Te Hookioi Edition 69

KINGS FOREWORD

Message from the King

"Kia mau ki te aroha - hei aha te aha!"

Hold fast to love - forsake all else!

ISSUE 69 | TE HOOKIOI

Image credit: Erica Sinclair

A Royal Tribute to the victims of the Ootautahi tragedy on the 15th of March 2019 The events that took place on the 15th of March in Ootautahi shook the whole of Aotearoa. First initial reactions from most people was pure shock. We all felt for the whaanau of those who lost a loved one we grieved with the whaanau pani and felt the sting of pain in hearing that tamariki were also involved in this assault on this peaceful community going about

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their daily business. Many could only imagine what this would be like to experience? But, we as a tribe, we didn’t have to imagine, we know what this is like, we have experienced a similar traumatic experience also – many times over. Rangiriri and Rangiaowhia (see page 45-46) are just two examples of this. Our hearts go out to the Muslim community and we stand in love for you.

KINGS FOREWORD

Kiingi Taawhiao said “Teeraa anoo ooku nei hoa kei ngaa toopito e whaa o te ao.” (My friends will come from all parts of the world). The tribe acknowledges our Muslim friends and the Waikato Muslim Community in particular whom we continue to journey with and support, it is to you that we

say “Ki te kotahi te kaakaho ka whati, ki te kaapuia e kore e whati." (When reeds stand-alone they are vulnerable, but together they are unbreakable.) These are the famous words of our second Maaori King – Kiingi Taawhiao, and this is our declaration and commitment to you.

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Kiingi Tuheitia Pootatau Te Wherowhero VII dedicated the 2019 Tuurangawaewae 124th Royal Regatta to the innocent victims who lost their lives in Christchurch and their whaanau.

The message from Kiingi Tuheitia "kia mau ki te aroha - hei aha te aha!" based on the tongikura from Kiingi Pootatau.

Images this page: Atawhai Edwards and acknowledgements to the Tuurangawaewae Regatta Komiti

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K160 ANNIVERSARY

Kiingitanga

160

th

Anniversary ISSUE 69 | TE HOOKIOI

K160 Series Photography: Erica Sinclair

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“I will preserve and protect the Kiingitanga – I will not back down on this duty – I was born for this purpose.”

K160 ANNIVERSARY

Here are some photo highlights and quotes from our Maaori King in relation to the K160 Kaupapa. The Anniversary is still being celebrated up until 2 May 2019.

"Let us rekindle the power of Te Kotahitanga - our ancestors created the Kiingitanga to foster unity."

“Kiingitanga comes from a wellspring deep, deep in the earth – it will never dry up.”

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“The legacy and bloodline of Te Wherowhero remains and is getting stronger.”

“To the people of Aotearoa, I ask that you join us (the Kiingitanga) on our journey into the future.”

“There has to be a combined consciousness amongst all Maaori to lift our achievements.”

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K160 ANNIVERSARY

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“We (the Kiingitanga) stand poised and ready to confidently tackle the challenges ahead of us.”

“Notwithstanding the many challenges it has faced, the Kiingitanga still remains a significant force 160 years on.”

“I want to reassure you that I am determined, strong and capable of doing what must be done for the Kiingitanga.”

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K160 ANNIVERSARY

To the loyal and commited followers of the Kiingitanga

YOU

ISSUE 69 | TE HOOKIOI

“Queen Victoria said, ‘Choose from among you a King, and I will deal with him.’

I want this - a co-sovereign arrangement between the Kiingitanga and the Crown.”

are what the Kiingitanga is about.

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S I G N I F I C A N T E V E N T S & P O U K A I D AT E S

Significant Events Poukai Dates APRIL Te Papaorotu Marae Poukai Maaori Point Road, Whatawhata 10 April Ngaa Taierua Marae Poukai Carr Street, Tuakau 20 April Tainui-a-whiro Poukai Waingaro Landing Road, Waingaro 25 April

MAY Ngaati Pikiao Poukai Marae TBC 23 May

Manu Aute Kite Day TBC 30 June

JULY Te Whakakitenga o Waikato AGM Hopuhopu 27 July Hui-aa-Tau Hopuhopu 28 July Te Hookioi 70 released Hopuhopu 28 July

OCTOBER Waahi Paa Poukai Harris Street, Raahui Pookeka 8 October Mangatangi Marae Poukai Mangatangi Road, Mangatangi 12 October NOVEMBER Ngaatira Marae Poukai Ngatira Road, Ngatira 2 November Te Awamaarahi Marae Poukai Port Waikato Road, Te Puaha o Waikato 24 November

AUGUST JUNE Kawenata Schools Waananga Papakura Marae 5 June Kaumatua Matariki Ball Hamilton Gardens 15 June Poohara Paa Poukai Oreipunga Road, Arapuni 16 June Matariki dawn Service Auckland -TBC 22 June

Koroneihana Tuurangawaewae Marae 17th-21st August Whatapaka Marae Poukai Whatapaka Road, Karaka 31st August

SEPTEMBER

DECEMBER Waikare Marae Poukai Waerenga Road, Te Kauwhata 7 December Reretewhioi Marae Poukai Tahurangatira Road, Waiuku 15 December

Tauranganui Marae Poukai Port Waikato Road, Te Puaha o Waikato 14 September

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NGAA KAIHAAPAI – CONTRIBUTORS

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Taa Wira Gardiner Te Tari o te Kiingi Maaori, Jason Ake Pou Matua Te Paahekoheko Pānia Papa Kaiwhakamaaori, Koro Pokaia Nepia Kaumaatua, Nicholas Maaka Pou Whakatairanga/Kaituhituhi, Debra Jensen Kaituhituhi Matua, Sonya Haggie Kaituhituhi, Ngaa Raauira Puumanawawhiti Kaituhituhi, Mahana Toka Kaiarotake, Hinga & Lloyd Whiu Kaiarotake, Tangiora Raumati Kaiarotake Rangatahi NGAA KAIWHAKAAHUA – PHOTOGRAPHERS Erica Sinclair, Trina Edwards, Te Rawhitiroa Bosch, Jade Hohaia, Atawhai Edwards, Hinga Whiu, Nopera Watene

N GA A K AU PAPA

Ngaa Kaupapa Contents He Koorero Naa Te Kiingi & Tribute

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K160 Photo Series

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Significant Events & Poukai Dates

07

He Koorero Naa Te Eetita

09

He Koorero Naa te Tumu Whakarae

10

Koro Pokaia & Freshwater Update

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Kia Kotahi, Kia Puuawai

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Matihiko–aa-Marae

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Te Raa Whakaohooho Ake Anoo o Te Tokanganui-a-Noho

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Taking Our Whaanau Along the Journey

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Ko Tainui te Waka, Ko Hoturoa te Tangata

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Not Pushing Pause on Life

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Tuku Ihotanga

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Te Matatini ki te Ao

29

Port Waikato Pou

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A New Era of Compassonate Leadership

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A Golfing legacy

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E Tipu e Rea Moo Ngaa Raa o Toou Ao 39 Waipaa: Sites of Significance 43

Tainui Group Holdings 49 Ngaa Kiinaki

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Taawhia te Ao

55

Tamariki Tainui

57

Grants & Scholarships

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Taaku Koorero – Naa Te Tumuaki

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Rangiaowhia 47

Renata Te Wiata at work. Check out our cover feature article Tuku Ihotanga: Whakairo on page 25 9

EDITOR 'S M ESSAGE

When people submit articles, they write simply about their kaupapa, but as Editor, I have the vantage point of having an overview of all the articles, enabling me to spot threads of similarity.

This edition is clearly about tuku ihotanga (succession).

He Koorero Naa Te Eetita Message from the Editor

I want to acknowledge Parekawhia McLean. I was present at the reopening of the wharenui at Te Tokonganui-anoho Paa. It was a beautiful occasion, but I did see something that really stood out for me. Parekawhia was in the hariruu line, surrounded by politicians, kaumaatua, iwi leaders and dignitaries all motioning towards her, but in all of this, she locked eyes with this young tamaiti and in acknowledgement parekawhia leaned forward to hongi.

It was beautiful. It dawned on me then – succession has to be intentional.

Whilst we might be surrounded by many important things that vie for our attention, we have to be purposeful in our desire and intent to connect with the next generation. That’s where a multigenerational transference of heart, values and knowledge takes place.

Succession for me is also embodied in Kiingi Tuuheitia’s quote:

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Succession is Te Ururoa Flavell stepping into the legacy of TWOA leadership.

Pare Kokiri’s piripono on legacy is amazing, and in speaking about the power of succession, Hoturoa BarclayKerr’s motto in the waka ama arena is that “Success is Succession.”

Finally, succession is encapsulated in the front cover story of Waikato-Tainui head carver Renata Te Wiata stepping into the legacy of his paapaa Inia, known affectionately by many as “Uncle Boy”.

So now the paatai is, what is the legacy you will leave your tamariki/mokopuna?

Noo reira, kia ora mai taatou. Maa Ihowa koutou e manaaki, e tiaki, maana hoki toonaa maaramatanga e whakatau ki runga ki teenaa, ki teenaa o koutou.

“The legacy and bloodline of Te Wherowhero remains and is getting stronger.”

It is seen in the Tumuaki’s story about succession being found in whakapapa.

It’s in Whaea Miria’s story of her love of golf being passed down to her moko James (one of New Zealand’s top golfers).

Jade Hohaia

RANGIAOWHIA The entreprenureal spirit lives on!

THE TE ARAWA CONNECTION Te Ururoa Flavell bringing Talei Morrison's Smear Your Mea kaupapa to Te Matatini.

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It is seen in Wimbledon great Ruia Morrison passing on her love of tennis to Vienna Waerea – a New Zealand champ at the age of 10. Succession is in the stories that are captured and transferred to the next generation with the Marae Online Profiles Service (Matihiko-aaMarae), and the article about Te Pou o Mangataawhiri has a rich history in terms of its succession story also.

124 YEAR OLD LEGACY Tuurangawaewae Regatta 2019

PAREKAWHIA MCLEAN Chair of Te Whakakitenga o Waikato with Frankie Kewa Te Kani (Mokopuna of Brian Kawe)

HE KOORERO NAA TE TUMU WHAKARAE

He Koorero Naa te Tumu Whakarae Donna Flavell

We have just come out of Te Matatini ki te Ao where Waikato Tainui was represented by four teams, three of which made it to the competition finals. I just want to pay tribute to Te Pou O Mangataawhiri, Te Iti Kahurangi, Mootai Tangata Rau and Ngaa Pou o Taniwharau who all performed their hearts out.

I also want to mention the competition winners Ngaa Tumanako who have a strong link to Kiingitanga. Ngaa Tuumanako, is based at Hooani Waititi marae in Auckland and fought hard to establish a wharekura in 1993, which drew enrolments and support from many people including a solid cohort of Waikato whaanau at the time. Their head tutors are Kawariki Morgan and his sister Reikura Kahi, and it was a poignant moment watching Kawariki and Manukura wahine leader Marama Jones accept the Ngaapoo Piimia Wehi – Duncan McIntyre trophy from Kiingi Tuuheitia.

The imagery speaks of unity and humility, which are two founding principles of Kiingitanga.

When you sit back and analyse the compositions from all our groups, the messages are affirming but also challenging. A reminder of the train that carried our people to Wellington to witness the signing of our settlement, a lullaby for Neve, the Prime Minister’s baby, and highlighting our connections to the Raukawa hosts.

Many of these waiata have been well researched and can act as repositories of information when we

are formulating regional curriculum resources for our kids.

When you consider the logistical extent of the competition, it is simply massive. This year, it was combined effort from Ngaati Toa Rangatira, Raukawa and Taranaki Whaanui who delivered a sublime event.

Matatini 2021 is going to be a mammoth task given Eden Park has been confirmed as the next venue.

Waikato-Tainui has joined with Ngaati Whaatua to co-host the event in Auckland. We are yet to work out the detail with Ngaati Whaatua but suffice to say, we are looking forward to working with them to deliver an outstanding experience in 2021. For us, this means mahitahi, which is a valuesbased principle that we strive to achieve both internally and externally.

This year, we will also be hosting the Auckland City Matariki celebrations in June. As part of that arrangement, we will lead a dawn ceremony by unveiling a pou at a site of significance, which is yet to be determined. Discussions in this regard are ongoing, and as soon as we confirm the detail, we will let you all know the final arrangements.

If you were around Manukau on Waitangi Day, you may have seen Te Hiwa o Tainui, which is our promotional vehicle taking part in the celebrations.

We were extremely delighted given the huge interest it generated from those who attended the event. We estimate around 500 people took time to call in to register/update their details and find out more about what we do.

As you can see, we are lifting our visibility in the Auckland region because it is within our tribal boundary and that is where the bulk of our people reside.

You will have seen our new website (www.waikatotainui.com), which has been running since mid-December 2018. It is our latest communication tool where our people can find information about all the services that we have on offer. Our social media platform (www.facebook.com/ WaikatoTainu1/) provides daily updates about a range of activities that we are currently engaged in. If we are at a tribal event, it is highly likely that the event will be captured by static and moving imagery so that our 19,000 followers can see and hear our people deliver our narratives in our way.

Te Hookioi is breaking new ground and has made the finals in a series of mainstream awards ceremonies. It is up against some branding giants both nationally and internationally, so we know that we can foot it against the best. We have done it by telling our stories in our way.

Te Hookioi allows our people to share in a sense of pride by being part of an iwi that retains its traditional identity in a rapidly evolving world. It was revolutionary in its time because its original purpose was to unite Kiingitanga by ensuring our messages were being heard. I am sure that Patara Te Tuhi is more than chuffed about this magazine that he began in 1863.

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Teenei te tuku i ngaa kupu whakawhetai ki te Runga Rawa kia tau iho toona korowai manaaki ki runga ki teenaa, ki teenaa o taatou, me te aha, kia puaawai mai he kaha, he oranga, e tautoko atu ai ngaa ringaringa me ngaa waewae o too taatou iwi i toona ara, kia hua, kia tika, kia puaawai.

Donna Flavell

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K O R O P O K A I A & F R E S H WAT E R U P D AT E

Koro Pokaia This year has started so quickly, and it has already been so very full with many kaupapa. Again, I want Speaking to reinforce what I said in the last Te Hookioi.Leaders We must pace ourselves. with There will always be kaupapa to attend, but we also must look after our health and our own whaanau first and foremost. So far, a big kaupapa for me has been around our relativities claim – this is very important work, and we must hold the government to account on matters pertaining to promises made by the Crown. I have attended all of the relativities claims hui held in Te Whanganui-a-Tara. Taa Tipene O'Regan and Ngaai Tahu have been involved too. He is an awesome knowledgeable man, he knows the historical koorero relating to the settlement matters. He’s been there from the start – he and Bob Mahuta worked together.

Te Matatini was also a stand-out feature for the year so far. It was awesome. I was a guest with Waikato University and Dr Sarah-Jane Tiakiwai.

Koro Pokaia amongst the Iwi River Authority Group

I was so proud of all four Tainui waka teams that competed. The standard just keeps getting better each year, it’s great to see. Te Puea formed Te Pou o Mangataawhiri – the name came from a pou erected at Mangataawhiri, which was a tohu to Paakehaa that the land was not for sale. In 1927, the group travelled the motu fundraising to build Tuurangawaewae Marae – the results are what we see today. They went to Ngaati Porou, Kahungunu by horse and cart and on foot.

My dad (Haki Nepia) was in Te Pou o Mangataawhiri at the time. I look forward to the next Te Matatini 2021 in Taamaki, and I’m excited that Waikato-Tainui will be co-hosts along with Ngaati Whaatua and other Taamaki-based iwi. I remember when we hosted Te Matatini on the barge over the awa during Te Ata’s time. That was an amazing time. It’s amazing how much the event has grown over the years. I wonder where it will be in 2027 when we host it again?

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Fresh Water Update

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From Waikato Iti to Te Puuaha, the Waikato River remains our most unifying tribal symbol. It is embedded in our narratives and flows seamlessly, connecting us to our land and people.

This formed the basis of our decision at the Iwi Chairs' Forum in Dunedin to put our hand up to lead the organisation's Iwi Leaders Freshwater Group. Following robust discussion, Te Arataura Chair Rukumoana Schaafhausen was confirmed as the lead for the Iwi Leaders

Freshwater Group to work closely with the Taiao portfolio lead Herewini Parata from Ngaati Porou.

courageous discussion that addresses a rights-based system to freshwater allocation,” she says.

Since becoming chair, Rukumoana has engaged with the members of the group, government officials and Ministers to gain an understanding of the government’s policy position.

Rukumoana said the Freshwater Iwi Leaders Group will be pursuing local and regional solutions to national water quality and sustainability challenges as a trouble shooter.

“It’s important we are seen as a problem solver in the national interest while ensuring the regional voice is included in the decisionmaking process,” says Rukumoana.

“While we have shared interests, we should also avoid the urge to apply a national framework where iwi are exploring the nature and extent of their Treaty relationship with the Crown. That is why we need to have a

Meanwhile, Waikato-Tainui Chief Executive Donna Flavell has been leading the Iwi Leaders Technical Advisory Group over a number of years. It was instrumental in the development of Ngaa Maataapono ki te Wai – the Draft National Policy Statement on Freshwater Management which undertook robust and extensive policy input from iwi and the Crown.

Donna says there are a myriad of issues to consider including water degradation, access and management, which is all set against the backdrop of the climate crisis in Aotearoa and ongoing resource depletion. “These are all issues that resonate strongly with the various iwi entities, and it's underpinned by a deep concern for our waterways,” says Donna.

K I A K O TA H I , K I A P U U AWA I

Kia Kotahi, Kia Puaawai Background to Wai 30 – lead-in to the hui-aa-iwi mandate conversations The Wai 30 claim was filed in the Waitangi Tribunal in 1987 by Sir Robert Mahuta, the Tainui Maaori Trust Board and Ngaa Marae Toopuu for and on behalf of Waikato iwi. The Wai 30 claim concerned all historic Treaty of Waitangi breaches in relation to: Waikato lands, being those confiscated from Waikato under the New Zealand Settlements Act 1863, including Maioro/Waiuku and East Wairoa land blocks; the Waikato River; and the west coast harbours, being Kaawhia, Whaaingaroa, Aotea and Manukau Harbours. On 11 November 2017, Te Whakakitenga o Waikato Incorporated moved to prioritise the Wai 30 outstanding claims and appointed Rahui Papa as Waikato-Tainui Negotiator. Rahui was conferred the mandate to lead, on behalf of TWOW, engagement with the Crown and other parties for the resolution of the Wai 30 outstanding claims and related settlement issues of Waikato-Tainui.

What is a mandate?

Key dates – nau mai, haere mai

A mandate is where an iwi or hapuu grouping acknowledges that an entity or individual has the authority to represent them in negotiations with the Crown for the settlement of their historical Tiriti o Waitangi claims.

The Crown does not “give” a mandate – the Crown must recognise that a mandate exists in order to enter into settlement negotiations.

APRIL 2019

In December 2018 the Crown formally endorsed the proposed Waikato-Tainui mandate process, which means a number of formal mandating hui will be held across the motu to discuss and seek the views of WaikatoTainui marae, hapuu and tribal members in respect of this proposed mandate. Following the completion of all formal mandating hui, a vote will be undertaken by Te Whakakitenga o Waikato members during their Te Whakakitenga hui on 25 May 2019 to confirm the mandate.

A deed of mandate will then be compiled based on the feedback received from the mandating hui and set out the scope of the mandate followed by a three-week submission period. After submissions close, the deed of mandate is amended in light of the feedback provided through submissions and is submitted to the Minister for Treaty Negotiations and the Minister for Crown/Maaori Relations seeking recognition of the proposed mandate.

The Ministers decide whether there is sufficient support for the Negotiator's mandate to recognise it.

Sunday 14 April Whaaingaroa Harbour Poihaakena Marae, 10am–12pm Wednesday 17 April Hopuhopu Te Whakakitenga o Waikato Chambers, 6pm–8pm Saturday 27 April Aotea Harbour Okapu Marae, 10am–12pm Sunday 28 April Kaawhia Harbour Maketuu Marae, 10am–12pm MAY 2019 Wednesday 1 May Christchurch Te Ruunanga o Ngaai Tahu Offices, 6pm–8pm

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Rahui Papa is seeking a mandate to negotiate the settlement of the Wai 30 outstanding claims and the Waikato remaining claims.

Thursday 11 April Wellington Wharewaka Function Centre, 6pm–8pm

Thursday 2 May Dunedin Distinction Dunedin Hotel, 6pm–8pm Saturday 4 May Hopuhopu Te Whakakitenga o Waikato Chambers, 10am–12pm

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H E I N G O A H O O U : M AT I H I K O - A - M A R A E

He Ingoa Hoou:

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Matihiko-aa-Marae

In this edition of Te Hookioi we are proud to launch the new official name for our Marae Online Profiles service: Matihiko-aa-Marae.

This is an amazing FREE service all of our 68 marae can tap into.

Matihiko is the Maaori word that refers to all things digital. Up until now, the service Waikato-Tainui has been offering has simply been called Marae Online Profiles, but now this service has been properly named and launched as a key influential programme of work worth its weight in gold.

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H E I N G O A H O O U : M AT I H I K O - A - M A R A E

So what does Matihiko-aa-Marae offer?

What is it about? Why does it exist? Who fronts it? What marae have already been involved? How do we get connected?

There are seven main reasons why Waikato-Tainui considers this service to be an amazing offering to our people: KOORERO PRESERVATION (He Tiakanga Koorero): This service captures and archives koorero, values, maatauranga, pakiwaitara, waiata, haka - essentially everything to do with the life and history on the marae – all for the purposes of preserving this for future generations to access. We have the systems, processes and trained people in place to professionally assist in this process.

GLOBAL CONNECTIONS (He Hononga ki te Ao Whaanui): This service helps to connect our globally based whaanau back to their puutake – their origins.

STRENGTHENING WHAKAPAPA AND IDENTITY (He Whakauu i te Whakapapa me te Tuakiri): It helps to preserve tuupuna links enabling better access to understand whakapapa, and alongside this ensuring the next generation have a strong identity and sense of belonging. Statistics show that if rangatahi know their cultural identity and have a strong sense of belonging, these are two major resiliency factors that work towards better mental health decreasing likelihood of suicide ideation.

“There are more than 800+ marae in Aotearoa.

Our marae are the cornerstone for the iwi, and as such, we have to be there to nurture, support and empower our marae to bloom and to be sustainable spaces of innovation, centres of wellbeing and our go-to place for real education and whaanau transformation. Therefore, investing in our marae just makes sense.”

We capture the koorero and the kaikoorero – we create a video and photo archive of the hau kaainga (home people) whilst they are with us for future generations to see them and hear their voices.

CREATION OF A COMPLETE MARAE MEDIA LIBRARY (He Waihanga Puna Maatauranga): Matihiko-aa-Marae also works towards the building of a collective library suite of preserved stories for each of our affiliated 68 marae. Because each marae is important to the tribe, working towards a complete marae media library enables telling of the bigger picture as a tribe.

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CAPTURING KAIKOORERO (He Hopunga Koorero Tuku Iho):

Jade Hohaia (Communications Manager)

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H E I N G O A H O O U : M AT I H I K O - A - M A R A E

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FUTURISTIC MULTI-GENERATIONAL FOCUS

EDUCATION AND WELLBEING

(He Anganga Arotahi):

(Te Maatauranga me te Ora):

Matihiko-aa-Marae is a service we run because, when it comes to succession (passing on things to our mokopuna and those who are yet to be born), we have to be intentional and not half-hearted or leave things to chance. It’s all about future-proofing our identity, our stories, so our tribal narratives are never lost. We really do believe that some of the solutions our mokopuna might need to tackle their new world in the years to come could be resident within the historical narratives of our people.

Our marae are places of innovation and learning.

Sharing of information on a digital platform like Matihiko-aa-Marae opens up learning for each marae member to access their own marae’s digital portal – a treasure chest of knowledge – enabling people to learn when they want to and how they want to in accessing all kinds of data, for example, when marae waananga are on for mau raakau, whakapapa, raranga and rongoaa, governance training etc.

H E I N G O A H O O U : M AT I H I K O - A - M A R A E

Our interview team in conjunction with the marae whaanau will organise a day for us to visit the marae, interview whaanau members, take images and drone footage – all completed within a day.

This data will be used as the baseline build for your marae. A whaanau member will be appointed to administer this part of the digital portal. Altogether, we have captured 21 of our 68 raupatu marae – if you are interested in having our team visit your marae please contact our Matahiko-aa-Marae Lead Manager- Lloyd Hohaia Whiu Email: Lloyd.whiu@tainui.co.nz

“With this kaupapa, it’s like a onestop shop into what Waikato-Tainui are able to offer their whaanau!”

Matua Lloyd Hohaia Whiu

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We have also recently transitioned from an app onto the newly launched tribal website. Other features include access to information that directly impacts on the marae, current tribal and marae news and updates, a booking form, marae history and stories, a photo gallery, tribal registry and links to the main tribal website. We’d all like to have whaanau come home ‘hei kanohi kitea’, but sometimes because of distances, mahi and personal situations, it doesn’t always allow this to happen. With Matihiko-aa-Marae, we’re happy to provide this vehicle that puts our whaanau members in the driving seat.

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TE RA A WHAK AOHOOHO AKE ANOO O TE TOK ANGAN UI-A-NOHO

Te Raa Whakaohooho Ake Anoo o Te Tokanganui-a-Noho Ngaa whakamoemiti, harikoa, ki te Atua Kaha Rawa, o te waahi ngaro, mo teenei kaupapa whakamaranga ake anoo i te Wharenui me te Whare o te Kiingi, o Tuheitia Pootatau Te Wherowhero Te Tuawhitu; kua kotahi tau te roanga o te waa whakahou haere i ngaa waahanga katoa o ngaua whare e rua; o te Paa o Te Kuuiti, i Te Rohe Pootae o Maniapoto, o Rereahu.

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Kua ea anoo te koorero o ngaa maatua tuupuna i kii raa, ‘Te kuuititanga o ngaa maunga.Te kuuititanga o ngaa whakaaro. Te kuuititanga o ngaa taangata’ araa, ngaa iwi o te motu kua tautoko i te kaupapa me ngaa momo Haahi kua haapai i ngaa karakia.

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E te Kiingi Tuheitia Pootatau Te Wherowhero Te Tuawhitu, kei mua maatou i toou naa aroaro i teenei raa.

Ngaa manaakitanga tonu a te Atua ki runga i a koe me te Kaahui Ariki; otiraa, ki runga i a taatou katoa Hau! Pai Maarire!

TE RA A WHAK AOHOOHO AKE ANOO O TE TOK ANGAN UI-A-NOHO

This period of time characterised Maaori resistance and the desire to strengthen and maintain the essence of Maaoritanga. Te Kooti and his followers lived in Te Nehenehenui for a decade, Wahanui advocated for a pardon in conjunction with negotiations regarding the main trunk railway and Te Kooti reciprocated by building a whare ruunanga, a place for the people to gather and discuss the issues of the day.

Te Tokanganui-a-Noho is a storehouse of knowledge and insight to the most important aspects of a Maaori world view.

The layout of the whare ruunanga and the ornately carved pou tell a story of the intimate links between the many tribes of Aotearoa and Maniapoto me oona hapuu maha. The story of Te Kuuiti paa is supported by surrounding monuments and buildings that detail the connections to the Kiingitanga and local contribution of servicemen to the World War campaigns.

There is ‘the King's house’ Te Ranga a Haurua – a small and humble reminder of the perpetual manaakitanga shown from those early times when Kiingi Taawhiao resided in Te Nehenehenui to the current day for Kiingi Tuuheitia Pootatau Te Wherowhero VII. The annual poukai is an enduring reminder of the commitment amongst Maniapoto to the principles of the Kiingitanga and the historical

undertaking of ancestors to support the aspirations of the movement.

The wharekai Nau Mai III is where the essence of manaakitanga so often felt at the paa is confirmed with stories of the ringawera who work tirelessly to ensure the hui is complete with warm hospitality and great food!

The restoration of Te Tokanganui-aNoho has and will always be a labour of love. As the saying goes, “Many hands make light work” – there are the people of the marae who gave their hands, time and effort to see the project completed, the funders and partners who provided financial support, the technical leaders and advisers who provided knowledge and expertise.

Thanks and recognition must go to the Paa Trustees who ensured the successful undertaking of the restoration project. To the many whaanau who are no longer with us and contributed to the enduring legacy of relationships and principles bestowed in Te Tokanganui-a-Noho, we remember and honour you all.

Noo reira, e ngaa moorehu o te kupu whakaari a Te Kooti i runga i koutou teenei waa kia whakaoho i te whare e tuu mai nei noo ngaa tikanga a koro maa, a kui maa. Tihei mauri ora!

On the 23rd March, Te Whakakitenga o Waikato passed a resolution to amend their Rules and Trust Deed to reflect the name change from Te Tokanganui-a-Noho to Te Kuuiti Paa, which is confirmed in the Paa charter.

While this is an administration change, it reflects moving towards ‘Te Kuuititanga o ngaa tangata, Te Kuuititanga o ngaa whakaaro o te iwi’. For further information visit www.tekuitipa.com

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In 1873 when Te Kooti Rikirangi Te Turuki and his followers came to Te Nehenehenui, it was during a time when Te Rohe Pootae was already a refuge for Kiingi Taawhiao and Waikato kin following the Land Wars and confiscations in the 1860s.

KAITUHITUHI

Hon Nanaia Mahuta 19

PA R AW E R A M A R A E O P E N I N G

Taking our Whaanau Along on the Journey KAITUHITUHI

Nicholas Maaka

KAIWHAKAAHUA

Erica Sinclair

A smile of pride beams from Robyn Nightingale, one of the key drivers behind the wharekai build, when she says, “Looking back on opening day, seeing our whaanau, our people sitting at the table together, this little boy turns to his mum and asks, ‘Is this ours, Mum?’ and his mother says, ‘Yes, boy.’ You get these honest moments, and you feel their joy.”

Te Hookioi talks with the Parawera whaanau about their new custom-built wharekai that was unveiled in December 2018.

Robyn Nightingale (Parawera Marae) is one of the committee members who assisted in the building of the custom-made wharekai at Parawera Marae.

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We speak with Robyn who reflects on the three-year journey for the whaanau at Parawera Marae on the completion of the first of three stages of a marae development plan, which also addressed many needs identified by marae whaanau.

“Waikato-Tainui – SPM Assets undertook a full marae condition assessment in 2015 and identified through, the Parawera Asset Management Plan, the wharekai as an area requiring urgent improvement. We agreed as a marae to proceed with this work. A building committee was formed before planning for a new wharekai started” says Robyn.

“We created an overall strategic plan for our marae from 2015 to 2025 and identified that we had three marae facilities that needed attention, the first urgent area being the wharekai.”

However, Robyn says that there were several challenges on the journey.

“The first being funding. In order to have funding, you’ve got to prepare detailed funding applications.

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“We had three main funders – Lotteries - Marae Facilities, Waikato-Tainui and Trust Waikato – and we had to work with each of them to get an application in during their funding round. If you missed a round, well, you had to get in the next round and so on.”

“We had to work with our local council, to secure resource consent – in our case, it was a waiver of consent – before we could get a building permit,” she says laughing, with the benefit of hindsight. The marae had an added layer of complexity. The land that the wharekai sits on is across two different land blocks with the same set of trustees.

They approached and secured, through the Maaori Land Court, a voluntary amalgamation of title in order to proceed with the project.

“We just kept at it,” says Robyn. “When things were tough, and we did face some big challenges throughout the build, you looked ahead to the little ones. It’s for them.

You’re always carrying your tuupuna behind you, and they are the ones who support and guide you.”

Robyn says that there are some key elements that enabled them to progress and finish this build, and she puts it down to working with the whaanau in a transparent way and under good leadership.

“Like any project, you need to have your marae whaanau buy-in, they must have a deep trust that you will do what you have been charged to do,” says Robyn. “It’s a gift that they [marae whaanau] have given to you, so you need to work transparently, you need to work responsibly.”

Warren McGrath (Parawera Marae) who is both trust chair and marae committee chair, says that the new wharekai was born out of the whakaaro of the wider marae whaanau.

“A lot of the koorero with the whaanau when we were going through the consultation process was that it should stay on the same site and of a similar size, so one of the key briefs to the architect was to utilise a similar footprint of the original building,” says Warren.

PA R AW E R A M A R A E O P E N I N G

The 488 square metre building was custom designed

by Gisler Architects, with input from whaanau. It has double–glazed windows and doors throughout. It is alarm fitted, prewired for heating and fully insulated, and Autex panels have been installed throughout the dining area, which assists with noise reduction. There is a full upgrade to the main power grid and the kitchen has been custom designed so there is a good flow to and from the dining hall and kitchen area. Some new and recycled appliances have been installed along with brand–new tables and chairs.

“This is what the whaanau had said they wanted, and it’s come out beautiful. People are blown away by the facilities and the new build. There are some external visitors who have visited the marae, and they are just amazed.”

When he talks about the opening day of the wharekai his tone changes.

“The gods were on our side,” he laughs dubiously. “That week or two prior, there was hot weather, but the night before the opening there was a thunderstorm, and it went all night, and everyone was worried that it wasn’t going to stop before sunrise.”

But he stayed the line and kept the faith, which paid off.

“5am that morning, on my way back from Ngaaruawaahia, at that time in the morning, you can see a glimmer of light on the horizon, and there wasn’t a cloud in the sky,” he says. “It was a beautiful day.”

Despite the obvious stress that is involved at an opening ceremony, Warren says that the whaanau were all happy and were excited that, after three long years, they had finally got to the day of the opening.

“Their feedback about the day and the building and for a lot of our whaanau who hadn’t been back during the build, they were really excited. Sitting down thinking about it afterwards, I got really emotional,” he says.

“They saw the water trickling down the walls of the old wharekai and the lights flicking. If the rain came one way, you knew the water was going to come down one side of the wall,” he laughs. “But this was their dream, they wanted a new place for our whaanau.”

Warren has been credited for providing good strong leadership for the marae that he has known his whole life and says key to the journey is including the wider marae whaanau.

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“I remember 10 years ago when I was elected into the marae chairperson role, that is really where the journey started. Two of our aunties who have since passed away, they were the main drivers for this project – it was their dream, Aunty Hana Heke and Ripeka Springer,” says Warren.

“It’s been a learning curve for our whaanau. I guess, for me, it’s about taking our wider marae whaanau on the journey. It’s one thing to get a new building, but it's another thing to make your whaanau a part of that and take them along on the journey.”

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K O WA I K AT O T E I W I , K O H O T U R O A T E TA N G ATA

KO TAINUI TE WAKA, KO HOTUROA TE TANGATA It’s impossible to explore the world of waka without coming across the name Hoturoa, the captain of our ancestral waka.

ISSUE 69 | TE HOOKIOI

Mehemea ka toro i te ao o te waka, he uaua te kore e kitea o te ingoa o te kaihautuu o te waka o Tainui, o Hoturoa.

The name is still heard, but now across our airwaves and livestreams. Ko Hoturoa Barclay-Kerr. Hoturoa, or affectionately known by many as Matua Hotu, is an academic, coach, author, husband, father of five, and way finder of the Pacific for more than 35 years.

E raangona tonutia ana te ingoa, engari i eenei raa puta noa i ngaa iarere me ngaa paaohotanga inamata. Ko Hoturoa Barclay-Kerr te ingoa, e moohio whaanuitia ana ko Matua Hotu, he Puukenga Maatauranga, he Kaiwhakaako, he Kaituhi, he Hoa Rangatira, he Paapaa, he Kaiwhakatere waka hourua o runga i te Moana Nui A Kiwa moo ngaa tau 35 neke atu.

As he has been every year since its inception, Matua Hotu is out at the Te Wānanga o Aotearoa National Waka Ama Sprints commentating and advising on the event. All his children are either competing or coaching, all ingrained in waka life both on land and on water.

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I ia tau mai i toona tiimatanga kei ngaa whakataetae waka ama aa-motu a Matua Hotu hei kaipaapaaho, hei kaitohutohu hoki i ngaa whakahaeretanga. Ko aana tamariki hoki eeraa e reehi ana, e whakahaere tiima ana raanei. Ko te katoa o raatou kua whakatupuria mai ki roto i te ao o te waka.

Every year, as his father did, you’ll also see Turanga Barclay-Kerr taking his place as kaihautuu of Taaheretikitiki.

Taaheretikitiki was built in 1974 by tohunga carver Piri Poutapu. Matua Hotu was a teenager at the time, when Te Arikinui Te Atairangikaahu called to action many of her experts to reinvigorate the works of old such as waka building. This had a huge impact on Matua Hotu and his life work, spending a lot of time with builders of the new canoes, as well as the kaumaatua who had been kaihoe of traditional canoes commissioned by Te Puea in the 1940s.

This led Matua Hotu to seek knowledge on the real history of our navigation rather than the history many were given through formal education.

This included writing the real story on what our canoes used to look like, how they were navigated and how our ancestors were not swept to Aotearoa, but navigated their way here. This passion for knowledge has taken Matua Hotu around the world, learning from master navigators of many indigenous peoples.

Matua Hotu is a huge advocate for empowering rangatahi with the proud histories of their own ancestral navigation.

Just as passionate as his father, Turanga loves to encourage people to understand the river as a life source and to partake in the many activities that exist on water especially on the river.

I ia tau peeraa i toona matua i mua i a ia ka kite anoo koe i a Turanga Barclay-Kerr e whakakii ana i toona tuuranga hei kaihautuu moo te waka o Taaheretikitiki.

E tautokona nuitia ana e Matua Hotu ngaa mahi whakapakari rangatahi e paa ana ki ngaa hiitori me ngaa aahuatanga o te whakatere waka o mua. He peeraa hoki i toona matua, he ngaakau nui hoki too Turanga kia maarama ai te tangata he mauri too te awa kia akiaki hoki i te hunga kia uru atu ki ngaa haakinakina ka whakahaerehia ki runga wai, ki runga tonu i te awa.

Naa te tohunga whakairo, naa Piri Poutapu te waka o Taaheretikitiki i taarai i te tau 1974. He rangatahi tonu a Matua Hotu i taua waa, i te waa i karangahia ai e Te Arikinui Te Atairangikaahu ngaa tohunga maa raatou eenei mahi taarai waka e whakarauora.

Kaatahi te paanga nui o teenei ki te ao o Matua Hotu, he nui te waa i whai waahi atu ai ia ki ngaa kaitaarai waka me ngaa kaumaatua hoki, araa, ki a raatou, ki ngaa kaihoe o runga i ngaa waka tauaa naa Te Puea i tono i ngaa tau 1940.

Naa teenei ka tupu te hiahia ki roto i a Matua Hotu ki te whai atu i ngaa maatauranga tuuturu o te whakatere waka, kaua ko ngaa koorero hiitori kua tukua e te puunaha ookawa o te maatauranga. Koia hoki ko te tuhi i ngaa koorero tika moo te aahua o te hanga o ngaa waka tawhito me te whakaterenga tika o aua waka. Ka mutu, ko te whakahee i te whakaaro i tae pokerehuu mai ngaa tuupuna ki Aotearoa, engari i moohio tonu ki too raatou huarahi haere. Naa toona ngaakau nui ki eenei maatauranga i kawea ai a Matua Hotu ki te ao whaanui ki reira ako ai i ngaa rekereke o ngaa tohunga whakatere waka o te ao.

All of his children play a role in the work that Matua Hoturoa is dedicated to, being to revitalise and celebrate traditional Pacific voyaging culture. With his whaanau and wider team, they share and celebrate this culture by training the next generation of navigators.

Ka whai waahi atu te katoa o aana tamariki ki ngaa mahi e manawanuitia ana e Matua Hotu, araa ko te whakarauora me te whakanui i ngaa mahi whakatere waka tawhito.

He mea tuku e raatou ngaa maatauranga hei whakanui hoki i teenei taonga tuku iho maa te whakangungu i ngaa kaiwhakatere o aapoopoo.

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WA K A A M A

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N OT PU S H I N G PAU S E O N LI FE

Not Pushing Pause on Life With Tirohanga “Hellena” Kaawhia Johnson

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I remember reading once a quote that encourages people to “be kind, for everyone you meet is fighting a battle you know nothing about”. I only remembered the words of this quote again when I met Tirohanga ‘Hellena’ Kaawhia Johnson and heard her story. When we met up at Lake Karaapiro for Te Waananga o Aotearoa Waka National Champs, I saw Hellena in the distance walking through the crowd towards me, and I thought, wow, this woman is really beautiful.

She radiated a sense of grace, she had tanned golden skin, she looked athletic, confident, fit and healthy, she blended into the lakeside scenery as if she was part of the lake, a part of the whenua and fully a part of the kaupapa. She looked like a veteran paddler. Also, looking at Hellena, you would think she wouldn’t have a care in the world. But two things suprised me. This was her first time competing at Nationals, and only six months ago, she was lying in a hospital bed in Auckland having surgery to remove a cancerous tumour from her abdominal area.

This was her battle she was fighting behind closed doors, and many people had no idea.

for the first time. Karma competed in the J16 section, and Ty Karewa competed in the intermediate races.

She had been diagnosed not once with this cancer – but twice! She told me, “Our team captain keeps telling us to dig deep and put our abs into it when we’re on the water. I haven’t actually told her yet that half of my abs are missing and the other half have been cooked!.” I lean back in my chair just gob-smacked listening to this amazing woman’s koorero. “I earned my spot on the waka, and I wasn’t going to start making excuses now.” I was absolutely astounded by her resolve, grit and positive atitude.

When I asked Hellena how she got into waka ama, she explained it was by accident, bumping into her cousin Maraea Nikora at their cousin Frank Thorne’s paakuuwhaa –traditional Maaori wedding. Her cousin invited her down to try waka ama, and she got hooked and so did her children. Her team Ngaa Tai Whakarongo Whaanau Hoe Waka didn’t win their tournament race, but from the faces of these waahine, you know that getting to be on the water, doing what they love, being together and achieving their own personal goals is enough for them.

“The first time I was diagnosed with cancer, it was devastating for me and my whole whaanau. I cried alot, got a bit down, a bit depressed, but I also pushed pause on life and I literally had to will myself through the whole chemotherapy process to get out the other side. Everyone’s journey is different, but this time around, having been diagnosed a second time, I’ve decided to tackle it a bit differently by not pushing pause and by living life to the fullest.”

According to Hellena, waka ama has been a significant part of the healing, rongoaa and hauora process for not only her but her two children who also competed

“Waka ama has been my rongoaa.

Being on the water itself, is healing.”

ISSUE 69 | TE HOOKIOI

WA K A A M A

Tirohanga ‘Hellena’ Kaawhia Johnson

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T U K U I H O TA N G A : W H A K A I R O

Tuku Ihotanga ISSUE 69 | TE HOOKIOI

From this front cover of Te Hookioi 69, you can see this complete picture of tuku ihotanga – succession. The backdrop is of an 8 metre high steel and Ooamaru stone carving found in Ngaaruawaahia’s Kiingitanga Reserve, which shows the moko of Kiingi Pootatau and Kiingi Taawhiao.

KAITUHITUHI:

Jade Hohaia KAIWHAKAAHUA

Erica Sinclair

It was unveiled on the 21st of June 2013 by Kiingi Tuuheitia pootatau Te Wherowhero VII. The carving was created by the tribe’s Master carver Inia Watene Te Wiata, who passed away 23 June last year. His son is standing in the middle of the photo, wearing a whale bone hei tiki taonga and holding a tewhatewha his father made for his 21st birthday. The son is Renata Te Wiata, who has inherited his father’s passion for carving and music and who now serves the King and works for the tribe too as Head Carver for Waikato-Tainui.

Wrapped up in this beautiful picture of succession is also the whakapapa that points to Inia Te Wiata Senior, who was a prominent Waikato carver in his own right as well as a world renowned bass-baritone opera singer, film actor and artist. Inia Senior passed on 26 June 1971 in London. He carved the giant 15.5 metre and 2 tonne pouihi, which still stands to this day in the foyer of New Zealand House in London. So indeed, whakairo, a love of music and performing arts runs through the Te Wiata whaanau.

This is more than just a story of succession and whakapapa. It’s about tribute. It’s about aroha. The love of a son for his paapaa and what it’s like to keep on living life after you lose someone who meant the world to you.

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T U K U I H O TA N G A : W H A K A I R O

“I loved my dad, more than anything he was awesome. My dad was the nicest dude. He commanded a lot of respect without having to.

Everyone loved him. He was never nasty, he never had a bad word to say about anybody.”

As the youngest, Renata often accompanied his dad during the many hui he took part in; probably in part because he had no choice. As a kid Renata

would observe and take mental notes of the many connections and teachings. He didn’t know it at the time but was being groomed “Dad had a really unusual way of teaching carving. He never showed me what cuts to make, but he would just carve one half and then say to me to carve the other half. It was a funny way of teaching, but it worked.

Renata has learnt from his dads unassuming leadership style which was driven by humility and deeply rooted in Kiingitanga principles.

“That’s what gives us purpose- Kiingitanga, dad taught me that our number one focus is in supporting the King, it was dad’s life and now it’s mine and my older brothers. That’s what dad instilled in me. It’s a way of life. You live it you breathe it, it’s a full time job that you love.”

“They’re big shoes to fill, what dad left behind, because he definitely left behind a legacy. That’s why I love being in Waikato, because he’s everywhere as far we extend down to Tuuwharetoa, all over the place, he’s had a hand in stuff, especially relating to the Kiingitanga, with the lady and now the King.”

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“We were told to expect it (that dad might pass), but you actually don’t, and when it happens, it tears you apart. He was the pillar of our whole family, and he lived for and loved the Kiingitanga and the tribe. I still don’t think people realise actually half of what he did.

He touched and had a hand in so much throughout the Waikato and overseas too”, says Renata (26), who is the second–youngest child of six children.

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T U K U I H O TA N G A : W H A K A I R O

“I use dad’s hammer, his name is on my chisels – every day I’m reminded of him.” " When we were at the paa for dad’s tangi and when there were no crowds there and it was just the three families (the Te Wiata whaanau, Koro Wetere’s whaanau and Parehikairo Fata’s whaanau), we spent ages together talking. They’re all lovely people, and I found out that all of Koro’s daughters had the same ta moko, which dad designed, and that Koro’s favourite tokotoko in his coffin was one that dad had carved him. Dad has touched so many pieces of work, and there’s so many connections through that.”

And in talking about his job, Renata says, “It’s really satisfying what I do, but the beauty of the job is that I get to do something different every day. I could be cutting up stuff with a chainsaw tomorrow and then be on fine stuff another day. It’s really versatile, I love it. It’s the best job!”

For the future it’s all about passing on what Renata has learned. He wants the traditional form of whakairo to live on and not be replaced by contemporary pieces.

“I want other young people to think, ‘Oh he’s only a young fellah, if he can do it, I can do it.’ I think our rangatahi need to sit down with their nannies and koro, because a lot of our old people are really good at stuff, and we have to get young people learning this to retain the knowledge. We lost so many people last year in Waikato who were important to the arts and waka building, and I’m not sure if they were shadowed by young people or if that [knowledge] has now been lost. That’s what I don’t want to see happen, and that’s why I’m here.”

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– Renata Te Wiata (Head Carver for Waikato-Tainui)

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T U K U I H O TA N G A : W H A K A I R O

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T E M ATAT I N I K I T E A O

Te Matatini ki te Ao

Husband and wife tutoring duo Tony and Ngaria Walker have been helming Te Pou o Mangataawhiri kapa haka since 2005, and for them, haka doesn’t just happen for a season it’s a way of life. Debra Jensen caught up with the pair the week after Te Matatini ki te Ao concluded to discuss haka highlights, history and hopes for the future.

We’re sitting in the kitchen/dining room of Tony’s Mum’s house. One whole wall is covered in pictures of her mokopuna, and there are instructions written in whiteboard marker on splashback tiles by the sink and next to the pantry about laundry rules and doing dishes.

As we sit down to talk, Tony’s sister Kura walks in with her whaanau. Kids, including Ngaria and Tony’s, walk through, in and out. It’s your atypical, busy, Maaori home.

The pair are very relaxed. This is their normal and they wouldn’t have it any other way. And as we settle in to our koorero, they share their whakaaro freely and with the kind of experienced insight that only seasoned kaihaka have.

“We’re not really passionate about kapa haka. But we love people. So you do what you’re good at.”

Not passionate about kapa haka?

Really? Wasn’t expecting that.

ISSUE 69 | TE HOOKIOI

Even so, doing what they’re good at on the haka scene has netted them some

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amazing experiences and achievements with some amazing people. Travel.

Performances with Tiki Taane. And of course, quite a few Matatini campaigns under the belt. Their “haka life” has been a rewarding one when you consider Tony has won the Duncan McIntyre twice with Te Waihiirere in 1998 and 2002 and Ngaria once with Te Whaanau a Apanui in 2005.

“After those campaigns we both reflected and thought we could carry on in our respective haka teams, but in terms of our own development, the next logical step would be to tutor our own team.”

There were murmurings around the paa at Tuurangawaewae of a resurrection of Te Pou o Mangataawhiri at the time too, so when they put their whakaaro out there, it found fertile ground. And even though neither of them knew anything about Te Pou o Mangataawhiri then, they made sure they had the support and blessing of Te Arikinui and kaumaatua before agreeing to take the kapa.

T E M ATAT I N I K I T E A O

Some 14 years later and they know they’ve made good on that promise.

Whether it’s making beds or cleaning toilets at the paa for Koroneihana or Regatta or any number of other events that might occur across the year for the Kiingitanga, their kaupapa and mahi for the people continue beyond Te Matatini. To emphasise this point, Tony, in the droll wit he is known for, adds, “What’s Te Puea’s saying? ‘Ka mahi au, ka inoi au, ka moe au, ka mahi anoo’.

She doesn’t say, ‘Kaatahi ka whakataa’!”

HAKA HIGHLIGHTS Witticism aside, it is to the treasure trove of Waikato koorero and history of raupatu that the kapa turned to for source material for its Matatini 2019 campaign.

“The beginning and end of every group's problems is what is their kaupapa?

We’ve only recently moved away from more contemporary issues and started singing about our kaupapa, our history, and we’re more comfortable doing that.”

That approach has also been successful.

After missing out on finals in Hastings in 2017 – it still hurts by the way – they came back in emphatic fashion this year, coming first equal in their pool which also saw seasoned veterans Te Waka Huia miss out in a shock upset that became the talk of the comp!

I ask them their thoughts on that.

Ngaria says she was surprised “But that’s kapa haka! We know what that feels like.”

Tony adds, “Their history speaks for themselves. But when you’re in the front, people are coming for you all the time.”

Ngaria nods in agreement “It just means they’re going to be very dangerous at the next Matatini.”

We discuss other aspects about the festival this year – the publishing of prelim standings and results on social media, Ngaa Tuumanako winning and, of course, three Tainui teams making the top nine!

how they work towards being each other’s support network.

But luck or no, they never lose sight of what they’re about.

“Only another tutor understands what it’s like to be a tutor. Your kapa will care, but they don’t truly know. As a tutor you have the history, identity and name to preserve and uphold, whereas performers only really have to be responsible for a part of that.”

HOPES FOR THE FUTURE

Insofar as domination of the top three spots being tightly held by the same groups each Matatini, this year’s results most definitely signal a turning of the tide, one that these two welcome, even if the difference between first place and third can be as little as 0.5 of a mark!

Surely this is the most frustrating aspect of the competition? To come so close?

“Nah we love it. That’s why we keep coming back. Our philosophy is that if we keep improving, it’s not a matter of if but when. Ngaa Tuumanako have proven it, and for us at this Matatini, we’ve had our best results ever.”

True to his propensity for deeper insight, Tony explains to me what real frustration, as a tutor is.

“I have a problem with wishing other teams good luck. Because when there’s only 0.25 of a mark between first and second, luck is that subjective flick of the pen that the judge makes on the day. And we are all wanting that flick to go our way.”

He has my sympathy. I make a mental note to only wish Tony luck in the future if I actually, really, mean it.

Clearly, as a kapa haka, Te Pou o Mangataawhiri know competition and they do it well.

While haka with Te Pou o Mangataawhiri might ease off for a little bit now that Te Matatini is done and dusted, haka for Tony and Ngaria continue. After Regatta in March they’ll roll in to the next campaign with Ngaa Taiaatea Wharekura kapa haka for the Regional Secondary Schools competition, and then after that they’ll start preparing Te Ara Rima for National Primary Schools comp at the end of the year.

“Doing kapa haka for us is also about being Maaori. So how do you turn that off? We don’t stop because the Kiingitanga doesn’t stop.”

The history of Te Pou o Mangataawhiri, the symbolism inherent in its name, resonates strongly with the couple as they share with me some of their thoughts on succession planning for the kapa. A focus on rangatahi remains a priority.

“Through kapa haka we want to remind our young ones that they’ve been born into an ongoing war and they have to be politicised. The battleground has changed – the trenches are now boardrooms, classrooms and media platforms. Whether we are chasing Te Matatini glory or moving mattresses at the marae, this will always be our kaupapa.”

Sounds like a strategy for the next campaign. Good luck!

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“We promised Te Arikinui we would bring rangatahi back to the marae. That was her condition. We could go to regionals and Matatini, but we had to bring the young people back to the paa.”

They speak of the camaraderie between themselves, Mootai Tangata Rau and Te Iti Kahurangi and other tutors and

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P O R T WA I K AT O P O U

We’re Back, We’re Here –

This Is Our Whenua

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Very few hapuu get the opportunity to be able to purchase back ancestral land that was either taken or sold off. Te Hookioi talks with Port Waikato-based hapuu Ngaati Tahinga and Ngaati Karewa about their 177-year journey to have land returned and become the owners of a thriving hotel and tourism business that is employing their hapuu members as staff.

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On arrival to the Port Waikato Holiday Park, it’s clean and quiet, and the day is overcast with some not so subtle hints of rain. I imagine though, in the peak of summer when the town population quadruples, it would be busy and filled with holiday makers wanting to take advantage of the seaside town, which has the added advantage of watching New Zealand’s longest river meet the Tasman.

The park is spread across nearly 6 hectares, with accommodation options ranging from tent and caravan plots through to economical cabins. Camp facilities include 85 powered caravan sites, 63 tent sites, 40 semi-permanent sites, nine cabins, 13 self-contained motel style units and a three-bedroom residential home, which houses the park manager.

Rereokeroa Shaw (Te Kotahitanga Marae), Chairperson of the Ngaati Karewa and Ngaati Tahinga Trust, is proud of the Waikato-owned and operated venture, and better yet, the 13 or more employees of the park who are also members of the local hapuu.

Rereokeroa, who is well known throughout the region for her work and advocacy for her people in Port Waikato, Tuuaakau and Pukekohe, credits one of the local ruuruhi, Heeni Kani, for coming back to work for the people.

“Back in the 80’s, I had a flash job working in the city, then Heeni came to me and asked if I would work for the people I said, ‘You couldn’t afford to pay me,’ to which Heeni said, ‘Oke, your maatauranga doesn’t belong to you, it was given to you so that you can help your people,’ and that was it,” laughing as she retells the story.

That was indeed it.

Rereokeroa has been working for her people for close to four decades now.

She is the Chair of her marae – Te Kotahitanga. She started the local kura kaupapa in 1996 in the area where she became the first tumuaki. She is a former head of Huakina Development

Trust. She was also heading Te Waananga o Raukawa when it was in Pukekohe, and now she is the Managing Director of the Port Waikato Holiday Park amongst the many other projects she’s involved in.

It’s not been without difficulty she says, reflecting on the years, “You know, when you work for your people, you do 10 things right and then one thing wrong, and bang, they knock you back,” she laughs. “But you know it’s going to help your moko and future generations, so you just persevere with it.”

Rereokeroa smiles when we start to talk more about the holiday park.

You can tell it is a project that she is most passionate about because of the history associated with the land.

She retells the trials and tribulations that they’ve had to go through in order to get the land back into the ownership of the local people.

“This land where the park is situated is part of the 50 hectares of land around the Maraetai Creek in Port Waikato sold by 17 Ngaati Tahinga chiefs on 3 July 1839 to reverend Robert Maunsell and Benjamin Ashwell for the purpose of establishing a mission station and school for the benefit of the tribe,” she says.

P O R T WA I K AT O P O U

The land was then seconded by the Public Works Act to be used as a depot for Raglan County Council in 1989. Raglan County Council closed down in 1989, and the depot was transferred to Franklin District Council.

In 2003, Franklin District Council identified they had no use for the land that the depot was on and put it up for sale.

“When it came up to purchase. I knew we had to get in there and get that land back,” she says.

“So I began the process of making a submission and advocating for the land to be returned to us. They threatened to sue me personally because they wanted to sell the land privately. I didn’t have a cent to my name at that time, so I had to give up.”

The land was sold to private owners.

In 2016, the land came back up for sale again. The Ngaati Karewa and Ngaati Tahinga Trust were determined to get the land back this time. So, they spoke with the owner who really wanted it to stay as a park, and despite the Trust not having the highest bid, they were successful.

“It was a win-win for us,” says Rereokeroa. “Our hapuu was really ecstatic. We had to make some adjustments to our assets, but we made it work, and now we own the holiday park freehold.”

Pou opening A ceremony was held on 7 December open to the community and whaanau across the region, where five pou whenua were unveiled. All five pou are carved out of polystyrene and covered in fibreglass – these materials were chosen because of the harsh local climate.

As you enter the park, there are two pou to the sides - one depicts Tahinga, and the other Karewa. Three warriors escort you as you enter the property and are named after three Ngaati Tahinga chiefs - Kiwi Ngaarau, Tuunui Ngaawaka and Kamura Whareroa, all chiefs who signed the Treaty of Waitangi here at Waikato Heads in 1839.

These warriors represent the three stages of a wero at a poowhiri and welcome all visitors as they enter into the park. The first warrior is Nau Mai, the second warrior is Haere Mai and the third warrior is Whakatau Mai. Rereokeroa says it best when she explains why they needed to have these pou installed.

“It is our triumph. We wanted to celebrate this huge feat that we had done ourselves, the return of this land back to the hapuu after 177 years in tauiwi possession. We needed to put a stake in the ground to say this land is ours – we won’t be moving again. ‘I riro whenua atu, me hoki whenua mai,’ in this case though ‘i riro whenua atu, i hoko whenua mai.’”

KAITUHITUHI

Nicholas Maaka

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“The land was developed, but then in 1853, my tupuna Waata Pihikete Kukutai offered another 800 acres of land up at Te Kohanga, and so they moved the mission station and school and this parcel of land remained undeveloped for many years.”

KAIWHAKAAHUA

Trina Edwards

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WA I TA N G I K I M A N U K A U 2 0 1 9

Waitangi ki Manukau 2019 On 6 February at Manukau Sports Bowl, Te Paahekoheko: the Communications and Engagement Team were at Waitangi ki Manukau 2019.

It was a beautiful day and we had plenty of people come through and talk to us about Te Hookioi and get a look at Te Hiwa o Tainui. We also had a lot of whaanau registering, updating details and just having a koorero about the services offered through Waikato-Tainui.

Can you spot yourself in our circled photo? If so, you have won yourself a Waikato-Tainui summer prize pack.

Email Tehookioi@tainui.co.nz to claim your prize.

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i e n i i H a o t e t

ISSUE 69 | TE HOOKIOI

WA I TA N G I K I M A N U K A U 2 0 1 9

If this is you circled, make contact at tehookioi@tainui.co.nz to claim your prize!

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A N E W E R A O F C O M PA S S O N AT E L E A D E R S H I P

A New Era of Compassonate Leadership

Born in Tokoroa and of Te Arawa and Ngaati Rangiwewehi descent, Te Ururoa Flavell has risen in the ranks from that of a school principal to a Government Minister and now to the top position as CEO o Te Wānanga of Aotearoa. The Editor of Te Hookioi had a chance to touch base with Te Ururoa and find out what’s on top for this renowned Maaori leader who leads by example and from a place of deep compassion.

Uiui with Te Ururoa Flavell KAIUIUI

Jade Hohaia What link does Te Wānanga o Aotearoa have with ngaa iwi o Waikato and the Kiingitanga?

There are many Inherent links to Waikato and Tainui waka. Rongo Wetere started the kaupapa here in Te Awamutu, and certainly there is great alignment with many of the values and aspirations of Kiingitanga and that the King has had much involvement with Te Wānanga o Aotearoa. The biggest development, which was a real blossoming moment for te ao Maaori, of course came about through the reclamation of whakairo and that came off the back of Te Awamutu College from the very beginnings with Boy Mangu. So we have had in the past an important part to play in terms of education and in terms of the link to Waikato-Tainui – the relationship is close.

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What has been your take on the relevance and importance of Te Wānanga o Aotearoa then and now?

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Our people have to know that they are not just coming to a job but to a kaupapa that has a historical context to it. Like many initiatives that our people have gone through, it has had to came out of struggle. I was actually a part of the presentations to the Waitangi Tribunal over how Wānanga have been treated, which was lead

by Rongo Wetere, by Sir Hirini Meade and of course by Whatarangi Winiata.

So we’ve had a kaahui of leadership setting Wānanga up, but Wānanga came out of a struggle and a desire to have our own thing, to do our own thing, in our own way – which is Maaori.

“Coming out of Parliament, after being involved in education all my life, it was the right timing and the right fit for me, and I hope to be the right fit for the Wānanga.”

Te Ururoa Flavell

I N T E R V I E W W I T H T E U R U R OA F L AV E L L

In the last five months, it’s just been a matter of me settling in to get a feel for how the organisation works and to confront some of the critical issues we’ve had to face like recording a deficit for the first time in a while, and having to deal with a regrading from a level 1 to a 3, which has its own consequences and as well as this, having to do a redesign and having to lose staff, many of whom had been here for a while, which was hard. We had to do what was required, what needed to happen. The push coming into 2019 is to consolidate on the back of the redesign, do a heap of planning, to get that number one status back after the regrade, and we need to get back up there and build something our people are proud of.

What do you think are the top three barriers our people face in looking to further themselves in the education space?

That’s a good question. It’s really been something that I’m floored by. We have a Wānanga that is big, it’s got coverage and it’s got free courses and most people will go and grab something that’s free. Our kaupapa is whaanau transformation through education, so while we have on one hand a huge cohort of people who are suffering at the hands of deprivation, on the other hand, we have this opportunity that can be gained through education and yet our people aren’t in the door. So we have to change, and changes have to be made to get different results.

What has contributed to the success and legacy of Te Wānanga o Aotearoa?

I have to see the success of Te Wānanga o Aotearoa in the context of Te Whare Wānanga o Raukawa, Awanuiaarangi and also the success of kura kaupapa Maaori and koohanga reo also.

Te Wānanga o Aotearoa has always been based on the notion of giving those less fortunate an opportunity.

That’s why Boy Mangu set up Otaawhao. I remember as a young teacher out at Fairfield College coming over here when it was first open and being with Boy and talking about the fact that it’s so important to have marae to boost the mana and wairua of our Maaori students. Boy Mangu’s whakaaro was “we need a place for our Maaori students to feel at home”.

We need to make sure we honour the commitment of those many people who set up these things for the here and the now.

“Our point of difference is the core principles and values of our tuupuna which comes through our language and our culture. That is a key part of the ingredient because our people feel alive when they are able to be themselves in an educational context.”

Te Ururoa Flavell I was privileged enough to hear Talei Morrison speak at the last Regatta for Makau Ariki Atawhai’s ‘My Tinana is a Taonga’ cancer awareness event.

Can you share more about your part in promoting the Smear Your Mea campaign?

I knew Talei really well. They lived over the back fence, and our kids grew up together. I did go and see her and took up a rewana bread when she was very sick, and I told her that, in my position as an MP and a Minister, I had a profile that could raise the issue amongst our people and I committed to do that. I was overwhelmed by her death.

Talei wanted a 100% uptake in screening by performing teams at Te Matatini, under the Smear Your Mea campaign. So we rode from where she rests and we took her wairua to Pooneke to where she would have been if she was still alive. I wanted to honour my commitment to her and this was one way I could do that. Going in with all of the Kaihaka with her, kaupapa just made sense to me.

When you look at cancer and preventable disease, what education is needed for our people to be more motivated to take their hauora more seriously?

I believe that the notions of hauora are an intrinsic part of whare waananga.

You had to have your mind in shape to go into whare waananga (o mua), you had to have your body in shape to deal with the physical demands of wānanga, you had to have your mind, your body and spirit intact to enter into that place. I try to walk the talk. So if I say Maaori language has value, that must mean all my whaanau and mokopuna should be speaking Maaori, which we do because we speak Maaori at home.

So I can easily talk about it, because I role model it.

Any last words about legacy/ succession?

Just one thing to add hearing your own kids speak Maaori is a huge buzz, but hearing your mokopuna speak the reo, there’s nothing like it. And when you hear your mokopuna speaking Maaori to you, then you know you’re on the right track. In some sense, you’re privileged, because you are in the privileged few at the moment [who have reo-Maaori speaking mokopuna], but that’s why I say you first of all try to role model what you expect of your own whaanau, then you can look to role model out to our people.

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So what has your first five months in the role looked like for you?

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A GOLFING LEGACY

A Golfing Legacy

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On December 4 2018, I received a phone call from a kuia who was telling me about how awesome her mokopuna was. In my head I thought, oh, isn’t that lovely, a nanna celebrating and sharing the achievements of her moko – she was proud as punch. Then she said something that captured my attention fully. Whaea Miria, the Kiingitanga rep for Maniapoto and the King’s representative on the Maniapoto Maaori Trust Board said, “My 16 year old mokopuna has just played a round of golf that has awarded him the lowest ever recorded golfing score in New Zealand history – even lower than Michael Campbell.”

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If you don’t know who James Tauariki is, you will soon, and no doubt you will continue to hear his name on the news and TV sports reports for many years to come.

Whaea Miria goes on to tell me also that not only is her moko a great golfer but that both she and late husband Sonny Poteao Tauariki used to enjoy golf also. “The apple doesn’t fall far from the tree”, she says with a wink. Matua Sonny used to play golf in Huntly in 1971 right up until 1990 when his swing was interrupted by some severe arthritis. Whaea Miria got her handicap only after a few months of learning golf in Wellington and remembers fondly Michael Campbell’s parents and him as a child playing at the Tiitahi Bay Golf Course. She was able to see them again in Taupoo this year at the Maaori Golf Awards, which she attended with her moko who was honoured on the night by the organisation – and her – with a karanga.

James, whose idols include Michael Campbell, Tiger Woods and Danny Lee, is currently attending Rotorua Boys' High and is only 16 years old. But most days, before and after school, he is practising. James says golf and rodeo has always been a part of his life.

“I fell in love with golf at the age of 6 – I just got hooked. I’ve always either had a rope in my hand or a little club cut down to size by my dad. Rodeo and golf has always been a part of my life.”

James Tauariki James was interviewed on his home course at Springfield in Rotorua. It was on this course that he scored his best ever score – 13 under par. He said when he birdied the first four holes, he knew a decent score was achievable. When he completed the first nine holes on 26 shots, 9 under par, that was when he realised he was in for a great personal best.

At the time of the interview, James was with his sister Lisa Tauariki – New Zealand rodeo champion, a rugby league player from Cronulla Sharks and a world gridiron lingerie champion.

Really, this is a very talented Maaori whaanau and Nanna Miria is right – the apple doesn’t fall far from the tree.

“It’s all in the genes – hard work and a love of sports.”

Whaea Miria Tauariki

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A GOLFING LEGACY

This year, James won the New Zealand Maaori Golf top division National Tournament. The 82nd edition of the tournament was hosted by the Taupoo Golf Club. James was in China last month to represent New Zealand in the junior squad – there is no stopping this young man when greatness calls.

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E TIPU E RE A MOO NGA A RA A O TOOU AO

Kiingi Tuuheitia on the first day of the 92nd Aotearoa Maaori Tennis Championships.

E Tipu e Rea Moo Ngaa Raa o Toou Ao! KAITUHITUHI

Jade Hohaia

KAIWHAKAAHUA

Jade Hohaia and Anne Hawakirangi

Once considered a sport for only the elite and upper class to enjoy along with their strawberries and Pimms, tennis has now been woven into the Maaori sporting DNA and has a long rich history with the Kiingitanga.

Tennis was introduced to Aotearoa in the 1870s, and almost immediately Maaori were quick to pick up the game.

By 1905, many iwi and hapuu were having inter-marae competitions and enjoying the sport.

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One person in particular that came to love tennis and would go on to be known affectionately as “the father of Maaori tennis” was Sir Apirana Ngata.

It was Taa Apirana along with his good friends Tai Mitchell, Pei Te Hurinui Jones and Tukere Te Anga who would band together in order to form the inaugural New Zealand Maaori Lawn Tennis Association (NZMLTA) in 1926.

Pei Te Hurinui Jones and Kiingi Korokii Te Rata Mahuta Taawhiao Pootatau Te Wherowhero – Patron NZMLTA.

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Pei Te Hurinui Jones would go on to win the singles tournament of the NZMLTA championships in the following year.

It is said that it was Pei who was instrumental in organising Kiingi Korokii

as the patron of Maaori tennis. Princess Te Puea followed as patron and later Te Arikinui Dame Te Te Atairangikaahu.

Now the patron of Maaori tennis is Kiingi Tuheitia Pootatau Te Wherowhero VII, and he was present to step into this legacy of great Maaori tennis leadership, officially opening the 92nd Aotearoa Maaori Tennis Championships, which was held in Rotorua on 27-30 December 2018.

Also in the mix of tennis lovers at this tournament was 79-year-old Whaea Ruia Morrison, who was the first New Zealand woman and the first Maaori to play at Wimbledon in 1957. She also won 13 national New Zealand tennis titles and was honoured with an MBE for services to tennis in 1960. She was inducted into the Maaori Sports Hall of Fame in 2003.

E TIPU E RE A MOO NGA A RA A O TOOU AO

Vienna a.k.a VV.

Whaea Ruia is now mentoring and raising up the next generation of Maaori tennis stars, and 10-year-old Vienna “VV” Waerea-Tamai (Waikato/Te Arawa/Ngaai Tahu) is amongst those Whaea Ruia believes is well on her way to representing Aotearoa on the world tennis circuit. Vienna played her heart out in 28 degree summer heat to win the 10-year-old singles and doubles tournaments (with partner Rosa Hingston).

But Vienna isn’t alone on the courts. Three generations of her whaanau were playing in the 92nd Aotearoa Maaori Tennis Tournament (and winning) including her sister Zeeah Rona Waerea-Tamai, who won her singles tournament for 12-year-old girls and the doubles tournament (with partner Nikau Going).

Whaea Ruia and up and coming tennis star Vienna aka VV.

Then there is the girls paapaa – Shaun Tamai – number one seed, and in his junior years, he was playing on the same courts as Roger Federer. Shaun played and fought hard against Jesse Galvin who in the end won the Kiingi Tuheitia trophy in a tie break in the open men’s, but Shaun did go on to win the open mixed doubles tournament (with partner Lucy Barlow).

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Three generations of the same whaanau on court at the 92nd aotearoa maaori tennis tournament

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E TIPU E RE A MOO NGA A RA A O TOOU AO

The Kiingi Tuheitia trophy (this trophy was carved by the late Inia Te Wiata refer to page 25).

Then in the Masters section was Vienna and Zeeah’s Koro Lehi Hohaia and his twin brother Lamen Hohaia. These notorious twins from Putaruru (Te Kaokaoroa o Paatetere) have spent more than 25 years playing representative rugby alongside legendary rugby coach Wayne Smith, playing for Waikato and the Maaori All Blacks. Now the two 60-year-old maahanga have switched their rugby boots for tennis racquets.

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Lehi (a Maaori Police Detective for 35 years) says, “Tennis is a great sport for the whole whaanau to enjoy, and the tournament saw more than 130 Maaori turn out - players as young as 10 (my moko VV) and over 80-year-olds also. Lehi goes on to say, “Having the King there with us too was great. It reminds us of the Kiingitanga connection and the great legacy of Maaori tennis ambassadors that have gone before us.”

The 93rd Aotearoa Maaori Tennis Tournament will be hosted at Rotorua Tennis Club, Lynmore Tennis Club & Rotorua Girls' High School on 27-30 December 2019.

Shaun Tamai (Waikato/Te Arawa/Ngai te Rangi) one of New Zealand’s tennis greats.

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E TIPU E RE A MOO NGA A RA A O TOOU AO

Kiingi Tuheitia arrives for the poowhiri.

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Zeeah Rona in full flight with her powerful forehand.

The rugby and tennis twin athletes – left to right Lamen and Lehi Hohaia (Whakaaratamaiti/Ngaatira Marae).

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WA I PA A C U LT U R A L TO U R S

Waipaa: Sites of Significance

KAITUHITUHI

Jade Hohaia

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Visiting and remembering the cultural sites of significance within the Waipaa area.

When the General Manager of our Oranga team Marae Tukere invited staff from Waikato-Tainui to attend a Waipaa Sites of Significance tour, many of us were excited to learn more about this area. We arrived at Waipaa District Council headquarters in Te Awamutu, and even though we didn’t fully know how the morning would go or the format that would be followed, we just knew we were in the sure and capable hands of one of our tribe’s most gifted historians and storytellers – Shane Te Ruki.

Shane started our tour off by inviting us inside Te Awamutu Museum to mihi to Uenuku and to commence with karakia.

We also got to be up close and personal with Te Hookioi, the printing press on display there that gives rise to the name of this magazine - ‘the Holy grail’, the ‘genesis of all Maaori journalism’.

Then we boarded our bus, and the first site we stopped at was the memorial grounds of the Battle of Hinga-kaakaa said to be the largest battle on Aotearoa soil and the largest battle in the world without the use of gunpowder or modern

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weaponry - an inter-tribal fight, fought mainly because of a dispute around kai allocation rights and harvest. The father of the first Maaori king, Te Rauangaanga, led a combined Waikato and Maniapoto army against Ngaati Toa chief Piikaute-rangi. Te Rauangaanga came out victorious. Shane Te Ruki made the comment, “Whaea Rovina Maniapoto would say 10,000 warriors fought in this battle, I say it was 16,000, if you meet in the middle then that number might be the correct one.” The engagement came to be known as Hingakaakaa (Fall of the kaakaa parrots). The kaakaa is a term used in reference to chiefs, and so it refers to the demise of many mighty chiefs, men and women (who were also equally trained and equipped for battle). The Hinga-kaakaa battlefield is still believed to be the best pre-Colonial site of military interest in the South Pacific.

We then drove a few metres from here to arrive at Lake Ngaa Roto (Ngaa Roto referring to the fact that the area boasts many lakes). Historical evidence suggests that there used to be as many as six Maaori paa sites around the lake, many of whom were hapuu of Ngaati Apakura said to have been originally guided to the land by Uenuku. Several paa, like the one underneath the Lake Ngaa Roto Rowing Club, are now being recognised as historical sites, and some archaeologists believe it to be one of the best preserved open-air Neolithic settlements in the world.

Our tour then turned to Pirongia where we visited the memorial grounds of Maatakitaki Reserve.

In 1822, Ngaapuhi under Chief Hongi Hika came south and, on arrival to the paa, saw it was so huge, so well fortified that the paa is said to have been named in reference to the awe created by its vastness. The paa was under the leadership of Chief Pootatau Te Wherowhero (the first Maaori King) and home to as many as 10,000 Maaori.

WA I PA A C U LT U R A L TO U R S

It was said that the Ngaapuhi toa were taunting the villagers with koorero about puu, and the unsuspecting villagers thought that they were talking about the puu of the Puu-taatara and Puu-kaea (Maaori trumpets) and so they proceeded to blow these musical instruments believing that this is what the 3,000 Ngaapuhi warriors were taunting them about having in their possession. But of course the Ngaapuhi toa pulled out their puu, and gunpowder smoke filled the air as bullets rained down on men, women and children inside the paa.

Many were killed by the bullets shot from this first altercation brought about by introduced muskets, hundreds died in the stampede to flee these bullets but many more died by falling off narrow log bridges and into deep-sided ditches and palisaded banks. Many suffocated by the sheer weight of the people who had fallen on top of them.

When Shane was recalling the attack, he painted a picture that was so vividly able to be imagined. Kuia and tamariki scared, scattered, the chaos, the panic that ensued, it must have been terrifying seeing for the first time and so up close and personal the effects of this newly introduced thing called a musket rifle. Te Wherowhero and many of his people dealt some deadly blows and worked effective defensive manoeuvres, and historical records outline the chiefs bravery and mana in the midst of all of this, even though the paa had to be abandoned.

This first interface with the musket was just a taste of what would come in terms of blood being spilt, brokenness and heartache of lands, homes and lives being stolen or destroyed.

This was apparent at the next site of significance on the list – the Alexandra Redoubt in Pirongia. From the top of this high place, you can look down to Puuniu River, which marks the border of the region now known as the King Country where Te Wherowhero’s son, the second King, Kiingi Taawhiao, was exiled when he was stripped of his sovereignty, his lands and all his resources by the British.

The Waikato Land Wars, which began on 17 July 1863 (23 years after the signing of the Treaty) would see the confiscation (raupatu) of 1.2 million acres of land.

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“See how easy it just rolls off the tongue? 1.2 million, we are almost desensitised by the number.”

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WA I PA A C U LT U R A L TO U R S

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WA I PA A C U LT U R A L TO U R S

Shane Te Ruki would say, “See how easy it just rolls off the tongue? 1.2 million, we are almost desensitised by the number.” The truth of the matter is that number represents an unimaginable amount of pain and loss to so many many hapuu and iwi. At the time, Shane noted that Waipaa was home to as many as 10 distinct hapuu and iwi. Ngaati Apakura, Ngaati Maniapoto, Hikairo, Waikato, Hinetuu All of these whaanau groups were affected.

“None of this is fair - it’s heart-breaking!”

My 21-year-old niece happened to be with me on the day of the tour. After 12 years of living in Perth, she’s come home to connect with whaanau and whenua. Te Aowhia said to me, “Aunty, Maaori have lost so much, haven’t they? None of this is fair, it’s heart-breaking to hear all these stories, but I need to hear this cos I don’t know any of this stuff.” I tell her 98% of New Zealanders probably don’t know about this.

They should though.

As the posts and discussions unfold on Facebook about whether or not the fullness of the Treaty and the colonial history of New Zealand should be taught in schools, I’m quietly glad that the Shanes of this world partnering with councils like Waipaa are doing something to educate New Zealanders about such stories. Hopefully, central government follows suit.

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Arriving back to Waipaa District Council headquarters, we talk some more and replenish our souls with kai and coffee. Then Mayor Jim Mylchreest greets me warmly and Chief Executive Garry Dyat welcomes me into the Council Chambers to see their newly installed map of the region outlining the areas of raupatu. He talks with me about it and shares his angst about the design team not getting everything right in terms of the details on the map, which he says he is making changes to as we speak. I’m delighted by his passion to ensure the story is told in all of its authenticity. Shane Te Ruki has a saying about making sure the story is right. He said to us many times on the tour, “He rerekee ngaa koorero ki teenaa, ki teenaa. He rerekee ngaa koorero ki teenaa, ki teenaa. He rereke ngaa korero ki teenaa, ki teena.” In a sense he was saying, even though we all might have different interpretations of an event that has unfolded, may the wairua (the spiritual essence) of the story be the most important thing that is conveyed.

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RANGIAOWHIA

Rangiaowhia

KAITUHITUHI

Jade Hohaia

Me Maumahara taatou ngaa mamae, ngaa kariri, Ngaa ahi, ngaa pioro o nga waahine me ngaa tamariki, kua maaringiringi o te toto kei roto i te whenua. Me Maumahara taatou a Rangiaowhia

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Me maumahara taatou ki ngaa mamae, ki ngaa kariri, ki ngaa ahi, ki ngaa pioro o ngaa waahine me ngaa tamariki kua maaringiringi oo raatou toto ki roto i te whenua. Me maumahara taatou ki Rangiaowhia

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Rangiaowhia was originally known as Ngahuruhuru – a place of abundance and the Fruit Bowl of the Waikato. Wheat fields stretched as far as the eye could see. There were acres of peach groves, fruit trees galore (melons, apples, grapes, gooseberries and quinces) brimming with gloriously ripe and delicious fruit. There were potato patches, fresh produce (onions, cabbage, pumpkins and kumara) and fields of corn.

Picture a number of horses, well-fed cattle, pigs, goats, fowls, ducks. Rangiaowhia had one of the first flour mills in the country. It truly was an agricultural utopia.

It was also a place where Maaori had warmly welcomed Paakehaa to live amongst them. It showed a unique community lifestyle of bicultural living and leadership in the mid-1800s, with both cultures benefiting from each other’s skill set and worldview.

An Auckland newspaper published in 1856 described Maaori living at Rangiaowhia as “landlords, farmers, graziers, seamen, ship owners, labourers and artisans”. Ngaati Apakura were innovators and entrepreneurs. Trade markets in Australia, Europe and America had opened up, and the iwi were indeed becoming wealthy and wise – learning the tricks of international enterprise and becoming a major player in agricultural business. Rangiaowhia had its own race course and blacksmiths, and there was a court house, general store, churches, homes and a school.

RANGIAOWHIA

“Everyone in Aotearoa should know about what happened at Rangiaowhia.”

Whaea Jenny Charman

Staff and tamariki from Pekerau Primary

“Rangiaowhia was one of New Zealand’s most important agricultural hubs.”

But 155 years ago on 22 February, the people of Rangiaowhia endured an atrocious massacre where more than 1,200 British soldiers purposefully attacked this unarmed village with mostly Maaori elders, women and tamariki. They had bypassed the battle in Paaterangi, where they were supposed to engage with the men from the village who stood against the encroachment of the British on their lands and businesses, and instead attacked innocent and unsuspecting people preparing to go to church that morning for worship.

Bullets rained down on a significant number who were hiding in the churches believing they would be safe, and many were burned alive. The handwritten records of a 10-year-old Maaori girl who was an eye witness lying in the swamp and bushes during the attack state that she saw people being shot in cold blood, children set on fire and women sexually assaulted. According to the iwi (not the inaccurate version told by many Paakehaa historians), more

than 100 innocent people (mostly waahine and tamariki) died at the hands of trained soldiers wanting to strike at the hearts of the men who supported the Kiingitanga. It was all about acquiring as much land as fast as they could to feed the greed of the ever-increasing settler population.

That day, an entire community was made homeless, incarcerated, stripped, dispersed, devastated and broken.

The land was confiscated, and the men who ordered the massacre were celebrated for their bravery by having street names in Kihikihi named after them. Many of the soldiers who raided and raped Rangiaowhia requested and received land allocations for themselves, and to this day, their descendants still occupy and hold ownership titles for this stolen land.

Me maumahara taatou – we must remember what happened, teach the truth, feel the pain and seek to learn from the past, so we can move forward in the future with compassion and hope to bring about restoration.

On 21 February 2019, more than 150 students from about 10 schools came together to hear the story of Rangiaowhia.

They were asked to consider why it happened. They were asked to consider what it would be like to be a young person living at Rangiaowhia at the time. They were asked about what could be done now 155 years later to make things better, to make things right.

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Rangiaowhia, as a tribal community, held pole position in the most fertile land in the North Island. Hundreds if not thousands of people lived in peace at Rangiaowhia. A people of faith, they were industrious and clever, embracing the best of wairua Karaitiana, walking in the beauty of te tikanga o ngaa tupuna and combining it with the knowledge and technology of the Paakehaa. Ngaati Apakura knew about successful commercial enterprise, spiritual enlightenment, social innovation and physical health and wellbeing – they lived in complete holistic prosperity.

Those are great questions for us all to consider, especially in light of the fact that our current New Zealand education system does not permit the teaching of our colonial history.

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TA I N U I G R O U P H O L D I N G S

It’s

‘Heart’

Work

Cultural integrity, business expertise and knowing how to grow puutea.

It’s a capability and skillset mix that defines the boards of most if not all iwi commercial entities. Ensuring iwi values are immersed within business decision making is a unique challenge, and it’s one that is top of mind for the board of Tainui Group Holdings (TGH).

The current board comprises a balance of cultural and commercial expertise, ethnicity and gender. It’s a committed group that brings the expertise needed to steer TGH’s $913M asset base and strategy for intergenerational wealth.

Chairman Sir Henry van der Heyden says TGH was established to make money, and it’s a responsibility that must be honoured and delivered. However, directors must be able to “connect with the culture and essence of the iwi”.

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“It’s not easy making money, but that’s why this board exists. And it’s our responsibility to do that on behalf of tribal members in a way that aligns with iwi values and its vision.”

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Tania Simpson

Hinerangi Raumati-Tu’ua

For Tania, serving on the board is “heart work, not hard work”. Her passion for iwi development and the fact her tamariki whakapapa to Waikato drive her commitment.

Hinerangi is an experienced professional governance director, and putting her hand up to join the board was about “bringing my skills to our commercial group”.

The massive scale of opportunities available to TGH is “amazing” and bodes well for iwi prosperity. “It’s a good place to be when you have more opportunities than you have capital to invest.”

She sees herself as a place-holder for the next wave of tribal governors, but future directors need to be well prepared. “As a director, you know that you hold responsibility for the future of the tribe in your decision making. It’s not something to take lightly.”

Maaori business, she says, has developed significantly since settlement processes began.

She says TGH is one part of the group, and the board’s responsibility is to ensure it delivers on its part so that others can deliver on theirs.

“What is exciting is being able to design and create a way of doing business that is Maaori. This is new thinking drawing on our own maatauranga.”

TA I N U I G R O U P H O L D I N G S

Matthew Cockram The challenge of a commercial organisation working within a conservative tribal environment has been interesting for Matthew, who says there’s been plenty to learn.

“In terms of its tribal assets – its settlement landholdings and RFR rights to land – Waikato-Tainui is in an amazing position to do well.”

He’s proud to have contributed his property development expertise to further TGH’s progress. Matthew retires from the board this year.

Sir Henry van der Heyden Waikato born and bred, Sir Henry is a lifelong dairy farmer. Whenua and agriculture are where his true calling lies, along with contributing governance leadership that benefits community and whaanau.

His own whaanau is his priority, especially his grandchildren, five of whom have Maaori whakapapa.

He describes his time working with our iwi as life-changing and a “huge privilege”.

Mike Allen

Linda Te Aho

2019 marks 10 years of service to TGH for finance and investment specialist Mike.

A strong sense of cultural integrity at the board table ensures that commercial iwi-owned organisations such as TGH carry out business activities in ways that align with the tribal vision and values, says Linda.

When he joined, the company was close to completing the expansion of The Base.

“TGH had at that point largely exhausted its capacity to debt fund expansion, and I saw an interesting challenge in assisting the tribe with establishment of a diversification objective.”

Working with tribal shareholders, as opposed to corporate, and the governance challenges that brings are highlights of his time with TGH.

“As a board, we’ve built a succession plan and are now looking at ways in which we can take the first steps towards achieving mana motuhake at board level.”

Linda says that TGH has performed successfully for many years. The current board is hard working and is “constantly thinking about how we can improve” on those past successes.

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“History shows that Maaori have been treated poorly. If I can use my experience to help create cash that is distributed to improve tribal members’ lives, then that for me is the ultimate satisfaction.”

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NGAA KIINAKI

Ngaa Kiinaki Soundbites

by Jason Ake

HAPUU WAANANGA CELEBRATED ON THE SILVER SCREEN On 25 February at the Hamilton Museum, Te Puna Oranga (Maaori Health Service) held a première film screening of the Hapuu Waananga Journey. Hapuu Waananga is a kaupapa that encourages waahine Maaori to be empowered through Maaori antenatal education. Kelly Spriggs (Maaori Birth Educator) and her husband Trinity Hokinga (Ngaati Hauaa) and their six tamariki are key drivers in this waananga as a whaanau showing great dedication and commitment to the cause. ‘My birth, my body, my baby’ was a strong key phrase on the night.

“Three out of four babies who die of SUDI are Maaori babies. Hapuu Waananga is about changing these negative statistics through empowering waahine Maaori and giving them the tools to make positive decisions for themselves and their whaanau,” says Kelly. Hapuu Waananga as a service supports 14,000 mothers in the Waikato – helping women aged 12–48 years. Hapuu Waananga also supports men to learn how to be fathers.

I made the ipu whenua, wrote oriori, played my puutoorino to my peepi while she was in the whare tangata, had karakia for her and recited whakapapa. It was awesome to know that I too had a part to play in the birth of my daughter,” says Zacchaeus Te Uri Karaka, a Hapuu Waananga participant.

“Hapuu Waananga showed me how I could be a hands-on paapaa, supporting my wife and having my own connection with my peepi in the birthing process.

For more information about this free kaupapa Maaori labour, birth and parenting programme in the Waikato, contact Kelly Spriggs: Kelly.Spriggs@waikatodhb.health.nz

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YOUNGEST-EVER MAAORI JUDGE APPOINTED

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POINTS OF LIGHT AWARDED TO PROMINENT MAAORI HEALTH KAITIAKI Whaea Maata McManus was a recent Points of Light award recipient for “providing comfort in times of darkness, pain and grief", UK High Commissioner Laura Clarke said in a statement. Whaea Maata has made 29 korowai thus far, but she has also helped many make their own. Her work with parents who have lost babies, making these peepi a korowai has helped the grieving process. Whaea Maata works for Waikato District Health board as a Kaitiaki in Te Puna Oranga (the Maaori Health Service) and is no stranger to awards for her service to others – she received a Queen's Service Medal in 2017 for services to Maaori and health.

Terena Wara (Director of Rotorua-based law firm Tū Pono Legal) has recently been appointed as a Judge of the Maaori Land Court – one of the youngest Judges ever appointed in New Zealand. As well as being a director at Tū Pono Legal, Terena has significant experience in the Maaori Land Court and the Waitangi Tribunal.

Terena has been practising law since 2006. She started with East Brewster under the guidance of Judge Alayne Wills before moving to Rangitauira & Co in 2007. Terena said she was humbled and honoured to receive the appointment of Judge. A great inspiration for her in reaching this achievement has been the mentorship of Judge Miharo Armstrong as well as the late Judge David Ambler.

NGAA KIINAKI

FROM NGAARUAWAAHIA TO COLORADO Jared Solomon (Tuurangawaewae Marae) may think of himself as a small town kid, but this 24-year-old is carving out his own pathway in life and doing it in international style. This young man has gone from Ngaaruawaahia to an iconic Forbes Five Star and AAA Five-Diamond luxury resort in Colorado, USA, and he’s learning invaluable high-end customer service skills by working as a reservation specialist at the elite hotel The Broadmoor.

The Broadmoor specialises in personalised luxury and Rocky Mountain wilderness escapes and is renowned for its impeccable service. Jared, a student of the New Zealand School of Tourism, believes that working at The Broadmoor will give him the experience he needs to achieve his dream of working in hotel management.

He says, “I’ve gained a tremendous amount of skills working at a resort of this calibre. The standards here are world class. I do reservations for rooms that cost up to $8,500 per night. I’ve learned how to go above and beyond to exceed customers expectations in everything from proper phone etiquette to the correct way to address guests when I’m walking past them around the property, even if they don’t greet me.” Along with the five-star career training, working at The Broadmoor has also given Jared some life-changing luxury experiences. The highlights so far have included being shouted to watch an NBA match in the VIP owner’s suite, a free two-night stay in a wilderness retreat that would have cost a paying guest US $900 per night and a visit to The Broadmoor’s Cloud Camp at 9,200 feet above sea level where the cheapest room rate is US $1,100 per night.

Jared grew up in Ngaaruawaahia and is proud of his Tainui heritage. His late Koro Dan Solomon was a well-respected former master carver for Tuurangawaewae. In the USA, Jared has enjoyed educating his colleagues about his country and culture.

He says, “My work colleagues are intrigued that I come from New Zealand, and they are all very interested in the taa moko on my leg. I tell them that it’s the traditional tattoo style of the Maaori people of New Zealand, and I tell them the meaning behind it.

I feel they understand and respect our culture more after I share that with them.”

The Broadmoor is one of several world-class hospitality and tourism businesses that New Zealand School of Tourism students have access to for paid internships as part of their diploma studies.

Once he returns to New Zealand, Jared is keen to work in the hotel industry and be a positive role model for his iwi Waikato.

Jared says, “I have always wanted to work for my community and give back in any way I can. Waikato-Tainui have helped me a lot, and I know that working in this industry, which is such a big part of New Zealand, could help Waikato-Tainui in a positive way. The New Zealand School of Tourism internship has already opened so many doors for me, and I know that, once I return to New Zealand, my possibilities in the industry will be endless.”

“I feel very honoured to be in the position that I am in right now. Who would have thought that a kid from the small town of Ngaaruawaahia would be given this amazing opportunity?”

Jared and fellow Kiwi intern Auvaa Siomia got a taste of The Broadmoor luxury when the resort shouted their international workers to watch an NBA game in the VIP owner’s suite.

Jared Solomon’s hospitality career aspirations were taken to new heights when he visited The Broadmoor’s exclusive Cloud Camp in the Rocky Mountains, 9,200 feet above sea level.

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Jared says, “Visiting Cloud Camp, at the same height planes fly, was an unbelievable experience. That’s when I really knew that this was the industry I wanted to be in.”

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NGAA KIINAKI

KARATE GIRL Ngaa mihi nui ki a koe Adagio-Legato Orua Aneta Wilson.

Congratulations on being honoured with a tohu by Kiingi Tuuheitia at Taniwha Poukai for your achievements in Kyokushin Karate with the McKinnon Dojo. This young athlete (12 years old) has taken out a New Zealand first place title in kata (technique), and an international Australasian award for first place in kumite (fighting) and was annouced as 2018 Junior Sportswoman of the Year at Te Kauwhata College. Your Nanna Charlotte, Koro Willy Wilson, mum and dad (Charlotte and Jonson Wilson) and all the tribe wish you well with your up and coming 2019 Kyokushin World Championships! Karawhiua!

INTERNS Congratulations to our Waikato-Tainui interns who, on 15 February, presented their projects that they’ve been working on as part of their internship with Waikato-Tainui, Waikato-Tainui College for Research and Development and Tainui Group Holdings for the past 10 weeks. It’s been amazing to have a group of Waikato, Maniapoto, Raukawa and Hauraki students with our organisation during their summer holidays to complete research and get work experience under their belt. Our future is bright. Tau kee koutou maa ngaa herenga o te waka o Tainui.

WAIKATO KI POIPIRIPI (From our tribal members group living in Melbourne)

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Waikato ki Poipiripi is connected to about 1,500 tribal members living in Poipiripi (Melbourne). We have regular well attended hui monthly and have been meeting weekly for waiata and Paimaarire karakia. We have been active as a group since 1997, and our founding members are the Nikau, Tumai, Porima, Kuka, Taipari, Maru, Tahana, Tahapeehi and Rakatau whaanau.

Some highlights for our roopuu have been Waitangi Day February 2019 (where the fried bread tent was a huge success), and we also had a Mokopuna Ball, which Kiingi Tuuheitia and Makau Ariki were in attendance for. This was to celebrate 21 years of being a taura here group. It was an amazing evening to see our babies and tamariki be celebrated and looking so beautiful in all of their fancy clothes.

Waikato ki Poipiripi has also seen some great successes in sport in recent months. A huge number of our rangatahi became state representatives in league, rugby, ripper-tag netball, basketball, softball and AFL.

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As we move forward into the future, we want to be more purposeful as a group to source strategies to help us connect with more of our whaanau in Victoria. We anticipate a Reo Kaapuia programme in the not too far away future, and we hope to one day provide a scholarship (maatauranga and haakinakina) to whaanau members residing in Victoria. We have a strong desire to continue to work with the Kulin Nation, the traditional owners of the land and we acknowledge their elders both past and present who allow us to reside in their country upon their whenua.

Ka hoki anoo ngaa mahara ki ngaa whaanau o uki, raatou i para i te huarahi kia tuwhera ngaa tatau moo te nui o Tainui waka e noho nei, ki te haukaainga … nei raa ngaa mihi! If you have whaanau that are living in Melbourne and would like to connect them to our roopuu, please contact our Executive Committee members: Chairperson Ripeka Nikau Treasurer Rose Kuka Secretary Marie Whareaitu Email matetahora@gmail.com Ph +61 416 489 133

NGAA KIINAKI

KO TAAMAKI NUI TONU TE KEI O TE WAKA Ko Taamaki te kei o te waka refers to the stern post of the Tainui waka. The northern part of the Tainui rohe, it is noted the stern starts from the Taamaki River, crosses the Portage Road, covering O-Taahuhu, and across into the Manukau Harbour following through to the heads.

The above whakataukii, recited by Te Warena Taua, refers to Tainui waka's place in Taamaki. At the request of the people in December 2018, a waananga was hosted at Ngaa Kete Waananga Marae at MIT, Ootara. This waananga provided a forum for those living in Taamaki and Te Puuaha to come together to learn history, sharing koorero and whakawhanaunga and attending Waikare Marae Poukai. All those in attendance were fortunate to experience an array of maatauranga. Te Warena Taua shared memories of the whenua with rarely seen photos, Turongo Paki discussed the whakapapa of Paimaarire, our ruuruhi shared lessons on karanga and our koroheke shared stories of the paepae.

UPCOMING KAUPAPA Waiata tawhito, Ngaa Kete Waananga Marae, MIT, Tuesday nights 6pm – gold coin and a plate.

Paimaarire classes, Te Puea Marae, Wednesday nights 7pm – gold coin and a plate.

Te kei o te waka, Tainui waananga, MIT Marae, April 12 – 14th

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CONTACT DETAILS tekeiotewakatainui@gmail.com or join our Facebook page – Te kei o te Waka Tainui

LAW SCHOLARSHIPS Congratulations to our 2019 Simpson Grierson and Waikato-Tainui Law Scholarship recipients: Tawhiao McMasters (Pukerewa) and Tyler Paki-Te Huia (Te Tokanganui-a-Noho) pictured here along with our CEO

Donna Flavell (left) the Director of Simpson Grierson, Koro Pokaia Nepia and our Te Arataura board member and Law Lecturer Linda Te Aho. We wish you all the very best with your internship. Karawhiua!

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TA AW H I A T E A O

ISSUE 69 | TE HOOKIOI

Taawhia te Ao

Pare Kookiri (Oomaero/ Papa-o-Rotu)

Karaipiture: It was at this time that He went off to the mountain to pray, and He spent the whole night in prayer to God. And when day came, He called His disciples to Him and chose twelve of them, whom He also named apostles.

(Luke 6:12-13) Piripono: Although Jesus knew his time on earth would prove to be short, he personally invested quality time teaching, equipping and releasing the 12 disciples to exemplify his life’s purpose and teachings to succeeding generations.

There are now an estimated 2.2 billion Christian followers across the globe today. Remember, this all began with Jesus investing into twelve teachable disciples (students), who were willing

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to learn from him, follow his example do the works that he did, and pass on their learnings to successive disciples.

Today, countless men and women talk like him, relate like him, love like him and serve like him! Further into the story, he calls each of them by name. We also get a glimpse of Jesus coming down to their level and meeting them where they were at and not where he was at. The end result hails success on a very large scale.

People had come to hear him and to be healed of their diseases. Those who were troubled by evil spirits also came and were healed. All the people tried to touch him, for power was going out from him and healing them all.

(Luke 6:14-19)

TA AW H I A T E A O

Serving our King and our people. God's way is a sure way of leaving a LEGACY that will be well remembered even long after we are gone. One day, we will enjoy the fruits of having invested our lives into worthy causes, especially when God is central to all that we do – and that includes serving our King and our people God's way!

Inoi: Lord, Let us bless you with one voice, one heart, one mind and as a unified body – serving all of those who you bring across our path. May this service send out a ripple effect that reverberates throughout all of eternity, touching others and raising them up so that they also might be an encouragement and blessing to others.

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What legacy will you be remembered for?

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TAI

TA M A R I K I TA I N U I

TH I

$5

PRIZE

PA C

$50 0

TI M

E ZO N E C A

K

S

E'S SU IS

Tamariki

RD

Haami had a great time at the Tuurangawaewae 124th Royal Regatta.

Colour in this picture of Haami & his waka taua & you will go into the draw to win a $50 TimeZone card.

To enter this competition just send a photo of your finished drawing with your name and marae to: tehookioi@tainui.co.nz Karawhiua!

SOME KIIWAHA TO LEARN...

Ka mutu koe

Too much you!

Ka ngangaro Not bad

Ngoo roke!

Whatever mate!

Waawau ana Cray, cray

Kia pai mai hoki Neat alright!

Awesome!

Kua tinga te ngaangara Maaringanui Satisfied

Tupu ana te ngako Fat head!

Fortunately...

Tiitaitai

Throwing stones.

E kii, e kii!

Cheek of it.

Ko te toa oo mua The winner of last issues join the dots challenge was...Trinity-Maria Hepi (from Te Wharekura o NgÄ Purapura o Te Aroha)

Congratulations!

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NUI

TA M A R I K I TA I N U I

Ngaa Tamariki o Tainui...

a o t e t Hiinei If this is you circled, make contact at tehookioi@tainui.co.nz to claim your prize!

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GRANTS & SCHOLARSHIPS

ISSUE 69 | TE HOOKIOI

Get Ready and Go with Kia Haere Tuu!

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The Kia Haere Tuu Grant is a collaborative initiative supported by Waikato-Tainui, Mercury Energy and New Zealand Transport Agency to help tribal members prepare for their futures. Holding a driver licence is essential in helping tribal members get access to better employment opportunities and empower them to connect with their whaanau, hapuu and iwi.

The Kia Haere Tuu Grant offers registered Waikato-Tainui tribal members; a 50% discount off the full cost of a Class 1 car learner, restricted or full licence test through VTNZ and a 50% discount towards practical driving lessons and endorsement courses such as truck, forklift, roller and tracks and wheels courses through preferred providers.

How do I get access to the Kia Haere Tuu Grant?

1 Call or email Waikato-Tainui on 0800 TAINUI (824 684) or scholarships.grants@tainui.co.nz to confirm you are a registered tribal member. Once confirmed, you will receive an email with your Tribal Registration ID. 2 Go to your local VTNZ office or preferred provider office to book your licence, course or test. You need to present your Tribal Registration ID as well as government–issued identification such as a licence, birth certificate or passport.

3 On payment, you will receive the 50% discount.

Other important information Your Tribal Registration ID doesn’t replace your government–issued ID. You need both to be able to book your course or your test.

Depending on the type of course or test, you may need to provide other documentation. Please call VTNZ or PassRite to confirm what is required for each course or test.

PassRite locations offering this discount are Hamilton, Wellington, Albany and Palmerston North.

The balance of the fee is to be paid by you at the time you confirm the booking.

The Kia Haere Tuu Grant doesn’t cover re-sits or licence renewals.

If you don’t pass or you miss your test, you will have to pay the resit fee.

GRANTS & SCHOLARSHIPS

TOTAL QUALIFIED MEMBERS 75,518 compared to 73,112 at February 2018 GENDER Taane 36,222 Waahine 39,294 MEMBERS IN THE COMMUNITY 5,768 compared to 2,686 in February 2018 NEW REGISTRATIONS ONLINE 2,505 compared to 940 in February 2018 GRANTS – FY19 AS OF FEBRUARY Doctoral scholarships – 31 Poukai grants – 21 Partnership scholarships- 15 Taiao – 16 Maatauranga/reo – 53 Kaumaatua medical grants completed – 1,882 Kaumaatua medical grants in progress - 168

AGE BREAKDOWN AGE GROUP

AREA BREAKDOWN COUNT

AREA

COUNT

0 to 4

666

Raupatu

31,694

5 to 10

2,169

Auckland

14,483

10 to 14

4,079

Australia

4,767 4,659 4,032

15 to 19

5,424

Other Tainui

20 to 24

8,398

Te Arawa

25 to 29

8,386

South Island

3,824

30 to 34

7,413

Te Upoko o Te Ika

2,708

35 to 39

6,483

Taitokerau

1,794

40 to 44

6,001

Kahungunu

1,703

45 to 49

5,787

Manawatuu

1,318

50 to 54

5,067

Mataatua

1,182

55 to 59

4,582

Tuuwharetoa

951

60 to 64

3,587

Taranaki

829

65 to 69

2,618

Whanganui

658

70 to 74

1,773

Tairaawhiti

472

75 to 79

1,256

Unknown

66

80+

1,829

International

378

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TRIBAL REGISTER STATISTICS AS AT 11 FEBRUARY 2019

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TA K U K O O R E R O

Taku Koorero ISSUE 69 | TE HOOKIOI

Naa te Tumuaki

The Kiingitanga was and still is an integral part of our survival mode (as the people and the land) during the early years between Maaori and Paakehaa. The historical moments we should remember and understand are the struggle our ancestors endured to enable us to maintain our own autonomy as Maaori. We also need to remember that the struggle was not only between Maaori and Paakehaa but also inter-tribally – as Maaori. However, in 1858, the Kiingitanga was established at Puukawa with the gathering of all tribes throughout Aotearoa, and a King was chosen to unite all Maaori.

We have just celebrated 160 years at Puukawa and an exhibition at the Auckland Museum to commemorate the establishing of Maaori Sovereignty (Te Kotahitanga and Mana Motuhake Maaori), our own autonomy.

The actual selection of the first Maaori King would have been a monumental task of choosing a person with all the required status and genealogy that would satisfy Maaoridom.

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Our elders were spiritual and had understanding of what was happening and what they needed to do. It was also an acknowledgement of the tikanga that was so prevalent in that era and the rangatira status that would enable them to connect with the environment and the people. We ourselves are models of our ancestors who supported the Kiingitanga, and that is something we must not forget.

The Kiingitanga is a strategy of wellbeing for our King and our people throughout Aotearoa, and we need to ensure that we pass it on to the next generation. I believe it is an important part of knowing who you are and where you are from, then you’ll know where you are going. We call it whakapapa, others call it succession.

Inaa kei te moohio koe, ko wai koe, I ahu mai koe I whea, e moohio ana koe e anga ana koe ki whea.

ISSUE 69 | TE HOOKIOI

TUMUAKI

This is a picture of succession - whakapapa. My son Hone and his wife Sarah have given birth to these beautiful mokopuna – Teira Tarapiipipi Robert Thompson (2 year old) and our baby Ari Andrew Thompson.

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