Koekoeā - the magazine for Wakatū - issue #3 Ngāhuru 2021

THE MAGAZINE FOR WAKATŪ

Issue #3 Ngāhuru 2021

Kōwhaiwhai Kōwhaiwhai are a traditional Māori artform, with patterns often inspired by nature. As well as being decorative, kōwhaiwhai help to tell a story.

The kōwhaiwhai featured throughout the magazine is specific to Wakatū; designed by one of our Te Hunga Panuku, Te Waiho Paratene.

There are three strands central to the design; the awa (rivers) that nurture the lands of Wakatū, the heke, the migration of our whānau and hapū from the North Island to Te Tauihu, and the journey of Wakatū since its incorporation in 1977.

Each segment of the kōwhaiwhai represents the hapū of Wakatū who descend from the iwi of Ngāti Koata, Ngāti Rārua, Ngāti Tama and Te Ātiawa. These segments symbolise chain links.

Built from the strength of those who came before, the chain represents the strong links Wakatū has with its Owners, whānau, employees and business associates. It also represents the presence of Wakatū in Te Tauihu, Aotearoa, and the world, now and in the future.

Moko Kauae

KŌRERO KI NGĀ WĀHINE TOKOWHĀ

and also: KARIOI MAUĪ JOHN MITCHELL TAKETAKE Ā TĀNE OUR WHĀNAU WHĀNUI

Kōwhaiwhai Kōwhaiwhai are a traditional Māori artform, with patterns often inspired by nature. As well as being decorative, kōwhaiwhai help to tell a story.

The kōwhaiwhai featured throughout the magazine is specific to Wakatū; designed by one of our Te Hunga Panuku, Te Waiho Paratene.

There are three strands central to the design; the awa (rivers) that nurture the lands of Wakatū, the heke, the migration of our whānau and hapū from the North Island to Te Tauihu, and the journey of Wakatū since its incorporation in 1977.

Each segment of the kōwhaiwhai represents the hapū of Wakatū who descend from the iwi of Ngāti Koata, Ngāti Rārua, Ngāti Tama and Te Ātiawa. These segments symbolise chain links.

Built from the strength of those who came before, the chain represents the strong links Wakatū has with its Owners, whānau, employees and business associates. It also represents the presence of Wakatū in Te Tauihu, Aotearoa, and the world, now and in the future.

Kōwhaiwhai Kōwhaiwhai are a traditional Māori artform, with patterns often inspired by nature. As well as being decorative, kōwhaiwhai help to tell a story.

The kōwhaiwhai featured throughout the magazine is specific to Wakatū; designed by one of our Te Hunga Panuku, Te Waiho Paratene.

There are three strands central to the design; the awa (rivers) that nurture the lands of Wakatū, the heke, the migration of our whānau and hapū from the North Island to Te Tauihu, and the journey of Wakatū since its incorporation in 1977.

Each segment of the kōwhaiwhai represents the hapū of Wakatū who descend from the iwi of Ngāti Koata, Ngāti Rārua, Ngāti Tama and Te Ātiawa. These segments symbolise chain links.

Built from the strength of those who came before, the chain represents the strong links Wakatū has with its Owners, whānau, employees and business associates. It also represents the presence of Wakatū in Te Tauihu, Aotearoa, and the world, now and in the future.

MIHI

Nei rā te mihi, nei rā te tangi. E rere kau ana te reo mihi o Te Tauihu ki ngā tōpito o te motu me te ao whānui, tēnā koutou katoa.

Ko te mihi kau atu ki a koutou katoa ngā whānau o Te Tauihu e kimi nei i ngā wawata a kui, koro mā – tēnā koutou katoa.

We are pleased to bring you this third issue of Koekoeā,

It is a privilege to be introducing another issue of

the magazine for Wakatū Incorporation.

Koekoeā. We share stories across the generations, from

Based in Te Tauihu, Wakatū is an organisation for

J’Adoube Elkington, one of our Te Hunga Panuku, at

the whānau and hapū of the customary owners of

the start of his career, to Alice Andrew, who is part of

Whakatū, Motueka and Mōhua, and Koekoeā is one

our leadership development programme, Te Amonuku.

of our ways of sharing our stories of people and place.

Mauī John Mitchell, who along with his wife Hilary,

The 12 months since our last issue of Koekoeā have

has documented so much of the history of the people

been challenging, including dealing with the impacts

of Te Tauihu, writes about what sparked his life-long

of Covid-19. The world is changing all around us, but

passion for whakapapa.

there are constants – our land, people, identity and community.

Karioi and Taketake ā Tāne (The ancients of Tāne)

We provide an update on the ongoing work, led by kaumātua Rore Stafford, to complete the return of land known as the Nelson Tenths’ and the Occupation

are two projects outlined in this issue that draw on

Reserves to the customary owners. This issue also

mātauranga Māori and weave together these threads

includes a personal perspective on mana Motuhake

of land, people, identity and community.

and a Māori response to Covid-19.

We hope that you find inspiration from these and

We welcome your feedback on this issue, and any

the other stories in this magazine. We invite you to join

ideas you have for future stories. You can email us at

us as we work to uphold our intergenerational vision–

hono@wakatu.org

to preserve and enhance the taonga entrusted to us

All issues of Koekoeā are available online at www.

by our tūpuna, for now and for future generations;

issuu.com/wakatu. We invite you to use this platform

in short, to be good ancestors.

and share Koekoeā with whānau and friends.

Heoi anō, tēnā anō koutou katoa,

Kia manahau,

Pāora Te Poa Karoro Morgan

Kerensa Johnston

Tiamana Wakatū Incorporation

Tumu Whakarae, Wakatū Whānui Chief Executive, Wakatū Group

R Ā R A NG I T U H I NG A

Issue #3 Ngāhuru 2021

Moko Kauae

04

Mauī John Mitchell: a lifelong passion for whakapapa

11

Karioi: connecting to whenua

16

Making the Tenths' whole

22

Kaituna kai: Ngāwaina Joy Shorrock

26

Tohutohu tao kai: creamed pāua

29

Tō mātou whare: Tākao whānau

30

Five minutes with Alice Andrew

32

Te Hunga Panuku: J'Adoube Elkington

34

Taketake ā Tāne

36

He whenua, he moana, he kura

41

Kaimahi kōrero: Meretaka Stephens

42

Whose land is it anyway?

44

Adapting in the face of mate Korona

46

Purutia tō mana

47

Whakatū & Wakatū

50

Wātaka

51

KOE KOE Ā

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1

2

3

4

MOKO K AUAE

[1] LEANNE WHITE-HAVERKAMP (Ngāti Koata, Ngāti

[2] BONITA MOANA MISILISI (Ngāti Rārua) is the

Rārua, Ngāti Tama ki Taranaki) has a Master’s in Māori

Auckland South manager for Dress for Success. Based

and Indigenous Leadership from Te Whare Wānanga o

in Auckland, she has had a visible presence in national

Waitaha, Canterbury University. She was a recipient of a

media as the Māori spokesperson for food allergies in

Wakatū scholarship in 2019, a member of the first cohort

Aotearoa, following the tragic death of her daughter

of Te Rākau Pakiaka, the Wakatū whakapapa wānanga, and

from anaphylaxis in 2018. Bonita regularly attends

completed ahi kaa, the outdoor endurance wānanga, in

Wakatū annual general and special meetings, and

2016. Leanne is based in Rotorua.

completed the ahi kaa wānanga in 2018.

[3] ERINA WEHI-BARTON (Ngāti Rārua) is passionate

[4] KELLI TE MAIHAROA (Ngāti Rārua, Te Ātiawa) holds

about engaging Māori in healthy pursuits. Her first

a Doctor of Philosophy from Te Whare Wānanga o Otāgo,

involvement with Wakatū was in 2016 when she was

Otāgo University, as well as two tumuaki portfolios at

sponsored to run a marathon along the Great Wall of

Te Kura Matatini ki Otāgo, Otāgo Polytechnic, where

China. Shortly after completing the ahi kaa in 2018, she

she is the director of Māori Research, with a focus on

climbed Sagarmatha (Mount Everest). Erina is part of

decolonising methodologies, Māori education, peace

Karioi, the Wakatū indigenous crops project. She lives in

and social justice. Kelli is the Kaihautū: Te Kāhui Whetū,

the Maniapoto rohe.

and will be leading a Wakatū cohort online to complete a Bachelor of Management in 2021. She is working to develop micro-credentials for Wakatū Owners and kaimahi, and completed ahi kaa wānanga in 2020. Kelli lives in Wānaka.

PHOTOGRAPHY: VIRGINIA WOOLF

Moko Kauae Leanne White-Haverkamp, Erina Wehi-Barton, Kelli Te Maiharoa and Bonita Misilisi, all members of Te Hunga Panuku, a network of Owners actively engaged in Wakatū programmes and events, reflect on the ­re-emergence of moko kauae in Aotearoa and what their own moko kauae means to them, in a discussion with Rōpata Taylor.

Rōpata: Why do you think we’re seeing a

Kelli: I’ve always been fascinated by kauae and

revitalisation of moko in the last 10 to 15 years,

mataora. I didn’t know if it was for me, because

and why is it being led by Māori women?

coming from Wānaka and Ōtepoti, there’s not a lot of kauae around. It wasn’t until I went to Taranaki

Leanne: Women, through the generations, have

that I thought I would like to wear moko kauae.

led movements. Whether it’s within governance,

I was coming into my fiftieth year. I had a partner

whether it’s on the marae, it is our women who

who supported me and there’s a big part of me that

are leading them. Ninety per cent of those doing

wanted to bring it back for our whānau in the south.

the Masters of Māori indigenous leadership were

We haven’t had moko kauae or mataora in our

wāhine. It doesn’t mean to say that our men aren’t

whānau since my tupuna Te Maihāroa in the 1800s.

coming; they do follow eventually. Moko kauae

So it’s been invisible. It was almost like a statement

for me has been a movement. A movement of

that we can regenerate and reinvigorate parts of us

resurgence and revitalisation. It’s a renaissance.

from the past and bring it into the future.

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KOE KOE Ā

I think I’d been waiting until I had gathered a level of reo so that I felt confident in wearing kauae.

But a friend said to me, ‘It’s your birthright as a Māori woman to be able to wear your whakapapa.’

It is also for our younger generation so they can be proud to be Māori and to have that visibility around them to strengthen our identity as wāhine Māori.

It’s honourable to support many of our whanaunga coming forward.

I have no doubt in ten years’ time, we’re going to see the next generation also embracing moko kauae.

LEANNE WHITE-HAVERKAMP

Erina: Mōku aku nei, ko te wahine te tīmatanga me te whakamutunga o te ora. I think for me, it’s definitely about my responsibility back to my people to ensure the preservation of whakapapa. That’s ā-wairua, ā-tinana. I also think that sometimes it

Bonita: For me, I think if it wasn’t for seeing other

takes one wahine to step forward and say ‘I’m ready’,

women with moko kauae, I don’t know if I would

to empower the rest of our wāhine to say, ‘When

have had the courage to go ahead with it. I’ve always

we’re ready, we will come.’ It’s a birthright. Ahakoa

had the longing for it, but kept that longing to

ngā kōrero o te whānau, koira tōku whakaaro.

myself. Now, with the revitalisation of moko kauae,

A wahine knows when she’s ready, and only she

it is more accepted. Not only by society but by

knows when she’s ready.

seeing it more everywhere. So many women have moko kauae and it’s beautiful to see. That really helped in my decision to go ahead and get one.

Rōpata: Why do you think Māori women have outpaced Māori men in taking a moko kanohi?

Kelli: Māori wāhine as nurturers at home have held onto those strong Māori values. I don’t think that Māori women let go of having moko kauae. If you look historically, it was Māori men that quickly stopped mataora when they were moving out and connecting with Europeans, but the Māori women were still getting moko kauae.

So I’m not surprised that Māori women have revived the tradition and carried it forward. And, I think that Māori men are looking around and going, actually, our wāhine have carried these cultural traditions through to contemporary times, and maybe it’s time for us to think about that commitment for ourselves. So we’re seeing a bit more of mataora down south now, also.

Rōpata: What kind of reaction do you get from people?

Bonita: Before I got my moko kauae, I had this perception that I was going to get a lot of flack.

People would ask me a million questions, and question me about my worthiness for the moko

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MOKO K AUAE

kauae. What I find is, I actually get almost an immediate respect from Māori. It makes me slightly uncomfortable because I’m used to earning respect and now it comes automatically, but I still want to earn it.

Leanne: My daughters are more aware of others and how they perceive me. They’re the ones that will say, ‘That one’s looking at you. How dare they.’ They’re more defensive. I don’t know whether it’s because I’m feeling that way and I’m noticing more, maybe I’m more consciously woke. Recently, the alarm went off in my husband’s massive big flash truck. He was away. I went out to investigate, and three people jumped to the conclusion that I was stealing it.

Maybe I did get that reaction before I had the kauae, but I wasn’t aware of it.

Kelli: It depends on where I’m going. In Taranaki, people don’t really look twice at wāhine with moko kauae. In Wānaka, I think maybe there’s two of us in the village with moko kauae. I actually had one woman snigger at me at the supermarket in Wānaka, and I just thought, ‘I feel really sorry for you that you’re that out of touch that you can’t accept Māori traditions are indigenous of this whenua.’

I recently did a trip up north, and people were looking at me going, ‘What’s that Pākehā girl doing

So many women have moko kauae and it’s beautiful to see. That really helped in my decision to go ahead and get one.

BONITA MOANA MISILISI

wearing it?’ You could see them kind of looking at me because I’m fair and have European features.

One young boy asked me, ‘How come you’re allowed to wear a moko kauae being Pākehā?’ I said, ‘I’m a Te Maihāroa from the South Island’. But there’s not

story short, we had our ceremony in our whare

one day since I’ve had my kauae that I haven’t been

tupuna and I invited those who needed to be there

proud to wear it.

to share space and energy.

I always knew that my role was to hold space for

Erina: Back home, for a long time there were no

when everybody else is ready to come. I was actually

wāhine in the valley that wore moko. When I was

the youngest in our iwi at the time to get moko

little I always knew I was to be a wearer of moko.

done. But it’s not about how young you are. My

One day I was ready, and I went and spoke to my

kuia always taught me, ‘Your wairua speaks volumes

mum. She asked, ‘Are you ready for everything that

before your tinana.’ So that was part of the journey.

might come with it?’ I said, ‘I was born ready.’

In the process of it, our whānau said, ‘We want

Rōpata: As a Māori, when I see someone with

you to draw blood in our whare tupuna. Kinohaku

moko kauae, it makes me feel good about my

is the wahine of our waterways back home and wai

own identity. How do you think you are perceived

has always been my thing; waiora and tuna. So, long

outside Aotearoa?

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KOE KOE Ā

There has not been one day since I've had my kauae that I haven't been proud to wear it.

KELLI TE MAIHAROA

entered a village and this kuia was there and she started to cry. I wasn’t sure what had happened, but they explained that they’ve lost the art of kauae.

She said it was a blessing to actually see it again because it’s been lost for 108 years. Their markings of wāhine were around their maunga.

Rōpata: There are a lot of people who are familiar with seeing kauae, but with others, it makes them feel quite uncomfortable. Why is that?

Leanne: My cousin and I were on the door at the Wakatū annual general meeting welcoming whānau, and we noticed some whānau would deliberately not make eye contact. They’d see us and avoid us.

So from this observation, we thought we must appear intimidating. It could be because whānau don’t have te reo and they see us as, ‘They’ve got Kelli: When I was in Singapore and Jakarta, they

kauae, they’ve got te reo, don’t speak to us.’

were almost moving away from me. They weren’t quite sure. But when I went to Peru and Chile, I had

Rōpata: In some ways it could remind some of our

a couple of indigenous people come up to me and

whānau of that cultural loss and the whakamā of

say, ‘Oh, cool moko.’

that loss?

Leanne: In my experiences abroad, when I

Leanne: Exactly. Definitely the whakamā. That’s

encounter some indigenous peoples, they cry. They

a massive tool of paralysis.

cry because they say, ‘We had that. What you’re wearing reminds me of the face of our ancestors.’

Bonita: Having a moko kauae, sometimes there is

I think that was the biggest moment for me when

an assumption that we can all speak te reo fluently.

I realised it means something to other indigenous

I can’t, but sometimes they’ll just break out in te reo

peoples. They recognise it. So, my kauae has really

Māori. Total strangers, talking to me and I’m like,

reached beyond Aotearoa in making networks and

‘Oh, aroha mai, we’re learning together.’ I’ll tap my

connections.

chin so that they’re aware of it, so then they can start speaking to me in English. I wish that I could

Erina: We’ve had hui with Inupiat whānau in

speak fluently. I feel whakamā.

Alaska. They’re on a revival phase of their reo. I’ve

8

attended a few reo wānanga in Alaska and also

Kelli: I get asked even by Māori people, ‘What

moko wānanga and looked at ways to awhi those

have you done to deserve it?’ You might be at the

wāhine that want to re-enter this realm. I went to

supermarket, you might be going to a show, and

Everest, or Sagarmatha, koira te ingoa tūturu. We

‘Oh, you’ve got kauae. What have you done to

MOKO K AUAE

deserve that?’ Would they say that if I had a rose

Erina: It’s a real awakening. A re-awakening for the

on my shoulder? For me, I think getting my kauae

coloniser. We are ready and we are back. I think if

was also about giving me strength for the next

we as wāhine Māori can hold space for others who

stage of my life. To remind me that I have strength

are ready, the kaupapa is always bigger than us. For

from my tūpuna to support me in the mahi I have

me, my kuia kept whispering in my ear and then it

ahead of me.

got so loud, it was almost like a racket every day. I said to my mum, ‘I just got to get the mahi done.’

Rōpata: Why do you think tā moko, or kauae,

My whakapapa is my birthright. My whakapapa

makes some non-Māori uncomfortable?

is my business. You know who you are and where you’re from. I think it’s a service, aye, it’s a reminder

Leanne: In Rotorua, where I live, just about every

that to serve is to heal. To serve is to love.

wāhine you see is wearing kauae. I was involved in an incident with the media earlier this year in Rotorua where one particular motel owner insisted it was a Work and Income barcode. I think for Pākehā in Rotorua, we weren’t as visibly Māori before, but now, for some, it’s threatening, because there are more of us and we’re not going to hide.

Women having kauae, they are also more forceful in their voices being heard. We’re not holding

I always knew that my role was to hold space for when everybody else is ready to come. I was actually the youngest in our iwi at the time to get moko done.

ERINA WEHI-BARTON

our hands over our mouths anymore. So that’s threatening.

Rōpata: It has been said that moko kauae represents metamorphosis, growth, change and crisis. I was wondering when you knew you were ready to get the moko, and whether this take on moko kauae resonates with you?

Bonita: One hundred per cent. I had to allow myself to do it, to give myself permission. I didn’t need permission from anyone else.

Leanne: Totally. For me it was about the journey of affirming my cultural identity and, more importantly, making my connections in the south and having a sense of belonging. I know where I belong. I know where I feel connected. This is the final step in reclamation for me. But it’s only the beginning of the rest of the journey of my growth. I know I have a big responsibility. Growing my language, affirming my cultural identity and transforming myself is important. I’m now chasing the path of a PhD. I would never have imagined that seven years ago. Never. It truly has been transformational.

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KOE KOE Ā

Leanne White-Haverkamp, Erina Wehi-Barton and Bonita Moana Misilisi.

Rōpata: From my perspective, it’s almost like a

Bonita: I needed the strength of my moko kauae at

coming of age for our families in Wakatū. What

the time when I got it. So it was kind of timely then

we see happening nationally is reflected in our

that, not only was I ready, but I really needed it at

own people because there’s many women from the

that point in my life.

Wakatū families who now carry the kauae. And that is such a change from the generation immediately

Kelli: For me personally, it was an age thing as well.

above us. It’s an interesting metaphor in some ways

Potentially I’m going to become a tāua soon. So I

for the emancipation of our people. Why do you

think I’ve probably grown into myself and had that

think it is time for Māori to reclaim moko?

strength. My mum, if she had been alive, would be very proud of me for wearing a moko kauae, but it

Leanne: It’s honourable to be a tuākana in this space. It’s honourable to support many of our

wasn’t a conversation that I had with her.

I also think it’s for our whānau. We’re on

whanaunga coming forward. I have no doubt in ten

that reclamation journey of our whenua, of our

years’ time, we’re going to see the next generation

whakapapa, our reo. It was just another extension of

also embracing moko kauae.

pulling back in all those things that we had almost

Just to hear my 13 year old saying, ‘When I get to

given away or let go because our whānau were told

my eighteenth, Mum, I’m going to wear that kauae

being like Pākehā is the way forward and to almost

of yours.’ I can’t believe my baby has said that. To

leave being Māori in the past.

hear our young ones say, ‘I’m going to do it, and I

So, being a kaiako, I know it’s so important for

don’t care about what anyone thinks of me. I think

our whānau and our Māori tauira. It’s to normalise

it’s beautiful.’

being Māori and being proud and encouraging our

It’s not our experience on our own. My kauae is

whānau to follow in those footsteps.

worn by my husband, my children – my father, who

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on the day I went to have it said, ’No, if you get that,

Erina: My closing kōrero is around reawakening or

I’m not going out anywhere with you.’ Then after I

actually reclaiming cultural narrative. I think we’re

finished, he came up and I’ve never heard my father

in a space where we can provide this because we’ve

say this: ‘You’re beautiful, and I’m sorry.’ So, yes, it’s

come back stronger than ever. And this is the time

worn by all of us.

of change.

M AU Ī J OH N M I TC H E L L

Mauī John Mitchell a life-long passion for whakapapa Mauī John Mitchell (Ngāti Tama, Te Ātiawa, Ngāti Toa, Taranaki Tūturu) and his wife, Hilary, spent over ten years researching and writing the four-volume series Te Tau Ihu O Te Waka, a history of Māori of Nelson and Marlborough.

The series covers the history of Māori in Te Tau Ihu, the impacts of colonisation and European settlement on Māori, and land issues arising from colonisation. Included in the books are lists of baptisms, marriages, census and land ownership records. The books are taonga for current and future generations.

A former Wakatū board member, John shares with us some stories from his whānau and childhood, and influences that led to a life-long fascination with whakapapa and history.

A young John Mitchell in 1959.

I

was born in Tākaka in 1941. Mum was

over four years old. We then went back to Tākaka,

pregnant with me when Dad volunteered

spending a lot of time with my cousins at my Aunty

and went overseas with the army, serving in

Dool’s farm at Motupipi.

the Middle East. Grandad Jack Small (Pop) had

The farm was still being broken in, so a few of

also volunteered, serving in the Pacific in the

us boys did the hard work with the hand augers

airforce. Since Mum and Nanny Small were both

drilling the holes to take the gelignite. We’d pick up

without husbands, it made sense for Mum and her

the debris after each explosion and fill in the craters

newborn (me) to shift to Nelson to live with Nanny.

where the stumps had been. Exciting stuff for young

World War II was Pop’s second world war – he had

boys! My cousin Bob and I certainly learnt the

volunteered as a teenager, serving in the trenches in

tricks of that trade, to our eventual regret: we stole

France during World War I, where he was seriously

a couple of sticks of gelly, fuse wire and detonators,

wounded. The family joke is that Pop twice lied

and decided to give the local community a rev-up by

about his age, adding years to serve in World War I,

setting them off in the fork of an old tree in Bracket

and subtracting years to serve in World War II.

Bickley’s walnut orchard, beside the Motupipi Hall

Pop returned home first, but Mum and I

and School. We just intended for a loud bang to

stayed on in Nelson until Dad, badly wounded, was

wake everyone up. We got the loud bang all right,

repatriated some months later, by which time I was

but hadn’t counted on the tree being demolished.

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KOE KOE Ā

Clockwise from top left: John with his mother Doreen (Do) Mitchell in Nelson, 1942; John with his sister Dianne in Mōhua, 1951; John at the stern of an Outward Bound cutter, Anikiwa, 1976; John with his parents Mo and Do Mitchell at his graduation in 1962.

We got a thrashing from Uncle Ted and Dad, had

nights – a keg for the men, ukes, guitars, tea-chest

to visit and apologise to Mr Bickley, and agree to

basses, songs, borax, laughter. We had a wonderful

six months of chores on his farm to make up for

childhood.

his loss. We also had to apologise in person, and

Dad was a very keen hunter and fisher, and knew

in writing, to Miss Grooby, principal of Motupipi

the mahinga kai of Mōhua better than most; he had

School, who was thoroughly traumatised, and had

hundreds of fishing marks around the bay, and I

to face a real dressing-down by Senior Sergeant

wish I remembered them. We used to joke that if the

Strawbridge, the local police officer. Aunty Dool

old man put out a whitebait net on the back lawn,

was the only adult who felt sorry for us, sneaking us

he’d catch more than anyone at the river. Mum and

dessert when Dad and Ted had denied us that as a

Dad had a lot of friends in the district. I think Dad

further punishment.

was well respected because of his war service; not only was he wounded but also he was a prisoner of

Other relatives, including the Mason and WardHolmes families, lived in Tākaka and throughout

12

war who had managed to escape.

Dad and George Woolf combined their post-

Mōhua, and we spent many happy weekends fishing

war rehab loans to create a contracting business,

and partying with them at Tōtaranui, Tata, Pōhara,

Mitchell and Woolf, for freight cartage and

Patons Rock, Puramakau, Tukurua, Kaihoka,

agricultural contracting, taking on ploughing, hay-

Paturau, Rakopi, Anatori and parts in between.

making, lime-sowing, and the like. They carted

Drag-netting with 50 or more whanaunga on

the huge penstock pipes and reinforcing steel

the ropes is a lot of fun. So were the campfires at

from Waitapu Wharf in Tākaka to the Cobb Hydro

M AU Ī J OH N M I TC H E L L

scheme, one load every two weeks. During school holidays I used to stay with Dad in his hut at the Cobb – sometimes there were 8–10 boys like me up there with their fathers. We’d cadge rides around the construction sites in the big trucks, on the bulldozers and in the draglines – no workplace health and safety in those days. On fine nights, Dad and others would spotlight for deer or catch tuna in the river and lakes. And on lousy nights, the men would teach us billiards and snooker in the YMCA Rec Hall, or let us ‘help’ at the illegal Crown & Anchor, Coon-Can and Blackjack gambling schools that were running in the back rooms. What an education for young boys.

I went to primary school in Tākaka, but Pop wanted his eldest grandson to go to his own alma mater, Nelson College. So, in 1954, I went back to Nelson to live with Nanny and Pop and attend Nelson College. I had to help eke out the cost of my keep by gardening, lawn-mowing, and working some evenings and weekends in the Smalls Taxi office.

John, warden of Outward Bound in Anakiwa , from 1974–1978.

Unfortunately, by then Pop’s terminal cancer had advanced and he died a few months after I arrived, and Nanny similarly succumbed a few years later.

ground our way through the generations of tūpuna

I stayed on with my uncle Bill Small and his wife

so I learnt the bloodlines (and the heke/taua)

Veronica.

connecting our Mōhua whānau back to Taranaki.

By my fifth form year, Mum and Dad were

To this day I can still produce those whakapapa

finding it difficult to continue funding me at

from memory, and I always have images of her while

college – by then there were four more children at

doing it.

home. I was offered an apprentice cabinetmaker position in Tākaka, but the headmaster wouldn’t

I went to Canterbury University in 1959 and it was

sign off the papers for the Apprenticeship Board.

there in my first week that I met a gorgeous girl,

He said. ‘You’re coming back to college, boy. You

Hilary Fahey, from Kūmara, West Coast. I graduated

will pass School Cert this year, then UE next year

with BSc in Geology, Chemistry, Physics, Maths,

and Higher School Certificate the year after, and

before switching to Psychology, Sociology for MSc

then you’re going to university. In the meantime,

(Hons) and a PhD. Hilary and I married in 1966,

you will apply for these grants, which will cover

and I secured a lecturing position in Canterbury’s

your parents’ costs while you’re here.’ He produced

Psychology department. During the next seven

application forms for Māori scholarships and grants

years, I was the only person of Māori descent on the

and told Dad he would have to provide whakapapa

teaching staff at Canterbury; another Māori was a

details.

technician in one of the engineering departments.

This was probably the start of my journey

I combined lecturing with, alongside Hilary,

through the intricacies of whakapapa and iwi, hapū

running the first co-ed hostel at Canterbury. We

and whānau history. Dad didn’t do whakapapa,

were part-funded by Ministry of Foreign Affairs to

but his oldest sister, the fearsome Aunt Sylvia

house up to 100 sponsored overseas students. They

Rangiauahi Thomas (née Mitchell) was our whānau

were a wonderful diverse group of Asian, Pasifica

kaiwhakapapa. Every evening for a fortnight, we

and African students.

13

KOE KOE Ā

We became involved in a range of protests including ‘No Māori, No Tour’, the Vietnam war, spy stations at Weedons, and in a huge battle, which escalated within the university, aided by students affiliated to Ngā Tāma Toa, over the introduction of Māori Studies to the curriculum at Canterbury.

By the early 1970s, I had authored or coauthored 12 peer-reviewed scientific papers in academic journals, had made presentations at two

In large part I have been shaped throughout my life by an enormous number of kind, generous and supportive people, Māori and non-Māori, the majority of whom have since joined the ancestors.

JOHN MITCHELL

international research conferences (Holland and USA), and at that time I was one of the youngest senior lecturers at Canterbury. I was doing well in

much of the same period I was elected inaugural

the university system, but getting tired of it.

chair of the Ngāti Tama Trust and also deputy

Then, for five glorious years, from 1974 to 1978,

chair of Te Rūnanganui o Te Tau Ihu o Te Waka a

I had the best job in Aotearoa: I was appointed

Mauī. I was also appointed to the Māori Fisheries

Warden (now called School Director) of the Cobham

Commission (later the Treaty of Waitangi Fisheries

Outward Bound School at Anakiwa in Queen

Commission/Te Ohu Kaimoana) for 11 years, and

Charlotte Sound. I still think Outward Bound has

the Crown Forestry Rental Trust (six years) – all

the most clearly formulated philosophies and best-

wonderful experiences in the company of some of

developed programmes for the social, physical and

this country’s the most impressive rangatira Māori.

moral development of late adolescents and young

During those early years, when the Rūnanganui

adults. And what a stunning environment for our

represented all eight iwi of Te Tau Ihu, up to 70

own children to grow up in. We were so lucky.

kaumātua would attend meetings. Much of our initial work was directed towards Waitangi Tribunal

Back to Nelson in 1979 where we became

claims, although marine farming activities (both

commercial tomato growers for three years. I was

applications and objections) also occupied much

also Whakatū Marae secretary. In that time we

of our time, sometimes with positive outcomes.

relocated buildings from Nelson Hospital for the

Arguments with the Marlborough District Council

marae and for the adjoining Kōhanga Reo, and

over water-space allocations, and the ensuing

built the Kaumātua Flats, with the assistance of

Foreshore and Seabed issue, certainly drained our

people on the Māori Access (MACCESS) and public

resources. The Rūnanganui also threw its weight

employment programmes (PEP) schemes. Other

behind the organisations that were pressuring the

teams were carving poupou and creating weavings.

Anglican Church to return the Whakarewa lands in

The construction of the whare tūpuna, Kākati, was

Motueka to Māori ownership.

the last project I was involved in for the marae.

At about the same time, opportunities came along for Hilary and me to compile social impact

of local Māori history, and insisted that a single

reports on major engineering development

generic history embracing all iwi be presented,

proposals. Most contracts also required us to

as a backdrop against which the separate iwi and

research the Māori history of the development

hapū could submit their particularised statements

areas. We conducted hui and interviews, many

of claim. Hilary and I were appointed by the

of which threw up historic grievances and Treaty

Rūnanganui to prepare that history, which, after the

issues. In 1985, we formally established Mitchell

hearings, was modified to become the backbone of

Research as our full-time occupation.

Volume I of Te Tau Ihu o Te Waka. As the hearings

From this background we have come full circle

proceeded, we contributed research reports for

back to local, regional and national Māori issues.

several iwi and Wakatū Incorporation on various

I was honoured to serve two terms on the Board of

aspects of our complex local history.

Wakatū Incorporation, from 1988 to 1994, and over

14

The Waitangi Tribunal had signalled that it was not interested in receiving eight or more versions

Into the 2000s, we undertook more research

M AU Ī J OH N M I TC H E L L

Wenis audiam is re sitisi sit as ant, adi sint quis dolor am, aut excerum fugiatem net, am utatiis dolorepedium quasit hit endebis autem fuga.

NAME OF QUOTEE

John and his wife, Hilary, in 2015, holding copies of the final book in their Te Tau Ihu o Te Waka series. Photo: Stuff Limited

and the compilation of three more volumes in the

Research. And I probably wouldn’t have returned

Te Tau Ihu o Te Waka series. Currently we are in

to live in Nelson and become involved in local,

the final throes of producing a biography of Isaac

regional and national Māori issues. I have been

Coates, an artist from County Durham, England,

incredibly lucky.

who lived in Nelson between 1842 and 1845. During that time he painted watercolours of 58 Māori of Te

Kati. In large part I have been shaped throughout

Tau Ihu and the Cook Strait area, including several

my life by an enormous number of kind, generous

who were founding tūpuna of the iwi of Wakatū.

and supportive people, Māori and non-Māori, the

We have lived in interesting times. I wish to

majority of whom have since joined the ancestors.

acknowledge Hilary: wife, mother of our three fine

To them I express my eternal gratitude and offer a

children, registered partner of Mitchell Research,

poroporoāki:

and partner in every other way. Hilary has one of the finest minds I know, and she lives by a moral

E ngā mate o tōku takiwā, o tōku marae,

code that I can only but admire. Her memory for

o ia marae o ia marae, haere koutou, haere, haere.

Māori whakapapa and events in our history is better

E whakawhetai ana ahau ki a koutou mō ā koutou

than mine, and she pays attention to details which

mahi manaaki mōku.

I might otherwise miss. Without Hilary, I very much

Haere koutou ki te tini, haere ki te mano,

doubt that I would have enjoyed the rich life with

haere ki ngā tūpuna ki runga i tā rātou ara tapu i

which I have been blessed. I may have taught at

waenganui i ngā whetū.

Canterbury University as I was proceeding down that avenue when we married, but without Hilary’s

Haere koutou, haere, haere, haere

encouragement, guidance and steadying hand, I certainly would not have run the co-ed hostel there,

Tīhei Mauri Ora!

nor the Outward Bound School, nor set up Mitchell

15

KOE KOE Ā

Left to right: Bailey Hōhaia, Garry Almond, Kapohau Matiu-Wharepapa, Una Stephens, Willy Cameron, Tātana Moko, Renee Thomas, Karla Bradley, Tamu Mausii, Norman Petereit, Manaia Rāpata. Photo: Virginia Woolf

Karioi

CONNECTING TO W H E N UA

DI A N N E B ROW N, K AIH ĀPAI (PRO G RAM M E MANAGER ) WHENUA OR A

Karioi is our new project, focused on growing ancient crops using a tikanga-led approach. It found us out on the māra last November, getting our hands and knees dirty as we planted heritage varietals of kūmara and taewa (Māori potatoes). This māra is down the road from Te Āwhina Marae in Motueka. Here, we planted a colourful range of complementary crops between the vegetables that will suppress weeds, help to improve soil conditions, and provide additional kai.

Karioi got off to a soggy start. The unseasonal deluge of rain we experienced in spring meant gumboots were essential for our first planting sessions. Then the Boxing Day 2020 hailstorm over Motueka really tested the resilience of our budding plants. But our good spirits have prevailed, as have, thankfully, most of our plants.

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K A R IOI — C ON N E C T I NG TO W H E N UA

Karioi is about so much more than gardening and crops. It is also the sharing of skills, knowledge and experience with whānau and specialist advisers from around Aotearoa.

Karioi has been developed within the context of Whenua Ora, our land and water wellness programme which impacts on all of the activities of Wakatū.

This work sits within our kaitiakitanga framework, which is a commitment to a 20-year transition towards tikanga-led farming practices across our portfolio of businesses. It reflects our roles and responsibilities within te ao Māori, in relation to the long-term sustainable use and care of land and water use, including te taiao, a concept that acknowledges the interconnected relationship between all things.

Karioi is a tangible start to the long journey ahead of us. It is about so much more than gardening and crops. It is also the sharing of After months of planning, we were very excited to

skills, knowledge and experience with whānau and

launch Karioi and have already set some ambitious

specialist advisers from around Aotearoa.

goals for this project. We aim to:

Glen Skipper (see p.14) has inspired us with his kōrero and practical experience he’s gained at

• reconnect our whānau to our whenua

Te Moeone, a hapū-based māra in Taranaki. Nick

• foster local resilience and food sovereignty in

Roskruge, a professor in ethnobotany at Massey

our community • build evidence and knowledge on the impact of our tikanga-led practices on our soils, water and crops.

University, shared his extensive knowledge on soils and cropping.

We have developed a programme of six wānanga that will be held across a 12-month period, to align with the planting and growing season.

The plan is for three-quarters of the kai grown

Two wānanga were held in 2020, and we’re looking

to be made available to participating whānau,

forward to the upcoming wānanga and the rich

provided to our marae for whānau events, and

kōrero that participants will share.

saved for seed. Chef Martin Bosley, via the Kono

We currently have 15 whānau participating

distribution business, Yellow Brick Road, will sell

in our wānanga, which includes four who

the remaining kai to restaurants. This will help us

are already part of Kaupapa Tupuranga. This

to test the market for opportunities for indigenous

programme engages whānau within our business

crops, grown using tikanga-led practices and with

to be employed and gain transferable skills while

a unique brand story.

connecting to whakapapa and whenua. Issue two

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KOE KOE Ā

of Koekoeā has more information about Kaupapa Tupuranga.

Over the next 12 months we hope to expand our wānanga to 35 whānau, including 12 paid roles via Kaupapa Tupuranga. If you are interested in finding out more about this programme, please contact Hōani Tākao (hoani.takao@wakatu.org)

A TIKANGA-LED APPROACH

O

ur commitment to a tikanga-led approach to the māra has generated some interesting

discussions during wānanga held so far. We are committed to integrating mātauranga Māori in the project’s design and operation. This includes implementing our kaitiakitanga framework by using our soil mauri/health scale, and incorporating maramataka, the traditional Māori lunar calendar.

But how do we strike a balance between tradition and customary knowledge and innovation? After all, ‘progress’ for our tūpuna has been the result of innovations large and small over the generations. Therefore, under a tikanga-led model, can we use a tractor to help with ground preparation and weed control, or should we only rely on manual labour and hand tools?

Certainly, the adoption of any technology comes at a price. While we know our people have always embraced innovation and have a dynamic approach to new technology, we need to ensure we are deliberately selecting only those advancements that support rather than undermine our customary practices and values.

Wakatū is committed to this transition, but we still have considerable learning ahead of us as to how we apply these tikanga-led practices at scale and to a variety of crops, while maintaining the

Taewa being planted. Photo: Virginia Woolf

financial viability of our land-use choices. Karioi will help in making these strategic decisions.

What have we planted so far, and why?

• 0.5 hectare has been planted in 14 kūmara varietals, and 7 taewa varietals alongside black and white kānga (corn) and kamokamo.

• 1.6 hectares have been planted in a summer edible annual mix for cover crops - strawberry, clover, forage brassica,

18

phacelia, sunflower, oats, vetch, sweetcorn, peas, daikon radish, green globe turnip, green beans, pumpkins, and small seeds such as chicory and plantain.

• Crops have been selected for their ability to improve soil health, while also producing food.

The forecast yields from our season one crops are: - 300 kilograms taewa - 400 kilograms kūmara - 3000 pumpkins - 100 kilograms kamokamo - 1000 kilograms kānga (corn)

K A R IOI — C ON N E C T I NG TO W H E N UA

We need to ensure we are deliberately selecting only those advancements that support rather than undermine our customary practices and values.

We are planning to share what we have learnt, including highlights from our wānanga. We intend holding open days on the māra so that our whānau and our kaimahi can see, touch, feel, taste and learn from Karioi.

We’ll also continue to share news about Karioi through annual and special general meetings, e-pānui, the Wakatū website, Facebook, and Koekoeā. If you are Wakatū whānau and are interested in participating in future Karioi wānanga or attending an open day, please email info@wakatu.org with ‘Karioi’ in the subject line.

A CELEBRATION OF INDIGENOUS FOOD

F

Samuel Williams, 1788–1853 : A stage erected for a New Zealand feast [1835]. Ref: PUBL-0101-139. alexander turnbull library, wellington.

inding the appropriate name has been

of the people of the heke and is associated

an important part of the kaupapa of our

with hospitality, feasting, abundance and the

indigenous crops project. Following discussion at an early design hui, two possible names were

showcasing of food.

In a modern context, you might see kai

put forward: puanga kai rau, a name associated

arranged on a raised platform at a hākari on a

with the stars and abundance, and karioi, an old

marae and forming a second layer of the food.

word associated with hākari, or feasting. Having

The kai on the platform is usually special or are

been given both options, kaumātua Rore Stafford

delicacies associated with that area. That platform

selected karioi.

is called a karioi, and the name refers to the

Rōpata Taylor shares more detail about the origin of the name.

Karioi was first suggested by Manaaki board member Te Pūoho Kātene. He used the shape of

food trellis built by our tūpuna. Traditionally, celebrations like hākari were held outside and as part of the feast, people would climb up the trellis or pyramid-like structure to get the food.

a traditional karioi as a model to explain the key

There is another level of connection. Our

aspects of tikanga-led gardening, of connection,

whānau originated in Kāwhia and Whāingaroa,

expression and wellness. Te Pūoho quoted kuia and

and Karioi is the maunga from that region.

past Wakatū board member Tuaiwa Rickard, who

Finally, the kaupapa of the Karioi project

once said, ‘Somewhere in my past is my future.’

is about protecting our food sovereignty and

Te Pūoho first learnt about traditional karioi from

celebrating our traditional kai. And so the

our whanaunga, Matiu Rei.

association with hākari and manaakitanga were

Karioi is not a term that is often used, but its origins and meaning go back to the whakapapa

some of the reasons why karioi has been revived as the title for this important project.

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KOE KOE Ā

MĀRA – A PATHWAY TO WELLBEING

G

len Skipper, a poutiaki taonga at New Plymouth District Council and one of the

whānau specialist advisers involved with Karioi, shares his thoughts on the benefits of māra-based projects.

‘To me, Karioi is so much more than being about food. It’s about transformation. It’s about how to rebuild our communities, how to imbue the tikanga, principles and values of our tūpuna back into our everyday lives. It’s about giving life to intergenerational thinking. When I heard about Karioi, my first thought was, ‘How can I get involved in this project?’

I’m excited to be part of it. Working as a collective, an organisation like Wakatū can have such a positive impact on the thinking and evolution of this type of project, not just for Wakatū whānau, but for all Māori and other indigenous communities. From my experience, it’s important to see Karioi as a long-term project.

It’s going to take at least three years before we will be able to look back and say, ‘We know stuff that we didn’t know before’ and think more about what we are trying to achieve. For now it’s about building trust, working together, getting to know

Glen Skipper. Photo: Kate MacPherson

each other, and building a common language.

It will take time to get everyone to reach the level of understanding around the processes for

is an activity to promote, foster and advocate as an

these particular crops. Until you have done a

indigenisation tool.

season once, or twice, or three times, you can’t

think, ‘Oh, they are growing food’, but actually

what went right; you’re not able to have those

food isn’t the primary reason for why we started

deeper insights.

a māra – in fact, food is the happy coincidence

Around 10 years ago, we started Te Moeone, a

that comes at the end if we do it right. The māra

hapū-based māra in Taranaki. We came to māra,

becomes a conduit around so many other things.

not because we were interested in gardening as

20

People from the outside might look at us and

look back and reflect on what went wrong and

We began by inviting whānau to wānanga, and

such but because, through it, we could set up a

off we’d go, out into the māra. Our kaumātua

framework of empowerment and re-indigenisation.

could be there, our tamariki could be with us, we

Working with the māra allowed us to identify

could eat together, everybody would be happy, it

pathways back to the aspects of Māoritanga we

was positive. We weren’t really concentrating on

had identified, back to ora, to waiora, to all those

food, we were concentrating on mahi tahi, working

different types of wellbeing. Māra intrinsically has

together. We’d have wānanga about maramataka

six or seven types of indicators, just by doing it. It

and te reo Māori, including learning karakia.

K A R IOI — C ON N E C T I NG TO W H E N UA

We did māra reo, so it became a place where we practised using reo. We also had kōrero about our tūpuna and their actions, around Parihaka, around their history of māra, how they put their hands to the plow.

Māra projects are a practical way to learn about the impacts of intergenerational thinking: the choices that we make this year, what we do to the soil, what we plant, what is our seed selection – it all has impacts on the years to come.

If we prepare the māra, if we put all of the good stuff in there and we make it the best place, then the potential of the seeds, the plants and fruits, and the value of them will come to fruition.

I believe that if we teach someone about seed selection and seed saving, and that it is for the values and potential of their māra, then we start to show them what is their own potential and the impact of their own actions, in a wider context.

If we can keep someone in the māra for three to five years, it changes them, it changes the way they think because they can see the positive and negative effects of acting intergenerationally.

People who are māra people have to think about

Kānga seeds. Photo: Claudia Meister

what they are doing, now. You can’t put a seed in the ground and eat it tomorrow; it’s something that is in the distance. You have no choice but to think of the future and the consequences of what you are doing, about what you did last year, and what you did the year before.

It’s been a great experience being involved with our Wakatū whānau, and a real privilege to be part of Karioi right from the start. Everyone has been welcoming, and they’ve had a lot of questions.

There has been an awesome amount of trust, and people are upfront about where their strengths lie. None of us has all the answers, but there are people with expertise and experience in different areas, so collectively we should come up with something amazing. It’s an exciting project. It’s leading the way.

It also reinforces for me the need to value our connection with whenua, our connection with kai.

It is our first rongōa, something we partake in at least two or three times a day.

The māra is a pathway back to those connections that we need, to bring us to a place of wellbeing.

Turi and Micah McFarlane. Photo: Claudia Meister

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KOE KOE Ā

Making the Tenths’ whole – an update – KER ENSA JOHN STON

The customary owners of the Nelson Tenths’ and Occupation Reserves descend from the original Māori land owners of western Te Tau­ihu (Whakatū/Nelson, Tasman and Mōhua/Golden Bay) as identified by the Native Land Court in 1893.

The families of the Nelson Tenths’ Reserves, which include the majority of Wakatū Owners, make up those whānau and hapū who settled Whakatū, Tasman and Mōhua and descend from four iwi: Ngāti Koata, Ngāti Rārua, Ngāti Tama, and Te Ātiawa.

Led by our kaumātua Rore Stafford, we are working towards the just and honourable return of land to the customary owners. This land is known as the Nelson Tenths’ and the Occupation Reserves and is located in the Nelson rohe.

The Crown failed to protect the land for the customary owners, as the Supreme Court ruled it was required to do under the law.

for the customary owners. This award was legally enforced by the Crown, by way of Crown Grant 1845. The reserved land area was to comprise 10 per cent of each of the ‘urban’ (1 acre), ‘suburban’ (50 acre) and ‘rural’ (150 acre) sections of the Nelson settlement – a total area of 15,100 acres plus pā, urupā, and cultivations.

This was not done. The pā, wāhi tapu, urupā and cultivations were not protected. The rural sections were never reserved, although they were identified in places. Some land was reserved in the region and was held on trust for the benefit of the owners – this land comprises the corpus land of Wakatū Incorporation today.

After 1845, the Crown removed many sections from the 5100 acres that had already been reserved for the benefit of the Trust.

By 1850, the Nelson Tenths’ Reserves Trust comprised only 3953 acres, significantly less than what had been guaranteed by the Crown Grant 1845. Over the years, and while subject to Crown management via the Native Trustee and then Māori Trustee, more Tenths’ land was lost.

When the land was finally handed back in 1977

HISTORY OF THE NELSON TENTHS’ RESERVES

to the customary owners to manage via Wakatū,

When the New Zealand Company and the Crown

the estate was just 1626 acres.

established the Nelson settlement in the 1840s,

22

Sites of special significance that have been lost

an award (known as the Spain award, after Land

include important mahinga kai such as the Nelson

Claims Commissioner William Spain) was issued.

Queen’s Gardens, as well as urupā and other

It stated that a tenth of all land to be used for

wāhi tapu, which are now recreational sites. Our

the Nelson settlement, plus pā, wāhi tapu, urupā

whānau also lost land that would have generated

and cultivations owned by the whānau and hapū,

significant income over this time, according to the

would be reserved by the Crown by way of a Trust

terms of the Trust.

M A K I NG T H E T E N T H S ' W HOL E

Kerensa Johnston. Photo: Kate MacPherson

Rore Stafford. Photo: Kate MacPherson

‘The Crown had breached its fiduciary duties ‘to reserve one tenth of the 151,000 acres of land purchased by the New Zealand Company (15,100 acres) for the benefit of the Māori customary owners; and to exclude their pā, urupā and cultivations from the sale’.

SUPREME COURT CASE [2017]

has made its way through the High Court and

In 2017, the Supreme Court recognised the

Court of Appeal, and finally to the Supreme Court,

Crown holds significant legal obligations to the

New Zealand’s highest court.

customary owners of the Nelson Tenths’ Reserve,

In February 2017, the Supreme Court, by a

as the trustee of those lands. This decision was

majority of 4–1 judges, agreed with the customary

a significant win for the owners of the Tenths’

owners. The Court found that the Crown has a

Reserves. Today, the descendants of those original

fiduciary duty to the customary land owners of the

tūpuna live throughout the world, and the majority

Nelson Tenths’ Reserves and Occupation Reserves.

of Wakatū whānau descend from the original land owners.

As a result of decisions by former Attorney-

The Crown had breached its fiduciary duties to ‘reserve one tenth of the 151,000 acres of land purchased by the New Zealand Company (15,100

General Chris Finlayson, Wakatū was required to

acres) for the benefit of the Māori customary

pursue litigation for breach of trust and fiduciary

owners; and to exclude their pā, urupā and

duty against the Crown, on behalf of the Māori land

cultivations from the sale’.

owners of the Tenths’ Reserves and Occupation Reserves. This has taken many years, as the case

The Supreme Court decision has national and international significance in terms of its

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KOE KOE Ā

Plan of the town of Nelson, New Zealand, approved by Frederick Tuckett, Chief Surveyor, 28 April 1842.

M66 Reference MapColl 834.1953gbbd1842Acc.3045

advancement of legal rights for Māori and

WHAT IS THE SOLUTION?

indigenous peoples, with respect to property rights.

The return of all land within Nelson, Tasman

Following the decision, Minister David Parker

and Mōhua, which ought to have been part of the

asked respected kaumātua Rore Stafford,

Nelson Tenths’ Reserves Trust, is sought from

representing the customary owners, to submit a

the Crown. This will become a driver for future

settlement proposal. It proposes:

prosperity and development opportunities for the broader region and the customary owners – as

• a three-phase negotiation, guided by values and principles • the appointment of negotiators, in order for both sides to resolve the issues honourably

was envisioned by the Trust and recognised by the Supreme Court.

This long-standing matter needs to be resolved by the government in this current term.

• the return of any land currently still held by

Our whānau are committed to resolving this

the government, which should have been in

matter constructively and would prefer to do so

the original trust.

through an agreement with the Crown, rather than through further litigation.

We are still waiting to meet with the Attorney-

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The customary owners’ expectation is that this

General to progress this settlement proposal and to

Labour Government, which promises a new era in

decide on the next steps for the parties involved.

Māori–Crown relations and a guiding principle of

M A K I NG T H E T E N T H S ' W HOL E

Whenua Matua, the Wakatū vineyard established on Tenths' Reserves land. Photo: Kate MacPherson

kindness, should be willing, proactive and positive about upholding its legal obligations to Māori.

We have asked that the government act honourably and join us at the table to discuss and present a timely and proactive solution, as

The Crown failed to protect the land for the customary owners, as the Supreme Court ruled it was required to do under the law.

recognised by the Supreme Court.

Following the Supreme Court decision in 2017, the Crown is not free to deal with the land it holds within the Nelson region as it sees fit. The Crown

Te Pae Tawhiti, the principles this government was

has tried to sell or alienate several blocks of land

elected on – and the aspirations of our tūpuna.

in Nelson during these last four years, and as a

We are planning to go to the High Court in

result, we have filed caveats against land held by

late 2021, to work through the Crown’s breaches

the Crown and brought judicial review proceedings

and the remedies that will need to be made

regarding the inaction of relevant ministers to

available by the Court to address the breaches.

protect the land as Trust property and to stop

One of these remedies will be the return of Trust

any further land losses while this matter is being

land still held by the Crown, which belongs in the

resolved.

Nelson Tenths’ Trust.

In the meantime, we are seeking a moratorium

Rather than continue with the court

on the sale of any more Crown-held land in the

proceedings, which are time consuming and can

Nelson region.

take a long time to resolve, we would prefer to work directly with the government, so that they

WHAT IS THE NEXT STEP?

can properly recognise their duty as trustee of the

We want to take a constructive approach and reach

Nelson Tenths’ land, by returning the land they

an outcome that will deliver prosperity and mana

still hold within the Nelson rohe today.

for our whānau and region, in keeping with the

As the work progresses through the year,

original terms of the Nelson Tenths’ Reserves’

we will keep you up to date via our website,

Trust, our intergenerational goals as set out in

social media channels, wānanga and hui.

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KOE KOE Ā

KAITUNU KAI

Ngāwaina Joy Shorrock TE ĀTIAWA, NGĀTI RĀRUA, NGĀTI TAMA, NGĀTI KOATA

J

oy Shorrock is a long-standing member of the Manaaki board. She also is a cultural specialist,

providing support at a range of Wakatū events from dawn blessings and pōwhiri through to staff wānanga and international delegations.

Her connection to Wakatū as an organisation began when she was a teenager in Wellington.

‘Mum started taking me to the Wakatū special general meetings when I was about 16 years old. At that age, the hākari was my big incentive to attend.

Also, different aunties and uncles would travel down from Taranaki and stay with mum, and in later years, stay with me as well. So, connection with whānau became important.’

When Joy moved to Motueka, she became more directly involved with Wakatū, including sharing

Photos: Virginia Woolf

her weaving skills at wānanga.

‘I enjoy teaching weaving. It’s an opportunity for me to share my skills and knowledge. The

harder to find and quite expensive to buy.

As a child we ate pāua often. My favourite ways

weaving sessions are multi-layered – people gain

to eat them were as fritters or battered whole. But

an understanding about the tikanga involved

these days I make creamed pāua, especially for

in harvesting and preparing the flax, as well as

hākari at the marae, because you can feed a lot

learning te reo Māori and karakia. They listen and

more people. At hākari it is served as a side dish.

follow instructions, help each other and learn to

It’s so rich, you just need to put enough on your

read patterns. Weaving a kono also helps kaimahi

plate to complement hāngī and fry bread.

become more connected to the brand, as there is

At home, if the whānau have been for a dive,

something tangible for them to connect with. It’s

I’ll make this dish for dinner, and if there are any

wonderful to see their sense of satisfaction when

leftovers, we’ll have it for breakfast, and any more

they complete a kono.

leftovers we’ll then have it for lunch as well!

Joy explains about her chosen recipe and why it

I learnt this recipe from an old flatmate and over

matters to her. ‘Kai is a great way to connect with

the years I’ve developed it – but more as a feel for

our culture. I’m sharing my creamed pāua recipe as

the recipe rather than measuring the ingredients.

it’s quintessentially soul food for Māori. This is a

I believe getting the balance right in the texture is

really important dish in my whānau, and we love to

the key to a good creamed pāua.’

showcase it on our marae. It’s quite a nostalgic dish, as pāua used to be a lot more plentiful, but now it’s

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Joy shares her creamed pāua recipe on the next page.

KAITUNU KAI

27

KOE KOE Ā

Photos: Virginia Woolf 28

TOH U TOH U TAO K AI

TOHU TOHU TAO K A I

Creamed pāua S ERV ES : FOU R PEOPL E P REPARAT ION TI M E: F ROM F R ESH, A ROUND 30 MIN U T ES ; FROM F ROZEN, A ROUND 10 M I NUTES COOKING T IME: 20–40 M I NUTES

Ingredients around 10 fresh pāua (or about 1 kilo minced) 2 medium onions, diced 1–1.5 litres cream 1–2 tbsp cornflour cooking oil a dollop of butter

Method

If you are using fresh pāua, remove the meat from

a wooden spoon to keep the minced pāua level in

the shell. Separate the hua (the roe) and remove

the pot – this will help you work out how much

the niho (teeth). Wash well in fresh water. Mince

cream you need to add. It’s best to add the cream

the meat (an old-fashioned mincer gives the best

in batches to help with your ratio of cream to pāua.

results).

Keep aside 15–20 mls of cream to use with the

Place a large pot on medium–high heat and add enough oil to cover the base of the pot. Add a

cornflour.

Stir well, then simmer on low–medium heat to

dollop of butter. Once the butter is melted and the

allow all the flavours to infuse into the cream –

oil heated, add the diced onions and sauté until

around 5 minutes.

translucent and slightly softened (don’t overcook) for around five minutes.

Add the minced pāua and give it a good stir.

Season to taste with salt if needed. (Fresh pāua doesn’t usually require any additional salt.)

Gradually add the cream you have set aside to the

Turn the heat down to low, cover with a lid and

cornflour, and stir constantly, until the texture is

leave to simmer. This allows the natural juices from

to your liking. Aim for a medium texture – neither

the pāua to build up and soften the meat. This

runny nor gluggy.

could take between 20 and 40 minutes as fresh pāua softens more quickly than frozen.

Serve the creamed pāua on toast or in a bowl accompanied with fry bread and a slice of lemon.

Stir occasionally to make sure all the pāua is simmering in the juices.

Once the pāua is soft to your liking, add enough

Joy’s tip: the ratio of cream to pāua is important. Too much cream and it becomes too rich. Too little cream,

cream to almost cover it, but it’s good if you can

and you just don’t get the right taste and texture. It is a

still see some of the pāua still on the surface. Use

bit of trial and error to get the balance right.

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KOE KOE Ā

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TŌ M ĀTOU W H A R E

Darney Tākao lives in Bishopdale, Nelson, with his wife Edwina (Weenie) and youngest daughter Niyah. Darney’s whakapapa connection to Wakatū is through Ngāti Rārua, Ngāti Tama and Te Ātiawa. His tūpuna are Rīwai Ngāpaki, Rangihokoaia, Te Wahapiro Paremata, Hara te Hiu and Whangaingahau. He works for APM Workcare, supporting people into employment.

TŌ MĀTOU WHARE TĀKAO WHĀNAU

W

e moved back to Whakatū just over a year ago after living the

We rent this house. When we came home, the rental market was pretty competitive,

past seven years in Australia. We wanted

and we hustled hard to get this place.

to reconnect with our children and

We’d lived in the area before and liked

grandchildren and with the whenua.

the community here. Our home is private,

Our youngest daughter Niyah spent

sunny and has an interesting view out

most of her life in Australia. Tikanga

towards the hills and back over the city.

Māori wasn’t part of her life over there.

There’s plenty of room for us, as well as our

Now she is back, she is hungry for it –

son Shavez who works on the boats and

kapa haka, te reo Māori, all of it.

stays with us every six weeks or so.

I’ve always tried to keep connected

This deck is great for entertaining. When

with Wakatū. Before we went to Australia,

all the children and grandchildren come

I’d go to AGMs, but didn’t have a lot of

around, we get tables and chairs out and

involvement beyond that. Since we’ve

set it up café-style. It’s a wonderful space

returned, our whānau connection with

to spend time with whānau.

Wakatū is a lot stronger. My son Hōani works for Wakatū, and other whānau have been involved through programmes like ahi kaa, tupuranga and the taiohi wānanga.

Left to right: Niyah Tākao, Shushila MacSwain, Kāhlō MacSwain (on Shushila's lap), Darney Tākao, Weenie Tākao, Mākoi Tākao and Amalia Esposito (on Mākoi’s lap). Photo: Virginia Woolf

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KOE KOE Ā

FIVE MINUTES WITH...

Alice Andrew NGĀTI KOATA

Te Amonuku, our associate director and manager programme, is an important part of our succession planning for the future of Wakatū. It is a two-year programme where participants gain experience in the governance and management of Wakatū. Associate directors spend the first year on one of the Whenua, Kono, Auora or Manaaki boards, and the second year on the Wakatū Board.

Previous associate directors include current Wakatū board members Miriana Stephens, Johnny McGregor and Jeremy Banks, and Manaaki board member Te Pūoho Kātene, as well as Wakatū CEO Kerensa Johnston and Kono CEO Rachel Taulelei. We spent five minutes with Alice Andrew, our latest associate director, and asked her some quick-fire questions.

What’s your connection to Wakatū?

values are: believe in better, act with integrity, and

I connect to Wakatū through my mum, Laura Auld.

thrive together. We now have eight regional offices

Her maternal grandfather was Manunu Pene, son

and over 90 staff. It’s hard work sometimes but it’s

of Patara Pene (Ngāti Koata), and Herani Wineera.

worth it.

Mum was born at Takapūwāhia, Porirua, although she was moved away at an early age.

Aaron and I met in a large multi-disciplinary engineering firm. We saw the impact of engineering-led infrastructure projects that didn’t

Where did you grow up?

consider environmental and cultural matters

I was born in Gisborne in 1977. Mum moved from

from the beginning and so ran into problems

Wellington to be a maths teacher at Gisborne Boys’

with consenting, causing huge costs and delays.

High and Dad came from Auckland to play rugby for

This approach could also create bad relationships

Poverty Bay. After I was born, we moved to London,

between developers, councils, iwi and communities.

and then travelled through Europe in a combi

I have a Bachelor of Technology from Massey

van. I have cool memories of being in England,

University with a major in environmental

France, Spain and Morocco. We initially returned to

engineering, which I see bridges the gap between

Gisborne and then went to Wellington.

science and engineering. I try to help bridge the gap between mātauranga Māori and Western

Where do you live now and what do you do there?

science. I find ways to help people recognise the

I live with my husband, Aaron, and our 17-year-old

importance of our spiritual connection with our

daughter on the North Shore of Tāmaki Makaurau.

natural resources, within the constraints of the

Our son is in his third year at Victoria University of

regulatory environment.

Wellington.

I’m a director of 4Sight Consulting, a planning and environmental firm. Aaron and I founded the

I love to get off the grid with my whānau on our

company in 2001 through our shared vision to work

land in Tairāwhiti. I’ve recently got into adventure

on projects that achieve better outcomes for people,

racing. I’m just a beginner with two races so far. I

land and water. We wanted to create a great place

love it but I need to brush up on my orienteering

to work where we would be surrounded by people

skills!

who make us happy to be there. Our company

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What do you do in your spare time?

F I V E M I N U T E S W I T H A L IC E A N DR E W

I find ways to help people recognise the importance of our spiritual connection with our natural resources, within the constraints of the regulatory environment.

ALICE ANDREW

Photo: Virginia Woolf

Why did you apply to be an associate director?

Are there any whakataukī that you live by?

I am incredibly proud of our tūpuna, and their

Toitū te marae a Tāne, Toitū te marae a Tangaroa,

legacy. I’m at a time in my life where I’m ready for

Toitū te Iwi. Such a simple concept but it sums up

new challenges that align with my personal goals.

everything. I have shaped my life and career around it.

I also wanted to reconnect with Wakatū.

I want to use my skills and experience to

Who were you influenced by?

contribute to the awesome mahi already underway.

My mum, because she doesn’t fit the mould. She

I’ve been involved with a bunch of projects

put herself through university, gaining a degree in

that I am passionate about, such as Karioi, the

mathematics and then became a teacher. She brought

indigenous crops project. I have enjoyed the energy

us up to have integrity and stand strong for what we

of the organisation and have loved meeting people,

believe in, and that nothing should hold us back from

many of them whānau. I feel I have a lot to give

doing the stuff that boys get to do. Also, my dad and

and a lot more to learn. There are some amazing

my uncles. They equipped me with the ability and

people in this organisation that I can learn from. I

confidence to deal with men, which comes in handy

am in awe of our women leaders – they inspire me.

when you’re a woman in engineering.

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KOE KOE Ā

Photo: Kate MacPherson

TE HUNGA PANUKU PROF ILE

J’Adoube Elkington is a Wakatū scholarship recipient and has participated in both our

J’Adoube Elkington NGĀTI KOATA. WAKATŪ TŪPUNA: HŌRI TE RURUKU, HONI HUKAROA (HŌANI), REIHANA TE UHIWAERO,

34

taiohi and ahi kaa wānanga. He recently completed his Master of Architecture qualification at Te Herenga Waka, Victoria University of Wellington, and undertook a Wakatū internship. He tells us about his experiences in 2020, and his plans for 2021 and beyond.

W

hen I finished my Masters, I knew I didn’t want to go into an office-based job straight

away, but I had an open mind about what I was

HURA PAKAKE, HAROTA TORANGATIRA (TE ORANGATIRA),

going to do. Like most people, my plans for 2020

HERA RANGIMATORU

were disrupted by Covid-19. One option had been

T E H U NG A PA N U K U P ROF I L E

to spend the winter working as a snowboard instructor, but that didn’t happen. However, once domestic travel restrictions lifted, I explored some of the South Island, which was amazing.

The first part of my Wakatū internship was with the Whenua team on a range of work from commercial rentals to developing subdivisions. I also spent time with businesses Whenua works closely with, including a local architectural firm.

It was so valuable to spend time with the types of people and professions that I will eventually be dealing with. It also gave me clarity about the type of environments I want to be in, and the kind of work I want to do. It was an awesome way to get work experience without having to commit to a long-term job.

I spent time with the Manaaki team in the second part of my internship. It was great to see how kind and hospitable a work-based team can be.

It was one of the friendliest and most comfortable work environments I’ve experienced. As part of

Photo: Gabriel Hughes Photography

my time with Manaaki, I assisted at a wānanga for Karioi, the indigenous crops project. I learnt a lot and I’m looking forward to continuing to be engaged with Karioi.

I’ve had a long involvement with Surf Life Saving New Zealand (SLSNZ) and this last summer I’ve worked as a lifeguard supervisor, based at Auckland’s west coast beaches. It was a busy season! I was responsible for managing public safety, lifeguards and resources. Despite being a completely different sector, the internship at

My Master’s thesis was called ‘He Waka Tūmanako – a vessel of hope’.

It explored the role architecture has in promoting the wellbeing of a community by celebrating and revitalising Māori culture.

J'ADOUBE ELKINGTON

Wakatū had prepared me for working with different personalities and work styles.

Looking to 2021, I’m not quite ready to go into

culture as a method of healing and reverting the

an architectural firm just yet. I’ve applied to be a

impacts of colonisation. I grew up in Porirua and

snowboard instructor again. I’m going to just spend

Tītahi Bay and I have a whakapapa connection to

time outdoors and connect with te taiao. I want

Ngāti Toa. I may have the opportunity to work with

to keep improving my te reo Māori, and I’d like

Ngāti Toa on a state-housing project. It’s exciting as

to get involved in conservation work. All of these

it is for Māori, and it aims to not only be affordable

experiences will help make me a better architect.

but for the design to reflect the people of that place,

My Master’s thesis was called ‘He Waka Tūmanako – a vessel of hope’. It explored the role

which is something I’m passionate about.

I encourage everyone to apply for a scholarship,

architecture has in promoting the wellbeing of a

and if you’re fortunate enough to be selected for an

community by celebrating and revitalising Māori

internship with Wakatū – go for it! It connects you

culture. My project explored the ways in which te ao

to our whānau and to Te Tauihu as well. It sets you

Māori can be utilised to rethink architecture and

up to enter the workforce and the opportunity to

to create spaces which empower Māori people and

give back to your people at the same time.

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KOE KOE Ā

Above: Gentinella patula. Opposite: unnamed woollyhead only found near the Riuwaka River. Photos: Shannel Courtney

Taketake ā Tāne The ancients of Tāne DR MEIKA FOSTER

THE TE TAUIHU INDIGENOUS ORGANISMS PROGRAMME 36

Auora, the innovation division of Wakatū, designs and delivers natural health and wellness solutions that enhance quality of life and our natural world. The team, led by Miriana Stephens, has set up Taketake ā Tāne (the ancients of Tāne), the Te Tauihu Indigenous Organisms programme which focuses on protecting and enhancing our native flora and fauna, while strengthening the connection of our whānau to our whenua.

TA K E TA K E Ā TĀ N E

M

any of our native plants have been

Also, as a public servant, I wanted an opportunity

used by our tūpuna over generations,

to work with the Crown’s Treaty partners – iwi,

for health, medicinal and practical

hapū, whānau. It was a tangible way of building

purposes. As part of being good ancestors, it is important to monitor and make changes to protect

connections and relationships.’

Shannel managed to find Māori names for most

our biodiversity. Auora is working on three projects

of the 113 trees native to Te Tauihu and many of

that relate to native plants: building a native plant

the 67 climbers and 160 ferns. But for the smaller

database, developing a pathway to take products

non-woody plants like orchids, grasses and most

based on native plants to market, beginning with

of the alpine flora, he said he found Māori names

kawakawa as a test-case, and putting in place a

for only 12 per cent of them. ‘For various reasons,

framework to ensure that whānau can access and

over 200 species within Te Tauihu have yet to be

benefit from the knowledge gained from working

given a formal botanical name, including many

with indigenous organisms.

of the endemics. So there are opportunities here for manawhenua to be involved in naming these

A NATIVE PLANT DATABASE FOR TE TAUIHU

species as a way of expressing kaitiakitanga,

In 2019, Shannel Courtney joined the Auora team

enshrining pūrākau, honouring tūpuna and

on a three-month secondment from Te Papa

reconnecting with te ao tūroa.’

Atawhai, the Department of Conservation, to

He explained that one of the important aims

develop the native plant database for Taketake ā

of this programme is to connect whānau to

Tāne. Shannel is nationally renowned for his work

whenua. ‘A respectful and mutually beneficial

as a botanist, specialising in the plants of Te Tauihu.

relationship with the environment comes through

The database he is developing is a catalogue of all

a deep understanding, which in turn comes from

the native vascular plants in Te Tauihu, categorised according to their risk status, level of endemism, geographical coverage, whakapapa and taxonomic (naming) considerations, and other factors.

Te Tauihu is a rich centre of plant biodiversity in Aotearoa. This rohe is home to over 1600 different types of plant – that is 58 per cent of all the native plant species in Aotearoa. Importantly, nearly 10 per cent of Te Tauihu flora is endemic to this region, meaning that it is found nowhere else in the country or the world. For Auora, this knowledge highlights the importance of supporting those with manawhenua in Te Tauihu to exercise their kaitiaki roles and responsibilities, which have existed since mai rā anō (time immemorial).

Sadly, a quarter of the Te Tauihu flora is threat-

WHAT IS AN INDIGENOUS ORGANISM?

ened at some level, ranging from nationally critical

In the context of the Taketake ā Tāne programme,

(close to extinction) to naturally uncommon. Some

the term ‘indigenous organism’ is broadly defined.

plants are now presumed extinct from Te Tauihu because they haven’t been seen for many years.

Shannel Courtney says he felt motivated by the challenge of this mahi. ‘I’m passionate about native plants and their stewardship. The work of compiling a lot of information from various sources combines with my own knowledge of the plants of

It refers to any animal, insect, plant, fungus, micro-organism, or single-celled entity, including fresh-water and marine species, that is part ofthe ecosystems of Te Tauihu. If an introduced species is associated with customary use, methodologies and practices of the whānau of Te Tauihu, information about the species may also be relevant to the programme.

Te Tauihu that I have accumulated over 35 years.

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KOE KOE Ā

From left to right: Aroha Te Pareaka Mead, Shannel Courtney, Dr Meika Foster and Miriana Stephens.

knowledge. It is about taking stock of all the living

be widened to include all other life forms in this

things that we share this unique place with and to

rohe – birds, lizards, fish, marine and terrestrial

which we whakapapa. I hope this database can be

invertebrates, mosses, algae, fungi, lichens. ‘It is

further developed, and be used as a portal through

an enormous undertaking and it will be ground-

which whānau can make strong connections with

breaking. I don’t think such an endeavour has been

te taiao.’

undertaken in any other rohe in the country.’

Shannel sees the creation of a database of Te

In speaking about the secondment and the

Tauihu native plants as the first stage. ‘Currently it

opportunity to work with indigenous experts from

is raw data, so it requires an interactive platform to

within Te Tauihu and elsewhere, Shannel says, ‘It

make it more accessible to whānau – such as linking

was a privilege to work with such an inspiring and

the database to images of the plants, their cultural

visionary group of people such as Meika Foster

uses, ecology, distributions, pūrākau, mātauranga,

and Aroha Mead – he hunga matakite!’ He said

maybe videos of kaumātua talking about some of

he was encouraged to see how his mahi fitted

these plants.’ He believes the database could then

into the larger picture of Tūpuna Pono, the Te Tauihu Intergenerational Strategy, and that it was positively contributing to something larger. As the whakataukī says, ‘He iti te kōpara, ka rērere i te puhi o te kahikatea; though the bellbird is small, it can

WHAT IS AN ACCESS AND BENEFIT-SHARING FRAMEWORK?

reach the crown of the kahikatea.’

An access and benefit-sharing framework is about

AN ACCESS AND BENEFIT-SHARING

provenance, consent, attribution and reciprocity.

ABS places a high value on the geographical source of the indigenous organisms and resources used to produce products. Importantly, it sets out ways in which benefits can be shared with those who have sustained the resources and any associated mātauranga over many generations. An ABS framework or protocol is a formal way of ensuring researchers obtain consent before proceeding with biodiscovery research and sets out how the

38

FRAMEWORK FOR TE TAUIHU Research into indigenous organisms brings with it deep cultural sensitivities about what to share, and under what circumstances. The Waitangi Tribunal’s seminal Wai262 report, Ko Aotearoa Tēnei, released in 2011, emphasised the need for Māori to take a lead in protecting and developing Māori cultural and intellectual property.

The development of clear and transparent access,

community wishes to be involved and can benefit

utilisation and benefit-sharing (also known as ABS)

from the research. It allows other parties who seek

protocols or frameworks are vital. ABS protocols

to engage with indigenous communities to clearly

have usually been developed by governments, and

understand community values and expectations before negotiating any agreements.

sometimes by indigenous communities themselves.

As far as we are aware, Aotearoa doesn’t yet have

TA K E TA K E Ā TĀ N E

Above: Maire tawake – very rare in Te Tauihu. Below: Forstera cristis – only found in Te Tauihu. Photos: Shannel Courtney

39

KOE KOE Ā

an ABS framework in place and Wakatū is setting a

TE ANGA WHAKAMUA

precedent in Aotearoa as an indigenous organisation

Te Anga Whakamua is a term associated with

developing an ABS protocol for its own whānau.

development, progression, innovation and growth.

Aroha Te Pareake Mead (Ngāti Awa, Ngāti Porou)

It is a name chosen for the Auora programme

has been active in indigenous rights, sustainable

that focuses on building a high-value innovation

development and biocultural conservation for over

pathway for farmed or indigenous species in Te

30 years. Since 2018, she has been working with

Tauihu that have bioactive properties, and which

Wakatū to identify best practice in indigenous

could be developed into new health-related

community management of plant diversity, and

consumer products.

indicators of social, cultural and environmental

Dr Meika Foster (Te Ātiawa, Ngāti Mutunga),

wellbeing. As part of the development of the

a food and nutrition scientist who specialises in

ABS framework, Aroha will be supporting the

plant-based nutrition and the development of

development of community protocols for Te Tauihu,

high-value food products for health, is working

to strengthen the ability of our communities to

with Auora on Te Anga Whakamua. She also has

engage in ABS negotiations regarding the access

a background in law and has a keen interest in

and use of our indigenous flora and fauna.

the protection of Māori cultural and intellectual

‘It’s about being respectful to Papatūānuku

property.

and to our people through using more formalised

‘What we have been clear on from the outset is

processes. Community research protocols enable

that Te Anga Whakamua is Māori-led, guided by the

marae, hapū and/or iwi to identify community

values and aspirations of Wakatū, and underpinned

or cultural requirements for any research that

by our Taketake ā Tāne work to ensure appropriate

is undertaken in their rohe, or relating to their

protection of mātauranga and good ABS practice.

taonga, including research on their own community

This means, whatever is developed also benefits our

members,’ Aroha says.

communities,’ explains Meika.

Aroha explains that, from the native plant

Collaboration is an important aspect of Te

database Shannel has been working on, Wakatū can

Anga Whakamua. The team has developed strong

have a better understanding of the flora and fauna

relationships with government, the food and

indigenous to Te Tauihu, can plan to restore those

beverage industry, and the science sector. One

species in decline, and any resources that might be

current focus of Te Anga Whakamua is working

used in the future for Wakatū products can follow

with universities and science research institutes

a respectful reciprocal process to seek consent,

to explore the scientific properties and high-value

ensure sustainable use and provide benefits back

uses of kawakawa. Alongside local company Chia

to whānau.

Sisters, Te Anga Whakamua pathway is being used

‘In developing a robust ABS framework, we’re trying to achieve something that has never been done in Aotearoa before. We’re designing this

to develop a beverage with a kiwifruit base that incorporates kawakawa, for the Japanese market.

‘I can’t emphasise enough that Māori leadership

ourselves. It’s important to take the time to ensure

is pivotal to the success of Te Anga Whakamua.

this is done well and with wide consultation and

Ensuring the appropriate protection of any

discussion at wānanga. Taketake ā Tāne includes

mātauranga and indigenous organisms involved

the development of at least one community

in new product development is vital. The work is

protocol that can be used as the basis for a trial ABS

time-critical, given the widespread interest across

negotiation, so we can see what works and what

the science and industry sectors in bioprospecting

needs refinement. I feel privileged to be involved in

and biodiscovery. It is important for Māori to take

such an exciting initiative,’ she says.

an active and pivotal role in making sure that our cultural and intellectual property is protected and our values are respected,’ Meika says.

40

H E W H E N UA , H E MOA NA , H E K U R A

Whakamana te reo

L IF TING TH E STATUS O F TE RE O

You may have noticed that when

that underpins all that we do

There are multiple levels of

we launched our new logo for

and what carries across all our

meaning in our language, and so,

Kono, in 2018, the text under

businesses and brands, from

while there may be only six kupu

the logo read: ‘Love for the land,

Tohu Wines through to New

(words) underneath our logo,

respect for the sea’.

Zealand Greenshell mussels.

what is being expressed is multi-

This is because the mauri

Recently we worked with

layered.

of our moana and whenua is at

Dr Karena Kelly (Ngāpuhi),

the heart of everything we do as

a specialist in Māori language

an heirloom, and something

a Māori business, and because

and linguistics, to develop

precious. Kura can also mean

the wellness of our people

this phrase ‘Love for the land,

to be educated, or a place of

is intrinsically linked to the

respect for the sea’ into te

learning.

wellbeing of te taiao.

reo Māori.

It was important to us to be

This is now the text,

able to sum up in a few words

developed by Dr Kelly:

the fundamental philosophy

He whenua, he moana, he kura.

Kura means a treasure,

So, we both treasure the land and sea as taonga, and we can also learn from the land and sea.

41

KOE KOE Ā

Photography: Virginia Woolf

KAIMAHI KŌRERO

Meretaka Gemini Stephens NGĀTI RĀRUA, TE ĀTIAWA

I

was born and raised in Motueka. My connection

generation of Wakatū, and now I’m taking my

to Wakatū is through my grandfather Warren

own kids along.

Pahia Stephens, who passed away when I was young.

keen to be there. They meet people and then come

for Auora, the innovation arm of Wakatū, my sister

up to me and say, ‘Oh mum, this is my cousin.

Sissy, who lives in Perth, and my brother Tama,

Did you know this is my cousin?’ I laugh and say

who has recently moved back home to Motueka.

to them, ‘Yes, they’re all your cousins, this is your

My siblings and I have a strong bond. We are really

whānau!’

close.

Wakatū has always been part of my life. My mum,

My kids are keen to learn more about their whakapapa, our history. My youngest and oldest

Una Stephens, would take me and my siblings

boys are the spitting image of my grandfather.

along to Wakatū events. I was one of those kids who

It’s very cool to see our whānau line come through

didn’t want to go to the annual general meeting.

so strongly in them.

Now, I’m one of those people who is unhappy if I

42

At any of the Wakatū occasions, my kids are so

I have three siblings – my sister Jackie who works

Kono took over Hop Federation, a craft brewery

can’t make it to the annual general meeting. I have

in Riuwaka, in August 2020, and I joined the team

four beautiful children who are part of the next

near the end of that year. I manage the tasting

K A I M A H I KŌR E RO

room shop sales and the online orders. I love being front of house and I feel incredibly proud to represent Wakatū. As soon as people find out that Hop Federation is under new ownership, they ask questions about Wakatū and Kono. They’re interested to know more about who we are as a people. Everyone – locals and tourists alike –

I manage the tasting room shop sales and the online orders. I love being front of house and I feel incredibly proud to represent Wakatū.

MERETAKA STEPHENS

appreciate that we are a whānau business and that we’re using local hops. As well as Hop Federation beer, we sell Tohu and Kono wines, and Tutū cider, so it’s been great introducing people to these products as well.

I’m also an assistant brewer, and am enjoying the brewing process. There is so much to learn and I’m just trying to soak it up, like a sponge. Simon, the head brewer, showed me around the hop gardens, and it reinforced the connection between the hops, our whenua and the beer we produce.

It’s great to work for such a whānau-orientated business. Everyone has been so warm, kind and welcoming. I love getting to know more of my whānau. When whānau from Wakatū come in, they know my face. They are stoked for me.

I really want to acknowledge my mum for keeping the connection with Wakatū so strong. She is my rock. She raised four kids on her own, and she instilled strong values in all of us, particularly those of manaakitanga and whanaungatanga. I’m thankful for her strength, her love and her mahi.

43

KOE KOE Ā

Whose land is it anyway?

MANA MOTUHAKE AND A MĀORI RESPONSE TO COVID-19 K ER ENSA JOHN STON

‘W

hat are those Māoris up to now?’, my

of Aotearoa where hapū and iwi hold the balance

mum’s neighbour asked her the other day

of power, the leaders in those communities will

(from over the fence of course), fresh from listening

exercise their own authority to make decisions in

to the midday news.

the best interests of their community. And why not?

The problem? Hōne Harawira has closed the

They are simply applying their tikanga, to make

North! And in Te Whānau ā Apanui, the hapū has

decisions in the best interests of the collective,

taken control of the main roads in and out of the

according to the authority that the hapū has always

area to prevent tourists and those who don’t live

held, within the limits of its customary jurisdiction.

there from coming into the rohe in an effort to stop

This authority or mana has existed since time

the spread of Covid-19 in their community.

immemorial. It was affirmed (not created) by the

During a radio interview with Hōne Harawira about this, a few days into Alert Level 4, the

and rangatira in the north and East Coast of the

question was put to him squarely: ‘Who gave

North Island, and in other places throughout

you the authority to close the road?’ The wholly

Aotearoa.

positive reply was a masterclass in diplomacy – this

The recognition of the mana or rangatiratanga

was about saving lives and protecting vulnerable

of hapū over their lands in the Treaty is inherent

communities with poor access to healthcare, who

to the concept of the ‘essential bargain’ between

have been overlooked for too long. If the virus took

Māori and the Crown, recognised by the Waitangi

hold in these communities, the results would be

Tribunal. This is the Crown’s recognition and

devastating.

active protection of Māori authority in exchange

But the word hung in the air. Authority.

for Māori approval of the Crown’s right to govern

Who does have the authority to make decisions,

here, according to the conditions set out in the

especially in times of emergency? Our elected

Treaty. This laid the constitutional foundation

representatives and their officials assume it’s them

for our nation – and from 1840, legitimised local

– but the further you get from Lambton Quay and

and central government in Aotearoa. Since that

the so-called corridors of power, the less this holds

time, more or less, we have acted as if this applies

true.

throughout the country – even in places where the

Whether you are in the Far North, or on the East Coast of the North Island, or in other parts

44

Treaty of Waitangi, which was signed by the Crown

Treaty was not signed by hapū, and they argue that they have never relinquished authority over their

W HO S E L A N D I S I T A N Y WAY ?

territory. Nor do they necessarily recognise the authority of government.

The question of authority, how and where it is

But, when our tikanga works, it really works.

Arriving at a tangi at a small marae recently, at the end of a long day for the hapū, we stood and waited

exercised and by whom, is not just an academic one.

at the gate. There were only two of us, and we’d

In 2005, during the Waitangi Tribunal hearings

been to this marae before, so we weren’t sure what

into the Tūhoe claims against the Crown, Tame

we needed to do. Would the hau kāinga welcome

Iti was charged with an offence under firearms

us formally or would we simply go on? There was

legislation for discharging a weapon in a public

no need to worry. A friendly hand went up from

place. The public place in question was the marae

the small crowd sitting in front of the whare.

ātea. The firing of the gun happened as part of the

‘Wait,’ it said, ‘give us a minute.’ The kuia started

formal ceremonial proceedings to bring Waitangi

the karanga. We went on. There was no discernible

Tribunal members and others onto the marae. It

paepae, no formal line-up of men in suits waiting

took place as part of a re-enactment of the invasion

to greet us. We took our places and waited. Slowly,

and illegal confiscation of Tūhoe land in the 1860s.

from near the back of the group, the kaumātua

The key issue in the court hearing was whether a

stood. He had changed into his old clothes because

marae is a public place for the purposes of applying

he had been helping with the hāngi. He welcomed

firearms legislation. In that case, and even though

us, in the traditional way, carrying the mana

the conviction was eventually overturned, the judge

and authority imbued in him by his tūpuna and

decided the marae was a public place, even after

his hapū, who enveloped him in quiet and solid

hearing evidence which might well have raised

support. No need for discussion, assertions, or

serious doubts about that conclusion.

declarations of authority. The hapū knew, and so

But try enforcing anything on a marae, or doing

did we.

anything there at all, without the support of the hapū, hau kāinga, or kaumātua, and it will become apparent quickly that the views of the courts,

This article was originally published on e-tangata.co.nz in April 2020.

officials and even the arm of the law, has a limited reach.

This question of authority plays out on the marae too, and in other places and situations where Māori leadership is tested. The argument over who has the authority to whaikōrero in formal proceedings, such as pōwhiri, is an old one. What has more relevance for many Māori men and women are the questions currently before the Waitangi Tribunal as part of the contemporary Mana Wāhine claim against the Crown, which focuses on historical and modern state discrimination of Māori women, and our leadership and governance structures, such as the Māori Womens’ Welfare League.

Questions over authority, mana and mandate – and who has the right to make decisions on behalf of the hapū, regularly play out in the Waitangi Tribunal and courts as well – often leading to poorer outcomes in the longer term for all of the parties involved in these types of protracted disputes, who are usually very closely connected through shared whakapapa, history and tikanga.

A taiohi wānanga rōpū being called on to Whakatū marae.

Photo: Kate MacPherson

45

KOE KOE Ā

Adapting in the face of mate Korona

We are living in strange times.

Although many are describing the Covid-19 pandemic as unprecedented, it is somewhat heartening for us to remember that our tūpuna overcame similar challenges in the past.

RŌPATA TAY LOR

Think for example, of particular epidemics that

our hōngi. We have modified our ‘normal’ to make

impacted us when Pākehā first arrived in our

sense of a new reality. It has been a painful and,

country. Māori had lower immunity to many of the

in many ways, progressive journey for our people.

new diseases brought with the increasing numbers

We remain unquestionably Māori in terms of our

of Pākehā from the early 1800s onwards. Influenza

values, our principles and our cultural integrity.

and typhoid had devastating effects on Māori communities.

The collective memory of grief and loss from

Our reo has been another aspect that has had to adapt and change. As we combat Corona virus/ Covid-19, our translators have worked hard to

these events in our relatively recent past perhaps

ensure communities that speak te reo Māori are

explains why, during the Covid-19 response, many

kept well informed. Across Māori media, two new

Māori communities took extra precautions to

terms have entered our everyday language: mate

protect their whānau. We’ve been catapulted into

Korona and Kowheori-19. While we hope that some

unfamiliar territory but our history, as the people

of these words will soon not be required, there

of the heke, shows us that we have the inherent

are words related to health and wellbeing that will

resilience to cope.

continue to be useful. Here are some of the new

Anxiety and stress are very real feelings in these circumstances, but we know we have the whakapapa

words in te reo Māori for terms we’ve now become accustomed to:

to embolden and strengthen us in times of adversity. Our genetic memory is an inspiration that reminds us we are well equipped to deal with new challenges such as Covid-19.

We also take inspiration from the knowledge and experience of previous generations in growing, gathering and preserving kai, and making the most of resources on hand.

Being kind to one another is more important than ever. It has been comforting to see our whānau reach out to connect to one another, and to those less fortunate and more vulnerable than ourselves. And while anxiety and sadness have been part of our experience during Covid-19, like our tūpuna, we have also shown adaptability.

During lockdown, we were unable to find comfort from our usual rituals of connection, of celebrating life and mourning death. We had to find new ways to connect, such as live streaming our tangihanga, zoom calls for hui and restricting

46

TE REO MAORI ENGLISH ngā pae mataara alert levels whakarite prepare whakaiti reduce rāhui restrict whakakore eliminate ārai kanohi/ ārai huaketo face masks huaketo virus kāhui cluster kia atawhai be kind āwhinatia ētahi atu help others me toro ki ētahi atu check-in on others Kowheori-19, Mate Korona Covid-19, Corona virus noho taratahi self-isolation patuero ā-ringa hand sanitiser rere ā-hapori community transmission rere ā-whare household transmission rere hūrokuroku sustained transmission taratahi quarantine tikanga akuaku hygiene practices tū tīrara social distancing urutā outbreak whakatewhatewha pānga/ contact tracing kimi pāpātanga

P U R U T I A TŌ M A NA

Purutia tō mana

We are building up a kete of waiata that are specific to the whānau of Wakatū.

One of these is ‘Purutia tō mana’, a ngeri composed by Jamie Tuuta.

Ngeri nā Jamie Tuuta, i whakahī mai i ngā kōrero

‘Purutia tō mana’ is an exhortation, encouraging

i kohia i te wānanga mutunga o Rākau Pakiaka i

people to stand strong in their place and in

tū i te marae o Onetāhua i te tau 2018.

themselves. The introductory lines “E kore au e ngaro, ko te uri anō au o ngā hekenga”, translated

E kore au e ngaro, ko te uri anō au o ngā hekenga,

as “I am never lost, I am a descendent of the heke”,

arā, whākina, whākina, whākina mai rā

are inspired by the whakataukī “E kore au e ngaro, he kākano i ruia mai i rangiātea”.

He ao kei runga He au kei raro

The first half of the ngeri is symbolic of the journey

He tai timu

of our tūpuna to Te Tauihu. There is reference to

He tai pari

the movement of the clouds in the sky, the currents

He tai tangata

across the water, the movement of the sea, and

Ka tau e

the waves of migration that brought our ancestors

Ka tau e

to Te Tauihu. The second half reflects settlement,

Ka tau ki te ihu o te waka a Māui e takoto nei

specifically in Te Tauihu. It calls on people to hold

E te iwi e purutia tō mana, kia mau, kia ita

fast to their mana, hold fast to place, now and into

Aha ita, ita

the future.

Mau tonu e!

It reflects a sense of place, the strength of our A ngeri is a type of haka, usually performed without

tūpuna, and the strength of our connection here.

weapons and without set movements, with each individual able to place their own meaning or

Listen to a recording of Purutia tō mana at

emphasis on the words. A ngeri can also be a call to

www.wakatu.org/ngeri

action, an expression of solidarity, or be focused on a particular kaupapa.

‘Purutia tō mana’ came out of Te Rākau Pakiaka, the wānanga whakapapa that Wakatū has been facilitating since 2018. Jamie Tuuta was one of the presenters at the wānanga held at Onetāhua Marae, and as part of his session, he facilitated a discussion with the participants about how the whānau of Wakatū connect to this particular place, here in Te Tauihu. ‘Purutia tō mana’ distils the themes from that discussion.

Mārahau sunrise. Photo: Naomi Āporo

47

Summer annuals, such as sunflowers help improve the soil condition on the māra. Photo: Melissa Banks

KOE KOE Ā

Whakatū & Wakatū — some meanings

Māori place names are steeped in tradition and are at the heart of the Māori land tenure system. However, due to the effects of colonisation, there has been a loss of cultural knowledge around the meanings of some place names.

In the case of Whakatū and

ocean-going waka that was

Hikutawatawa/Tūāhuriri, and his

Wakatū, the Māori name for

used in the thirteenth-century

visits to a Ngāi Tara pā at Waimea

Nelson, there are various

migrations from Hawaiki.

(near present-day Appleby

interpretations, as well as the two different spellings.

Tradition has it that in sailing

School). This complex tale about

to Aotearoa, the navigator Pōtoru

origins, identity, hospitality and

decided to take Te Rīrino in a

the dangers of breaching tapu,

explained by dialect – differences

different direction to the other

ends with some of the residents

in pronunciation/spelling –

waka, heading te rā tō (towards

of the pā becoming ill and dying.

depending on iwi and region.

the setting sun). Despite the

Some attribute the deaths to

Iwi affiliated with Tainui use ‘wh’

sailing skills of Pōtoru, Te Rīrino

leprosy, known, among other

(Whakatū). Iwi from Taranaki

was caught in a fierce storm

names, as whakatūwhenua.

such as Ngāti Tama and Te

and was tossed up on Te Taero

Ātiawa pronounce it with a soft

a Kereopa or Te Tahuna a Tama-

Whakatū and Wakatū reflects the

‘h’ sound (Wakatū).

i-ea (also known as the Boulder

traditions, history and culture of

Bank).

the tāngata whenua, the people

Whakatū/Wakatū can be

Whakatū has multiple meanings

of the land. While in the region,

including:

Wakatū – a waka that has been

you may hear more kōrero about

• to make stand, erect, put up,

stood up.

the origins of the name. Take

Another tradition says that to

the time to listen, learn and

mark the final resting place of

understand.

construct, raise, establish • election, establishment

a chief, Te Māia, his waka was Waka can mean canoe, and the

stood up on Te Taero a Kereopa

This article is based on research

crew of the canoe

or Te Tahuna a Tama-i-ea.

undertaken by Hilary and John

Tū can mean:

Whakatū – a place to build.

their book series Te Tau Ihu o

• to stand, take place, set in

Whakatū to kāinga ki te

Te Waka: A History of Maori of

kōhanga o te mātangi āwhio

Nelson and Marlborough.

Mitchell. For more details, read

place, establish, hold, convene • to be erect, raised

‘Build your homes near the nest

• to be rough, high (of the sea)

of the seabirds’. This traditional advice about the best place to

50

Some of the rich stories that are

settle was said to be given to

associated with Whakatū and

newcomers to the region by

Wakatū include:

existing residents.

Wakatū – a waka that has been

Whakatūwhenua – an illness.

tossed up.

There are stories relating

Te Rīrino was one of the great

to a Ngāi Tahu tupuna, Te

WĀTA K A

Wakatū meetings, wānanga & opportunities Dates may be subject to change: please check www.wakatu.org for updates.

2021 1 April

Taiohi wānanga (kōtiro) applications open

30 April

Taiohi wānanga applications close

3 May

Te Amonuku (associate director and manager) applications open

14 June

Te Amonuku applications close

2 August

Scholarship applications open

31 August

Scholarship applications close

4 – 8 October

Taiohi wānanga

3 December

Owners’ Day, Whakatū (Nelson)

4 December

Annual general meeting, Whakatū (Nelson)

10 December

Mārahau summer bookings – all camping applications due by today

2022 Jan/Feb

Ahi Kaa wānanga

26 March

Special general meeting (SGM), Te Whanganui-a-Tara

3 December

Annual general meeting (AGM), Nelson

10 December

Deadline for summer bookings for camping at Mārahau

Pōwhiri at Whakatū marae for the Taiohi wānanga, 2018.

Photo: Kate MacPherson

51

TĀ PA E

Writers: Anna Crosbie, Dianne Brown,

Design: Floor van Lierop (thisisthem.com)

Printed by Spectrum Print in Christchurch on

Felicity Connell, Robyn Janes,

Photographers: Naomi Āporo, Melissa Banks,

a FSC Certified, chlorine-free stock made from

Mauī John Mitchell, Kerensa Johnston,

Claudia Meister, Gabriel Hughes,

pulp sourced from sustainable tree farms.

Meika Foster, Rōpata Taylor

Kate MacPherson, Virginia Woolf

Printed using soya based inks.

Editor: Jude Watson

Cover photos: Virginia Woolf

Kōwhaiwhai Kōwhaiwhai are a traditional Māori artform, with patterns often inspired by nature. As well as being decorative, kōwhaiwhai help to tell a story.

The kōwhaiwhai featured throughout the magazine is specific to Wakatū; designed by one of our Te Hunga Panuku, Te Waiho Paratene.

There are three strands central to the design; the awa (rivers) that nurture the lands of Wakatū, the heke, the migration of our whānau and hapū from the North Island to Te Tauihu, and the journey of Wakatū since its incorporation in 1977.

Each segment of the kōwhaiwhai represents the hapū of Wakatū who descend from the iwi of Ngāti Koata, Ngāti Rārua, Ngāti Tama and Te Ātiawa. These segments symbolise chain links.

Built from the strength of those who came before, the chain represents the strong links Wakatū has with its Owners, whānau, employees and business associates. It also represents the presence of Wakatū in Te Tauihu, Aotearoa, and the world, now and in the future.

Kōwhaiwhai Kōwhaiwhai are a traditional Māori artform, with patterns often inspired by nature. As well as being decorative, kōwhaiwhai help to tell a story.

The kōwhaiwhai featured throughout the magazine is specific to Wakatū; designed by one of our Te Hunga Panuku, Te Waiho Paratene.

There are three strands central to the design; the awa (rivers) that nurture the lands of Wakatū, the heke, the migration of our whānau and hapū from the North Island to Te Tauihu, and the journey of Wakatū since its incorporation in 1977.

Each segment of the kōwhaiwhai represents the hapū of Wakatū who descend from the iwi of Ngāti Koata, Ngāti Rārua, Ngāti Tama and Te Ātiawa. These segments symbolise chain links.

Built from the strength of those who came before, the chain represents the strong links Wakatū has with its Owners, whānau, employees and business associates. It also represents the presence of Wakatū in Te Tauihu, Aotearoa, and the world, now and in the future.

www.wakatu.org