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Pipiwharauroa Paenga Whāwhā 2013

Pukapuka: Rua Te Kau

Panui: Wha

TAKAHIA TE ARA KIA PUTA HE MĀRAMATANGA

NĀ RĀTOU MŌ TĀTOU Photo By Robyn Rauna

Nō te 21 ō Poutu te rangi ka takahia te huarahi e ngā iwi ō Rongowhakaata, Ngāti Kaipoho, Ngāi Tāmanuhiri me Te Aitanga ā Māhaki ki Ngāti Awa, Whakatane ki te marae ō Te Mānuka Tūtahi ki te whakawhitiwhiti whakaaro hai whakatau āhuatanga mō Te Hau Ki Tūranga. I tohua te hui ki reira nā te mea i whakahokia mai te wharenui ō Mātaatua mai i Te Whare Pupuri Taonga ō Ōtako. Nā te Tiati Layne Harvey i whakarite te hui ki Whakatane i runga i te mōhio ka puta a Tā Hirini Mead, a Pouroto Ngaropi me Hawaiiki Ranapia ki taua huihuinga. I kōrerohia e rātou ngā pikinga, ngā hekenga me ngā pōreareatanga i tū ki mua i ō rātou aroaro i mua i te rironga mai ō tō rātou whare, me te taunga ki Whakatane. He whare whakahirahira tēnei i tū rangatira i Poihākena, i Poipiripi me Rānana i te huringa o te rau tau hei mātakitaki mā te marea. Neke atu i te kotahi rau toru tekau tau e ngaro atu ana. Nō Mahuru 2011

ka whakatuwheratia anō i Whakatane. Nā te rere o te mōtuhi, te roimata me te kaha ki te whakawitiwiti whakaaro ki te Karauna ka puea ngā wawata ō Ngāti Awa whānui. He tohu whakakotahitanga, whakakaha hoki i te iwi ō Ngāti Awa. Mai i reira ka huri te kei o te waka ki Te Puia ki te Whare Hanga Toi ō Aotearoa (NZMACI) i Rotorua. Nā te uri ō ngā iwi e toru arā a Karl Johnstone i whakarite te haerenga ki Rotorua. Ko ia te Mana Hautū ō taua wāhi, ā tau katoa ana ngā whakahaere ki runga i ōna pakihiwi. Ko te whakatau rautaki tēna, me te whakatutuki i ngā wāhanga e hāngai ana ki te ture. Tau ana āna whakamārama mō te whakahaere i tēnei tūmomo pākihi me ngā hua ka puta ara ki te whakaaronui a Rongwhakaata mehemea koira te tirohanga whānui mō te hokinga mai o tō rātou whare “Te Hau Ki Tūranga”.

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He mea tango mai tēnei waiata i te pukapuka a Tuini Ngawai, “Her Life and Songs.” Ko tēnei waita, he waiata whakanui, he waiata whakamihi i a rātou i heare ki tāwahi, ki te mura o te ahi. Kei wareware tātou – nā rātou mō tātou. Haere mai Te Hokowhitu a Tū toa Anei ahau e tatari atu nei I te pō, i te ao, i ngā wā kātoa E tama mā, hōmai rā ō ringa Ō ngutu ki a kihi atu ahau e Ka rapa noa ngā mahara kei whea rā He tanga Manawa mō ngā whakaaro Auē! Taukuri rā e Te Hokowhitu a Tū kia ora rā koutou Te Hokowhitu a Tū kia ora rā koutou Haere rā, haere rā, e tama mā Kua wehea tinana koe i ahau Auē! Taukuri rā e Tīhaehae rawa i manawa Pā rawa i te manawa Pā rawa ki taku ate e Maringi noa ngā roimata i aku kamo Mōhou rā e Te Hokowhitu a Tū Kia kaha, kia māia Kauparetia atu rā te kino He mihi mutunga e tama mā kia toa He mihi mutunga e tama mā kia toa KEI WAREWARE TĀTOU

Tena Kotou, Tūranga Ararau has pleasure in inviting you to the opening of the Tairāwhiti Farm Cadets accommodation hostel at Green Lakes Farm, Tiniroto Gisborne The opening will be undertaken by the Minister of Māori Affairs the Honourable Doctor Peter Sharples and scheduled for 10.30am on Thursday 9 May 2013. Transport from Gisborne to Tiniroto is available and departing from Tūranga Ararau, Kahutia Street at 9am.

Inside this month...

Pages 4-5 Ngā Tama Toa ā Tū

LOCATION: Green Lakes Farm, 478 Ruakākā Road, Tiniroto, Gisborne. If you intend to make your own way to the farm, it is approximately 50 minutes drive from Gisborne on Tiniroto Road. Upon arrival in Tiniroto, turn right at the tavern onto Ruakākā Road, drive along Ruakākā Rd for 4.7 km to the farm. For more information, contact us at 06 868 1081 Look forward to seeing you there Ngā Mihi Sharon Maynard Manager Tūranga Ararau

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tranga health

Panui


Founded October 1898 Pukapuka: Rua Te Kau Pānui: Wha Te Marama: Paenga Whawha Te Tau: 2013 ISSN: 1176 - 42288

Pīpīwharauroa takes its name from ‘He Kupu Whakamārama Pīpīwharauroa’, which was printed in October, 1899 by Te Rau Print and edited by the late Reverend Reweti Kohere. Pīpīwharauroa was re launched on 20 October, 1993. Produced and edited by: Te Rūnanga o Tūranganui-ā-Kiwa Tūranga Ararau Printed by: The Gisborne Herald Email: pipiwharauroa@ta-pte.org.nz Phone: (06) 868 1081

http://www.facebook.com/pipi.wharauroa

I’m totally used to it now whānau and, well, it’s fair to say that, ‘it just goes with the territory.’

However, you’re right in asking that very valid question, for me quite simply I’ve finally found my soul-mate and I wasn’t about to hide if, you’ll excuse the pun, him ‘in the closet’ nor my sexuality anymore although many of you back home already knew. For both Alby and me, this wasn’t something we just dreamed up one night whilst we were bored at home. I can assure you, there was absolute clear rationale behind our thinking to do the story in the Woman’s Day and our appearances on ‘Good Morning’ as well as ‘Native Affairs.’ First and foremost, we simply wanted to share our love for each other with our whānau, iwi and, as it turned out, the world to hopefully act as tauira for other young gay Māori males and females who struggle with their sexuality. If, through doing the article and interviews, we could act as beacons of hope for them to help make their journey that little bit easier in them accepting who they are, then that, for us, is a huge positive! We were also both conscious of the fact that we have been on NZ television through Alby’s appearance on the controversial first series of ‘The GC’ and obviously me as a NZ television host on various programmes we were also very much mindful of the possible consequences that us ‘coming out’ as a couple might have on our relationship. All of this we took into serious consideration but we were also aware of the bigger kaupapa that I outlined previously, we were both coming out to assist young gay, bi-sexual, transgender Māori youth to accept who they are just as Alby and I have done, that’s it in a nutshell. To be honest we have been absolutely blown away by the overall positive support of so many people back home and indeed across the globe. Not only to the announcement of us as a gay couple but also it’s completely opened up peoples thinking around same sex couples and marriage equality, it’s prompted in some cases robust discussion and, for us, this is very satisfying indeed.

Kōrero Time with Mātai Smith Kia ora mai anō tātou i roto i ngā tini āhuatanga o te wā. A kāti kotahi atu tātou ki te kaupapa hōhonu hei tirotiro mā whatu, hei whakaaroaro mā hinengaro i tēnei marama me te tūmanako ia mā tēnei pūrongo e pupū ake ai ngā kare ā roto me ngā whakaaro rangatira. Well whānau, I guess the last couple of weeks has seen me literally ‘come out’ of my shell so to speak and reveal to everyone not only my sexuality, but also introduce my new partner Alby Waititi to the whānau and indeed the world. People were asking, “Well Mātai, why on earth did you feel that you had to go public with it? Isn’t that something you should just keep private?” Well, having been in the public eye for many years now, keep in mind this is someone who can’t even go do the groceries at the local supermarket without people observing what’s going in my trolley or who’s shopping alongside me for that matter, let alone jump into my humble Nissan Maxima and have people say, “Etta, is that all you got Mātai, where’s your BMW bro?”

Yes, of course there have been the haters and the odd negative, disparaging comments thrown at us most of which I can’t print in here but for every negative comment, there have been another hundred or so positive ones so, yes we are both content and comfortable with the decision we made to go public with our relationship and hence I’m writing about it in this month’s Pīpīwhararoa. “E kore a muri e hokia!” I’m sure everyone that reads this article has a gay friend or cousin, or uncle, aunty in their whānau. We all love them and nine times out of ten, they’re the ones that crack us up with their rather quick wit or ‘camp’ humour. But while many of us accept them for who and what they are, there are still those whānau who just try and brush them under the carpet or hoist them into the ‘too hard basket’ forcing them to become ‘whakamā’ or bear the brunt of harsh derogatory names or terms of which can often have an everlasting, ‘beyond healing’ effect on them. Some gay Māori end up turning to drugs to help cope with the pain caused by ‘non-acceptance’ by their immediate whānau. Others head overseas to get away from the hate and, at the other side or extreme end of the spectrum, there are still young gay Māori who take their own lives simply because they’ve had enough of the non-acceptance and hate bestowed upon them by their whānau. Being takatāpui is tough, there’s no two ways about it, but as we’ve seen in recent years the world is slowly starting to accept us by actually engaging in discussions surrounding ‘gay rights’ and,more recently, marriage equality. It’s a discussion I think we

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as Māori need to engage in as well. It’s happening in the big cities like Auckland, Wellington and even down in Christchurch but what about the smaller, more rural towns and areas? Can we have open discussions about this or is it just opening a huge can of worms, is it a kaupapa that is too ‘taboo’ to even consider discussing? In a recent television interview, Dr Pita Sharples said, “Māori society has always accepted takatāpui as part of our whole way of life.” I was quite taken back by his statement and wondered if perhaps I was totally ignorant of this and maybe had completely missed the boat? I’m pretty sure I haven’t though but would be keen to hear your whakaaro or thoughts on this issue whānau? Perhaps this is one way to get the discussion happening. Do we as Māori in Te Tairāwhiti accept takatāpui as part of our society and way of life, or do we still struggle to accept it and keep it tucked away in the “not a priority, talk about it later when someone really cares” category. Gisborne District Councillor Manu Caddie also mentioned me on his Facebook page recently by saying, “I’m pleased to see Matai Rangi Smith come out loud and proud as a male from Gisborne in a same-sex relationship. I know plenty of Gisborne women in same-sex relationships, but very few gay Gisborne men. Maybe I’m just moving in the wrong circles or perhaps it’s still mostly undercover?” I can tell you Manu that there are certainly several other gay men and women in Gisborne but, yes, it’s mostly ‘undercover’ simply because of a lack of acceptability within the Tairāwhiti community as well as them having to consider their own personal safety which to me is also paramount. But again I pose the question, te pātai a Mātai… are we back home ready to accept takatāpui as part of our society yet? More specifically within Te Tairāwhiti rohe? Please email your thoughts or comments to mataismith@hotmail.com whatever stance you have and I’ll come back to you next month with some feedback. In the meantime, on behalf of Alby and me, I say thank you to all of those who facebooked, emailed or texted me mihi and or kihi to acknowledge my and Alby’s coming out as a couple. We know we face an ‘interesting’ journey ahead, we’re also realistic about the challenges of our current long distance relationship, yes, it’s an on-going discussion so watch this space! However we are also excited as well as invigorated in the recent passing of the marriage equality bill. Which begs the question on many peoples lips, so Mātai when’s the wedding? To which I say to you, “All in God’s timing!”


Pipiwharauroa 'HE KŌRERO'

Mere Pōhatu

No Child is Beyond Help One billion people are on Facebook. One billion people watch You Tube. There are 100 million users of LinkedIn. We have to fish where the fish are. Our kids are social media and IT savvy. Some people my age are a bit connected in that way. For instance, I know about stuff going on at Gisborne District Council because Manu and I are “friends” on FB. We don’t visit each other in our real world but man on line, we have massive cups of tea together; we make significant decisions and we share blimain great information. I keep in touch with Ari in Italy, Mihi in France, Hinauri in Brazil, Phoenix in Argentina, Claire in London, Taylor in Italy, Evelyn in Taiwan, Bobby Bear in Sydney, Dreena in Perth, and Te Rangi Matanuku down a coalmine somewhere, Jim Fox from Whānau ā Rakairoa, but travels the world with his work. Sometimes he’s in Africa, he lives in Thailand and he flies to places I’ve never heard of. Fancy that and he grew up in Waipiro Bay.

Tairāwhiti Community Law Centre

Nikorima Thatcher Last month’s article on the Special Category Visa (SCV) for people migrating to Australia was the lead for a series on I am doing on the Australian legal system. This article will look at the legalities of driving in various states of Australia starting with the immediate popular destinations of Western Australia and Queensland. Other States will be covered in the following months. Using your overseas driver’s license in Western Australia

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Those Hauiti people in New York met Helen Clark. My little brilliant niece Hine Te Ariki was right there and in real time I knew that and saw them. Athena Emmerson keeps us all up to date in real time all the things she is doing in OZ. I know Irene from Ruatoria and who works for a big bank in Sydney, yesterday sprained her ankle on the walk to her office from her inner city apartment. I even knew our Mātai had fallen in love. And whoever stole Hira Waihape’s car in Sydney last week – give it back! I skype my mokopuna in Auckland and can spend 10 minutes watching him do Peke peke on his beautiful lounge suite while he’s watching his TV, “Cars” on his video player and doing his IPad stuff. All at the same time! And he’s just 3. I can find all the parties in Gisborne if I wanted to. “Another world is on the way; I can hear her breathing”

I don’t know who said that, but I love the sentiment. It’s a time for magical thinking. It’s time we put technology to work to improve and change social conditions. Connections, associations and kinship are now all on another level, it’s all in the airwaves, satellites, in fast fibre, on I-Pads, I-phones. Gosh even e-mails are so last year.

approved English translation of your licence with you when driving. For information on translation services please refer to our web page on other languages. If your overseas licence ceases to be valid, or expires during your visit, you must apply for a WA licence. Refer to Apply for a WA driver’s licence for information on what steps you need to take to continue to drive in WA.

What if you’re planning to stay? If you hold a permanent resident visa, you can drive on your overseas licence until you have resided in WA for (3) three months. You should apply for a WA driver’s licence during this time as you will not be able to drive on your overseas driver’s licence after the (3) three months has lapsed. Refer to Apply for a WA driver’s licence for information on what steps you need to take to continue to drive in WA.

What would my friend Jack Robin have to say about all of this? He would probably say there was far too much information being shared and people should get outside and be in the garden. He wouldn’t know you can still be in the garden at the same time as being on-line! “No child is beyond Help”. They are just a click of a mouse away. If we can’t give love and support in person, we need to get to the adults and our kids with positive cyber connections. Let people know where they can ask for and receive help. I never want any child in the Pīpīwharauroa readership community to be without decent adult kindness, support and encouragement. There are many of us who can help, can support, can encourage, can give our time, and can help our little kids to grow up to be great adults. Pīpīwharauroa readers are people who care deeply about our community. Our job is to be in a state of preparedness for the new world; there to help our kids and able to give freely. It’s a nice thing to do. Just imagine, if every kid in Tairāwhiti had three significant adults in their lives to love, support and encourage. “Giving freely, acting wisely, setting up relationships”

If your licence is in a language other than English, you should carry a recognised English translation of it when driving. This translation should be shown to the police at the same time you are required to show your licence. For a list of approved recognised translators, contact the National Accreditation Authority for Translators and Interpreters Ltd (NAATI) on http://www.naati.com.au/ WHEN MUST I NOT DRIVE IN QUEENSLAND WITH MY FOREIGN DRIVER LICENCE? You must not drive in Queensland on your foreign driver licence if: • you have been disqualified from holding or obtaining a driver licence by an order of an Australian court • your authority to drive on the licence has been suspended or withdrawn

If you are a visitor to Western Australia (WA), you may drive only vehicles that are listed as authorized Who is classed as a visiting driver? on your overseas licence for as long as it remains Visiting drivers include: valid in the country of issue. Once your overseas licence ceases to be valid, you must apply for a WA  Overseas Defence Force personnel and their licence if you wish to continue driving. families  People on business trips If you hold a permanent resident visa, you can drive  People with working holiday visas on your overseas licence until you have resided in  People working temporarily in WA WA for 3 months then you need to apply for a WA  Students studying in WA driver’s licence.  Tourists

WHEN WOULD MY AUTHORITY TO DRIVE IN QUEENSLAND ON MY FOREIGN DRIVER LICENCE BE SUSPENDED?

To be able to drive on WA roads with your overseas driver’s licence (and International Driving Permit, if applicable), you must:

WHEN WOULD MY AUTHORITY TO DRIVE IN QUEENSLAND ON MY FOREIGN DRIVER LICENCE BE WITHDRAWN?

  

Carry your licence or an International Driving Permit as applicable with you at all times while driving and show it to the police if asked to do so. Comply with any other conditions of your licence. Drive only those vehicles that you are authorised to drive. Hold a current licence that is not suspended or cancelled noting that you cannot drive on your overseas licence if you are disqualified from driving or your driving privileges have been withdrawn.

If your overseas licence is not in English, you must carry either an International Driving Permit or an

USING YOUR QUEENSLAND

OVERSEAS

DRIVER’S

LICENCE

IN

A foreign driver licence is a licence to drive a motor vehicle issued to you under the law of another country noting that a New Zealand driver licence is also a foreign driver licence. CAN I DRIVE IN QUEENSLAND UNDER MY VALID FOREIGN DRIVER LICENCE? When driving on a road in Queensland under your valid foreign driver licence you must: • only drive the class of motor vehicle authorised on that licence • comply with the conditions (if any) of your licence • show your licence to the police when asked to do so

Your authority to drive in Queensland on your foreign driver licence will be suspended if you have: • not paid any fines imposed on you by a court • accumulated an excess number of demerit points on your traffic history • been convicted of driving at more than 40km/h over the speed limit

Your authority to drive in Queensland on your foreign driver licence will be withdrawn if you: • • •

become medically unfit to drive safely are an Australian citizen and you have been residing in Queensland for three months are not an Australian citizen, but before you took up residence in Queensland you were given a resident visa and you have now been residing in Queensland for three months are not an Australian citizen, but after you took up residence in Queensland you were given a resident visa and you have now been residing in Queensland for three months since getting the visa. To be Continued next month


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“They gave their youth for our tomorrows” FIRST MāORI VICTORIA CROSS PART TWO

In the previous issue details were given of the battle in which 2/Lt Te Moana-nui-a-Kiwa Ngarimu and twelve of his relatives lost their lives and for which he was later awarded the Victoria Cross. Ten other decorations were awarded to the 28th Māori Battalion for the action at Point 209. The battle took place in March, 70 years ago, but it was not until June that the world learnt of the awards. The following account is taken from Nga Tama Toa, pp 270-287.

HĪRUHĀRAMA HOSTS THE PRIME MINISTER

On 11 June, a Sunday, Prime Minister Peter Fraser travelled to Hīruhārama Pā to recognise the award of the Victoria Cross in the presence of the Ngarimu family, other relatives and friends. Following the speeches a conference was held in the Kapohanga wharenui. Here it was proposed that when the Victoria Cross reached New Zealand it should be presented to Ngarimu’s parents at a public ceremony. Fraser offered the government’s support. For the people of the Tairāwhiti the significance of a public ceremony went beyond Ngarimu’s honour, although his outstanding bravery and supreme sacrifice were obviously important. The hui would signal ongoing Māori support for the war, boost the morale of Māori communities whose menfolk were dying, and serve as a reminder to the government of Māori readiness to meet their Treaty obligation even with their lives. Fifteen per cent of Māoridom was now voluntarily under arms, and many more were contributing to the war effort in nonmilitary roles. The ceremony would double as a tribute to the magnificent part played by the Māori Battalion in all the operations of the Second New Zealand Division, as well as acting as a form of public mourning for the fact that no bodies had been returned. Te Whānau-ā-Apanui and Ngāti Porou, led by Sir Apirana Ngata, were to be hosts and, with the assistance of the government, they set out to make the hui an occasion to remember. By the last week of June the Governor-General had consented to the investiture being held in Ruatōria, and his and the Prime Minister’s attendance had been confirmed. The fact that the government was coming to Māori, and not vice versa, was a demonstration of the significance it placed not only on the occasion but on the Tairāwhiti region as one of the major recruiting points for the Māori Battalion.

THE INVESTITURE HUI 6 October 1943 In the days before the hui performers, Māori Home Guardsmen and school children arrived at pā in and around Ruatōria in readiness. Three hundred performers had been brought together from the Gisborne district alone. Sixty cars, many volunteered by Gisborne residents, and 600 gallons of petrol were used to transport them. In addition to the Governor-General Sir Cyril Newall, a train of sleeping carriages brought the 90-member official party from Wellington: ministers of the Crown, Members of Parliament, heads of the armed forces and government departments, members of the National Film Unit and the press, and the official photographer.

'Ngā Tama Toa ā Tū'

At Whakarua Park, the venue for the investiture, the approach to the pavilion had been metalled, at least five canteens erected to feed the visitors, and a camp for the Home Guard and other army personnel set up in the grounds. Rain threatened to spoil the occasion. But, as more than a thousand school children gathered on the park, the skies began to clear. Joined by the adult performers, they gave the official party a grand welcome. Five hours of entertainment followed. Ngata introduced each group and speaker, explained the items and kept the programme moving. A luncheon followed the performances, and then the official investiture took place. An inspiring service was led by the Bishop of Aotearoa, Fred Bennett, and a minister of the Ringatū Church. The Prime Minister spoke briefly and the citation was read. The Governor-General then presented the Victoria Cross to Hāmuera and Marāea Ngarimu. Other decorations were given to Lieutenant-Colonels Bertrand, Baker and Bennett, Major Royal, Captain Porter, Lieutenant Tikao-Barrett and Warrant Officer Martin McRae. More than 7000 people attended the hui, with visitors coming from as far away as North Auckland and the South Island. Even more would have turned up but for the rain. Through Ngata’s foresight the whole hui was recorded by radio staff and those recordings are now being made available via the 28th Maori Battalion website 28maoribattalion.org.nz

Here then, is the intense emotion with which many Māori elders viewed the award of the Victoria Cross and the sacrifice of their young relatives. The return of the Ruapehu furlough draft with its war-weary veterans, the constant stream of sick and wounded, the mounting death toll in the Battalion and the seemingly ceaseless state of mourning in which many communities found themselves, added to the emotional intensity. Despite the gala atmosphere of the investiture hui, the anguish felt by Māoridom was clearly evident. The composers, performers and orators seemed to pose the question that was on everyone’s minds, ‘He aha rawa rā e kaha takakinotia nei tātau? (Why is it that we have been made to suffer so?)’ It was this same query that had spurred Ngata to write that most compelling paragraph in his booklet The Price of Citizenship that began, ‘What is the gain for so much loss?’56 How more forcefully would he have written had he known that during the approaching Italian campaign the Māori Battalion’s casualties would double?

‘I WOULD MUCH RATHER HAVE MY SON’ In 2003, Husayn Rawlings wrote of a visit he made to Ngarimu’s mother in 1955 to see the Victoria Cross. Husayn, a nine-year-old Pākehā boy living with his family at Makarika, had travelled nine kilometres on horseback, and felt mounting excitement at the prospect of seeing the most famous symbol of bravery in the region: ‘I held a Victoria Cross in my hand! Not just a Victoria Cross, but the Victoria Cross of Moana Ngarimu, first Māori to earn such an Honour.

Hamuera and Maraea Ngarimu, accompanied by Materoa Reedy. Hamuera holds the cased Victoria Cross and the sword of his tipuna Tuta Nihoniho, who had commanded the volunteer Ngāti Porou Rifles in the 1880s.

THE SPIRITUAL SIGNIFICANCE OF THE VICTORIA CROSS The hui left an abiding impression on all who witnessed it, but in some ways it was an intrusion on the spiritual significance of the medal. The award was a posthumous one, carrying more emotional weight than did other VCs. To Māori, this gave the decoration a tapu aspect not perceived by the average New Zealander After the ceremony the medal was rushed to Waitangirua, where Ngarimu’s grandmother lay on her deathbed. Seventy-eight-year-old Makere Ngarimu had been seriously ill at Hīruhārama for some time, and the previous night she had said to her son Hāmuera, ‘Mauria au ki Pōhatukura. (Take me to Pōhatukura.)’ On the way, her daughter Materoa Reedy had suggested, ‘Me peka rawa rā tātau ki tōku whare. (Let’s stop at my house.)’ There at Waitangirua the old lady was urged to hold onto life until she had seen the Victoria Cross and ribbon. The medal arrived, and with family members at her bedside the kuia stretched out her hand, touched the cross and smiled. News of the seriousness of her illness was kept from visitors so as not to mar the occasion. She died the next day. The withdrawal into fasting and prayer over matters tapu was more a Māori ritual than a Christian one. A century of Pākehā culture had not yet suppressed certain cultural beliefs. The belief that every great event is accompanied by a significant death, for example, had been retained in the consciousness of the elders and handed down to their descendants. Makere Ngarimu was of an old lineage that still held to such beliefs. Since the first news of the award to her grandson, she had gone into retreat from the outside world. She had separated herself from her community, living alone, praying, and taking a diet of mostly water. She had willed herself into a state of irrecoverable illness, a practice referred to as ‘whakamomori’. Through her death the kuia saw herself as the sacrifice (utu) that would release the tremendous pain and loss that had been placed on her

Crowd at Ngarimu Hui

family and her people by the award and by the deaths of her grandson and his young relatives. By giving her life she felt she would render her family spiritually safe. After seeing the cross her parting words were, ‘Kua ū e Mō. Ka haere atu. (It’s over, Mō. I’m on my way [to you].)’

‘I sat at Mrs Ngarimu’s table inspecting the medal in reverential silence. On the front of it was engraved the words ‘For Valor,’ set around the bottom of a coat of arms. On the back of it was inscribed his full name, Moananui a Kiwa Ngarimu, and the date of the action for which the medal was awarded. The medal hung from a short purple ribbon, bordered at each end by a strip of bronze metal. ‘After I had been looking at it for some time, and sensing the great courtesy granted to me that I could actually handle the medal, I replaced it in its box, lined with purple velvet. I didn’t really know what to say, being shy and respectful, but felt that something needed to be said to acknowledge her son’s bravery and sacrifice. As I returned the box and medal to her hands I said, “You must be very proud of this Victoria Cross”. She smiled, and said very quietly and kindly, “Oh, no. I would much rather have my son”. And she raised her eyes to look lovingly at the photo of Moana. ‘I lifted my head and looked with her at the photo of this handsome young man so poised and confident in his pose, so steady and assured in his gaze, looking past us into the unspoken promise of the fullness of life. In those few seconds my world was shaken so gently, and so profoundly. After a while she turned and smiled at me again, but I, still reeling in the face of this simple expression of love and loss, could now think only of leaving. ‘The ride home was long, the day had become even hotter, and the dust lingered for ages after each vehicle. As soon as it settled enough for my horse to breathe more freely I galloped on, hurrying home, only slowing to a walk for the infrequent vehicles that passed by. I had no thoughts then about my visit, only a troubling sense of disquiet that possessed me. And the gentle, kindly spoken words, following softly right behind me, “Oh, no. I would much rather have my son.” Nā Monty Soutar


Pipiwharauroa ' Ngā Tama Toa ā Tū'

For God, for King, and for Country

. . . the great fighting record of the Māori Battalion has been due to the fact that we relied on God above, to guide us through the victory.

This statement was made by one of the padres of the 28th Māori Battalion, Captain Chaplain Wi Te Tau Huata, during the unit’s last formal church service at the end of the Second World War. The service was conducted on board the Dominion Monarch when the Battalion was en route to Wellington from Australia. In January1946 the Māori Battalion arrived in the country with a tremendous reputation as frontline infantrymen. That the unit had performed superbly, defying expectation and establishing its reputation as an elite unit was undeniable. Its effectiveness as a rifle battalion, on average winning fifty percent more decorations than any other New Zealand battalion, has been attributed to a combination of factors: the unit’s discipline, the warrior ancestry of its soldiers and its structure based on tribal lines. Rarely, however, have commentators given thought to the unit’s spiritual foundation as the basis for its success. On Anzac Day just passed, while observing the religious ritual associated with the dawn ceremony, I pondered the extent to which Padre Huata’s statement rang true. I asked myself had I, because of the growing rejection of Christianity and the decline of morality that we have witnessed in our nation and, indeed, throughout the world in the past three decades, undervalued the influence of the Christian faith in the story of the Māori Battalion? When collecting material for the book Nga Tama Toa I came across more than a few anecdotes related to the religious beliefs and experiences of the men in the Battalion. Many of these did not appear in the book due to its word restriction and the subsequent editing process. So, I thought I would recount some of them here and let you, the reader, draw your own conclusion about the reality of the padre’s statement. CHRISTIAN INFLUENCE ON SOLDIERS The majority of men who volunteered to serve in the 28th Māori Battalion had some form of Christian upbringing, whether Protestant, Catholic, Mormon or Ringatū, and this Christian influence revealed itself especially on the eve of battle. As Don Stewart put it, ‘I don’t say that we were a religious battalion, but we never lost sight of our religion.’ The young officer was commenting on an incident that occurred in the Libyan Desert just before a bayonet charge. During the early hours of the morning a section of Bren carriers had been detailed to watch the unit’s flanks as each company dismounted their vehicles. Then came a moment rarely witnessed on the threshold of modern battle: the company commanders had all the men go down on their knees for prayer. It was a touching sight, 400 men with heads bowed as Captain Rangi Royal’s words cut the night air. ‘The atmosphere was absolutely electric,’ recalled Stewart. Karakia or prayer before moving to the start line was an essential part of the Māori Battalion’s preparation for battle. So much so that the unit’s padre would often find himself risking his own life to ensure he was at the frontline to consecrate the companies, just as the tohunga once prepared the ope taua in pre-European times.

a wētahi e karakia ana. Koirā, wēra mahi katoa ka whānau mai i roto i te tangata. Mōhio koe, hika, koinei tonu pea te mutunga.

Not a word was said, we just went. There were no lights though we were moving at night. You could hear some of the boys praying. All that sort of thing one thinks about when in a pensive mood. You knew, hey, this could be the end for me.

After battle the men deemed it equally important to give thanks. When a Battalion muster was held the day after the fateful assault on the Cassino railway station in 1944. B Company was so reduced in numbers that its men travelled in the company’s jeeps to the church service. Jerry Taingahue recalled the expressions on the boys’ faces as they looked at the gaps in their ranks: There’s only one thing in our minds, to get back in and kill the buggers. You can’t help it, and you look around at all the faces māro tonu ngā kanohi, nē (they’re all sullen-faced, eh), ā, mutu ana te karakia, ā ka āhua pai koe (and it’s not until the prayer service has been conducted that you start to feel better). Burying the dead was a time when the men realised more sharply their own mortality. After a memorial service at Gazala to fallen relatives and comrades Iver Whakarau wrote: I think that was the saddest day I ever experienced in my life. Saw the hardiest of men shed tears during the sermon; in fact I couldn’t hold back myself. Happened to be wearing a pair of goggles, so I just pulled them over my eyes so no one could see me

VALUE OF SONG From its first days in camp the Battalion’s religious needs were apparent. Captain Chaplain Kahi Harawira, a First World War veteran, was appointed as the unit’s first padre. Each Sunday he conducted divine services and distributed communion among the companies, a practise that subsequent padres would continue each Sunday throughout the six years of the war. Services where the whole Battalion was brought together were the most moving; seven hundred or more men singing songs of praise in four part-harmony was something to see and hear. On the afternoon of Anzac Day 1940, for example, the Battalion paraded in full kit in the Palmerston North Square. Before a large audience Sir Apirana Ngata, after thanking the city’s residents for hosting the Battalion, led the soldiers in their marching song ‘sung as only Māori could sing it,’ wrote one reporter. Captain Chaplain Wi Huata

The lyrics, ‘We will march, march, march to the enemy and will fight right to the end, for God, for King and for country’, were a fitting declaration of what the unit aspired to.

Where no padre was available, one of the soldiers themselves would lead the others in prayer in their absence. To enter the fray without an opportunity to collectively ask God for his protection was discouraged in the Māori Battalion. In August 1942 when Brigadier Kippenberger visited the unit in the dark of night before their raid on the El Mrier Depression, he found ‘the Māori padre’ [Wharetini Rangi] speaking to the men, most eloquently and impressively, before saying a prayer, he found that very moving in the utter silence. There were also the individual prayers. Sitting in the cold on the back of one of the trucks headed for battle in 1941 was 22-year-old Tautuhi Sadlier. He was one of half a dozen men in the convoy from the tiny community of Whakawhitirā near Tikitiki. It was their tipuna, Taumata-ākura, who had introduced Christianity to many of the hapū of the Tairāwhiti region. A century later his descendants called on Divine Providence to save them from harm: Kāre he kōrero, koianō te mahi, haere. Kāre hoki he raiti, i haere i te pō. Ka rongo atu koe i

Captain Chaplain Wi Huata leads members of the Māori Battalion in song.

Then Padre Harawira started ‘Āue e Ihu’, ‘Jesus Lover of My Soul’, by now adopted as the unit’s hymn, before he too addressed the audience, reminding them that it was ‘the only hymn sung at Gallipoli by members of the Māori

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Battalion in the previous war.’ For those who were there they would never forget the occasion, for it seemed the Holy Spirit was present, especially as a perfect rainbow like a giant halo appeared through the clouds immediately above the men as they sang. There were many Māori songs composed during the war that served as a reminder to both the soldiers and their whānau of the need to trust in God. Perhaps none is more well known than Tuini Ngawai’s ‘Arohaina Mai e te Kīngi Nui.’

Karakia was important for the Captain Chaplain Kahi departing soldier. Many a veteran attributed his return to New Harawira Zealand as a direct result of the prayers said over him before he left the country. Joe Waenga, for example, on ‘final leave’, had gone back to his mātua whāngai (foster parents) at Pōtaka: My real father was a Ringatū. He stayed at Cape Runaway. My [whāngai] mother [Keriana Tupaea] said, you go to your father to the Ringatū Church. Both of us, me and Wi Mouranga, went to the old man for karakia [prayer]. I rode on a horse and he took me to the water. I expect my brothers did the same. And what happened, we all came home.

FINDING FAITH IN THE HEAT OF BATTLE For some who did not rate their faith highly, this was to change dramatically the first time they found themselves in battle. Many are the stories of young men under fire or hearing bombs explode about their trenches weeping and crying out to the Lord to save them. When a shell burst wounding Steve Brooking, and just missing Wharau (Flo) Houkamau, he observed: Flo was praying like anything, crying, calling Jesus. Knowing that fulla, we went to school together, more or less brought up together in Hicks Bay. Well, I heard some fullas lie, lie like anything. Well, I back that fulla . . . And I said, ‘That’s the way. Now you’re talking sense. Keep it up.’ He was crying; he was calling the good Lord, eh. He had to go right there first. Yeah, ol’ Wharau.39 Others, facing death, bargained with God that if He spared them they would repay his mercy. Private Natana Te Whitu swore he would stop doing all the ‘hianga’ things he was renown for and from that moment cease profanities. Sergeant Kahutia Te Hau, went further, when he was carried into the RAP (Regimental Aid Post) on a German parachute during the battle for Crete. Dying from a bullet wound below the heart, he promised, if his life was restored, he would dedicate it to serving God. Te Hau, kept his word and became an Anglican minister. That so many had to face death before they were prepared to change the way they were living was unfortunate, but a reality, as it is even in today’s world. The context in which Padre Huata made his statement is probably worth quoting more fully: Go now to your homes, live Christian lives, for it has been said, in truth, that the great fighting record of the Māori Battalion has been due to the fact that we relied on God above, to guide us through the victory. Many did indeed follow their Padres’s counsel for during the war they had experienced a real change of heart and, as a result, their lives were transformed. The religious enthusiasm of others, however, withered away when the threat of death in war dissipated. There would be a few committed returned men, however, who would hold fast to their convictions through the years of change, and they provided the core element of leadership in Māori churches during the eighties and nineties. In fact, after the war more than one per cent of the men who served in the Māori Battalion became ministers or pastors in the various denominations to which they belonged. The last of these is the present Bishop of Aotearoa, the Most Reverend Brown Turei, who was present when Padre Huata conducted that final service. Nā Monty Soutar


Pipiwharauroa

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KŌRERO TIME WITH MY KUIA…

My kuia had some funny animals in their yarns and she reckons they represented our relations. She talked about this rat, for instance, that was as big as a dog with huge eyes and sharp-as-teeth who could have been my grandmother. Then there was a kuri with a strange name and a bung eye that they believed would be the one to save them from a fate worse than death and a cat with one eye and maybe a twisted tail that could have been needed to cast a spell on them and so it went on. The stories that featured these animals were classed as your ‘scaredy-cat yarns’ and never failed to frighten the younger kids. My Kuia reckons that nowadays the kids wouldn’t even bat an eyelid at them but they certainly generated fear amongst the kids in her younger days.

There was this one particular night my kuia told me about when she and her cousins tried every which way they could to avoid going to bed. They were hanging around hoping to be allowed to eat the toast that their kuia was cooking for herself and her koroua on the cinders of the open fire. It was a deadly silent night when suddenly their kuia told them to quiet down and listen. “What’s that sound, can you hear it?” she asked. They all looked at her listening hard. “There it is again,” she said. “Hear it; it’s like a scratching sound.” The kids’ eyes went ‘big as’ with all their heads nodding in agreement that they could hear the sound that wasn’t there. “What is it?” they asked in unison. “Aaaa ko tera te Mangu Mangu Taipo!” replied the kuia. “She can smell our toast and wants some,” “Oooh,” said the kids who were, by then so scared that they were desperately urging her to give whatever it was outside the toast they had been hoping to have. “Naaa, because she will want to eat you when she’s finished,” said their kuia. “The only way we can beat her is to set a trap for her.” Calmly placing another piece of bread onto her long fork she toasted it over the embers before smothering it with butter and golden syrup. She then proceeded to taste it first to make sure it was up to standard, decided it wasn’t and ate it all before toasting another one for their koroua to taste. He too decided it wasn’t good enough even though the butter and golden syrup were dripping off it. By that time the kids’ tongues were really hanging out for a turn however the next toast was burnt, black on both sides. “I think this is the one we will give her,” said their kuia. “But we won’t put any butter or syrup on it and she will hate it so much she will never come back and scratch on the walls of our whare again.” The kids all thought this was a great idea and were happy to see the toast thrown out the door. By then it was pitch black outside. “Listen,” said their kuia. “I can hear her scratching at the toast.” All of a sudden there was a helluva noise coming from underneath their house. It sounded like cats fighting and meowing and banging around. Their koroua went outside and threw something heavy in the direction of the noise and it immediately stopped. He came back inside grinning and saying, “Well Mangu Mangu Taipo has taken off and won’t be coming back.”

'Kōrero Time With My Kuia'

The kids were so relieved they all went to bed with the last thing on their minds being toast for supper! I thought my nan’s koroua and kuia were very clever how they managed to trick their mokopuna into going to bed that night.

Then there was this other horror fairy tale from those days. At the back of my kuia’s property was a little shed that was supposed to be haunted by a ghost, none of the kids were allowed to go near it. It even looked spooky being surrounded by huge macrocarpa trees and cobwebs clogging up the windows. It was always locked. One day when her koroua was not around my kuia and her cousins couldn’t resist it and decided to go and have a look. After all they thought, it was daytime and the ghost surely wouldn’t come out. So the little band of kids trotted after their older cuz who led the charge. “When they were about from here to there away,” said my Kuia stretching out her arms to show just how close they were, “there was an almighty whoosh as a flock of birds took flight from the roof top.” The kids screamed and didn’t want to go any closer but no, their cousin was determined insisting they go right up to the shed. She urged them to peep in the window but they were too frightened so she ran right up to the door and banged it with a stick then ran off again. That was it, they all took off and hid in the grass. Lying there they could hear a strange popping sound building up to the biggest 'pop' sound of all. That sent them all tearing off home. Peeping back from the safety of the house there was nothing to be seen. That night they couldn’t wait to tell their koroua and kuia about how they had nearly caught the ghost. The old folks looked at each other but said nothing. After a wee while the old lady told them that the popping noise was the kehua breathing as it lived in a huge bottle and every now and then had to come out for air and that was why they must never go down there. And you know what, from that time on they never did. When my kuia was an adult she found out that the little haunted shed was where their koroua made up his home brew which they had to keep quiet about because at that time it was illegal for Māori to have grog. Some ghost ah!

Around about the same time my kuia’s father, uncles, and aunts and grandmother had congregated at the railway station waiting to catch the train back to the Marae. The kuia were all sitting in the waiting room for ladies only where a big fire was going, it was lovely and warm. One of the kuia stood at the door keeping a watch while the others sat around the fire. All of a sudden the watch keeper warned, “here he comes!” The ladies quickly sat down and one of them lay down in front of the fire with her head on the other’s knee. In walks the local constable. “Okay ladies, what’s going on here?” he asked. “Oh Kiri’s not feeling well as she’s having a baby and is just resting.” was their answer. “Okay, no waipiro in here?” “Of course not constable,” they replied. He seemed satisfied and left. At that they all jumped up and Kiri got hold of her skirts and pulled them up and off two kegs of beer that had been hidden underneath. They wore very long skirts in those days.

As soon as the coast was clear and the train was ready to leave, the men carried the kegs and Kiri into the carriage where she again covered them with their skirts. Half way to its destination the train stopped and again the police boarded as someone had tipped them off that the Māoris had some grog on board. Somehow my kuia’s father, helped by his in laws, had managed to get the kegs off the train and hidden them in the scrub on the side of the railway line. Not being able to find the illicit grog in any of the carriages the police allowed the train to continue its journey. It was a real feat for the men to get the grog back on the train again. With two to a keg they had to run alongside the track while the train was moving and throw them to the men on board waiting to catch them. Such was their determination to get home with their bounty. Such stories like these are not uncommon throughout the Motu during prohibition time for Māori.

My kuia told me that her koroua on her mother’s side was the midwife for their village and safely delivered all of his thirteen children as well as numerous other babies in the village. Imagine that and with no midwifery qualifications. His birthing resources included a tub of hot water for the expectant mothers to sit in that sometimes had had rata bark soaking in it, a sharp knife close by to cut the cord and some string made from flax for tying off the cord. Lastly but not least was karakia. The linen was always spotless and no-one could recall any complications or deaths. Yet today with all the training given and resources provided, we still have serious problems to deal with. I wonder what it is that those old folks had that we don’t in these modern times. My kuia said that her kuia told her it was all about what was up here pointing to her head, she said that expectant mothers had great confidence in her koroua and took an active part in bringing about the birth of their child by doing what he said to help themselves reach the point of birthing. Of course today by law you cannot deliver your own children but it does happen at times if it is left too late and the birth takes place in a vehicle or taxi even without complications! Apparently that particular koroua was like the social services and the FBI all rolled into one. He knew all the problems the mums had to deal with, who drank too much and where they got their grog from, who was abusing who, who was going with who and who fathered who. He usually dealt with all these problems too and quite successfully perhaps because he could keep close counsel, in other words his mouth shut! I feel like an owl with all these Whooooos. “Oh well that’s enough of scary stories, ghosts, booze and kids,” my kuia closed off with, “Next month I’m going to tell you about the time me and your koroua visited the Middle East..." Can’t wait! Nā Moko


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Pipiwharauroa 'ANZAC 2013'

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Dawn Parade 2013

Gisborne Girls High School at the Dawn Parade in front of the Cenotaph

... and in the morning we will remember them

On parade at Te Poho o Rawiri

The Cadets and dignitaries at Te Poho o Rawiri Marae

The Old Guard at Te Poho o Rawiri The Bugle Player

Gathering at MÄ ori Battalion Marae

Karakia at Te Poho o Rawiri

Ray Mihaka on parade

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Pipiwharauroa 'Ngāi Tāmanuhiri'

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representative. He joins the other governance members of Ngāti Kaipoho - Judge Lane Harvey, Miria Pomare and Jimmy Whaitiri; Rongowhakaata Settlement Trust - Tutekawa Wyllie; and Te Aitanga ā Māhaki & Affiliates - Robyn Rauna.

I W I R E P ORT F ROM YOUR TRUSTEES Tēnā koutou. Mai i tāwahi ki te kāinga Mai i te hiku o te ika ki Rakiura Hoki wairua mai i Paritū ki Kōputūtea. We hope you are all safe and well wherever you are. We wish you prosperity and happiness. Despite what government Ministers and their officials say, we know there are many challenges facing whānau; job security, extreme climate conditions, health and education. Regardless of the hardship, there are many things to feel grateful about. We have to push forward, make the best and have hope for the future. 1 . C O M M U N I C AT I O N REPORTING This is the first of 3 iwi reports for 2013. Each report will coincide with an iwi hui so that people who cannot be at a hui at least have access to the same information as those who can attend. Having had the iwi hui held on 23 March at Muriwai the next hui are planned for: Saturday 27 July 2013 starts at 9am

Hui-a-Iwi Muriwai Marae

Saturday 2 Nov 2013 starts at 9am

AGM

Muriwai Marae

Over the next five years we will improve distribution, efficiency and effectiveness of our communication. The launch of new Information Technology (IT) described in the Management report is a step in the right direction. We are anticipating the future needs of our office to cope with an increased volume of communication, a growing iwi register, diverse modes of communication, information feedback and research capability. Currently reports and panui are mostly distributed via email; or announcements at pakeke or community hui in Gisborne. Reaching our iwi members around the motu and overseas poses lots of challenges, especially because we know that many people do not have the disposable income to own a computer or pay for internet access. If we rely only on computers to reach you all, it would be a mistake. So until we are all ‘connected’ to technology we have to look for innovative ways to get information out to you.

IWI REGISTRATION If you have not been receiving any iwi reports or pānui at all it is likely you are not a registered iwi member and we do not have your contact details. Or, you have moved house and you have not told us where you are now. If you want to know what Ngāi Tāmanuhiri Trust is doing on your behalf, you need to register as an iwi member – www.tamanuhiri.iwi.nz or by contacting the Trust Office phone 06 862 8083. If you are overseas the phone number changes slightly and you need to dial the country code first, which is 64, then drop the zero before the 6, so the phone number becomes 64 6 862 8083. Otherwise, you can email the Trust office – trust@tamanuhiri.iwi.nz

Ngāi Tāmanuhiri – what does our iwi population look like? Understanding where you live, your age, education, employment, Te Reo ability and so on is especially important for iwi planning. Until we have a fully

integrated information system of our own and all our people are on our registration system, the Trust is reliant on data from other sources like Statistics New Zealand. Hopefully you all filled out your Census forms this month and you ticked that you belong to Ngāi Tāmanuhiri so that your iwi Trust can access the information. 2. APPOINTMENT GENERAL MANAGER Richard Brooking has been appointed General Manager for Tutu Poroporo Trust for a 2-year fixed term contract that commenced in February this year. You may recall from a previous report Trustees engaged the assistance of a Gisborne-based Human Resource Consultant to provide advice on the appointment process. The GM position was advertised for a month. A selection panel was established that included iwi members with recruitment experience and we would like to thank Pauline Hill and Mihi Harrington for their mahi. Seven people applied for the GM position and the applicants were short-listed to three. In the end, the panel recommended the position be offered to Richard. Trustees are pleased Richard accepted our offer to remain as GM. His management leadership of the Trust provides both continuity and stability to the organisation, especially given his involvement in transitioning our organisation from pre to post Settlement. Overall Trustees gained significant learning from the appointment and selection process, which is consistent with our objective to increase our governance capability over the next five years. 3. QUERIES AND COMPLAINTS Trustees and Trust Staff often receive questions from iwi members and on occasions we also get complaints. Sometimes issues fall outside the Trust’s control, but if we can, we try to offer support as much as possible. The nature of an issue determines how it is handled and who is most appropriate to deal with it. If concerns relate to operational matters including staff, the issue is referred to the General Manager in the first instance as he has responsibility for leading operations. Our primary responsibility as servants of the Trust is to act in the interests of the iwi that we are mandated to represent. 4. TŪRANGA IWI COLLECTIVE A combined hui of all trustees of Ngāi Tāmanuhiri, Rongowhakaata and Te Aitanga ā Māhaki was convened at Manutuke in February. The meeting was initiated by the Board of Te Rūnanga o Tūranganui-ā-Kiwa, to bring all our leadership together and discuss the future of our collective entity, the Rūnanga. The combined hui was a start. A recommendation for a taskforce and conceptual plan will go to the Rūnanga Board for formal approval. The next combined hui is being hosted by Māhaki and these forums could lead to other discussions on collective matters, but its early days yet. 5. TE HAU KI TŪRANGA TRUST In December Ngāi Tāmanuhiri Trustees agreed to participate on Te Hau ki Tūranga Trust by nominating a representative to sit on the Trust Board. We had an opportunity beforehand to review the final draft of the Te Hau ki Tūranga Trust Deed and if you read the Rongowhakaata newsletter Feb 2013 you will have noticed Angus Ngārangione is the Ngāi Tāmanuhiri

6. CENTRAL LEADERSHIP GROUP The CLG was collective Settlement redress for Tūranga to facilitate direct contact with Central Government. The Crown agreed to pay for a facilitator for one year to help facilitate/coordinate the group and the first meeting of representatives took place in December. As a start we decided to gather baseline information to help advance our discussions for further meetings. 7. GOVERNANCE TRAINING Trustees are working on developing our capability to govern. Over the next year we are focusing our energy on an induction package for new Trustees, developing governance portfolios, governance performance measures and professional development. Some Trustees have had formal training, but to raise the overall knowledge of our Trust Board, some Trustees are attending workshops run by the New Zealand Institute of Directors. There are different ways we can grow governance capability beyond Tutu Poroporo Trust, but for now we are concentrating on current Trustee’s needs. 8. IWI LEADERS FORUM Many of you will have heard of the Iwi Leaders Forum (ILF). This is an opportunity for Chairs of iwi organisations to come together and discuss topics of importance. The media tends to only profile iwi leaders like Mark Solomon (Ngāi Tahu) and Sonny Tau (Ngā Puhi). However, many iwi leaders participate in the forum that meets four times a year. Waitangi and the Koroneihana are standard meeting dates. The other two meetings each year are available to any iwi to host, and wherever the meeting is held, the tangata whenua is the host. The kaupapa that ILF forum discuss arise from Chairs themselves. To support each kaupapa, a technical advisory group (TAG) helps with the groundwork necessary to advance the matter. For example, there is currently a TAG group working on the kaupapa of Foreign Charter Vessels (FCVs). In May last year the government announced new policy in respect of FCVs. As fishing accounts for 90% of iwi income the policy has huge implications for iwi including greater compliance costs. Justine Inns of Ocean Law, who is well known to Ngāi Tāmanuhiri for her expert knowledge of fishing legislation, is a part of the TAG group for the FCV kaupapa. Other kaupapa include Freshwater, Climate Change, Housing, Independent Constitutional Working Group and Primary Industries, and each has equally credible experts involved. Last year the Iwi Leaders Forum introduced an annual subscription payable by each iwi that attends, to help with administrative costs of coordinating the Forum that was previously being carried by Ngāi Tahu. The subscription was $1000 a year and this was recently increased to $2,000 a year. Considering the amount of information and expertise we have access to, it is extremely great value for money and important that we participate. In November 2013, Tūranga (Ngāi Tāmanuhiri, Rongowhakaata, Te Aitanga ā Māhaki and Ngāti Porou) will be hosting the Iwi Leaders Forum at Te Poho ō Rāwiri. 9. SPECIAL GENERAL MEETING On Saturday 23rd March 2013 a Special General Meeting was held at Muriwai to discuss meeting fees for the Trustees. As you are probably aware the responsibilities for Trustees has increased because of the settlement process. The financial liability for individual trustees is now about $15M which is the asset value of all properties, plant, equipment, investments and cash at the bank. In line with other organisations that require


Pipiwharauroa Page 9

'Ngāi Tāmanuhiri'

myself and newly inducted director Matene Blandford representing Ngāi Tāmanuhiri. Our role is to manage the 8000H block for which Juken NZ Ltd has an existing Crown forest licence. We have developed a good relationship with the CEO and last week went for an orientation tour of the block to see how Juken is using the land. Their diligence around riparian strip preservation was impressive and the directors received a first-hand view of the harvesting end of the operations.

their Trustees to carry the same or a similar liability in the discharge of their roles a fee of $300 per meeting is recommended. This is about medium level and given the responsibility that Trustees carry this is deemed to be a reasonable amount for a meeting fee. 10. HUI Ā IWI Following the Special General Meeting on 23rd March 2013 there ā Hui a Iwi was held to provide an update of Trust activity and an opportunity to see the progress we are making with our key strategies. A power point presentation is available for those who were not able to attend the hui at our website ; www.tamanuhiri. iwi.nz or a copy will be emailed/ mailed if you contact the office as outlined earlier. 1 1 . G E N E R A L M A N A G E R U P D AT E Investment – There is $8m now on investment across the three banks; ANZ, BNZ & ASB and the Trustees have agreed to invest $6M of this amount with Craigs, an investment broker with the scale and expertise to deliver better than bank deposit returns. The remainder of our funds will be invested across the three banks outlined above to spread our risk and provide reasonably liquid capital (cash) should we need it. Bank interest rates have been dropping recently and are expected to remain at about 3% for the foreseeable future. Craigs should provide a return of about 7% if you combine net interest and capital growth in the share portfolio. The Trustees have also applied an ethical guideline for our investments excluding any alcohol, gambling or petroleum exploration from any stocks or shares we invest in. Craigs have applied this guideline in the portfolio that they will manage on our behalf. Te Aranui Launch – Our new IT system has passed the first milestone of the plan we have been working on with our local advisers (Ray Teutenberg and Shaun Maynard) and with Fronde, an IT company specialising in Salesforce systems and Google. The components that make up Te Aranui will cover our iwi register, digital storage and our on line communication expectations and can be viewed at our website. It will also provide the opportunity for greater levels of intra iwi communication between individuals and taura here groups (Chatter). www.tamanuhiri.iwi.nz Te Wherowhero – Burnard, Bull & Co. have advised that the issue of easements with the Foxley purchase are all but resolved. The mistake made by LINZ, by not including an easement through the land we purchased, may need to be remedied by another agreement in the future. The status as it currently exists does not affect us so long as we don’t subdivide or sell the land but, for the Foxley’s, it has access implications through our blocks. They may therefore insist on an additional agreement to remedy the error which will unfortunately involve further costs. Custodian Trustee Company Ltd. (CTCL) – In view of the Te Wherowhero situation and for the more efficient management of our other land assets (Wharerāta, Te Kōpua, Waingake and Mangapoike) our lawyer has suggested that now would be a good time to transfer all the titles to CTCL. Rewiti Ropiha and Mel Tarsau are the directors of this company and can sign off on any formal documents related to these assets rather than circulating documentation around all the Trustees. The decision making will remain with all the Trustees but the sign off process will be localised eliminating the delays we have experienced in the past. Wharerāta Forest Ltd. (WFL) – The Directors of WFL are Brigid McArthur and Judith Stanway (Crown appointees) on behalf of the other Wharerāta claimants,

Block Offer Submission – Just before Christmas, government announced a block offer (an area of land covering most of Tāmanuhiri, Rongowhakaata and some of Māhaki) that was to be made available for mineral and oil exploration. The limited consultation process was only made available to Māori and local government in the areas covered by the block offer and had an extremely short period for submission which fortunately was extended to the end of January 2013. A group comprised of members from the three iwi met and decided to engage Robyn Rauna to develop the submission on our behalf. Robyn engaged Moka Apiti who had been involved in GIS mapping the claim areas for all the Tūranga iwi and he has provided tremendous input for the maps that document “sights of significance” for us all. Robyn prepared the submission and backed up with Moka’s google maps we were able to signal very clearly why prospective companies should avoid prospecting in our rohe, here’s hoping anyway.

NGĀI TĀMANUHIRI WHĀNUI TRUST Operations – Work has begun in earnest this year, the phones, emails and office visitor demands have ensured that John and Dallas are kept very busy. Lester, Jody and I have sorted out priorities for this year and are engaged in developing a number of initiatives which will be presented to Trustees once we have done a little more research on them. Lester and Dallas have streamlined the payments process as well as looking to transition our financial system to Zero. Mangu Kemp has been engaged to undertake all the mowing, urupā maintenance and section clearing work we have. He will look after the equipment and machinery, work with the PD crew to systematically tidy up the road verges and unkempt sections in preparation for the community vege patch, fruit tree and native replanting of the village. A couple of young people have also been engaged to sort through the mass of our archive material in preparation for digitising and uploading it all to the Cloud (Amazon storage).

Pakeke Activity – The completion of the renovation of the big hall and official karakia and opening was a milestone for Pakeke and the community. The renovation has been project managed by Jody Toroa and is another achievement in the Tipuna Strategy involving the restoration of our Marae. The urupā, marae, village tidy up, water and papa kāinga projects have all been suggested and supported by pakeke. These form the basis of a broad work plan for the Trust and need only to be managed well to turn them into results. Aunty Chicky has been very busy coordinating the Pakeke and we are looking to get her to interview them so that we can capture as much of their reo and experience as we can.

We are planning to use our van more extensively to take Pakeke on little trips locally to ensure that they all have an opportunity to get out and about more regularly. Te Kōpua Farm – A team (Bella, Steve and Dee) experienced in farm management are helping to manage Te Kōpua. There is a water supply issue to a couple of the paddocks which will be remedied with a tank, some polythene hose and a couple more troughs. Fencing, spraying and stock management necessitated the purchase of a 4WD motorbike and 14 cattle have recently been sold for a reasonable profit. They will note any boundary fencing costs including time and materials so we can invoice Hikurangi Forest Farms and Nicks Head Station for half the expense. Mangapoike Waterworks Reserve – Following a meeting with Andy Bassett the Department of Conservation (DOC) Regional Manager he provided a copy of a 2006 Report on the Reserve that had been commissioned by Gisborne District Council (GDC). The area is the largest lowland podocarp forest in the region and is the most significant area for biodiversity planning and development in our rohe. Andy was very keen to support a plan to eradicate pests in the Reserve and to reintroduce species that have been driven out by rodent populations. We discussed a coordinated approach involving Ngāi Tāmanuhiri, GDC, DOC, QEII, other iwi and community organisations. This project will create an opportunity to set up and coordinate work programmes, help establish our mānuka honey initiative and create eco-cultural tourism opportunities.

Mānuka Honey Project – While visiting Masterton just

before New Year I took the opportunity to visit Watson & Son the second largest Mānuka Honey producer in NZ. I was interested in the company structure and development of mānuka honey medical supplies in the global market. Dennis Watson has spent $3M recently to produce the latest inflammation medication under his brand and is keen to expand his operation beyond the 20,000 hives they have in production nationwide. His global company has a turnover of $30M annually based mainly on sales of medical products in the UK and in USA. My connection with Dennis is through his son who is married to my niece. He is also Kahungunu and his whānau are from the Māhia/ Nūhaka area. He is keen to formalise a relationship with Ngāi Tāmanuhiri and his Kahungunu relations over the hill so I have begun a dialogue with him. Dairy Farm Development – Hugh Jellie a Vet who has a national veterinarian service has been promoting the development of “Ata Pamu” a dairying initiative for the Tairāwhiti. He has delivered presentations to Whareongaonga and Pākowhai land block committees and recently visited China to secure a market for UHT (long life milk). The plan is to establish up to 10 small dairy farms initially and set up a processing plant in Gisborne which will require both capital and commitment Richard Brooking General Manager Visit our website at: www.tamanuhiri.iwi.nz Or email the office at: trust@tamanuhiri.iwi.nz Or visit our Facebook page: Te Iwi o Ngai Tamanuhiri (http://www.facebook.com/Ngai.Tamanuhiri)


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Pipiwharauroa 'Whakaari Whakamia'

YOUTH 'THEATA' GROUP

Kia Ora Koutou o te Pīpīwharauroa

On Thursday 11th of April, our Te Ao Māori and Papataiohi courses were given the opportunity to watch a play promoting the message of ‘safe sex’ by the ‘Theata Group.’ In different scenarios of the play the group acted out how youth respond to the different genders and how it is for us rangatahi in reality. They gave us good advice and sung important messages throughout the play which was really cool.

As our birthdates move with astonishing speed I looked at my mokopuna Jordan who called in on a short visit, now a young man aged 17 years who, at the age of 13, submitted his first article to Pīpīwharauroa.

For the second part of the session we interacted with each other based on the scenarios the Theata Group did and gave our advice to the characters they played. We had the chance to get to know more about the characters by asking them questions from the hot seat. The whole thing ended with a song from the actors and the chance to ask them questions about themselves. It was really awesome and so were the characters.

Today I decided to let you all know how well he was doing academically and in his sporting achievements. Academically his favourite subjects are Maths, English and Drama. However, he was awarded a Merit Award for all of his subjects.

Local Mental Health Nurse finalist in Australian Nursing Awards CONGRATULATIONS and GOODLUCK to Ria Akuhata of Rongowhakaata/Ngāti Porou who has been chosen as one of the five finalists in the Nurse of the Year category for the up and coming HESTA Australia Nursing Awards to be held on Thursday 9 May 2013 in Melbourne. The Awards are proudly presented by HESTA (Trustee of Health Employees Superannuation Trust Australia). HESTA is the leading super fund for health and community services with more than 750,000 members and $21 billion in assets. Ria works at the Caboolture Hospital, Brisbane as the Recovery Programme Co-ordinator and has been recognised as a finalist for the past four years work as a registered nurse in mental health in Australia.

Jordan with his Koro

In sports he played in the 1st Fifteen Rugby and 1st Eleven Cricket, here he represented Scots College on a tour to South America. Jordan, having received such an endorsement, also became Sports Prefect at the end of the 2012 year. He was presented with a Scots College kilt with the usual comments made with laughter. As his Nanny I wanted to know the colours of the kilt so as to buy suitable underwear and, with continued laughter, off I went to Farmers with his “No, Nan, No” ringing in my ears. Between you and I, he hasn’t returned the parcel so we’ll never know! Ngā mihi whānui Horiwia

traumatic events, having suicidal thoughts and may even be in severe psychotic states.

The Nurse of the Year Award recognises a nurse, midwife, personal care attendant and assistant in nursing in Australia who has made an exceptional contribution to improving patient care, delivered health care in challenging circumstances and shown advocacy on behalf of patients or the nursing profession.

I make it my business that as many mental health professionals including psychiatrists have a cultural understanding of our whānau, so they then are much better resourced and compassionate to understanding our people hence ensuring themthat the right support and care follows on”

Ria has been involved in mental health care in the Moreton Bay region as a part of the BRITA Futures program, Building Resilience in Transcultural Australians. A mother of four she worked in her spare time to develop cultural assessment tools to help other mental health professionals in their work with young people experiencing mental health difficulties.

A $30,000 prize pool will be shared among the winners. The Nurse of the Year and the outstanding Graduate winner will each receive a $5,000 ME Bank EveryDay Transaction Account and a $5,000 education grant. The Team Innovation Award winner will receive a $10,000 development grant. Ria is the daughter of Jacque Akuhata-Nickerson (Rongowhakaata/Ngāti Ruapani/Te Aitangi ā Māhaki) and the late Tom Akuhata (Ngāti Porou).

“Giving and being of service are an innate part of Māori culture and I try to carry that into my work as a mental health nurse. I know firsthand how hard it can be to arrive in Australia from another country and to face obstacles and disadvantages,” says Ria. “Some of the whānau I work with may be recovering from

Goodluck Ria we wish you well - arohanui from Pīpīwharauroa and all your Manutuke, Tairāwhiti and Ngāti Porou Hauora whānau.


Pipiwharauroa 'Ngā Tiriti'

Nā te kaha matatau o Māia ki ngā karakia whakarite ka tau mai ia ki Tūranganui ā Kiwa. I tana taunga mai ki uta ka whakatūngia e ia he whare wānanga, ka taipaina e ia ko Puhi-kai-iti hei whakamaumaharatanga ki tana whakakai parirau iti. Ki ōna whakaaro, ki te kore taua whakakai ka pakanga a ia ki a Uenuku-maraetai, a mate atu pea.

Ngā Tiriti He whakamārama: He pitopito kōrero ēnei i whakataungia kia tāngia ki te Pīpīwharauroa hai whakamārama ki te nuinga kāre e mōhio ana i ahu mai ēnei ingoa i whea, ā, nō wai hoki. Nā tēnei whakaaronui ka tīmata te rangahautia ō ēnei ingoa. Heoi anō he tīmatanga noa tēnei. Kei a koutou kē ngā korero. Mēna he kōrero kei a koutou hai tāpiri atu ki ēnei īmēratia mai, waea mai ki Tūranga Ararau. Me mihi hoki ki te Whare Pukapuka Whakamaumahara ki a H.B. Williams me ētahi atu i kapohia mai ngā kōrero tāpiri.

Mai i taua whare wānanga ka whānui rawa atu te ingoa ki taua rohe, engari i whakapotongia ki a”Kaiti”. Inaianei, ko te nuinga o tēra taha o te awa e mōhiotia ana ko Kaiti ā roto, Kaiti ā waho. (Inner Kaiti, Outer Kaiti) Ko tētahi pūrākau arā, i te taunga mai o Kāpene Kuki, arā ko tētahi mea i hoatu ki te Māori he tī (tea) arā haere mai ana te Māori ki a Kāpene Kuki kua hū te tīkera kua mahia he tī, ka puta te ingoa kai tea. Hei aha. He kōrero noa pea.

Waitangi

Whā rau tau i mua i te taunga mai ō Kāpene Kuki ki konei, i tau mai a Māia ki taua wāhi mai i Hawaiiki. I a ia i Hawaiiki, i te rīriri rāua ko Uenuku –maraetai. E ai ki ngā kōrero tuku iho, i te horoi a Māia i ngā hue i te akau ka pā mai te rongo ki a ia kei te whakatata mai i ope taua ō Uenuku-maraetai. Kotahi noa o te toru herenga hue a Māia i te whai haere i te kei o tana waka taua. Ko te ingoa ō taua hue ko Puhi-kaiiti, he whakakai parirau iti. Tino waimarie a Māia i a ia te pūtiki hue i taea ai e ia te hōtiki aua hue hei hanga kahupapa heke i kore ai ia i rongo i te whakawhiu a Uetuku-maraetai.

i taua maunga hei whenua rāhui ki ngā hoia i hina i ngā pakanga. Ki a Te Kani Te Ua ko Paraki rāua ko Parata ngā tūpuna tuatahi ki te noho ki runga i tēnei hiwi i te tekau ma rua rau tau (1200) E ai ki a Mitchell i ana tuhinga mo te waka Tākitimu, i te tīmatangahia o te hanga o te waka “Tākitimu”.i runga i te maunga Titirangi i Hawaiiki.

Te Huarahi Marumaru ō Pōtae I tapaina tēnei huarahi ki a Hēnare Pōtae. I whānau ia i te tau 1820. I whai pānga ia ki te hapū o Ruataupare, te iwi o Ngāti Porou. Ko te matua ō Hēnare Pōtae, a Te Pōtae-aute tētahi i haina i te Tiriti ō Waitangi i te tuaiwa o Pipiri 1840 i Tokomaru. Ko Mākere Te Mataronea tana whāea nō Te Aitanga ā Hauiti. I puta a Hēnare hei rangatira ārahi i tōna iwi i te tau 1854, a, i whai wāhi hoki ki ngā pakanga ki ngā Hauhau, toa atu hoki. I noho ia ki Tuatini, i Tokomaru. I moe a Hēnare i a Tēpora Kahukino ka puta he tamāhine ko Keriana me te tama ko Wiremu Hēnare. Nō muri mai ka moe a Hēnare i a Hariota tētahi o te tokotoru i tū ki tana taha i te pakanga ki ngā Hauhau i tana pā. I mate a Hēnare i te tuarima o Whiringa a nuku 1895.

Wainui

T e Tiriti ō Kaiti He whakapotonga tēnei mo te ingoa “Puhi-kai-iti”. He ingoa tēnei i tapaina ki te whare wānanga e te rangatira rongonui nei, arā a Māia i te pūtake o te hiwi ō Kaiti i te wāhi e tūngia nei e te kōhatu whakamaumaharatanga ki a Kāpene Kuki.

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E ai ki he whakamaumaharatanga tēnei tiriti ki te hainatanga o Te Tiriti o Waitangi i te tau tekau ma waru rau whā tekau.

Titirangi

Ma te ingoa tonu e whakaatu te tikanga o tēnei rohe ara te Wainui. E ai ki ka rere mai i te awa o Tūranganui ki te Moananui ā Kiwa ana nā whai anō i tapaina ai “ko te Wainui” Mēnā he kōrero hai whai ake, hai whakawhānui atu, waea mai ki; Tūranga Ararau.

Te Tiriti ō Keiha He hokinga whakaaro ki ngā tiriti kua tuhia i ngā marama kua pahure ake arā Ko Kahutia te tumu whakarae ō Tūranganui Nāna ka puta ko Rīperata Ka moe a Rīperata i a Mikaera Tūrangi Ka puta ko Runga te Rangi Kahutia engari tamariki tonu ana ka toremi. Muri mai ka puta ko Heni Materoa. I moe ia i a Timi Kara (arā te tiriti ō Kara)

Nō te tau 1937 ka whakataungia tēnei ingoa mō tēnei rori. I tapaina ki te hiwi e karangatia nei “te hiwi ō Kaiti. Ehara koirā te ingoa ake engari ko Titirangi kē. He ingoa tēnei i mauria mai i Hawaiiki. Nō reira ake tēnei ingoa, ana he kawenga whakamaumaharatanga tēnei mō taua maunga. E ai ki, i ngā wā o mua, he marae tēnei i nōhia e te tini o te tangata. E taea ana te whakapapa ki te rua tekau mā whā reanga ki neherā i noho ki reira. I reira hoki te tūnga o te whare wānanga. Nō ngā tau 19371942 ka whakataungia whā tekau ma waru heketea o taua hiwi he wāhanga hei whakamaumahara ki ngā hoia. I whai wāhi hoki tētahi ō ngā uri whai pānga arā te hoia rongonui nei a Reta Keiha ki te whakarite

Muri mai ka puta ko te pōtiki ko Mikaera Pare Keiha. I tapaina a Mikaera Pare Keiha ki tōna tuakana ki a Runga te Rangi. I kitea te keiha (acacia) e titi ana i te pare ō tōna pōtae i te wāhi i toremi ai ia. Ana ko te tiriti tēnei ō “Keiha”. Ki te āta titiro tātou ki ngā tiriti, ka kitea i puta mai i te whānau kotahi. Tētahi āhuatanga nō rātou ake aua whenua i taua wā, ana nā whai anō i tapaina ai aua tiriti hei whakamaumaharatanga ki a rātou. E ai ki ngā kōrero he maha ngā tamariki ā Pare Keiha.

Koinei te tūnga o te whare wānanga ō Māia. I naianei kua tūngia e tēnei whakamaumaharatanga ki a Kāpene Kuki. Koia rā!

I konei e tū ana te pā o Titirangi engari nō te tau 1937 ka tākohatia hei whakamaumaharatanga ki ngā Tama Toa a Tūmatauenga.

Ko Paratene. E mōhiotia ana ko Whare Kara me Kingi Āreta Keiha ngā tama. Ko Ihingia ō Te whetu Keiha me Ripereta Kahutia Keiha. I moe a Riperata Kahutia Keiha i a William Bullivant, ka puta te tiriti ō “Bulli”.


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 WHAKAWHITINGA KI SYRIA Te hokinga mai o te Ope Tuarua o Aotearoa ki te Western Desert, i te 1st Maehe 1942, ka whakawhitia kētia ratou ki Syria. Na te Kāwanatanga o Aotearoa i whakatau kia uru mai tenei Ope Taua hei whakamāmā i nga pakanga i muri mai i nga whawhai i Libya. I tonohia ratou ma Palestine ahu atu ki Lebanon. I kite nga hoia Maori i te whenua o te Paipera Tapu i akona mai ra i te wa e tamariki tonu ana. He roa tonu te wa i Arsal ki te whakatūtū nga tūwatawata kaupare i nga hoariri koi heke mai hoki nga Tiamana ma reira mai i te whenua o Turkey ki Ihipa. Ko te mahi a te ope mau pū, he tirotiro i nga putu matā, me nga putu bombs i te awaawa o Bekaa. Etahi hoki i tonohia ki te tiaki i nga mauhere me nga puna wai. No te marama o Mei, ohorere te whakamutunga o te tū a Dyer hei rangatira mo te Ope Maori. Ko te whakamārama mo tenei tana turanga hei kaiārahi, na te putanga o te korero kei te pupuri tonu ratou i nga matā me ērā atu mīhini whawhai a te hoariri i te wa i a ratou i Kabrit. Ko te tikanga hoki, me tuku kē ēnei taonga ki roto ki nga ringaringa o te Ope Matua whakahaere i te Battalion. Otira, i whakaae kētia e Dyer kia mauria e nga hoia nga taonga i riro mai i a ratou i Sollum me Gazala. No te mohiotanga a te rōpū matua mo ēnei putu mīhini whawhai, ka whakahautia kia wawe tonu te whakahoki a Dyer i ēnei taonga. I tohea e ia tenei whakahau i runga i tāna whakaae kua mārō kē te takoto o tana ōhākī ki tana ope hoia. Kātahi ano a ia ka inoi atu kia whakawāteatia a ia i tana turanga i mua i tana whakatutuki i te tono kia makere mai ia. I te wa i Syria te Battalion, ka pakaru mai he ingoa karanga mo Pita Awatere. Ko te ingoa hoki o te rangatira o te hapū ko Muktar. No te inoitanga ki etahi o nga āpiha Maori kia kai tahi i te taha o Muktar me te hapū, kua tu nei a Awatere – hei kāpene whakahaere i te D Company – rere ana te wehiwehi. No te tāpaetanga i te upoko hipi māoa ki a ia, horohoro ana tana kai. Miharo ana hoki te Muktar ra i tana horonga i nga whatu o te hipi. No te hokinga o nga hoia ki te Battalion, ka puta nga korero miharo mo te mahi a Awatere i mua o te Muktar. Mai i taua wa, mau tonu te ingoa Muktar ki runga ki a ia ahakoa he kupu ngau tuara noa iho. I te wa i tu a Pita Awatere hei rangatira mo te Ope Hoia, ka whanau mai nga korero mo te rerekē o tana taera whakatikatika i nga hoia tutū. Ki te mauria mai he hoia hara ki mua i a ia, ka whakaritea he utu kē mo tana hara i waho atu o nga ture hoia – arā ki te whawhai atu ki a ia, tangata ki te tangata. Ko wētahi o nga hoia i koa katoa mo te toru marama i a ratou i Syria, ko wētahi atu kāre i rata ki te noho i Syria no nga mahi kino ki te whakatika i nga hoia. Anei nga whakaaro a Bob Maru:

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'Ngā Taonga o Tama Toa'

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Pipiwharauroa

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I reira taku wehenga atu i C Company. Ko to matou haihana meiha i reira ko [Watene Pahau] te āhua nei kei te kohikohi a ia i a matou nga taitama. Ko au tetahi, ko [Henry] ‘GI’ Mackey, ko Watene Haig. Ko te nuinga o te wa, ko ētahi kei te moe, a, ko matou kei kona tonu e left, right, left, right ana ki te tekau karaka ra anō o te po. Ka whakaaro ahau ki aua anō, kaore he oranga mōku ki te noho ki konei. Na konei ahau i whakawhiti atu ki te Topuni Matua.

Notemea i rō garage a Maru e mahi ana i Ruatoria i mua o te pakanga, ka tonohia a ia ki roto ki te rōpū whakahaere waka. No muri tata tonu i tērā, ka whakatauria ko ia tetahi o nga kaitaraiwa o nga waka ki Ihipa. Kua hoki te Battalion ki te mura o te ahi.

Mauī ki te matau: Thomas E. Duncan, Hakopa 7 Newton (Waikato), Grant Marunui (Wairarapa), me Albert Wanoa 8 (Rangitukia). Tenei tokowha o te rōpū tekau ma ono o te Battalion, i whiriwhiria ki te ako i te mahi retireti i runga i te hukapapa. Anei nga whakaaro a Sergeant Bill Rickard mo taua whakahaere: ‘I puta mai a Ace Wood te rangatira whakahaere, kātahi ka mauria māua ko Albert Wanoa i runga i tana whakarite pēnei, “Kei te mauria e au korua me tētahi atu tokoono ki nga maunga o Lebanon.”

No te 27 Mei, ka huri mai a Rommel ki Kātahi ka whākana atu māua ki a ia, He aha rawa te take e haere nei tātou ki reira? te whawhai, marū katoa nga British i Na hoki ra, he rite tonu ta ratou korero mo te wetiweti o tenei pae maunga. Otira, Libya. E whātoro atu ana nga Tiamana ka piki atu māua ki runga i te taraka, pau katoa te kotahi ra i a mātou te huri haere ki Cairo me te Suez Canal. Parahutihuti ma Beirut ki runga ano hoki i nga maunga. No to mātou taenga atu ki reira, ka ana te haere o nga waka, ki te kawe whakamaua o mātou kākahu. E haere ana mātou ki te retireti. Kua kite noa atu ahau i etahi tāngata i runga i aua retireti, engari me pehea ra te mahi kia nekeneke. Na i a ratou; ko te Eighth Army i hinga tetahi tangata British, he toa no nga Olympics o te ao, mātou i ako. Ko te mahi hoki whakamuri ki waenganui o Tobruk me El ma mātou he ako kia mātau rānō ki te retireti, kātahi ka hoki mai ki te ope Maori Adem. Ko te wawata ka taea e ratou te ki te tohutohu i a ratou ki te retireti. Ka kī ahau, ‘E Tama, he aha hoki te kiko o te pupuri i a Rommel kia tae mai rānō nga retireti, kei te koraha kē nei mātou? Heoi ano, e rua marama mātou i reira.’ hoia o Aotearoa. Ko Freyberg hoki kei te whakawhāwhai i a ratou kia hoki mai i Syria. He nui Ko te toenga o te Ope Maori i kawea ma runga taraka nga hoia o te Maori Battalion i te whakatā kē i Beirut rua tekau ma rima maero te rerenga whakatonga ki i taua wa. Ko Bill Rowlands o Tikitiki no te Rōpū Tekau Bir Abu Batta, he mānia tokatoka- i te taha rāwhiti o ma Toru o te C Company, kāre ia e mohio kei te ahu Minquar Qaim (anei te whakahua a nga hoia, Minkle kē atu ratou ki te mura o te ahi. ‘Ka kī mai ratou ki a Quarm). Na nga rererangi Tiamana te pohiri ki nga mātou, “Kei te hoki kē koutou ki te kainga. Kua mutu taraka Battalion. Anō nei kei te marangai mai a ratou kē ta koutou māharahara mo te pakanga.” Kāre i pērā, bombs. Tino kino te mataku o Second Lieutenant Bully engari kei te ahu kē atu mātou ki te whawhai.’ Jackson i tenei mahi: ‘Koianei te iriiringa ki ahau i te mura o te ahi. Rere ana te wehiwehi o nga Stukas Ka mahue atu nga pārae whenua o Syria i te 17 Hune. ki nga tauhou pēnei i ahau nei. Ko nga mīhini auē i I te 9.30 i te po ka eke atu ratou ki te tereina i Nesha whakamaua ki nga parirau o nga rererangi. Inā topa te wāhi i timata ta ratou hoki mo te rua ra, ki te wera whakararo mai ratou, ka whakatangihia aua mīhini me te puehu o Ihipa. No te ra o mua atu, i hoki nga auē ki te whakamataku i a mātou.’ Ahakoa ko ia te kaitaraiwa i roto i nga waka... ... o te Battalion, a, kaiwhakahaere o te rōpū, na te koi o tōna hinengaro ka tae atu ratou ki Mersa Matruh e rua ra i muri mai ka tukuna e Jackson ma nga tangata mātau ratou e i te Battalion. I tūtaki nga kaitaraiwa Maori ki te ope ārahi i roto i tenei tumomo mahi. kuare o te British transport i runga i te huarahi. Anei te korero a Maru: Ka tau mai te pouri, ka neke atu te Battalion e rua Ka taha ratou ka patai hoki ki a matou, ‘Kei te haere koutou ki whea e tama ma?’ ‘Kei te haere matou ki te mura o te ahi.’ ‘E Tama ma, he mate o koutou māhunga, he manomano kē ratou kei te ngahoro mai.’ Anei matou he rōpū iti kei te tū atu ki te whawhai ki a Rommel. Ko ana hoia hoki kei te whaiwhai i nga hoariri katoa kei mua i a ratou.

TE HOKINGA KI TE KORAHA E rima wiki nga pakanga o Greece me Crete, a, e wha wiki te roa o nga pakanga Tuarua o te whenua o Libya. I Mersa Matruh, te timatanga o te urunga tuarua o te Ope O Aotearoa ki te Koraha o te Hauauru. (tetahi atu ingoa mo tenei, ko Te Maori Battalion i roto i te tuarua o nga pakanga i Ripia.) Ko tenei te whawhai tekau ma tahi marama rawa te roa. I taua wa, 785 i whara, 190 i mate, 566 i taotū, nga 25 mauhere, 4 nga mea i ngaro, pau katoa nga hoia tāpiri o te Tuaono me te Tuawhitu. I te tau 1943, tau katoa mai te taumaha o nga pakanga ki runga i te Ope Maori ahakoa kua tu pakari ratou ki nga mahi o te riri, otira rūhā katoa nga hoia i nga mahi whawhai. E rima ra te Battalion i Mersa Matruh, kātahi ka wehe atu te LOB’s rāua ko te D Company raro i te mana whakahaere o Awatere ki Amiriya. I takoto te whakatau hou a te Battalion me whakatā tetahi o nga rōpū mau pū, ka whakaritea kia kaua te D Company e haere ki te mura o te ahi.

maero te tata atu ki te whenua o Minqar Qaim. I reira ka tatari ratou. Na te uaua o etahi wāhi o te whenua, ka mutu tonu te mahi ma ratou he hanga puke kirikiri, puke toka i mua o nga rua pāpaku hei tūwatawata. Ko C Company te rōpū waenganui, ko nga Ope mau pū e toru, kei te whātinga atu mai i te raki. Ko nga korero i whākina mai, e ono maero te tata o nga hoariri, a, kei te neke tonu mai. Ko nga engineers i tahuri ki te whakatakoto he mine field e rima rau mita i mua atu o te upoko hoia Maori. Kua tae atu nei a Bill Rickard ki roto i te rōpū kaupare tank, ko ia tetahi i uru atu ki te āwhina i nga tāngata whakatakoto mine field:

Ko māua hoki ko Nobby [Mackey] kei te tū atu ki nga anti-tank, he mahi tauhou hoki tenei ki a māua ... He ruarua noa iho a māua maina, na reira i whakatakoto haeretia e māua kia iwa putu te tawhiti o tetahi ki tetahi. Kātahi au ka kī atu ki a Nobby, ‘Ki taku mohio nei kua raruraru tāua. Rā kē tāua ki te whakatakoto haere i ēnei mea kia ono putu te tawhiti, notemea i te ahu pēnei mai ratou, ka takahi ratou i nga maina.’ Ko tana whakautu, ‘ E Tama, tūreiti rawa mo ēnā korero. E kore tāua mo te hoki ki waho ra ki te whakatakoto anō i nga maina nei. Me noho pēnā noa ratou.’ Na rāua noa i māharahara, natemea i te ahiahi o te rangi i muri mai, ka katia nga waka Tiamana tuatahi e whakatata mai ana ki a ratou. I tukia te waka kawe tāngata mau pū, rere ana nga wīra ki te rangi. Tūtū katoa mai etahi atu waka i muri i tenei.


Pipiwharauroa ''

RANGIWAHO

(continued from previous months)

Ngāi Tāmanuhiri whakapapa sources record the following whakapapa: Paea = Auehaora | Hikaiteate [aka Ikaiteate] |

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He Ope nō Kirikiriroa

I ngā tau kua pahure ake i tīmatahia te kaupapa,’Te kooti Rangatahi’ i te marae o Te Poho ō Rāwiri. Koinei te tuatahi mō te katoa o Aotearoa. I nāianei e mōhiotia ana tēnei hōtaka ko Te Kooti Rangatahi ō Te Poho ō Rāwiri. He hōnore tēnei ki te Tairāwhiti whānui.

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Tematearainui Mauamutu Te Ruinga | | Tumatania Ko Kotihe | | Te Kapiti Hinekaraka | | Ko Kaupo Ko Toari | | Ruamahuna Hinehaeretahi | | | Te Ku Te Ono Haunga Aturangi | | Te Kura Tarewarangi | Te Waaka = Maora Hineituhia | Hemi Waaka

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L -> R, Arama Chase, Gwenda Findlay, Steven Rickards, Sharon Maynard, Anaru Grant, Melanie Leonard, Steven Leet, Denise Rewi-Wetini, Dennis Rangi

Nō nā tata tonu nei ka takahia e Tūranga Ararau te mata o te whenua ki Ōrākei ki te āta titiro, ki te whakarongo, ki te whakangungu hoki kia puta he māramatanga mō te hōtaka, Te Ara Tuakiri-Tikanga me Moral Reconation kua whakaritea mā te hunga rangatahi i whakaurua mai ki Te Kooti Rangatahi ō Te Poho Rāwiri.

He hōtaka tēnei i whakaritea mō ā tātou tamariki kia kore e whakawātia i roto i ngā kooti engari me whakahaere ki ngā marae whiriwhiri ai, kōkiri ai. Ko tēnei hōtaka, Te Ara Tuakiri-Tikanga, he hōtaka e whai wāhi ai ēnei rangatahi ki te noho marae kia mau ai rātou mai i te Rāmere ki te Rātapu. Ki reira Ngāti Rangitauwhiwhia ka āta whakahaeretia he hōtaka hai āwhina, hai whakapiki i ō rātou ake wairua, tinana, hinengaro Some of Rangitauwhiwhia’s relationships have been hoki. Ma tēnei huinga ka noho tahi, mahi tahi, kai covered above. The following whakapapa shows some tahi me ō rātou kaimanaaki hai tohutohu, hai ārahi of the whanau who descend from this ancestor. These i a rātou. include the Riki, Te Hau, Jones, Matenga and Kara whanau. Not all of these whanau identify themselves He hōtaka tēnei, MRT hai tirotiro i ngā āhuatanga with Ngāti Te Rangitauwhiwhia, however (see below, e pā ana ki ēnei tamariki, me te whakawhitiwhiti Ngāti Te Rangitauwhiwhia, Ngāti Tawehi – Whanau).

kōrero e puta ai he māramatanga me whakaako hoki, mai i te takitahi ki te takitini. Arā atu anō hoki ko ngā mahi whakapakari tinana kia koi ai te hinengaro ki te mōhio i te tika mai i te hē. Ko te ope whakaeke ō Kirikiriroa, ko rātou e whai ana i tēnei hōtaka, tēra pea he oranga kei kōnei mō a rātou tamariki e taka ki taua huarahi. He pirihimana, he Māori Tuku Rata, he Kaiwhakahaere Hapori mō ngā Taiohi, he Āpiha Takawaenga rātou e tautoko ana i te kaupapa ō Te Kooti Rangatahi ō Kirikiriroa. He hui whakahirahira, he hui whakaputa whakaaro hei kapo ma tēna, ma tēna. Ko te pūtake ake, ko te whāinga ā te ope nei ko tēnei hōtaka hei tauira mā rātou. Ā te 10-12 ō Haratua ka huihui anō ngā rangatahi nei ki te marae ō Pāhou.

Te Rangitauwhiwhia Te Kahaki | | Putangima Tahatu | | Matuku Taraki | | Te Uhu Arahua | | Kiore Tahatu | | Mataiata ============================ Hipora Kape | Herewini = Himiona Riki = Ani Rekinga | | | Himiona = Paora Riki = Marara Rangitaha

Eru Riki = Meremoana | Marara = Hemi Kara

Pera Waaka = _Rina Here Ripene = Pirihona | _Te Pora Ani Rakinga = Morehunui _Matu

_Hera Keta = Tame Patereti

_Eru

Kara = Kumeroa Tupe | Rangi

_Hemi Kara

_Kiwa = Pita Te Hau

_Te Rimu Kara = Riteri | _Mere Pani = Hone Kerei (Jones) Percy _Tipuna = Tiere Matenga | Pokia

_Te Taha Kara _Ka Kara

Ages 11-17 years old To Be Continued...


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Pipiwharauroa

Page 14


Pipiwharauroa "T的RANGA HEALTH"

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Pipiwharauroa 'Tūranga Ararau'

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He Mihinui Ki:

Bill King Toroa

Ngāi Tāmanuhiri/Te Aitanga ā Hauiti

Harley Barlow

Te Hikatu/Ngāti Porou

th Harley (4 from left) and the team testing out their fence

Bill (centre standing) and his boys

Although Harley hails from North Auckland he has had extensive After a lengthy career gaining a wealth of knowledge and skills farming and farm management skills acquired while working in farming and farm management on the Coast Bill Toroa is now throughout the Motu including places like Mangonui, Kerikeri, Kaeo, enjoying his new role as tutor of our ‘Young Farmers’ programme. the East Coast and Arthur’s Pass in Canterbury to name a few. Starting with Tūranga Ararau in March this year he has soon come to realise that not only does his job involve teaching and assessing What really attracted him to the role of Farm and Programme agriculture skills but he also needs to be a counsellor, confidant and Manager for the Tairāwhiti Farm Cadet programme based on our dedicated training farm at Tiniroto was the opportunity to pass on carer all rolled into one. his extensive farming skills and knowledge to his team of cadets Not only that but, with the course staying out two to three nights a who come from throughout Te Tairāwhiti. week, he is passing on his culinary, eeling, hunting and survival skills In the limited spare time Harley has he enjoys working with his to his team of young people. horses and dogs, hunting, fishing, tramping and horse riding all of which are right at his doorstep on the farm. Ora Taukamo Ngāti Porou/Ngāti Pikiao

Trish Te Oka

Te Aitanga ā Māhaki/Rongowhakaata

Ora (on the right) with Stormy of Youth Services

Trish (on the right) demonstrating lifting techniques

Trish has taken up the role of Caregiving tutor with great gusto and energy. Coming from a background working for Gisborne Hospital and Tairāwhiti District Health and having recently completed a teaching degree Trish is well prepared for her new experience preparing people to work in the local caregiving industry by first Inspired by the many great Māori performing artists and composers completing with us here at Tūranga Ararau the level 2 National hailing from Tairāwhiti Ora constantly strives for success and, with Certificate in Community Care (Foundation Skills) her exuberance and energy, is bound to take her students with her. She has previously worked in Kōhanga Reo and as a tutor in the Among others Trish’s interests include playing the ukulele, Reo performing arts at both secondary and tertiary level having previously Māori, sports coaching, participating in local triathlons and graduated from Tūranga Ararau in 2002 with the certificate in Māori volunteering as an adult literacy tutor. Performing Arts. The latest member to join the dedicated and skilled team of Te Ao Māori tutors is the very outgoing and talented Ora Taukamo who is passionate about kapa haka, art, music and working with our rangatahi.

Pipiwharauroa - Apr 2013  

Pipiwharauroa - Apr 2013

Pipiwharauroa - Apr 2013  

Pipiwharauroa - Apr 2013

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