2017 Pukapuka: Rua Te Kau Ma Whā
Panui: Tekau Mā Tahi
Te Ahurei Kapa Haka o NgĀ Kura o TŪranganui
Tau kē te whakakotahitanga
Te Whakataetae Kapa Haka a Motu Te Mana Kuratahi 2017
Rangatira ana te rohe o Tūranganui i ngā wiki kua taha ake i te whakaeketanga a ngā kapa haka o te motu ki taiwhanga whutupōro, arā Gisborne Rugby Park. Kapi katoa ngā marae o Tūranganui me ētahi o Ngāti Porou. I nōhia hoki ētahi o ngā kura. I haere mai te marea mai tawhiti, mai tata. Rima tekau ma whitu ngā kura i whakatū waewae i te rima rā.
I te kōwhiringa whakamutunga i toa Te Kura o Te Teko, Ngā Taiohi, nō Ngāti Awa. Kei runga noa atu. Ko tēnei te mihi nui ki a koutou. Tuarua ko te Kura o Waioweka, ngā uri nō Whakatōhea. I heke mai i ngā kāwai tohunga mo te whakatū waewae. Kāre he mutunga mai o te mihi.
Tuatoru, ko Te Kapa Hurutea o Horouta Wānanga. Tū whakahīhī, whakamenemene ana a Te Tairāwhiti i a koutou. Mā wai ki tēna. Ko tētahi o ngā kapa o Tūranganui, i noho Tuarua mo te whakaeke, tuatoru mo te mōteatea, tuatoru mo te wahine tātaki me ētahi tokorua. Nō Te Kura Kaupapa o Ngā Uri a Māui. I riro hoki i a rātou te wāhanga tuatoru mo te poi.
E tika tonu ana kia kitea atu ngā whakaahua o rātou mā ngā tohunga mo te tito me te whakatū waewae e whakawhata mai ana i te ātamira. He hōnore, he whakamaumaharatanga ki te hunga nā rātou i whakatauira, whakatinana i noho rongonuitia ai Te Tairāwhiti whānui e te motu, e te ao mo te kapa haka me te waiata.
Ko te taonga Te Aroha Rangitāne i riro i Te Roopu Kapa Haka o Puhi Kaiti mo ngā tamariki tau tahi ki te ono. I te mutunga o te tuku ka hikina te mauri e Tainui waka mo te tau 2019. Ko te kupu whakamutunga nā ngā iwi o Te Tairāwhiti whānui arā ko Ruaumoko. E ai ki te Kaiwhakahaere a Jack Te Moana, “Ko koutou ngā rangatahi o āpōpō, ko koutou ngā kaihaka o āpōpō i te Matatini”.
Ko Tā Apirana Ngata, Tuini Ngawai, Ngoi Pewhairangi, Te Kani Te Ua, Wiremu Kerekere me Anaru Takurta. Me mihi ka tika.
He moana pukepuke e ekengia e te waka
Te Kura o Te Teko, Ngā Taiohi
Te Kura Kaupapa Māori o Waioweka
Inside this month...
He Kōrero o Te Wā
Te Kapa Hurutea o Horouta Wānanga
Pages 4 & 5
Pages 6 & 7
He Whakaaro Anga Whakamua
Founded October 1898 Pukapuka: Rua Te Kau Ma Whā Pānui: Tekau Mā Tahi Te Marama: Whiringa-ā-rangi Te Tau: 2017 ISSN: 1176-4228 (Print) ISSN: 2357-187X (Online)
Pipiwharauroa Pipiwharauroa Page 2
Te Mana Kuratahi 2017
Ko te Nuinga o Ngā Kapa No Te Tairāwhiti, Ara Hoki me Te Kapa Hurutea o Horouta Wānanga
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.
Te Kura o Manutuke
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
Te Kura Kaupapa Māori o Ngā Uri a Maui
Members of the Tairāwhiti Voyaging Trust, Iwi and the local community are keenly looking forward to the launch of local Waka Hourua, ‘Tairāwhiti’ in Tamaki Makaurau next month on 12 December. An agreement has been signed with Eastland Port for a berth that has been specifically designed to accommodate the Waka’s unique requirements including special safety features. In achieving this the Tairāwhiti Voyaging Trust has had great support from the Eastland Port, Eastland Group and Eastland Community Trust. Potential crew members have undertaken nautical entry point training and successfully completed their Day Skipper, VHF Marine Radio Operators and Basic Sea Survival certificates. Practical sail training is to be provided through the Kahungunu Waka Hourua, “Te Matau ā Maui” in readiness for the arrival of ‘Tairāwhiti’ in Tūranganui ā Kiwa. A strong Waka Hourua education is planned with an emphasis on providing every school pupil within Tairāwhiti the opportunity of a voyaging experience. The Trust is working with the Tairāwhiti Museum on a joint venture to provide a complete voyaging package that includes history, theory, voyaging taonga and star dome. It is also working with local Iwi owned tertiary education provider Tūranga Ararau on a tertiary education programme based around Waka Hourua voyaging experiences.
Tairāwhiti Te Waka Hourua E ai ki ngā korero a te tekau ma rua o Hakihea ka whakarewatia te waka hourua a “Tairāwhiti” i Tāmaki Makaurau. Kei te manawa popore katoa ngā Mema o te Tairāwhiti Voyaging Trust me ngā hapori o te haukāinga ki taua wā. Kua takoto, kua hainatia ngā whakaritenga whakatauranga poti e te Eastland Port. I āta whiriwhirihia ngā tikanga mo taua tūranga e whai wāhi ana ki ngā ture o te haumaru me te hāngai
Te Kapa Haka o Kaiti
ki te āhuatanga o te poti. Nā te kaha tautoko a te Eastland Port, te Eastland Group me te Eastland Community Trust i tutuki ai te kaupapa a Te Tairāwhiti Voyaging Trust. Ka whakaakona rātou ki ngā āhuatanga o te moana, ki te whakamahi irirangi kia whiwhi hoki i ngā tohu oranga i te moana. Ko ngā tauira ka riro mā Te Kahungunu Waka hourua e whakaako i raro i te maru o Te Matau a Māui kia reri mo te ūnga mai o te waka hourua “Tairāwhiti”.
Ngā Mokopuna a Te Hokowhitu a Tū
Ko ngā whakaritenga mo tēnei waka hourua, hei akomanga pōteretere. Ko te wawata, ka whakaakona, ka whakamātautauria ngā tauira kia eke ki ngā whakatairanga o te matauranga mo te whakahaere waka hourua. Kei te tirohia hoki he āhuatanga e mahitahi ai te Whare Taonga o Te Tairāwhiti me te waka, arā hei whakaputa i ngā hītori, i ngā whakaaro matua, te haere a whetu, me te huri haere i te Moananui a Kiwa. Kei te mahitahi hoki me Tūranga Ararau te Kaituku Akoranga i raro i te maru o Tūranganui a Kiwa. Ko te nuinga hoki o ngā tauira o Te Tairāwhiti ka e whai pānga ki ngā mahi ā taua Waka Hourua.
Hoea mai kia ū ki uta
Final stages of work on Tairāwhiti
Pipiwharauroa He Kōrero o Te Wā
Tairāwhiti Community Law Centre
An update from Tairāwhiti Community Law Centre It has been some time since you will have seen an article from Tairāwhiti Community Law Centre. Most of you will know that Nikorima Thatcher, who wrote our monthly articles for six years, left our employment in April this year. He now has a great job and is doing very well but we miss him very much. The community worker role he filled with the Law Centre is still on hold and now we have another vacancy to consider as one of our lawyers, Raewyn Tretheway is moving on as well. We will be busy trying our very best to meet the unmet legal needs of the community during this phase of change and we ask the community to be patient with us while we figure out where we are going and how we best meet the needs in the future.
This past year we have been under enormous pressure to deliver a wide range of community legal services such as free law related education and information to all in the community, free legal advice, assistance and to meet an ever-increasing demand for representation, especially for employment and urgent protection orders for those people who cannot afford to pay for a lawyer, who do not qualify for legal aid or who would otherwise not get access to justice. This work has been undertaken on a very tight budget by very passionate but limited staff. We will adjust to these changes as we have done in the past bearing in mind that with change comes new challenges and opportunities which we welcome and look forward to.
Aside from our own issues the Community Law Centres (CLCs) throughout the country are undergoing a review by the Ministry of Justice which started earlier this year but will not be completed until 2018. The aim of the review is to consider the unmet legal needs of the communities where CLCs are situated and to look at the current levels of resources made available to meet this need. The current funding from MOJ has not been increased since 2008 and you will know from various media sources and our fundraising initiatives that our Law Centre has been struggling to stay open these last few years. It is timely to mention that fantastic support we receive from local funders. Without their support we would have closed our doors by now. Although we
have managed to improve our financial situation slightly by cutting back on operating costs where possible and by securing additional funding, we are by no means on top of things. We still have to fund the second fulltime lawyer position to keep up with community demand and our staff have had no increase in wages since 2008 when our funding was frozen. We believe they deserve better. It was very heartening to see mention of increased funding for CLCs in the coalition agreement between New Zealand Labour Party and New Zealand First Party. Hopefully the information obtained in the review of Community Law Centres will work in our favour and allow us to secure a second fulltime lawyer and our MOJ contract and will provide a level of funding that ensures our staff are properly compensated for the wonderful work they do providing free community legal services. Tairāwhiti Community Law Centre will be closed for the Christmas/New Year break from Wednesday 20 December 2017 to Monday 15 January 2018. If you have an urgent legal matter during this time you can contact the Gisborne Police or the Gisborne District Court as most local Law firms will be closed for the same period as well. Nā General Manager Gillian Creach
Te Kōtiro kai Mātauranga Tū whakahīhī, whakamenemene ana ngā uri me ngā hoa o Heneriata Poutū rāua ko Maddy Notting i whai wāhanga nei ki Te Taonga ki Te Tauira Tino Mōhio o Te Kura. Āe, mārika, he tika tonu kia mihia rāua. Nā, ko Heneriata Poutū kōtiro i heke mai i ngā kāwai rangatira o Ngāti Porou, Rongowhakaata me Hauiti. I pakeke mai i ngā panekoti o tana kuia a Manakura Whaitiri Hingston me te kaha hoki o tana whaea a Molly Hingston. I haututuhia e ia ana marae, a Manutuke me Epiha. Ka whai pānga hoki ia ki te marae o Tūpāroa ki te taha o tōna kuia arā a Manakura Hingston me tōna matua ara ki te marae o Te Heapera. Ko Tanatiu Poutū tana pāpā engari piripoho ana ki tana kuia me tana koroua ki te taha o tana whāea. Ko ngā mātua o tana pāpā, ko Hunia Poutu rāua ko Hokimate Heneriata Rangiuia o Te Aitanga a Hauiti. I tapaina a ia ki tana kuia, te whāea o tana pāpā. Kei te kaha hoki ana tēina ki te kuhu i a rātou. He kōtiro whakakeke, nohopuku hūmarie hoki. I kuraina mai i Te Kōhanga Reo o Te Pūtake Whakatipuranga, ka whakauru atu ki te kura o Manutuke ki te akomanga ko te reo Māori anake te reo.Ka tae ki te tau tuawhitu, ko Te Kura Kaupapa tēra o Ngā Uri a Maui. Kei te mihi hoki ia ki tana kaiako ki a Tui Fay Vasey mo tana kaha ki te whakapau i ana kaha kia puta, kia tōtika ana mahi. Nā tēnei ka takoto te tuapapa i puta ai i ngā mahi pangarau me te pūtaiao. Nō tana whakaurutanga ki Rītana i te tau 2016 ka peke ki te reo Tuarua. Anō tana mihi nui ki a Rītana, ahakoa i whakauru atu ia i waenganui o te tau, tau pai ana ki te hōtaka pangarau. Ahakoa te uaua i te tīmatanga, e ai ki a ia ka taea Ahakoa i pakeke mai koe i te reo Māori anake, ki te whakaaro nui koe, ka taea e koe. Ko tētahi o ana pūkenga tua atu i Te Taonga ki Te Tauira Tino Mōhio o Te Kura, he maha atu anō ngā kaupapa i ū ki tai arā, ko Te Mātauranga Koiora, ko
Tairāwhiti Māori Netball 2018 Aotearoa Māori Netball
Healthy Oranga Lifestyles Heneriata me ana tohu maha
Te Ahupūngao, me te Kaiāwhina i te Whare Pukapuka me tana tātua parauri hoki mo te Ikido. E ai ki a ia, i te tōmatanga he tino uaua te ako i te reo pākehā engari ki te tau a wairua, a hinengaro, a tinana ka taea e koe, a, me puta ka tika i te kaha o tana whānau ki te tautoko i a ia. Ā te tau e heke mai nei kei te whakapau kaha ia kia puta tana ihu i te pāngarau, i te pūtaiao, me te mahi toi. Ki ōna whakaaro ā te wā ka tae ia ki te Whare Wānanga o Ōtākō engari taihoa ake. Ko tana hiahia ki te haere ki Ōtākō, ko te akoranga, ki te rangahau i te taiao me te Mātauranga Matū. Ko tana ki te nuinga, ahakoa he aha ka taea e koe ki te kaingakau koe ki taua whakaaro.
E rere kōtiro, nōu te ao
Easter Weekend 30th March – 1st April 2018
1st Trial Sunday 3rd December 2017 U13/U15/U17 – 10am Start U19/Opens – 1pm Start Gisborne Netball Centre Courts 2nd Trial Sunday 10th December 2017 U13/U15/U17 – 10am Start U19/Opens – 1pm Start Gisborne Netball Centre Courts
To register, go online to: http://www.sporty.co.nz/tairawhiti_ tmna/2018-Trialist-Registration-Form-1/tab1 Participants need to bring something to drink, sun screen and court shoes.
Pipiwharauroa He Raumahara
He whakamārama: Kei te mihi ki ngā āhuatanga o te wā, ki ngā kokona kāinga kōrero, ki te hunga nā rātou tēnei taonga i whakarere mai hei whakamaumaharatanga ki a rātou mā. Kei te Aherangi, Taiarahia Black, te rangatira, te tohunga o te kōrero, ko tēnei te mihi nui mo tō whakaaetanga mai kia whakarewatia tēnei waiata me ōna whakamāramatanga katoa ki ōna uri arā a Rongowhakaata, me kii, ki Tūranganui a Kiwa i te Pīpīwharauroa. Aku mihi nui ki a koe. Nā Gaylene Taitapanui
Pinepine te kura
nā Te Kooti Ārikirangi Te Tūruki
Te Kooti Ārikirangi Te Tūruki composed this song for the opening of the house of Eriōpata which is named Rongopai. It still stands today in the rohe of Te Whanau a Kai, Waituhi. With others, this whare was built in response to a call from Te Kooti Ārikirangi Te Tūruki for Peace. The song itself was composed by Te Kooti Ārikirangi Te Tūruki in the year 1887 however he had taken inspiration for it from the version originally written by Te Umurangi of Kahungunu. When the first Europeans landed on our shores over two hundred years ago, their influence, their laws and their religion overwhelmed Aotearoa. Māori were soon to be negatively affected with the steady loss of control over their lives, land, procedures and protocols, language and histories. With the missionaries came Christianity and teachings of their God. The Old Testament appealed to Māori who were inquisitive by nature and wanted to learn to read and write and thus be in sync with the European counter parts. It was because of this that Māori succumbed to the scriptures of the Holy Bible. As time went on, they became well versed in hymns, prayers, bible scriptures and sermons. The ‘word’ became spiritually entrenched in their minds, in their way of life. It was also during those years, Māori began to see other things happening. The Europeans were enforcing their culture, their rules and pretentious laws on them. Then came the era of land confiscation after the Land Wars as punishment to Māori who were only protecting what was rightfully theirs and the spread of diseases against which Māori had little immunity and many died. Māori became greatly concerned with so many of them reduced to living in poverty because of restrictions and laws that impinged on their way of life and the loss of their lands holding cultural and economic importance. They turned to the new religions sweeping the land like wild fire and they learnt to read and understand the written word in the Old Testament. In them they discovered the trials and tribulations that the Israelites had to endure in Egypt and likened their plight to their own situation and adopted the name Iharaira as their religion. Even to this day Māori reflect on issues from those years long ago and what is still happening today. Te Kooti Ārikirangi Te Turuki was one of the Prophets, a descendant from Rongowhakaata, Ngāti Maru of Tūranganui ā Kiwa. He attended The Mission School at Whakatō Marae, Manutuke. It was there that he gained knowledge of the scriptures and in 1852 he was baptised an Anglican. He became the brunt of all things that went wrong and broke his peace with his people and his own spiritual wellbeing. Although unfairly tarred as a war monger, he reached for the words of the Old Testament to heal the wounds of his soul and his mind and through his predictions of things to come he persevered. He was already well versed in the scriptures and there he found solace, but the real essence, purpose of what he perceived was to awaken the misplaced loyalty of his Māori spirituality, and thus he composed this song.
Pinepine te kura
(He waiata matakite, he waiata tangi)
nā Te Kooti Ārikirangi Te Tūruki
I te tau 1887 ka titoa e te Te Kooti tēnei waiata a 'Pinepine te kura' hei tomo i te whare o Eriōpata, ko Rongopai kei Manutuke, he mea hanga e Te Whānau-āKai o Repongaere i runga i te oati a Te Kooti kia ratau kia ū ki ngā tohutohu o te 'Rongopai'. Hēoi ko te pūtake ake, ko te hiringa matua o te waiata nei a 'Pinepine te kura' i tīkina atu e Te Kooti i te puna whakatōtō o te hanga o te momo waiata nei te oriori mo Te Umurangi o Ngāti Kahungunu. Nā whai anō ka ū mai nei te Pākehā ki tēnei motu i te tīmatanga o ērā atu rau tau ka mauria mai a rātau tikanga ā, rātau ture, whāia ka pokea mai hoki te motu e ngā momo hāhi karaitiana. I konei ka tūtuki te ao Māori ki ngā aupiki, ki ngā auheke i momotu ai tōna mauri whakaora i a ia ki roto i ngā pānga whenua, tikanga, kōrero tīpuna, whakaheke, takahi o ngā au kōrero whakaaraara i te ao Māori. Ko te mahi a ngā hāhi karaitiana nei, i huri ki te whakangungu i te Māori ki te karakia ki te atuā Pākehā i ngā tuhituhi o te Paipera Tapu. Ko te Kawenata Tawhito ko te Paipera, te pukapuka i oti te tā i taua wā, i kaingakau ai te Māori ki te pānui ki te tuhi i ngā kōrero o tēnei pukapuka hou ki ngā taumata whakaaro, ka noho hāngai ai ki te wairua Māori hoki. Inā tonu i tino tomo ai, i mau ai te iwi Māori ki roto i ngā tohutohu o te Paipera Tapu. Nā wai, nā wai rā ka āta mau a-ngākau i te Māori ngā kauhau, ngā karakia, hīmene, waiata ngā īnoi ō ngā hāhi karaitiana nei. Haere nei te wā ka tāia rawatia te wairua ō ēnei momo tuhituhi, ēnei tikanga whakanoho kōrero-karakia ki roto i te ngākau Māori. I aua tau hoki, kua tino kite te iwi i te maukino, i te whakauru haere a te Pākehā i ana tikanga, i ana ture whakaparahako, tāwai i te mana whakaaraara motuhake, i te rangatiratanga o te iwi. Ko ngā whenua ēna e murua nei, ko ngā tikanga ēna e takahia nei, ko ngā mate uruta ēna e whakaeke mai nei ki te tinana Māori. Ka tīmata te ngoi, te noho pani a te iwi i runga i ngā whakawhiu, i ngā whakawai o aua tau tūkino. Ka ū nei te Māori ki ēnei whakapono hou, ka pūtiki ngā ngakau ki roto i ngā kura mīhana karaitiana, kāre i roa ka kite te iwi i roto i ngā tuhituhi o te Kawenata Tawhito (Paipera Tapu) i ngā mamae o te iwi Īharaira i raro i ngā mahi whakawhiu o ngā iwi ō Īhipa. Ka mahara tonu iho te Māori ki tōna āhua e whakawhiua nei e te Pākehā i aua rau tau, ā, haere ake nei ki ēnei ra, ki a tātau ināianei. Ka whakaritea e te Māori te āhua o tana noho ki tā ngā Īharaira, ara ko ngā Pākehā, ko ngā Īhipa. I roto i ēnei aupiki, auheke ka tipu te reeanga poropiti Māori e rapu ana i te ora mo te iwi, kia whakatōpu mai, kia tū motuhake ano i runga i te rangatiratanga, i te tītoko o te rangi kōrero i whakatairangatia mai anō i tua whakarere. Ko te reeanga poropiti tēnā e auau nei i āna kupu whakaari, tohutohu, whakaaraara.
Ko Te Kooti Ārikirangi Te Tūruki tētahi o aua poropiti nei, he uri whakaheke nō Rongowhakaata me Ngāti Maru o Tūranga-nui-ā-kiwa. I kuraina a Te Kooti ki te kura mīhana i Whakatō, Manutuke. I aua kura mīhana nei ka tino mātau nei ia ki ngā kōrero o te karaipiture. Tae rawa ki te tau 1852 ka iriirihia ia e ngā Mihingare. Ko Te Kooti tēnā, e whakawhiua ana, e wāwāhia nei te tūāpapa whakaāio tangata, whakaāio wairua. Atu i te kaipakanga, ka rapua e Te Kooti te wairua o te kupu mai i te Kawenata Tawhito hei whakatakoto i ana whakaaro mamae, i ana kitenga matakite. Kua taunga, kua mārama nei hoki ia ki te tātari i ngā karakia, i ngā kauhau o te Kawenata Tawhito. Ka tīkina e ia te hohou nuku, te rongo wairua ō ngā kōrero o te Kawenata Tawhito hei whakaū i ōna whakaaro, ēngari ko te ngako, ko te matu hei whakaoho i tōna nguha nō roto ake anō i te wairua Māori, ka oti nei he waiata. Inā tā Binney kōrero: Nā, he tohunga rawa a Te Kooti ki te tito waiata e whakaatu ana i te āhua ki a ia, me ana whakaaro mo ngā pēhi kino a te Pākehā. Kei rota i ana waiata te hohonutanga o te whakaaro. Otirā he maha tonu ngā waiata i titoa e ia. Ō ana waiata katoa i titoa e ia ko ‘Pinepine te kura’ tana waiata e mōhio whānuitia ana. Kei ngā peka o tana hāhi Ringatū ki Tūhoe, ki Te Whānau-ā-Apanui, ki Ngāti Awa, meTe Whakatōhea e mau tonu ana, e waiatatia ana tēnei o ana waiata. I ngā huihuinga nunui a Tūhoe, ka hiitia ake te waiata nei hei uru tapu i te kaupapa whakawahi kōrero. I konei ka kōhiko ake te hunga waiata ki te whai atu i ngā whakaaro, i te wairua o tēnei waiata i te mea hoki e kōrero ana tēnei waiata ki ngā mau kino ō ēra atu rau tau, ki ngā ture, ki ngā tikanga whakanoho tikanga here kaupapa. He momo toka whakamaharatanga tēnei waiata e mau ai te ihi, te wehi me te mana o tēnei tangata a Te Kooti. Koia tēnei waiata hei waka hoe whakaaro e hāngai ai tēnei waiata ki te āhua kia tatau te iwi i naianei tonu i enei ra tonu nei. He maha hoki ngā waiata na Te Kooti i whakawhitiwhiti haere ngā kupu mai i ngā waiata ō namata a ētahi iwi kia tau atu ki te āhua ki a ia nei. Ko ‘Pinepine te kura’ tētahi ō aua waiata nana i tiki atu mai i roto o Ngāti Kahungunu. Inā tā Ngata kōrero mō tēnei āhua o te whakawhiti kupu kōrero: Tera ano tetahi kaupapa nā Te Tūruki, arā nā Te Kooti Ārikirangi kei ngā iwi o te hāhi Ringatū e mau ana e waiatatia ana. He mea whakawhitiwhiti haere ngā kupu o te kaupapa, kia eke ki ngā kōrero o te hereheretanga i a Te Kooti, tae noa ki te putanga, me te hokinga mai ki tēnei motu. Nō reira ko te kōrero e pēnei ana i titoa te waiata nei a ‘Pinepine te kura’ i te tau 1887 e Te Kooti. I taua tau e hangaia ana he whare ki Waituhi, ko Rongopai te ingoa. E pakaru ana te manawa o Te Kooti ki te hoki atu ki Te Tairāwhiti ki ērā ō ana uri. Hēoi, nō te tau rāno i muri mai, te 1 o Hanuere 1888 ka tomokia taua whare a Rongopai. Ka waiatatia e ngā akonga a Te Kooti a ‘Pinepine te kura’ i te tomokanga o te whare a Rongopai. I whakatika rawa ia ki te haere ki Tūranga ki te tomo i taua whare i waihangatia e ōna whanaunga mōna. Hēoi, i te mea e noho wehi tonu ana ētahi ō Rongowhakaata, o Ngāti Porou ki a ia, me te noho āwangawanga anō hoki o ngā Pākehā, ka whakakīkīngia kia kauaka a Te Kooti e haere pērā. Kore rawa i tutuki te hiahia o Te Kooti ki te hoki atu kite wā kāinga ki Waituhi. Inā tā Tā Monita Delamere kōrero mo ‘Pinepine te kura’. ‘Āe! Ko tēnei waiata a ‘Pinepine te kura’ nā te Matua Tangata nā Te Kooti Ārikirangi Te Tūruki i tito. Ko te whare ko Rongopai, kei Waituhi he mea hanga hei pōwhiri atu, hei whakahoki ake i a Te Kooti ki te hau kāinga. I āu e tamariki ana,
Pipiwharauroa He Raumahara
mātau ko taku whānau koia tēnei tētahi tonu ō ngā waiata i mau tuatahi i a mātau. Ahakoa e kiia ana tēnei waiata he waiata matakite, ki āu he waiata tangi kē. Ē tangi ana a Te Kooti mo te āhua ki a ia nei, me te āhua i maukinotia ai te iwi Māori, me ngā āhua tūkino a te Karauna i aua tau o te korekore.
Kua mau ā-ngākau i a ia ngā kupu o te karaipiture i whakatōtia ki te kura mihana i Whakatō. Kua whakakitea hoki ia ki te anahera a Mikaere i a ia e pānia ana e te mate kirikā ki Wharekauri. Ka rere mai nei a Te Kooti me ana whanaunga o Te Aitanga-ā-Mahaki me Rongowhakaata ka ū ki Whareongaonga. Haere nei ngā tau o muri mai ka whaiwhaitia ia e te kāwanatanga e te iwi Māori tonu. Nā, koia tēnei ko tana waiata e whakakao ana i ōna whakaaro ki te wāhi kotahi. Kei roto i tēnei waiata, he maha ngā wehewehenga, kei te āhua tonu o te pūtake i pā ki a ia. He tamaiti rangatira rā hoki nō ngā kāwai rangatira. Nā, i tākina ake e ia te kaupapa o te waiata nei i te oriori mo Te Umurangi, ka whakahāngaitia e ia ki a ia, ki ana titiro, ki ana whakawhiutanga, tae atu ki te āhua me rapu he huarahi, hei rapu i te ora mo te iwi. Ko tāna hoki e kī ana tukua ia kia haere i tana haere, ēhara ke kei a ia te hē, engari kei te kāwanatanga, ā, i hē rā hoki te mauhere i a ia, me ana uri ki Wharekauri. Nā, ko ana waiata katoa, ko ana karakia, pānui, himene, he tangi kē ēnei kia hīkina te taumaha. E whakahau ana ia i te iwi kia kaua e pērātia ki nga Īharaira. Inā tonu iho tana kupu kōrero whakarērea atu ēnā mahi kino, ē hika mā ē! Ko taku whakamārama o te rārangi whakamutunga o tana waiata e pēnei ana. E whakahau ana ia i te iwi Māori me te kāwanatanga kia whakarērea atu aua mahi kikino’.
Ngā whakamārama mō ia rārangi 1. Pinepine te kura. Ko te pinepine he mea iti, ko te kura he taonga whakanui, whakaharahara. Tuatahi e whakahuatia ana tēnei oriori e Te Umurangi mō te tamaiti whānau hōu nō rote i ngā kāwai rangatira ka huaina he kura. Koinei tā Te Kooti e whai atu ana e whakahua ana i heke mai ia i ngā kāwai rangatira, he kura.
Inā tēnei waiata a Pinepine te kura
hau te kura. Ka rangona, ka hau te rongo o tēnei memo kura ki nga wahi katoa e mōhio whānuitia ana. Nui atu ngā tohu o te kura, inā rā kia koia te mahi a te tangata he kimi i te kura mōna e tau pai ai ki tēnā, ki tēnā taua momo kura.
whanake. Kua tipu, kua whanake nei te haere o te kōrero mo tēnei tamaiti. Kua whanake ngā whakarite mōna. Kei te rangona ki ngā wāhi katoa e tika ana mōna taua kōrero.
I raro i Awo-rua. E hoki ana tēnei kōrero ki Hawaiki, ki Awarua i reira e kōrerotia ana, i Rangiātea. Ko te kura i Awarua ko ngā tikanga Māori, ko ngā karakia, ko te wānanga, ko te mana, ko te tapu. I pakanga ngā tīpuna ki reira, ka waiho hei take hekenga mai mō ētahi ki ēnei moutere o Te moana-nui-ā-kiwa nei, koia te hara i Awarua, te matenga i Awarua. I ahu mai i reira tēnei kupu, ‘Auaka tumutumu te kura i Awarua’ mo ngā karakia, mo ngā mahi kia kaua e tumutumu, e mutu. 2. Ko te kura nui, ko te kura roa, ko te kura no Tū-hae-po. Kei te rārangi tuatahi e mau ana te whakamārama mo te kupu nei kura. Ko te kura nui ano, he whai atu i te wānanga a te Māori i ana tikanga rangatira, kia whakatūria i runga i te hanga tikanga Māori. Nā Tū-hae-po, ki ētahi ko Tū-haetō. Kei te J.2\222 te kōrero a Tarawara; i te ūnga mai o te waka o Te Arawa waka ki Whangapāraoa, ka whiua ngā kura e rua ki te wai, ko Tūhae-pō,
Pinepine te kura, hau te kura, whanake te kura i raro i Awarua, Ko te kura nui, ko te kura roa, ko te kura nā Tūhae-pō, Tēnei te tira hou, tēnei haramai nei, Nā te rongopai, nā te rangimarie, Naumai! Ka haere tāua ki roto ō Tūranga, Kia whakangungua koe ki te mīni, Ki te hōari, ki te pū hurihuri; Ngā rākau kōhuru a te Pākehā e takoto nei! Piki ake, kake ake i te toi huarewa; Te arā ō Ēnoka i piki ai ki runga, I rokohinga atu rā Maikuku-Makākā, Hapainga te aroha, he waha i pā mai, Taku wahine purotū, taku tāne purotū, Kōrua ko te tau e! Whakakake e te ture i te kīnga tō waha, Nō runga rawa koe, nō te mana o Kūini e tū nei, Nā Rangi-tū koe, nā te Kotahitanga, nā Tāne rawa koe, nā Pūre-tawhiti, Na kaunati hikahika, te kaunati o tō tīpuna ō Rāwiri, I haere ai i te rei nui ao, kā hika i tana ahi, Kimihia e te iwi te arā ō te tikanga, I pai ai te noho i te ao nei! Kai Tūranga-nui he mata pū, he patu i te tangata kia mate, Mate maungarongo hoki rā i haere ai i te ara, Ko koutou anake e titikaha mai nā! E kai ō koutou mata i te kohu e tatao, I waho i te moana o Toka-āhuru, Ko te kopae o te whare, te arā tōtara, Te hua wai parae, e koia te korari, Tēnei, e te iwi te wā ki to koutou whanaunga, Te wa ua mai nei ki te hua i te kai, E kai ō koutou mata ki runga o Paparatū Karokaro i te tai turi ō koutou taringa kia areare ai; Me te whakarongo atu ki ngā kī atu Kaua ahau e patua, Mōku anake te ārai ō Tūranga, Te matenga ō Māhaki i mau ai te rongo patipati, I mātakitakina ai, koia hika mātakitaki, Whiti, kē mai koe i rainahi nei! Te ai ō mahara ka mate au i Waerenga-ā-hika, Te kī mai koe me whakawā marire, Hopu ana koe i ahau, kawe ana ki Wharekauri, Ka manene mai ou i rō te wai, Ka ū ana ko Whareongaonga, Ka pā ko te waha o te Kāwana Ē hika mā, ē! Inā ia te kai, Tōia ki uta rā haehaetia ai, Tunu ai i te manawo, ka kainga Ka pau mō Koro-timutimu, mō Tauranga koāu Koia te riri pokanoa, kā kai ki te waipiro Ka kai ki te whakamā, ki te mauāhara Me whakarere atu ēnā mahi kino, Ē hika mā e!
ko Tūhoe-ao, he kitenga i te kura o te pohutukawa e tahua atu ana, koia ērā ngā kura o tawhiti i whiua ai. Nō muri ka kitea a Māhina, nō te tangata whenua; koia i kiia ai. ‘Ko te kura pae a Māhina. Kāore e hoki te taonga ki a koe’. He kura tēnei e wānangatia ana i waenganui i a Te Arawa, i a Tainui. Ko tētahi kōrero anō ko Tai-Whakaaea te ingoa o taua kura, a ko te tangata nāna i maka atu ko Tai-ninihi, ka kiia ko te kura Tai-ninihi. 3. Tēnei te tira hou, tēnei haramai nei. I Wharekauri ka warea, ka whakaekea te tinana o Te Kooti ki te kirikā. I tīmata i konei te hāhi Ringatū. Ka tau mai te wairua ki runga i a ia. I roto i tana rataka (i te 21 o Pepuere 1867) te whakaaranga a ‘te Wairua o te Atuā’ i a ia. I te tau i muri mai ka puta ohorere mai te tira o Te Kooti i Wharekauri. Koia nei te whakahua tuatahi o tēnei kupu te tira hou. Ē whakaatu ana i te huarahi hou kia rapua ka takahia, ka mutu tonu ko tōna āhua e titiro tata ana, e titiro tawhiti ana. Haere ake nei tēnei tira hou ā, i te ahiahi pō o te 10 o Hūrae
1868 ka ū ki Whareongaonga mā runga i te kaipuke te Rifleman. Ka haere nei ngā tau o muri mai, e whaiwhaitia ana a Te Kooti e te kawanatanga. Kei Te Urewera, Ruatāhuna, Mātaatua marae, kei kona te whare e tū ana ko te īngoa o taua tīpuna whare ko Te Whai-a-te-Motu. I waihangatia te īngoa o tēnei whare mo ngā mahi a te Karauna o taua wā e whaiwhai nei i a Te Kooti. Nō te tau 1883 ka tangohia e te kāwanatanga te hara ki a Te Kooti. Ka wātea ia ki te whakaara i tana tira karakia, tana hāhi Ringatū ki ngā takiwā i pakanga ai ia i mua. Ko tana tira hou tēnei e whakaara nei i ana karakia, kia hohoutia te rongopai te rangimarie. Kua whakamutua, kua whakataha te riri ki ngā hoariri ō mua. Ko tā Monita Delamere kōrero e penei ana: Ko te kōrero hei kawe i a tātau ko te ‘rongopai’ me te ‘rangimārie’ e kite ai tātau kua eke ki te kupu whakaari a Te Kooti i rota i ngā tau kua arā ake tēnā ō tātau, tēnā ō tātau hei ārahi i a tātau, ko te tira hou tēnā. To be continued next month
Pipiwharauroa He Whakaaro Anga Whakamua
Tokomaru Bay Makere Aspinell Smith
This month I was indeed fortunate to be invited by Hine Wilcox to the Tokomaru Bay Kaumātua annual breakfast fundraiser. It was an early start for me as I had to be in Tokomaru Bay by eight. The local women had prepared a beautiful spread that included sausages, bacon, eggs and toast. Papa Doug blessed the food and people young and old came streaming through the door. We were all serenaded with continuous music by Merle Pewhairangi and Hine Wilcox complementing the food. It included a mixture of English and Māori waiata, mostly a repertoire of Tiwini Ngawai. Apparently they love to sing together at every local gathering. I was introduced to a lady from the Rotorua Coffin Club who was having breakfast before returning home, she took me across the road to meet Makere Smith with whom she had stayed the previous night. What a beautiful 122-year-old home it was surrounded by mature trees and beautifully laid out gardens. Fruit was spread out on the outside tables for the manuhiri. At one time over a hundred years ago a Marae called Maui belonging to the Pōtae family stood where the homes are now. Makere’s Mum was a Pōtae and she married Aspinell. Makere has five older brothers and after her Mum proclaimed ‘that’s it’, she came along. She has spent some time travelling before finally settling down on family land in one of their homes. The quaint veranda was beautifully decked out with floral arrangements and oversized, but comfortable, couches. Driftwood hung from the ceiling and there were flowers and mats that were all either handmade or from hokohoko shops. Makere told that she loves hokohoko shopping where she picks up items for next to nothing and creates them into something of outstanding beauty. She has turned the homestead into a museum where all her memories and whakapapa are on display for future generations. I stepped straight from the veranda into the sitting room where a hundred year old pram with a doll took centre place. Someone from the village had had it in storage for many years before finally deciding to part with it for Makere to restore. Other items on display included christening gowns of all sizes from various periods and numerous floral arrangements. The chandeliers, led lights and lit candles gave the room a sense of serenity.
Ko Makere me tana kāwhena
Onto the next room which was decorated for a young child and included a cot and single bed adorned in beautiful soft pink crocheted blankets. Makere pointed out with pride that her curtains where a hokohoko shop acquisition, as was a wedding gown in the corner of the room. The beauty of the decorations on the walls and mobiles were again accentuated with led lights. Next stop was the kitchen, the table was perfectly laid out with a dinner set and a centrepiece created from second-hand bowls joined together to form an imitation wedding cake. I initially thought that the whole thing was real but it turned out only the top was. Again candles and led lights had been used for effect. There was an old but unusable wood range as the chimney was no longer safe. Looking into a room to my left I spotted a wooden box on the bed. I was pretty apprehensive as Makere showed me into the room but relaxed when I realised that, although it was a coffin, it was quite serene with pink and white lining, ropes instead of handles and a beautiful korowai draped over it, nothing like the dark wood and silver handles that you normally would expect. She explained that she had heard about the Rotorua Coffin Club and so popped in to see them on one of her visits over there to arrange for a purpose built coffin for herself. She even had a photo of herself taken when she was quite young on an overseas trip sitting to the side of the coffin. The room was tastefully decorated with overhead netting and more candles and led lights. She had created a coffin length floral arrangement but gave it away when someone died but has since replaced it with a wreath she also made. Another room off the kitchen was what she referred to as her whakapapa room. The walls were covered with photos from both of her parents’ sides, from her great, great ancestors right down to her great grand moko. They were all in correct order of whakapapa. There were also photos of her children and relations of all ages on the dressers and cabinets.
Ko tana whare noho
Out the back was an outside kitchen and dining area also decorated to a tee. Alongside were sheds, one of them had sixty of everything including cups, plates and sets of cutlery as well as a bain marie ready for her hakari and the other was stacked with all different foods in case of a natural disaster. She told me that there was no need for her to go to a Marae when her time came as everything was there.
He taonga whakapaipai
At the back of the out buildings was a long drop, an outside toilet. Makere explained that for many years she only had a limited water supply and therefore her children and grandchildren had to use it so she made it user friendly for them. She installed a chandelier, sprays and books as well as a little ornamental stand with water and flowers. Sitting under a tree was a beautifully painted old singer sewing machine stand. Makere actually lives next to the old homestead in a more modern home also with a front porch surrounded by beautifully laid gardens where she hosts her manuhiri.
E maumahara ana koutou ki tēnei mihini tuitui kākahu
Parakuihi I te ata o te Rāhoroi o te marama kua taha ake i haere ahau ki Tokomaru i te pōhiri a Hine Wilcox. Ko tana kii mai he kōrero tāna mo tētahi wahine me tana kāwhena. Engari tuatahi me tae atu ahau i te waru karaka ki te parakuihi ā ngā kaumātua. He parakuihi kohi moni tēnei parakuihi mā ngā kaumātua. Haurua o te whitu i te ata ka tae atu ahau ki te whare o ngā kaumātua, i reira a Hine e tatari mai an aka hou atu māua ki te whare e hora mai ana ngā tēpu ma te tangata whakaeke. Kāre i roa ka tīmata te whakaeke a te tangata. Pakeke mai, tamariki mai, tokorua, tokotoru, whanau hoki. Kua hora te
Pipiwharauroa He Whakaaro Anga Whakamua
Mahara koe he keke nē hā! E kao! He kumete kirihou
kai, kua whakapaingia, whakarārangi an ate huhua ki te parakuihi. He tōtiti, he pēkana, he hēki, he penupennu taewa, he tōhi, he piini, he pēketi. Ko te mīharo nui o taua huinga, ko Merle Pewhairangi rāua ko Hine Wilcox. Tīmata an ate kai, tīmata ana rāua ki te waiata i ngā tōmomo waiata o nehe, māori mai pākeha mai. Kāre he mutunga mai. I haere mai hoki huri noa i te rohe me te taone o Tūranganui. He hui anō tā Merle rāua ko Hine i Ruatōrea nō reira whāwhai ana tā rāua haere ki te hui mo te Reo o Ngāti Porou. Muri mai i te parakuihi ka whakawhiti atu māua ko te wahine tirotiro haere i ngā tāngata i hoko kāwhena mai i Rotorua. Ana ko Makere Smith tētahi o aua tāngata. I a Makere i Rotorua ka rongo kōrero a ia mo tētahi kaupene hanga kāwhena, ka haere ia ki te titiro, kia kite ia i tēnei momo āhuatanga. I reira ka kite ia e hangaia ana ngā kāwhena ka ōtaina e ia tētahi mōna. I mēihatia ia katahi ka hangaia he kāwhena mōna mo te toru rau taara. He pouaka noa iho, āe he pouaka noa iho. I whakahokia mai e ia ki tana kāinga ka whakapaipaitia, ka whakaātaahuatia nō reira ko tāku i haere mai ai ki te kite.
Ko te whare tuatahi, kāre i te nohia. He whare taonga, he whare whakaaturanga. Ka hou atu māua ki te rūma tuatahi, te āhua nei ko te nohomanga engari kua hurihia hei rūma whakaaturanga i ana taonga whakapaipai, whakaātaahuatanga. I waenga o te rūma e tū mai ana he pereme, ka kii mai, “Neke atu i te rau tau te tawhito o taua pereme”. Huri noa taua rūma e whakawhata ana ngā tohu o ana pūkenga ki te hanga, ki te whakapaipai. Ko ētahi ka tāwewe mai i te tuanui, i ngā pākitara, i runga i ngā teepu me ngā kāpata. Katahi ka huri ki te taha maui ki tētahi rūma anō, e iri mai ana he kākahu mārena. Tino ātaahua. Nāna i hoko mai i te toa hokohoko ka whakapaipaitia e ia. Tino whakamenemene ana ia. Koinei te mahi tino pai ki a ia, ko te haere ki ngā toa hokohoko. Ka kitea ngā tūmomo taonga nō ngā rā o tuawhakarere i konei. Ka uru atu māua ki te kīhini, i reira ko taua āhua anō. Ko gā taonga o neherā me ngā toa hokohoko. Ka kōira ake ahau ki taku taha māui ka kite atu ahau i tētahi pouaka e takoto mai ana i runga i te moenga. Kāre noa i uru mai tētahi whakaaro wehi ki ahau. Mehemea he tino kāwhena, tēra pea ka ohorere aku whakaaro, ka mataku hoki engari, kore rawa. Ka whakauru atu māua ki taua rūma, āe mārika, he kāwhena. Ko tana kāwhena ka tae mai te wā kāre ana tamariki e noho māharahara, e noho āwangawanga me te taipu hoki i te nama. Kua ea tana kāwhena, kua oti katoa i a ia ngā whakaritenga mo tana ūhunga. I tana hokonga mai, he papa noa, he pouaka noa engari nāna i whakapaipai, i whakamau ngā taura hei kakaū. Nāna hoki i hoko mai he kākahu, he korowai huruhuru hei uwhi i a ia a te wā. Ki te taha matau o te moenga, ko tana whhakaahua i a ia e kōtirotiro tonu ana. Koinei te whakaahua kua whakaritea e ia mo taua wā engari ko te āhua nei ka ora tonu a ia mo tētahi tekau mā mea tau tonu. I hangaia e ia he purapura tauā rite
Nō te toa hokohoko ka whakapaipaitia
tonu te roa ki tana kāwhena engari i mate tētahi ka tukuna e ia. Ko te rūma tuatoru, ko tana rūma whakapapa. He whakaahua kei ngā wāhi katoa. Ko te ātaahuatanga, kei te noho whakapaparanga te nuinga i ngā pakitara, ka heke mai ki ana mokopuna, tuarua. Ka huri te tirohanga ki whea ka kitea ana pūkenga ki te hanga taonga whakapaipai, whakaātaahua, nō te toa hokohoko noa iho. Ka puta atu māua ki waho e hora ana te teepu kua horaina hei tirohanga noa iho. Kei tua atu ko te whare iti tuatahi, he whare kua whakaritea e ia mo ngā taputapu mo tana ūhunga, arā, ono tekau ngā mea katoa, ngā pereti, ngā naihi, paoka, pune me te kaiwhakamahana kai. Ka mau te wehi! Kei te whare iti tuarua, ko ngā tūmomo kēna kai katoa. Mai i reira ka huri haere māua i tana māra kai me ana kāri putiputi mutu noa. Kei te tuwhera tana whare ki te huhua, mai i te waru karaka o te ata ki te tekau o te pō.
Waiho mā te wā
Ngā manu tioriori
Te Whare o Makere Ka whakatata atu ahau ki te whare, e noho mai aa a Makere i te parani o tētahi whare , te āhua nei i hangaia i ngā rau tau kua hipa. Tika tonu ki tāku i kii ai. E ai ki a Makere, “Kotahi rau rua tekau ma rua tau te tawhito o tēnei whare. Nō taku koroua, ka heke mai ki taku pāpā ki a ahau. He tūnga marae tēnei whenua i ngā rā o mua. Ko te ingoa o te pā, ko Māui. Koinei te marae o te whanau Potae. I pakeke mai ahau i konei.” E rua ngā whare i runga i tēnei whenua, me ētahi whare iti e tūtū haere ana, ā kō ake ka mārama ki te take o aua whare.
He perēme, tino tawhito
Ātaahua tana wharepaku
Te Ahurei Kapa Haka a ngā Kura o Tūranganui
He Huinga Whakangahau Tamariki Nohinohi, Tamariki Kura Tuatahi
Manomano te kitea o ā tātou tamariki, mokopuna, tuarua i Te Ahurei Kapa Haka a ngā Kura o Tūranganui whānui e hakahaka ana e whakangahau ana i te taiwhanga o Houhoupiko i Mākaraka i ngā wiki kua taha ake. Waiwai ana ngā kamo i te tirohanga.
Victoria Early Learning Centre
Kimihia Te Kupu Te Kōhanga Reo
Ko te wāhanga whakahirahira rawa atu ko te tū whakamutunga a te katoa ki te haka. Hīhiko ana te wairua, me te whakaaro nui, “Kei te ora rawa atu te reo o Tūranganui”. Photos courtesy of Darryl Ahuriri
Gisborne Hospital Childcare & Education Centre
Central School Juniors
Central School Seniors
Sonrise Christian School
Te Karaka Area School
The Point Childcare
Knox Street Kindergarten
Te Whare Tiaki Tamariki
Mangapapa School Year 3
Te Whare Kōhungahunga o Y Tamariki
Te Kura Kaupapa Māori o Mangatuna
Gisborne Montessori Pre-School
Pipiwharauroa Te Ahurei Kapa Haka a ngā Kura o Tūranganui
Te Whare Whai Hua Childcare Centre
Ngā Mokopuna o Waikirikiri
Te Kura Kaupapa Māori o Ngā Uri a Maui
Central Childcare & Education Centre
Pickering Street Kindergarten
Te Puna Reo o Puhi Kaiti Early Childhood Centre
Waiapu Kids Te Hapara Whanau Aroha Centre
The Farmyard for Early Learners
Rutene Road Kindergarten
Te Karaka Preschool
Ilminster Intermediate School
Pakowhai Kōhanga Reo
Tena tatou katoa. In late October a small contingent of whānau from Tūranga headed to the United Arab Emirates to represent Aotearoa at a cultural festival called the Sharjah World Heritage Week. This was an invitation sent via the Ministry of Foreign Affairs and Trade and the Ministry of Culture and Heritage and New Zealand was the country of honour. Our task was to create connections with the people in the United Arab Emirates through the sharing of our culture and begin fostering relationships with the Emirati people. We were offered two weeks’ notice to select a group, develop a concept and plan for an area that would showcase Aotearoa and our culture, heritage, kōrero and kai. The name of our group was selected as Te Mana-Tū based on the combination of Manatū as the Ministry (Ministry of Culture and Heritage) and te mana o Tūranga. We were advancing into this ancient land under the auspices of our country and government. We departed from Gisborne airport surrounded by our whānau offering karakia to set us on our journey. We arrived in Auckland met by the remaining of our roopu and we embarked on our 17 hour flight direct from Auckland to Dubai. On arrival we were greeted by the 38 degree heat of an Arab winter and the generosity of the Emirati people. We met the event organisers and were informed we would be the only country to showcase for the week. The festival was being held in Sharjah which is one of the cultural capitals of the Arab world. Sharjah is also one of the seven Emirates which constitutes towards the federation of the United Arab Emirates. Sharjah is known for major cultural festivals and its book fairs which celebrate the arts and culture. Once settled, our roopu got to work quickly setting up the design and layout of the venue. In addition to preparing a kapa haka bracket for showing, we were also required to prepare presentations, art, kōrero and kai. This was our opportunity to design this space as our home away from home.
Mihi mai Dubai
Pipiwharauroa He Haerenga Whakahirahia and materials. While there was a language barrier, the arts brought together two cultures and peoples. This was a major highlight of the trip and shows how the arts can translate across cultures.
The people of the United Arab Emirates are very proud people who are very much like our iwi here in Tairāwhiti. The United Arab Emirates are a federation of seven Emirates or rohe. Each Te Mana Tū, officials of the Sharjah Culture & Heritage & NZ Embassy officials of these Emirates are ruled by their own rangatira and they have their own Ariki who oversees the whole These tours enlightened us about the people of and of the Emirates. They are a tribal people and have reflected on their histories and religion. close affiliations to each other through family names similar to our whakapapa connections with each other We were very much welcomed by our hosts including and our whanau, hapu and iwi structures. As each day the Chairman of the Sharjah Heritage institute who transpired, our awareness and understanding grew invited our group to a safari in the desert. We were in respect to the profound cultural links the Emirati taken to the equivalent of their marae where we were welcomed with a feast, dancing and waiata, people have with their tikanga and kawa. and more korero. We were extremely lucky to have experienced this kaupapa as this is something that Western people do not get to experience. We were all very humbed by the experience. Outside of the designated meetings and performances, we capitalised on the euphoria of Dubai as the most popular city of the United Arab Emirates to visit. From venturing to the tallest building in the world the Burf Khalifa, to one of the largest shopping malls on the globe, to another mall which houses the largest indoor ski resort, the Burg Al Arab the world’s only 7 star hotel, plus of course the famous gold souks.
Te Mana Tū infront of The Atlantis Hotel situated on the Palm, a man-made island that has captured the world’s imagination with its magnificent scale and ingenuity
This delegation was selected by group leader David Jones and comprised of individuals with skills specifically targeted to fulfilling all aspects and expectations of mahi to be undertaken. Certainly an eclectic combination of experience from all facets of arts mixed with a balance of providing youth the prospect to explore life’s opportunities. Through our kōrero, haka, kai, and the arts, we were able to connect with the Emirati people. One aspect in particular was the arts. The Emirati weavers took an interest in techniques and the poi making process. By working collaboratively, poi were made using traditional Emirati weaving techniques
Five times a day they have karakia. This is part of their daily regime which is never neglected and the karakia will be heard over the loud speakers throughout the lands. They are reminded this is a time of reflection and respect. We were also very fortunate to have the New Zealand Ambassador in Abu Dhabi and his officials in Sharjah to support us with the opening evening and the rest of the week. They provided us with korero about proper etiquette and tikanga, as well as inviting us to Abu Dhabi where we were able to see the Embassy and was taken to the Golden Mosque which is one of the grandest Mosques in all of the United Arab Emirates.
And just like that, our week in the land of the sand was over. It was a lot of work but very fulfilling. It is astounding how our cuture, our kōrero, reo, tikanga and kawa can continue to build bridges between countries, cultures and ideas.
We were very fortunate to represent our country on this amazing haerenga. We wish to thank all those whānau who supported us with kākahu, kai, practice spaces, and most of all well wishes on our trip. Your support is much appreciated. In concluding we take this time to acknowledge Karl Johnstone who was instrumental in affording this opportunity to Te Mana Tū, thank you. Ngā manaakitanga me ngā mihi maioha ki a koutou katoa. Nā mātou, te roopu o Te Mana Tū
The exterior and interior of the Mosque was majestic and as it is a tapu place, it was expected that we heeded the kawa and tikanga of the area which included making sure our ladies covered their heads in the appropriate dress attire. As part of our official delegation we were accompanied by Officials of the Sharjah Heritage and Culture Institute who took us on site tours and showed us cultural sites of significance and tourism areas in Sharjah. Te Mana Tū with the Burj Al Arab Jumeirah, the world's most luxurious hotel in the background
Te Mana Tū Front row L->R: Paige Brown, Hinemihiata Lardelli, Karina Nepia-Blyth, Pani Moeau, Erica Jones, Lissa-Mia Nepe, Lorraine Brown and Puawai Taiapa Back row L->R: Wi Pere Mita, Tapunga Nepe, Rapiata Ria, David Jones, Eruera Ria, Lewis Whaitiri and Hiwirori Maynard
Pipiwharauroa Kanohi Ora
Kanohi Ora 2019 is a group of Tūranganui ā Kiwa Iwi representatives from Ngāti Oneone, Rongowhakaata, Te Aitanga ā Māhaki and Ngāi Tāmanuhiri supported by other people with specialist expertise in artifacts and museum logging processes. They are preparing the way to bring home on loan Taonga that were traded with Cook, Tupaia and others of the Endeavour on the 12th October 1769 off the coast of Whareongaonga. These Taonga currently reside at the Hancock, Pitt Rivers, Cambridge and British Museums and the hope is to have them home with the people at Te Tairāwhiti Museum for a two year period from 2019.
HISTORIC POVERTY BAY
nā Joseph Angus Mackay
The unhappy naming of Poverty Bay – Chapter V, pg 40 - 42 … In any case. Banks was disappointed with the meager results which had attended his own and Solander’s botanical research efforts in Poverty Bay. “This morn”, he says, “we took our leave of Poverty Bay with not above 40 species of plants in our boxes, which is not to be wondered at, as we were so little ashore, and always upon the same spot. The only time we wandered about a mile from the boats was upon a swamp (Waikanae Swamp) where not more than three species of plants were found.” The Endeavour made slow progress to the southwards. At noon, she was held up by a clam three miles off-shore at a point between Whareongaonga and Tikiwhata. Several canoes made their appearance, but stood off about a quarter of a mile. A canoe was then seen approaching from the direction of Poverty Bay. Bank’s says that it had four people on board, including one of whom he well remembered seeing on the rock in the (Tūranganui) river. Its occupants did not stop to look at anything, but went at once alongside the ship and, with very little persuasion, stepped on board. Their example was followed by the occupants of the other canoes, seven in all, and containing fifty men. Gifts were made freely to the visitors, and they quickly parted with almost everything that they had with them, even their clothes, in return for Tahitian cloth. The occupants of one canoe, after selling their paddles, offered to sell their craft. Only two men had arms, and one sold his “patoo patoo”, as he called it. The first man who went on board said that the lads who had been guests on the ship were at home and were unhurt. He had, he confided, gone on board with so little fear because of the accounts which they had given of the treatment which they had received. BANKS DESCRIBES THE NATIVES An excellent description is furnished by Banks: “The people were in general of a middling size” he says, “though there was one who measured more than six feet. Their colour was dark brown; their lips were stained with something put under the skin (as in the Otaheite tattow); and their faces mark’d with deeply engraved furrows, coloured black and formed in regular
spirals, Of these, the oldest people had much the greatest quantity and deepest channel’d – in some not less than one – sixteenth part of an inch.
“Their hair, always black, was tied on the Tops of their heads in a little knot, in which was stuck feathers of various birds in different tastes, according to the humour of the wearer, but generally wear a large bunch of the down of some bird, milk white. “The faces of some were painted with a red colour in oil – some all over; others in parts only. In their hair was much Oil that had very little smell; more lice than ever I saw before and on most of them a small comb neatly enough made, sometimes of wood and sometimes of bone, which they seemed to prize much. Some few had on their faces and arms regular scars, as if made with a Sharp Instrument – such as I have seen on the faces of negroes. “The inferior sort were clothed in something that very much resembled hemp. The loose strings of this were fastened together at the top and hung down about two feet long like a petticoat. Of these garments they wore two – one round their shoulders and the other round their waists. The richer had garments probably of a finer sort of the same stuff, most beautifully made in exactly the same manner as the South American Indians at this day – as fine or finer than one of them which I have by me that I bought at Rio de Janeiro for 36 shillings and was esteemed uncommonly cheap at that price. “Their boats were not large but well made – something in the form of our whaleboats but longer. Their bottom was the trunk of a tree, hollowed and very thin; this was raised by a board on each side, sewed on with a strip of week sewed over the seam to make it tight. On the head of every one was carved the head of a Mana with an enormous tong reaching out of his Mouth. These grotesque figures were some at least very well executed. Some had Eyes inlaid of something that shone very much. The whole served to give us an idea of their taste as well as ingenuity in execution; much superior to anything we have yet seen.”
Te Rūnanga ō Tūranganui ā Kiwa
HUI Ā TAU
Takipū Marae, Main Road, Te Karaka Saturday, 9 December 2017 at 10.00am AGENDA • Annual Report • Confirmation of Elected Trustees • General Business Nau mai Haere mai
“Their behavior while on board showed every sign of friendship. They invited us very cordially to come back to our old bay (Poverty Bay) or to a small cove which they showed us nearer to us. I could not help wishing that we had done so, but the Captain chose rather to Stand on in the search of a better harbor that any we have yet seen ...” Banks also says that, after a stay of about two hours, most of the natives went away, but “by some means or other, three were left on board and not one boat would put back to take them in and, what was more surprising, those left aboard did not seem at all uneasy with their situation” with the aid of a light nor’wester, the Endeavour steered along shore under an easy sail until midnight and brought to off Table Cape (Māhia). In the morning, when their guests noted that the ship had sailed some leaguers, they began to lament and weep very much. About 7 o’clock, a canoe with an old man, who seemed to be a chief, came out and took away the ship’s guests “much to their, as well as to our, satisfaction.”
100 YEARS AGO: PASSCHENDAELE
Captains Paumea Ferris and Second Lieutenants Joseph Paku, Hamiora Parakuka and E.G. Moffit, the latter fresh from OTC in England, joined the battalion from Étaples. The other officers had come from New Zealand via England. Ferris was returning to the unit for a second tour.
The French civilians at Bournonville were very generous to the Pioneers. Lieutenant Karauti was especially fond of his hosts:
PART 9 CONTINUED FROM LAST MONTH Nā DR MONTY SOUTAR
The NZ Maori (Pioneer) Battalion travelled towards the Channel coast by motor lorries, arriving at Bournonville at 9 p.m. on 21 October. Writing to his fiancée, Sergeant Brooking played down the scale of the disaster. ‘We are back again here resting after the little flutter we had at Ypres, which lasted three weeks, but I can assure you it seemed like an eternity … The Division was sadly cut up in that very short time. However, we came out not down-hearted, but with heads up….’ The battalion camped on top of a hill facing a range of hills across a valley. ‘The trees are wearing their Autumn costume of many tints and look very pretty,’ wrote Brooking, ‘but unfortunately, the leaves are fast falling away and some trees are already bare.’ The day after their arrival at Bournonville, it was announced that Military Medals had been awarded to: Cpl T.W. Nicholls (D Coy) T/Cpl J. Apa (B Coy) Pte W. Tangatake (B Coy)
Cpl A. Sparks (A Coy) Pte A. Conway (HQ)
Further Military Medals were won for work at Ypres by: Sgt W. Barclay T/Cpl. J. Munn Pte H.T. Leefe Pte G. Maxwell Pte P. Te Amo
Sgt A. Rogers L/Cpl. A. Hughes Pte R. Ngapo Pte J. Panoho
The Pioneers remained at Bournonville for three weeks, reacquainting themselves with route marching, musketry and recreational exercise. A Foden disinfecting lorry spent two days treating their clothing and blankets. Gift parcels from Lady Liverpool (the wife of New Zealand’s governor-general) and Miria Pomare’s Maori Soldiers’ Fund were greatly appreciated. Maui Pomare’s wife Miria had launched the fund in 1915 to mobilise Maori women in support of the war effort. On 24 October, Captains Stainton and Tahiwi and Second Lieutenant Pohio arrived from Étaples. All three had accompanied the 20th Maori Reinforcements which had left New Zealand in July. Stainton was posted to A Company, Pohio to C Company and Tahiwi to D Company as Major Buck’s 2IC. More officers were in the making when Sergeants Paul Chamberlain, Whetu Werohia and Mema Wickham (Wikamu) went to OTC in England. On 26 October, Major Edward Tingey, who was still the OC of C Company, recommended Private Tamati Taiapa for promotion to lance-corporal. The previous evening, he had encountered Taiapa and others and noticed that the nineteen-year-old was carrying a bottle of French beer. When he demanded that Taiapa hand this over, the Ngati Porou private retorted, ‘You be damned!’ and departed, leaving the OC gawping. Tingey wished all the men of his company were as plucky and fearless. The promotion came through, but the major’s judgement may have been astray, as Lance-Corporal Taiapa was demoted to private three months later for disorderly conduct while on leave. At the beginning of November, winter kit was issued. Temperatures had dropped and the numbers sick were rising. ‘We are having awful wet and cold weather … just now,’ wrote Private Maopo. ‘Quite a number of us are suffering with colds. I have got an awful sore head at present.’ The battalion began the month with a route march, followed by company rugby matches. A battalion sports meeting was another welcome break from routine. The mules contesting the ‘New Zealand Pioneer Grand National Steeplechase’ provided the best race of the day. No spurs or whips were allowed. C Company’s Pioneer Stew led the field to the turn, where he was challenged by D Company’s Pork and Beans, which won by a head in a desperate finish.
Ko nga tangata o toku nei whare e noho nei au nui atu te manaaki i nga maori, ara ki te tikitiki paraoa, pata ma nga hoia maori. Ko nga tangata no ratou te kaenga nei, he kaumatua me ta raua kotiro haua, kua kaumatuatia hoki … Tino kaha atu hoki ratou ki te whakapono, ara karakia. Ka nui to ratou manaaki i au, i te mohiotanga he moe wahine au, a he katorika hoki. The people who own the house I am billeted in are very hospitable to we Maori, for example they get bread and butter for the Maori soldiers. The couple who own this home are elderly as is their sickly daughter … They are firm believers, that is, they pray regularly. They couldn’t do enough for me when they knew I was both married and a Catholic. Before D Company left Bournonville, Major Buck thanked those who had hosted officers and men. Next morning (12 November), both Maori and French wept openly.
DICKEBUSCH AND RIDGE WOOD CAMP The battalion was heading back to Dickebusch, near Ypres – a two-day journey on foot and then by train. This was part of the New Zealand Division’s return to the line in the Polygon Wood sector, south of Passchendaele. As they marched to the station they sang cheerfully, heartening the French and British soldiers who followed them and the civilians who lined the streets. They detrained at Houpoutre at 11 p.m. on the 14th and were soon marching in step once again, this time along muddy roads. Their guide lost his way in thick mist and the battalion did not reach their tented camp until 3.30 a.m. Chaplain-Captain Wainohu was more than a padre during the march. He ‘did yeoman service with the rear guard beating up the sick, lame and lazy and none of the clever gentlemen who tried to tuck themselves away for a sleep by the roadside escaped his eagle eye.’ Private Maopo was optimistic that they would soon have a proper break: It has been raining nearly every day. Talk about being cold and miserable. It’s something awful. Anyone can hardly realise the misery and hardships the boys have to contend with until witnessed personally. Why the mud sticks to our boots like glue. So … the snow and frost will be heartily welcomed to make the roads much better for traffic. We are expecting soon to go into winter quarters, finish war for two or three months … and a nice quiet spot like we were at last year would be just the thing. Colonel Saxby met the CO of the Pioneers of the 14th Northumberland Fusiliers and arranged to take over the maintenance of Chateau Road, near the main Lille– Menin Road just outside Ypres. When no lorries turned up next day to transport the working parties, the officers kept the men busy with cleaning, rifle inspections and gas parades. The camp had been left very messy by its previous inhabitants and the extra day to clean up was needed. Some of the men were sent to collect bags of hay with which to make palliasses (straw mattresses) for their tents. So disgusted was Private Te Wiriwiri Wirihana of Tolaga Bay with the condition the Tommies had left the camp in that he decided to enact utu. When he saw some Tommies filling bags with hay on the other side of a hedge, he lingered nearby. When they left a full bag on the ground and moved on to fill another, the Ngati Porou private grabbed it, dragged it through a gap in the hedge and carried it off. The Tommies gave chase, yelling at him to give the bag back.
Māori in the First World War
Pipiwharauroa Māori in the First World War
On the last day of November, L/Cpl Wero Karena, Ptes Horomona Kanapu and Hori Kereama were killed when a shell exploded in the trench in which they were working. In the 1920s, this memorial stone (photo left) was erected at Omahu marae to the memory of Karena and other relatives who lost their lives in the war. 16/246 Sgt (Bugler) Watarawi Pineha (Died of Wounds 29 September 1916), Ptes P. Tamaiwaea, Raymond Huki (Died of Sickness 8 April 1917) and 1555 T/Sgt Tutere P. Pineaha. The Pineahas were brothers. Watarawi Pineaha had been wounded at Gallipoli and returned to New Zealand before going back to the front with the Fourth Maori Contingent.
Knowing they would soon catch up with him Te Wiriwiri stopped, turned around and began rolling up his sleeves. This took his assailants aback. Ka mea atu te maori, ‘He aha ta korua hiahia?’ Ka mea mai nga pakeha ‘Ko ta maua peeke hei.’ Ka ki atu te maori, ‘Haere, kia tere ta korua haere.’ Ka kurukurua e ia o raua mahunga. Ka wehi nga pakeha ki te maori. Ko te haeretanga ka riro mai i te Maori 12 peeke hei mai matou ki tenei puni. The Maori asked, ‘What do you two want?’ The Tommies replied, ‘Our bag of hay.’ The Maori said, ‘Get out of it, and make it quick.’ Then he pummelled their heads [with punches]. The Tommies became afraid of the Maori. They took off leaving 12 bags of hay which the Maori brought back to this camp.
On 16 November, one platoon from A Company was driven to work at Chateau Road and Glencorse Lane. The following day the Pioneers shifted to Ridge Wood camp. Colonel Saxby, accompanied by the CRE and Captain Bruce, arranged to lay a new tram system as far as Crucifix and take over the road forward from Westhoek. Two D Company platoons were sent to Westhoek Road while A Company continued at Chateau Road and Glencorse Lane. Once Captain Bruce had found a good grade, 100 men started work on the tramline. The working parties went by train as far as Birr Cross Road. On 21 November, A and D Companies were heavily shelled while working on the roads, with three men killed and ten wounded. C Company, who were laying a duckwalk track along Menin Road past Hell Fire Corner at the time, suffered no casualties. A Company began doubling the duckwalk track from Polygonveld to Black Watch Corner while also maintaining Glencorse Road. Colonel Saxby arranged with the CRE to shift the battalion by companies to billets in Ypres. D Company was the first to move to the new quarters about 200 yards from the Cloth Hall, on the 25th. C Company, which had been forming a tramline beyond Westhoek Ridge, was next to shift. The other companies and headquarters relocated to Ypres in early December. Major Tingey with C Company and a D Company platoon started work on a communication trench to connect the Butte, a key feature in the sector now held by the New Zealand Division, to the Jolting Houses area. Because the water table was close to the surface, the trench was shallow and it was duckwalked immediately. Three men were killed on 30 November. Three others had been killed earlier in the month – Privates Clark Clark, John Hakaraia and Haka Smith – and one officer and 22 ORs wounded, most lightly. Privates Jack Webster and Robert Wikitera died of wounds and Private Abraham Witana of sickness. Twenty-threeyear-old Witana of Whangapoua had been severely gassed on 26 June. He recovered but was hospitalised again in mid-September with tuberculosis of the abdomen. In general, however, the physical health of the battalion was good, with medical evacuations well below the average rate for the Division.
Continued next month
Pipiwharauroa Nga Tama Toa
HE PAI KĒ ATU KI AU MEHEMEA KEI KONEI TONU TAKU TAMA
Ko tēnei kōrero e pā ana ki te pukapuka rongonui nei, ara Ngā Tama Toa: The Price of Citizenship. Kei te whakamāoritia ngā kōrero, ā, ko Te Rūnanga o Ngāti Porou kei te whakahaere i te kaupapa nei, i raro anō o te mana i tukua mai e ngā mōrehu o C Company o Ngā Taonga a Ngā Tama Toa Trust. Nā Wiremu and Jossie Kaa i whakamāori tēnei wāhanga.
TE WAIRUA O TE victoria cross
I te tau 2003, ka tuhi a Husayn Rawlings mo tana haerenga kia kite i te kōkā o Ngarimu i te tau 1955, kia kite hoki i te Victoria Cross. He tamaiti Pākeha a Husayn, e noho ana rātau ko tana whānau ki Makarika. I haere hoiho atu mai i te iwa kiromita. Ka puea ake te ngākau hikaka, ina tau ake tana titiro ki tēnei taonga rongonui, te taonga whakahirahira hoki o nga taonga toa katoa o tēnei takiwa.
‘Ka roa au e titiro ana, me taku mīharo ki te tukunga atawhai mai kia kite au, ka whakahokia atu e au te tohu nei ki tōna pouaka, kia takoto kirunga i te kākahu pāpura. Kaore au e mohio he aha he kōrero māku, engari i whakaaro ake me whakaputa tētahi mihi mo te toa, me te whakaherenga o tana tama. “Tērā koa, kei te noho manawanui koe mo te whakawhiwhinga o te VC.” Ka mingo kata mai me tana kupu ngawari, “E kao. He pai kē atu ki a au mehemea kei konei tonu taku tama.” Ka rewa ake tana titiro aroha ki te whakaahua o Moana.
‘Ka puritia e au te Taonga Toa nei i roto i taku ringa! Ehara i te Victoria Cross noa iho, engari ko te VC o Moana Ngarimu, te Maori tuatahi i whakawhiwhia ki tēnei Hōnore. Ka noho au ki te tēpu o Mrs Ngarimu, me taku ata tirotiro wehi atu, me taku ngākau noho puku. Ki mua o te taonga nei e mau ana nga kupu: “Mo Te Toa”, e noho ana ki runga ko nga tohu whawhai. Kei muri, e mau ana te ingoa, Moananui a Kiwa Ngarimu, me te ra i tukuna ai. E iri ake ana te tohu nei i runga i tētahi metara parāhe e piri atu ana ki te rīpene pāpura.
‘He roa te huarahi ki te kāinga. Kua wera rawa atu te ra. Ka roa te puehu o nga waka e tāiri ana kua āta haere māua ko taku hoiho. Heoi, tau ana te puehu kua hārapa atu ki te kāinga. Pēnei tonu ta māua haere, a tae noa. Kaore noa iho au i te whakaaro mo taku haere. Otira, ko te hīrea waha anake e whai mai ana i muri i au, e kī mai ana, “E kao. He pai kē atu ki au mehemea kei konei tonu taku tama.”
whakapono o te Maori ina ka tū he hui whakaharahara, ka haere tahi te mate. He tikanga tēnei e mau ana ki nga pakeke, a he tukuihotanga ki nga uri. Ko Makere Ngarimu, no nga tātai onamata hoki, tētahi e mau ana ki tēnei tikanga. I te putanga mai o te rongo mo te whakawhiwhinga o te tohu ki tana mokopuna, ka whakawehe a ia i a ia, he karakia, he wai anake te kai. Ka hoki whakaroto, ka whakamomori. Ki tāna, ko tōna mate hei utu mo te tohu toa e whakawhiwhia nei, mo te mate o tana mokopuna me ōna whanaunga, a, ma konei e hikitia ai te mamae o tōna whānau, o tōna iwi. Ki tāna, ma tōna mate e uhi te wairua whakaruru ki runga i tana whānau. I tana kitenga i te Victoria Cross, ko ana kupu whakamutunga ēnei, ‘Kua ū e Mo. Ka haere atu.’
ko te kapua pouri e tāruru, e tauwhare tonu mai ana. Ko nga kaitito, nga kaiwhakangahau, ko nga kaikōrero, kotahi tonu te pātai: ‘he aha rawa ra e kaha takakinotia nei tatau?’ Na tēnei pātai i aro kaha atu ai a Ngata ki te tuhi tētahi o nga upoko o tana pukapuka, ‘The Price of Citizenship.’ Ko tana pātai, “He aha hoki te painga ina koinei te utunga nui?” Me pēhea atu hoki te kaha ake o tana tuhinga, mehemea i mohio ia, hei te pakanga ki Itari ka tāpara kē atu nga mate o te Maori Battalion?
‘Ka titiro atu māua ki te whakaahua o Moana. He tangata purotu, he tangata tū-rangatira, e hāngai ana tana titiro ki nga whakaputanga katoa o te ao, kua kore nei e taea e ia. I tēnei wā poto noa iho, kua hurihuri noa taku tū ki tēnei ao. Kaore i roa ka puta te āmai ki a au i roto i tēnei whakaputanga o te ngākau aroha. Kua hiahia ki te hoki.
(Continued from last month) Ina ka tīmata te whakariterite mo te hui whakawhiwhinga, ka tono a Ngata i nga whakapapa o Ngarimu ki te taha o tana kōkā, ki Te Whānaua-Apanui. Na te wā, ka puta ake te whakautu a Timutimu Tawhai, mai i a Weihana Delamere. Ki a Te Weihana Tēnei nga mea nei te tukuna atu nei ki a koe, hai tuku. He nui te pouri mo te roa . . . Ehara i te whakatoitoi i roa ai, engari he āhuatunga hou i pa mai ki ahau, i au ka takatu te whakaaro ki te whakatutuki i te whakahau ki ahau. Ka ngaro te hinengaro, ka taka ngoikore tōku tinana. Mohio tonu atu kei te take maunutanga atu o rātau mo te tuku i a rātau he wāhi kē, he runga tangata kē. I roto i tēnā āhua taea ana e au te nohopuku, te inoi i roto i tōku whare karakia, kia whakawhiwhia ahau ki te kaha, kia arohatia mai, kia tutuki tēnei āhua i runga i te whakaaro mo te ra a te Motu, e tuku iho nei. Ka kite iho koe i aku tuhituhi i roto i nga whakapapa na, te wiriwiri o taku ringa, te whakatoitoi o te pene ki te rere . . . Ko te whakatakotoranga o te reta nei, e ai ki a Ngata, ‘he momo reo no nga tohunga o tēnei ao.’ I roto o nga tuhinga a Tawhai ka tukuna tāua kia kite, kia rongo paku noa i te ngākau māhaki, ngākau whakaiti, ngākau humārie o te wairua o te ‘hunga tapu’ o te ao Maori. I te whakamutunga o tana reta, ka whakamahara atu a Tawhai ki a Delamere kia noho whakaiti rāua i roto i tēnei whakanuinga o to rāua whanaunga. He toki i roto i te ringa o te tangata i turakina ai te rākau te rite o to tamaiti, o Moana.
Koinei te whakapuakitanga o te mamae o te ngākau o te nuinga o nga pakeke ki te Victoria Cross, me te utunga ki nga toto o nga mokopuna. Ka kaha kē atu te ngau o te mamae, ina ka hoki mai te ope whakatā o Ruapehu e tino māuiui ana; ko te terenga mai o te rārangi hoia e noho mate ana, e noho taotū ana; ko te pikinga o te kaute mo te hunga mate, me te kore mutunga o te tangihanga ki nga wāhi katoa o te rohe. Ahakoa te wairua harikoa o te hui whakawhiwhinga,
Ki a wai te hōnore? Ki te toki, ki te tangata rānei? Ehara ia nei ia i te toki kau i roto i te ringa o tōna Kaihanga. He tika, me whiwhi ano te toki i tōna hōnore ano paku nei. Ko te tino hōnore ia ki to tatau Matua i te rangi. Ko tēnā kaua e pēhia e to te toki hōnore. Tērā pea he take ano i whakaritea ai a Ngarimu ki te toki. I roto i nga tikanga Maori he tino taonga te toki, a ko nga toki kahurangi kei nga rangatira, nga kaiārahi me a rātau tohunga anake e mau ana. Koia ano te āhua o Te Awhiorangi, te toki tuatahi i whai mana whakaharahara. E ai ki nga kōrero onamata i wehea e Tāne Mahuta a Rangi rāua ko Papa ki te toki nei. Te hokinga whakaroto o te hinengaro me te noho kore kai i roto i nga mahi tapu, he tikanga Maori ano, ehara no te ao Karaitiana. Ahakoa kua pau te rau tau e whakahanumitia ana nga tikanga a te Maori e te ao Pākeha, e mau tonu ana ētahi inainei. Te
Ko Makere Ngarimu, e noho tapouri nui nei i te mahau o Kapohanga, i te wa o te haerenga mai o te Pirimia i Hune. Muri mai i te whakatau, tere tonu te mauranga atu i te VC ki Waitangirua, ki te wāhi e takoto whakamate ana te tipuna o Ngarimu. 78 tau te pakeke a Makere Ngarimu, a kua roa kē e takoto taumaha ana i Hiruharama, a, i te po o mua atu ka mea atu ki tana tama ki a Hamuera, ‘Mauria au ki Pohatukura’. I te wa o te haerenga ka mea atu tana tamaahine a Materoa Reedy, ‘Me peka rawa ra tatau ki tōku whare.’ I reira ka meatia atu te kuia kia kaha te pupuri i a ia kia kite ra ano a ia i te Victoria Cross me te rīpene. Ka tae mai te metara, a me tana whānau i te taha o tana moenga, ka toro atu te ringa o te kuia ra, ka pā atu, me tana memene atu. Kaore te taumahatanga o tana takoto mate i whakamohio whānuitia, kia kore ai e raruraru tēnei hui whakahōnore. I te ra o muri mai, ka mate ia.
Pipiwha'rauroa Page 14 14 Page
Pipiwharauroa Tūranga Health
Love milk... ELISABETH Tākao, Tūhoe, is one of hundreds of women Tūranga Health supports each year to breastfeed their moko. Here Elisabeth shares her story alongside Tūranga Health nurses and kaiāwhina who say they are starting to see a rise in the number of exclusively breastfed Māori babies. “We’re here to help makethe thatbenefits commitment TWENTY-eight-year-old Elisabeth Tākao is reveling takes commitment however that to TWENTY-eight-year-old Elisabeth Tākao is revelingSarah. breastfeeding easier for both mum and baby.” in her ability to exclusively breastfeed baby baby and mother will reap are truly incredible,” in her ability to exclusively breastfeed baby Tamaikoha Tākao-Smith, and credits Tūranga says Sarah. “We’re here to help make that comTamaikoha Tākao-Smith, and credits Tūranga Health for their support. “This time I wanted to Elisabeth, who intends to exclusively breastfeed mitment to breastfeeding easier for both mum Health fully for their breastfeed and support. wanted to express, and when I Tamaikoha until he is at least six months old, couldn’t and baby.” “This time I wanted to breastfeed fully and agree more. With the support nurse Celia, and her told my nurse she was amazing.” Elisabeth, who intends to exclusively wanted to express, and when I told my nurse she partner Hemi Smith, Elisabeth’s been ablebreastfeed to remain Tamaikoha untilOheAotearoa is at leastprogramme six months of old,study, was amazing.” Te Wānanga Elisabeth’s Tamariki Ora Nurse Celia Letufuga in her baby agree with her to class, weekend noho, and helpedElisabeth’s ElisabethTamariki acquire Ora a breast and gave taking couldn’t more. Nursepump Celia Letufuga her advice the best way atobreast express andand store With the support nurse Celia, and her partner helped on Elisabeth acquire pump gave marae. milk.her Freezing breastmilk for later use was a Hemi Smith, Elisabeth’s been able to remain in her advice on the best way to express and store meWānanga it’s been O amazing to be able to keep studying. revelation for Elisabeth. Aotearoa programme of study, milk. Freezing breastmilk for later use was a reve- “ForTe I thought I would have to stop with baby but it’s been taking baby with her to class, weekend noho, and lation for Elisabeth. “I thought that was the greatest lifehack ever! so easy to make it part of my life.” thought that the greatest lifehack ever! marae. There’s“Ino wastage. It’swas all been amazing,” says the “For me it’s been be able to keep There’s no wastage. It’s all been amazing,” saysElisabeth’s study has amazing reignitedtoher interest in her motivated mother of three. studying. I thought I would have to stop with baby the motivated mother of three. Māoritanga and she has woven her experiences of but it’s birth, been so easy to make it part mycreative life.” pregnancy, and breastfeeding intoofher Support from Tūranga Health and written work.“A my pasther year’s work Elisabeth’s studylot hasofreignited interest in has her Support from Tūranga Health about Tamaikoha the Tūranga Health staff working with mums like beenMāoritanga and shemy hasbaby, wovenand herTamaikoha experiences of pou to-komanawa.” Elisabeth, say breastfeeding is the single most pregnancy, birth, and breastfeeding into her creaTūranga Health staff working with mums like important thing they can help a mum and a family tive and written work. Elisabeth, say breastfeeding is the single most Breastfeeding pilot programme increases rates with, once a child is born. As well as Celia, Tūranga “A lot of my past year’s work has been about important thing they can includes help a mum andAkesa a family Health’s Tamariki Ora team nurse Tamaikoha my Tūranga baby, and Health Tamaikoha the pou pilot towith, once a child is born. launched Kavai, kaiāwhina Sarah Brown and Leslie Puketapu, Four years ago komanawa.” As well as Celia, Tūranga and manager Janneen Kinney. Health’s Tamariki Ora breastfeeding support programme Kiri ki te Kiri team includes nurse Akesa Kavai, kaiāwhina SarahInnovation (Skin to Skin) which aimed to increase the Breastfeeding programme increases rates ratespilot for first time Māori mothers. Now, “It’s Brown the best baby, mum and whānau,” andstart Lesliefor Puketapu, and manager Janneenbreastfeeding says Kinney. Janneen. “Breastfeeding has been shown to with the combination of kaiāwhina sup-port, and Kiri Kiri, years breastfeeding rates havelaunched risen across improve and for long term health baby ki te Four ago Tūranga Health pilotthe “It’sthe theshort best start baby, mum and of whānau,” rohe. and says theirJanneen. whānau.” The Tūranga Health staff breastfeeding support programme Kiri ki te Kiri “Breastfeeding has been shown to say breastfeeding is more widely spread in the Innovation (Skin to Skin) which aimed to increase improve the short and long term health of baby community compared with four years ago, and The New Zealand target is 75% of Māori babies be the breastfeeding rates for first time Māori moththeirvictory. whānau,” exclusively or fully breastfed at six weeks, and 65% that’sand a huge ers.months. In 2016, 58% of Māori babies under The Tūranga Health staff, say breastfeeding is at six Now, the combination kaiāwhina or supin the community compared ofwith Tūranga Health wereofexclusively fully “We more knowwidely that spread breastfeeding is hard work and the care port, and Kiriweeks ki te Kiri, four yearshowever ago, and the that’s a hugethat victory. at six and breastfeeding six months. rates have takeswith commitment benefits baby breastfed risen across the rohe. and mother will reap are truly incredible,” says
The New Zealand target is 75% of Māori babies
“We haven’t is “We haven’treached reachedour ourtarget targetyet, yet, however however it it is fantastic increasing numbers of babies are being fantastic increasing numbers of babies are being breastfed.” says Janneen. Four years ago about breastfed.” says Janneen. Four years ago about 35% of babies were exclusively or fully breastfed. 35% of babies were exclusively or fully breastfed. Increasing the awareness and knowledge of Increasing theinvolving awarenesspartners and knowledge of breastfeeding, and whānau breastfeeding, involving partners and whānau as as much as possible, and maximising community much asallpossible, support, helps. and maximising community
support, all helps.
“There can reasons why whyaanew new baby “There canbebeaaraft raft of of reasons doesn’t breastfeed,” says Janneen. “In baby doesn’t breastfeed,” says Janneen. “Ina asmall number of cases, mothers experience lactation small number of cases, mothers experience lactaproblems and other health issues. Along with the tion problems and other health issues.” Tamariki Ora Well Child Service, whānau can access theand Tamariki Ora Well Service, the“Along expertwith skills knowledge of Child midwives and whānau can access the expert skills and knowllactation consultants in the community. We’re all edge midwives and lactation consultants in the here toof help.”
community. We’re all here to help.”
Meanwhile, Elisabeth is thrilled with the balance sheMeanwhile, has in her Elisabeth life beingisathrilled mum, with a partner, and a the balance student. “I’ve been able to do all of this at the same she has in her life being a mum, a partner, and a time and I have connected even more with my Māori student. side. I’m proud. Really proud of what I’ve been able “I’ve been able to do all of this at the same time to achieve.”
and I have connected even more with my Maori side. I’m proud. proud what I’ve Service been Tūranga Health Really Tamariki OraofWell Child able to achieve.”
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Whiringa-ā-rangi (November) 2017 edition of Pipiwharauroa