the important messages out there, and I can't say enough about the awesome effort of our staff,” says Tama. “Everybody just dug into the trenches and worked to get the job done.” Post-lockdown, Turanga Health continued essential work in looking after those in need but Reweti says it was in the pre-Level 4 push that the team truly showed its passion. Aside from his usual rock-solid commitment to whānau, Reweti Ropiha said he had another reason for wanting to react quickly to the approaching storm. “I remember my father telling me about his own father's experience with the 1918 Spanish 'flu, when his family of 16 was hit
Lyn Hills was one of thousands of grateful hygiene bucket recipients. ”It’s really helpful. I was a bit blown away they really cared so much about me.”
so hard their number was reduced to just six. That was not an experience I lived through, but I will never forget what he told me. “So we knew we had to act and act fast and the team really stepped up to achieve that . . . it will be a long journey but they had the desire and intent to beat this thing. “And whānau at our Vanessa Lowndes Centre (for those with physical and/or mental health issues) even did their bit, working that pre-lockdown weekend to get more than 250 parcels of meat and vegetables out to any whānau that might have needed it.”
Tūranga Health project manager Dallas Poi with just some of the thousands of hygiene buckets she helped fill with soap, disinfectant, wipes, eco bags and information packs about COVID-19 ahead of lockdown.
Reweti says that, when the Tūranga Health strategy was decided on, he told staff that they were in for a marathon but were in a position to front-foot it. “They were all in. No one talked about their own concerns, no one mentioned timesheets. There was a sense of pride about helping people in our community and that was the only motivation they needed. And when they get time to reflect on all this effort they'll realise they were part of a special team that helped the fight against a global threat.”
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