Pipiwharauroa - November/December 2016

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Whiringa-ā-rangi 2015



Pipiwharauroa Pukapuka: Rua Te Kau Ma Rua

Panui: Te Kau Ma Tahi

Waerenga-ā-Hika 150 Commemorations th

Photos courtesy of Te Aitanga-ā-Mahaki Trust


He KŌrero NŌ Nehe


Pipiwharauroa Pipiwharauroa Page 2



Founded October 1898 Pukapuka: Rua Te Kau Ma Rua Pānui: Te Kau Ma Tahi Te Marama: Whiringa-ā-rangi Te Tau: 2015 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: pipiwharauroa@ta-pte.org.nz Phone: (06) 868 1081


From The Shadows ...

I want to thank you for everything that occurred yesterday, 18 Nov 2015, at Te Kairangatira. I have spent all day today recalling the experience with my whānau and I want to share with you some of those thoughts. Over the last two days our tiny little whānau ope, being descendants of Arapata Taniwha, travelled down to Tūranga. We could feel the ihi building as we spoke into the night knowing that in a few hours we would take our Tipuna through the harimate process at Waerenga-āHika. We voiced to each other our gratitude for what we knew about Arapata Taniwha these 'years', and the impact it had and still has on us as a whānau. We are fortunate to have intimate details of our Tipuna defending their home and their loved ones, because our Mother, Aunty and Nanny, encouraged us to reach beyond the coerced humiliation, and the closed curtains of forgetfulness of an errant government. She placed the responsibility of this knowledge squarely in our laps, and into our hearts. From the shadows we watched our Tipuna emerge. We worried for our young Horiana Te Kaingahou who gave birth to her first child Eruera Taituha into an alarming state of uncertainty only two days before they were besieged at Waerenga a Hika. We watched as Matarau strengthened the roof of their sunken whare and then covered it with dirt in an effort to give added protection from the impending onslaught. We knew it wouldn't be enough. We felt searing pain, first of bullets and then nails, the screams, the dead, the dying, the new-born. We saw them buried in the earth home of Taupara only to be dug up by insatiable and irreverent kawanatanga and their 'friendlies' keen to extract souvenirs to gamble with in the evening. We peered into the dark gloom of the hold. It is late April and a bitter wind blows. How can a single blanket provide a body any warmth down there? Each heavy sigh takes our Tipuna further and further away from their homeland. We heard the muted discussion. Baptism. What of it now? The receiving of 'Christian' names, the bell that called them to morning prayer, the sermons expounding love and peace and forgiveness, what of it all now?

Above is a portrait by Gottfriend Lindauer of Pera Tutoko ID No. 833 Chief of Te Aitangaā-Mahaki and a tipuna of the Wi Christie Parekowhai whānau of 'Kaitara.'He is also known to some of his descendants as he was identified in the Waerenga-ā-Hika special commemorative issue of Pīpīwharauroa last month as Pera Te Uetuku ID No. 303 pictured below.

We saw them disembark onto a wind-blown isle of exile, and the heart-rending and impassioned pohiri of whānaunga that had preceded them. We heard them articulate their thoughts carefully to Government officials, using terms of endearment, humility and simple reasoning. We felt their longing for justice, and the right to return home. We heard Paora Kate's plea: "Our spirits are far away in New Zealand. Come and release our bodies that they may be united." We choked with emotion at the touching scene of Horomona Tutaki embracing Tamati Petera, the father being granted release but refusing to leave his son who is too sick to journey home and who dies within the month. We saw Arapata's wife Te Rina, son Paora, and daughter Ripeka Wharehaunga with her husband Netana Puha and their little ones permitted to return with Te Wirihana Tupeka and his whānau. Ripeka never makes it back to Tūranga.

We saw the dawning realisation that there is no intention for them to return back to their homeland. "Make sure you keep seeds for the next season." The next season? They were promised that they could return home after two years if they behaved. There should be no 'next' season. They were model prisoners. What were model prisoners to do now? We saw them plan and execute a flawless escape and return to pursuance, execution, landlessness and starvation. We were gripped with the hopelessness of it all as if they hadn't suffered enough, and with the sting of their tears on our own faces it seemed as if our hearts would burst. We saw Arapata arrive back to find that Te Rina, knowing the escape plans before she was released, had died at Whareongaonga waiting for his return. We watched, 150 years later, a haka that gave expression to the injustices and atrocities that occurred. We shuddered as the front row fell to their knees and the second row pulled their heads back and shot them. They fell writhing at our feet and almost into our tent. We gasped. This was Ngātapa and we shivered in remembrance. The bitter, piercing eye contact from those acting illegally was too real. Just all too real, and we lowered our eyes in silent karakia. We saw Maraea Morete and our dear Horiana ushered away with children from a sight that would prove too tragic to bear. Where on its crest, one by one, their whānaunga would die beneath the unguarded sun, leaving Ngātapa to cradle them tenderly. Heoi anō. Generations would pass without reference, without reflection, without the opportunity to reconcile. If reconciliation presupposes forgiveness, we wondered if either would ever, ever come. So what do we do now? We didn't want our children to step over the lives of our loved ones, their own Tipuna, those that they share the same personality traits, the same names and the same DNA with. Those beautiful lives were fundamental to our children’s existence. So we stood back and looked at it from another perspective. We chose instead to teach our children about attitude. That is, that when all else was taken from our Tipuna, they were left with the last of the human freedoms, the ability to 'choose their attitude' in the circumstances that they were given at that time. And so after the stories are told, we concentrate on the exhaustive efforts of astute Tipuna who endeavoured to find a peaceful resolution before the siege, and how when incarcerated as prisoners, they composed, they sang, they carved gifts, they planted, they beautified, they wrote, they prayed, they dreamed visions, they healed, they taught, they loved, they gave birth, they nurtured, they protected, and they worked hard to provide each other sustenance. Their ultimate examples will always continue to bless us and give us strength. That is all I have to say for now. Ko Te Awhi o Te Rangi Manahi taku ingoa. Nō Waerenga-ā-Hika ahau

Pipiwharauroa He KŌrero Tuku Iho

The Hinge of Fate: Waerenga-āHika 150 Years On

What follows is the speech delivered by Vince O'Malley at Te Tairāwhiti Musuem on Tuesday 17 November. Due to the overwhelming interest in his kōrero we felt it appropriate to print this for the benefit of readers. One hundred and fifty years ago this week there occurred a siege that changed forever the course of Tūranga history. It was a conflict that local Māori of all persuasions strove desperately to avoid. But the Crown was determined to impose its rule over the district once and for all while it had the force at hand to do so. And so, repeated Māori pleas to resolve matters peacefully were ignored and 800 Māori taking shelter at Waerenga-ā-Hika (including over 300 women and children) were attacked. At the end of the six day siege on 22 November at least 71 of the pā’s occupants had been killed (though other estimates number more than 100, with a further eleven killed on the Crown side). Hundreds more were taken prisoner, many to eventually be illegally detained on the Chatham Islands along with Te Kooti Arikirangi Te Turuki. The government had finally overturned Māori autonomy at Tūranga, imposing its own rule instead and setting the platform for subsequent land confiscations in the district. All of this is outlined in the Waitangi Tribunal’s Tūranga Report, which found that the Crown breached the Treaty of Waitangi when it unjustly branded Tūranga Māori as rebels and attacked them at Waerenga-ā-Hika. And yet, despite this, what took place at Waerenga-ā-Hika is little known beyond the descendants of those who were attacked. In this, the 150th anniversary year of the siege, it is time that changed. Waerenga-ā-Hika as the historian Bill Oliver wrote many years ago, was the ‘hinge of fate for the Maori East Coast’. It is a chapter in New Zealand history that deserves to be remembered. To understand Waerenga-ā-Hika we need to consider what came before. Some Tūranga rangatira signed the Treaty of Waitangi in 1840. But it was probably of little significance to them at the time and changed nothing on the ground. Tūranga was not even visited by a Crown official for more than a decade. In 1855 the region received the first resident Crown official. He lasted five years before being withdrawn after reporting that Tūranga Māori ‘unanimously & emphatically denied the Queen any right in these Islands’ and ‘yielded obedience or refused it as it suited their purposes’. With a tiny settler population in the district (a few dozen compared with a few thousand Māori) local iwi remained firmly in control of their own affairs, their runanga effectively the government of the district. That was a situation that the settlers and government officials increasingly found untenable. Donald McLean had twice visited Tūranga in the 1850s for the purposes of buying land for the Crown and both times left empty-handed, a rare occurrence for the most celebrated of government land buyers. But the Tūranga tribes understood that selling land to the Crown would in time erode their own authority and control over the district and steadfastly refused to part with all but a fifty-eight acre ‘government paddock’. If the government was finally going to bring Tūranga under European control it would need to find other means. Land purchasing was not a serious option so long as the tribes maintained their opposition.

And so, it was almost certain that the Crown would seize any opportunity it could to overturn this state of affairs. That opportunity came about in 1865. Although expressing sympathy for the plight of Taranaki Māori when war broke out at Waitara in March 1860, the Tūranga tribes refused to become involved, declaring that it was necessary for them to remain at home and protect their own lands. They adopted a similarly independent stance towards the Kīngitanga, declining requests to support the movement on the basis that they already had their own kings, who were the ariki of their tribes.

As one historian has written, Tūranga Māori had no desire to become involved in what were to them essentially foreign wars. But when conflict came to their own district it proved harder to remain on the sidelines. Substantial numbers of Tūranga Māori adopted the Pai Mārire faith when its emissaries arrived in the district in March 1865. Those emissaries, Patara Raukatauri and Kereopa Te Rau, had been instructed by Pai Mārire founder Te Ua Haumene to convey a token – a preserved Pākehā head – to the paramount Rongowhakaata and Te Aitanga-a-Hauiti chief, Hirini Te Kani. Te Ua had also warned the pair not to harm Pākehā, emphasising the ‘good and peaceful’ nature of the new faith. But at Ōpotiki, things had gone badly wrong when the missionary Carl Sylvius Volkner had been killed by local Māori, reportedly at the urging or instigation of Kereopa. Although Tūranga Māori condemned the murder of Reverend Volkner large numbers flocked to the new faith, prompting an exodus of settlers from the district. However, the Pai Mārire party were quick to reassure those settlers who remained of their peaceful intentions. J.W. Harris was told that: "the Hau hau here will not molest you. we wish to remain at peace and protect our Pākehā friends, and trade with them as before." Anaru Matete also urged Harris: "Stay. Why leave your place? We have joined the Hau hau because we think by so doing we shall save our land (te Ao) and the remnant of our people. We have no quarrel with the settlers. we are not bringing trouble on you…All our chiefs… say the settlers shall and will be protected. If trouble comes let it be through the Governor..." The particular brand of Pai Mārire adopted at Tūranga was one based on autonomy of religious worship, rather than anti-European sentiment or intentions. Politically, it involved little change from the healthy scepticism with which Tūranga Māori had always viewed Pākehā and their government, or from the strict policy of neutrality or non-alignment adopted by the Tūranga tribes when confronted with requests from outside groups for assistance. Because of this there was little tension between local Pai Mārire supporters and the kupapa (neutral) or Kawanatanga (‘loyalist’) parties. In fact, Crown officials frequently complained about the extent of fraternization between these groups. Such tensions as did exist at Tūranga were fomented by the Crown and its allies – with the full support and encouragement of local settlers. In May 1865 the Ngāti Porou chief Mokena Kohere, in a deliberately provocative gesture, hoisted a Union Jack on disputed land at Titirangi (Kaiti). Local Pai Mārire refused to take this bait and, according to Harris, ‘heartily refused to mix themselves in the matter’. In June civil war broke out amongst the Ngāti Porou, as ‘loyalist’ chiefs and their followers, supplemented by colonial troops and governmentprovided arms and ammunition, attacked Pai Mārire members of their own tribe, supposedly in an effort to arrest the Pai Mārire emissaries. In September the

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first Crown troops were landed at Tūranga and by the following month the Ngāti Porou ‘loyalists’, having defeated their own Pai Mārire followers, were making their way to Tūranga in substantial numbers in order to ‘settle accounts’ with local Pai Mārire and the refugees from their own civil war who were now seeking shelter at Tūranga. On 1 November, Donald McLean, the appointed agent for the general government on the East Coast, was instructed by the Colonial Secretary to march the force from Waiapu to Tūranga and ‘enforce’ peace in the district, by immediately expelling all Pai Mārire emissaries. McLean was further instructed to notify Tūranga Māori that the penalty for non-compliance with this ultimatum would be the confiscation of part of their land and the establishment of military settlements on it. War was now fast approaching at Tūranga, a prospect apparently eagerly awaited by the Crown, its allies, and settlers such as Harris – full of resentment at having been forced to live according to Māori law for decades on end in what was supposed to be a British colony. Ironically, the only people who do not appear to have welcomed the impending showdown were the local Kāwanatanga and Pai Mārire factions – supposedly rival protagonists in the conflict. At the end of October rumours circulated that Raharuhi Rukupo and the other Pai Mārire chiefs were endeavouring to patch up their differences with Hirini Te Kani, leader of the Kāwanatanga faction. The commanding officer of the troops stationed at Tūranga issued a notice at about this time warning government Māori against fraternisation with the Pai Mārire party. The same notice stated that Pai Mārire would not be attacked unless they killed, plundered or otherwise injured ‘friendly’ Māori or the settlers. But with all but one settler family having abandoned their homesteads in favour of the relative safety of Tūranganui, a number of ‘Hauhau’ proceeded to plunder their deserted properties. One chief explained that with the ture (law) now broken at Tūranga, they had decided that ‘they might as well help themselves as they pleased’. There are suggestions that some Māori were angry that their efforts to talk peace terms had been rebuffed, while others have suggested defensive reasons for such moves. Whatever the case, Rukupo announced that he strongly disapproved of these actions and promised to replace any goods lost.

There had been – and would continue to be – many more conciliatory gestures of this kind. In October, for example, Pai Mārire workers building their pā at Waerenga-ā-Hika repaired a mission fence used for this purpose, and Rukupo enforced a Sunday observance on the workers so as not to offend any Christians. On 6 November it was reported that Rukupo had agreed to take the oath of allegiance. McLean nevertheless informed the Colonial Secretary that matters were ‘fast approaching a crisis’ at Poverty Bay. Yet the desperate efforts of Pai Mārire leaders to avoid war continued till the very end. On the same day that the Pai Mārire party’s determination to provoke a fight was alleged, for example, other reports had them busily engaged in collecting up property plundered from settler homes for return to the owners. On 7 November Raharuhi, accompanied by Tareha Te Moananui, had visited the Ngāi Te Kete pā and sent a message across the river to ask the officers to come over to him, as he wished to arrange peace terms. The officers declined to do this, telling Raharuhi that they had no authority to arrange anything, and that in any case McLean would be at Tūranga soon. Raharuhi then announced that, seeing that they were unwilling to come to him, he would go over to

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them. Local Kawanatanga were now in great spirits about the prospects for peace at Tūranga, and that afternoon a large runanga was held at Te Poho-oRawiri in consequence of Raharuhi’s arrival.

During the course of this meeting Raharuhi offered the settler James Wyllie immediate restitution of property plundered from him, even going so far as to ask where this should be delivered. Wyllie declined this offer on the basis that he would first have to communicate with the officer in command (who had already declined to make any decisions regarding peace terms, pending the arrival of McLean). The apparent absence of anybody willing to assume responsibility for suing for peace was unfortunate given that Raharuhi was very close to the terms demanded by the Colonial Secretary, particularly in relation to the surrender of Pai Mārire exiles from the East Coast. Raharuhi offered to go inland first thing the next morning ‘and have the men who are most obnoxious to Henare [Potae] delivered up to him immediately so that Henare may go back again to his own place’. Once again his offer was ignored. Finally, on the morning of 9 November Donald McLean – someone clearly authorised to negotiate peace – arrived at Tūranga along with 260 further Ngāti Porou. He had not come to talk peace, however. On 10 November Raharuhi Rukupo met with Paraone of Rangitukia. Paraone later reported back that some of the Rongowhakaata Pai Mārire party had agreed to join the Government side after receiving the likely terms of surrender. Raharuhi had told Paraone that he would go off to the ‘inland Hauhaus’ (meaning Te Aitanga-a-Mahaki) to see if they would also agree to surrender. On the evening of 10 November messengers were despatched to both the Rongowhakaata and Te Aitanga-a-Mahaki Pai Mārire camps, conveying McLean’s terms of peace. All ‘murderers’ and others guilty of serious crimes were to be surrendered up, and all outsiders immediately expelled from the district. Tūranga Māori were further required to hand over all their weapons, take an oath of allegiance to the Crown, and compensate the settlers for all losses sustained. If they failed to comply with these terms then their lands would be confiscated. Leonard Williams for one was not optimistic about the prospects of either Te Aitanga-a-Mahaki or Ngāti Maru giving in without resistance, and for their part the Ngāti Porou chiefs reportedly considered that the conditions should be offered ‘at the point of the bayonet’. Yet on the same day, a settler at Wharaurangi, on the banks of the Waipaoa River, wrote that ‘some tribes of the Whānau a Mahaki have agreed with Raharuhi Rukupo to give up the Hauhau superstition and all turn to the Queen’s side’. Clearly this was a reference to Te Aitanga-a-Mahaki – the iwi now solidly typecast as die-hard troublemakers and rabble-rousers. Clearly, the arrival of hundreds more Ngāti Porou and Crown forces had a somewhat startling effect on a people already anxious to avoid fighting if at all possible. On 11 November further evidence came of Te Aitanga-a-Mahaki’s reluctance to fight with the departure of the Ngāti Porou refugees for home. On 12 November Raharuhi and others wrote to McLean, informing him that the ‘Hauhaus’ had ‘left with their Rangatiras’, and urging him to come and visit them. On the same day (a Sunday) there were further reports concerning the willingness of Ngāti Kaipoho and Ngāiteaweawe to agree to McLean’s demands and of Ngāti Maru having ‘gone off to Patutahi to shew their disapproval of the terms’. Yet even this supposed opposition from Ngāti Maru was

He KŌrero Tuku Iho

modified the next day. Hemara, a Ngāti Kahungunu Māori present with Tareha to try to mediate peace, informed Williams early the next morning that they opposed Raharuhi’s conduct in turning around so suddenly, ‘but that they were not really opposed to McLean’s terms’. Tareha and his assistant appear to have been almost the only outsiders genuinely interested in finding a peaceful solution to the crisis at Tūranga.

ready to come in on the following day.

Certainly McLean hardly seems to have gone out of his way to secure the peace agreement that was now virtually within his grasp. He also visited Williams on the morning of 13 November, to seek advice concerning the response to his previous ultimatum. Signed by nearly all the leading chiefs, this stated that ‘they were willing to come to terms but that they were very anxious that he should go to see them’.

This portrayal of Pai Mārire actions in the crucial three days before military action commenced at Tūranga is entirely consistent with the official line of an obstinate people determined to fight it out. Yet the evidence reveals a completely different picture. If McLean had crossed the river to accept their submission then there would have been no war at Tūranga, no Waerenga-ā-Hika with all of the associated trauma. McLean knew this and deliberately refused to do so. What followed was in no way the fault of Tūranga Māori. They had done all they could to avoid conflict.

For Leonard Williams, as for McLean, nothing but complete and unconditional surrender would now do. He was, he said, glad to hear McLean say that he had no intention of visiting the Pai Mārire to discuss peace terms and would instead issue another ultimatum, accompanied by a letter advising them to come in that day if they were sincere in their professions of peace. This, to the great disgust of Tareha, McLean proceeded to do. Tūranga ‘Hauhau’ now had until midday, 16 November to surrender or suffer the consequences. The Pai Mārire party might well have asked, ‘surrender from what’? The fugitives from Tokomaru had already gone home, and restitution had been offered for the damages done to settler property. There had been no ‘rebellion’ at Tūranga. What then was there to surrender from? Fundamental questions concerning the equity of the campaign being directed against them tended to be forgotten for the moment, however. For the Tūranga Pai Mārire faction, extricating themselves from the impending conflict without losing face appears to have been the prime motivation at this time. Tribal and chiefly honour could be kept intact and peace concluded on the terms McLean had proposed simply by him going to them, rather than the other way around. There were also more practical concerns. To cross the river and lay down their arms would be to deliver themselves up to their old tribal enemies, and to an uncertain fate. During the civil war further north some Tūranga Māori who found themselves caught up in the conflict had been executed in cold blood after being taken as prisoner. Who could state with any certainty that others might not share a similar fate this time? As the Waitangi Tribunal concluded, Donald McLean would have been aware of this dilemma. For McLean, and for other Crown officials it was not a question of making peace but of crushing the independence of Tūranga Māori by force of arms while the resources were available to do so. While Tūranga Māori desperately strove to maintain peace, Europeans were just as anxious to ensure war. As McLean’s close ally J.D. Ormond had written days earlier ‘I expect to hear...that war has broken out at Poverty Bay & I hope so too – we ought to give them a lesson whilst we have the force at hand to do it.’ He would get his wish. Early in the evening of 13 November Leonard Williams departed Tūranga for Auckland, probably content in the knowledge that he too had done his best to ensure that a confrontation with the Pai Mārire forces was now an inevitability. Thereafter we lose the most detailed source of day-to-day events at Tūranga, at a crucial period when Tūranga Pai Mārire were seemingly on the verge of surrendering. However, Williams was later informed by Harris that, after he had left on 13 November, Raharuhi and Wi Kingi Te Paia had visited McLean to assure him that 270 of their people were

When they did not come in, so the story goes, McLean, ‘wishing to give them every chance’, extended the deadline by a day. When they still did not come in by the appointed hour, McLean, washing his hands of the affair, handed over control to the commander of the forces, Major James Fraser, and the siege of Waerenga-ā-Hika commenced shortly thereafter.

Rongowhakaata and Te Whānau-a-Kai Pai Mārire, led by Anaru Matete, had fortified themselves at Pukeamionga, a hilltop overlooking Patutahi, with their Te Aitanga-a-Mahaki kin taking cover at Waerenga-ā-Hika. With the expiry of the deadline on 16 November all available troops set out for Pukeamionga, camping at Huiatoa overnight. By the morning, however, Fraser had changed his mind and the troops instead marched on Waerenga-ā-Hika. McLean’s instructions, dated 15 November, stated that if, by the appointed hour, ‘a full and complete acceptance’ of the ultimatum was not received, it would be Fraser’s duty to ‘enforce to the full the conditions insisted upon by me on behalf of the Government’ and that ‘The tribe that more particularly requires to be chastised is the Aitanga Mahaki residing at Waerengahika. This tribe has fostered and encouraged the Hauhau murderers from the first appearance of Kereopa & Patara at Tūranga immediately after Mr Volkner[‘s] murder up to the present time.’ On the morning of 17 November Fraser and his troops marched on Waerenga-ā-Hika. As they approached the former mission station, they fired unsuccessfully upon a group of Māori coming in their direction. This turned out to be Wi Haronga and his family, who had stayed on at Waerenga-ā-Hika to guard the mission property, departing only at the last moment while others were busy removing lead from the roof to use as ammunition against the arriving troops. Fraser and his forces claimed possession of the strategically-valuable Bishop’s house, from which they commenced firing into the pā. This exchange of sporadic firing continued for two days until, on the evening of 18 November, a party of Rongowhakaata and Te Whānau-a-Kai Pai Mārire – who had been watching the siege from Pukeamionga – cleverly managed to sneak in to Waerenga-ā-Hika by disguising themselves with the white calico arm badges of the government forces. The following day as many as 200 more reinforcements arrived to support their Te Aitanga-ā-Mahaki brethren, this time carrying with them the Pai Mārire fighting flag, Riki. These men were soon joined by warriors from inside the pā, and together these groups advanced on the British troops. Rather than wait to find out their intentions, Fraser ordered the advancing party to be fired on. Thirty-four Māori were killed in this exchange, compared with just one slight injury on the government side. On 20 November an hour’s truce was permitted for burial of the dead. Even so, this minor victory for the British had hardly altered matters. Fraser reported on 21 November that ‘the aspect of affairs remains unchanged, the Continued on page 17

Pipiwharauroa Rongowhakaata Iwi Trust

E te tī e te tā, Nau mai hāere mai tātou kātoa ki te whakanui i te “Christmas at the Pa” ki Whakatō Marae hei te ra tua 20 ō Tīhema 2015.

Ngā mihi o te wā Kirihimete me te Tau Hou ki a kōutou kātoa mai te Rongowhakaata Iwi Trust.

Marae Exhibition 2015: The upcoming Marae Exhibition series titled ‘Rukupo’ next January is shaping up well with Marae working hard to collate, curate and present their unique stories. We thank our Marae representatives and their volunteers for their mahi and dedication to this kaupapa that will showcase Rongowhakaata heirlooms, photographs, art pieces, kōrero, interactive wānanga and activities. Entry to all exhibitions will be free to enjoy, and all will be Marae based. Whakatō Marae will open the Marae Exhibition with a dawn pōwhiri at 6am, followed by a breakfast. Nau mai, haere mai. The first day’s programme will finish at 1:00pm so whānau can tautoko the pōwhiri at Te Pāhou Marae at 2pm. The exhibition finale will be on Sunday 10 January with an interdenominational karakia and shared picnic lunch, at Toku Toru Tapu Church.

Programme: Date: 4-5 January 2016 Venue: Whakatō Marae Monday 4 January 6am Pōwhiri to Open the Exhibition Week Monday 4 January 9am - 1pm Tuesday 5 January 9am - 4pm The theme is ‘Te Mana o Tūranga’ and over the two days this theme will be explored through wananga, activities and an incredibly extensive, curated exhibition of heirlooms, photographs, kākahu and more. Not to be missed kōrero on the history of the Marae and a notable collation of taonga makes this a stirring exhibition! Not to be missed. #Whakatō2016

Date: 4-9 January 2016 Venue: Pāhou Marae ‘Ngā mata ō Maruwhakatipuna; the many faces of Maru’ will showcase the various aspects and histories of Ngāti Maru. This exciting experience will be running over five consecutive days to ensure all have the chance to view brilliant examples of early Māori artistry. #Pahou2016 Times to be confirmed - see https://www.facebook. com/rongowhakaata.iwi/?fref=ts for updates

Date: 06 January Venue: Manutuke Marae 9am-4pm Who is Kaipoho? Manutuke Marae will answer this question and guide you on a journey of artistic expression, whakapapa, leadership and community. This will be showcased with exhibits and wānanga; A not-to-be-missed one day experience. Photographs, artworks, whānau heirlooms and kōrero. #Manutuke2016

Date: 8 January Venue: Te Kuri A Tuatai Marae 9am-7pm

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Te Kuri ā Tuatai Marae has a stunning 1-day exhibit, with interactive activities ranging from carefully collated historical kōrero, live artistry, contemporary take on traditional works to planting native trees. You will be awed upon entering their whare, with extensive mahi done to create a vital and sensory experience. #TeKuri2016

Date: 9 January Venue: Ōhako Marae 9am-9pm Unpack the layers of whakapapa, kōrero and whakaaro, which define who they are as tangata kaitautoko of Ōhako Marae on Saturday 09 January. Enjoy the arts and crafts of Ōhako, including contemporary visual arts and significant korowai, harakeke, manu aute and waiata. Workshops start at 10:00am, with the promise of music throughout the evening until late! #Ohako2016

Date: 10 January Venue: Toku Toru Tapu Whānau Day to celebrate the week’s events with an interdenominational karakia and shared whānau picnic at the Toku Toru Tapu, see updated details on: https://www.facebook.com/rongowhakaata. iwi/?fref=ts LISTEN out for the live interviews that will provide more information and background to the Marae Exhibition, on Tūranga FM. This series of individual question and answer sessions will be broadcast before Christmas at 10:30am on the 8, 10, 15, 17 and 22 of December so make sure you tune in!

Whānau Whakaaro:

ALLAN NIKORA What interested you most at the 2015 Rongowhakaata Iwi Trust AGM? The ‘money’ – the financials were good. What would you like to see Rongowhakaata Iwi Achieve in the New Year? 1. Fix up all our Marae to get new toilets is very important, because when busloads of people come to visit our Marae the toilets get blocked. 2. Maybe look at getting a public wharepaku put in the village/community? 3. Do up the ‘clubhouse’ it is an eyesore at the moment. Do you have any further comments to make? Merry Christmas, see you next year.

LENA RIKI What interested you the most at the 2015 Rongowhakaata Iwi Trust AGM? I enjoyed the CEO’s update, I

felt it put some people at ease as some are still questioning who she is. I personally think she is doing a great job. What would you like to see Rongowhakaata Iwi achieve in the New Year? The Iwi to conduct themselves appropriately and show respect when we have hui a whānau / a hapū. Harmony is most important, once our people start working together we will be able to move forward as one. Do you have any further comments to make? Thank you to the current Trustees and CEO for all the good work you are currently doing for us.

NICKY NIKORA What interested you the most at the 2015 Rongowhakaata Iwi Trust AGM? A standout for me was the way in which the Trust is treating the people. The communication between the Trustees/Trust and people/iwi is very poor. What would you like to see Rongowhakaata Iwi achieve in the New Year? Better communications, and for the Trust to be more up front and honest, because at the end of the day their decisions reflect back on us as an Iwi. Do you have any further comments to make? Communication, Information, and Protection are the three main areas I stand by. “Communication is power.”

JACQUE AKUHATABROWN What interested you the most at the 2015 Rongowhakaata Iwi Trust AGM? This was my first time at an RIT AGM; I was really interested in attending because I wanted to know what was going on with the Trust and the Iwi.

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Pipiwharauroa Rongowhakaata Iwi Trust

What would you like to see Rongowhakaata Iwi achieve in the New Year? 1. For all our Marae to receive some putea. I would like to see our Marae be able to use the putea the way they would like. This may help settle some raruraru, Manaaki Marae is very important. 2. In due time I would like to see some kind of tautoko provided to learn Te Reo Māori.

3. To see the current Board support the younger Rangatahi of our Iwi so that they can step down and support and be there to guide our younger ones to step up and take the reins. Do you have any further comments to make? It was great to catch up with all the whānau over some beautiful kai at the AGM. Let’s go forward and look after our mokopuna. Meri Kirihimete.

Photos from the Rongowhakaata AGM

Kei runga noa atu! Tūteari Te RaunaLamont

atamira. I tō mātou ekenga atu, i whakanui mātou i a Tane Rore, I tō mātou kura, Ngā uri a Māui me te rohe ko Te Tairawhiti. I riro hoki i ahau i te Manakura Tāne, ēngari, anō nei ‘Ehara taku toa i te toa takitahi,ēngari he toa takitini’. Nō reira ki aku hoa me ērā atu o ngā kura o te kāinga nei I whakatū waewae I ngā whakataetae, ka nui te mihi ki a koutou katoa , otirā i whakanui i tō tātou kāinga.

He uri ahau nō ngā iwi puta noa i Te Tairāwhiti. Mai i Te Whānau-ā-Apanui, ki Ngāti Porou, ki Te Aitangaā-Māhaki, ki Rongowhakaata, ki Ngāti Kahungunu, ki Ngāi Tūhoe. Ko Tūteari Te Rauna-Lamont ahau. I ngā marama kua pahure i eke panuku ahau i ngā mahi hakinakina me ngā mahi a Tāne Rore, heoi anō me kii ‘Ehara taku toa i te toa takitahi, ēngari he toa takitini’. Ae ra, nā koutou ahau i hāpai kia tutuki ai aku wawata – nō reira kei te mihi!

Ko te maha hoki o ngā mahi, ēngari ko taku hiahia kia whai ahau, kia whiwhi ahau i ngā pūkenga o aku tauira pērā i a: • Rich Froning, Uncle Darryn, Matua Bas, Anaru. • Jonah Lomu, Rene Ranger, Dan Carter, Richie McCaw, Nehe Milner-Skudder, Sonny Bill Williams, Uncle Kelly, Dad. • Matua Logan, Matua Dayne, Matua Moetahi. • Uncle Tylah, Uncle Raps, Kawai Jo.

I ngā marama kua taha ake, i tū ahau ki Ramona i Amerika, mō te Crossfit. Tokorima mātou i whai wāhi ki ngā whakataetae o te ao. I reira i toa ahau ī ngā whakataetae o te ao mō taku pakeketanga. Otirā ka mihi hoki ki a koe Tryn, kia koutou ko aku hoa i whakataetae i reira. Katahi, i taku hokinga mai ki te kāinga, tere tonu taku huri i ki te purei whutuporo me te kapa haka. Kua waru tau ahau e tākaro ana mō YMP, ana nō tērā tau ka uru atu ahau ki ngā repe ō Poverty Bay. Koinei ake taku tino takaro, nō reira i whakapau kaha ahau ī ngā pukenga rerekē kia riro ai te MVP i a YMP me te NZ Junior Rugby Festival . Āpiti atu i tēnei, kei konei hoki aku hoa, ki te kore rātou kei raro ahau e pūtu ana! Ko te mau rākau tēna! Ko te ture tuatahi me whakauru atu ngā tama ki ngā wānanga mo te mau rākau. Aue te maha hoki o ngā mahi! Whakahaeretia ai ēnei I waenga o ngā hararei o te kura. Ko te mahi uaua ko te oma. Ka mamae katoa ō mātou waewae. Engari i te mutunga ahakoa ngā piki me ngā heke I kake ake mātou, I riro mai Te Awe ki Tūranga.

Ko Tūteari Te Rauna-Lamont - te toa o te kaitātaki tāne i ngā whakataetae i Papaioea

Kāre i roa, whai muri i te wānanga, i tū te whakataetae kapa haka a ngā kura mō te Mana Kuratahi. He tino uaua hoki tēnei nā te mea i ētahi rā he orite ngā rā parakitihi ki ētahi atu o aku mahi, ēngari ko tētahi o aku hiahia kia tū ahau ki runga i te ātāmira i te Mana Kuratahi. Tino kaha a Uncle Ralps, Aunty Aubs me Tame ki te akiaki i a mātou. Ohorere ana ahau i taku mōhiotanga ko au te kaitātaki tane, ēngari mārama ana ahau me aha au hei ārahi i taku kapa. Hīkaka ana ngā pūmanawa i te koa ka tū tō mātou kura, Te Kura Kaupapa Māori o ngā Uri ā Māui. Ahua roa tonu mātou e tatari ana kia eke mātou ki te

Ia ra ka ngana ahau ki te parakatihi ahakoa te uaua. Ka rongo tonu I te reo ō taku māmā e kii ana, ‘Tuteari, kua inuwai koe. Me inu wai!” Hoha rawa ahau ki tēnei mahi, ēngari nā ana kupu akiaki ka whakakaha tonu ahau. Moata tonu, ka haere ki te kauhoe, ki te oma rānei. I ngā ahiahi ka hoki atu ki te parakatihi i ngā pūkenga rerekē kia tino kaha ai ahau. E tuku mihi atu ana ahau ki a koutou katoa o taku whānau, hapū, iwi o te Tairāwhiti i tautoko i ahau i puta ai taku ihu! He mihi mutunga kore!

Pipiwharauroa Ngā Kapa Haka o Ngā Tai Tamariki Tūranganui 2015

Ko Te Whare Kōhungahunga o Sticky Fingers

Ko Te Whare Kōhungahunga o Manaaki Tamariki

Ko Te Kapa o Erekana Tuakana

Ko Te Kapa o Te Wharau Tuakana

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Ko Te Kapa o Erekana Teina

Ko Te Kapa o Te Wharau Tau 2 & 4 Ngā Uria o Matuatonga

Ko Te Kapa o Te Wharau Ngā Tau Tahi o Te Kura o Te Wharau Ko Te Kapa o Te Wharau Ngā Tau Tahi o Te Kura o Te Ko Te Kapa o Te Wharau Te Pūmanawa o Te Wharau Tau 1 Wharau Tau 3

Ko Te Kapa o Mangapapa Tau 1

Ko Te Kapa o Mangapapa Tau 2

Ko Te Kapa o Mangapapa Tau Poly Ko Te Kapa o Montessori Flavours

Ko Te Kapa o Mangapapa Tau 3

Ko Te Whare Kōhungahunga o Cornerstone

All photos on pgs 7-11 supplied by Darryl Ahuriri

Ko Te Kōhanga Reo o E Tipu

Ko Te Whare Kōhungahunga o Pickering

Ko Te Whare Kōhungahunga o Eastland Ko Te Whare Kōhungahunga o Makauri Rural Educare

Ko Te Whare Kōhungahunga o Knox

Ko Te Whare Kōhungahunga o Sprouts i te kāinga


Pipiwharauroa Ngā Kapa Haka o Ngā Tai Tamariki Tūranganui 2015


Page 8

Ko Te Whare Kōhungahunga o Riverdale

Ko Te Kōhanga Reo o Kimihia Te Kupu

Ko Te Whare Kōhungahunga o Farmlands

Ko Te Whare Tiaki Tamariki

Ko Te Kura o Te Kapa Haka o Te Kāreti o Kāpiana

Ko Te Kura o Sonrise

Ko Te Kura o Tūranga - Pasifika

Ko Te Kura o Kāreti o Kapiana Pasifika

Ko Te Kura o Muriwai

Pipiwharauroa Ngā Kapa Haka o Ngā Tai Tamariki Tūranganui 2015

Ko Te Kura o Waikirikiri

Ko Te Whare Kōhungahunga o YMCA

Ko Te Whare Kōhungahunga Kaiti

Ko Te Whare Kōhungahunga o Sonrise

Ko Te Whare Āmai

Ko Te Kōhanga Reo o Iti Noa

Ko Te Whare Whai Hua

Ko Te Kapa Topkids o Rītana

Ko Te Whare Kōhungahunga o Wikitoria

Ko Te Puna Reo o Puhi Kaiti

Page 9

Ko Te Whare Kōhungahunga o Rutene Road

Ko Te Whare Kōhungahunga Mangapapa

Ko Te Whare Kōhungahunga o Ōmana

Ko Te Whare Kōhungahunga o JRD

Ko Ngā Whānau Whānui Kōhanga Reo Tolaga Bay

Ko Te Kōhanga Whakatupuranga

Ko Te Kura o Patutahi

Ko Te Kura o Fale Maama

Ko ngā Pōtiki o Puhi Kaiti

Awapuni - Ngā Kōhungahunga

Ko Te Kapa Pango o Awapuni





Ko Te Kura Katorika o Hato Meri

Ko Te Kapa Kōwhai o Awapuni

Ko Te Kura o Whangarā


Ko Te Kura o Whatatutu


Pipiwharauroa Ngā Kapa Haka o Ngā Tai Tamariki Tūranganui 2015

Ko Te Papa Tipu o te Hohipera o Tūranga

Ko Te Kura o A Rohe o Te Katake

Ko Te Kapa o ngā Tuakana o Puhi Kaiti

Ko Te Kura Kaupapa Māori o Mangatuna

Pipiwharauroa Ngā Kapa Haka o Ngā Tai Tamariki Tūranganui 2015

Ko Te Kōhungahunga o Paikea

Te Kura o Manutuke

Ko Te Kura o Riverdale Juniors

Ko Te Kura o Te Hāpara

Ko Te Kura o Te Hāpara

Ko Te Kura o Riverdale Seniors

Ko Te Kura o Mākaraka Juniors

Te Kura o Makauri

Ko Te Kura o Waenganui

Ko Te Kura o Mākaraka Seniors

Ko Te Kura o Waenganui o Tūranga

Ko Te Kura o Makauri

Ko Te Kura o Mangapapa Seniors

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Ko Te Kura o Irimana


Ngai Tāmanuhiri



Page 12

He mihinui teenei ki nga uri aa te Tairāwhiti i te waa!

He mihi ki ngaa mate. Haere atu ki te poo nui, me te poo roa me te poo whakauu i te moe okiokinga i oo taatau tiipuna e. Moe mai raa, takato mai raa. Ka huri au ki te hunga ora.

Kei Tūtū, Kei Poroporo, Hei Oranga o te Iwi, The prosperity of Tāmanuhiri is in our

whenua, moana and whānau

E te whaanau, whaanau whaanui, e te Iwi oo tawahi. He mihi mahana ki a raatau i teenei waa 'Harikoa'. Nā Kawenata Shane Bradbrook, Tiamana o Tāmanuhiri Tutu Poroporo Trust Group photo of those who attended the November Pakeke Hui

Above, Aunty Kay Robin leads the pakeke in Tai Chi exercises at November's monthly pakeke hui

Patsy Matthews (from Ecoworks) holding one of the Tītī chicks for the pakeke and whānau to touch this taonga species. These Tītī chicks are the first of several to be relocated from Te Kuri to Wai Kereru (Longbush) Waimata sanctuary.

Once they are adults, the Tītī will fly to the sea and not return to land for 4-7 years. By being relocated as young chicks, they are expected to come home as adults to Wai Kereru.

Tāmanuhiri Tūtū Poroporo Trust 2015 Trustee Election Deferral of Hui-a-Tau Professor Tangikina Steen and Ruth Fazerkerly of South Australia University were hosted by our whānau in Muriwai.

Due to the passing of a much loved and respected Elder, the Hui-a-Tau for the Tāmanuhiri Tūtū Poroporo Trust, originally scheduled to be held from 9.30am on Saturday 12 December 2015 has been postponed and will now be held at the Muriwai Marae on Saturday 19 December 2015 commencing at 9.30am. Te Kura o Muriwai waiting to greet the visitors who would arrive by the train from the Golden Princess cruise ship Photo courtesy of Candice Gate

Heneriata, Tui and Tawhiti in front of the Ngai Tāmanuhiri float in Gisborne's Christmas Parade

Greeting the guests from the Golden Princess cruise ship in Muriwai Photo courtesy of Candice Gate

Moko helping the tamariki get safely on to the float

For more news, kōrero, pānui and photos please visit our facebook page (facebook.com/Ngai.Tamanuhiri) or visit our website (tamanuhiri.iwi.nz ) where you can register as an iwi member, or as a friend to the iwi, and pānui can be emailed to you. Kia ora!

A ballot box will be available at the Muriwai Marae between the hours of 9am and 11am for members to return their voting papers during the course of the re-scheduled Huia-Tau. A voting representative will also be in attendance between those hours to assist with voting enquiries and to issue special votes if required. Election Results With the deferral of the Hui-a-Tau, the release of the election results will also be deferred. An update on the Trustee election, including timings and arrangements for release of the final election results will be made at the re-scheduled Hui-a-Tau on Saturday 19 December 2015. A copy of the final election result document will be posted on the Trust website as soon as possible after the result has been finalised. Anthony Morton

Returning Officer – Tāmanuhiri Tūtū Poroporo Trust PO Box 3138, Christchurch 8140 elections@electionz.com 0800 666 033


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Te Hikoi Ki WĪwĪ


Last month I travelled to France to view the battlefields where the First World War was fought and to learn something of the French culture. This was in aid of research for the book I am working on ― Whitiki!: Māori in the First World War. Fortunately I had flown out of Paris a few days before the terrible events of Friday 13th which left Parisians mourning and a world in shock. I found the French people I met very hospitable towards New Zealanders. Perhaps because we played rugby so well during the World Cup, which was on at the time, or maybe because of the nature of my visit and the fact that they had not forgotten the sacrifice our servicemen made in two world wars in defence of France. Here are some of the highlights of my research trip.

Hallencourt (28 October) I left Paris with the intention of locating all the camps where the NZ Pioneer Battalion was located. I drove via Amiens and Abbeville to Berck on the west coast of Northern France. I stopped at three country villages and filmed the village squares, all relevant to my research. One of them, Hallencourt, still had the square and original hotel with the steps upon which the Pioneer Battalion’s kapa haka (under 2/Lt Kohere and 2/Lt Kaa) performed in August 1916. So that was quite a find. A New Zealand soldier found guilty of cowardice was courtmartialled and ordered to be shot at Hallencourt. A Māori firing squad had to carry out the execution and I visited the soldier’s grave in the local cemetery. What was immediately noticeable, when driving north, was the absence of mountains or significantly high hills in this area. It was all flat or slightly undulating land and the soil appeared to be many times richer than ours, which is a comment many of the soldiers made in their letters during the First World War. All the countryside was cultivated. There were valleys through which rivers ran, but these were only gentle drops from the villages. It was easy to see how the soil can be turned to mud with a bit of rain and soldiers and their horses and vehicles passing over it. Etaples & Staple (29 October) The next day I drove to Etaples then Hazebrouck. I surveyed Le Torquet and where the Etaples camp was situated. The Etaples British Commonwealth Cemetery contained over 11,000 graves including Indians, a few Germans and even one Indo-Chinese. This visit was very sobering and I could only dwell on the utter wastage of human life. In Flanders where the Pioneers were based for much of their time in France, I stopped first at Staple (where the Pioneers were based for a week in August 1916). As I had been doing I asked a local man, "Parle Vous Anglais?" (Do you speak English). He could not, which was generally the response I got, but when I showed him the name Etchouette, which Major Peter Buck’s diary records as a family that ran an estaminet (café/bar) in that village, he recognised it. He showed me a grave which was probably that of the matriarch of the Etchouette family. Because we were struggling to communicate he took me to the mayor's office (only about 50 metres from the church cemetery). The mayor’s secretary could speak a little English. I told her I was looking for the Etchouette family to see if there were any descendants as I was hoping they might have oral accounts in their family of the Māoris having been in Staple. She asked me did I know the two people who came to see a Māori soldier's grave earlier this year. "Whose grave did they come to see I asked?"

"Charlie Hillman." I knew this soldier was buried in a civilian churchyard, I just did not know Staple was it. She was referring to Atene Andrews, who earlier this year after attending the centenary commemorations at Gallipoli, went to Staple to find his great-uncle’s grave. Pte Charlie Hillman died by accident when the Pioneer Battalion were moving out of Staple headed for the Somme. He fell off a truck and was run over.

That was quite a surprise for me. This village has a population of about 700 people. The secretary asked me if I could call back at 6.00 pm as the mayor wanted to see me. The mayor, who speaks English, met with me and he was quite excited as each year on Armistice Day, since he became mayor, he gathers the local school students around Pte Hillman’s grave as he is the only soldier in their cemetery. When he found out I was a military historian who knew the details of Hillman's death he asked me back to speak to his council. I did so two days later and they have since printed the purpose of my visit with photos in the regional newspaper calling for anyone with information about the Pioneers being in the area in 1916 to contact their office. Ieper or Ypres (31 October) Next I travelled to Belgium. At Ieper about 1000 people filed down to the Menin Gate memorial for the 8.00 p.m. playing of the last post. They were of all ages, from children to the elderly, and the service and choral singing was extremely poignant. I found it all very moving. This ceremony has been going on almost every night since the memorial was erected after the First World War. Using Ieper as a base, I visited military museums, the Passchendaele battle sites and several of the cemeteries dotted around this part of the country. I had not realised that so many cemeteries existed in this area. The cemetery visits just served to reinforce my earlier thoughts about wastage. Ieper is also known as Ypres and I had an aunty who carried this name. Except hers was Māori (Epiri) in memory of her uncle who was killed there during the war. Two Belgian friends accompanied me to Messines and through them I was able to learn more about their culture and perspectives on war commemoration. Le Quesnoy (1, 4 November) While I was filming a street sign (Rue Nouve Zealande) in Le Quesnoy a local woman asked me if I was from New Zealand. She turned out to be the president of the Le Quesnoy and Cambridge (sister town in NZ) Association. She invited me to her home and gave me lunch, simply because I was a Kiwi. She could speak English so I learnt a lot about why New Zealanders are held in such high regard by these townsfolk. She and 20 others from Le Quesnoy are planning to visit New Zealand in February 2017 and I invited them to Gisborne. The Māori Pioneer Battalion was billeted in Le Quesnoy the day after it was liberated. When I returned to Le Quesnoy, two days later, for the 97th anniversary of the liberation of the town by the New Zealand Division, she introduced me to the mayor, and being the only New Zealander present I was asked to lay a wreath at the NZ memorial and to say a few words in the building which housed a WW1 exhibition. It was a very poignant occasion and not one I shall readily forget. Over 100 people turned out and made the walk down to the memorial and back. Somme (2-3 November) The Somme was an eye-opener for me and not what I expected. Bazentin Ridge, for example, which is one of the places the Pioneers were located, was not what I considered a ridge at all. It took me two days to orient myself to the Somme battlefields and the way the attacks played out, but I now have ground appreciation especially as far as the Pioneers are concerned. I located most of their camps (to within a few hundred metres). Finding the ridge where Lt Henare Kohere and others were killed or fatally wounded was satisfying and gave me an appreciation of how vulnerable their camps were to enemy shelling. Armentieres (4 November) From the Somme I drove to Armentieres to try and locate the areas in which the Pioneers were stationed. Fortunately, a woman in the Tourism office spoke English and it turned out that she was the president of the Mademoiselle from Armentieres Association. This group is tasked with coordinating and running commemorative activities involving the WW1 centenary of Armentieres.

Kua hinga Te Totara o te Wao nui a Tane

WHAITIRI Wirangi Wiremu Sgt 460913 Passed away suddenly Friday November 13 at Palmerston North Hospital. Aged 84. He leaves his wife of 57 years, Mei nee Robin; five children Joanne, Robert, Dion, Meka, Jason; in laws Shirleen, Robert, Leonie, Chris, Kenneth, Charlie; grandchildren – Merekingi, Sheldon, Michael, Yarnisae, Amber, Joshua, Kataraina, Pania, Nohorua, Sara-Lee, Wirangi, Sarah-Joy, Te Oriwia and great grandchildren – Kaya, Keala, Vaden, Ngawini, Ayla-Rose, KaydenceMay. Born and raised in Manutuke, the son of Robert Tamatea Whaitiri and Hine Kimihanga Whaitiri nee Pohatu. He was raised by his grandmother Merekingi Whaitiri. In his early years, he worked for a period in the Maori Affairs Department in Gisborne before working at Kaiti and the Whakatu Freezing Works as a Meat Inspector, up until it closed in 1986. He then turned to teaching after graduating from the first Te Ataakura total immersion Maori from Palmerston North Teachers’ Training College starting at Karamu High School in 1988. He was a return serviceman and life member of Taradale RSA having served as a gunner in Korea, Borneo and Malaya. In 2003 he returned to Korea to commemorate the 50 year anniversary of the Korean War. He had a passion for dogs and was seen daily biking around Whakatu with his German Shepherd, Bleu. He was a lifelong resident and kaumatua of the Whakatu community. A devout Christian grounded in the Ringatu and Anglican faith. A funeral service was held on Monday November 16 at Kohupatiki Marae, Farndon Road Clive. On behalf of the whānau we wish to thank our kaikaranga, our paepae and our ringawera for their tireless work during the tangi. To our Watene Māori for your tautoko. To our Ministers for their many blessings and uplifting words. To our Manutuke Ruapani and Rongowhakaata whānau who honoured our dad with their presence. To our many whānau who returned from Australia, ngā kura katoa me ngā hōia o Ngāti Tumatauenga we thank you all. To the many that honoured our dad with their presence,condolences and koha aroha we are forever indebted. Finally, to our Kohupatiki marae whānau and ngā marae katoa o Ngati Kahungunu-Ka aroha nui tonu mo to koutou manaaki ki tō tatou papa. Kia au to moe e Pa.

Ninety per cent of the township of Armentieres was destroyed during the war so having someone who knew the pre-1918 layout of the town was a big help. She directed me to the area where NZ HQ was based. I made a point of visiting the Citi Bon Jean British Military Cemetery on the outskirts of Armentieres where Sgt Delamere and other Māori are buried. Summary I found the France – Belgium experience hugely enlightening. The book I am working on will be the richer for the visit. Nā Monty Soutar

Tairāwhiti Community Law Centre

• • • • •

You do not necessarily need a lawyer to make a complaint against the police. The process is relatively straight forward. A complaint can either be filed orally or by completing the complaint form. Below are two referenced links to access a form or you can go to google and type in police complaints forms and the search will throw up the link. You can also drop in to the Tairawhiti Community Law Centre for Legal advice and assistance. These days almost everyone has electronic devices so record everything; you never know when you’ll need it.

Complaints about the Police Who can I complain to about the Police? Independent Police Conduct Authority Act 1988, s 14 If a person believes that they have been mistreated or treated unfairly by the Police, they are entitled to make a complaint. They can complain directly to the Police, or they make a complaint to the Independent Police Conduct Authority, the Ombudsmen or a District Court. The Police, Ombudsmen or District Court must forward the complaint to the authority as soon as practicable. What is the Independent Police Conduct Authority? Independent Police Conduct Authority Act 1988, ss 4, 12 The Independent Police Conduct Authority (IPCA) is an overseeing body that investigates and seeks to resolve complaints made against the Police. It is separate from, and independent of, the Police. The authority consists of up to five members appointed by the Governor-General on the recommendation of the House of Representatives. The chairperson is a judge or retired judge. What does the Independent Police Conduct Authority do? Independent Police Conduct Authority Act 1988, s 12 The Independent Police Conduct Authority: • •

receives complaints about misconduct or neglect of duty by Police officers receives complaints about any practice, policy or procedure of the Police

oversees the investigation of complaints made to the authority or to the Police examines Police investigation reports where necessary, conducts its own investigation resolves complaints by conciliation where possible recommends disciplinary or other action.

How do I complain to the Independent Police Conduct Authority? Independent Police Conduct Authority Act 1988, s 14 A person can make a complaint directly to the authority or they can make their complaint to the Police, to an ombudsman or a District Court. An ombudsman or a District Court must forward the complaint to the authority as soon as practicable. Independent Police Conduct Authority Act 1988, ss 15, 16, 22 If the Police receive a complaint, the Commissioner of Police must notify the authority of the complaint as soon as practicable, and no later than five days after receiving the complaint. Similarly, the authority must notify the commissioner of any complaints it receives. There is nothing preventing the Police from carrying out their own investigation of a complaint, but once the authority receives or is notified of a complaint, the authority must determine what steps it will take (see below, “How will the IPCA deal with my complaint?”). Independent Police Conduct Authority Act 1988, s 14 A complaint can be made orally or in writing. If it is made orally, it must be recorded in writing as soon as practicable. A complaint should include: • • • • • •

what happened the time and place of the incident the name or number of the Police officer involved any witness statements doctors’ reports or photographs of any injuries any other relevant information.

How will the IPCA deal with my complaint? Independent Police Conduct Authority Act 1988, s 17 After the authority has received a complaint it will consider whether to investigate the complaint, and if so, what type of investigation to carry out. Note: Where possible, the authority will use an informal process of conciliation to try to resolve a complaint. Independent Police Conduct Authority Act 1988, s 18 The authority may decide not to have a complaint


Tairawhiti Community Law Centre


Pipiwha'rauroa Page 14

investigated where, for example, it considers that the complaint is minor or vexatious, that the complainant has or had an adequate remedy or right of appeal available, or the complaint is made more than 12 months after the incident occurred. Independent Police Conduct Authority Act 1988, s 17 If the authority considers that the complaint should be investigated, it can do all or any of the following: • • •

• •

investigate the complaint itself, whether or not the Police have commenced a Police investigation refer the complaint to the Police for investigation by the Police defer action until it receives a report from the Commissioner of Police on a Police investigation undertaken on behalf of the authority oversee a Police investigation of the complaint defer action until it receives a report from the Commissioner of Police on a criminal investigation or a disciplinary investigation, or both, initiated and undertaken by the Police.

While the authority has wide powers to investigate a complaint itself, it will often act as a supervisory body over the investigations undertaken by the Police, unless it is inappropriate for the Police to undertake the investigations (for example, the complaint arises from a fatal Police shooting of a member of the public). What can the IPCA do if it decides a complaint is justified? Independent Police Conduct Authority Act 1988, ss 27-29 The authority examines all investigation reports to ensure that a thorough investigation has been made and to consider whether any action should be taken against a Police officer. The authority can make recommendations as it thinks fit, including a recommendation that disciplinary or criminal proceedings should be taken against any Police officer. Any recommendations are sent to the Commissioner of Police who will decide what action to take to give effect to the recommendations and then report back to the authority. If the authority believes the commissioner is not taking adequate action, it must send a copy of its opinion and recommendations, together with the comments of the commissioner, to the AttorneyGeneral and the Minister of Police. The matter can then be brought before Parliament. http://communitylaw.org.nz/community-lawmanual/chapter-30-police-powers/complaintsabout-the-policechapter-30/ Complaints form: file:///C:/Users/ User/Downloads/ Complaint%20to%20 the%20Independent%20 Police%20Conduct%20 Authority%20(1).pdf Nā Nikorima Thatcher

Pipiwharauroa Pakanga Tuatahi - Aku KŌrero


“Ae.” “Kua whakaae o matua?” “Ae!” Me te maharahara ano o te tangata nei mo te korero teka.

Over the course of my research I have received a number of diaries and letters relating to Māori soldiers who served in the Māori Contingent or the New Zealand Pioneer Battalion. 100 years ago today while the remnant of the First Māori Contingent clung to the small gains made on the Gallipoli Peninsula, their reinforcements, the Second Māori Contingent had arrived at Zeitoun Camp in Egypt. One of the latter was Sgt Tawhai Tamepo of Waipiro Bay.

Te taenga atu ki Akarana, ka maro te tira ki Avondale. Kua korero teka ki a Arihia me te maharahara ano kaore e hapa ka rongo aku matua, ara ke ahau ka riro ki te paraki o nga hoia Maori i Avondale. Te taenga atu ki te paraki o nga hoia kua kore e haere ki tawahi i taua wiki. Ka whakaurua ahau ki roto i tetahi ropu iti nei i raro i tetahi o nga kai whakaako. I aia e whakamarama ana i etahi o nga ture o te mahi hoia ka kite atu i te tangata e haere mai ana ki to matau ropu. Mohio tonu ahau ko ahau te take o te haramai a taua tangata ra. Ko te pukapuka i tona ringa. Ka hoatu e ia ki to matau kaiwhakaako. Katahi ka titiro te tangata nei ki te pukapuka, ka karanga mai mehemea kei konei a Paraiwhete Tamepo? “Ae, ko au tena.”

As a 17 year-old he had tried to enlist with his schoolmates in the First Māori Contingent but was unsuccessful. He left this account in his memoirs which his son, Ereatara (Eric), loaned me. Thankfully Eric has kept these memoirs together and in a very good condition given the passage of time. It is intended that the book I am writing on Māori in the First World War will carry Tawhai Tamepo’s account of his attempts to enlist with a translation. This story will be of interest to people from this district, especially because of the people he names. Kia ora, Monty Soutar Ko Tawhai Riri te ingoa o te matamua o nga tamariki a Renata Tamepo raua ko Tangiahua Komaru o te Whanau a Iritekura. I whanau ki Waipiro i te 3 o nga ra o Noema 1896. I kuraina ki Tokomaru i te tau 1902. E rua tau a ia i reira i ona matua i a Toihaapu (Raniera Komaru) raua ko te Waimatao ka hoki ki Waipiro. Ka whakaurua ki te kura o reira i te tau 1904. No te tau 1909 ka tukua ki te kareti o Waerengahika i raro i a Butterfield M.A. Ko nga hoa haere ko Hori Karaka Awarau, ko Mei Parata me Reupena Toheriri. No te tau 1912 ka tukua a Tawhai e nga matua ki Te Aute Kareti, ko Thornton te rangitira o te kareti i taua tau. E rua tau i reira ka hoki ano ki Waerengahika i te tau 1914. No te tau 1915 ko te whawhai nui o te ao, ara ka timata te pakanga tuatahi. Ka koingo te iwi Maori ki te haere ki te awhina i te emepaea o Ingarangi. Ko nga mea o te kareti o Waerengahika i haere ki te paraki o nga hoia ko Hori Karaka, ko Mei Parata, ko Reupena Toheriri, ko Waretini Rukingi me Matiu Ereatara Niania. Ko Tawhai i panaia mai e te apiha o te tari whawhai o Turanga (the Garrison Hall). Na nga matua i tuhi atu ki a Heni Materoa (Lady Carroll) kia kiia atu ki te tari whawhai ina tae atu a Tawhai, me pana atu no te mea ko ona tau kaore ano ka eke ki te rua te kau ma tahi. No te marama o Pepuere 1915 ka tukua mai nga hoia Maori o te Ope tuatahi ki te kainga mo nga wiki e rua (final leave) I mua o te haerenga ki te pae o te riri. Ko te mahi i whakaritea ma ratau he (Garrsion duty) ara i tieki herehere i Malta. Ka patai a Tawhai ki tetahi o nga apiha, “Hei awhea koutou ka maanu atu ki te moana?” “Hei te Paraire o te wiki e hoki atu ai matou ki Avondale.” Ka whakaaro te tangata nei (a Tawhai) me oma aia me eke atu ki runga i te tima ka tu ki Tokomaru a te Wenerei. Ka tae ki Akarana a te Taite. Ka mau no atu i aia te Ope Maori. No te ata o te Wenerei ka haere a Tawhai ma runga i tona hoiho I a “Paddy”. Ka tae ki Te Ariuru ka poeka ki tona koka kia Parahua. “E tama e haere ana koe ki whea?” “E haere ana ahau ki Turanga, me waiho taku hoiho i konei.” Kaore ko te tima ka eke nei te tangata nei ki runga e haere ke ana ki Akarana. Na te ronihi i mau atu ki te tima. Te ekenga atu ko Arihia Ngata, “E koro, tena koe, e haere ana koe ki te whawhai?”

“Me haere koe ki te tari kei te pirangitia koe e te ‘Adjutant’, Kapene Main.” Te taenga atu ki te tari, ka whakanui au ki te ‘Adjutant.’ Katahi aia ka patai Mai, “Ko koe a Tawhai Tamepo?” Ka whakahokia atu e au, “Ae.” Katahi aia ka ki mai ki au, “Anei te waea mai, ‘Whakahokia a Tawhai Tamepo ki te kainga, na nga matua te whakahau. Kaore ano o nga tau kia rite mo te haere.’ Na Apirana Ngata i tukua mai i Poneke.” Ka kii atu au ki te apiha, “Kaore kau au e pirangi hoki ki te kainga.” Ka ki te Adjutant, “Kaore au e kaha ki te pupuri i a koe, no te mea kaore ano o tau kia eke ki te rua tekau ma tahi. Me hoki koe ma runga i te tima tuatahi. Ka kii atu ahau, “Kaore he tima o tenei wiki, pai ke atu taku hoki ma runga tereina ki Nepia. Kia tae ki reira ka rere atu ai ma runga tima ki Turanga?” Tere tonu te whakaaro o te apiha nei. Ka tuhia mai nga tikiti moku. Ko te hokinga mai tenei ki te wa kainga. Engari mo te taenga ki Turanga ka noho ki Whangara ki te kainga o taku tuakana o te Hira Paenga raua ko tona hoa wahine a Reta. Kaore ahau e pirangi hoki ki Waipiro ki aku matua. I konei ka homai he mahi maku e te rangitira o te kainga nei e Turanga Hinaki, he awhina i aia ki te puta i te whare karakia o Whangara. He kaumatua pai ki ahau. He tope manuka tetahi o aku mahi. Na maua e hiki mai te “whata kai” a Hinematioro ki te marae i mua o nga whare whakairo tu ai. He roa te wa i noho ai ahau ki Whangara. Taria te roanga.

Page 15

Mere Pōhatu

Local, Stuff - Upcycling We all have too much stuff. We all need a jolt to get rid of our stuff. Not in the dump. Think of others who might want your stuff. I am emotionally linked to a lot of junk in my whare. Clothes I can’t fit. Shoes that once were great but now are hideous. Stuff in the lounge just junked up in a cabinet that’s supposed to show off good stuff from my mother, from her mother, and her mother before her. Now here is the thing. The best way to get traction on the junk front is to ask 5 or maybe 6 - 18 year old boys on a Saturday night to help you put up the Christmas tree. They are looking all spunky – smelling of LYNX, freshly legally able to go to nightclub guys and this is how it works. Ask them to shift the couch, unhook the TV so that can be shifted, move the side board because I want the tree there. Hang on once they’ve done that it will look better here. Next minute sideboard legs broken. Next minute all the stuff has to come out and I’ve got them sorting and taking stuff into the garage. They are in a sweat and on their cell phones at every instructional extension task I give. They are looking me in the eye “Hey do you need this?” Biff. “What about this?” Biff. “What’s this for?” Biff. “Hey are you ever going to drink this booze?” That doesn’t get biffed. There’s no use-by-date they reckon. Then they’re gone. Out the door down the driveway and you don’t see them until about 4pm the next day. Blimmin yuppies. Just like magic your whole sitting room gets upcycled and you can put your Christmas tree wherever you like. I’m thinking about Christmas shopping. I’m buying local. I’ve discovered some beautiful things about our community. If you shop at a local shop, you know you aren’t helping the Chief Executive buy another holiday house or a flash new car. Chances are you’re helping the owner donate for your school raffle or pay for their kid to go on a school trip. You are definitely paying to keep the main street of Gisborne or Ruatōria or Tolaga Bay filled with people. Meng thinks having some inner city apartment style arrangements will fill the city centre. This could work. Let’s face it, its hard work living in the suburbs these days. You need stuff to maintain a house that’s not yours if you are renting. Looking at some of the once were beautiful homes now being rented, Meng might have a point. It might be better to be living in an apartment in the city than unhappy in a house in the suburbs. People have different time priorities now and along with this comes different skills. People don’t quite mow the lawns like you do. They don’t clean the house like you do. Waerenga-ā-Hika and the commemoration day held recently really hit the chord about where we used to live and raise our families. We truly were housed where the resources were. Water, shelter and vista. In later times, Lowe Street was the focal place for residences. What is left for Māori in the city in a customary sense are the Te Kuri-ā-Tuatai and Te Poho o Rawiri Marae sites. So over the years we have had to up root, uplift and take our stuff to other places. The key to being versatile, agile and flexible and ready to move is have less stuff, buy only what you need, buy local and be prepared to move.

Pipiwharauroa Tūranga Health

Page 16

Page 16

November 2015

An existing wraparound service helping families over come challenges they face keeping children safe and healthy, is now being coordinated throughout the region by Tūranga Health. Tūranga Health Māmā and Pēpi Kaiāwhina Janelle Te Rauna-Lamont and Sarah Brown. .

Service helping whānau overcome obstacles Known by some in the region as Māmā and Pēpi, the wraparound service is provided by Tūranga Health, Ngati Porou Hauora, and Te Aitanga a Hauiti Hauora, and has been available in the community for a number of years.

beyond that which they or another specific health ser-vice can immediately address, they can refer the woman and her child to the Māmā and Pēpi wraparound service. Referring health clinicians include lead maternity carers, GPs, primary care nurses, Plunket and Tūranga Health Tamariki Ora Nurses, Māmā and Pēpi kaiāwhina help families address hospital clinicians, and hospital nurses. whatever life may throw at them including issues at home and in the community. The programme offers Once a referral has been received at Tūranga Health, extra support for pregnant women and young it is passed on to the most appropriate service children with high needs, from conception to five offered by either Ngati Porou Hauora, Tūranga years. Health, or Te Aitanga a Hauiti Hauora.

New funding for the Māmā and Pēpi programmes is aligned with E Tipu E Rea - a joint initiative between Hauora Tairāwhiti, and three Primary Health Organisations (PHOs) in Tairāwhiti: Ngati Porou Hauora, National Hauora Coalition and Midlands Health Network. It’s expected around 140 children a year will be helped via the enhanced Māmā and Pēpi services.

Māmā and Pēpi is a service that looks at the bigger “The Māmā and Pēpi service, or a service like it, has picture of health for you and your whānau and been offered by these different providers for a family, says Tūranga Health CEO Reweti Ropiha. number of years. The wraparound plans prepared by the staff are comprehensive and address multiple “Poor health status of children is inextricably linked life issues across home and the community, with poverty and social deprivation. New funding as including the living environment, basic needs, part of the E Tipu E Rea framework means the safety, and so-cial, emotional, educational, spiritual, existing Māmā and Pēpi services are now better and cultural needs,” says Mr Ropiha. It is still early resourced, have more staff, and have a superior days for the streamlined referral process and Tūranga Health is currently working with referrers referral system into them.” and developing health sector resources so the Grace Donald, the E Tipu E Rea Coordinator based at Tūranga Health. From now on if a local health clinician is concerned system runs smoothly. that a woman and or a child has wider needs

Pipiwharauroa He KŌrero Tuku Iho

Continued from page 4

Page 17

Hau Haus being too dispirited to attack us, and their pa being too strong to be taken without a little time’. Yet despite this report, less than twenty-four hours later the inhabitants of Waerenga-ā-Hika had thrown down their arms and issued a supposedly unconditional surrender to the commander of the British and allied forces. As James Belich has observed: ‘We are invited to believe that they did so because the colonists’ only cannon, a six-pounder without proper ammunition, fired two salmon-tins filled with shrapnel into the pa.’ Clearly Belich is correct in suggesting that this provides an inadequate explanation for the surrender of what was a strongly-fortified and formidable pā. According to St. George, it had taken more than two hours to fire just six shots, as owing to the absence of a carriage, the gun would topple over into a ditch after each shot and required more than 20 men to haul it back into place. Throughout this time, the pā’s inhabitants ‘kept up a continual fire on the Gun’. Eventually Mokena suggested to Fraser that those inside the pā might be given an opportunity to surrender if they wished. A flag of truce was raised and a messenger sent over to ask whether they wanted to do so. According to St. George’s account of events, ‘they said they would…if we would spare all their lives and not send them to gaol’: "Word was sent back to them that the surrender must be unconditional and at the same time he told them that he should send the worst characters to Napier for the Govt. to do what they liked with – but that the most of them would not be sent out of the district. After some delay they accepted these terms and about 200 men & 200 women & children came out and surrendered themselves..." As they did so another group, again led by Anaru Matete, slipped out the back of the pā and headed for the safety of the hills. This group was assisted in its escape by the government’s Māori allies, who refused to chase after them. According to St. George, as soon as the surrender was communicated there was a mad rush for the pā, followed by a frenzied hunt for guns, greenstone, and any other items worth looting. St. George estimated the pā’s original fighting force of men at some 500, with a further 300 women and children. ‘A great many’, he thought, had escaped over the course of the two nights preceding the surrender. If this is correct it would tend to suggest that the decision to surrender had not been made in haste, in response to the perceived military threat posed by the salmon-tin discharging gun, but had been reached sometime earlier. The received version of the siege of Waerenga-ā-Hika would have us believe that, in the midst of this supposed bombardment, the pā’s inhabitants had hoisted a white flag and offered to surrender unconditionally. In reality it was the British side which had raised a white flag of truce and invited them to lay down their arms. Reassured by promises that the vast majority of their number would be permitted to remain in the district, many had done so, with others opting to escape instead. A clue to the real reason why the people in Waerenga-ā-Hika pā surrendered comes from Fraser’s description of them as being ‘dispirited’. They had never really wanted to fight and did not wish to see more of their people killed. They had been backed in to a corner by the government and had responded bravely for a week. But the time had now come to lay down their arms.

Tūranga Kawanatanga had also taken up arms with some reluctance. Fraser informed McLean on 21 November that: "I have ever since taking the field had to contend with great difficulties on account of the lukewarmness of our Native allies of Tūranga, who instead of assisting either by keeping sentry, digging trenches, or taking up positions in conjunction with Europeans when ordered, have been content to remain entirely in the background, and to throw all the work upon the Europeans, Tuparoas, and Henare Potae’s men." Fraser added that it would be ‘impolitic’ to give these supposed allies any more arms, and wrote privately that ‘Master Hirini has not shown his face since the fighting commenced’. St. George, whose efforts at Waerenga-ā-Hika won praise from his commanding officer, recorded in his diary that: "Tuke today saw some of our Native allies (Hirini Te Kani’s men) throwing away their bullets and firing blank cartridge during the attack this morning – I believe every one of Hirini’s & Pototi’s men would turn against us on the slightest reverse." Those inside the pā ‘knew of the Gun coming up before we did’, St. George wrote, having learnt this from the

local Kawanatanga, with whom they remained in constant communication throughout the siege. Clearly, this was not a war of religion or ideology between rival factions of the same tribe or tribes, but rather a war of conquest directed by the Crown against Tūranga Māori with the assistance of its allies. It was a war that Tūranga Māori never wanted to fight and one that would have devastating consequences for all of the iwi of Tūranganui-aKiwa, who would variously be subject over the next decade to military occupation and loss of authority, illegal exile, land confiscations, socioeconomic deprivation and starvation, dramatic population declines and further military actions directed against them. Although 150 years ago, those actions reverberated across generations and the consequences continue to be felt in multiple ways today. Waerenga-ā-Hika was a pivotal – and perhaps even the pivotal – event in the history of Tūranga. And yet, as the Tribunal found, for all of the profound significance of Waerenga-ā-Hika, it is a battle little known today beyond the immediate descendants of those involved. That needs to change if we are to learn from the past and avoid repeating its mistakes in the future and if we are to mature as a nation, confident enough to embrace the difficult parts of our history. This 150th anniversary is a good time to reflect on how to make that happen.

He huinga a hoa i te Whare Taonga o Tairāwhiti mo Waerenga-ā-Hika


Te Timatanga i Te Whare Taonga Ko Te Mutunga ko Waerenga-ā-Hika

Ko Pāpā Wirangi Pera, Te Pou Tikanga o Te Haahi Ringatu

Ko ētahi o ngā whānau o Rongowhakaata He wa tutakitaki a whānau, a hoa

Rutene Irwin - he akoranga

Ko Vincent O'Malley, ko John Ruru me Tapunga Nepe

Ko Lewis Moeau rāua ko Ian Procter no Tuparoa

Photos courtesy of Te Aitanga-ā-Mahaki Trust



Page 18

Pipiwharauroa Ki He Whakaatūranga i Waerenga-ā-Hika

Page 19

Ko Tei Nohotima rāua ko Tiopira Rauna

Ko Patsy Wilson rāua ko Kitty Kingi

Ko Con Jones

He tūtakina

Ko Peter Tūpara rāua ko Kohere

Ko Kaana Waitai

He tuku kōrero a te pakeke a Tom Ruru ki te taiohi He huinga whānau

Kei te mihi ki te marea

Kei te whakareri ki te hura Ko ētahi o ngā tamariki o ngā kura

Taharākau me ana tamariki

Photos courtesy of Te Aitanga-ā-Mahaki Trust

Whakanuia, whakanuia hui e!

Ko Willie Te Aho

Ngā kaitautoko i ngā kōrero o Paraone Gloyne


Pipiwharauroa Ki He Whakaatūranga i Waerenga-ā-Hika


Page 20

He kaitātaki

Kei te tautoko te katoa i tēnei rā whakahirahira. Tau kē

He āpiti atu

He tini, he mano, he epe whakaeke ki te whakanui i tunga i te pōwhiri a Waerenga-ā-Hika

Photos courtesy of Te Aitanga-ā-Mahaki Trust

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