WHAKAAHUA

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MAUNGA PŌHATU2016 MATAATUA KAPA HAKAThis year a number of pakeke groups, including Ngā Pakeke o Ngāti Awa ki Rangitāiki, took part in the Regional Kapa Haka Festival. Sandy Raukura, Hine Mamaku and Kiri Hayward (pictured) who performed in the Rangitāiki group were also part of Te Ekepi, Mataatua representatives in the 1986 Aotearoa Māori Festival of Arts and the 1988 New Zealand Polynesian Festival - the national kapa haka competition as it was known in the eighties. This is the first festival performing together since that time.

In the 1988 competition, Hine Mamaku and Tepene Mamaku were the tutors for Te Ekepi. Leading up to the 1986 nationals, the tutor was Napi Waka, a high profile tutor at the time.

So how has regional kapa haka changed since then?

Sandy Raukura says that back in the day there wasn’t a ngahau section, it was strictly whakataetae and strictly by the book.

“The kapa haka itself has changed. We did traditional haka representing the iwi. Now you’ve got the fancy ‘v’s’, and fancy ‘whatevers’ for the whakaeke. Ours was just straight lines. Now you have composed waiata mōteatea but back then we performed the old, traditional mōteatea. We kept to the tradition of the iwi. I feel that the only iwi to this day still doing that is Te Whānau a Apanui. They’ve never changed - in all their tū and everything”.

The verdict on the 2016 regionals?

“Apart from the weather, it was fantastic. We enjoyed it”.

More Mataatua Regional Kapa Haka photos on pages 24-26, and results page 27.

Whakatāne enters charter with Navy

NGĀTI AWA HAPŪ CHALLENGE 2016 - page 5

Read story on page 12

Ngāti Hokopu team work

Hudson Keys, Kiara Uniqe Dakin-Tarei, Miracle Charm Dakin-Tarei, Leighton Keys

Daughter Pene & moko, KalaniFoosball between Te Tāwera & Tuariki

Top: Sandy Raukura, Hine Mamaku & Kiri Hayward from Ngā Pakeke o Ngāti Awa ki RangitaikiSecond picture: Te Ekepi Kapa Haka 1988

Front row: Chaplain Chris Haines, Te Kei Merito, Tā Hirini Moko Mead, Lady June Mead

WO1 Wright, Commanding Officer Lt Colonel Olly Te Ua, Office Commanding Major Vince Copeland

Lt. Commander Tim Garvan, CPOCSS Rawiri Barriballs and Commander Matthew Wray.

Petty Officer Chef ‘Tug” Wilson & Able Chef Shelby Ainsley

IWI3 KoNgāiTūhoe-Maunga Pōhatu /

Te Hui Ahurei ā Tūhoe

4 KoWhakatōhea4 KoNgāiteRangi4 KoTeWhānauaApanui5 NgātiAwaHapūChallenge (photos 2, 48)

13 NgātiAwa176thAnniversaryofTreaty6 NgāPakekeoNgātiAwa/NewCEO17 TāHiriniMead - me maumahara a NgātiAwa KAUPAPA MATUA10-12 JohnBluettonVietnam&AgentOrange16 RuaKenana19-22 ProfessorTaiarahiaBlack-That’smyNan42-43 Tūmeke25Years-Part1 POROPOROAKI28 RanginuiWalker29 ĀtiKohunui NGĀTIAWARESEARCH&ARCHIVES14-16 TreatyofWaitangiRe-enactment1940 PĀNUI9 WānangaMokopapamongāurio NgātiAwa

KŌREROAKE9 JoeHarawira-the journey with moko

kanohi

ONEHERĀ9 Tamaruarangi KARERE7 MatarikikiMataatua36 12thPacificArtsFestival,Guam35 Nukutaiaocrewprovidelessonsforkura TEWHAREWĀNANGAO AWANUIĀRANGI30-34 Karere33 Graduation2016 (photos 47)

WHAKAAHUA-KAPAHAKA22-23 TeHuiAhureiāTūhoe24-26 MataatuaKapaHaka201622,27 2016KapaHakaResults HAUORA 38 PareO’Brien-NursePractitioner38 StudentswinatMāorinursinghui39 REKA-isyourkaimakingyousick? HĀKINAKINA40 PredictionsforBaywideRugby41 AltheaVercoe-OceaniaChamp

NGĀI TŪHOE

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Pū Kāea invites readers to submit letters, contributions and articles by post or email: PO Box 2090 , Kingsway Mall, King Street,

KŌPEOPEO, Whakatāne, Email: maraea@sunfm.co.nz Website: www.tumekefm.co.nz

Phone: 64 7 308 0403 Fax: 64 7 308 0150

Thank you to: Judge Layne Harvey, Jarrod Dodd, and all mentioned and unmentioned contributors to this issue of Pū Kāea

Articles: Te Arani Barrett, Taiarahia Black, Mere McLean, Joe Harawira, John Bluett, Mate Heitia, Whakatōhea Trust Board, Tū Ake Whakatōhea, Danny Paruru, Te Whare Wānanga o Awanuiarangi, Tā Hirini Mead, Kahi Stevens, Wiremu Huta-Martin, Moana Dawson, Marjorie Phillips, Carlos Hunia, Sam Gardner, Tracey Patrick, Dylan Henderson, Althea Vercoe, Rene Otto, Des Harawira, Maraea Davies, Puti Koopu, Phillipa Moses, Danae Lee, Liliana Clarke, Kiri Hayward, Pare O’Brien, Waitangi BlackPhotos: Erica Sinclair, Tawera Simpson-Rangi, Kahi Stevens, Te Whare Wānanga o Awanuiarangi, Maraea Davies, Puti Williams, Phillipa Moses, Kim Le’BaggeWhakamāoritia: Kahi Stevens, Wiremu Huta MartinProofing Māori: Wiremu Huta Martin, Kahi Stevens, Jasmyn Pearson Proofing English: Maraea Davies, Jasmyn PearsonLayout: Kahi Stevens, Maraea DaviesCopy Editor: Jasmyn Pearson Editor: Maraea Davies Printer: The Whakatāne Beacon

KUPU TOHU

Kāre anō kia ea ngā mate o MaungapōhatuNā Mere McLean

I te tuarua o Pēpuere, kotahi mano, iwa rau, tekau mā ono, rima tekau mā whitu ngā pirihimana i urutomo ki runga i Te Māpou Marae, Maungapōhatu. I tae atu rātou ki te mauhere i a Rua Kenana Te Hepetipa, poropiti Māori no tērā rau tau. Tutu ana te puehu, pako ana te pū ko Te Maipi rāua ko Toko i pūhia. Ka mau a Te Rua, ka tūkinohia te whenua, ka noho tēnei tū āhuatanga ki roto i ngā uri, mau tonu ki ēnei ra.

“He pōhatu te maunga, he manawa te whenua!”

Kua eke tātau ki te kotahi rau tau atu i tērā wā. Ko ngā kōrero tuku iho kua whakarērea mai e ngā pakeke o tēnei whenua, “kāre anō kia ea ngā mate o Maungapōhatu” mo ētahi kua ea noa, heoi mo te hunga i karapinepine mai ki ngā maharatanga mo te urutomo a ngā pirihimana ki Maungapōhatu i rongo rātou i te mamae, i ngā tangi apakura a ngā uri, i te kōnehu, i te taiao o te wāhi, he mana, he tapu, he mauri ō runga, ō raro, ō nuku, ō rangi. Koinei te whenua o Maungapōhatu, he pōhatu te maunga, he manawa te whenua. Ki a Tūhoe koinei te manawa o te Ika a Māui Tikitiki a Taranga, he maunga tino tapu tēnei ki a Tūhoe. I te wā ka moe a Te Rua ki tōna wahine tuatahi a Pinepine Te Rika, ka noho rāua ki te take o Maungapōhatu. E ai ki a Te Rua he karere i tae mai ki a ia mai runga, kia piki ia ki runga o Maungapōhatu he mauri kei reira hei oranga mo to iwi. Ka piki ia me Pinepine ki runga o Te Maunga ka tau he māramatanga ki runga i a rāua atu i tērā wā ka noho tapu a Pinepine, ka tapaina a Te Rua ki a Te Mihaia Hōu.

“Kotahi te ture mo ngā iwi e rua”

Ko ngā kōrero kei runga i te haki o Maungapōhatu e mea ana “Kotahi te ture mo ngā iwi e rua” koinei te tūāpapa o ngā tohe a Te Rua ki ngā ture o te wā. Ko raweketanga i te Mana Motuhake o tōna iwi te tirohanga whānui a Te Rua. Kei te hāngai tonu tērā tū ahuatanga kotahi rau tau whai muri i te kōrero i whārikihia e Te Rua. Na, kona ka tae tātau ki te rā i urutomo mai ngā pirihimana ki runga o Maungapōhatu. Ka whakaeke mai ngā manuhiri tuārangi, ngā mana nui o te motu, kotahi te māngai a Te Karauna, ko te Minita whakawhanake Māori a Te Ururoa Flavell. Ko te urupounamu i hea kē te Minita mo ngā take pirihimana? I hea kē te kaikōmihana mo ngā pirihimana? Ka whārikihia te kōrero ki runga i a Tūmatauenga “Kāre anō, kia ea ngā mate o Maungapōhatu”!

“Te Ao Hōu”Whai muri i te urutomo a ngā pirihimana ki Maungapōhatu ka mutu ngā pakanga Māori, koinei ngā pakanga ki waenga i Te Karauna. Ka hoki ngā mahara ki ngā pakanga nei mai i te whakaeketanga a Te Karauna ki runga o Waikato, ko Orakau tērā, ko Pukehinahina tērā, ko Te Tarata tērā, ko Te Kupenga tērā koinei ētahi o ngā pakanga kāre anō kia whakamanahia e te kawanatanga. Ehara i te mea kei te whāngaihia ēnei tū kōrero ki roto i ngā uri, ko te mea kē kua tae ki te reanga o tēnei wā e akiaki ana i te kawanatanga o Aotearoa kia whakamanahia ngā pakanga Māori. He petihana kua tono atu ki te whareparemata, ma konei pea, ea ai ngā mate tuatini i puta ki roto i ēnei pakanga. Ko te kōrero i takoto ki Maungapōhatu mai i ngā mana o Waikato, Tainui kia whakaeke tātau ki runga i te koroneihanga o Kingi Tuheitia. Hei tā ngā kōrero a Rahui Papa, “Ko te whakaaro nui kei muri i tērā, me huihui kotahi tātau, kia whakahua ake anō ahau i ngā kōrero a te paepae o Maungapōhatu, kia ūkuia te hara o te karauna ki runga i tēna, i tēna o tātau.”

‘He whītau raranga tangata’, koinei tā mātou ki runga i te papa tū waewae, ‘He marae tahia’ koinei ta mātou e tahi ana i te ao o mua ki te ao a mua‘Ko te kura nui, ko te kura roa, he kura tangata,’ he tauawhi i ngā mea hou, te whakanui i te orokohanganga me te ngaki i ngā tikanga tuku iho.

Kua whā tekau ma rima tau, mai i te Hui Ahurei a Tūhoe tuatahi i tu ki Mataatua Marae, i Rotorua I te tau 1971. I ara ake he huarahi mo Tūhoe ki te whakatakoto he mahere hei whakahoki, whakahaumanu, a, hei whakahono ano i a Ngāi Tūhoe ki tōna tūrangawaewae, ōna tikanga, tōna reo hoki.

Ahakoa he kaupapa ka kawea ia rua tau, toru tau te Hui Ahurei e whakaata ana, a, i te wā o te Aranga o tēnei tau tu ai te Hui Ahurei a Tūhoe. Tu ai ki te whenua Tekau Eka i Ruatoki, ka kitea tonutia te Hui Ahurei a Tūhoe hei ara ki te whakakotahi i a Tūhoe, ā, hei pupuri i nga ahurea tuku iho. Rere ana ngā karere me ngā whakamānawa mā ngā mahi a Rehia, rangonahia nga tautohetohe, kitea ngā taotūtanga mai ngā hakinakina, engari, i kawea ēnei kaupapa i runga i te wairua o te whakakao, te whakakotahi i ngā uri o Ngāi Tuhoe

Nā te kino o te huarere i tōmuri te timata o nga whakanekeneke engari kare i ārei i te wairua a ngā tamariki ina, i timata te wahanga kapahaka tamariki I te ahiahi, a, ka oti i te oru o te pō.

Te rā tuarua, whakaupa te marea, ētahi nō ngā iwi taketake, ki te Tekau Eka ki te mātaki i ngā hua, otirā, te mātaki i te ahurea o Tūhoe. Ahakoa he maha ngā hapū o Ngāi Tūhoe, 16 ngā rōpū haka i tū ki te papa tūtū waewae. I whakapau kaha ngā rōpū ki o rātou mahi whakaharatau, otirā, ki te wāhanga ki ngā tikanga, arā, te karanga, wero, peruperu, te mau rākau, whaikōrero, tautohetohe me ētahi atu i raro i te wāhanga Te Rangianiwaniwa/Wena Rangihau me te whai i te taonga matua o te Hui Ahurei a Tūhoe, Te Iki Pouwhare

E whitu ngā pēne i whakataetae mō te taonga Tui Teka i te pakanga o ngā pēne, a, i apitihia he taonga hou ki te pakanga o ngā pēne mō te kaiwaiata pai rawa atu o te whakataetae, ara, te taonga a Te Rurehe Rangihau.

Te taha ki te tautohetohe, koinei i rongohia te tere o te arero ki te tautohe mō te kaupapa ka whiriwhiria. Ko ngā kaupapa o te tautohetohe:

‘E whakaae ana ā Tūhoe kia whakamanahia te tarutaru hei ronoa, e whakaae ana ā Tūhoe kia whakaturehia te hoko whēkau tanata, he tika tonu kia hanaia he kawa motuhake mō Te Urewera’

I te whiringa whakamutunga o te tautohetohe, ī tohea te kaupapa ‘he kaha ake te pene ī te taiaha’ i waenga i a Oruakōrau me Waikaremoana.

Te Hui Ahurei ā Tūhoe

NGĀI TE RANGI

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Whakatōhea held a series of mandate hui across the country throughout May 2016 with voting held between the 6th of May and the 3rd of June as part of an iwi mandate strategy, as it heads towards Treaty negotiations with the Crown.

A resolution was presented to the iwi for consideration: “That the Whakatōhea Pre-settlement Claims Trust is mandated to represent Whakatōhea in direct negotiations with the Crown for the comprehensive settlement of all of the historical Treaty of Waitangi claims of Whakatōhea”.

The mandate poll has been accepted by 91.6% of the iwi that voted, which now allows for the establishment of a new entity to enter into direct negotiations with the crown.

The next step for Whakatōhea is to undertake the nominations, elections and appointment of trustees for the New Trust.

Trustees representation will include one elected member of the six Whakatōhea Hapū, one appointed member from each of the eight Whakatōhea marae and one appointed member from the Whakatōhea Māori Trust Board with a total number of 15 trustees. There are 23 claims represented in the Claimant Committee; WAl87, 203, 287, 339, 558, 864, 1092, 1433, 1511, 1758, 1775, 1781, 1782, 1787, 1794, 1795, 1884, 2006, 2008, 2055, 2066, 2107, 2160.

The strategy was constructed by the Tū Ake Whakatōhea Collective (a grouping of Whakatōhea hapū formed in 2010) with the assistance of the Whakatōhea Māori Trust Board.

Through extensive consultation undertaken by the Collective between 2011 and 2015 with Whakatōhea uri, marae and hapū it became clear that Whakatōhea uri want the timely settlement of its Historical Claims.

The journey so far for Whakatōhea:

1840 - It is widely acknowledged and accepted that Whakatōhea has suffered significantly as a result of various Crown acts or omissions since 1840. 1996 - Whakatōhea first attempted to settle the historical Whakatōhea raupatu claims against the Crown in 1996. Since then, for the last nineteen years hapū have lead a hapū driven process. 2010 - Tū Ake Whakatōhea Collective (the Collective) was established to develop a strategy to move Whakatōhea towards negotiations 2015 - After four years of consultation with Whakatōhea uri, whānau, hapū and claimants, a draft Mandate Strategy and Trust deed for the proposed new Whakatōhea Pre-Settlement Claims Trust was presented to the iwi for consideration and comments.

New Whakatōhea entity to represent iwi in Crown negotiations

A photo of the Tū Ake Whakatōhea rōpū at Whatua Kaimarie Marae - Manawanui Wharenui, in Auckland on May 7.

“We slept in this beautiful whare following our Mandate Hui, and we were ready to roll Sunday morning to Whāngārei for hui

number four”

WHAKATŌHEA

Tērā hoki te pānui tuatahi o te kokoraho whakaaetanga o ngā iwi e rua o Ngāi Te Rangi rāua Ngā Pōtiki ēnei iwi no Te Waiariki.

Hei ngā kōrero a te minita whanaketanga Māori a te Ururoa Flavell tata tonu nei ngā whenua katoa o ēnei iwi e toru i whānakohia e Te Kāwanatanga i ngā tau tawhito.

Ki ngā kōrero a Te Ururoa Flavell i tīmata Te Kāwanatanga o mua mai ki te raupatu i ngā whenua o Ngāti Hineuru ēngari ka huri te iwi ki te pakanga kia pupuri i ōna whenua ka pūhia kēhia e ngā hōia a Te Karauna – ētahi atu i panaia atuhia ki wāhi kē atu noho mokemoke ai.

Otirā hei ngā whenua o Ngāi Te Rangi me Ngā Pōtiki he whenua hoko nō Te Kāwanatanga me te riro whenua mā te Public Works Act kātahi ngā mahi mōrikarika kia whakakore katoa i te ōhanga ora o ēnei iwi e toru. Hei te kōrero a Te Ururoa Flavell ka tīmata ngā iwi nei ki te whakahanga anō ō rātau ōhanga kia tūai te ao rawa mo ā rātau mokopuna ērā kei konei me ērā mokopuna kei te whānau tonu mai.

Rebuild to begin for Ngāi Te Rangi

and Ngā PōtikiTE WHĀNAU A APANUI

The Mōtū River Mouth is now closed with the ringing of the bell at Whitianga Marae for the Huamata on the 1st of June (Pou ō Te Hāhi Ringatū) bringing an end to the Kahawai Season here in Maraenui - Te Whānau a Hikarukutai.

If you are at the mouth fishing you will be asked to leave only once and once only.

The ture for camping, surfing and swimming still stands. It is an absolute NO!

The Mouth will reopen on the 2nd of November after the ringing of the bell on the 1st of November at Whitianga Marae for the Pure (Pou ō Te Hāhi Ringatū)

MŌTU RIVER MOUTH CLOSED

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2TE TOHU O TE ORA O NGĀTI AWA

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Fun and games for hapū at the Ngāti Awa Hapū Challenge 2016 On the 22nd of 2016, Te Tohu o Te Ora o Ngāti Awa hosted the annual Ngāti Awa Hapū Challenge. This year 18 of 22 Ngāti Awa hapū participated in the event. Approximately 600 people were on-site to enjoy the day, either as participants and competitors, as spectators and supporters, as facilitators and game referees or as sponsors and media. Coordinator of the Hapū Challenge Des Harawira, said that while there were a few hapū noticeably absent this year, this was the first time Te Tāwera of Irāmoko participated. The participation of Te Tāwera means all hapū have now taken part in the hapū challenge over the 11 years it has been running. Every year sees the creation of new games and this year all the games were new except one - the marae magnet game which involves competitors naming as many marae as they can. It is a game that is used every year as it helps to teach us about the different marae. It is also the only game that hapū can prepare for. In fact a unique aspect of the challenge is that no other games can be prepared for in advance and so any hapū can win. Some games will depend on brawn, some speed and others, intellect. One new game included the use of the cargo nets and high ropes in which teammates were hoisted up to retrieve pieces of a puzzle attached to the net and passed on to kaumatua to complete. Another new game, ‘foosball’ played inside a life-sized foosball table with inflatable sides, had players strapped to horizontal poles much like the players on a foosball, tabletop football game. Des Harawira said it takes the organising team between six to eight weeks to organise the challenge. This includes the creation of games, making of resources for the games, ensuring there are enough facilitators for all the games and confirming registrations.

Scott Nelson, Lead Facilitator of Te Pahitaua - Adventure Solutions Outdoor Recreation Centre was responsible for many of the games that were part of the challenge. While he is a qualified high ropes instructor, as Des explains, “he is a jack of all trades and is skilled in many other areas including carpentry”. When sitting down to develop the activities a concept might come to the fore for a fun and exciting game. Scott will go away and bring the concept to life. The Flag Game for example required an intricate “pully” system and with Scott’s expertise he was able to produce what was to become one of the favourite activities of the Hapū Challenge. The highlight of the year for Des and the team at Te Tohu o Te Ora o Ngāti Awa Social was once again the activation of hapū through participation. “Outside of the Ngāti Awa Hapū Challenge, the Ngāti Awa te Toki Kapa Haka Festival is one of the only one other big annual events for the iwi” and as Des and the team sees it, “the hapū challenge provides hapū with the means to come together and have fun. The photos taken on the day show everyone having a good time participating together with whānau, hapū and iwi. Everyone is smiling”. “While most of the feedback is of gratitude for the opportunity to have fun with whānau and hapū, there are always challenges in dealing with the competitive nature of our iwi, suffice to say we are always learning and looking at how we can improve”.

Te Tohu o Te ora o Ngāti Awa acknowledges Te Rūnanga o Ngāti Awa, Goldsmiths Accounting and Tūmeke FM 96.9 for their support of the Ngāti Awa Hapū Challenge 2016 To those who couldn’t make it, here’s looking forward to next year.

More photos on back and inside cover

PAST WINNERS2016 Ngā Maihi2015 Te Pahipoto2014 Ngāi te Rangihouhiri II2013 Ngāti Hokopū ki te Hokowhitu a Tū2012 Not held2011 Ngāi Taiwhakaea II2010 Ngā Maihi2009 Ngāi Tamapare2008 Ngāi Tamaoki2007 Ngāi Taiwhakaea II2006 Ngā Maihi

Photos: 1. Roena Williams, Ngarataki Hiraka, Mariana Williams; 2. Phillipa Moses & Chanita Nuku; 3. Larry, Reweti, Carol & Patsy; 4. Gregan Maui, Caitlin Mcgougan, Ngamanu Davis, Boy Tawhai, 7. Ngāi te Rangihouhiri Hapū; 6. Te

Pahipoto Hapū

Below - teammates being hoisted up the cargo nets

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NGĀTI AWA

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Waiata has always been an enjoyable way of sustaining identity. They grace whānau, hapū and tribal occasions. Ngā Pakeke o Ngāti Awa Kapa Haka is a newly established rōpū which was formed to participate in the ‘He Kura Te Tangata’ national event at Te Papa, Wellington on the 25th and 26th of June this year.

The “He Kura Te Tangata Charitable Trust 2008” was established to maintain and celebrate the resurgence of Māori Performing Arts pre 1970. The event provides opportunities for senior arts performers and enthusiasts (aged 50+) to learn and perform Māori compositions in a non-competitive environment. The average age in 2015 was 70+! This year Ngāti Awa will be represented at this event for the first time.

The purpose of Ngā Pakeke o Ngāti Awa Kapa Haka rōpū is to: - Unite senior (aged 50+) Ngāti Awa through kapa haka;- Provide opportunities for senior arts performers and enthusiasts to learn and perform Māori compositions in a non-competitive environment;- Keep the spirit of pre 1970 waiata alive;- Preserve the 28 Māori Battalion waiata as well as songs soldiers learnt overseas;-- Promote health and well-being; and - Enjoy ourselves.

Our numbers have grown rapidly since our first gathering on the 6th of March. At last Sunday’s practice at Taiwhakaea Marae there were almost eighty on the ‘stage’, five rows deep and twelve women per row, two rows of men plus thirty whānau who came to watch and support. Practices are held at a different marae each week so that the kaupapa encourages a Ngāti Awa wide focus. It has become a social and cultural kaupapa of unexpected proportions.

Respected exponent Hine Mamaku has emerged as the kaiako. It is no surprise that the discipline and standards demanded by her is seeing results we could not have envisaged. Originally the intention was that the leadership should be shared. At this stage the Kaitātaki for the national festival at Te Papa is yet to be decided. We’re leaving our options open – very open!

We’re fortunate to have plenty of guitarists – Vonnie, Boongie, Tui, Ngahirata, Wini to name a few. With a big rōpū and guitarists

at either ends of the practice floor we’ve had two beats going. That’s probably been our biggest challenge. “Sort it out!” said our kaiako.

We’ve found having a big kai afterwards, ahakoa te hari koa te tinana, might frighten off other marae from having the capacity to feed 70 odd people. Sure!!!! The next practise was at Pūkeko. Still a big kai. I dunno!

The team will be travelling to Wellington by bus and vans on Friday the 24th and returning on Sunday the 26th of June and will be staying at Te Herenga Waka Marae at the University of Victoria in Wellington. Tā Hirini Mead was instrumental in proposing and seeing the establishment of this marae during his time at the University.

The kaupapa is being funded by grants. We are appreciative of contributions received to date from Omataroa 10A, Omataroa-Rangitaiki No 2 Trust, Ngāti Wharepaia and Te Mānukatūtahi Kapa Haka Roopu. While Trusts have been very helpful we are yet to reach sufficient levels of funding to support attendance of 70 Pakeke to attend ‘He Kura Te Tangata’ in Wellington at the end of June. Our commitment to mātauranga and leadership through waiata across Ngāti Awa will continue to develop with your support.

Most memorable is how Ngāti Awa Pakeke have united through waiata. The Rangitaiki influence was quite strong at the outset but as time has gone by the sense of unity across hapū has strengthened into a Ngāti Awa rōpū. This is something that has been well managed by Aunty Hine. Ngāti Awa will be seeing us stand united in support of kaupapa across and beyond our rohe.

The singing is stunning. Listen out for the date and venue for the dress rehearsal. We hope Ngāti Awa will come out in big numbers to support. Donations will be appreciated.

How Ngāti Awa ki Tāmaki Makaurau and Pōneke can become involved is something to be considered in future. Till then we’ll continue with our own form of healthy lifestyle, have a great time and soak up the energy that is being generated.

Nā Te Arani Barrett Kaiwhakahaere

Ngā Pakeke o Ngāti Awa kapahaka now seven rows deep

Te Rūnanga o Ngāti Awa announced the appointment of Leonie Simpson as it’s new CEO on May 12th, 2016.

Leonie has been previously part of Te Rūnanga o Ngāti Awa, from 2005 until 2012, has led the development of Ko Ngāti Awa te Toki – Iwi Vision 2050, and was also responsible for the Ngāti Awa Community Development Trust.

Leonie said she is looking forward to the role and further developing Ko Ngāti Awa te Toki and the Rautaki Reo strategy.

“We are ten years on from our Tiriti o Waitangi settlement. We have a lot to celebrate, and more to work on,” said Ms Simpson.

Priorities for the following 18 months and beyond include normalising te reo, succession planning and focussing on the development of our next leaders.

Chair of Te Rūnanga o Ngāti Awa, Dr Joe Mason said that the Board had unanimously supported the appointment and were very pleased to have Leonie on board.

In March 2005, the Ngāti Awa Claims Settlement Act was passed, settling the long standing Tiriti o Waitangi Claims and established the Rūnanga as a new governance body under the Te Rūnanga o Ngāti Awa Act 2005.

There are over 19,000 registered members’ of Ngāti Awa.

Leonie Simpson, new CEO for Ngāti Awa

Te Rūnanga o Ngāti Awa Priorities for 2016/2017

The implementation of Te Rautaki Reo o Ngāti Awa remains a priority for Te Rūnanga o Ngāti Awa. The Rautaki Reo was developed in 2010 in consultation with the iwi and the following five key priorities were developed:

• Whakamahia te reo i ngā kainga, i ngā marae hoki - Supporting and fostering te reo in our homes and marae

• Whakamana to tātau reo hei tikitiki mou - Research, collate and develop resources that celebrate te reo o Ngāti Awa

• Whakaohooho to tātau reo mo ngā uri whakaheke - Raise the critical awareness of the status and importance of te reo amongst Ngāti Awa

• Whakapūmau ngā taonga a ngā tīpuna - Support and foster initiatives that promote a high level of proficiency in te reo o Ngāti Awa

• Whakatipua te reo ki tēnā rohe, ki tēnā rohe o Ngāti Awa - Establish a Ngāti Awa advisory group to promote and champion the regeneration of te reo amongst Ngāti Awa

Te Rūnanga o Ngāti Awa recognises that the achievement of these key priorities will require a collaborative and collective approach with Te Reo Irirangi o Te Mānuka Tūtahi, our learning institutions, and hapū. Further developing these relationships and building on the previous te reo resources launched by the Rūnanga will be undertaken in 2016/17. A series of stories in te reo aimed at primary aged children are due for release later this year.

The development of our youth and succession planning are also key priorities for 2016/2017. These priorities were identified in Te Ara Poutama and ensure we are growing and supporting the next generation of leaders. In 2016/2017, the Rūnanga will pilot a rangatahi leadership programme and provide learning opportunities in our governance entities.

Te Rautaki Reo o Ngāti Awa and Te Ara Poutama o Ngāti Awa are available for download at www.ngatiawa.iwi.nz

TE RŪNANGA O NGĀTI AWA

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KARERE

MATARIKI KI MATAATUAThe annual Matariki celebration featuring outstanding rangatahi and pakeke performers is always one to look forward to. Organised by Waitangi Black, this year the pō whakangahau draw card was Ngā Pakeke o Ngāti Awa and funds raised from the night were to assist the pakeke rōpū in their trip to Wellington at the end of the month, for He Kura Te Tangata’ at Te Papa. The event was held on 16th June, at the Liberty centre in Whakatāne and included waiata, haka, creative dance, hiphop dance, kōrero and waiata. Some acts were practised, some impromptu but all brilliant. The main act Ngā Pakeke o Ngāti Awa closed both the first half and the last half of the show with their brackets. They looked stunning in their pāua shell scarves while covering every inch of the big stage with their six or seven rows. They didn’t disappoint with their routine - the fast paced poi a highlight of the night. Te Whare Wānanga o Awanuiārangi provided kapahaka support - performing their polished set towards the end of the night, this being their first performance also at Matariki ki Whakatāne There were a few acts that had people dancing in the aisles, including the Soul Sisters and Glenys Wana. There were numbers that had people astounded at the ‘ready for the world stage’ level of talent - Purple Rain performed by Manaia Anderson and Chris Fong-Toy was one of those acts, although it is fair to say that all the rangatahi and taiohi were simply, incredible vocalists and performers. There was at least one group thrown together on the night. An impromptu act featuring Des Harawira, Honey Rika and Ani Black, left the crowd in awe of their performance, with Honey and Ani sweetly combining their melodic harmonies to the renowned waiata Ave’ Maria. It was also a first time presenting for Matetu Herewini who together with Courtney Sullivan hosted the evening from start to end. Hats off to all the performers and kaimahi who bought the 2016 Mataatua Matariki event to life and gave whānau an excellent night out and a fabulous start to the Māori year.

Ko Matariki te tohu o te tupu.He wā e puta ke ai... He wā whakariterite…He wā kōkiri kaupapaKa nohotahi te iwi MāoriKi te kōrero, ki te akoWaiata, haka, mahi toi …Ka whakataa te ao – mai i te whenua ki te rangiHe wā whakanui i a Matariki!

Matariki kanohi iti…… Matariki hunga nui….Matariki ahunga nui…I te wā o Matariki…ka whakanui tātou i tō tātou mana motuhake i tēnei ao.

He manaaki i te whenua e noho nei tātou He miharo ki tō tātou whaea, ki a Papatūānuku.

I te roanga atu o Matariki, ka ako tātou i ngāāhuatanga o rātou mā…kua hoki ki te kāinga tūturu.

Ka titiro whakamuri, Ko ngā mahi me ngā kōrero o mua. Ko ō tātou whakaheke.

Ka titiro whakamua. Ko ō tātou whainga, ngā pukenga, te manaaki i ngā taonga a tēnā, a tēna, a tēna ...hei oranga mōu, hei oranga hoki mo tātau katoa!

Te Mātahi o Te Tau Maori

“Ka puta a Matariki, ka rere Whānui, ko te tohu o te tau.”

The appearance of Matariki (Pleiades) or Puanga (Rigel) in our southern skies, and the first new moon that follows heralds the beginning of the Māori New Year.

Matariki has several meanings:Matariki tāpuapua – te pools of MatarikiMatariki kanohi iti – small eyed Matariki

Matariki comprises a group of seven stars, also known as ‘Te Kāhui Whetū a Matariki’, that first appears on the eastern horizon, from the last week of May to mid June each year.

The writing and poems below were read at Matariki ki Mataatua by students of Te Kura

Kaupapa Māori o te Orini

Matariki ....Food and hospitality

The timing of Matariki fell at the end of a harvest and food stores were full. Meat, fruits, herbs and vegetable had been gathered and preserved – the migration of certain fish followed. It was a great period for feasting with family and friends and sharing the gifts from the land and the sea that were provided for their sustenance.

Depending on visibility of Matariki, the coming season’s crop was determined. The brighter the stars indicated the warmer the season would be and thus a more productive crop. It was also seen as an important time for family to gather and reflect on the past and the future.

Photos: 1. Te Whare Wānanga o Awanuiārangi Roopu Ngahau, 2. Ngaruahine Poihipi-Black, 3. Alize Anderson, 4. Manaea Anderson, 5. Bailea Mateānini Twomey, 6. Safia from Te Orini Kura, 7. Intensity Dance Crew – from Steps Dance Crew, 8. Front: Miakoda Wiremu,

Alize Morgan, Behind: Ipo Umuhuri, 9. Ngāti Awa Roopu Pakeke.

Te Rōpū Pakeke had its first practice in March of this year with 13 people in attendance. Membership swiftly grew – with current numbers being close to 100. A total of 78 will be travelling to Wellington early hours Friday morning, with aunty Bubba – Kataraina Waiari being the eldest performer and the team led by the matriarch of Ngāti Awa

performance aunty Hine – Kataraina Mamaku.

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2 KŌRERO AKE

Thank you to Joe Harawira for providing Pū Kāea with answers to our questions about moko and the journey with a moko kanohi.

How old were you when you got your moko done?

I received my moko kanohi in 2008 at the age of 52. This was done at Te Pāroa marae in the wharenui, Taiwhakaea II.

What were your reasons / inspiration for getting a moko done?

I first became aware of moko after attending an arts wānanga at Kōkōhinau in the late 80s. It was a wānanga to celebrate Māori art and artists. Tā moko was, you could say in its infancy as far as practitioners doing tā moko. There was a tā moko practitioner at the wānanga and he was doing stencil drawings with the different designs, derived from, I believe the forms created within carving. It was at the end of the wānanga that Tā Hirini Moko Mead made a statement about tā moko needing to be revived in our communities. It was something that had always been sitting in the back of my mind, from that wānanga.

It wasn’t until 2000 that I got my first tā moko. I was chosen to travel to New Caledonia, to the South Pacific Arts Festival, as a storyteller, along with other artists from New Zealand. Derek Llardelli, Patrick Takoko and Richard Francis were there representing tā moko practitioners. Derek basically gave me a nod to get on the table. He proceeded to ask me about whakapapa and a few other things so that he could get some idea of what design he might put on my shoulder. It just so happened that Awanuiārangi Black was standing by the table and so I got him to give my whakapapa on my Ngāti Maniapoto, Ngāi te Rangi and Ngāti Awa side. A couple of hours later, I was the proud bearer of tā moko.

Four years later, I received my pūhoro, rape and pae tuara, once again from Derek. This took place at Te Papa at a moko wānanga attended by 6 tohunga tā moko, whom belonged to the Te Uhi a Mataora. It was a wānanga held over 10 days up at Te Papa Marae. It was an event that was open to the public. Derek sat down with me to discuss a kaupapa and we came up with kaitiaki. Both my parents grew up by the moana and had stories about tohorā, as part of their iwi stories. Ngāi te Rangi tells of three whales being stranded in the inner harbour and Ngāti Awa have the story of Te Tahi o te Rangi and Tutarakauika. The tohorā theme was to be the pae tuara design.

For my pūhoro, we once again looked at a kaitiaki theme more around my parents hapū of Ngāi Taiwhakaea and Ngā Pōtiki. On my right thigh are the mangopare and the wheke which are mums kaitiaki. On my left thigh I have a continuation of the tohora theme along with the story behind Ngā Pāpaka o Rangataua. The whole process of pae tuara, rape and pūhoro took 36 hours over six days

Can you tell us about the design and what it means?

The design is unique to me and is my story and my journey. It is a sum total of my history, my geneology, my story, my skills and my mission in life whilst alive on this planet. There are references to Ruakapanga and Tangiharuru which are a part of my story. I get the sense that the reference to Ruakapanga is around Dereks knowledge of my travelling the world as a storyteller and likens me to a bird that takes flight every now and then to share story and my culture with the world. There are 12 different parts to my moko kanohi, each telling its own story.

To you - what does the moko represent?

Moko to me represents tupuna, whānau, hapū, iwi, culture, story, pride, humility, knowledge, confidence, self esteem.

What does your moko mean to you now?

It has given a new and deeper understanding of whom I am as a Ngāi te Rangi, a Ngāti Awa, and an uri of Ngāti Maniapoto and that wearing this taonga brings with it responsibilities. I take those responsibilities seriously, as I am representing my whānau, hapū and iwi, not only on the national stage, but also in the international arena, through my involvement with education, the arts (storytelling) and conservation.

Do you get many comments about your moko and if so what are some that stick in your mind?

I get many comments and enquiries about my moko - Kanaki…..Oh, POWERFUL, POWERFUL!- Germany…Nice tats (Standing on a street corner waiting for lights to cross the road.)- African American….whoa! Hard bro! Hard!

I am often stopped by inquisitive people who want to know where I am from and “what does that mean?” Then there are those that are really apologetic about their inquisitiveness with a “Do you mind if I ask you about that?”. I would be sitting having a coffee, or at an airport somewhere, and all of a sudden I am aware of someone staring. I just introduce myself and start a conversation, which inevitably leads to my explaining my moko and our culture. I have many great stories from around the world as well as here in Aotearoa.

Is there ever much ignorance from people about your moko?

I think that there is a lot of ignorance about moko, but I do believe that attitudes are changing, albeit slowly. I have been using my moko to educate and to advocate about what moko is, and what it isn’t. In the early days before I got my moko, I sort of had some mental models about what the person would think…of the tattooed man sitting beside them…would they look out the window for the whole of the flight, or

would they make conversation. Well, so much for my mental model of not making conversation. It is a great conversation starter. I get the stares walking down the aisle to my seat with some looking like they want to ask about the moko, to the ‘holy guacamole, look what just stepped on to our plane’. The ones whom are fascinated by the moko are those from other ethnic cultures.

The first question people ask me is “Did it hurt?” and away we go. Was in New York in 2012 and walking down Harlem. There was this African American handing out pamphlets to passers-by. When he saw me, his eyes did a pūkana that would earn him a front row space in one of our kapa haka rōpū. I gave him a Māori handshake (the old lift the eyebrow signal) as I passed him. He followed me, tapped me on the shoulder and asked, “Excuse me, where are you from?” which started off a half hour conversation. He thanked me and carried on handing out his pamphlets.

When you got your moko done did you perceive a difference in the way people treated you - either good or bad?

I was flying back from Leiden Holland and after a 3 hour stop in London, boarded my flight back to New Zealand. I was seated in the aisle, but in the middle row of seats. There was already a lady sitting on the other aisle whom saw me approaching my seat, and I could see that she was staring me down, at the same time looking at the seat that I was heading to. I immediately thought to myself (mental model), wonder what’s on her mind. I put my bags away and strapped in. I looked across to her and introduced myself and asked her where she was from. Whangarei was her reply and before you know it, away we went. The conversation ended up around moko of which she had some knowledge. It turns out that her husband was Māori. She was returning from the Wimbledon Tennis tournament, where she was one of the kaimirimiri for the top women’s tennis stars, like Sharapova and Venus Williams. She had been involved with the tennis tournament for a number of years as a sports masseuse. She was interested in whom could get moko kanohi, and said that when she saw me walking toward her in the other aisle, she had recognised that I was Māori and hoped that I would sit in the same row. She shared with me that as soon as she saw me, her thought was “that man must have mana to be allowed to wear that”.

I have to say that I have not had one negative comment about my moko. I love to share its story, and my story.

Do you find there are any challenges in wearing a moko?

None what so ever. I look at it as a ‘tupuna’ send.

In your experience, do the reasons wāhine and tāne get moko vary?

I think that they do. They will have their own reasons for taking on moko kauae

and moko kanohi. I went through a process with the tohunga tā moko. What it came down to for me was trust in the tohunga tā moko, to tell my story. Dereks modus operandi was to get my story from the likes of Ching Tutua, Tepene Mamaku and others involved in the arts, in education and in conservation. I went through a process, and I am comfortable that I went about it the right way.

I see my role as providing a platform of learning and understanding about this taonga, with the view to giving Ngāti Awa descendants an opportunity to ‘normalise’ moko back into our culture and New Zealand.

When would you say someone is ready for a moko?

I believe that moko is a birthright. In the olden days, moko kanohi were only given to rangatira and those that had a special skill that helped the community. To my way of thinking, we need to wānanga this kaupapa. It is one of the reasons I am setting up this wānanga, so that certain constructs can be debated and discussed. I am wanting to challenge some of the colonial constructs that have crept in to our Māori paradigm, such as needing to be 60 and over to wear moko kauae/tehe or moko kanohi.

Does your moko inspire you and if so how?

It inspires me in so many ways. I am grateful to be a bearer of moko kanohi. It has inspired me to want to be a good role model as a Māori for Māori. I have found that it is also a source of inspiration for many of those that I share my story with. It inspires me to be a better person and husband and father. It inspires me to contribute in more meaningful ways to be a stronger person. I am inspired to speak for it, just as it speaks for me, in its own way with its own language. How would you sum up your own journey with the moko?

The taking of moko kanohi has taken me on a new journey of discovery about my weaknesses, about my strengths, about influence, about aroha, about knowing, about understanding, about learning, about listening, about hearing, about connecting to the heartbeat of the spiritual world (kauae runga), and the physical world (kauae raro)

Advice for others considering a moko?

You will know when you are ready for it. Take your time to find spiritually, mentally and physically its mauri, its wairua, its tapu and its mana. I am proud to be able to say, and not in a whakahihi way:

Ko au te moko; ko te moko ko auI am the moko, the moko is meThe moko is usThe moko is we

Tihei Mataora e!

Joe Harawira - the journey with moko kanohi

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“E kī ana ahau, i whāngai ai i a koe ki te nene o te

tāmure o Whangapānui, kia tiu koe kia oha” I am certain

I fed you especially with the fat of the tāmure from

Whangapānui for you to be agile and avenge me”

Tiu = prompt Oha = Avenge

Ka puta te pepehā a Tamaruarangi, “ Ka oi noa ngā kai o te kāinga o Tamaruarangi”Tamaruarangi coined the phrase,” The food is in great abundance around the village of Tamaruarangi”

Tū ake ana au ki Te Poho-o-Tāne-moe-ahi e mihi kau ana ki ngā maunga tapu o tōku whārua o Rāroa ki te rāwhiti e tū ana a Kaikanohi - ki te uru ki Ōhui ki te raki matau ki Ōue ki te raki māui ki Puhi-kererū e titiro whānui ana ki ngā maunga tawhiti tuku kupu muna ki ngā atua o te ao Māori. Huri whakararo ki tōku awa ki a Te Wheke e toro ana ōna kawekawenga ki ngā awa matua o Tauranga ki Awahou heke haere ki Ohinemataroa puta atu rānō ki Te Moana-nui-a-Toi-te-Huatahi e māhora ana ki ngā whenua huri noa i te ao kōhatu e pā atu ana ki tēnā iwi, ki tēnā iwi ki tēnā iwi kia mihi maioha hei runga i te wairuatanga o Papatūānuku rāua ko Ranginui ngā tīpuna o te iwi Māori.

Kei te maumahara ahau ki ngā kōrero neherā mō ōku tīpuna nā rātau nā te marae o Keteānoa i hangaia hei tohu aroha ki a Tāne-moe-ahi rātau ko āna wāhine tokorua ko Tāne-hiwarau rāua ko Urumātaitai he tuakana teina rāua no Te Hapu-oneone nō te takiwā Ōhiwa i nōhia e rātau ngā pā tawhito o Ōhui i

Rāroa me Parekohe kei Waikirikiri.

Tērā hoki te rangatira o tōna wā o runga o Ōue a Tamaruarangi e puta atu ana tōna mana rangatira ki te whānuitanga o te rohe o Mataatua waka ki Ōhiwa, ki Whakatāne ki Otamarākau ki uta rānō ki Pūtauaki ki Maunga Taniwha neke atu ki Panekire hoki whakawaho ki Tāhora i Te Waimana. Kōinei te tūākiri o ngā uri a Tamaruarangi, Te Rangitūmai rātau ko Tāne-moe-ahi. Tau pakeke ana a Tamaruarangi i ngā rau tau e rima nō mua mai nei he rangatira matua o tōna takiwā. E whai nei tētahi kōrero poto mō Tamaruarangi.

Taka atu tētahi wā e noho tata ana ngā iwi o Tama-rua-rangi me tētahi atu iwi me Maruiwi kei waho i tō rātau pā tawhito i Rāroa i runga rawa i te awa o Tauranga e awhio ana i te kāinga kua whakaingoa i aianei ko Te Waimana. He tamahine nā Maruiwi ko ia te rangatira o tōna iwi e mau ana i tōna ingoa Maruiwi. Ko Te Huinga-o-te-ao te ingoa o te tamahine a Maruiwi ā ka hiahia te kōtiro ki te whai i tōna iwi kua haere ki Ōhiwa ki te whai kaimoana hei whakahoki ki tō rātau pā i Rāroa. Heoi anō taka atu te wā ka taki hoki anō te iwi o Maruiwi ki Rāroa me te kore rātau i kitea a Te Huinga-o-te-ao.

Tere rawa atu ana te rangatira a Maruiwi ki te whai tapuwae i tana tamahine i a Te Huinga-te-ao tae rawa atu ki Kūtarere i kitea tōna tūpapakū e paea ana ki te ara hikoi. Whakatakariri ana a Maruiwi me te kawea o tana tamahine o Te Huinga-o-te-ao ki te kāinga o Rāroa kia tangi, kia poroporoaki kia whakaaro hoki he wā rānaki i tōna mate tō Te Huinga-o-te-ao ēngari kia roa rawa te wā ka hahunga ōna kōiwi kia pupuri i te kete kōiwi. Whai muri i tēna ka mahara a Maruiwi me wehe rātau i Rāroa kia hoki anō rātau ki tō rātau kāinga inamata tō rātau kāinga i Te Matau-a-Māui ki

Heretaunga.

Neke haere ana te iwi o Maruiwi kia kuhu mā roto o Oromairoa kia taka atu ki Ruatoki mā Ōwhakatoro. Otira ka rārangi te iwi o Maruiwi mā raro o Ōue ka rangona e Maruiwi te harurutanga o te iwi o Tama-rua-rangi e kōrerorero ana e katakata ana ka whakaaro a Maruiwi ānei he wā rānaki māna nō reira te takatū o rātau kia whakaeke i te pā o Ōue kia patua ngā tāngata hei oha i te matenga o tana tamahine o Te Huinga-o-te-ao.

Kia tata te tatau o pō ki runga i Ōue kei raro a Maruiwi e tatari ana me te tuku reo anō nei ngā manu kāreke kia rahi kia nui. Nā te hoihoi o ngā manu kāreke kua pōhēhē a Tama-rua-rangi i te tini o āna manu i tōna rohe inā ia te pepehā “ Ka oi noa ngā kai o te kāīnga o Tama-rua-rangi”. Kia atatū rānō ka ngōki a Maruiwi kia pae tata rawa rātau ki ngā whare o runga o Ōue katahi rātau ka kōkiri rātau i te iwi o Tama-rua-rangi tokomaha rātau o Ōue i mate i hinga ki a Hine-nui-te-pō - tokomaha tonu rātau i māunu ki wahi kē atu kia ora anō rātau.

Ēngari anō a Tama-rua-rangi rāua ko tana tama ko Te Rangitūmai i hopukina e Maruiwi kia mauheretia rāua tahi ki te pā o Rāroa. Nō runga i Rāroa ka whakarite a Maruiwi kia whakamate i a Tama-rua-rangi rāua ko Te Rangitūmai ā ka tuku kupu a Tama-rua-rangi ki a Maruiwi kia taihoa ake te kōhuru kia mutu rānō a Te Rangitūmai i tana whakaaturanga me te taiaha kia kitea ōna pūkenga e Maruiwi kia māia te iwi ki te toa o tana tama. Ka neke haere te wa e karawhiu ana a Te Rangitumai i tana taiaha e karakia ana a Tama-rua-rangi kia āhei tana tama kia rere kātahi ka kī atu a Tama-rua-rangi ki a Te Rangitūmai, “E kī ana ahau, i whāngai ai i a koe ki te nene o te tāmure o Whangapānui, kia tiu koe kia oha”. Nō kōna i tarapeke a Te Rangitūmai

i te paringa o Rāroa ki te Awahou kia oma atu ia ki waho kia tae rānō ia ki tōna whānau ki Kiwinui e noho ana i te takiwā o Te Toki-o-Kiwa. Mō Tama-rua-rangi i patua ia e Maruiwi me te tuku ki te hāngi hei rourou ō-kai mō tō rātau haerenga ki Te Matau-a-Māui kua rānaki i te kōhurutanga o Te Huinga-o-te-ao otirā me wawe atu te haere koi whai rātau i ngā ope tauā i tikina e Te Rangitūmai no te kāinga o Kiwinui i Te Toki-a-Kiwa .

Arā te neke hāere a Maruiwi mā Oromairoa ki Ruatoki, ki Ōwhakatoro mā roto hoki i Te Urewera. Whaiwhai atu ana te ope tauā a Te Rangitūmai i te ara tapuwae o te iwi o Maruiwi. Kia mau rānō te ope tauā o Te Rangitūmai i te iwi o Maruiwi omaoma atu kia pō rānō kei pae tawhiti a Maruiwi i te takiwa o Raroa nō roto i te rohe o Ngāi Tūranga-piki-Toi iwi o Tamaruarangi matua tāne o Te Rangitūmai. Heoi anō tūtaki te ope rānaki a Te Rangitūmai i a Maruiwi kua pōkerekere rawa atu ka whāia tonuhia ka patu ka patu ka whai ka whai hinga atu hinga mai te iwi o Maruiwi i raro i ngā rākau whawhai a Te Rangitūmai me ōna rahinga. Otirā i te mutunga ake tokomaha ake ngā tāngata o Maruiwi i taka ki raro i te pari teitei e rērerea ana e rātau mate tonu atu. No muri mai te whakaingoa o taua wāhi Te Takahanga o Maruiwi.

Ēnei kōrero i puta mai i te pukapuka a Te Pēhi (Elsdon Best) Tūhoe – Children of the Mist-Ngā Tamariki o Te Kohu me ētahi kauhau nā Tāmati Kruger no te tau 1991-92. Tētahi kōrero a tētahi koroua o Te Waimana a Tāwhao Tioke nō roto o Tāmaki-makau-rau 2000 i mea nāna he iwi mangumangu a Maruiwi me tana whakatau ko ngā mōrehu nō te pakanga o Te Takanga o Maruiwi ko rātau te iwi Mōriori no runga o Whare Kauri.

Kāti ēnei kōrero. Wiremu Huta Martin

O NEHE RĀ

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Tama-rua-rangi - mai i Pūkeko ki Ruatoki

2PĀNUI

Kōkōhinau MaraeFri 1 July- Sunday 3 JulyPōwhiri 4.00pm

A wānanga mokopapa is being held for ngā uri o Ngāti Awa. The wānanga is intentionally scheduled to coincide with Matariki, our Māori new year.

The wānanga will cater for three streams - those who only want to learn and to grow their own knowledge about this taonga tuku iho, those who have been thinking about getting a moko kanohi/kauae but still are unsure about the tikanga, and those whom have already done their own thinking around tā and are ready for it.

The wānanga runs from Friday afternoon

until Sunday. On Friday evening, a presentation with input from tōhunga tā moko is scheduled. The presentation will centre around the form, the creation, the stories, the tikanga and anything else the tōhunga would like to share.

Saturday will involve a talk with those that already wear the mark, around their special journey into the realm of this taonga and their personal story.

There will also be an opportunity for questions and answers with kōrero provided around age and the ravages of colonialism on our Māori ways of knowing and understanding.

The third part of the wānanga will be of whanaunga leaving the marae wearing

the mark.

Facilitator Joe Harawira said that “Those who are ready will have their own reasons and story around why they are going to get the mark. It may be around a kuia/koroua being a bearer of this taonga, a significant event in the wearers life. Whatever the reason, and there needs to be one, my kaupapa in setting up this wananga is to bring the mark back to Ngāti Awa, to normalise this taonga as part of our very being as uri of Awanuiārangi II from whom it is said that Ngāti Awa descended”. For those intending to get the mark or to attend the wānanga, email Joe Harawira.

Email: hara0@gmail.com

Wānanga Mokopapa mo ngā uri o Ngāti Awa

Joe Harawira: facilitator of Wānanga Mokopapa

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With the recent Waitangi Tribunal hearings for Māori Vietnam Vets, it is timely this year to reflect on the sacrifices made by those who served in Vietnam. Those sacrifices extend beyond the battlefield, the past four decades and into the future. Soldiers were exposed to Agent Orange and many have suffered from a range of chronic diseases as have their children.

Claim Wai 1401 made to the Waitangi Tribunal writes “Of the claim of Whakahuihui Vercoe (deceased) and John Bluett for themselves, and on behalf of the Māori Vietnam Veteran ex-NZ defence personnel and their suffering due to Agent Orange chemical exposure while posted overseas on active service in the years 1966-1973; and the consequent damage said exposure has caused, is causing and will continue causing Māori ex-service men, women, their whānau and their whānau to come”.

John Bluett has provided Pū Kāea with an interview about his personal experience as a Vietnam Veteran and the recent Waitangi Tribunal Hearings. The following is an edited transcript of that interview.

Tell us about your time of service in the Vietnam War?

My first tour of duty took place from 1967. I was posted from Terendak Camp in Malaysia and Malacca. The Company that I went with was Whiskey One. It was the first company to do a twelve month tour. Victor One and Victor Two did six month tours.

In my first tour I was employed as a radio operator. My second tour was from May 1970 to May 1971 with Victor Five Company. By that time I was a section commander in charge of another ten people (there are ten people per section).

How did you end up in those roles?

Initially I trained to be a radio operator in New Zealand. To be a radio operator in those times you needed security clearance to do coding and encoding. Through that training I went to Malay as a radio operator and then ended up in Vietnam as a radio operator.

In my second tour, initially I wasn’t a commander, I was second in command. But I ended up as Section Commander through attrition. And I was promoted in the field to take the role as Section Commander for most of my second tour.

How did you come to be involved in the war as a soldier?

Initially my posting was to Malaya. And then the battalion had just come back from Borneo. I got to Malaya just as the battalion had come back from Borneo, so I missed out on going to Borneo.

There were rumours going around that

New Zealand was going to make a contribution to the Vietnam War. At that stage we didn’t know how many were going or whether the whole battalion was going. But later on we got news that there would be a company of men going - with about 130 men per company. And they would be replaced with another company - Victor Two.

Later on they said we are going to have two companies there. I ended up going in the third company. The thing is it was quite competitive to get into those companies - Victor One was chosen from two of the rifle companies. There were more men than positions, so there was a weeding out process.

It was the same for all companies but as the war progressed they were running out of numbers and they had to recruit from other cores. So the later companies were made up of a mixture of cores.

Did you remember what you thought about Vietnam when you got there?

The first thing that strikes you is the heat, and it was a quite a different heat to Malaya. Where Malaya had high humidity, Vietnam was a drier heat. Also every country has their own smell. Where we landed in Vung Tau, there was a definite smell of aviation fuel because of all the helicopters and planes. On our way to our base we passed a couple of villages and you could see the devastation of war - big holes in buildings where they had been hit by shrapnel and ammunition. The houses were boxes and the timber was held together by flattened out aluminium drink cans. There was obvious poverty there. There was no infrastructure and the roads were in bad condition. It was evident that it was a country in war.

Any thoughts about the war at that point?

Really we were in a semi safe place but being the first day in the country you are hyper-alert. You are expecting all things to happen and the enemy to jump out from anywhere. From where we landed in Vung Tau, it was about an hour road trip to Nui Dat. But nothing happened. But its that awareness at all times that something could happen.

Who are some of the people from this region or whanaunga that you served with?

John Kopae did several tours over there; Gundy Lawson; Joe Radford - although he served in another company. He was killed in Vietnam and is buried at the Hillcrest Cemetery. Lewis Penny from Thornton. He died later when he came back to New Zealand and is buried at Hillcrest. George Taia from Ōpōtiki - he and I joined the Army on the same day and on our basic he was in the next bed to me, we also both trained as radio operators and then we both went to Vietnam as radio operators. From Te Teko - Alex Waiari, Gerry Pouwhare and Noho Simpson. Des Hirini is buried at Kawerau. Those are the ones I can remember off the top of my head but there will be others.

You received accolades from the people you served with. Can you please tell us about that?

I took the responsibility of the section seriously and you always wonder if you are going to do the right thing and make the right decisions. I was having a quiet beer with my section in base camp after an operation and one of the guys said to me “When we go on operations I always feel safe with you and we always trust you to make the right decisions”. I think that accolade - being honoured by my own men, was better than any medal you could get.

I suppose the ultimate test of a leader is when the men are prepared to follow you in the most extreme conditions. For example, when you’ve got bullets flying around you and the men are able to pick themselves up from a semi safe position and actually follow you, that is the ultimate test of a leader.

Another thing about being a good leader is knowing the strengths and weaknesses of the men - knowing what they are capable of doing and knowing how far you can push them. Use their strengths but never expose their weaknesses.

Can you tell us about some of your best and worst moments?

The hairiest moments were incidents involving mines. In my first tour we detonated two M16 mines and there were around ten men wounded and one of the guys lost both his legs. In the second incident, one guy was killed and one wounded. In the third incident 11 were wounded. Because they are mines,

you can’t see them, you can’t shoot back at them, you can’t retaliate against them and you feel so helpless.

The saddest times are losing somebody when they are killed. They are flown out. We had good support from choppers and they could be there within minutes to take the wounded and dead out. I can remember strapping a guy in. And thats the last we saw of him. You just had to blank it out and carry on. There is still a war going on and if you are not up to it you could get hurt.

I suppose for Māori, we didn’t stop to do a karakia to acknowledge that person (who had just died) and that’s one of the saddest things, that their bodies came back to New Zealand or went to another place and we didn’t have time to mourn them.

Funny incidents? Army guys are real practical jokers and you have to stay ever vigilant because somebody’s going to throw a prank on you.

I read the book ‘A Soldier’s View of the Vietnam War: The Story of Victor 4’ and although I wasn’t in that company, you could have superimposed what they did on any of those companies. I think there are only a certain number of pranks soldiers can play and then its probably the same one repeated over and over again.

Just about everyone had a nickname in the army, but the names were exclusive to that group and outside the group not many people knew those names. It is one of those things around which camaraderie is built.

My nickname was JB - my initials. One of the boys - his name is Cunningham; his nickname is Tricky-Pig. Another boy - his name was Avery so of course his nickname was Birdcage. One room inspection we had when we were back in the barracks, the CSM walked in and said ‘God this place looks like a pig pen”. So he (the culprit) ended up with the name ‘Pig-Pen’.

I suppose going to the Vietnam war was unique to that group. Even to this day I have a closer relationship to the guys who I fought with in Vietnam, than to my own brothers and sisters. My wife, children and grandchildren come first, and straight after that are the guys I went to war with.

When we meet its always the funny things we talk about. We never talk about the atrocities of war. I can remember my uncles sitting around and they also talked about funny things and the mischief that they got up to (as soldiers serving in the 28th Māori Battalion).

Anything unique about your section?

Nine Māori and one Pākeha - if that is unique. I think we were just an ordinary section. There were a lot of good soldiers there. After a while you could trust them. They all knew their job.

John Bluett on Vietnam, Agent Orange and Wai 1401

“But at the end of the day we were soldiers trained to do one thing. We went where we were told to go and we did what we were told. For the government to not acknowledge us was quite hurtful”.

“We came home in the early hours of the morning - we were secreted in to the country. We were given some money, put into civilian clothes and sent straight home. We were told ‘don’t talk about it’ and we got a sense that we weren’t wanted, we weren’t acknowledged”.

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Any significant soldiers and figures at the time of your service?

On the first tour, the battalion had just come back from Borneo and we looked up to the guys that had been there - they were our tuakana, they were mentors and trainers. And when we went to Vietnam, they were our section commanders and our platoon sergeants. So we were in good hands. There were some very good individuals.

I can remember my OC Peter Hotop. He had to get a force together that could go to Vietnam and get through the war. It was a mixture of soldiers that had been in Malaya for 12 months and soldiers that had just come from New Zealand. We didn’t even know the new guys names and they didn’t know our names and I think after our first operation we had a few beers and ended up in a big punch up. We got to know each other after that. Peter Hotop had a very hard job I think, but he had the skill and personality to blend that company together and make it a very good company. Peter Hotop is still alive today though he is not too well at the moment. But I notice with every Whiskey Company funeral, he is there. He was very close to his company.

In my second tour, one guy that really stands out for me is our Corporal Sargent Major, Rusty Taylor. I think he joined the army just after the Korean War and he really held that company together. He really understood men, he knew everybody by their first names and he knew their nicknames. I think that bought him closer to the men. When we came back to NZ he was given a new appointment as the regimental Sergeant Major. The Army created that position and it was no surprise that he was appointed to it.

What was it like coming home and why?

We came home in the early hours of the morning - we were secreted in to the country. We were given some money, put into civilian clothes and sent straight home. We were told ‘don’t talk about it’ and we got a sense that we weren’t wanted. We weren’t acknowledged.

But at the end of the day we were soldiers trained to do one thing. We went where we were told to go and we did what we were told. For the government to not acknowledge us was quite hurtful. Even the RSA at that time didn’t acknowledge us and there are veterans to this day who won’t go near the RSA.

Did you understand the political landscape before you went away or when you came home?

To be quite honest soldiers couldn’t give a stuff about the political landscape, before or after. Soldiers train to do a job and they go and do that job to the best of their ability, wherever it is that the government puts them.

Soldiers don’t make wars, politicians make wars. And the politicians send you there. So you sign up for the job - and you go and do the job, whatever the political situation is.

Has the government ever acknowledged your service to the country?

We had what is called a Tribute 08, which was in 2008 in Wellington, which was a welcome home parade and an apology of sorts. Helen Clarke was Prime Minister and made an apology. That parade had to be initiated by the people who went there, not by the government.

What would be your message to the Government?

The message I would like to give as a Vietnam Veteran is that we weren’t treated that well by the government in regards to heath and what we went through as a result of being in war and being exposed to toxins. Our message to the government and authorities is don’t do the same thing that you did to us, to the guys who are going to the modern conflicts, like Timor, Afghanistan, Iraq. Don’t do to them what you did to us.

What did they do to you?

First of all they wouldn’t acknowledge that we were exposed to toxins. In fact they denied that we were exposed. We had to fight tooth and nail for that acknowledgement.

And there was a big denial where they would not acknowledge that the toxins were detrimental to our health.

Then there were things like medical files going missing; they were purged and the Government admitted later that, yes, the files went missing.

They didn’t record who went to Vietnam - suddenly that information was nowhere to be found and the only reason we have some sort of record is because one of the paymasters Captain Conrad Flinkenberg, had kept lists of people he had paid. That list is now called the Flinkenberg list. I don’t know why the Defence Force would not keep records of who went there.

When we talk about sacrifices, to me the Vietnam soldiers made the biggest because those sacrifices are in the form of serious physical health issues and are ongoing…

That’s right and they could be intergenerational - there is still research going on by Otago University into intergenerational damage. They’re looking for funding to do that. The full impact of the Vietnam veteran exposure is not fully realised yet. And that was the essence

of our claim, that the intergenerational damage is a reality. Who looks after the children and the grandchildren and the great grandchildren in regards to medical costs?

Can you tell me what Agent Orange is and how it was applied in war and why?

Agent Orange is a defoliant. It is there to get rid of weeds and foliage. It was used on a large scale to get rid of the foliage in the jungle so that the movement in the jungle could be observed more clearly from the air. It was also used around the base camps. It was sprayed by air in the jungle and around the base camps it was mainly sprayed by hand in back packs and knapsacks. People sprayed without wearing protection - no gloves, no protective clothing.

Were most of you or all of you exposed to it? Were there different experiences for different soldiers and sections?

I would say that for all infantry soldiers there is a huge possibility that they were sprayed, or were in areas that had been sprayed. Those people who didn’t go out on operations usually looked after the base camp and a lot of them would have sprayed the weeds around the base camp using the same defoliant.

I personally was sprayed. I remember the incident. We were at a place called the Horseshoe, and we were ready to go on a day patrol when an aircraft came over and started spraying. The patrol commander asked me to call on the radio to see what we were to do. Do we carry on with the patrol - what were the orders? And I still remember clearly that the answer was ‘wait until the spraying finishes and then carry on with the patrol”. We did that and then carried on. I remember that there was quite a distinct odour from the spraying and it was actually the smell

of diesel. I didn’t know at the time what that was but I found out years later that the diesel was mixed with Agent Orange as a settling agent so that it settled on the plants. While we were on that patrol it rained so the stuff was dripping on us. As a consequence, half of that patrol is now dead with the main cause of death cancer or heart disease.

In my second tour I noticed a lot of plant life was just dead. Stark areas of dead trees and a distinct lack of bird life.

Have you noticed any problems with your own health or are you one of the lucky ones? No (laughs), I’m not one of the lucky ones. I have breathing problems. At the moment I’m on three inhalers with medication for breathing. I have skin problems. Those are the mains ailments that could be attributable to the exposure.

Are those issues common (to Vietnam vets?)

Very common. Skin disease, a lot of heart disease and a lot of cancers. I don’t know what the percentage of cancer is among those veterans but I would say that cancer and heart disease would be right up there. Probably up to about 70 percent I’d say.

Can you tell me about the recent Waitangi Tribunal hearings for Vietnam vets?

The hearings took three days at Wairaka Marae. Our case was the first one up. We had six submitting evidence.

Our claim (Wai 1401) was based on intergenerational damage from exposure of father, grandfather, great grandfather to Agent Orange and who was responsible for the medical care of those children, grand children, great grandchildren with a link to a Vietnam veteran. That was the essence of our claim.

Cpl. John Bluett, Victor. Photo taken between 5 June 1970 - May 1971. Ref: Barry Pont Collection.

“I found out years later that the diesel was mixed with Agent Orange as a settling agent so that it settled on the plants. While we were on that patrol it rained so the stuff was dripping on us. As a consequence, half of that patrol is now dead with the main cause of death cancer or heart disease”.

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How many other people supported your claim?

There were five of us. Vic Johnson gave evidence, Gavin Nichol and his daughter gave evidence - his daughter because she was affected by his exposure. Harry Alison - his grandchildren have been affected by exposure with birth defects. Rick Thame - he also gave evidence and myself.

Your claim was lodged on behalf of Whakahuihui Vercoe, yourself and all Māori Vietnam Veterans. Can you tell us a bit more about that?

Whakahuihui Vercoe lodged the claim about eight years ago but became too sick to carry on with the work- (although we actually recorded video of his evidence and it was presented at the hearing.). He asked that I be involved and I ended up having to carry the claim. Because of the mana of the man I thought that was quite an honour.

What were some of the other claims?

There was evidence given by two wives about how they were exposed to husbands suffering from post trauma and their experience of living in violent relationships. Some claims were on behalf of whānau and some actual claims were not all related to Vietnam. There were Korea claims as well as Second World war claims. The hearings at Wairaka were not all specific to Vietnam.

Were they supposed to be?

No. Wai 1401 actually set the hearing up and everybody latched on to us. Kei te pai. We initiated it, because they (the Waitangi Tribunal) came to me and asked

‘where are we going to hold it?’. We actually wanted to go to Mataatua Whare but they out priced themselves so that didn’t eventuate.

What do you hope to achieve?

Recognition that there is intergenerational damage and that the government recognise this and be responsible for the paying of medical care for generations to follow. We’ve proven so far that the damage can affect grandchildren.

Am I hearing you correctly - that they already acknowledge that grandchildren are affected?

Well they do but the acknowledgement doesn’t extend further than that. I don’t know if they’ve come to provide financial assistance yet.

The essence of it is acknowledging that there is intergenerational damage and gaining help with medical care. Scientists say that the damage could affect seven or eight generations and can also skip generations. Research is ongoing. Do you know what the numbers are of children with deformities that were born here in NZ?

A lot of grandparents are not talking about it. I know for a fact that the highest number of people born with spina bifida as a group, are children of Vietnam

veterans. Medical people are saying its coincidental.

What next?

There are a few of us planning a trip back to Vietnam in October. This will be the second time. I first went in 2012 but I’m going back again as my last hurrah on this earth. It’s just a beautiful country at the moment. I can’t believe how Vietnam has progressed after centuries of war. They’ve just gone ahead and I think other countries could take a leaf out of their book.

It always was a beautiful country but I still notice that there is a lack of birds there. And the evidence of war is still there. We visited an orphanage while we were there and there were a lot of kids with deformities.

Is there anyone there that you knew back then (on your Tour of Vietnam)?

No. We met some North Vietnamese guys there that were actually the guys that we fought against. We had a good talk with them and that was quite interesting. One of them was an officer and he spoke very good English. They knew of New Zealand soldiers - they knew who we were and that we had a very good artillery. He said that when the Australian and American artillery fire it sounds like boom, boom, boom, boom (a steady drum beat). When New Zealanders fire it sounds like an orchestra - very fast and very accurate - like boom, boom, boom, boom (the opening line of Beethoven’s 5th Symphony). And that’s because the New Zealand battery worked out how to get more rounds in the air than any other batteries.

It’s Time to Tell A poem by Pte. W (Bulldog) Te Awa

40 years onOur stories will now be toldOf leaving with prideFor the jungles of warA fight for freedom we were toldAnd then returning in stealth To the country we loveNo welcoming mat At any door Even turned away By those we thought would understand2008 we marched againWith sorrow and prideAnd heads held highFor those who never returnedAnd those who have passed onWe listen and weep as the speeches flowThat deep wound still hurtsOne day it may healI say to you allTell your stories nowSo those closest to youWill understand

The Vietnam War Background

Wikipedia: New Zealand decided to send troops to Vietnam in 1965 because of Cold War concerns and alliance considerations. The potential adverse effect on the ANZUS alliance of not supporting the United States (and Australia) in Vietnam was key. It also upheld New Zealand’s national interests of countering communism in South-East Asia.

3500 New Zealanders served in the Vietnam War. Officially 37 were killed, 187 wounded.

“Scientists say that the damage could affect seven or eight generations and can also skip generations”.

In a special ceremony held at Mitchell Park, Whakatāne on the 21st of April, 2016, the Royal New Zealand Navy’s Littoral Warfare Unit (LWU) was granted the Freedom of the Whakatāne District Charter. Whakatāne is now the unit's home port.

John Bluett, President of the Whakatāne RSA said a relationship with the unit began three years ago, when the commander of the RNZN Tactical Dive Team, Greg Camburn, an ex pupil of Trident High School, wrote to him to ask whether John could send a letter to defence head quarters inviting the commander to ANZAC Day in Whakatāne. The invitation was sent and declined at that time.

A year later Greg Camburn asked the RSA to extend another invitation.

A new invitation was sent and Greg Camburn was this time able to accept the invitation. When John told him he would be a speaker, Greg accepted and replied advising that he would be bringing the entire New Zealand tactical dive team. John replied saying "that’s even better because I've got a White Cross Ceremony here and you can be the Catafalque Guard" .

The White Cross ceremony was held at Mitchell Park in Whakatāne, in 2015 attended by the dive unit as the Catafalque Guard.

Late into the day a conversation between the pair resulted in John Bluett asking Greg, 'Why don't we get a charter between the unit and the town?".

Around the same time Ngāti Awa local, Kim Le’Bagge had also begun conversations with Greg, suggesting the Navy dive team enter into a formal relationship with Whakatāne. At the time Kim was Liaison Officer for an Army Major based in Wellington and could see the benefits to the town.

From this point discussion began between the three parties and Greg asked Kim to meet with Mayor, Tony Bonne, to start an official process. At a later date, Chief Petty Officer, Bevan Wilson appointed Kim as the unit’s official Liaison Officer and Representative for what later became known as the Littoral Warfare Unit.

The unit provides hydrographic, 'clearance diving' and mine counter measures activities to ensure that harbours and inshore waters in New Zealand, and anywhere NZ Defence Forces are

deployed, can be safely accessed. Another speciality is the dive team’s underwater search and rescue activities.

The Charter ceremony was followed by a Charter Parade around the central business district. On the Friday, unit members undertook track clearance and maintenance activities on Ngā Tapuwae o Toi Walkway, the Awatapu Lagoon and Hillcrest Cemetery.

John Bluett said that the charter is from now to ever, and maintains a relationship between the unit and Whakatāne. If we have anything military on, they are able to be part of it. The Charter means that they can come and share ANZAC with us".

Matt Wray, an ex pupil of Edgecumbe College is the current commander of the unit having replaced Lt. Commander, Greg Camburn. Both attended the event as did Navy boss, Commodore Jim Gilmour, Lt. Colonel Olly Te Ua, Officer Commanding, Major Vincent Copeland and Lt. Commander Tim Garvan.

Ngāti Awa kaumatua at the event included Tā Hirini Moko Mead and wife June, and Te Kei Merito (more photos on inside cover).

Relationship with RSA results in charter for navy unit and Whakatāne

Above: Lt. Commander Tim Garvan, CPOCSS Rawiri Barriballs, John Bluett, Officer Commanding Vincent Copeland, WO1 Wright, Lt. Colonel Olly Te Ua Below: Commander Matt Wray, Liaison Officer Kim Le’Bagge, Commodore Jim Gilmour and Lieutenant Greg Camburn

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NGĀTI AWA

The following is an edited transcript from the kōrero provided by Pouroto Ngaropo at the 2015 anniversary of the signing of the Treaty of Waitangi by Ngāti Awa. It has not previously been published.

“In 1990 the iwi supported the motion that there must be a continuous day to celebrate the importance of the signing of the Treaty of Waitangi.

The Treaty is a very important document that brings a relationship between Ngāti Awa and the government - the Crown, in terms of the things that are important to us as iwi.

In 1840, the Treaty came from Waitangi initially. According to our history, on the 29th of January one of our chiefs Te Rama Apakura left here and went up North to Owai in the Bay of Islands. While he was there, he was invited by the northern chiefs to sign the Treaty of Waitangi. So Ngāti Awa did have representation at that time when the Treaty of Waitangi was signed on the 6th of February 1840.

Bishop Brown was responsible for the Treaty leaving the north to come all the

way down to the Bay of Plenty. The Treaty of Waitangi arrived in Tauranga and a man called John Stack made a copy of the Treaty of Waitangi, and a merchant called Ferdarb, bought the Treaty from Tauranga to Whakatāne.

The Treaty of Waitangi also went to other places where it was signed; Tōrere, Te Kaha and Ōpōtiki. What is the date today? He aha tēnei rā? Tekau ma ono o Pipiri. Nā, e kī ana te kōrero nō te mutunga o te hainatanga o Te Tiriti o Waitangi i aua takiwā, arā i Ōpōtiki, i Tōrere me Te Kaha, ka hoki pēnei mai a Ferdarb ki konei. So Ferdarb returned here and stayed at Kōpeopeo - not the Kōpeopeo we know but actually where Whakatāne Intermediate school is situated, that was the pā of Mokai. It was signed by Mokai I and Mokai II. The Treaty was also taken to Pupuaruhe.

So we know that the Treaty was actually signed in three places here in Ngāti Awa and Ngāti Pūkeko; it was taken over to Pupuaruhe and signed by Tautari and then came here to Pōhaturoa. E kī ana te kōrero, ka tae mai a Ferdarb ki konei, ana

ka hainatia i o tātou mātua tīpuna te Tiriti i konei.

There were 12 tīpuna of Ngāti Awa and Ngāti Pūkeko collectively who signed the Treaty of Waitangi. To name a few; Tarawatewate, Mato, Rewa, Te Haukakawa, Te Piariari, Matatehokia, Mokai I and Mokai II.

In 1866, the government came and took over 250,000 acres of our land, from Ohiwa up to Little Waihi (this side of Maketū); to Kawerau, Putauaki (which they chopped in half in terms of the confiscation line); and then from there all the way out to Pekapekatahi, Tāneatua; and then from Nukuhou back to Ōhiwa. That’s a huge area. Koirā te manawhenua o Ngāti Awa.

Many years after that, our ancestors said ‘hey, kawanatanga, nau te hē, i raupatungia ai ngā whenua o Ngāti Awa. Whakatikahia te hē’.

There were four main reasons that the Treaty of Waitangi gave purpose for Te Rūnanga o Ngāti Awa; one - to get our

mountain Putauaki back, two - to address our land claims, three - to get the Mataatua meeting house back, four - to pardon our ancestors in terms of the wrong the Crown did to them by taking them away and putting them in Mount Eden Prison (he kōrero anō tēra), and for the unity of our tribe.

From 1980 until 2005, we as Ngāti Awa- through our leaders at that time, Sir Hirini Mead, Joe Mason and others, were able to address our land claims.

Our koroua Te Hau Tutua and Wharekaihua Coates also (more than 24 years ago), set down this important day. It is the reason why we continue to remember it every year.

In 2005 the Ngāti Awa Treaty legislation was put through parliament and that is the reason why we were able to settle our claims through the Treaty of Waitangi.

In closing, this day is an important day in that we commemorate those who fought for us in terms of our land rights. Without them we wouldn’t be here today”.

The importance of the anniversary of the signing of the Treaty

I huihui te maha o Ngāti Awa ki Pōhaturoa, i te rā maumahara i te hainatanga o te Tiriti o Waitangi ki Whakatāne. Ko te take, i hainatia e ngā rangatira o Ngāti Awa te tiriti i taua rā tonu.

I te tuaono o ngā rā o Hui Tanguru 1840 i hainatia te Tiriti o Waitangi e ngā rangatira huri noa i Aotearoa. I ngā marama whai muri i te hainatanga i Waitangi, ka hāereere ngā āpiha me ngā mihinare i te motu ki te kawe i te kape o te Tiriti, ki te whai waitohu. I te 16 o ngā rā o Pipiri, ka tau te Tiriti ki Whakatāne ki te aroaro o ngā rangatira o Ngāti Awa, o mua o Ngāti Pūkeko. Tekau mā rua ngā rangatira o Ngāti Awa i haina i te kape o te Tiriti o Waitangi.

Ko ngā rangatira ko:TautariMokai IMokai IIMatoTarawatewateTunuiHaukakawaPiariariMatatehokiaRewa Tupara

Ia tau, te 16 o ngā rā o Pipiri, ka maumahara a Ngāti Awa i te hainatanga o te Tiriti o Waitangi ki Whakatāne. I tīmata te karakia i te ata hāpara, ā, i tēnei tau i hāere te nuinga o ngā mahi maumahara i te hainatanga ki te Mānuka Tūtahi Marae, mē tētahi whakaāturanga, e whakaatu ana i ngā kōrero hītori e pā ana ki te hainatanga o te Tiriti.

I tū ngā karakia ki Pohaturoa te wāhi e whakapono ana i reira te hainatanga o te Tiriti.

The Ngāti Awa anniversary of the Treaty of Waitangi service at 6am on 16th June was met with fine but cool weather, and a group of about 30 people. The service was led by Koro Tutua, followed by a short mihi from rūnanga chairman Joe Mason, acknowledging the rangatira who signed the Treaty and the uri of the signatories who were present at the service. Later in the morning at Te Mānuka Tūtahi marae, Te Rūnanga o Ngāti Awa opened an exhibition commemorating the anniversary of the signing of the Treaty. This year marks 176 years since Ngāti Awa signed the Treaty.

176th anniversary of the signing of the Treaty of Waitangi

Photos from top - 1. Joe Mason, 2. Erin Te Pou, Daniel Tutua Te Pou, Hana Te Pou, Leonie Simpson 3. Ngā tauira o te Kura o te Pāroa

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Treaty of Waitangi Exhibition 2016

The Treaty of Waitangi exhibition opened on 16th June at Te Mānuka Tūtahi Marae, Whakatāne. The exhibition commemorates Ngāti Awa’s signing of the Treaty on 16th June 1840, and was organised by the management team of Ngāti Awa Research and Archives Trust, Noti Belshaw and Wayne Marriott.

Noti Belshaw said that it was not well known that Ngāti Awa signed the Treaty. “For many iwi, signing did not take place at Waitangi on 6th February”. Noti also pointed out that uri of Ngāti Awa who wished to research the Ngāti Awa signing of the Treaty should begin with a search for ‘The Bay of Plenty Treaty sheet’. The Bay of Plenty Treaty sheet lists the dates that the Treaty was signed by Bay of Plenty iwi, including Te Whakatōhea, Ngāi Tai, Te Whānau a Apanui and Ngāti Awa.

Regarding the exhibition Wayne Marriot said, “It provides an opportunity and place through which information can be exchanged and where oral and written history can come together within the context of the exhibition. This is an opportunity for all to come together and share stories.”

Research of the signing of the Treaty of Waitangi in 1840 by Ngāti Awa, and the signing re-enactment in 1940 is ongoing for the team at Ngāti Awa Research & Archives. The photos and information on this page have been sourced as result of that research.

The unveiling and dedication of the Mataatua Memorial 1940, as part of the New Zealand Centennial Celebration Ref 107-1

L-R: Albert Oliphant Stewart (Te Tawhero); Te Keepa Tawhio; Hon. Mr Parry, Minister of Internal Affairs, Mr B.S Barry - Mayor of Whakatāne. Seated between Te Keepa Tawhio and Mr Parry is Mr J.L Burnett, Chairman, County Council.

Rōpū haka in front of Wairaka wharenui at Te Whare a Tōroa marae. Ref B77-1

Published in the Bay of Plenty Beacon, 18 March 1940

All roads lead to Whakatane last Saturday when perhaps the largest crowd on record attended the historic

celebrations which marked the town’s participation in the Dominion’s Centennial. Gay with bunting and flags with most of the business houses co-operating by decking their premises in suitable manner, the town had a gala

appearance fro early morning and the first car loads of visitors began to arrive. The day can be definitely be said to have been one of the greatest events in the town’s history and will be long remembered by all those privileged

to see the various displays which went to compose the full and impressive programme. The procession to the Heads was one of the longest seen in the Bay of Plenty and contained no less than four thousand marchers comprising every town and country organisation with the children from seventeen schools bringing up the rear. This huge congregation formed an impressive audience at the Heads Park which was officially opened by the Minister of Internal Affairs, the Hon. W. E Parry. The minister was particularly impressed with the wholehearted manner in which the town’s people and country residents rallied for the occasion and paid glowing tribute to the historic re-enactment of the morning which commenced with the tribal muster in the Domain and led up to the impressive staging of the signing of the Treaty of Waitangi in the shadow of the Pohaturoa Rock.

The unveiling of the two memorial plaques at the Heads, one commemorating the landing of the Matatua Canoe and the other, the establishment of the Park itself, was a feature of the afternoon’s proceedings.

The Maori portion of the proceedings covering the entire morning was enacted by no less than four thousand natives representing the Matatua federation

8000 turnout out for Treaty re-enactment 16th March, 1940

Welcome to the Ngāti Awa Research and Archives Trust pages, featuring news and photos from our past in relation to commemorations being held today. In this edition of Pū Kāea, all photos and stories featured in this section were taken at the 1940 Treaty of Waitangi re-enactment and relate to the Treaty of Waitangi exhibition being held at Te Mānuka Tūtahi Marae.

Ngāti Awa Research and Archives research files for Pū Kāea

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Can you identify anyone in any of these photos? The rōpu haka above is likely to have been Poroporo or Pāroa School and was performing at the Domain.

The wāhine in the photo at the top of page are unidentified. The people in the haka rōpu in photo at left and above are unidentified. If you are able to identify any of these people, please let us know - reception@ngatiawa.iwi.nz .

Ref: Collection of Whakatāne Museum Research Centre Top A324-1, above A322-2, left A107-1, upper left B77-1

So many enquiries have been received from town and country as to the procedure to be observed at the Centennial celebrations that we reprint herewith details of the full programme: -

9 a.m: Muster of Maoris of Matatua Tribe at Showgrounds, Whakatane Domain.

Ancient Ceremonial Greeting and Welcome.

Entertainment by children from Whakatane, Poroporo and Paroa Schools.

Addresses by Maori Chiefs.10.15 a.m.: Procession via Commerce

Street to Pohaturoa Rock

10.45 a.m: at Pohaturoa Rock. Re-enactment of signing of Treay of Waitangi at Whakatane by direct descendants of original native signatories.

Ceremonial hakas and dances.Reading of Governor’s Proclamation.11.30 a.m.: At Whare-o-Toroa Pa.

Re-actment of planting of the first kumara from the Matatua canoe at traditional place at the Pa.

Demonstration of planting to chant. Poi dances.

1.30 p.m: Grand combined procession - assembled the “Square” and proceeding to the Whakatane River Heads.

Published in the Bay of Plenty Beacon, 13 March 1940

CENTENNIAL PROGRAMME

DETAILS OF EVENTS

NATIONAL ANTHEM- Unfurling of New Zealand Ensign.

The assembly will join in singing “God Defend New Zealand.”

Addresses

His Worship the Mayor of Whakatane, B. S Barry, Esq.

Chairman, Whakatane County Council, J. L. Sumner. Esq.

Maori Representative, Te Keepa Tawhio.

Chairman, Bay of Plenty Centennial Committee, L. R. Wilkinson, Esq.

Chief Takarua Tamarau to name the

Centennial Memorial Park.Unveiling Matatua Canoe Memorial

Plaque, Sir Apirana Ngata. The Hon. the Minister of Internal

Affairs, W. E Parry, Esq. to declare the Centennial Memorial Park open and to unveil Memorial Park.

Whakatane Citizens Band, March, “New Zealand.”

3. 30 p.m. : Demonstration of cooking by Maoris in native hangis.

Visitors invited to participate. Continuous programme of Maori

items.5 p.m.: Farewell speeches by Maori

chiefs.

PROGRAMME AT THE HEADS

HIS WORSHIP THE MAYOR WILL PRESIDE

Article source: Bay of Plenty Beacon, Volume 2, Issue 135, 13 March 1940, Page 4.Pū Kāea has attempted to preserve the original spelling (including typos) and general

appearance of the article as it appears in Papers Past.

“Demonstration of cooking by Maoris in native hangis” Ref A324-1

of tribes. These, together with the children of the Native schools provided a picturesque ceremonial and native entertainment which, in all probability, will not be seen again on the same scale. One and all are to be congratulated on the truly magnificent performance which reflected the greatest credit on their tribal heads. Those participating came from Te Teko, Matata, Galatea, Taneatua, Ruatoki, Waimana, Waiohau, Matahi, Tana Tana, while visitors were present from Tauranga, Te Puke,

Rotorua, Opotiki, Te Whaiti, and many other neighbouring centres. The Maori hospitality was fully demonstrated at the midday hui when the hosts catered for no less than two thousand people and a full programme of entertainment was maintained during the process.

Article source: Bay of Plenty Beacon, Volume 2, Issue 137, 18 March 1940, Page 5. Pū Kāea has attempted to preserve the original spelling of the article as it appears in Papers Past.

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1940 Treaty of Waitangi signing re-enactment ceremony

Intense interest was shown by the Minister of Internal Affairs in the little ceremony at the Pā on Saturday on the property of Mr A. O. Stewart, was re-enacted by a select group of Māori. The planting of the first kumara from the Matatua canoe, on the traditional spot where it was originally planted.

As explained by Mr Stewart, who acted as the original announcer for this part of the programme, the earth in which they were about to insert the tubers was claimed by the elders of the tribe to have been brought in baskets from Hawaiki itself. The actual planting was considered sacred and only the most instructed tohungas were capable of performing it. This was in view of the fact that the kumara was the staple food of the Maori and therefore had to be treated with respect. It was always planted with the cut end towards the east, in fealty to the rising sun and even to-day this practise was observed.

The tohunga for Saturday's performance was Te Ke Kapo-o-te-Rangi , one of the few remaining Maoris conversant with the formula. The expert in the actual in the actual digging was Mr Pati Kura. The Maori koi, or spade, was used in the process and created considerable interest.

During the planting ceremony Mr Stewart, in a commentary for the benefit of the onlookers, drew attention to the historic background of the area upon which they stood. On the top of high cliffs on the South was the Pā known as Kaapu-te-Rangi, occupied by all the father of all the early tribes, Toikairakau (Toi, the wood eater).

Slightly to the North was situated the old Ngapuhi Pa known as Orahiri, which was vacated by the Ngapuhi people after a difference with their kinsmen of Matatua.

All present were intrigued by the ceremony which was particularly suited to the Centennial observation.

NEW ZEALAND'S FIRST KUMARA

PLANTING AT THE PA

Source of all articles on this page: Bay of Plenty Beacon, Volume 2, Issue 137, 18 March 1940, Page 5.Pū Kāea has attempted to preserve the original spelling and general appearance of these articles as they appear in Papers Past,

however edits have been made including corrections to names of people. The column ‘Signing of the famous Treaty’ is an excerpt from a full column outlining the ceremony proceedings. The paragraph ‘Arrival of Tribes’ has been edited to fit the page.

One by one the chiefs mounted the platform and under the directions of the Rev. Maunsell appending their signatures as their ancestors had done a hundred years ago. The names of those who signed were as follows:

ROMANA TAUTARINAINAI MOKAIHOANI NUKUTAKURUA TAMARAUIHAKA TUNUIKEREOPA HOTENEWIREMU WAAKATAKAO TAMAIKOHAPURE WI KEEPAREUPENA TOMATE O MOKAI

The only woman signatory was Ngawai Himiona, a direct descendant of the old chief Pairiri.

SIGNING OF FAMOUS TREATY

RE-ENACTED AT ROCK

Those who were fortunate enough to witness the Maori muster at the Domain n Saturday morning were privileged to see something they are not likely to see again. The inland Matatua tribes, combining under the name Tuhoe, arrived at the outer gates at about 9.15. Inside, the showroom served as huge marae round which were grouped children from the various native schools. Commentaries upon the procedure for the benefit of the Pakeha onlookers, were very ably given by the Rev. Wharetini Rangi.

Slowly across the intervening grass, the visiting tribes, numbering four or five hundred, advanced shouting cries of welcome, gesticulating and prancing. The hosts, on the other hand (Ngatiawa) replied with cries of ‘Haeremai’ sending forward the challenger, who went through the traditional method of greeting and finally returned to the ranks of his own people. Coming closer, Tuhoe broke into a combined song and haka, the chiefs taking a prominent part.

To the left a graceful bevy of poi dancers advanced, their red bodies and pin-pins, lending a touch of colour and uniformity to the proceedings.

The actual mingling of the two bodies finally took place with much hand-clasping and nose- rubbing, the visitors then adjourning to the Show shed for light refreshments.

The marae was then filled with native children, who provided a bright programme of dances, hakas, waiatas and pois.

The Mayors RemarksWarmly congratulating the Maoris

upon their performance, the mayor, Mr B. S. Barry, said that the occasion warranted the fullest co-operation between all tribes. He complimented the Maoris on turning out in such numbers and welcomed them to Whakatane. Reminding them of the importance of the occasion, he referred to the presence of the Maori volunteers who were marching with the Pakehas in the fight against oppression. He wished them all successes on the day and thanked those who had been responsible for the arrangements.

Colourful ProcessionThe morning’s procession comprised

all units of the Maori assembly, the marshalling being a tribute Messrs Hauesler and Merritt, the officers in charge.

Headed by the Pipers, the Maori volunteers were given pride of place. Following them came a long line of school children, Maori tribal groups and entertainers.

Along the length of Commerce Street, the band swinging to the brisk measure of ‘Cock o’ the North’. Maori children singing the new marching song so popular with the Maori troops, the procession proceeded, arriving at the Rock promptly at 10.15, the time scheduled.

ARRIVAL OF TRIBESPROCESSION TO ROCK

Crowds gather for the ceremonies. Photo taken at the Domain. Ref A322-1

Can you identify anyone in this photo? If you are able to identify any of these people, please let us know - reception@ngatiawa.iwi.nz .

Ref: Collection of Whakatāne Museum Research Centre A322-1

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Matua Wiremu: He wā maumaharatanga pea ki o tātou tipuna i hinga atu i ngā tau ki muri, me kī pēnei nā, ko te wā kei te tae mai, ko te kotahi rau rima tekau tau. Anā, i tīmata i te raupatu whenua i tēnei takiwā o Ngāti Awa. Anā, ko koe tonu tētahi tangata te whakarangahau i tēnei kaupapa, kei hea tēnei kaupapa i tēnei wā?

Tā Hirini: Ka ahua pēnei te whakahoki i tō pātai. He kaupapa tēnei e kore e mutu te tangi mō ngā mamaetanga i pā mai ki te iwi, kei roto tonu i te hinengaro tēnā kaupapa. Ahakoa kua huri ngā tau, he tau hou tēnei, he rerekē ngā āhuatanga o tēnei wā i te wā i tau mai ai te raupatu ki runga o Ngāti Awa, ināianei, kei konei tātou ngā maramara, e kī ana ētahi, koinei ngā maramara o ngā iwi o mua, o Ngāti Awa o mua. Ngā koroua, ngā kaiwhakahaere o te iwi o mua, kua ngaro rātou katoa, tēnā reanga tangata, kua ngaro. Nō kōake tonu nei, he reanga anō kua ngaro, ināianei, ko tātou ēnei kua noho pakeke ināianei, ā, kua titiro ki ngā tamariki e piki ake nei.

Me te whakaaro he aha rā ngā whakaaro kei roto i ō rātou hinengaro e pā ana ki ngā raruraru i pā mai ki a Ngāti Awa, me kī rā, ki tēnā iwi ki tēnā iwi. Kua kōrerohia ngā kōrero, kua pānuihia ngā kōrero i roto i ngā pukapuka, kua tau te kerēme a tēnā, a tēnā, a tēnā, nā, ko te pātai ināianei, e pēhea ana tātou ināianei? Ko te tikanga kua murua ngā hara o te iwi e te kāwanatanga. Kua kī mai rātou, “Āe, i hē ngā mahi a te kāwanatanga, ngā mamaetanga i pā ki runga i a koutou, i hē.” “Anei te rongoa, he moni. Mā tēnei pea e kaha ai koutou te whakaara mai anō i a koutou, te whakatikatika i a koutou, te titiro whakamua ināianei. Me mutu te tangi i ngā mate o mua, me titiro ki te rā e whiti mai nei.” Nō reira, kua mahia ngā mahi e Ngāti Awa, ōna kerēme, kua kōrerohia, kua rongohia e te rōpū whakamana i te Tiriti o Waitangi, kua whakataungia e te

kāwanatanga, kua kī mai rātou anei te wāriu o tō kerēme. Anā, kei konā te iwi e whakaaro ana, pēhea ra? Ka nui tēnei, kāre rānei? Me whakatau ināianei? Taihoa rānei? Ka puta katoa mai ēnā momo pātai. I te mutunga mai, ka whakaaro mātou, ngā rangatira o Ngāti Awa i tērā wā, me whakatau ināianei. Waiho ētahi atu o ngā iwi e whai ana i ō rātou kerēme, engari, tātou o Ngāti Awa, whakamutua atu. Tīkina atu tā te kāwanatanga e toha mai nei kia tātou, mahia ngā mahi hei oranga mō ngā whakatipuranga e haere ake nei. Kei konei hoki tātou, te hunga e takatū ana i te mata o te whenua ināianei, engari mō ngā whakataunga o te kāwanatanga, ehara mō tātou anake, engari mō ngā whakatipuranga e haere ake nei. Ko te pātai nui, he aha te koha ā tātou e ora nei, e takatu nei, he aha tā tātou koha ki ngā whakatipuranga e tipu ake nei. Ki te tika o tātou mahi ka āhua nui te koha, ki te hē ā tātou mahi, ko te mutunga pea he kore. Koirā te mutunga mai kāre he koha ā tātou hei tuku atu ki ngā mokopuna e haere ake nei. I te mea i hē ā tātou mahi, kāre i kotahi ngā whakaaro, i taki whawhai kē tēnā hapū ki tēnā hapū, tēnā whānau ki tēnā hapū, ka mahue te kaupapa, ka whakarerea te kaupapa. Nā, i āhua pēnā a Ngāti Awa i ngā tau kua mahue ake nei, engari ko te whakaaro waiho ērā kūrakuraku ki muri, whakarērea atu tērā raruraru, hoki mai ki te kaupapa kei mua i a tātou. Whakahaeretia tēnei kaupapa hei oranga, i kī ake au, ehara mō tātou anake, engari mō ngā whakatipuranga e haere ake nei. Nō reira, kei reira tātou i tēnei wa. Kāre anō kia mārō te haere i runga i te huarahi, kei te whakatikatika haere tonu a Ngāti Awa i ētahi o ngā raruraru ka pā mai, kia mahea pea te huarahi kei mua i a tātou, anā , kua pai te haere whakamua.

Matua Wiremu:: Koirā te mahi a te Rūnanga o Ngāti Awa nē, hei ārahi i ngā hapū ōna...

Tā Hirini: Āe, koinā i whakatūria ai te Rūnanga o Ngāti Awa. I heria rānō ki te pāremata, mā te pāremata i whakamana. Mai konā, ka whakahē mai ētahi o tātou, kua kī mai ‘oh...nā te Pākehā kē koutou i whakamana.’ Ā, ko te whakautu ‘Me pēhea kē e mana ai?’ Koinā rā te mana o tēnei whenua ko te pāremata. Ki te whakamanahia mai i reira, a, he mana kei runga i tēnā whakataunga. Nō reira, kei te pai tēnā taha. Ko ngā raruraru i pā mai ki a tātou, ehara kau nā te kāwanatanga te hē i ētahi wā, kei wāenganui kē i a tātou, i kore i kotahi ngā whakaaro, i mau tonu ki te kaupapa, i whakahaeretia e ō tātou pakeke tae noa mai ki tēnei wa. Nā, hoki mai ki te kaupapa, whakaarohia te huarahi kei mua i a tātou, mā tēnei pea ka āhua tōtika ā tātou mahi. Ka ea ngā whakaaro, ngā moemoeā a te hunga kua kore e mōhio ināianei, nā te mea kua riro ki tua o te ārai, engari ko ētahi o tātou, me mau tonu te

whakaaro ki a rātou te hunga kua ngaro atu ki te pō, nā rātou i tīmata ēnei kaupapa. Nā, ko te mea nui mā tātou kia tika ngā mahi, whakaotia ngā mahi, whakahaeretia ngā kaupapa hou, nā te mea kei roto tātou i tēnei ao hou, e kīa nei he ao hurihuri.

Matua Wiremu:: Nā, i kōrero tāua i mua mai, anā, ko Tūhoe tētahi iwi kei te maumahara tonu ki ngā mahi kino o mua mai ngā kaumātua, ngā pakeke tae noa ki ngā tamariki, mokopuna, engari i roto o Ngāti Awa kua ahua kore tēnā nā...

Tā Hirini: Ae. Koirā tāku.....e āhua mīharo (tumeke) tonu ki tērā āhuatanga he aha a Ngāti Awa i wareware ai? Ki ngā mamaetanga, ngā taumahatanga i ūhia ki runga i te iwi, e te kāwanatanga. Nā te rangahautanga i ngā kōrero ka puta mai ngā mahi kino a te kāwanatanga i pā mai ki runga i a Ngāti Awa. Nā, e kōrero ana ahau mō te tino tūkino i te iwi. Nā, kei te whakaaro tonu ahau ināianei he aha ai i pera ai a Ngāti Awa? Ko tetahi whakamārama pea, nā te mea ko ngā rangatira, i tere tonu te kāwanatanga ki te mauhere i ētahi o rātou, ki te mirimiri i ētahi atu kia pai mai ki te kāwanatanga, engari i te mutunga mai he whakahē i ngā mahi a ngā rangatira tūturu o te ao Māori, i runga i ngā whakaaro a te kāwanatanga o tērā wā, i runga i tā rātou kaupapa me whakapākehā te iwi Māori, me te tono...me te aki....he aki i te iwi Māori kia whakarērea ō rātou tikanga, huri mai ki te ao hou i tērā wā, ko te ao Pākeha

Matua Wiremu: Ka pēhea tāua? Me kī tāua nei nā, ki te whakahuri i aua whakaaro kia pai ai te katoa o tātou, o Ngāti Awa, te maumahara tonu ki ngā mahi tūkino o mua mai, a te kāwanatanga kia tātou?

Tā Hirini: Me pēnei pea te whakahoki, tuatahi, he pai te mōhio engari ko te mauāhara kāre i te tino pai. Puritia te mōhiotanga. Kia mōhio ai tātou i ahatia tātou, engari kaua e mauāhara. Waiho ērā ki te taha. Kei roto i te hinengaro, e mōhio ana tātou, whakaakona ki ngā tamariki kia mōhio ai rātou. Nā te mea ko te Ngāti Awatanga nei, i ara mai i roto i ngā mamaetanga, i roto i ngā mahi tūkino a te kāwanatanga. Ko te mīharo kei konei tonu tātou. Nā, ko te mahi ināianei ko te whakapakari i a tātou.

Matua Wiremu:: Anā, i runga i tēnā miharotanga, ko te koroua i mauhere ki Mautini ko Penetito, ki te kore tēnā koroua, kāre tāua i konei. Anā, he waimarie tēnā...

Tā Hirini: Āe...i te wā o te raupatu, āhua tamariki tonu ana a Penetito. I te wā i mauheretia te rōpū o Ngāti Awa ko ia pea te tamaiti i roto i taua rōpū, nā reira ka murua ngā hara i runga i a ia, e kī ana ‘he

was pardoned.’ Kia pai ai tana hoki mai ki te kāinga, engari ko ētahi rā ka mau tonu ki Mautini, i mauhere tonutia, ā, tae noa ki te wā i whakaaetia kia hoki mai rātou.

Matua Wiremu: Nā, he kōrero anō mō tēnā te maumaharatanga o tēnā kaupapa?

Tā Hirini: He pai kia hoki whakamuri tātou, kia whakaaro mō ngā mahi i mahia, i pēhea tātou, he aha ngā raruraru i pā mai kia tātou, he aha i pēnā ai, nō wai te hē, kia mōhio tātou katoa ki ērā āhuatanga. I te mea, i te whakawātanga i ngā kerēme o Ngāti Awa ki mua i te rōpū whakamana i te Tiriti o Waitangi, kāre tērā rōpū i whakaae ki te whakapae a te kāwanatanga he tangata hara a Ngāti Awa katoa. Anā, ko te hara he pakanga ki te karauna, ka kīa rātou he ‘rebel.’ Engari ko te kupu i mau ki roto i ngā pukapuka, he tangata hara. Anā, i pērā anō a Tūhoe, i pā atu tērā kōrero a te kāwanatanga ki runga i a rātou. Engari, te wahi kia Ngāti Awa, ko te whakapae a te kāwanatanga he tangata hara te katoa o Ngāti Awa. Ahakoa e mōhio ana rātou kāre tēnā i te tika, ko ētahi hapū hoki i ahua piri ki te kāwanatanga, ko ētahi kārē i piri. Engari e ai ki te kāwanatanga ka hē ana, ko te katoa i hē. Kāre i te takitahi, takihapū rānei, engari ko te katoa. Nā, ka raupatuhia ko te katoa.

Matua Wiremu: Ko ngā raru kei roto i a tātou nei nā, ngā hapū, ngā whānau o Ngāti Awa, ka pēhea tāua e whakawetewete ai ēnā āhuatanga? Kei roto i te whānau, kei roto i te hapū rānei?

Tā Hirini: Kei roto i ngā whānau, ngā hapū, te iwi, kei roto i te rūnanga tonu. Ko te rūnanga hoki, koinā ngā mema o ngā hapū i tohungia mā rātou hei ārahi i te iwi. Ki te kore e tika o rātou mahi, kua kore e tika ngā mahi a te Iwi. Nō reira, ki a au, kia āhua tūpato ngā hapū ki ngā tāngata wāhine rānei ka tohua e rātou hei waha kōrero mō tēnā hapū, mō tēnā hapū. Kia āhua tōtika anō te hunga e whakataungia ai, e tohungia ai e rātou mō ērā mahi kia

pai ai te haere o te iwi. Nā te mea ko ēnei waha kōrero, ehara i te waha kōrero mō te hapū anake, engari mō te iwi whānui. Kua uru mai rātou ki runga i te rūnanga, me whakaaro kia rua ngā huarahi, tētahi he manaaki i tō hapū kei te tika tēnā. Engari i tua atu i tēnā he manaaki i te iwi whānui. E kī ana a Ngāti Awa, me manaki i ngā uri o ngā hapū o Ngāti Awa, arā, ko te katoa tēnā, me pērā kē ngā whakaaro.

“Nō reira, kei reira tātou i tēnei wā. Kāre anō kia mārō te haere i runga i te huarahi, kei te whakatikatika haere tonu a Ngāti Awa i ētahi o ngā raruraru ka pā mai, kia mahea pea te huarahi kei mua i a tātou, anā , kua pai te haere whakamua”.

“He kaupapa tēnei e kore e mutu te tangi mo ngā mamaetanga i pā mai ki te iwi, kei roto tonu i te hinengaro tēnā kaupapa”.

“Kia mōhio ai tātou i ahatia tātou, engari, kaua e mauāhara. Waiho ērā ki te taha. Kei roto i te hinengaro, e mōhio ana tātou, whakaakona ki ngā tamariki kia mōhio ai rātou. Nā te mea ko te Ngāti Awatanga nei, i ara mai i roto i ngā mamaetanga, i roto i ngā mahi tūkino a te kāwanatanga. Ko te mīharo kei konei tonu tātou. Nā, ko te mahi ināianei ko te whakapakari i a tātou”.

“Kua kōrerohia ngā kōrero, kua pānuihia ngā kōrero i roto i ngā pukapuka, kua tau te kerēme a tēnā, a tēnā, a tēnā, nā, ko te pātai ināianei, e pēhea ana tātou ināianei?”

Tā Hirini Mead - me maumahara a Ngāti Awa

Tā Hirini Moko Mead

January 2016 marked 150 years since the raupatu of Ngāti Awa’s lands. As part of a commemorative radio series entitled “Where is Ngāti Awa today?”, Wiremu Huta-Martin of Tūmeke FM asked Tā Hirini Moko Mead for his thoughts about how far Ngāti Awa has come since the raupatu. The following is a transcript of the interview.

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2 KAUPAPA MATUA

The following article Rua Kenana - our Prophet from Te Urewera has been copied (and edited) from the website www.ngaituhoe.com.

Our koro Rua Kenana was one of many Maori prophetic leaders of the 19th and 20th centuries. He called himself Te Mihaia hou, the new messiah, and was the leader of a section of the Tūhoe at a time when their land, the Urewera country was threatened by possible prospecting and milling.

The short version about our Koro

About 1906 Rua announced the establishment of a New Jerusalem in the rugged Urewera's. Soon Maungapohatu had a thriving farming community, land was owned and farmed collectively and all proceeds were shared according to need.

Withdrawing to Maungapōhatu, in the heart of Urewera, he established a community. Following is a history of Rua and his people, of the destruction of the community, by the government during World War I, and the struggle to start all over again.

Over the period 1906~1910 Rua Kenana was establishing his following and settlement at Maungapōhatu in the Urewera country. His messianic religion promised the return of Maori lands and Mana to Māori and the end of their subjection to British Pākehā rule.

Rua claimed to be the prophet whose coming was predicted by Te Kooti Arikirangi. He wanted to remove the Tūhoe people totally from European influence and induced many to sell all their stock and farming interests. His father

had been killed fighting for Te Kooti. His mother was a person of some standing among Tūhoe and owned considerable land.

In his twenties Rua worked as a Laborer around Gisborne on Pākehā farms, before returning home. There he had a vision that King Edward would come to Gisborne, the white people would be driven into the sea, and the Maori would once more come into his own.

About 1906 he announced the establishment of a New Jerusalem at Maungapōhatu in the rugged Urewera's about 20km north of Lake Waikaremoana. Soon Maungapōhatu had a thriving farming community of a 1000 souls, including a co-operative bank and a two leveled circular temple. The land was owned and farmed collectively and all proceeds were shared according to need.

Rua’s messianic religion promised the return of Maori lands and Mana to Maori and the end of their subjection to Pākehā rule.

To many Pākehā all Maori were regarded as “lazy, shiftless and drunken", so the return of self-respect and independence under Rua amazed and even rankled them. As for Rua himself, he lived in a fine house and it was said he had 12 wives in all and more than 70 children.

Rua attempted to control illicit sly-grogging in the area but his application for a liquor licence was repeatedly turned down. He signed over many thousands of acres of Tūhoe land to the government as the Urewera National Park. Eventually he met with the prime minister Joseph Ward who didn't give Rua a verbal answer but offered a glass of whisky instead. Rua

took this as a “yes” and began selling whisky.

During WWI he was harassed by the police because of the region’s liquor sales and in a moment of anger he said the Germans would win. This was the moment the Pākehā were waiting for – in March 1916 the invasion of Maungapōhatu was planned. Seventy police were sent in three groups including a large number of mounted police, some of whom had been at Waihi in 1912.

Because Rua’s village was so remote, the police had to take a lot of gear and camp on the way. They moved like a small army with wagons and pack- horses. They were convinced that when they reached Maungapōhatu there would be a fight. In fact there was no resistance.

Rua came to meet them with his two eldest sons, Whatu and Toko. But when the police moved suddenly to seize Rua there was a scuffle and a gun went off. No one knows whose. Immediately there was panic. The police had been expecting an ambush and thought this was it. Toko Rua ran for his gun and wounded four policemen before he was shot and killed. Toko’s best friend (and maternal uncle) Te Maipi, was also killed.

Rua, Whatu, and four others were arrested. Rua was charged with sedition (a kind of treason). His trial in the Auckland High Court lasted forty-seven days. It was the longest trial in New Zealand history until 1977.

None of the charges against Rua based on the events of 2 April could be made to stick, but he was found guilty of a lesser offence - being unwilling to be arrested at Te Waiiti on 12 February.

The judge sentenced him to twelve months’ hard labour and eighteen months’ imprisonment, a very heavy sentence. Eight members of the jury signed a petition protesting at the harsh treatment of Rua. He eventually served 9 months in MT Eden Prison, Auckland.

The cost of defending themselves at the trials that followed the raid on Maungapōhatu, and the cost of the raid itself, which the Māori had to pay, almost ruined Rua’s people. They had to sell much of their land and all their animals. Pleas for help were met with indifference. “No anxiety need be felt as to Rua’s wives or children starving. Natives always help one another and if ever they become short of food they will either go back to their own people, or get married to other Natives,” reported an official sent to look into their desperate plight!

When Rua returned to his followers in 1918 he found them much poorer, and although many people had left his settlement, others stayed with him until his death on 20 February 1937. Rua lived out his days in relative comfort at Matahi, respected and venerated. Some still believe that he will return to them, as he promised.

Rua Kenana - our Prophet from Te Urewera

Portrait of Rua Kenana. Taken by James Mcdonald in 1908. Ref: McDonald, James Ingram, 1865-1935. Rua Kenana. Ref: 1/2-019618-F. Alexander Turnbull Library, Wellington, New Zealand. http://

natlib.govt.nz/records/23147416

From left to right, handcuffed in the foreground: Maka Kanuehi, Pukepuke Kanara, Rua Kenana Hepetipa, Whatu Rua, Awa Horomona and Tioke Hakaipare. The policeman at back, left, is Bill Neil. Andy McHugh, helmeted, stands next to Awa.

Constable Fahey, with the wounded arm, is next to Whatu.

Photo at left: Rua Kenana was arrested on April 2nd 1916, after a shootout between his followers and 70 armed police. He is handcuffed to his son Whatu. Rua was sentenced to 12 months hard labor after what was the longest trial in New

Zealand history at the time.

Photograph taken by Arthur N Breckon in 1916. Information from `Mihaia : the prophet Rua Kenana and his community at Maungapōhatu’ by Judith Binney, Gillian Chaplin, Craig Wallace, 1996,

page 116. Ref: Breckon, Arthur Ninnis, 1887-1965. Rua Kenana Hepetipa and his son Whatu, handcuffed. Ref: 1/2-028072-F. Alexander Turnbull Library, Wellington, New Zealand. http://natlib.govt.nz/

records/22790744

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A critique of the Film-Documentary

Rain o f th e Chi ld ren produced by Vincent Ward

Ai! Ka tae atu nei tātau katoa, huri i te motu ki te mātaki i te kiriata ‘Rain of the Children’. Nā wai, nā wai au i noho, kutukutu ahiahi katoa taku wairua, aku mahara mo tēnei kuia aroha me tana tama a Niki, āna tamariki e ono i matemate, me ērā o āna tamariki i riro mā te hāhi Perehipitiriana e whakapakeke, tana kāinga e whiua mai nei ēnei kōrero ki roto i tēnei kiriata mo te kupu nei mākutu. Waihoki kā noho, ka tauria e te whakaaro kia manaakitia te wairua o tēnei kuia mārohirohi. Kia whakaaratia ngā kōrero tika hei puna kōrero mā ana mokopuna, kia whakahokia o tātau whakaaro ki ngā kaupapa i maukino i a Te Puhi, rātau katoa ko ngā tīpuna, te hunga i whānau ki roto o te tūkino, kaipakanga, muru whenua, mate urutā te whakaeke mai o ngā momo hāhi katoa. Ka mahara ake ka tuhi i tā tātau whakautu koia i hua ai tēnei tuhituhi a That’s my Nan!

The inspiration for the title of this critique That’s my Nan! Of Vincent Ward’s film-documentary Rain of the Children is taken from Peggy Pānoho’s gracious article in Issue 84 of Mana Magazine. Peggy Pānoho is the granddaughter of Te Puhi Materoa Tatu, Peggy is the daughter of Meri Caton (Taka nee Kahukura), the daughter of Te Puhi Materoa Tatu.

This article by the granddaughter Peggy provides some insight as she gathers her memories and thoughts of her Nanny Puhi and Uncle Niki as she puts it. In reading her article in the Mana Magazine one is taken by the fact that here is a Nanny that Peggy and all her other mokopuna loved and admired and, this nanay is at the core of their memories which tells us something about Nanny Puhi.

And probing further in writing this critique gathering together all of the many people who knew Te Puhi intimately of which I have spoken to since I viewed Rain of the Children said this. This kuia Te Puhi is special, she has an aura of distinctiveness, an individuality that sprang to mind when they thought of Te Puhi. “Ē hoa, he kuia aroha tēnā, kāre i tua atu!”

Being one of the many who filled the theatres around the country to view Rain of the Children I sat in anticipation and waited. Throughout the film I was

uncomfortable with what I was hearing and seeing, while simultaneously this review of Rain of the Children was gathering momentum in my hinengaro (mind) in the theatre to explain and interpret from an ‘insider’ perspective a series of biographical historical portraits strongly linked to Te Puhi Materoa Tatu focused on recovering, reclaiming her image, wairua and mana so that we are much better informed about ourselves and our history.

This critique identifies historical data, published and unpublished sources, essentially to tell the perspective of That’s my Nan! This critique therefore is the voice of Te Puhi talking to her mokopuna and her descendants about her circumstances.

The title That’s my Nan! By the mokopuna is courageous in spite of the projections of Rain of the Children as the mokopuna writes in Mana Magazine “I never knew much about Nan’s past-her upbringing, her life at Maungapōhatu things that may have happened to her. I didn’t know (or really care) about how people perceived her and Uncle Niki. All I knew was that she was my mum’s mum, she was my kuia, and Niki was my uncle-and that’s all that really mattered”.

The words of the mokopuna ring true: ‘even in loss and grief there is life and victory for Nanny, and there are those who can explain and there are those who care. The lesson here is not new, for can it be considered a legitimate exercise for an ‘outsider’, dependent on ‘outsider’ sources to seek to interpret the living oral historical world of Tūhoe. Māori and Tūhoe over the last twenty-thirty years have expressed the words ‘Waiho mā mātau tonu e tuhituhi a mātau kōrero’. Ai! He tika rā tā te mokopuna That’s my Nan!

Kupu Mihi. Acknowledgements.I want to thank most sincerely Mere & Eric Caton & Peggy Pānoho, Tame Tākao, Dan Hiramana-Rua, Tunuiārangi Mclean, Tāwhao & Whakararo Tioke, Aubrey Tēmara, Ērena Mānihera, Ōriwa Te Pou, Tiniwai Te Whetu, Hema Tēmara and Tāroi Black (pakeke) for their helpful constructive comments. I also want to thank whānau Shelley Black, Agnes McFarland & Jean Vanags for technical support and advice. Taiarahia Black10 November 2008

1. Vincent Ward the acclaimed film-documentary creator has picked up an international cinema award in Poland and has received nine Qantas Awards nominations for his film-documentary Rain of the Children. Since its screening in theatres around the country Rain of the Children has moved Māori and Pākehā audiences to a sense of awe, to enliven our memories of the men and women who lived during the period Te Puhi Materoa Tatu was born, and during her life time exhibiting times of ground breaking deprivation, hardship and withdrawal.

2. On the screen I was immediately struck by the visual image of Te Puhi, her face, voice, gait, way of walking, her physical presence and despite the despairing experiences portrayed in the film, she refused to let go of one’s hold on humanity in the face of horrific conditions experienced. The film opens with Vincent Ward as the narrator and Te Puhi appears expending her fading energies on her beloved adult son Niki.

3. In creating Rain of the Children, those years of suffering for Te Puhi and her people in Te Urewera are another visible reminder of a dark chapter of Te Urewera, Tūhoe history through Te Puhi’s inexorable losses of her six children from 1922 to 1931 and her remaining children, her hard-won triumphs to stay alive and sane. Te Puhi for me “challenges us to rethink that brutal, harrowing history of colonisation”

4. This film for me as a Tūhoe person in the 21st century is an eye opening, shattering historic commentary of the life and times of Te Puhi created for all of us by the all too often link to colonisation. I recall setting in the theatre in Palmerston North, my wife and I looking at the audience through the darkness and shadows of the theatre. There were tears, utter silence, and my overwhelming conviction, amazement at the strength of this kuia called Te Puhi Materoa Tatu. What a display of courage, a remarkable demonstration of the enduring spirit of this Māori kuia to tolerate suffrage. Her indomitable moral fibre, strong forbearance, unconquerable and resolute was inspirational.

5. Conversely there must always be some reservations when a film-documentary, biography is made and screened by an ‘outsider’.

6. Barry Barclay a noted Māori film maker for many years devoted time and energy to producing Māori indigenous films to portray something of Māori life to Māori and to bring this form of film making medium to the attention of Pākēhā film makers. Barclay acknowledged as the first Māori to direct a Māori feature film –Ngāti (1987), and his work in the Tangata Whenua TV series (1974).

7. Barclay was able to husband and extract Māori knowledge sources from small communities collective memories to make his films relevant. And of course Dr Don Selwyn his epic film, the first full length feature film in the Māori language: The Merchant of Venice (2003) with the masterful translation by the Tainui scholar Dr Pei Te Hurinui Jones with the exactness, the richness of prose, poetry delivered in the Māori language. There is also Mereta Mita’s film Mauri (1988), a probing enquiry into concepts of culture, birth, marriage and death illustrating those smouldering moments of breaking free from colonial repression. The Māori response to these films positive and alive.

8. Barclay, Selwyn and Mita all fierce advocates against injustice, particularly what they saw as racism against Māori in the film industry and the barriers to telling Māori stories reclaiming the image. The three have presented a representation of film inculcated with culture, customs and intellectual, spiritual beliefs not merely to entertain an audience, but to reclaim the image and sound because of the monocultural domination of the media and related industries. In 1990 Barclay made this statement which typifies Māori standing in the film industry:

9. “Every culture has a right and responsibility to present its own language, culture and traditions to its own people. This responsibility is so fundamental it cannot be left in the hands of ‘outsiders’, nor be usurped by them. Further more any culture living closely with another ought to have regular opportunities to express itself to that other culture in ways that are true to its own values and needs”.

10. The scenes of Te Puhi’s devotion to her adult son Niki is well and true enough, heart rendering, a mother-child closeness and imminence. It was as though both had their secrets-a hidden world-accessible only to the two of them. Their cycle of life and expression, innate reo Māori from within their inner cycle show us their journey of survival. Nevertheless a story line, so it would seem of division and seemingly inaccessible world.

11. The theme of Rain of the Children is to tell a story, to make this story accessible so that Te Puhi’s voice and that of her son Niki, her six children who died and those taken away from her will echo in our wider communities, to which it has. Te Puhi has given us a glimpse of the times in which she lived, reflective of the dimensions of this profound Māori women’s indomitable inner spirit which I feel we are privileged and honoured to share.

12. I came out of the theatre, going home in silence wondering how on earth did this remarkable women Te Puhi survive. What was that I just saw. Suddenly, for me the big screen in the theatre wasn’t a window, it was a ‘mirror about Te Puhi and my source as a Tūhoe’ A mirror held before Te Puhi and her people to allow others to look into this mirror and form judgments based solely on the credence, reliability and authority of the film.

13. This was one of the major flaws of the film for me. The monocultural domination of the film ethic, style and rhetoric. The ‘outsider’ as Barclay would have it, telling the story of Te Puhi. I asked myself, am I comfortable as a Tūhoe person following the related scenes, the process of retrieving a restorative history of heritage, pride, consciousness and my Tūhoe identity? Of course not!

That’s my Nan! Professor Taiarahia Black

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‘That’s my Nan’ by Tai Black continued...

14. Rain of the Children offered me life histories from the ‘outsider’ perspective and invited me to share in the dreams, hopes and vision that the ‘outsider’ had processed. My Tūhoe collective essence, history, spirituality, tapu, noa, tikanga customary, living oral history traditions continuously under attack in this film. Sharing the podium, dreams and vision of the ‘outsider’ is an experience which detracts from one’s true self worth.

15. The film was also equally irresponsible in its format, manipulated way with the repetitive use of the word mākutu, curse, which seemed to broadcast presumptuously that a violation of tribal, hapū tapu and noa had occurred. This violation was constantly attributed to Te Puhi the subject matter of the film? This aspect of Rain of the Children irritated, annoyed and goaded me throughout.

16. Why was the word mākutu, curse overstated and repetitive in the narrative of Vincent Ward? And from a filmic perspective when the word mākutu, curse was used in the narrative, Ward would use close up frames of Te Puhi and Niki in their solemn, sad forgiving moments which gave the viewing audience the perspective that some thing indeed, a mākutu, curse can in some way be attributed to mother and son and no doubt afflicted to her descendents. Can it be that Ward used melodrama visuals and his narrative to structure, create and reinforce this form mākutu, curse, a tribal violation that supposedly can be linked to Te Puhi some how?

17. Further Wards narrative and visuals in an instantly recognisable way made it sound and look like Te Puhi and her son Niki were displaced individuals, had suffered a sense of exile from their community. Footage, sound and cut away shots all bear witness to deliberate dislocation, and isolation.

18. These ongoing narratives and scenes are quiet wrong, wide off the mark unbalanced and grossly inaccurate. I would describe Te Puhi wanting to be alone, her aura in association with her solitude and tranquillity. And solitude and tranquillity in Te Puhi’s case is the richness of ‘self, values and experience’ gaining mastery and insight into the mountain of thoughts born from within her.

19. Te Puhi had not lost touch with the kernel of her essential being and her community despite what we had seen on the film which cannot be made to be a ‘true reflection’ of Te Puhi.

20. People like Te Puhi and countless others of those tumultuous times have seen a quite different life from our own perspective, are nearer solitude and tranquillity than those who have not gone through the school of pain and suffering. Ward misread, and misinterpreted her self-imposed dislocation as having a mākutu, curse because Te Puhi herself said she was

cursed. Te Puhi was hōhā (tired) with this imposition! Waiho au ki au! (Go away, leave me in my solitude and tranquillity).

21. What I saw was Te Puhi protecting her beloved son Niki and herself from the outer world by forming a self-imposed screen which enabled her to preserve her solitude and tranquility. Don’t we all do this ourselves when we are tired of the outside world?

22. Vincent Ward’s use of the word mākutu, curse for the Tūhoe viewer has a colonial overture, leaning more to a fictional, imaginary desire to explain something unknown to himself. The edited versions from Ward’s complied primary sources (Tūhoe) looked to me to be ‘deeply uneasy’ about their comments that mākutu, curse indeed can be orally transmitted and this accounts for experience generated from within the community as they speak about a past full of grief and shame.

23. For me the use of the word mākutu, curse is more aligned to a ‘ghost story’ which is what I suggest Rain of the Children is about, to reinforce something quiet unfamiliar to Ward’s own internal anxieties to what he had stumbled upon. A ‘ghost story’ which would appeal to Māori and non-Māori audience.

24. Rain of the Children images echo a ‘troubling undercurrent’ as Ward tracks Te Puhi as the colonising narrator speaking in this case about Te Puhi, Tūhoe and Māori. Ward has found something all too mysterious, and unresolved.

25. All to frequently a plot of this kind, or this ‘ghost story’ is what Ward uses to ‘displace’ and ‘exile’ the colonized’. With intent, and naivety his narrative voice reinforces the perspective that the colonized race, that is Te Puhi and her people of Tūhoe possesses primitive powers, supernatural knowledge, and unbridled uncontrollable emotions.

26. I remember not long ago reading a fictional story, similar to the line in Ward’s ‘narrative voice’ in The Oxford History of New Zealand Literature where reference is made to fictional writings of the period 1890s and 1900s: ‘ghost and mystery stories were regular part of fiction published in annuals and magazines in the 1890s and 1900s’ the period before and after Te Puhi was born: an example is ‘The Disappearance of Letham Crouch’ first published in the New Zealand Illustrated Magazine in 1901.

27. In this story Letham Crouch’ is a missionary is ‘mad about his priesthood’ is received by Māori as a ‘new tōhunga’. In order to tread their Māori pagan beliefs underfoot, Crouch lives in a tapu whare and after a period in which his eyes become ‘sunken and wild’ he develops a fanatical appearance, he vanishes, leaving the whare (house) in a state of destruction, to reappear as a Māori ‘stripped for dancing’ The narrator’s

comment show the extent to which the missionary has crossed the boundary.

28. Vincent Ward is not the missionary, but his intellectual curiosity and ensuring narratives throughout his film Rain of the Children has crossed the boundary providing an oversimplification of the understanding of mākutu, curse. I am none the wiser. What I do know, that the perpetrator, the person responsible for the mākutu, curse Ward has constituted throughout the film alarmingly is Te Puhi and her son Niki. This is grossly unfair, excessive and inaccurate.

29. The story telling elements of Rain of the Children is typical of 19th century colonial ‘ghost stories’ in its attribution to mystical powers to the heathen, in this case Te Puhi, her people and Tūhoe that supports the continued representation of colonial power and oppression. If only Mr Vincent Ward had read his history correctly he would have encounted turbulent colonial attitudes to Māori and in particular to Tūhoe in the period before and after Te Puhi was born, and during her life time depicting the notion of how to represent the distinctiveness of the colonial powers.

30. There is no escaping the fact there is

something a-miss with the historical resonances that we had viewed in this film. Historically some how, there was no entry point, or a reflective mode of the ‘contested histories’ portrayed by Ward. Why is this? Where are the parts of this ‘contested histories’ that would explain to the viewing audience about the turbulent landscape that had taken place in Tūhoe, Te Urewera before Te Puhi was born and afterwards?

31. Was Rain of the Children mainly produced without a Tūhoe audience in mind, and was it deliberate on the part of Ward to ignore, neglect and lock out how the government of the 1870s to 1900 fought a deliberate policy in Te Urewera to assert government supremacy and to destroy Māori and Tūhoe autonomy with military moves, British troops augmented by colonial and kūpapa forces.

32. Before Te Puhi was born and during her time war and confiscation in Te Urewera left a destroyed economy and a lasting bitterness between government and Tūhoe. All of these key historical elements composed, written published sources-reports is available to Ward. A living oral history to bring him up to date.

33. You see for me and many other Tūhoe, these published sources, living oral history, oral traditions are not only vehicles for understanding, but they transmit knowledge which shapes memory and therefore adds to community knowledge, scholarship, creditability and provides a profundity, an insightfulness of tribal truth, history that the film Rain of the Children displaced.

34. So the point the film should have made is that before Te Puhi was born and during her life time there was a

colonial system in place, a government which brought war to Māori tribes and Tūhoe in order to dispossess them. The energies and human capital resources for Tūhoe, forced into war left these communities poorly placed to rebuild their economies and community infrastructure.

35. As a young girl and women in Te Urewera particularly in Maungapōhatu, Te Puhi and her community of Maungapōhatu and other communities witnessed dispossession and criminal acts first hand.

36. The Maungapōhatu scene in Rain of the Children depicted Rua Kēnana and his community he founded in 1907. The footage and narrative of this volatile episode, painful acts of violence in 1916 did not go far enough to state the criminal acts by the police, more or less there was a preoccupation by Ward of Te Puhi. The viewing audience attitude with this ‘assault’ is skewed towards those testimonies who contributed an ‘outsider’ historical perspective.

37. Lets be quiet clear here: this settlement was ‘assaulted, and crushed’. And the assault left two young Māori youth dead, one of them Rua’s son, Toko, and the other, the second son of one of his principal wives Pinepine Te Rika, Te Māipi Te Whiu, both shot at close range. According to personal and eye witness accounts Toko was dragged out from under the house and shot like a dog. Both these deaths remains totally, unsatisfactorily and poorly explained in the police testimonies, instead there is a clear litany of orchestrated voices in the evidence as the police officers of that ‘assault’ protected themselves against criminal charges.

38. In 1998, a demand for an apology from the police was articulated by representatives of the whānau and in turn asked the police for ‘acknowledgement’ that Rua’s gunpoint arrest was wrongful and the murder of Toko and Te Maipi Te Whiu, also there is a recent assertion of the rape of Rua’s eldest daughter. These were all criminal acts not included in the film. Why?

39. The extent of the long standing legacy of distrust is best indicated by Tūhoe’s stated belief (in the 1970s) that the police force was made up not of police but of their wartime substitutes-criminals. Rua Kēnana and another son Whatu and four others were imprisoned in Mount Eden while the government prepared its case.

40. Rua Kēnana imprisoned in the walls of Mount Eden, in his cell is a window located close to the sealing. A kereru lands next to the window. Kēnana hearing the kereru land on the window ledge is filled with feelings of isolation, forced segregation, composes this pao (a topical waiata, see text of pao after paragraph 43) dedicated to his first wife, the ‘most senior’ of his twelve wives, Te Ākakura.

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41. He reveals in the introductory lines of the pao, the devastation of enforced separation from Te Ākakura and his community and creates the metaphoric line for the kereru to carry his deep affection, and his feelings of disconnection, loneliness back to Te Ākakura and his community.

42. The pao draws a strong link to his twelfth youngest wife, Wairimu who was his favourite, for she had born him a son. In the text he uses the words tō pōriro, which is an affectionate reference to his son. The use of the word Īharaira, Israel is a reference to his followers in Maungapōhatu. Since Wairimu was not of high rank, Kēnana’s people did not approve of her being his favourite wife, and he tells Wairimu in the pao that she should not draw attention to herself, and so annoy them.

43. But this pao is much more than the grafting of relationships of Kēnana whereby begs the question, seeking a rationale for the deliberate ‘unjust assault’ of Maungapōhatu. The pao is a declaration by Kēnana in developing his own notions of ‘justice’ through this period of despair and challenge. The wairua of the kereru is employed as a metaphor to take Kēnana’s message, teachings to his ‘crushed’ community of widows, orphans, those suffering from flu epidemic, destitute and homeless. He also mourns his two sons shot at close range. The devastation of Maungapōhatu and double loss of his two sons is all to overwhelming. Kēnana unable to sleep composes this pao. Te Puhi (of whom he names the special one) is now one of those young widows as the story goes she was a lover to Toko, shot by the police.

Moe hurihuri ai taku moe i Mautini I toss and turn in my sleep in Mount EdenKo taku tau tonu kei taku manawa i ora

My darling always in my heart i oraWhakaarorangi ai te rere mai a te manu

Straight towards me fly a birdHe karere mai koe na Te Ākakura i oraYou my messenger from Te Ākakura o i ora

Koi ana, Wairimu! Hunāia i tō pōriroDo well, Wairimu! Hide our affectionate son,

Kei rangona nuitia e Te Iharaira hoi ra!Least Israel hear much of him hoi ora!

E rere rā, ngā wai o Mautini!Flow on the waters of Mount Eden

Māku hei inu iho hei manawa rā i o rāI will drink to sustain myself i ora!

44. These articulated ‘contested historical facts’ evidence was missing from Rain of the Children Maungapōhatu footage.

45. Surely a biographical, film-documentary like Rain of the Children is a way of looking at the past through the lives of some of its principal people using written, oral and published sources as well as evidenced based researched accounts. Selection, research and writing are carried on in this enormously profitable field between the evidence left by the past and the questions put by the present, which is my contention.

46. A biographical, film-documentary should not be seen as static in time, or its ‘contested historical facts’ left standing in an isolated vacuum. New research, probing qualitative questions should have been explored by the ‘draft script’ before the film Rain of the Children came to air to unravel fresh evidence which in turn prompts further questions. The projection of the film reinforced, substantiated the plight of the powerless which in this case is Te Puhi and her people. They don’t have a voice or supporting evidence to explain their part, so it would seem! This biographical, film-documentary should at the very least have used evidence based material to devise plausible, credible answers to our ‘contested histories’. The lives of many hitherto people of Te Puhi and her people of Maungapōhatu remain obscured, the government of that time crowning achievement and Rain of the Children.

47. With the frontal assault of dispossession came wave after wave of rampant diseases and missionary zeal to convert the heathen with the colonial forces supported by kūpapa to reinforce and strengthen government legislation. These stories and countless other stories have been told and retold on marae under the aegis of the Waitangi Tribunal, where Māori and Pākēhā tribal historians, academics have opened the archives in the last twenty, thirty years to reveal the real meaning ‘behind our contested histories’.

48. Herein Vincent Ward has made the entry point of ‘contested histories’ from the time Te Puhi was born, remarkable arrogant on his part. He has through his filmic imposition, dismissed some forty-fifty years of dispossession, recrimination, diseases previous to Te Puhi’s birth and after.

49. If only, if only Mr Vincent Ward the

acclaimed film maker had looked back into his New Zealand history, particularly Te Urewera history about fifty years, even less perhaps, before Te Puhi was born which is close at hand, real and present. A generation and a half removed from Ward himself he will have stumbled over a colonial system like the Native Land Court, Native Lands Act 1865 the court’s operation set tribe against tribe, hapū against hapū, creating dissent within communities, and tempted leaders to act without consent of their people. These Acts and many others of the time was designed to promote and advance settlement of land acquisition.

50. Beyond any reasonable doubt Rain of the Children failed to tell the real truth that settler interests obliterated almost all considerations of Māori and Tūhoe welfare in Te Urewera. Te Puhi and her tamariki and all of those before and after Te Puhi are the victims, fatalities, traumatised by colonisation, not as Ward would have us believe Te Puhi had a mākutu, curse.

51. And indeed if Vincent Ward had read

his history correctly as history is an important consideration here. History provides an expectation that there is a part of our lives which depends on the connections between the past and the present and the present with the future, particularly for Māori and Tūhoe. Ward would have found some of the answers, reasons for his overt simplification of the use of the word mākutu, curse as he himself was convinced that Te Puhi had a mākutu, curse.

52. History, knowledge and understanding of the past gives the present generation a new sense of purpose, possibility and dignity. Where is the dignity in this film for Te Puhi, her adult son Niki, her six children who died between 1922 and 1936, linked to the conditions of a ‘trapped lifestyle of poverty’ forced by dispossession, and the effects of the Great Depression, her remaining children given to the Presbyterian Mission at Maungapōhatu. Is there a link here with the circumstances beset of the stolen generation of aboriginal children in Australia?

53. This aspect of this film is most disturbing and in my view unfounded and totally unfair on the integrity and character of Te Puhi. An intolerable sense of insult to Te Puhi, Niki and her living descendants. Here was Te Puhi, strong and spirited who quiet naturally valued life, developed her own sense to right her wrong through karakia (prayer), to combat and understand her own harsh life experiences. Did Te Puhi have a mākutu, curse as the film continually stated. Of course not!

54. And why was Te Puhi cursed, did she violate a Tūhoe tribal lore or an individual. From what I could see on the film it was Te Puhi and her people who was subjected to violation, and loss of standing in her community hence the whānau that spoke for Te Puhi were ‘clearly uneasy’ as they speak about a past full of grief and shame.

55. Let me be quiet clear here: Te Puhi was not cursed, nor did she have a mākutu on her, her adult son and her six children who died between 1922 and 1936 and her other children taken away from her.

56. My contention is that Te Puhi her tamariki and Niki and Tuhoe are the victims, traumatised by a colonial government waging war on Tūhoe and other tribes during that period to reinforce a systematic policy of depopulation, introduced epidemiological diseases and missionary zeal, all added to accelerate dispossession. Ward was seduced by this unexplored venture by an ‘outsider’, and it could be said that Ward himself is probably a victim of our education system academic history which largely shut out Māori ‘contested tribal histories and varied knowledge systems’ from main stream education.

57. Rain of the Children is based on the constructions of the dominant society and its polity, wanting to display its

own political affairs as being just and fair. Ward in this case is the saviour. This film is an example of a colonial past and present impositions of values that were once thought to be inclusive but which in actuality is ‘totally blind’ to our experiences and perceptions.

58. What would have been useful from

the perspective of living oral history in this film was to bring forward Tūhoe methodological structuring for oral knowledge, remembering and depicting community sources about the past and a means to understand the other version than those created by Ward.

59. We saw scenes of Te Puhi, her back profusely bent over with her adult son. The more I saw Te Puhi and her bent back the more it unlocked the memory of colonisation. Te Puhi carried and brought forth so many associations of those painful encounters to formulate a totally transforming experience as we hear iwi after iwi presenting, describing before the Treaty of Waitangi Tribunal those turbulent years.

60. Te Puhi and her people which at the time is the poor, the minorities and the political powerless is obliterated from memory for the viewing audience in Rain of the Children. Was this deliberate by Vincent Ward?

61. What is important to bear in mind which is not all together clear in the context of the film Rain of the Children; during that part of the 19th century, there was a dramatic reversal felt by Māori with depopulation and near genocide from increasing waves of immigrants, epidemiological diseases, transient missionaries, government legislation, and fortune seekers. For Māori and in this case Tūhoe what followed was a forced change from tribal lifestyle inextricably bound to the natural environment, to a new reality dictated by the social and political inconsistencies of Victorian Britain.

62. The immigrants brought with them an element of chaos into a society hitherto characterised by order and orderliness. Alienation and dispossession was sanctioned in laws passed by settler government and was effected through three mechanisms: Confiscation, Crown land purchase and Māori land court decisions. Te Puhi and her people Tūhoe was subjected to these three elements and worse was to come.

63. Before Te Puhi was born some forty, fifty years Tūhoe opposition to forced land sales was countered by armed troops and the punishment was confiscation of tribal lands, legalised through two Acts of Parliament, the New Zealand Settlers Act and the Suppression of Rebellion Act 1863

TE WHARE WĀNANGA O AWANUIĀRANGI

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64. Perhaps there is one small glimmer of historical creditability in Rain of the Children, a passing comment that would have gone completely unnoticed by the viewing audience; a reference made to the Scorched Earth Policy. Well then, lets put the Scorched Earth Policy into context here. During the late 1860s late 1870s Te Kooti Ārikirangi Te Tūruki escaped from the Chatham Islands and found sanctuary in Te Urewera. Te Kooti offered Tūhoe moral support, spiritual leadership and the hope of restitution of confiscated land.

65. Tūhoe paid dearly for this support

of Te Kooti. Government forces supported by kūpapa conducted ruthless Scorched Earth Campaign in the invasions of Te Urewera, destroying food stores, crops, scattering and killing livestock, and burning houses in an effort to break the network that sustained Te Kooti. The devastating Scorched Earth Policy campaign killed 160 Tūhoe men including women and children who starved in the winters of 1870-71 from food shortage and disease. Adults, elderly, children, new born in these small communities were annihilated.

66. Some years later in 1897 Elsdon Best

author of Children of the Mist recorded outbreaks in Tūhoe communities of a number of epidemics, measles, influenza, whooping cough, typhoid fever, scarlet fever, mumps, tuberculosis and there was suggestion of the bubonic plague.

67. At a tangi in the same year in 1897,

shortly before Te Puhi was born, Elsdon Best listened as the chief Tūtakangahau spoke ‘this rapid dying of our people is a new thing. In former times our people did not die so…they knew no disease; they died on the battlefield or of old age. These diseases which slay our people are all from the Pākēhā’.

68. The ravages of these diseases is supported by the noted historian, the late Michael King in his 2003 publication ‘The Penguin History of New Zealand’ where he cites, and uses the words ‘the curse of rampant diseases’ to give reason for the rapid dying of Māori as he points out, is the effect of pathogens to which Māori had insufficient immunity claimed a high toll of lives in Te Urewera. Dr Māui Pōmare, and Dr Te Rangihīroa in their medical reports to Māori MP at the time Tā Timi Kara (Sir James Carroll) reported frequent outbreaks of diseases in Te Urewera and Ruātoki hence the visit by Prime Minister Seddon and Tā Timi Kara in 1894 to Te Urewera. Seddon described Tūhoe as ‘living in absolute poverty, not having sufficient food, not having the comforts they ought to have’. These communities already demoralised by the effects of war and dispossession lead to poor nutrition and grossly substandard accommodation in areas subject to confiscation.

69. Following hard on the heals of these cursed diseases were the missionaries

who came into Te Urewera moving quickly and reprimanding their converts for not praying hard enough, and lost no opportunity to remind the sick that sin and disbelief were the fundamental causes of illness. (Remember the scenes of Te Puhi, eyes closed in prayer in the van and at home).

70. Missionaries in Te Urewera had this double approach to disease. On the one hand they regarded illness and loss as the will of God, an inevitable consequence of immorality, i hara koe (you have committed a sin). Yet on the other, they were advocates for medical science and provided elementary health care themselves, while at the same time urging converts to demonstrate greater levels of commitment to the Christen God.

71. The generations before and after

Te Puhi, began to accept that the two approaches were linked and convinced that the epidemics which confronted them were a visitation from God, and as a consequence placed themselves in the hands of missionaries.

72. Of course this aspect of missionaries linking epidemics to sinful existence was already well in place in other parts of the country. In 1840 not long after the signing of the Treaty of Waitangi in response to threats that East Coast Māori might abandon the teachings of the church because of a large number of childhood deaths. William Williams the early missionary based in the East Coast comforted a grieving father by explaining that ‘the cause for which sickness came is sin’and dismissed claims that it came from the Pākēhā god. Instead blame was shifted to Satan the atua Māori which mākutu, curse was the outcome.

73. Elsdon Best also commented around that period early 1900s that Māori Council and local committees were dismissive, if not hostile to suggestions at improving the situation for Tūhoe. Following the Te Urewera land wars food shortage was evident and severe frosts had destroyed potato crops in Ruātoki and Ruatāhuna, ‘widespread famine’ was responsible for closing schools at Te Whāiti, and Te Houhi now called Galatea.

Kāti ake rā kua mārama.

Kupu whakamutunga: Conclusion 74. Te Puhi (The Special One, named by

Rua Kēnana) born from within the effects this turbulence of her time is much more remarkable now than we care to realise and appreciate. The true character of Te Puhi is not easy to discern and distinguish from Rain of the Children. When Te Puhi was born she witnessed the dawning of ever changing legacies of injury, persuasions and pressures upon her life time in Te Urewera.

75. Multifaceted experiences, together

with generations before and after who witnessed several layers of injustice and chronicles of history. Rain of the Children is not a biographical story of

Te Puhi who had a mākutu, curse on her.

76. For it is important for all of us

to remember Te Puhi and many hundreds of our tīpuna before she was born and afterwards, and current today, suffered, suffered dreadfully in the ‘holocaust’ of muru raupatu visible on the landscape of our motu today as the coloniser occupies vast tracts of land. Therein lies the source, the cause, the litigious debatable link to mākutu, curse. Those that suffered in muru raupatu their destiny and vocation actually took place before they were born and the judgements, events, circumstances of their life, before and after is historically bound to the hand of deliberate depopulation, introduced diseases, missionary adversarial advocates, land dispossession which has become all to familiar today.

77. If anything Rain of the Children and

Te Puhi has opened the door for us and invited us to sit by her fireplace as she gathers the embers of the fire at her home in Matahī, strikes a chord with our consciousness of the enduring commitment of Maungapōhatu to tell us about the struggle for justice in which her people were engaged from the time their lands were confiscated in1863. Every family in Tūhoe has its own account of this commitment, this history, but out there, beyond us all there is a public record.

78. Te Puhi’s life and struggle has

not ended for she lives on in her many mokopuna in their journey of searching, finding, shedding tears and making sense of these events with their own interpretations, their own circumstances with a feeling of compassion, a labour of love.

79. This noble, dignified kuia heralds

the dawning of each new day, has awaken us from our sombre, to be made aware of the nourishment of life we experience now for which Te Puhi could not fully share in. Nonetheless her strength and determination to gave a means to the possibility, to grapple against all odds, reminding us of her life and her mountain Maungapōhatu temporarily suspends us from the narrow confines of our own perceived realities.

Ai! He tika rā tā te mokopuna That’s my Nan!

Moe hurihuri ai taku moe i Mautini I toss and turn in my sleep in Mount EdenKo taku tau tonu kei taku manawa i ora

My darling always in my heart i oraWhakaarorangi ai te rere mai a te manu

Straight towards me fly a birdHe karere mai koe na Te Ākakura i ora

You my messenger from Te Ākakura o i oraKoi ana, Wairimu! Hunāia i tō pōriro

Do well, Wairimu! Hide our affectionate son,Kei rangona nuitia e Te Iharaira hoi ra!Least Israel hear much of him hoi ora!

E rere rā, ngā wai o Mautini!Flow on the waters of Mount Eden

Māku hei inu iho hei manawa rā i o rāI will drink to sustain myself i ora!

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TE HUI AHUREI Ā TŪHOE 2016

Wahanga Tuku Taonga - Tamariki

Kaitātaki tama1st - Mataatua me Ruatoki

Kaitātaki kōtiro3rd - Tāneatua2nd - Te Tira Hou1st Ruatoki

Kākahu3rd Tāneatua2nd - Te Tira Hou1st - Ruatoki

Whaikōrero2nd - Tāneatua1st - Ohinemataroa

Waiata Tira3rd - Te Tira Hou2nd - Tāneatua1st - Ruatoki

HuamataWhakaeke3rd - Te Tira Hou2nd - Ruatoki1st - Mataatua

Waiata Koroua3rd - Ohinemataroa2nd - Huiarau1st - Ruatoki

Waiata a Ringa2nd - Mataatua me Ruatoki1st - Te Tira Hou

Poi3rd - Tāneatua1st - Mataatua me Ratoki

Haka3rd - Mataatua2nd - Te Tira Hou1st - Ruatoki

Whakawātea3rd - Te Tira Hou me Te Hono ā Te Kiore2nd - Ruatoki1st - Mataatua

Tima WhakangahauTe Tira Hou me Mataatua

Taheketanga o ngā mahi (Overall)3rd - Te Tira Hou2nd - Mataatua1st - Ruatoki

See page 23 for results for Te Hui Ahurei ā Tūhoe adult groups and Mataatua Regional Kapahaka.

TE WHARE WĀNANGA O AWANUIĀRANGI

WHAKAAHUA

Te Hui Ahurei ā Tūhoe 2016

1.Ko ngā pīpī o Mataatua ki Rotorua2. kaitākaro mo Waiohau, Cedella Ihaia me te pōro. 3.Tamahore Rangi e ngōki ana ki te tiki i te taki, pēnei i te tuatara.

14. Te Kapa o Ōruakōrau. 15. Ko te Tirahou. 16. Purewa Hohua Riini e

ārahi ana i tana kapa, Te Wharekura o Ruātoki.

4. Nga kōtiro o te Kura Māori ā Rohe o Waiōhau. 5. Ko Tūhoe ki Pōneke e whakaeke nei. 6 Ko te rōpū haka o Taiarahia. 7. Ko te rōpū haka o Te Karu. 8. ‘Ko au, ko Ngāti Haka/Patuheuheu...ka tau Hā!’ 9. Ngā tamariki o Ngā Kōawa o Ohinemataroa. 10. Te Rōpū Tauthoe o Waikaremoana Whanaunga Kore. 11. Tūhoe ki Kawerau. 12. E kakari ana ngā tīma mo te wikitōria, Te Karu vs Ruatāhuna. 13. Kaiwero o te Hono a te Kiore, Elaih Winikerei

20. Ko Te Hono o te Kiore, 21.Ko ngā pīpī o te Wharekura o Ruatoki e waiata ana i te waiata tira, 22. Kaihaka o Te Tawera, Agnes McGarvey, 23. Ko Te Uruwhiua Tipiwai mē Ngarea Akuhata, Te Kura Māori-ā-Rohe o Waiohau. 24. Ko te rōpū ngahau, Tūhoe ki Te Tairāwhiti, 25.Ko te rōpū haka o Tāwera, 26. Ko Mataatua ki Rotorua, 27.Kaiha-ka o te rōpū haka o ngā tamariki o Te Tirahou, ko Donny Kohunui.

Ngā whakaahua - Erica Sinclair

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17. Te Whetu McCorkindale, kaitautohe mo Ōruakōrau. 18. Sheldon Williams, kaiwero o Ngāti Haka/Patuheuheu. 19. Ngā tamariki o Mataatua ki Rotorua. Ngā kōtiro o te rōpū, Te Kura Takawaenga o Ruātoki.

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WHAKAAHUA

Mataatua Regional Kapahaka 2016

Ko ēnei kaumātua kuia e mātaki ana i ngā rōpū haka o Mataatua Rohe

Kei runga: Te Rōpū Haka o Ruatāhuna Kākahu Mauku e karawhiu ana i te mōtea-tea. Kei raro: E pupuri ana ēnei wāhine i ngā whakaahua o rātou mā kua ngaro, ko

te rōpū haka o Te Whare Wānanga o Awanuiārangi

Ngāi Tūhoe....Tauukiuki! E whakatau ana a Ngāi Tūhoe i a Mataatua ki te whenua, Te Tekau Eka, i Ruatoki

Te rangi tuatahi ko ngā rōpū whakangahau, anei te kapa o Te Ao Katoa.

Hauata Palmer, kaihaka o te rōpū Te Moutere o Matakana

Ko Mataatua te whakaeke nei ki te whenua Te Kau Eka

Kei runga: Ko ngā kaitātaki o te rōpū haka o Tai-whakaea. Mai te mauī ki te katau, Marewa Tarau

me Tūkirunga PerenaraMauī: Ricky Mitai - Kaitātaki Tāne, Opōtiki Mai Tawhiti

Kei raro: Ko te rōpū haka o Tauira Mai Tawhiti.

Kei runga: Ko te rōpū haka o Waimana Kaaku, e ngunguru ana.

Mauī: Ko Hemana Eruera me ngā kūia e tatari ana mo te rōpū ka whakaeke ki te papa.

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WHAKAAHUA

1. Te Kapa Haka o Waioweka. 2. Ko te waiata tira tēnei - Ruatāhuna Kākahu Mauku. 3) Ko te whakaeke o te rōpū o Tāwera. 4) Ko ngā kūia o te rōpū ngahau o Te Moutere o Matakana. 5) Ko ngā tamatoa o Ruatāhuna Te Rangimonoa Rangihau me Abel Teka. 6) Kirikātōkia Rangihau, kaihaka o Ngā Uri o Māhana. 7) Ko Marewa Hale te kaitātaki wahine o tēnei rōpū, Ngā Uri o Māhana. 8) Kei tēnei autaia anō, a Jeff Ruha

te mahi o te hako i te wā o te whakaeke - Te Whānau A Apanui.

Mike Panapa, kaitātaki tāneNgāti Awa ki Rangitāiki

Tangaroa i te titi...Tangaroa i te tata - Ko Rapaera Tawhai

Kei runga: Ngāti Awa ki Rangitāiki Pakeke

Hone Green, Evergreens

Matau: Ko Tauira Mai Tawhiti, e waiata ana i tō rātou waiata tira mo Te Uruhina McGarvey me Mereana Black

Kei raro: Ko Tūtarakauika ki Rangataua, me tā rātou kaupapa i kawea ki te papa tūtū waewae, arā ngā āneatanga i pā kia rātou, otirā tō rātou moana.

Te rōpū haka o Taiwhakaea

Kei runga: Timoti Harawira, e ārahi ana i tana kapa.Te Kapa Haka o Ruatoki

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Kei raro: Ko ngā tokorua o Ngāti Awa ki Rangitāiki

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WHAKAAHUA

Tamati Waaka e ārahi ana i ngā autāia ki te haka, Te Whānau Ā Apanui.

Ko ngā mōrehu kuia o te rōpū o Te Ao Katoa. Moe Kerei me Tepora Bishop

Kei runga: Ko ngā kaitautoko o te rōpū haka o Tūtarakauika Kahurangi, e umere ana mo tō rātou rōpū ngahau.

Maui kei runga: Ko te rōpū Te Ao Katoa e whakangahau ana. Raro taha mauī: Wahine kaihaka o te rōpū ngahau Evergreens. Matau: Tētahi o ngā koroua o te rōpū ngahau,

Ngāi Te Rangi Pakeke.

Ko te rōpū haka o Ngāti Awa ki Rangitāiki Pakeke

Steven Tai(waenganui) e arahi ana i te haka, ā, haruru ana te papa i a Waioweka

Kaihaka o te rōpū o Taiwhakaea, Arona Kingi

Ko ngā kaitātaki o Ngāti Pūkeko, Kath Akuira Teepa me Meihana Umuhuri

Te rōpū haka o Tūtarakauika Kahurangi

Kaihaka o te rōpū Ngāti Awa ki Rangitaiki

Ko ngā wahine o Ngāi Taiwhakaea

E whētero ana tēnei autāia o Tauira Mai Tawhiti

Ko ngā pakeke o te rōpū o Ngāi Te Rangi

Ko ngā wahine o te rōpū Ōpōtiki Mai Tawhiti

Ngapani Mapu, kaitātaki wahine - Ruatāhuna

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2MĀTAURANGA

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Batlle of the BandsBest Vocalist (Te Rurehe Rangihau) 1st:RuatāhunaBattle of the Bands (Tui Teka) 1st: Mataatua

HĀKINAKINAHahaupōroBest Gross Score (Sydney Rangihika) 3rd:TeHonoāTeKiore 2nd:NgātiHaka/Patuheuheu 1st:KawerauBest Net Score (Rev Wharetini Rangi) 3rd:NgātiHaka/Patuheuheu 2nd:Taiarahia 1st:PonekeBest Stableford (Tio Hohepa Te Maipi) 3rd:Ohinemataroa 2nd:Kawerau 1st:NgātiHaka /PatuheuheuWinners of Golf 3rd:Kawerau 2nd:Poneke 1st:NgātiHaka /Patuheuheu

NetipōroKapa Netipōro Ngahau (Kaare Waaka) OhinemataroaCBest Uniform (Puke Te Amo) 1st:WaimanaBest Netball Player (Tui April Karena) TeTairāwhiti: TeAoMaramaNohotimaB Grade Netball (Mataatua Sexcentary) 1st:WaiohauA Grade Netball (Kui Reweti) 1st:TeHonoāTeKiore

WhutuporoSportsman Team (Malcolm Mccorkindale) RuatāhunaPlayer of the Ahuei (Tuhoe Ahurei) NgarohiBlack-TeKaruB Grade 2nd (Timi Monu) PonekeB Grade Winner (Jack Black) WaimanaA Grade 2nd (Hohepa Vercoe) RuatahunaA Grade Winner (Jock Biddle) TeKaru

NGĀ MAHI TOIRaranga Kete (Rotu Chase) NgātiHaka/PatuheuheuWhatu (Taumau Tawera) TeKaruWhakairo (Hare Andersen) TaiarahiaToi Ataata TeKaru

IKI POUWHARE - Wāhanga ki ngā mahi hakaConductor (Niwa Pouwhare) 1st:NgātiHakaPatuheuheuMoko Niwhaniwha (Te Makarini Temara) 1st:WaikaremoanaKapa Kua Pakari 1st:TaweraKaihaka Tāne Toa (Tu Tawera) TeHonoāTeKiore: RyanTeWaraKaihaka Wahine Toa(Rawinia Rangi) TeKaru:PennyNicholaTitonga Motuhake Waiata Tira (Taare & Rangimaewa George) 3rd:Tawera 2nd:TeKaru 1st:Kawerau

TE RANGIANIWANIWA/WENA RANGIHAUTikanga Aggregate SectionTautohetoheRalph Grahame 2nd:OruakorauTuhoe Trust Board 1st:Waikaremoana

Kakahu (Moa Tari) 2nd:TeTirahou 1st:PonekemeMataatuaKaitātaki Wahine (Hera Heurea) 2nd:Poneke 1st:WaimanaKaitātaki Tāne (Whiru Waiariki) 3rd:KaweraumeMataatua 2nd:Poneke 1st:TeTirahouRau Rākau (Te Kirihou Temara) 3rd:Kawerau 2nd:NgātiHaka/Patuheuheu 1st:TeKaruKaranga (Wairama Te Kere/Tiripou) 2nd:KaweraumeTeKaru 1st:MataatuaWero (Te Ahikaiata Turei) 3rd:TeTiraHou 2nd:Ruataahuna 1st:WaikaremoanaPeruperu (Te Pairi) 2nd:KaweraumeMataatua 1st:TeKaru

Whaikōrero (Hohapata Heremia) 1st:TeKaru,OhinemataroamePonekeTitonga MotuhakeWaiata ā Ringa (Kahu Tihi) 2nd:TeKarumeOhinemataroa 1st:MataatuaPoi (Hirini Melbourne)2nd:TeKaru,KaweraumeTeHonoāTeKiore1st:NgātiHaka/Patuheuheu

Pūkana (Kuoro Taurewa)2nd:TeKaru,MataatuameRuataahuna 1st:OhinemataroaWaiata Tira(America Mcgarvey)3rd:TeKarumeMataatua 2nd:Tawera 1st:Ohinemataroa

WĀHANGA MURAKAREKE - Aggregate SectionWhakaeke (Kari Waaka) 2nd:TeKarumeOhinemataroa 1st:KawerauWaiata Koroua (Haumiatiketike) 3rd:Ruataahuna 2nd:TeTirahou 1st:TeKaruPoi (Wikitoria Mccorkindale) 3rd:Tawera 2nd:TeTirahou 1st:MataatuaWaiata ā Ringa (Tuiringa Tawera) 3rd:TeKaru 1st:OhinemataroameMataatuaHaka (Moa Pukepuke) 3rd:Kawerau 2nd:Poneke 1st:OhinemataroaWhakawātea (Ngakohu Pera) 3rd:Mataatua 2nd:TeKaru 1st:Kawerau

TAHEKETANGA O NGĀ MAHI - Overall Aggregate

Murakareke–Aggregate 3rd:Kawerau 1st:TeKarumeŌhinemataroaKaiako Wahine Toa (Roti Stewart) 1st:TeKarumeOhinemataroaKaiako Taane Toa (Puriri) 1st:TeKarumeOhinemataroaRangianiwaniwa /Wena Rangihau-Tikanga Aggregate 3rd:Waimana,NgātiHaka/Patuheuheu 2nd:Tawera 1st:TeKaru

TE HUI AHUREI Ā TŪHOE - TE IKI POUWHARE3rd:Tāwera 2nd:NgātiHaka/Patuheuheu 1st:TeKaru

KapahakaResultsTE HUI AHUREI Ā TŪHOE

MATAATUA REGIONAL KAPAHAKAWaiata Tira2nd:RuatāhunamēTeKapaHakaoRuatoki1st:OpōtikimaiTawhitimēTauiramaiTawhiti

Kaitātaki Wahine3rd:OpōtikimaiTawhiti2nd:TūtarakauikakiRangataua1st:TauiramaiTawhiti

Kaitātaki Tāne2nd:TeWhānauĀApanuimēTeKapaHakaoRuatoki1st:OpōtikimaiTawhitimēTauiramaiTawhiti

Titonga Hou - Haka2nd:TeKapaHakaoRuatokimēTeWhānauĀApanui1st:Tāwera

Kākahu2nd:TeKapaHakaoRuatoki1st:WaimanamēTeWhānauĀApanui

AggregateWhakaeke2nd:TūtarakauikakiRangataua,TeWhānauĀApanui,Tauiramaitawhiti1st:OpōtikimaiTawhiti

Mōteatea1st:TeKapahakaoRuatoki,Te

WhānauĀApanuimēOpōtikimaiTawhiti

Poi1st:OpōtikimaiTawhiti,TauiramaiTawhitimēTeWhānauĀApanui

Waiata ā Ringa2nd:TauiramaiTawhiti1st:TeWhānauĀApanuimēOpōtikimaiTawhiti

Haka2nd:TeWhānauĀApanui1st:OpōtikimaiTawhitimēTauiramaiTawhiti

Whakawaatea2nd:TeWhānauĀApanui1st:TauiramaiTawhitimēOpōtikimaiTawhiti

Te Reo3rd:TeWhānauĀApanui2nd:TeKapaHakaoRuatoki1st:OpōtikimaiTawhiti

Overall6th:Waioweka5th:TūtarakauikakiRangataua4th:TeKapaHakaoRuatoki3rd:TauiramaiTawhiti2nd:TeWhānauĀApanui1st:OpōtikimaiTawhiti

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POROPOROAKI

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Taiarahia Black

He whakarehu, he maimai aroha, he apakura, he poroporoaki, he manawa wera-haka tēnei mō Ranginui Walker. He ngārahu o te toa kaitauā o te ao horapa i te kupu kōrero ā-waha, ā-tuhituhi, ā-tinana, ā-hinengaro, ā-pouaka whakaata, ā-reo irirangi, ā-tuhi niupepa, ā-pukapuka ki te motu, ki te ao whānui auau ai! Ko wai o tātau o ngā kete kōrero, matapihi whakaaro o te motu kāre i takapore i ngā kupu hōhonu, mārama, taupatu o te whakaaro a tēnei toa o te kaiapo kupu o Te Whakatōhea; o Mākeo maunga, o Ōmarumutu whakawhiti rā, o Ngāti Rua toko manawa, o Te Whakatōhea mai i Tawhiti. Ko wai o tātau o tēnei motu kāre i tukia e te kupu hahani-wewete, tātari whakahiwā i te māramatanga i pakaru ai te kupu ki tana tuhituhi o te kawenata o Ka Whawhai Tonu Mātou; Ka whawhai tonu mātou ki Ōrakau, ki Te Tarata ka uru ki ngā toto o Ranginui Walker tēnei manu whititua. Ko wai o tātau kāre i tūnounou te māhunga i ngā whakaaro a tēnei toa whakahira o te whakaaro o Te Whakatōhea. Koia ka whakaīngoatia e au tēnei whakarehu, maimai aroha, apakura, poroporoaki, manawa wera-haka o te kounga o te whakaaro: Pōhēhē nei koe nō te korekore, nō te pōhara au te Māori?

Huhua ngā kōrero a tēnei kārearea e maiangi mai nei ki te rangi, a tēnei kāhu koi tara whiti, a tēnei matuku o te hunga matatuhi, ēnei manu whakaara i te pō, whakaawatea i te whakaaro kia mau te kupu kōrero. Mā wai atu hai tuhi ngā kōrero mo He Tipua, ko wai atu te tangata kai tēnei ao e whakaae ana a Ngāti Porou māna hai kato ngā kōrero mo He Tipua ka wetewete mai ki mua i a tātau katoa Māori mai, Pākehā mai. Ko wai atu te tangata hai toitū-takawaenga i ngā tukituki i waenga i te Māori me te Pākehā o aua tau o te pōhēhē o te tuhkituki whakahāwea o 1970 haere ake nei, i hīkoi mai ai tātau te Māori. He kārearea, he kāhu, tēnei matuku, tēnei manu whakaara i te pō, whakaawatea i te whakaaro. Ko wai atu te tangata i kite atu i ngā taumata mātauranga a te Karauna, ka whakaputa i te kōrero ki te motu e kī pēnei ana “ko ēnei taumata mātauranga a te karauna kai te whakapōhara tonu i a tātau te Māori, ko te whakaeke ope tauā

raupatu tuarua tēnei e haere mai nei.” Inā ngā matakite a Ranginui Walker o Te Whakatōhea o Mākeo maunga, o Ōmarumutu whakawhiti rā, whakaara i te whakaaro, o Ngāti Rua toko manawa, toitū o Te Whakatōhea mai i Tawhiti.

Nā Mata Toa o te kohinga whakaaro a tana kaituhi a Paul Spoonley ka horahia a roto o te kāinga kōrero o Ranginui Walker e kitea ai he aha i kaha ai ia ki te wero i ngā hinengaro wātea, hinengaro kūware o te motu, hinengaro ngaro, hinengaro pōhēhē, hinengaro o te hunga kāpō, ē kāpō tonu nei! Kāpō hinengaro, kāpō karu, kāpō whakaaro, kāpō kōrero. Mai ka pakaru, ka tuwhera tana tatau kōrero ki runga marae, wānanga ki hea rānei ko ana akoranga, mahi whakangungu ki Te Whare Wānanga o Tāmaki kihai rawa e kitea he nohanga, he puta whakaaro, engari ka kitea he whakaaetanga; ahakoa pēhea. Ahakoa ki hea rānei kikī ana, maru ana, ana wānanga i te hunga hiakai ki ana kōrero, ka mutu ka weroa haeretia e ia ngā hinengaro mutunga kore! He wānanga katoa ēnei i waiho iho e Ranginui ki a tātau katoa. I tipu mai rā ēnei whakaaro ōna ki te whakatika i te hē, i te whakatika i te kūware, i te whakatika kia takoto tika te kōrero ki ngā kokona o te hunga whakaara i te marautanga o te mātauranga, ahakoa tēhea mātauranga e kōrerotia nei. Ko tāna kia whai mana te ao Māori ki roto i ngā puna whakatōtō o te tai ātea horonuku,o te tai āhuru hororangi, o te tai horo tiketike parikārangaranga o te tika, o te horo nuku kōkiri whakahuihui o te kōrero ki te wāhi tika!

Eke atu ana a Ranginui ki tētahi kaupapa ka mōhio pai tātau he reo kōrero ka whakaoratia e ia, hai ruruku hohonu i te whakaaro. Ko te āhua o te kawe a Ranginui ko tana kite, rongo i ngā mahi tūkino o aua rau tau o te raupatu whakaparahako, whakapōhara. Ko ngā hua o aua tau tūkino i riro kē ki te hunga whai rawa, ka ngaro rā ngā tika, ka ngaro rā ngā pono, ka whai rawa kē atu ko ētahi atu. Ka whakakokoi te hinengaro o Ranginui Walker o Te Whakatōhea mai Tawhiti. Ko tātau i whakawhiwhia, ko tātau i whakakākahutia, ko tātau o te motu i whakaoreoretia haere ake nei, e korikori tonu nei tātau!

Ēngari he taha ngahau anō tō Ranginui Walker, he taha manaaki, he taha whakawhanaunga, he taha kaitiaki, he taha pūmau i runga i te tika me te pono i ngā wā katoa ki āna mahi me āna tamariki, mokopuna me tana hoa aroha a Deidre. I waimarie tātau i a Deidre nāna i tahutahu te kāinga o te hunga whakatipu i a rāua tamariki, ka noho wātea te hinengaro mākohi, ka noho wātea mai te hinengaro manaaki o Deidre, ka watea a Ranginui Walker ki te kura, ki te kura nui i a tātau o te motu. Ki te āta noho koe taha i a Ranginui, ka rongo tonu koe te kōingo o tana ngākau pūmau, tana ngākau manaaki, tana ngākau kaitiaki. He tangata o te ao puku mahi o te ao whakawhirinaki ki tana hinengaro, he tangata o te ngākaunui pono me te hūmarie kia eke tātau te Māori, te tauira Māori kai roto i ngā here pūmau o te mātauranga ki te kounga o te hinengaro

mākohi. Ko tāna, ko ta Ranginui Walker me noho, me whai i te māramatanga, i te pono, i te tūhono ki ngā whakawhitinga kōrero o tā te Māori e oioi ai. Me mau ki te tikanga mātauranga, tikanga tīwhana i te kupu, tikanga whakaora, tikanga

kawenga i ngā kaupapa, kauhau huhua, nunui e tai pari mai nei, e tai timu mai nei mai i ngā kokona o ngā ngaru tūātea o tana moana a Toi kai Rākau, Toi te Huatahi, Toi Matua te Au nei Rangi, ko ia takere nuku, ko ia takere rangi!

Pōhēhē nei koe nō te korekore, nō te pōhara au te Māori?

Pōhēhē nei koe Pākēhā no te korekore au te Māori? Pōhēhē nei koe Pākēhā no te korekore au te Māori?Pōhēhē nei koe Pākēhā no te pōhara au, o te hinengaro pōhara?Hara mai ki taku pōhara Pākēhā, kia kainga koe e aku kupu!E taku hinengaro pōhara!Ē aku kupu o te ao pōhara, taku hinengaro o te ao pōhara, kai kona taku kaha, tukituki mai nei, kai taku ao pōhara!Ī ā ha ha!

Hokia ki te riri, te riri o ua whakarīriri, te riri o ua whakaora!Hokia ki te riha, te whakarihariha o te tukituki whakaaro;Whakamakuru nei te whare kōrero o taku hinengaroWhakamakuru nei te whare kōrero o taku ārero,He whare wānanga tōna rite, he whare karapīpiti taku titiro,Ko au te Māori te kura ketekete, ko au te Māori te kura wānanga;Nō hea ngā mate, ngā kōrero pōhara e hahani mai nei i āu i te Māori?Nō hea ngā mate, ngā ture pōhara, ngā anuanu pōhara e kai mai nei i taku pōhara nui?He kai mutunga kore ēnei, koia ka whakakōkoi au a Ranginui i taku hinengaroĪ ā haha!Au, au, aue hā!Tēnā!

Koia ka kōkoi au a Ranginui i taku hahani kaha ki a PākēhāKai oreore ana te hinengaro o Pākēhā i āu!Kai oreore ana te hinengaro o te Māori i āu!Kite ana koe Pākēhā i tōu pōhara i aku kupu;Kite ana koe Pākēhā i te mārama o taku ao pōhara!Kaitoa, hara mai anō ki taku ao pōhara! Taku ao pōhara ki te motu Kake ki ngā tihi tapu o te whakaaro, o taku ao pōharaRapua te pono o te kōrero, tirohia te whakaara mai o te mana motuhakeTe tākiritanga o taku ārero, oreore ana te motu!Te tākiritanga o taku hinengaro pakaru ana te weherua whakaaroTe tākiritanga o taku kanohi ka takapore te kūware i taku pōhara hohonuĒ Pākēhā nōhea mai taku pōhara?Anei! I ā ha hā!

Nō tai pari, nō tai timu, nō tai āki mai o ngā ngaru tukituki taku pōharaNō ngā kete e toru o te pikitanga o Tānuiārangi te kaitiaki i ngā WānangaWānanga o Tikitikiōrangi, Wānanga o Te Toi Huarewa, Wānanga o Te Toi o Ngā RangiWānanga o Toi kai Rākau, Wānanga o Toi Te Huatahi, Wānanga o te Toi PoutiriaoWānanga o taku tapuae, Wānanga o te hōkai nuku, Wānanga o te hōkai o Ranginui!

Ka makuru te kupu, kā hora ki te motu, ki ngā tai ē whā, Tai Tokerau, Tai RāwhitiTai Hauāuru, Tai Tonga ka ora mai a Kete Tūātea o te kāhui karakia, tikanga tapu;Ka ora mai a Kete Tūāuri o te wānanga tēnā a Whiro, Whiro o te wero kia matāraWhiro o te riri kia whakatikahia, Whiro o te riri o ua whakarīriri, te riri o ua whakaora!Whakahoki i a tātau ki te tukituki whakaaro;Ngā tihi tapu wānanga whakatipu, tipu nei i ngā reeanga i ō kupu, i ō whakaaro e Rangi!Kā pai tō mahi, e tipu nei mātau i roto i ō kupu tukituki o te ātea whakakoi hinengaro!Ka āra mai ko Kete Aronui, Toi te Kupu, Toi te Mana, Toi te Whenua!

Werohia ki te rākau mataruaWerohia ki te rākau mataoraWerohia ki te rākau a Tānenuiārangi o te Wānanga! Ā ha hā! Tēnā ia karawhiua mai anō o kupu e Pākēhā!Ki taku ao pōhara!Pōhēhē nei koe no te korekore au te Māori?Pōhēhē nei koe no te pōhara au o te hinengaro pōhara?Hara mai ki taku pōhara Pākēhā, kia kainga koe e aku kupuAku kupu o te ao pōhara, kai kona taku kaha, taku nui, taku hohonu, kai taku ao pōhara!Ī ā ha ha!

Dr Ranginui Walker, Te Tarata Commemorations, October 2015

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Te reo ōkawa me te reo ōkarakia Ē Ranginui kōrua ko tō hoa rangatira a Deidre, ā, kōrua tamariki, me a kōrua mokopuna. Kua moe nei koe e Ranginui ki te pō, ēngari ko tō āhua kai roto katoa i ngā reeanga o ngā tau whitu tekau haere ake nei ki ēnei tau rua mano mā ono haere ake nei ki te Moana o Toi kai Rākau, ki o kāinga kōrero o Te Awahou, ki tō awa a Waiaua.

Ko te kupu whakaari i whāia e koe ko tēnei nā He Tipua Tā Apirana Ngata:

Māku pea ka ora ai te iwi Māori!

Ē kore e taea te wehe i te tangata nei a Ranginui Walker mai i te ōranga tonutanga o te Māori. Ē kore hoki e taea te wehe i te Ranginui Walker mai i ngā kaupapa huhua o te ao hurihuri. Nō reira ko te hā o Ranginui Walker hei tūhono kaha i a tātau ki ngā āhuatanga o te noho a te tangata ki tēnei ao hou. E taea ai e Ranginui Walker te whakapakari te taha tangata, te taha whakaputa whakaaro ā-tangata, ā-iwi, taha ā-ahurea, taha ā-ohaoha kōrero, tāonga tuku iho, whakapakari hinengaro hei mana kaitiaki, whakakoi i te hinengaro. Koia te taonga nui mā tātau te Māori te whakakoi i te hinengaro hai taumata whakaheke kōrero, tukituki nei te manawa, kā hiku te whare kōrero ki ngā kokona katoa mā tātau haere ake nei ngā tau. Kai roto i tēnei haere whakamua ka kitea te ātaahua, te hohonu o te pōhara o rātau, te ātaahua, te hohonu o tātau o te ao whai whakaaro! He ora kai roto i te pōhara, i te korekore hai whakatiotio i a tātau.

Ē moe e Ranginui!

Ko Ruatoki, ko Ngāti Rongo, ko Te Māhurehure ōu kāinga kōrero

Ē moe e Āti, e Āti o te putunga o te mātauranga o Te Reo Ōkawa me te Reo Ōkarakia ki roto i tō tuhituhi paerua. Kua whakaaro nuitia e koe, kua whakapuakitia e koe o tāonga kōrero mo āu mahi ki tō Whare Wānanga o Awanuiārangi ki roto i ō tuhituhi. Ko ō marae katoa o te toi huarewa o te toi matakura, o te toi tukituki nei te whakaaro ō marae-kāinga kohinga kōrero ō Ruātoki; tō kāinga aroha. He mana whakaoreore, he mana pāhekeheke kōrero, he mana tohutohu tōu, o te hinengaro kakama.

I roto i tēnei hinengaro kakama ōu ka rongo mātau i tō ahurei kōrero o Tūhoe, i tō reo ōkawa, o te reo ōpaki o marae katoa o roto o Ruātoki; Te Poho-o-Tahatū-o-te-Ao te whare, Ōtenuku te marae, Kourakino te whare, Te Papakāinga te marae, Te Puhi-o-Mātaatua te whare, Tōtara te marae, Rongokārae te whare, Tauarau te marae, Toi-kai-Rākau te whare, Waikirikiri te marae, Tāwhaki te whare, Ngāhina te marae, Hui-te-Rangiora te whare, Pane-te-ure te marae, Tā Apirana Turupā Ngata te whare, Ōwhakatoro te marae, Pōtiki te whare, Ōhotu te marae, Kuramihirangi me Rangimōaho ngā whare, Te Rewarewa te marae. Ko ēnei marae ngā rātau koe i whāngai, ka mutu i roto i ngā tau mutunga kore nāu i whāngai ki āu kōrero, ka haria ake e koe ngā waiata tawhiti, a haka, ā manawa

wera, ā karakia, a kōrero o te Wānanga o Kauae Runga, Kauae Raro. Ahakoa pakaru mai tō hinengaro i ngā whakawai o te wā o te korekore ka takahia mai e koe aua whakapōrearea tūkino ka āra ake tō kanohi. Haere e Ati, e hoki ki o kāinga kōrero e tau awhi nei i a koe i roto i o mahi ātaahua i mahia e koe. He tika hoki ko o mahi nanakia i whakaarahia hai whakakaha i a koe. Ka kitea e koe te kaha! Ko ia tō ātaahua i kitea e koe te kaha, kāore koe i whakarere tawhiti i te putunga o te mātauranga i waiho iho ki a koe. Ē moe e Ati!

Tō Hinengaro Kakama

Haere e Āti e whai i te pupuhi, te āki mai o te hau rau whakaora, rau tangata whakatipu kōrero o Te Ōkiwa,

i mōhio tonu ai koe he hau tutua o te kura whakahika, he hau whakatūtū i te oi whakaora, i te kaikaiwaiū o tō whatumanawa. He hau hai kāpura i tō matatau ki te panenehu e rere whakauta mai ana, kotahi tonu mai ki tō taha i tō awa tīpuna a Ōhinemataroa. He hau tiotio, pēnā i ā koe, he hau whakaputa whakaaro pēnā i ā koe, he hau hai whakarongo tai pēnā i ā koe, he hau o te koungu ki ngā kaiketekete momo mātauranga ā-toka whakairi whakaaro, ā-tāheke nui o te puna whakarite. Ē moe e Ati. Ko ngā kāinga i whakatipu i tō hinengaro nui atu, kai roto katoa o tō whārua ātaahua, hohonu a Ruātoki, Ruātoki mai apa toi tangata, mai Ruātoki toi whakatū, mai Ruātoki o te tai ururoa e au ai tō moe. Ē moe e Ati!

Ki taku titiro, ki tō mātau titiro katoa o tō whārua o Ruātoki he pātaka kōrero, he pātaka tangata manaaki koe i ngā tāonga a o koroua, kuia, he pātaka tūhono tangata kua moe nei ki te pō koe! He tākina koe o te ahi kōmaru, o te ahi wheturei, o te ahi kā mai o maunga kōrero katoa o Tūhoe, o Te Urewera. He pou mataora whakaora tō ngākau o te tangata e kore e taea te wehewehe, te whakakāhore. Ka tika anō koia tēnei te kupu matamata whakaū o tō pātaka kōrero o Ruātoki he taonga tuku iho koe ki a mātau katoa. Ko ēnei kōrero ka rewa ake i ō marae katoa i a koe e whakarangatira ana, e takoto mai ana i te taha tō tīpuna whare a Rongokārae ki roto o te kāinga kōrero nui a Ōrangatonutanga.

Pōhēhē nei koe no te korekore, no te pōhara au te Māori?” continued...

Taiarahia Black

Ē Āti Tāmi Kohunui e moe nei

Kā hua ahau ki te kōhā e hūaki nei mō wai?Kāore koā ko te maunutanga mai o te taniwha i te rua kōā!I matakuhia ko Te Ao, ko Te Muri, ko Horopāpera ki WhakapūnakeKi Panekire ko Te Umuāriki, ko Tūkahara, ko Tapuae ki HuiarauKo te hekenga o te kuru o te maramaKo Hineana ki RuatāhunaI tangohia ai te tihi o Manawarū i a Mārata, i a PenehīoHaere hau kore atu rā koutou e tama mā ki te mate!Tērā Tikitū, Toihau nāna Whārangi Koi whakamakariri atu ki PōhaturoaĒhara i muri neiKia whakataukitia, ko te uri o Tūhoe moumou kai, moumou tāonga, moumou tangata ki te pō ē!

Ē Āti he tai whakarongo wānanga koe o te kahukura o ngā ngaru tukia o te whakaaro;Nei koe ka noho ka oro mai, ka hōmai ki konei te parirau o te kōrero ki ō marae!I whakatapua tō kaha o te hau taputia mai i ō kitengaMā wai e whakaora?Ma Te Ati tangata whakaora ngākau o te hunga pōhēhē;He aha rā ngā aho o tō whare, ko aua aho ko te reo ō koroua, ō kuia e tipu, e moe neiRuia i te nui mahara, ruia i te pupuke tai whakarite e Ati, Ruia i te mahinga e Ati;Ruia i to hiringa, ruia i tō hohoro, ka tika ruia ki te kōrero!He puna kōrero koeHe puna o te wānanga koeHe puna whakaora kia tipu koe e AtiHe puna whakarongo ki te reo tangata koe!Ko Rongokārae tō whare,Ko Kuramihirangi me Rangimōaho koe;Ki ngā kokona kāinga ātaahua koe o te hinengaro whakaora;Kia takoto te tātai, ka tika ko koe to tātau kaitūrukiHī! Hā! Hī!Ē Āti he whāioio koe o ōu marae, he whāioio koe o te tuhinga kōrero kua waiho mā ngā reanga haere ake nei, he kahukura koe o ngā putunga o te mātauranga!Ē moe e Āti!

Āti Tami Kohunui, BMM, MMSBachelor of Mātauranga Māori

Master of Māori Studies: (Second Class Honours)

Ētahi pukapuka mai i te Dr Ranginui Walker

Perceptions and Attitudes of the New Generation of Maoris to Pakeha Domi-nation (1981)History of Maori Activism (1983)The Treaty of Waitangi (1983)The Political Development of the Maori People in New Zealand (1984)The Meaning of Biculturalism (1986)Nga Mamae o te Iwi Maori: Te Ripoata o te Hui i Turangawaewae (1987)Nga Tau Tohetohe The Years of Anger (1987)Ka Whawhai Tonu Matou / Struggle Without End (1990)Liberating Maori from Educational Subjection (1991)Nga Pepa a Ranginui The Walker Pa-pers (1997)He Tipua The Life and Times of Sir Apirana Ngata (2001)Opotiki-Mai-Tawhiti Capital of Whaka-tohea (2007)

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Wānanga opens new South Auckland campusTe Whare Wānanga o Awanuiārangi has opened a new campus in Manukau.

The new site in Lambie Drive, Manukau, sees the Whakatāne-based education provider expand its offerings in the country’s largest market - a move expected to result in 1000 full-time equivalents studying at the campus within five years.

Awanuiārangi chief executive Professor Wiremu Doherty said the Auckland expansion capped off a year of refinement and improvement for the tertiary institution as it moved to strengthen its systems and processes and to expand its presence.

Professor Doherty said the Wānanga is focused “on doing what we can to support the drive for improved education outcomes in South Auckland”.

“Awanuiārangi will look to develop targeted programmes in partnership with South Auckland communities and to work with a number of existing education providers to help ensure the delivery of programme options that meet the needs of the region’s learners.”

The Lambie Drive campus opened for students in early 2016, delivering the Bachelor of Education, Bachelor of Humanities, Bachelor of Māori Performing Arts, Te Reo me ōna Tikanga, Tourism, Master of Māori Studies, Master of Indigenous Studies, and Doctor of Philosophy.

Sámi scholar Dr Jelena Porsanger spent several months with staff and students of Te Whare Wānanga o Awanuiārangi as a guest researcher while on sabbatical in Aotearoa.

Dr Porsanger said she was extremely grateful for the hospitality and the opportunity to be a guest researcher for Awanuiārangi.

“My stay here at Te Whare Wānanga o Awanuiārangi has been inspiring and empowering both intellectually, culturally, and academically.”

Dr Porsanger is an Associate Professor at Sámi University College, Guovdageaidnu, in Samiland/Norway. She has a Doctoral degree in the history of religion and Sámi research from the University of Tromsø, Norway, and a Licentiate in Philosophy degree from the University of Helsinki, Finland.

She was Vice-Chancellor of Sámi University College from 2011-2015. One of the biggest achievements of Sámi University College during this period was the development of a PhD programme in Sámi Language and Literature, which starts this year.

Dr Porsanger has visited Awanuiārangi in Whakatāne on a number of occasions, and hosted Awanuiārangi academic staff in Norway. During her sabbatical in Whakatāne, she joined Awanuiārangi te reo classes, exchanged information, insights and experiences in indigenous education with staff and students, and worked with the Graduate School and Research team. She intends to continue discussions around PhD collaboration activities between Awanuiārangi and Sámi University College.

Sámi scholar inspired by Awanuiārangi

research

Nursing students of Te Whare Wānanga o Awanuiārangi spent a day with kaumātua and tamariki at Taiwhakaea Marae, turning the spotlight on kaumātua health and wellbeing.

Supported by Nursing programme kaiako and first-year nursing students, the students of the Bridging to Nursing programme provided a range of health education activities, including health checks, diabetes awareness, heart, arthritis and free cancer screening education. There was also Zumba dance exercise and pampering with mirimiri and manicures.

Awanuiārangi Director of Nursing, Ngaira Harker, said the Kōhanga Reo Kaumātua Day was a great

opportunity for the Nursing programme to support and promote health in the community and to also support the important work of Kōhanga Reo and tamariki ora.

“We would welcome the opportunity to support this event annually,” she said.

Kaumātua Reremoana Pitau said: “The kaumātua and mokopuna enjoyed a great day, sharing time together and learning more about their health. The health checks and mirimiri were particularly popular with the kaumātua and the Zumba was popular with the mokopuna.”

Nursing students celebrate day with kaumātua

Dr Jelena Porsanger

Te Whare Wānanga o Awanuiārangi Campus Auckland, Manukau

Awanuiārangi students and kaiako Ngaira Harker & Te Makarini Temara

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Wiremu Doherty named new Chief Executive of Awanuiārangi

Taiahaha i, taiahaha!

Ketekete mai te kākā, kōkō mai te kereru, ka whakakoikoi mai ko te manu tui, tui, tuituia. Tuia i runga, tuia i raro, tuia i roto, tuia i waho kia rongo ai te pō, kia rongo ai te ao.

He manu kareao tēnei whakaareare i tōna reo, e ko mumuhau, e ko tākeretou ngā manu i arahi kau ake i te waka nei a Mātaatua kia eke panuku, kia eke tangaroa, u ana ki uta, ka tau nei ko te manu nei a Toroa.

Ka mihi kau ake ia ki ngā maunga whakahī, ki ngā wai awa nui ka tere nei, ki te whenua kura koia nei te ikanui a Maui-tikitiki-a-tāranga nāna i hī ake mai i tana waka te wai poutini o Aoraki, ka here kau ake nei ki Wharekauri e.

Koia tēnei ka maringi te roimata ka hotu nei mo te kura tangata te kore nei e hokia. Ka riro tītapu atu nei ki tua o te wharau. Nā tēnei ka wehe te pō, ka wehe te ao, hāere atu koutou, hoki atu koutou, ka okioki nei i roto i nga ringaringa ate mea ngaro. Koutou kia koutou te matai pō, mātau kia mātau te matai ao tēnei te mihi ake.

Tēnei ka rere te kāhu kōrako ka māhira whānui nei mai i na tiketike o te awa nui o ngā rangi. Ka huri, ka kake, ka piki, e ka ruku. Anō nei ko te ruku ate kawau ka tuki nei i ngā wai tāhekeheke. Ko tana wai he wīwī, he rērē, he mūmū he wāwā, ōtahi kau ake he wirewire, he remuremu ka heke te manu ki ō tau e. Tau ana ki tōna tūranga koko koia ka ara ake nei e ko te tumu ahorangi o taku whare nei e!!!

Professor Wiremu Doherty has been appointed chief executive of Te Whare Wānanga o Awanuiārangi.

His appointment in late February followed a comprehensive recruitment process launched by the institution’s council late last year.

Professor Doherty has led Awanuiārangi in an acting CE capacity since April last year following the resignation of former CE, Distinguished Professor Graham Smith.

Te Whare Wānanga o Awanuiārangi council spokesman Sir Wira Gardiner said that despite strong interest from high-quality applicants from across the country and internationally, one candidate shone through to win the unanimous support of the council’s appointment panel.

“Professor Doherty’s impressive resume and track-record, coupled with a deep knowledge and understanding of the institution and the tertiary education sector, were key determinants in our final decision,” Sir Wira said.

Professor Doherty has been a valued member of the Te Whare Wānanga o Awanuiārangi management team since 2009 and has held various executive roles. He has a PhD from The University of Auckland and

has extensive links to iwi across Aotearoa. He has also held leadership roles in both the education and commercial sectors in New Zealand.

Sir Wira said the council was impressed by the strong leadership shown by Professor Doherty since he was appointed acting CE a year ago.

“Professor Doherty has excellent knowledge of the institution and has provided a consistency that has ensured a seamless transition following the resignation of Distinguished Professor Graham Smith which took effect in March 2015.

“Wiremu has provided decisive leadership in a year that has required significant re-alignment and recovery following the issues of late 2014, which included the review of two of our programmes and need to repay TEC funding. “We as an institution have turned a corner on some challenges identified through 2014 and we are making good progress in re-aligning and enhancing our systems and processes to ensure that as an institution we are well placed to achieve the bright potential before us,” Sir Wira said. Professor Doherty said he was humbled to be appointed to the role.

“It is an honour and privilege to be appointed to the position of Chief Executive and I am excited by the opportunity ahead. We have a strong and passionate team, and we have some clear priorities around re-aligning and enhancing our operation.

“Te Whare Wānanga o Awanuiārangi is an essential part of the country’s tertiary education landscape, especially in meeting the needs of Māori learners. The

primary focus in the coming months will be taking this institution to the next level in terms of ensuring we are meeting the educational and training needs of the communities we serve.”

Professor Doherty said it was important to continue business as usual while engaging a comprehensive review to ensure the institution is best placed to achieve its potential in the next phase of its development.

Further key leadership positions have been confirmed this year including the appointment of Glenn McKay in the new role of Regional Director – Tāmaki, and Associate Professor Na than Matthews as Head of School for Indigenous Graduate Studies.

Mr McKay will provide strategic leadership for the new campus in Manukau, focusing on the development of strategic relationships in Tāmaki and targeted programmes in partnership with communities in South Auckland. He has significant leadership and management experience spanning more than 15 years in the New Zealand Police and the tertiary education sector. He graduated with an MBA (Distinction) from the first indigenous cohort at Waikato-Tainui Endowed College in conjunction with Te Whare Wānanga o Waikato. At the time, he was Regional Manager of Tāmaki/Te Taitokerau for Te Wānanga o Aotearoa.

Professor Matthews has a PhD from the University of Otago and has been involved in Māori education at tertiary level for 15 years. He was the Executive Director of Education of two partnership schools based in Whangarei, where he was responsible for the day-to-day operation of the school and its strategic leadership. Before this, he was a senior lecturer in Māori Education at Massey University. He will work between the Whakatāne and Whangarei sites.

A new programme He Kai Oranga is expected to be launched by Te Whare Wānanga o Awanuiārangi in the second half of the year following its approval by NZQA.

The Level 4 certificate qualification in Kai Oranga and food sustainability was co-constructed and developed by Awanuiārangi and the national Māori organics association, Te Waka Kai Ora. The partnership was celebrated with the signing of an MOU between the two organisations during the opening of the new Awanuiārangi Tāmaki Makaurau campus in Manukau.

The new qualification will be piloted in Semester 2 in the Tāmaki region and Whakatāne, with support from local marae.

New qualification in Kai Oranga and

sustainability

Professor Wiremu DohertyPhD, BA(Hons), BSocSc, Dip TeachChief Executive Te Whare Wānanga o Awanuiārangi

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Wānanga hosts indigenous

knowledge exchange

Te Whare Wānanga o Awanuiārangi is hosting its second recipient of a new international programme for indigenous knowledge exchange.

Mia Pupic is with Awanuiārangi for three months under the Cross-Cultural Indigenous Knowledge Exchange. Originally from Bosnia, she is a fourth-year student with the University of Northern British Columbia, which partners with Awanuiārangi in this exchange programme. Mia, who is studying Bio-Medicine, will spend her internship with various Māori health providers in Whakatāne and the Mātaatua region.

The Commonwealth exchange programme is funded by the Canadian Queen Elizabeth II Diamond Jubilee Scholarship, which was created to facilitate community engagement across the Commonwealth. Through this engagement, young scholars are encouraged to learn about different cultures and create projects and actions that will make a difference in the world. Scholarships are awarded to 2000 students from Canada and other Commonwealth countries to fund academic study and internship programmes at home and abroad.

Te Whare Wānanga o Awanuiārangi is facilitating the programme in Aotearoa.

Mia, from Prince George in Canada, said her studies had introduced her to Canada’s westernised medical system and its adverse effect on aboriginal peoples.

“I learned about the problems that aboriginal communities experience, which are attributed to many factors such as culturally incompetent health care providers and programmes and the impediment they have to the wellbeing of aboriginal communities.

“As an individual who plans on working in the medical field, I believe there must be substantial revisions to health care systems that are beneficial to all populations. Indigenous and aboriginal populations and their traditional healing practices and medicines are not valued by current Western health systems. I believe there is value in traditional healing and medicines and wish to learn about these.

“Therefore, my aspiration from this internship in Whakatāne is to be able to learn and experience such practices and medicines to better inform my own future practices and desire to work in aboriginal communities and to assist in the health and wellbeing of all communities.”

The first exchange student from Aotearoa is expected to travel to Canada in May to begin the exchange. The student has not yet been named.

International indigenous scholar Dr Sheilah Nicholas was hosted by Te Whare Wānanga o Awanuiārangi in a week-long visit which strengthened a developing relationship with institutions in Hawai’i, the United States and Canada.

Dr Nicholas, a member of the Hopi Tribe, is

an associate professor with The College of Education at the University of Arizona. She teaches graduate and undergraduate classes in language and culture in education, teacher research, and indigenous oral traditions. Her scholarly work focuses on indigenous/Hopi language maintenance and reclamation, Hopi language literacy, indigenous language ideologies and epistemologies, and cultural and linguistic issues in American Indian education.

She visited Awanuiārangi as part of a tour of sites in Aotearoa which profile language, culture and identity. Dr Nicholas co-ordinates a Culture-Based

Education paper which is facilitated internationally. Awanuiārangi is one of the contributors to the paper, along with the University of Hawai’i, the University of Alaska-Fairbanks, the University of Arizona, Navajo-Diné College and the University of British Columbia.

The international paper provides an opportunity for students from multiple sites to engage in the comparative study of issues associated with the education of indigenous peoples and communities on an international scale.

Rosina Taniwha is the Awanuiārangi representative for the initiative. She said the paper has an emphasis on the role of language and culture through a review of educational practices and theories that have emerged from a variety of sources.

“Awanuiārangi has been involved with this developing international relationship for the past eight years. Although we do not have a cohort of students actively taking this paper, Awanuiārangi provides an indigenous Aotearoa perspective in the areas of Indigenous Pedagogy and Praxis, Indigenous Education, Indigenous Worldview and Identity, and Native Language Schooling.”

Hopi scholar explores language, culture and identity

Educators from schools throughout the Eastern Bay of Plenty lined up for a one-day seminar on digital tools and learning, hosted by Te Whare Wānanga o Awanuiārangi in partnership with East Bay REAP. More than 50 educators signed up for the professional learning development conference for primary and secondary school staff, teacher trainees and tertiary educationalists.

EBOP Digi Day in Whakatāne on Friday, April 1, looked at ICT and learning opportunities, with participants having the chance to choose three breakout workshops from a broad range of 13 including innovative learning environments, the iPad and Apps that are transforming classroom learning, e-Learning planning, using Twitter as an educator, computer coding and integrating digital technologies into the curriculum.

Keynote speakers were digital technology experts Stuart Hale and Awanuiārangi Tech Pā Studio Producer Thomas Mitai. Tech Pā Studio is an after-school drop-in creative centre in Whakatāne where youth work with staff and mentors on ICT and digital projects.

Mr Mitai and Tech Pā co-ordinator Rochelle Panapa also ran a workshop on robotics, and Lynley Schofield and Tim Gander of Unitec looked at Augmented Reality, a learning tool being used in classrooms around the world, enabling the overlay of digital content and information onto real-world images and locations.

Other presenters included Rick Whalley, Leigh Hynes, Todd Unkovich and Anne Robertson, while Alex de Jong of Western Heights High School, Steve Katene of Richmond Primary School in Napier, and Shona Poppe of Tahatai Coast School, shared their experiences and successes with digital learning.

Awanuiārangi instructional designer Hinerangi Eruera Murphy said the Wānanga was delighted to work alongside Jude Cornelius-Nuku, Schools Co-ordinator for REAP, to bring the Eastern Bay of Plenty community of schools together to explore digital technologies and how they can be integrated into classroom learning.

“The response to this inaugural event is exciting and an indication of huge development and interest in the use of digital learning technologies within our local education community,” Ms Eruera Murphy said.

Apart from practical advice and hands-on learning, EBOP Digi Day provided networking opportunities with digital technology experts and each other as local educators, Ms Eruera Murphy said.

“Awanuiārangi is always looking for ways to work together as a community of partners. Learning together in this way will support and impact positively on all of our individual education communities, and also on our regional community collective.”

Digi Day brings Eastern Bay schools together

Dr Sheilah Nicholas

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Hundreds of supporters and proud whānau joined Te Whare Wānanga o Awanuiārangi in a full day of Graduation celebrations in Whakatāne on Friday, May 27.

Graduation is one of the most anticipated events of the academic calendar for Te Whare Wānanga o Awanuiārangi and the communities it serves. For the first time this year all formalities were held at Te Mānuka Tūtahi marae, on Muriwai Drive in Whakatāne.

The event began at 7.30am when some 800 graduands, whānau, friends and dignitaries gathered to be formally welcomed by Ngāti Awa and Te Whare Wānanga o Awanuiārangi Council and staff onto the historic marae.

At 10am, graduands in full academic dress paraded through the heart of Whakatāne,

supported by wānanga officials, management, staff and dignitaries. The Gown and Town hīkoi has become a popular feature of Graduation since its inception in 2009. As in previous years, enormous support was shown by the community, with business owners, shoppers and workers stopping to clap and cheer, and groups of school children acknowledging the procession with waiata and haka as it passed by.

Awanuiārangi Chief Executive Officer Professor Wiremu Doherty said the acknowledgements from the kura who supported the Gown and Town hīkoi were – as they are every year – a highlight of the day.

“We thank the kura and students who came to our Gown and Town event for their acknowledgement

of our graduands, who were most likely the aunties and uncles, parents and caregivers, and kuia and koro of their wider whānau.”

Formal proceedings continued later in the day at Te Mānuka Tūtahi with a ceremony honouring more than 1100 graduates throughout the country. Although some students graduated in absentia, many were formally capped and received their degrees, diplomas and certificates in person.

Dr Monty Soutar, ONZM, PhD, MA, BA (Hons) BEd, was the guest speaker and Georgina Rarotapuhikura Iopata (Tūhoe, Te Whakatōhea) was the 2016 Valedictorian.

Awanuiārangi honours graduate achievement

SPECIAL AWARDS 2016:EMERITUS PROFESSOR ROGER GREEN, ONZM AWARD – TOP THESIS

Sponsored by: Orbit Corporate TravelTRACEY LEANNE TAKUIRANgāti Awa, Te Arawa, Ngāpuhi

SCHOOL OF INDIGENOUS GRADUATE STUDIES – TOP SCHOLAR

Sponsored by: Foster MaintainTRACEY LEANNE TAKUIRANgāti Awa, Te Arawa, Ngāpuhi

SCHOOL OF UNDERGRADUATE STUDIES – TOP SCHOLAR

Sponsored by: Sea Breeze Souvenir and Tourist BoutiqueNGAHU KEITA-TOHERIRI TETAI

Ngāti Porou, Te Rarawa

‘TE IRA WAIRUA - SCHOOL OF IWI DEVELOPMENT – TOP SCHOLARSponsored by: Student Management Software Solutions

CARL JAMES COWLEYNgāti Kahungunu, Ngāti Apa, Ngāti Porou

EXCELLENCE IN TE REO MĀORI

Sponsored by: Fuji XeroxGEORGINA RAROTAPUHIKURA IOPATA

Tūhoe, Te Whakatōhea

CONTRIBUTION TO IWI DEVELOPMENT AND ADVANCEMENT (Marae Award)

Sponsored by: Ford ConsultingNGĀ TAI WHAKARONGORUA MARAEREGION 1 - Te Uri o Hau, Ngāti Whātua

THE ROTARY CLUB OF WHAKATĀNE AWARD FOR THE

‘MOST IMPROVED FIRST-YEAR STUDENT IN TE REO MĀORI’Sponsored by: The Rotary Club of Whakatāne

MARGARET EDITH GILLIESNgāti Awa, Te Rarawa

Te Whare Wānanga o Awanuiārangi would like to thank all of our sponsors, business partners, suppliers, the businesses who offered Gown and Town discounts, and the community leaders who helped to make Graduation 2016 an overwhelming success.

Many thanks also to the wider Whakatāne community for the goodwill and encouragement for our immensely proud graduates, and to

the many dignitaries and officials, iwi representatives, friends and whānau who travelled to our town to show their support in person.

Te Whare Wānanga o Awanuiārangi would also like to take this opportunity to acknowledge and thank its staff members for their commitment and support in making Graduation 2016 a day to remember for our graduands and their whānau.

Photos 1. Tracey Leanne Takuira; 2. Gown and Town hikoi, 3. Dr Monty Soutar; 4. Whakatāne High School

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TECH PĀ STUDIO

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Recently I helped facilitate a media class for wharekura students from Te Kura Kaupapa Māori o Te Orini ki Ngāti Awa at Tech Pā Studio.

While Orini Kura is in the process of expanding it doesn’t yet have the equipment needed to facilitate media production and so as a parent of students at the kura I offered to help us find a space and equipment. After a recce of Tech Pā and a conversation with Thomas Mitai about how Tech Pā runs, I would have begged Thomas and the team to let our students come there, although as it turns out I didn’t need to. The Tech Pā team was happy to help and I was back in the door as part of Orini’s class, within two to three weeks of our initial discussion.

Tech Pā Studio is an incredible media and arts facility that has been set up for taiohi, aged 10 - 17. There are what I would consider (as a video editor and creative) to be an enviable number of media suites complete with the full Adobe suite and other programmes essential to creators using digital media. There is a recording suite, a green screen room - which doubles as the music room and houses a decent drum kit and a rather large art cupboard compete with SPFX makeup. Tech Pā also provides robotics design materials (and in fact while our class was there, another school came in to work on their robotics projects), and will soon to be set up to run a radio station and separately a motion graphics suite. Perhaps the only thing really lacking at Tech Pā Studio is more room for the dozens of teenagers that show up en-mass to

use the place. It is an exciting world filled with endless opportunity to create.

Thomas Mitai and Rochelle Rapana as ‘Studio Producers’, provide the leadership behind the facility. Both are extremely dedicated to creating opportunities for the young people who congregate there. Every year the extensive Halloween set that the Tech Pā crew erects becomes even more elaborate than the previous, and last year the queue of visitors extended beyond the gate. The set which incorporated scaffolding, an audio visual display, special effects and hidden ‘scarers’, provided a multimedia-multilevel experience that was so scary it sent a few families into back-pedal mode. Another big Tech Pā event is “Te News”, a studio based news presentation filmed using a full studio crew, including a floor manager and an autocue (the stuff of professionals). After hearing about these events and others, I was left understanding that if the kids have a dream that involves media or art, Thomas and Rochelle will do their best to provide the means for that dream to come to life. The pair are backed up by a group of rangatahi mentors including Shelly Clay, Charlie Houia, Naomi Houia, Takerei Peck, Kelly Kiwha and Jess Walker.

It turns out that both Thomas and I went to South Seas Film and Television School and although in different years, there are parallels. Out of graduation he walked into work on Pūkana at Cinco Cine and I landed work on Tū Te Puehu with Te Aratai Productions. We eventually

both ended up back in Whakatāne serving the iwi in our own ways within media. What is interesting to me, is that the method of learning at South Seas, is hands-on and project driven (a method of learning I personally love and live by) and this is the way Tech Pā runs. Taiohi work out what their project is and Thomas, Rochelle and the team of mentors connected to Tech Pā, help the students to achieve their vision. It is the world of South Seas Film and TV school without having to wait until you are 17 or older, travel to Auckland and exist on two minute noodles, while bunking down in your aunty’s garage. It is also Māori led; we really appreciated the whakatau.

Our class went well - it was (awesomely) noisy and busy between the drumming as Matua Aria turned our media class into a media and music class, and the waiata Māori that two students were preparing to record in the studio, and the Māori news that two students were recording in the green screen room with the help of Whaea Moerangi.

I think it was exciting for all of us and the only disappointment is that we all had to pack up and go home and none of us had finished what we were working on. I believe the students are looking forward to our next session.

Parents if you have creative taiohi aged 10-17 and you haven’t seen Tech Pā, go and meet the team there. You will be glad you did.

- Maraea Davies

What does Tech Pā provide?Arts, Performing Arts, Recording StudioMultimedia, Film, Television, Animation

Robotics, Animation, 3D Animation, Event Management, Musical Composition, Graphics Design, SPFX/ Art Department, Arts & Crafts

Tech Pā Studio provides an exciting world for creative taiohi

Above: Tech Pā Studio Producers, Thomas Mitai and Rochelle Rapana. Below: Te Kura Kaupapa o te

Orini tauira recording news

2016 Robotics crewTech Pā is planning to go to the national and regional events in 2016 and 2017. If you are interested in robotics, technology, mechanics and challenges - this is for you. Tech Pā has teamed up with Vex Robotics and Kiwibots of Aotearoa to get the best in training resources to be able to compete in the regional, national and international Vex Robotics Competitions to come. Sign up with Tech Pā.

New recording studio equipment Tech Pā Studio members are being treated to our new recording studio equipment which many have had the opportunity to explore, run and get a good handle on. This creates more opportunities for our members in ways of producing music, recording voice overs, producing radio adverts and much more.

New mentor - Jess Walker We have a new mentor, Jess Walker, former member of the Tech Pā studio, who has excelled in the music arena. Jess brings her expertise, her talents and positive vibes to our team and studio members.

Radio Station for Tech Pā Studio members will have the opportunity to learn the ropes of the media world through the running of their own online/in-house radio station. Learning things like: station management, play-list setup, programming, radio advertisements, stingers and a whole lot more. We will keep you posted about our new venture

Music, sound, performing arts!Interested in joining the studio band? See one of the members who are part of the crew at the moment or see one of the mentors. If the instrument you like to play is not here, let us know, we will try our best to get this for you to play here at the studio. Ever since setting up the band gears, so much excitement has brewed up and that’s awesome. Great to see the natural and raw talents that we have not only in Tech Pā Studio, but within the Whakatāne District

Dates - Studio CalenderMatariki 13th June - 1st July Wiki o te Reo Māori Mon 4th- Fri 8th July Holiday Programme Mon 18th - Fri 22nd July

TECH PĀ PĀNUI - UPCOMING EVENTS

www.techpastudio.com07 306 3322

thomas@hightechyouth.org

‘Walking with the Ancestors’ is one of the projects Tech Pā helped with in 2015. The creators of ‘Walking with the Ancestors’ are Merrit Stowell and Shaianne Stowell. The project was initiated under the Lion Foundation Young Enterprise Scheme through Whakatane High School and completed with the help of Thomas Mitai and the team at Tech Pa, Te Whare Wānanga o Awanuiārangi.

Merritt Stowell & Shaianne Stowell

Walking with the Ancestors

Tech Pā new members are welcome, it’s free to join!

2352KARERE

Opportunities for local kura as Nukutaiao Waka rebuilds in WhakatāneAfter the unfortunate capsize that occurred at the Whakatāne bar in late January, the Nukutaiao Waka Committee initiated an urgent rebuild of the waka hourua Nukutaiao, which was carried out in Whakatāne, thanks to the support of Ngāti Awa Group Holdings Ltd who provided a suitable venue at the old army hall.

The kaupapa of Nukutaiao Waka is “Te Kotahitanga o te Aroha: Reawakening traditional aspects of Mātauranga Māori through the lens of waka hourua.”

The rebuild presented an opportunity for kura, wharekura, schools and the wider community to participate in the kaupapa and assist with preparations for the continuation of Nukutaiao’s journey to Waitangi. With the assistance of community and education organisations, the committee was able to offer learning opportunities for local tamariki and rangatahi to learn about waka voyaging in a hands-on environment.

Tamariki from local schools attended and participated in physically helping to rebuild the waka, learned about many aspects of waka voyaging including traditional navigation, tikanga, kawa and karakia, tohu taiao, life on-board the waka; “who does what, what kai is taken/eaten and where do the crew sleep?”, were the burning questions asked by our tamariki!

The workshops also provided an opportunity for students to participate in future Nukutaiao voyaging journeys, delivered on the waka and online through the national LEARNZ field trip programme. Participants included Te Kura Kaupapa Māori o Te Orini ki Ngāti

Awa, Te Kura o Te Pāroa, Ōhope Beach School, Whakatāne Intermediate School and students from Eastbay REAP’s Āpiti Hou.

Nukutaiao crew members also accompanied Te Papa Atawhai and students from Te Kura Kaupapa Māori o Te Orini ki Ngāti Awa on a field trip to Moutohorā. This trip was a time for whanaungatanga, a chance to learn some Ngāti Awa history and begin to understand the significance of Moutohorā to Ngāti Awa.

After the rebuild was complete, Nukutaiao sailed from Whakatāne in early May with Ngāti Awa crew members Te Kauri White, Carlos Ahlers, Patrick Wana and Tai Mamaku making the journey to Waitangi on board the waka with Captain Takirirangi Smith and Watch Captain Hingangaroa Smith. Nukutaiao then sailed on to Te Aurere where, under the guidance of master builder and waka tohunga Hekenukumai Busby, he is undergoing preparations for a voyage to Noumea in 2017.

The Nukutaiao Waka Committee would like to acknowledge the help and support it received whilst in Whakatāne, in particular from Te Rūnanga o Ngāti Awa, NAGHL, Wairaka Marae, Taiwhakaea Marae, Eastbay REAP, Mahy Crane Hire, Department of Conservation and of course all the ākonga who came along to learn about and help the waka get ready for sailing.

He mihi aroha tēnei ki Ngāti Awa, arā ki a Mataatua waka. He hono tangata e kore e motu; ka pā he taura waka e motu.

- Danae Lee, Liliana Clarke

1. Whakatāne Intermediate atop and in front of the Nukutaiao Waka at the rebuild site; 2. Nukutaiao waka sailing away from Whakatāne with Te Kauri White facing seaward; 3. Sail up, 4; Under repair at the army hall; 5. Students of Te Kura Kaupapa o te Orini ki Ngāti Awa learning the ropes from Watch Captain Hingangaroa Smith.

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G R N Z A T M A Q D U V W X W T V P T F W G T Z Z T L O M E P M A O H M I I Q TI W K V C N I S M I T A I W Ā Q L P J C Z R A U N Q O X Ā S U S T W N Z I I U W M K K Z K H J A T Y P E Ā W A I O R S H Q K C O W C J B A O U Z B L U K D I K A O Z T S P K V P U N Ā U W G C T B T P W N W U U S X Y K R B R D T X K G J K Z A M I A R P M L Z A Z A Q E C M O C A I T Z A Y I U U X B N H N Z H A R N Z I M E U R T H P R Ā V G A G Z Ō T H I N Z F A P H L A A U A N A O I C T I X X F L Q I P Ō P R R E N N U U V S O T P T N R F V U N C I R I A A G K U V K E F B Q O R J A G Q H V L K T A I U S E M A L A O C F N O W X A R K I A R R K B M F J T M T P G N A G Y F X Q E W A Q K K S P A F N Z A G I M Z C L Y G V G N Z S F E T G T V W O T B O C E A X J Q P G W R V Ū D C S T I Ī F S G H K O K L U G I D T T A E S

MATARIKI, ATATŪ, HAEATA, PIPIRI, HŌNGONGOI, HŌTOKE, PUANGA, WAITĀ, TUPU-Ā-RANGI, WAIPUNA-A-RANGI, WAITĪ, URURANGI, AWATEA TUPU-Ā-NUKU, MĀTAURANGA ,WHĀNAU

Te kimi kupu - Matariki

KARERE

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June 3, 2016

Appointments to a new 12-member council for Te Whare Wānanga o Awanuiārangi have been announced.

Tertiary Education and Skills and Employment Minister the Hon. Steven Joyce announced earlier this month the appointment of Te Rūnanga o Ngai Te Rangi Chairman Charlie Tawhiao who will join the new council of Te Whare Wānanga o Awanuiārangi. He joins ministerial appointments Rauru

Kirikiri and Tuihana Pook both of Te Whānau a Apanui, who will transition from the former council. Adrienne von Tunzelmann was also appointed by the Minister following a period of service as a co-opted member to the former council.

The new council will meet for the first time at the end of June.

Council spokesperson Sir Harawira Gardiner welcomed the Minister’s appointments.

“Charlie Tawhiao brings important skills in media and communication, governance and policy to the Council and along with his chairmanship of Ngai Te Rangi this strengthens our links into Tauranga and an important connection with our Mataatua whanaunga.

“The reappointment of Rauru Kirikiri and Tuihana Pook reaffirms our commitment to consolidate our links into Te Whānau a Apanui as well as bringing considerable experience in Science, Technology, Teaching and te reo – all areas of significance to the current and future business of the Wānanga.

“As an economist with a lengthy public sector and governance background Adrienne Von Tunzelmann remains an important asset to the Council.”

In February 2016 Te Rūnanga o Ngāti Awa reappointed Sir Hirini Mead, Judge Layne Harvey, Materoa Dodd and Dr Joseph Mason (Honoris causa) who along with Te Kei Merito and Sir Harawira Gardiner will continue as Ngāti Awa representatives on the new council.

Sir Harawira said that a robust process has been engaged to recruit two co-opted members with a focus on adding to the strong and complementary range

of skills of the new 12-member council. The new appointments are expected to be announced in the coming weeks.

He said the new council came as a result of recent governance reforms for universities, polytechnics and wānanga.

“The tertiary sector overall must confront a number of critical challenges, such as competitive pressures, employment outcomes and competing with and integrating and expanding online course provision as part of its offerings.

“We need to be more agile to meet the needs of employers in the regions we service. We need to continue to provide a compelling proposition for students, and strategically invest to enhance our particular areas of expertise and competitive advantage.

Awanuiārangi will benefit from a smaller, more flexible council to continue to perform at a high level while being nimble and more adaptable to meet the demands of a dynamic tertiary education landscape.”

The service and contribution of outgoing council members was also recognised at the 2016 graduation held on 27 May at Te Mānuka Tūtahi Marae..

Appointments to new Te Whare Wānanga o Awanuiārangi Council announced

Te Rūnanga o Ngāi Te Rangi Chairman Charlie Tawhiao

MERE MCLEAN

“Håfa lyo-ta, Håfa Guinahå-ta, Håfa Ta Påtte, Dinanñ’ Sunidu Siha Giya Pasifiku”“What we own, what we have, what we share, united voices of the pacific”

Iwi taketake o Guåham: Chamorro

Ko te kōrero ō runga ake nei i noho hei tūapapa mo te Taiopenga tuangāhuru mā rua o ngā iwi nō Te Moana nui a Kiwa i tū ki te whenua o Guåham (Guam) i te rua tekau mā rua o Haratua ki te tuawha o Pipiri. Ko te iwi kainga o tēnei whenua, ko te iwi Chamorro.

Nō te tau 1972 tīmata ai tēnei huinga mo ngā iwi o Te Moana nui a Kiwa. Ia whā tau tū ai mo te rua wiki, ā, ko tōna mahi he whakarauika i ngā mana, i ngā reo o Te Moana nui a Kiwa. Kia rangona ō rātou kōrero, pakiwaitara, pū rākau, tikanga, reo, ngā taonga tuku iho mai i tēnā moutere, mai i tēnā iwi. Nā te minenga o ngā kaikōmihana o te Moana nui a Kiwa te whakaaro kia whakatū i tēnei kaupapa. Rua tekau mā whitu ngā iwi taketake ka noho hei kanohi mo tō rātou whenua, iwi, he rua mano, rima rau tāngata te rahi ka puta mai, ā, i tū atu i a mātou o Aotearoa, ko Amerika ki te Tonga tērā, Ahiwhenua, ngā Kuki airani, Rapanui, Micronesia, Whīti, French Polynesia, Hawaii’, Kiribati, Marshall Islands, Nauru, New Caledonia, Niue, Norfolk Island, Northern Mariana Islands, Palau, Papua New Guinea, Pitcairn Island, Hamoa, Ngā moutere o Horomona, Tokelau, Tonga, Tuvalu, Vanuatu, Wallis, Futuna me Guam, te whenua e tiaki ana i tēnei kaupapa whakahirahira.

Mō mātou o Aotearoa, ko te kaunihera Toi

o Aotearoa ngā kai-akiaki i ngā nekehanga mō Aotearoa ki roto i tēnei huinga. Ko Darrin Haimoana i pou mātāmua mo te tira haere o Aotearoa, koira hoki tētahi o ngā mema Māori o runga i te komihana nei, kātahi, ka rua ko tō tātau rangatira o Te Whakatōhea, a Te Kahautu Maxwell i noho hei pou tikanga, karakia mo tā tātau haerenga. I tū atu i a Darrin e rua anō ngā mema kaunihera i te taha o te tira o Aotearoa ko Suzanne Ellison o Ngāi Tahu me Caren Rangi māngai mema mo ngā iwi o Te Moana nui a Kiwa ki Aotearoa.

Ki te taha o ngā kai toi ki te taha ā-whakaahua, ko Lisa Reihana me James Pinker ngā māngai mo tēnei wāhanga ki roto i te tira nei, mo ngā mahi ā-kori ko Maureen Lander, Ngā Tai Matarau a Kiwa, ko Reweti Arapere, ko ngā kai uku ko Baye Riddell, Rhonda Halliday, Stevei Houkamau, Carla Ruka me Amorangi Hikuroa. Mo te tū ā-Kiri, ko Louise Potiki Bryant, Paerau Corneal me Paddy Free. Mo te hunga Tā Moko, Ko Henare Brooking, Emma Marino me Joni Brooking. Mo Te Toki waka hourua, ko Hoturoa Barclay-Kerr. Ko te hunga mahi toi ā-tiriti ko Charles rāua ko Janine Williams. Kei tō tātau tuahine o Te Whānau a Apanui me Ngāti Awa, a Erena Koopu te mahi ki te whakapaipai i te Whare Whakaruruhau mō Aotearoa ki Guam. Ko te hunga whakaari ka whakakanohi i a Aotearoa ko Erina Daniels, Kura Forrester, Matariki Whatarau me te rōpū Modern Māori Quartet. Mo te ao karetao pūoro ko James Webster, ā, ko ngā kaiwaiata kei te haere mo tātau nō tēnei rohe tonu, a Maisey Rika, Rob Ruha me to tātau whanaunga a Horomona Horo. Ko te hunga whakakai, ko Neke Moa rāua ko Keri Mei (Moanaroa) Zagrobelna. Ko Te Kahu Rolleston te kanohi mo te

raranga kupu ki tēnei huihuinga. Ki te taha o ā tātau whānau o Te Moana nui ā Kiwa e noho ana ki Aotearoa, ko Te Nii, kairaranga, kaiwhakaaturanga ko Christopher Charteris, Kaetaeta Watson, Lizzy Leckie,

Fale Sā. Ki te taha o ngā mahi kiriata ko Maiava Nathaniel Lees, Tameka Sowman, Ula Buliruarua, Katerina Fatupaito, Ian Lesā. Mo ngā mahi kaipūoro, ko Matthew Salapu, Junior Nanai me Tuki Laumea, ki ngā mahi tā kirituhi ko Kula Uli, Terry Klavenes, Matiah Klavenes, ki ngā mahi whakaata taonga ko Ioane Ioane, Tom Bogdanowicz, ā, mo te raranga kupu ko Grace Taylor, Jahra Rager. Heoi, kāre i tū atu i Te Whānau a Apanui mo ngā mahi ā rēhia ki tēnei huihuinga. Ko te kanohi Māori, ko ngā mahi e pikauhia e te Māori i ngakaunui mai ki te iwi kainga Chamorro. He aha ai? He iwi tēnei e rongo ana i ngā pēhitanga ki roto i to rātou ake whenua. Kei raro a Guåham (Guam) i ngā mana whakahaere o Amerika. Heoi,

i roto i ngā hītori mo tēnei whenua i tae te iwi Paniora ki tēnei moutere, ka tae anō te iwi Hapanihi ki tēnei whenua, ā, ka mutu ana te pakanga tuarua o te ao ka ū ko te mana o Amerika ki tēnei whenua. Mai i tērā wā, tae noa ki tēnei wā kua kite te iwi Chamorro i te parekuratanga o a rātou tikanga, reo, ahurea. Me tā rātou whai ki te whakarauora anō to rātou reo, tikanga, ahurea. He rangatira a Frank Radom ki roto i tōna iwi Chamorro, hei tāna kei te ora tārātou reo, engari kei te mate, nō reira kei te aro mātou ki ngā mahi e kawe nei ki roto o Aotearoa hei whakaora i te reo Māori, nā te mea ki te kore tā tātau reo kua kore tā tātau ahurei. Kia tae rāno te tangata ki tāwāhi, kātahi ka kite i te mana o to tātau reo, tikanga me to tātau tuakiritanga. Heoi ka whakarāpopoto ngā kōrero ki runga i te tūāpapa i tākea mo tēnei hui, mā roto i ngā taonga kei a mātou, me whāngai ki a tātau katoa kia kotahi te reo a ngā iwi o Te Moana nui ā Kiwa.

Te Taiopenga tuangāhuru mā rua o ngā iwi nō Te Moana nui a Kiwa, Guåham.

12th Pacific Arts Festival, Guåham (Guam)

NZ Delegation opening of Mural painting by Janine and Charlie Williams

TŌRANGAPU

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HON. TE URUROA FLAVELL, TE MINITA WHANAKETANGA MĀORITE TURE WHENUA MĀORI BILL FIRST READING SPEECHWednesday, 11 May 2016

Mr Speaker, I move, that the Te Ture Whenua Māori Bill be now read a first time.

I nominate the Māori Affairs Committee to consider the Bill.

Mihi

Kei aku rangatira, tēnā tātou katoa. Tēnā hoki tātou i te āhua ki ō tātou mate e hingahinga mai ana i ō tātou marae maha huri i te motu. Kua tangihia, kua mihia rātou, kua ea te wāhi ki a rātou. I tō rātou matenga, mahue mai ana ko tātou hei pīkau i ngā mahi i mahia e rātou, hei tohe tonu hoki i ngā take i tohea e rātou. Waihoki, ko te tohe nui a te Māori i roto i ngā ngahurutanga tau, ko te tohe mō te whenua.

Te Ture Whenua Māori Act 1993 was arguably one of the most ground breaking pieces of legislation of our generation - because of the seismic shift it made in Māori land policy. This Bill is one of the most important measures for Māori that this Parliament will consider in our time.Whatungarongaro te tangata, toitū te whenua. As man disappears from sight, the land remains. This is one of many whakataukī that illustrate our connection to land.

To Māori, land is everything. Land provides our sense of identity, belonging, and continuity. Whenua is our link with our tūpuna and future generations.It was the 1975 land march that completely changed the legal framework for Māori land.It shifted from one that assimilated and alienated Māori land to one that promoted its’ retention.Along came the Ture Whenua Act 1993 and the Act is far from perfect. We know this to be true because the first attempt at reform started in 1998, five years later.It is inconsistent in how it treats the retention and utilisation of Māori land.Retention had a clear focus, with detailed provisions about alienation.The utilisation provisions however, are unclear and ambiguous.

Over the years numerous reviews of Te Ture Whenua have emphasised that:• the law for Māori land needs to be an enabling law, so that participating owners can make decisions without having to get court approval;• the law needs to be a protective law, so that Māori land is retained in Māori hands;• the law needs to give Māori land owners a clear and accountable governance framework for their land;• the law needs to include better dispute resolution support for Māori land owners;

• the law needs to have options to overcome fragmentation;This can only happen by replacing the current Act, not tinkering with it.

This Bill addresses those issues and responds to the 392 submissions, the views of technical experts and practitioners, feedback from numerous hui, workshops and wānanga, and the advice of the Ministerial Advisory Group.I want to acknowledge the Ministerial Advisory Group – Linda Te Aho, Traci Houpapa, Spencer Webster, Sacha McMeeking, Matanuku Mahuika, Dr Tanira Kingi, and their chairman, Kingi Smiler.You have done a magnificent job of consolidating advice amongst yourselves and across communities and organisations. Ka nui te mihi.

I also want to acknowledge the Associate Minister for Māori Development, Hon Chris Finlayson who in 2012, with the support of the former Minister of Māori Affairs, Sir Pita Sharples initiated a review of the Act.I thank Minister Finlayson for his leadership and continued support.I also acknowledge Te Puni Kōkiri officials for the extraordinary effort with this Bill. You have done a great job.

Principles

The Bill is underpinned by a set of significant and important principles that all decision-makers will have to recognise:• Māori land endures as a taonga tuku iho by virtue of whakapapa;• Tikanga Māori is central to matters involving Māori land;• Te Tiriti o Waitangi is central to the application of lawsaffecting Māori land;• Owners of Māori land have a right to decide how their land is used;• Owners of Māori land have a right to take advantage of opportunities to develop their land for the benefit of present and future generations of owners, their whānau, and their hapū; and• Disputes involving Māori land should be managed in a manner that maintains or enhances relationships between owners, and members of their whānau and hapū.

Tikanga Māori

The Bill expressly defers to tikanga Māori for a range of matters such as:the way associations with Māori customary land are determined;the way preferred recipients of Māori freehold land are determined;the way relationships of descent are determined; and the way disputes are resolved.Another central feature of the Bill is that it not only keeps Māori land retention as a primary focus, it goes further to strengthen those protections.

This Bill will not lead to the loss of Māori land!

Thresholds

The thresholds that have to be met to protect Māori land from disposal are as strict as ever.And if the owners want to make the thresholds even higher, the Bill gives them the means to do that.

There are also thresholds with clear safeguards. The court will have a critical role in preventing abuses of process.

Governance Framework

One of the major features of the Bill is its new governance framework for Māori freehold land.Under the Bill, appointing and forming governance bodies is a matter for the owners themselves through a process of decision- making and registration.This will replace the current system that requires a judgment from the Māori Land Court – a process that involves an application, hearing and adjudication, with all the litigation, risk and cost that goes with that.This change is consistent with the principle of rangatiratanga. It contributes a new framework in which Māori land utilisation is determined by the aspirations of the owners.

Māori Land Fragmentation

Māori freehold land today is reduced to about five-and-a-half percent of all land in Aotearoa.Ninety five percent of Māori freehold land is in the North Island, and makes up approximately twelve percent of all land in the North Island.More than 180 previous laws dealing with Māori land had a major role in the dramatic reduction in Māori land ownership.Those same laws have led to a vast multiplicity of highly fragmented ownership interests.There are now more than 2.5 million ownership interests in Māori freehold land; where we have well over 14,000 ownership interests in one block; and an average of nearly 100 owners for each block.The Bill contains a range of mechanisms to try to stem the high rate of fragmentation.Any remaining Māori customary land will no longer be able to have its ownership individualised. It must remain in collective customary ownership.

Dispute Resolution Support

There will be new dispute resolution support for Māori land owners.It is based on the concept of mātauranga takawaenga. This process will assist people and groups to resolve disagreements and conflicts based on the tikanga, values and kawa of the relevant hapū or whānau.

It is designed to reflect the principle of rangatiratanga and enable parties to achieve their own solutions and outcomes rather than accepting an outcome imposed by the Court.That doesn’t mean there isn’t a role for the Court.The Bill provides Māori Land Court Judges with a new power to hold judicial settlement conferences to assist parties to negotiate their own settlement.

Additional Measures

Recently I announced a new Whenua Māori Fund of $12.8 million over the next four years.This Fund supports owners and trustees who are looking to improve their existing operations, diversify or prepare for new opportunities.I have also announced other new measures that will give councils more workable tools to deal with rating of Māori land when it is unused and unoccupied.That will provide a more equitable approach to rates exemptions for marae and urupā and land that is set aside under a Ngā Whenua Rāhui Covenant; and will improve the rating valuation system for Māori land.We will be looking at solutions for landlocked Māori land, the effects of paper roads and how the Public Works Act could work with the unique characteristics of Māori land.A new Māori Land Service will be developed to support Māori land owners in all their land matters, so they can achieve their aspirations, and so they can take full advantage of the new legislative framework contained in this Bill.

I want to conclude as I started - with the purpose of the Bill.

The purpose of this Bill is to recognise and provide for the mana and tino rangatiratanga that since time immemorial, Māori have exercised and continue to exercise over their lands, resources and taonga in accordance with tikanga Māori.And consistent with the guarantees given to Māori in Te Tiriti o Waitangi - to protect the right of owners of Māori land to retain, control, occupy, and develop their land as a taonga tuku iho for the benefit of present and future generations of owners, their whānau, and their hapū.If we can achieve this purpose then this will unquestionably be one of the most important measures this Parliament will consider for Māori in our time.I commend the Bill to the House.

—-The Māori Affairs Select Committee has called for submissions on the Bill with the closing date Thursday, 23 June 2016. The link to make submissions can be found on the Te Puni Kōkiri website.

Te Ture Whenua Māori Bill First Reading Speech by Te Ururoa Flavell

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HAUORA

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Fifteen nursing students from Te Whare Wānanga o Awanuiārangi attended the annual Māori student nurses’ hui at Ratana Pā in Whanganui, which celebrated the 30th Anniversary of the national event.

The four day conference from May 3-6 was organised by Te Kaunihera o Ngā Neehi Māori (National Council of Māori Nurses), and was held this year at Ratana, the stronghold of the Ture Wairua of the Ratana Church. It aims to bring together Māori nursing students from around the country to discuss their unique issues and experiences. The students were accompanied by kaumatua Hēmana Eruera and Reremoana Pitau and

Awanuiārangi staff.

Awanuiārangi Director of Nursing Ngaira Harker said the conference is an important annual event that helps students of the Bachelor of Health Science Māori Nursing (Te Ōhanga Mataora Paetahi) to begin building national professional networks.

“The conference focuses on leading the way to Māori health and wellbeing. About 10 nursing schools from around the country sent about 300 student nurses, so this was a big opportunity for our tauira to make national connections which will not only assist with future employment and

other professional opportunities, but will also help ensure there is a strong voice for Māori health through our graduates.”

This is the second year Awanuiārangi has attended the conference. A highlight for the nursing students was being awarded first prize for a group presentation on a concept to improve Māori health. Presenting in te reo Māori and using the pā harakeke model of health, which uses the growth of flax as a model for supporting whānau ora, Awanuiārangi was placed first out of the eight schools that entered. The presentations were judged by the nursing students and kaumātua who accompanied them.

The taonga of the national nui – a whakairo – was placed in the safekeeping of Awanuiārangi until the next hui, and on the students’ return with the taonga to Whakatāne a special pōwhiri was held to acknowledge its arrival.

Ms Harker said enrolments in the three-year nursing degree continue to be strong, with approximately 100 students anticipated by July. Another Bridging to Nursing programme will take up to 40 students in July to prepare them for enrolment in the degree programme in 2017.

Students win award at national Māori nursing hui

Nursing students from Te Whare Wānanga o Awanuiārangi - awarded first prize for a group presentation on a concept to improve Māori health

It probably should not come as a surprise that a daughter of well known (and much loved) nurse - Putiputi O’Brien - would not only follow in her mother’s footsteps in giving the same exemplary nursing care and service to her iwi, but also further her career by aspiring to achieve the ultimate tohu which nurses can attain; ie; that of Nurse Practitioner. Pareake Rogers (nee O’Brien) of Ngāti Awa/Ngati Porou descent and nursing colleague - Tuwharetoa uri - Hinepuarangi Loughlin - achieved this qualification earlier this year.

Pareake’s years in the nursing profession have seen her become an accomplished, competent and dedicated nurse. And having achieved her Clinical Masters of Nursing Degree along the way, she was qualified to embark on the next and final step in becoming as highly qualified as a nurse may be. As she puts it, “One has to have many years off varied experience and academically qualified in order to do this”.

Pareake’s journey 3 years after gaining her Masters of Nursing tohu ended in February when she (and Hinepuarangi) undertook their final assessment before a panel of assessors from the New Zealand Council of Nursing. For those of us who

were present on that occasion, our pride in their achievement was further enhanced by the fact that they had organised for the assessment to be held at Kokohinau Marae (the first time this assessment has been held on a marae) and not in Wellington - as has been the norm in the past.

In qualifying, Pareake and Hinepuarangi joined the throng of 150 Nurse Practitioners in Aotearoa; the 9th and 10th Maori nurses to have achieved this status. It is interesting to note that the first Māori Nurse Practitioner was Janet Maloney-Moni from Whakatōhea.

So what does it mean to be a Nurse Practitioner? As Pareake explains, she is now qualified to make clinical assessments and diagnoses and to then prescribe medication. In carrying out assessments she has the authority to order laboratory and radiology tests. As Nurse Practitioners, Pareake and Hinepuarangi are one level down from a doctor. And those of us who have witnessed or experienced Pareake’s caring medical ministrations can vouch for the fact that she certainly is at the top of her game. I can just see Aunty Puti and Uncle Tom’s beaming smiles!

Written with pride by one of her many

Nurse Practitioner qualification for Pareake O`Brien a huge achievement

Picture at right taken in Waipunarangi. “Hine and I with uncle Hemana and the nursing council

members that came to Kokohinau to scrutinise and examine us, then thankfully passed us” - Pare O’Brien

Above, left to right: Hine Loughlin, Bill Tangahau, Mere Hammond (kau-matua with the nursing council), Mina TimuTimu, Hemana Eruera, Pareake

O’Brien. Photo taken in front of Ruataupare at Kokohinau Marae.

HAUORA

Cardiovascular disease, Type 2 diabetes, cancer and obesity are reaching epidemic levels and many people are also experiencing issues with their digestion, from simple discomfort and gas to celiac disease and irritable bowel syndrome.

The solutions to most of these issues can actually be found on your plate. More and more health professionals are saying that taking control of your health can be as simple as changing the kai that you eat.

The Western diet is overflowing with ingredients that are known to make people sick. Type 2 diabetes has reached disastrous proportions with Maori and other cultures that have adopted a Western Diet. Historically an adult disease, children are now developing this debilitating illness at an alarming rate, and there’s no sign of this trend changing. One of the main culprits is excess consumption of processed sugars and flours.

You can literally save your own life by simply eliminating these calorie-laden, low-nutrition foods from your diet.

It seems only logical that cutting out damaging ingredients and foods such as wheat, processed food and sugar will make you feel better, make you look better, and cut your risk of developing disease; however, the actual problem with all this smart advice is that it is not easy for most people to change ingrained eating habits.

So what kai should we eat?

Food of the gods….Ngā Kai a ngā Atua!The good news is that our tīpuna knew what kai to eat to be healthy. They ate anything and everything that came from the whenua, moana, awa, roto and ngāhere. Every part of an animal or fish was eaten including the head and bones, puha, watercress and reweti were a staple green veg and they are all listed as superfoods today.

Kai moana, tuna, trout and whitebait were also included in their diets and all these foods are laden with minerals and vitamins vital to good health.

Our tīpuna also planted orchards with many varieties of fruit and they grew large maara kai to supplement their diets and all these foods are all vital to a healthy life.For those whānau who still eat “ngā kai a ngā Atua” today as our tīpuna did, you are following the healthy living template handed down to us “ngā taonga tuku iho” and I encourage you to continue with that diet and share your tastes, knowledge and recipes with your tamariki and mokopuna.An eating regime that has taken the world by storm is the Paleo way of eating. The Paleo diet also known as the Stone

Age diet, the Caveman Diet and the Hunter Gatherer diet reflects what health professionals tell their patients …..Eat more fruit, vegetables, and lean meats and stay away from all the processed rubbish. Back in the 1970s, a gastroenterologist by the name of Walter L Voegtlin observed that digestive diseases such as colitis, Crohn’s disease and irritable bowel syndrome were much more prevalent in people who followed a modern Western diet versus those whose diet consisted largely of vegetables, fruits, nuts and lean meats. He began treating patients with these disorders by recommending diets low in carbohydrates and high in animal fats.

Paleo is one of the easiest diets on the planet to follow: just remember to keep it real. If it’s processed, artificial, or otherwise not directly from the earth, don’t eat it.

Paleo eating allows;• Eggs• Healthy oils-olive and coconut are

best• Lean animal proteins• Nuts and seeds (note that peanuts are

not nuts)• Organic fruits• Organic vegetables• Seafood especially cold-water fish

such as salmon and tuna to get the most omega-3 fatty acids.

Paleo eating restrictions;• Alcohol (small amounts of red wine

and or sugarless white spirits are allowed by some)

• Artificial Foods such as preservatives and zero-calories sweeteners

• Cereal grains such as wheat, barley, hops, corn, oats, rye and rice

• Dairy (though some followers allow dairy for health benefits)

• Legumes(including peanuts)• Processed foods such as wheat flour

and sugar• Processed meats such as bacon, ham,

silverside, sausage, deli and canned meats

• Starchy vegetables (allowed by some)

Many people turn to the Paleo diet because of the weight-loss benefits. By eliminating empty carbs and adding in lots of healthful plant fibre and lean protein, makes losing weight much easier.• Plant fibre takes longer to digest, so

you will feel full longer• Lean protein helps to keep your

energy levels steady while you build muscle

• Omega-3s help boost your metabolism and reduce body fat.

• You will be eating a greater volume of food but taking in fewer calories.

The theory behind the Paleo diet is that eating grains, dairy and other foods on the restricted list can cause digestive upset, inflammation and discomfort because the human body is not adapted to eating them. The digestive tract needs fibre to help it “sweep” food through your system, otherwise it builds up and causes problems. Some of the conditions that may be improved by going Paleo include;• Colitis• Constipation• Gas• Heartburn and irritable bowel

syndrome

The Paleo diet helps you to avoid type 2 diabetes as well as metabolic syndrome;• Omega-3s help reduce belly fat, an

indicator of diabetes and metabolic syndrome.

• Lean proteins and plant fibre help increase insulin resistance so that your sugar levels don’t spike

• The Vitamin C that’s so readily available in citrus fruit and colourful vegies help reduce belly fat

• Lean protein takes longer to metabolize so you avoid energy highs and lows

When you eat foods that your body isn’t adapted to, such as processed wheat, legumes and dairy products, your body produces an allergic response in the form of inflammation.

Inflammation in your body is damaging and has been linked to autoimmune disorders such as;• Fibromyalgia• Lupus• Multiple Sclerosis• Rheumatoid Arthritis• Several different types of cancers

One of the main benefits of Paleo is gluten free eating. Latin for glue, gluten is a protein found in wheat and grains that give ground flours elasticity and helps them to rise. It’s also the binding component that gives bread its chewy texture and keeps it from crumbling apart after baking. Gluten intolerance or celiac disease is one of the most prevalent causes of gastrointestinal distress in Western civilization. In its advanced stage, it is a condition that damages the small intestine. This can lead to an inability to absorb vital nutrients.

Gluten laden products are;• Bread• Cakes• Just about any baked goods• Most flours, including white and

wheat flours• Pasta• Pizza dough

Other illnesses associated with this disease include lactose intolerance, bone loss, several types of cancer, neurological complications and malnutrition.

Long-term studies indicate that people who have even a mild sensitivity to gluten exhibit a significantly higher risk of death than people who do not.

Many of the attributes that many obese and overweight people share is the fact that they still feel hungry after eating a full meal. This feeling of hunger is because gluten sensitivity is preventing your body from absorbing vital nutrients.Health benefits to going gluten free include;• Decreased chance of several types of

cancer• Healthy painless digestion• Healthy skin• Improved brain function• Improved mood• Reduced appetite • Weight loss (or gain if you’re

underweight because of malnutrition)

Some recommendations towards healthy eating are;• Eat up to a palm-sized portion of

animal protein at every meal. Focus on sourcing protein from animals that have a natural diet such as grass- fed beef, wild caught seafood, free-range and pasture raised poultry and pigs and wild game

• Enjoy an abundance of organic vegetables, with a preference for the least starchy varieties

• Include good-quality fat from avocados, olives, nuts, seeds, eggs and animals in your daily diet

• Include bone broth in your daily diet for good gut health. You can drink bone broth straight up or add it to soups, curries or braises

• Add a teaspoon of fermented vegetables to every meal if possible.

Our tīpuna lived sustainably and ate similarly to the recommendations made above. We need to literally eat like they did and stop killing ourselves with Western Food.

Article contributed by Mate Heitia for REKA.

REKA - FOOD OF THE GODSR a p u a E t e i w i n g ā K a i o t e A t u a

Is the kai you are eating making you healthy or sick?

39

“Type 2 diabetes has reached disastrous

proportions with Maori and other cultures that have adopted a Western

Diet. Historically an adult disease, children are now developing this debilitating illness at an alarming rate... One of

the main culprits is excess consumption of processed

sugars and flours”.

“Many of the attributes that many obese and overweight

people share is the fact that they still feel hungry after eating a full meal. This feeling of hunger is

because gluten sensitivity is preventing your body from absorbing vital nutrients.”

HĀKINAKINA

40

NĀ CARLOS HUNIA

Recently I came across an article that contained some tips on how to nurture our future stars and it totally changed how I approach things with my own son. After a couple of years as a parent, spectator and coach at junior sports there are things that I have noticed and it really is disturbing seeing the behaviour of some of our parents. These are the parents I hope will read this article and hopefully learn about our young stars when it comes to sport.

Opinions will differ from parent to parent about the best way to nurture our future sporting stars. Whether they are future All Blacks, Silver Ferns, Kiwis or Black Sticks in the making one thing is for sure, they are going to have to work hard to get there. As a parent I asked my son what he wanted to be when he got older and his response was, “I’m going to be an All Black dad”. For kids that love their chosen sport, making the national team is probably always going to be a goal of theirs whether it’s the All Blacks, Silver Ferns, Black Sticks, Black Caps or All Whites and who are we to say they won’t make it?

Coaching the basics and fundamentals of their chosen sport should be left to the coach. Practicing those skills however are where parents need to jump in. All it will take is maybe thirty minutes, at the most, even if it is just to catch the ball and throw it back to them or taking them down to the local fields so they can run and work on fitness - fitness should always be the responsibility of the athlete. One thing that I really dislike is listening to parents moan about spending extra time with their child practicing those skills. Sure you may have had a hard day at work, and you are probably thinking but that is MY time and I want to spend it doing what I want to do. If you carry on thinking like that then all you are going to see on a Saturday is the other children in the team, whose parents will give a little extra time to their children, excelling while your child

struggles with some of the fundamentals of that chosen sport.

Standing on the side of the field, or court, every Saturday morning throughout winter has become the norm for a large portion of parents, Aunties, Uncles in fact most of the whānau are there to cheer on our kids. Now before you start to scream at your child to “smash that other kid” or “stop standing at the back shooting ducks in the sky” take some time now and reminisce about when you were that young, running around bare feet on a frozen field playing rugby. If you can’t quite remember then ask your parents what you were doing and how good you were when you were that young. The reply is likely to be “the same thing your son/daughter is doing right now”. So before you start to lose it at your child because they missed that tackle or goal remember one thing, they are NOT playing in the Super Rugby or Netball Championship, they are simply playing with a bunch of other kids and having some fun.

So how do we help our children achieve that overall goal? How hard should we be pushing them? Are they too young for me to be pushing them already? These are some of the questions that parents and coaches should be asking themselves. Some children respond in different ways to different methods but one thing is constant and that is if you are screaming at you child, you have already lost.

You may be a parent that yells at your child now because you saw the potential in that child when they were younger. They were miles ahead of the other kids in everything they did and now not so much, you need to stop yelling at them now. As your child gets older and goes through the grades the game gets harder and the other kids catch up. All the yelling you are doing is doing absolutely nothing for their confidence. Every time they stuff up in the game have you noticed that they are now looking for you in the crowd and can see the disappointment on your face? So now instead of concentrating on their role in the team the only thing on their mind is how much of a disappointment they are to you, all from that look on your face when they missed that tackle or dropped that pass. So how do we eliminate this distraction? By setting achievable goals, finding the positives and installing in them from a young age that winning is not the only thing that counts. Mistakes are going to happen. In fact if it weren’t for spell check there would have been a mountain of errors in this article.

An example of this is something that my son and I did recently. In a game of rugby he missed well over half of his tackles and it didn’t matter if the opposition was bigger or smaller than him he wasn’t getting them. After the game he always asks me what I thought of his game and I will tell him some of the good things I noticed but also some of the things that he needs to work on. I told him that the goal for his next game is to bring his tackles down around the waste and legs. As a result of this little

conversation he was now just concentrating on his tackle technique. After the game he came to me and told me he didn’t miss a tackle, something that I had already noticed.

The same thing happened with our little kōrero, I pointed out all the positives I saw and then pointed out that a couple of his passes went to ground instead of hand so that might be something else we can practice. Let’s face it; I’m not going to go on about his positioning on the field and

option taking during the game, he’s playing Under 9’s not Super Rugby.

Scoring 10 tries or goals are not the goals that we want them to set. Why? Because all that says about the child is that they like to show off and in a team sport individuality will see them on the outer with team mates which in turn will see them not enjoying the game and giving it away. So instead of scoring, how about getting a goal of making so many turnovers or tackles or setting up goals for team mates. As they

get older maybe their goals will get harder to achieve but as long as they are working hard that’s what matters right?

So while they are young it is our job as parents to instil in our children that winning is cool but it’s not the end of the world if you don’t win. Mistakes are going to happen, don’t let it get you down, work hard and you will get there. Sports for our kids is about enjoyment of the game, running around with their mates and getting to go to maccas after the game cause its Mum and Dads shout.

NĀ CARLOS HUNIA

This year’s Baywide rugby competition sees the competition revert back to a format last used in 2009 where the finishing places from last year will determine the seeding’s and makeup of the divisions for the first round. After 11 rounds of play the competition splits into three divisions for the competition rounds. The top 8 Premier teams will play make up the “Premier Division”.

Teams 9-12, from the Premier Division, in the first round, will combine with the top 4 teams from Division 1 to form a “Premier 2 Division” made up of eight teams.

The remaining teams will form “Division 1”. To play in the Premier Baywide 1st round

the club is the required to field a Premier Baywide Development Team throughout the Baywide competition. The prerequisite for entry into the Premier 2 section of the Baywide 2nd round is to field a Development Team throughout the Baywide 2nd round.

The Premier Division final will be played between the top 2 teams at the end of the 2nd round, no semi-finals, on the 30th July.

Premier 2 and Division 1 will have semi-finals played on the 30th July and finals on the 6th August.

The Eastern Bay will be represented in these three divisions by Edgecumbe, Ruatoki, Te Teko, Poroporo, Pāroa, Ōpōtiki and Whakatāne Marist

At the midway point of the season let’s see how our locals are performing:

EdgecumbeEdgecumbe played in the local rugby competition and gained promotion to play Baywide Division one rugby competition. It has been a while since Edgecumbe has played in this competition and could very well struggle against the likes of Rangiuru, Te Teko and Judea. Wins over Papamoa Kahukura and Katikati could see them avoid relegation.

RuatokiRuatoki battled hard with limited player number at the start of the season due to numerous Kapa Haka competitions. They did however manage to field teams for all their games and lost in some tight contests with other teams that they will be competing with when the second round begins. Look for Ruatoki to surprise some teams keep themselves well away from the relegation spot.

Te TekoTe Teko missed out on a place in the top four and will play in Division one for the competition round. The squad is relatively young with a lot of locals stepping up as the more experienced players started to make way for the next generation to step up and fly the flag for this small community. The forward pack has been in a rebuilding phase for the last couple of seasons and look to be coming right with a mixture of size and speed. The young back line seems to lack any fear and will have a go from anywhere. With good go forward

ball from the forwards this backline could entertain the large crowds that will turn up and support the boys in the fixtures played out at Dunderdale Park and various other grounds throughout the Bay of Plenty.

PoroporoWith the help of some Fijian flair, Poroporo finished round one inside the top four and will be aiming to make the semi-finals. This task is going to require the players to step up a notch as not only will they have to beat the other contenders that have come up from division 1 with them, but also the 4 teams that have come down from that premier division. The big game of the year for Poroporo will be the round five fixture when they travel across the road, and a couple of paddocks, to take on Pāroa at Lawson Park.

PāroaPāroa finished at the bottom of the table in the first round however don’t let this fool you as they were well within the fight, with most of the big clubs, and would have gained invaluable experience leading into the competition round. Pāroa will surely come into their own and should be too strong for most opposition, especially at Lawson Park where the masses will descend and support there boys. With the fire power that Paroa have they should be playing finals rugby come the end of July. One of the games of the year will surely be the round five fixture at Lawson Park where Pāroa will host the cousins from down the road, Poroporo.

Ōpōtiki

Ōpōtiki have been flying the flag for the Eastern Bay for a number of years now. After back to back appearances in the premier division semi-finals, 2012 and 2013, Ōpōtiki finished outside the top 8 and will play in the Premier 2 division. Ōpōtiki have slowly started to rebuild their squad that looks more like a colt’s team, with the majority of the young players coming in from the successful rugby program at the college. Although Ōpōtiki have been on the wrong end of some big score-lines this year, the experience of playing against the big premier teams will be invaluable. If Ōpōtiki miss out on the play offs it won’t be long before they are back playing in the top flight.

Whakatāne MaristWhakatāne Marist are the most successful team from the Eastern Bay since the inception of Baywide rugby having won the Premier Division in 92, 95 and 2004. After 2004 they suffered a decline with the retirement of a host of players. It has taken time to rebuild their squad and with the help of some talented Fijian flyers, this year they are looking to wrestle the mantle of being the best in the bay. With some impressive victories to start the season Marist were leading the way but have struggled through May with losses to Rotoiti, Te Puke and Mt Maunganui. With a win over Western Bay powerhouse Tauranga Sports to finish the first round Marist will definitely be confident of playing finals football at the end of July, especially with the withdrawal of steamers players towards the end of the competition likely to affect the power teams from the Western and Central Bay.

Building a champion

Predictions for Baywide Rugby

“Now before you start to scream at your child to

“smash that other kid” or “stop standing at the back shooting ducks in the sky” take some time now and

reminisce about when you were that young, running

around bare feet on a frozen field playing rugby.

If you can’t quite remember then ask your parents what you were doing and how good you were when you

were that young.”

“All the yelling you are doing is doing absolutely

nothing for their confidence. Every time they stuff up in the game have you noticed

that they are now looking for you in the crowd and can see the disappointment on your

face?”

HĀKINAKINA

41

Althea Vercoe is a teacher at Edgecumbe College and an Oceania Champ in Pentathlon.

‘Miss’ Vercoe’s achievements are awesome, but what is incredible is that it is only Althea’s second year in the sport and that in her first year, 2015, Althea racked up World, Oceania and New Zealand rankings, when she participated in a competition that her students had ‘quietly’ entered her in.

Althea’s sporting interest began in 2015 after Edgecumbe College Deputy Principal, Mr Rene Otto, recommended Althea throw a shot put around the field as a way to release the tension that can come with teaching.

It turns out that Althea’s throws were outstanding. Those who know Althea would say that she tends to shy from too much fuss and attention, but her students were not going to let her get away with sitting on such outstanding talent. And unbeknown to Althea, her students entered her into the 2015 Oceania Athletics Throwing Challenge. Althea said she could hear the students in the grandstand yelling “Go miss you got this Miss!”

Althea found out at the event that she had been entered as a competitor and not letting her students down, she took up the challenge and participated in the competition. That day she went on to gain a New Zealand first place ranking in W40 Shot Put, (4kg), W40 Discus (1kg), W40 Hammer Throw (4 kg), a World ranking of 2nd in Discus and the Hammer Throw. That was in 2015.

This year Althea achieved 1st in Oceania in Pentathlon. She said “it just blew me away when I won a gold medal.”

Althea says the challenges she has faced are in looking after herself as an athlete and making sure sure she stays

healthy- taha wairua, taha tinana, taha hinengaro, “it’s a holistic approach. If you do your best and do well - kia ora. You need strong support from your whānau”.

Whaea Althea is an inspiration to those of us that have yet to discover our talents. She has proven that it is never too late to discover something amazing about ourselves. And her students are as inspirational for handing back the wero to ‘give it a go’. Althea says “the kids ended up being the teachers - I became the student”.

Althea’s goals as a teacher are to do be a positive role model, to do her best and “to give it a try - you are never to old to try”.

Althea Vercoe - Oceania Champ after first year competing

Edgecumbe College Athletics Academy is quickly gaining recognition in the community as a top achieving athletics academy. This year the Academy returned from the Waikato-Bay of Plenty Secondary Schools Championships with 13 Edgecumbe College representatives having won 70 medals between them.

What sets the Edgecumbe College Athletics Academy apart is the fact that the Athletics Academy is separate from any other school sport, with highly dedicated students and coaches. The focus of the Edgecumbe College Athletics Academy is to let athletes achieve at a higher provincial, national and international level. The students and academy are supported by the likes of teacher, Althea Vercoe who is also an Oceania Hammer champ and Deputy Principal, Rene` Otto who is also a World Camp in Hammer.

Deputy Principal, Rene` Otto said the school is seeing such excellent results in athletics because the students are committed and because they are getting an opportunity to do something special. And as part of a special group they are achieving at a higher level and achieving success at provincial, national and international levels. Mr Otto said there are other areas the school seeing outstanding results in as well. Students excelling in athletics are also doing well in the academic arena, the chess teams are doing well and new sports like archery and fencing have taken off. The positive feeling about achieving has rubbed off on not just on the athletes but the other students and the community as well.

These are some of the achievements for Edgecumbe College Athletics Academy in 2016, as outlined by Deputy Principal, Rene` Otto.

• December 2015 4 athletes went to the New Zealand Secondary Schools Athletics Championships and Caleb Moore won his second Bronze medal at the New Zealand Secondary Schools Athletics Championships.

• January 2016 ten athletes were selected

for the Waikato Bay of plenty Inter-provincial Athletics Team that went to the North Island Inter-provincial Athletics Championships. Lauren Kane won the North Island Inter-provincial Girls hammer throw, finished 2nd in the medley relay and 3rd in the Javelin. Husnul Gray won the Boys hammer throw.

• February 2016 we attended the Waikato Bay of Plenty Athletics Championships in Hamilton. We took 13 athletes and our goal was to win 70 medals. We achieved our goal and won 70 medals 34 gold medals and 34 Waikato Bay of Plenty Titles.

• 4-5 March 2016 Caleb Moore attended the New Zealand Track & Field National Athletics Championships. He represented Waikato Bay of Plenty and finished 5th in the under 18 age group and 6th in the under 20 age group.

• March 2016 six athletes attended the Waikato Bay of Plenty Athletics Children Championships and won 4 medals.

• March 2016 15 athletes attended the Waikato Bay of Plenty Secondary Schools Athletics Championships held in Hamilton and 15 athletes were selected to represent the Waikato Bay of Plenty Secondary Schools Athletics Team. For the first time we had two track athletes.

• Two athletes traveled to Dunedin to attended the New Zealand Inter-provincial under 12/13 as part of the Waikato Bay of Plenty team.

• April 2016 13 athletes traveled to Auckland to attend the North Island Secondary Schools Athletics Championships. All the athletes finished in the top 8 in the championships. Outstanding results were Alyssa Kane 2nd in the junior girls and Caleb Moore 2nd in the Intermediate boys.

• 28 athletes made a Waikato Bay of Plenty Athletics team in 2016

Edgecumbe College Athletics Academy is developing champions

Althea Vercoe at the 2015 Oceania Athletics Throwing Challenge Edgecumbe College Athletics Academy member, Caleb Moore throwing

the hammer. In 2015 Caleb won his second Bronze medal at the New Zealand Secondary Schools Athletics Championships.

Edgecumbe College Athletics Academy at the Waikato Bay of Plenty Secondary Schools Athletics Championships

42

Twenty five years ago the Ngāti Awa radio station, Tūmeke FM, began. This is a whānau story of our Mum, Denise Te Rangitewhakaipoa Jaram, whose leadership culminated in the station’s humble beginnings.

One day Mum was sitting in the dining room at 101 Muriwai Drive, Whakatāne gazing out at the river. She quietly announced to her two eldest mokopuna, Ani and Michelle, “I’m going to start a radio station”. Michelle recalls saying “get off the grass”.... because it was cool to say that back then! While Mum sat quietly resolute the rest of us had similar disbelieving responses. It seemed ludicrous that a 60+ Māori woman, our Mum and devoted Nana, would be stupid enough to contemplate such a thing. Dinny as she was known, was a native reo speaker with competence in tikanga and kapa haka and cultural activities. There seemed to be absolutely no connection with setting up an iwi radio station from scratch. “You’re joking!” I remember saying.

According to her son, Ihaka, there was a festival on the Mataatua Reserve and Hirini Mead had planted the seed with her that she should start a radio station for Ngāti Awa as a means of promoting and supporting reo. They met for a follow up discussion. She is recorded on video as saying “they’d asked others but no one had taken it on. So I said all right. I’ll do it”. Good heavens she wasn’t joking. Nor did she have any qualms about being able to drive the delivery of quality Ngāti Awa reo and her passion for waiata and kapa haka would be a piece of cake. The nearest she’d come to technical expertise for airwaves, however, was Dad who had worked for the Bay of Plenty Electric Power Board in the 1950s. But this was 1990! Whānau scepticism was shrugged off and she got started. No money, no place, no power, no satellite, no equipment, no announcers, nothing.

They say that history repeats itself. Toroa had Tama-ki-Hikurangi as his navigator on the Mataatua waka as they set out for some distant land. Unperturbed by uncharted waters Mum’s first task was to find herself a Tama-ki-Hikurangi. “Come here Brian. You’re doing nothing. I need you to ……”. Brian Simpson with his electrical background and a well-thumbed directory of who’s who was commanded by Mum to be beside her. He says “Well, you couldn’t say no anyway” and somehow she knew how to get the best out of him. Recently he said “I knew [by her tone] when she yelled ‘Brian’ there was trouble so I used to take off and come

back when the steam had gone out of her sails”. In his whaikōrero at her tangi in 2007 we heard how much she’d meant to him. It was an important relationship built on mutual trust and respect and as we Ngāti Awa benefited by it. The rest is history and Brian’s story to tell.

Mum had been at a hui somewhere and heard the word ‘tūmeke’ and she thought that would be a good name for the radio station – ‘Tūmeke FM’. Another son, Kerry, reminds us that the station’s proper name was ‘Te Reo Irirangi o Te Mānukatūtahi’ and ‘Tumeke FM’ its marketing name. At the time ‘tūmeke’ was a slang word meaning, ‘too much’ as in ‘awesome’ but in Māori it means ‘to give a fright’. And that’s what Mum said “yeah we’ll give some people a fright and it will be too much.”

A wizard by the name of Graham Bryce, retired from IXX, was a well-respected Pākehā koroua by the first generation of Tumeke FM personnel. He was renamed by them as ‘McGyver’ because of his extraordinary innovation and technical capability and getting the satellite working to enable the broadcasting to begin. This was against all the experts’ advice who said these things wouldn’t work. But it did. Not only did it work, but there was a short trial run, running repairs carried out by Brian, the announcers yelling at him to hurry up then 24 hour broadcasting started straight away. Second-hand equipment was purchased and he also got that going. Graham also shared his expertise with a couple of local Māori boys one of whom was Kerry and another was our sister-in-law’s brother. His amazing contribution is remembered as are those of other Pākehā contributors. The right people seemed to materialise at the right time.

The following extracts are recorded in our Ngāti Awa Raupatu Claim to the Waitangi Tribunal Wai46:• 22 February 1991. Broadcasting

Commission dinner at Hyatt, Rotorua. Wira Gardiner, Dinny Jaram and Hirini Mead present with Api Mahuika, John Clarke, Hiwi Tauroa, Tainui Trust Board member and Maurice Williamson (Member of Parliament). Kaupapa: Tribal Radio.

• 23 February 1991. Huge broadcasting hui at Rotorua, Tamatekapua. …… Hirini Mead put Ngāti Awa case.

• 6 April 1991. Opening of Te Reo o Te Mānuka Tūtahi, Tūmeke FM 95.4. On air today after months of preparation. (Research Report No. 7, p.45)

There were many stories she told us

over those initiating years and of course we, her children always enjoyed hearing of the daily goings on and gave her a hand whenever she needed it. According to Maxine Bluett, one of the initiating Trustees for Tūmeke FM, said even our Dad helped out as a handyman from time to time. She asked Ihaka for help to get power to the top of Kapu-te-Rangi so that the satellite could be established. At that time he was a power supply linesman and he asked his workmates and cousins in Whakatāne and Rotorua if they would help. Holes for the poles leading to the top of the hill had to be dug by hand because the terrain prohibited truck access and eventually the lines got laid. He acknowledges the local power company who was very supportive and enabled the power to be activated. Even by today’s standards the work would have cost thousands of dollars. At the completion of the task Mum put on a big kai for the boys at 101 Muriwai Drive, some beers, and the achievement was celebrated with great party. That was their ‘payment’ and the sum total of that foundational undertaking.

Sitting round together singing, kōrero i roto i te reo o Ngāti Awa happened all the time. There were catchy jingles which were composed by her, the announcers and anyone handy. Brian recruited most of the announcers. His processes were somewhat unorthodox which caused Mum’s eyes to roll skyward. Recruits, however, were raw yet vibrant musical enthusiasts with quite different styles and personalities which, when on air, had magnetic qualities about them. She always talked about them – the good and the dopey things they did on and off air. No-one’s presence went unnoticed by her. One lady started at reception and got shunted to announcing because Mum said “she had plenty to say” and low and behold, she turned out to be a mover and shaker announcer. Another cute little lady wore a very short skirt to work. Mum sent her home saying go home and put some more clothes with the final instruction “and don’t come to work wearing that hankie again”. There was an ‘aunty’ management system where the feedback was immediate and effective unlike the potential for long drawn out, expensive grievance processes of today. Seemingly no-one was brave enough, or stupid enough, to argue with her.

While there was nominal funding for establishment from the Rūnanga there wasn’t enough for salaries. Announcers were given a weakly $20 petrol voucher for nearly two years. One of the boys, Paora Kepa, would bike from Ruatoki to do his shift and another used to hitch-hike from Te Teko. Announcers and kaimahi were so committed staying long hours was not unusual and occasionally even sleeping at the first premises above Wrightsons on the Strand.When the station moved premises to Kōpeopeo the boys began frequenting the neighbouring café and to suck up to the

sassy Māori woman working there so they could get kai on credit. Today Kahu smiles as she says “but they always, always paid their tab”. That connection eventuated in Kahu becoming the raspy, classy radio hostess we still hear today with that smile which is easy to see in your mind. But Mum loved them, fed them and developed their reo so that they grew the capacity and capability to serve the reo needs of Ngāti Awa and beyond. Many stories can be told of so many peoples’ contributions.

Let’s not forget the Tūmeke FM first birthday party. It was time to acknowledge the many people who had contributed and to celebrate a milestone in the history of Ngāti Awa. I remember (1) it was such a great party but (2) it led to trouble in our whānau and (3) Mum was the entertainment finale. The day-to-day atmosphere generated at the radio station magnified in a larger venue of the Tainui Hotel. It was the don’t-miss-it event and everyone was in fine form. Unfortunately Ihaka, egged on by a dare from his companions and a few beers under his belt, got onto a table top and started performing a strip act. His audience grew. A fun-loving person at the best of times but do not misbehave in public and definitely not if Mums around. Uh oh! Whānau rule: Never try that with Mumsie! She chased him round the table yelling at him to get off and threatening to wallop him. Everyone thought it was hilarious. As you might guess Haka’s night of celebration ended abruptly. Mum’s standards applied to her own whānau, the station whānau and any other whānau on and off the ātea.

Kai was the premium currency in those early years. Every morning, often with a mokopuna or two on board, Mum would call in to pick up the sponge donated from the Golden Crust Bakery which was for the days’ lucky birthday draw. It was a dubious surprise to us whenever one of her mokos happened to be so lucky on their birthdays! There were many daily callers to the station who came in to enjoy a cuppa and the company of the station kaimahi. That often meant the arrival of all sorts of kai. John Nepata was dubbed ‘Hone Patikai’ because he only had to

Tūmeke FM 25 Years: Part 1 - Establishing Tūmeke FM (part 2 to follow in the next issue of Pū Kāea)

“Mum had been at a hui somewhere and heard the

word ‘tūmeke’ and she thought that would be a good name for the radio

station – ‘Tūmeke FM’. “

Dinny Jaram

“She quietly announced to her two eldest

mokopuna, Ani and Michelle, “I’m going to start a radio station”.”

”Mum waved her fist at him through the studio

window. “Wee” he said on air “kei te hē tēnā. She’s

not 111. She’s ill!””

TE REO IRIRANGI TE MĀNUKA TŪTAHI

A Whānau Story of Tūmeke FM

TE REO IRIRANGI TE MĀNUKA TŪTAHI

43

A Whānau Story of Tūmeke FM continued ...

think loudly on air that he was hungry and something would turn up. His partner, Althea Vercoe wasn’t too impressed with him but she was there as much as him helping wherever she could. I wonder if people ever knew how appreciative the kaimahi were of the overwhelming support the listening public provided. Twenty five years on they still talk about it. Somehow Mum was able to keep everyone on task and no doubt her teaching background helped because of her ability to guide their reo and to polish their on air presentation style. The latter wasn’t easy and some examples easily come to mind even though it was 25 years ago. The late Henare was hosting the hospital requests and reading from notes he wished a kuia happy 111th birthday. Lots of excitement and energy went into his voice projection and the birthday song was in progress. Mum waved her fist at him through the studio window. “Wee” he said on air “kei te hē tēnā. She’s not 111. She’s ill!” That infamous incident hit national television with Paul Holmes and as far as the BBC. Mum’s niece Kiri was there and says that what followed wasn’t told. Talented Henare immediately picked up his guitar and sang the kuia a special song. Kiri said “it was just beautiful”.

Some things are indelibly etched in one’s memory. Another potentially fatal blooper also springs to mind with ease. The announcer began “He panui Aitua tenei ... kua mate a ……” which was immediately followed by the song ‘See you later alligator’. We asked Mum what happened next. She said “I jumped up and yelled at him ‘turn it off you bloody idiot!” Enough said about the raw and vibrant talent of the announcers that was so magnetic about Tūmeke FM.

Money seems to have been a game changer. Funding from Te Mangai Pāho eventuated about two years after ‘Tūmeke FM’ had begun. I recall the occasion when Mum, a pensioner, asked to have her home phone connection paid because it was essential the radio crew could contact her at any time. The purse-holders wouldn’t agree and she was becoming increasingly uncomfortable with the changes that were occurring so she relinquished her role as the inaugural Station Manager for Tūmeke FM.

There was an impressive list drawn up recently of the many people who gifted their commitment to the kaupapa. In time perhaps there’ll be an event or a book or something to recognise how quickly Ngāti Awa was able to mobilize to learn their reo and the many hours of fun and laughter that was had while doing it.

Twenty five years since the first foundations were established the radio station continues to thrive. With some chagrin the moral of our whānau story is this …. never underestimate the ihi of your Mum and Nana. Our Mum’s legacy was indeed ‘tūmeke’. Treasure yours while you can.

Nā ngā tamariki mokopuna a Dinny raua ko Wishie Jaram

On 14th June 1990 a three week trial AM frequency broadcast took place to coincide with the Ngāti Awa week celebrations. The idea was to promote Te Reo Māori in the Eastern Bay of Plenty. It was also deemed to be a way to develop Ngāti Awatanga and raise the esteem of the iwi. The broadcast was organised by Rangiwhakaipo (Dinny) Jaram and the Radio Committee. That was the beginning of the station now known as Te Reo Irirangi o Te Mānuka Tūtahi, although almost a year would pass before the station would begin permanent operation as Tūmeke under the guidance of Te Reo Irirangi o Ngāti Awa Trust.

Iwi radio

During the time between the trial AM broadcast and the launch, Iwi radio was a subject under increasing discussion. On the twenty-third of October 1990, Hirini Moko Mead put forward a case for Ngāti Awa ownership of AM and FM frequencies at the Waitangi Tribunal hearing at Waiwhetu Marae and on the second of November 1990. Ngāti Awa was visited by Ministry of Commerce for discussion on tribal radio. Tribal radio was again the focus of discussion at a meeting early the following year at a Broadcasting Commission dinner in Rotorua attended by Wira Gardiner, Dinny Jaram, Hirini Moko Mead, Api Mahuika, John Clarke, Hiwi Tauroa and Maurice Williamson MP. The following day, the twenty third of February saw a huge Hui at Tamatekapua, (Papaiouru Marae), where Hirini Mead presented the Ngāti Awa case with respect to broadcasting. Meanwhile, volunteers were undergoing training in aspects of broadcasting under George Ngatai, who had, had some broadcasting experience at that time. Staff numbered approximately eleven, including full and part time staff, and included Māori and Pākehā.

On the 6th April 1991, Tūmeke FM went to air on 95.4 FM after months of preparation. The frequency was changed shortly thereafter to 98.4 FM, after 95.4 frequency was allocated to another iwi station on the instruction of the Ministry of Commerce. Tūmeke FM operated from first floor premises on The Strand in Whakatāne with Dinny Jaram as its inaugural manager.

Te Reo

In the early stages of Tūmeke broadcasts, there was a substantial amount of Te Reo Māori broadcast. An estimate from an announcer at that time was forty to sixty percent, with the bulk of daytime shows being mainly in Māori. Of a pool of seven announcers at that time, only two were fluent in Te Reo Māori. Levels of Te Reo Māori content fluctuated over time. Following a bold proposal to the trust in 1994 coupled with a drive to increase advertising revenues, Te Reo Māori use was to an extent temporarily compromised, in order to retain and attract advertising revenue.

After a short period in the central business district of Whakatāne, Tūmeke moved to the Kingsway Mall in Kōpeopeo. Premises comprising two rooms separated by another unrelated business accommodated separate administration, and On Air/Production facilities. Under Ross Hanlen, a radio consultant from Radio Geyserland in Rotorua, and interim Manager of Tūmeke at that time, the station was consolidated into one room as a cost cutting measure.

Te Ao HurihuriIn 1994, under the management of John Simpson, one of the most contentious decisions in the history of the station was made. It was resolved to increase the station’s commercial profile. The main on-air identifying name of the station was to be changed to “The Sun on 98 FM” and its Māori equivalent “Tama ki te Rā”.

Te Māngai Pāho provided the base operational funding of Sun FM, while the increased advertising revenue permitted further language development. The measure was seen as necessary and appropriate response at the time as the survival of the station was considered in the light of funding uncertainties. “The change”, said

Mr Simpson, “minimised the risk of TMP funding uncertainties”. From 1996 Manager Vivian Hahipene began the task of rebuilding Te Reo Māori capacity in the station aiming to increase the amount of Māori available to our audiences while ensuring that financial viability was maintained. Following Vivian, Edward Pryor continued the project to increase Māori language content and quality.

In spite of the difficulties faced by the Sun and many other stations, a dearth of quality Māori music and Māori language programming existed. The Sun however rose to the challenge and fulfilled its obligations, sacrificing some of its advertising revenue in the process.

Managers

In September 1997 Edward Pryor passed away suddenly and after Ngarangi Chapman’s short period of interim Management, George Ngatai was appointed Station Manager. The levels of Māori language content continued to rise through a number of methods, including the production of programmes, and airing them, which enabled the station to apply for ‘incentive funding’. After the departure of George Ngatai, William Pryor, affectionately called “koro” by staff and visitors to the station, was appointed interim Manager in 1999. He eventually became the manager and developed the Māori language side of the station being that he was a native speaker himself. The “Koro” nurtured many talented broadcasters who went on to work for Television and production companies. He was the oldest member of Te Whakaruruhau o ngā reo irirangi Māori and in 2007 was awarded for his services. Sadly William ‘Bully’ Pryor passed away in August 2011 just short of his 84 birthday. He was the longest serving manager of Te Reo Irirangi Māori o Te Mānuka Tūtahi.

Expanding operations

Under the guidance of Judge Layne Harvey, an active Board of Trustees member for more than two decades and the current chairman, Te Reo Irirangi o Te Mānuka Tūtahi Trust has entered a new era that has seen the station come full circle and realise a long held dream in launching two stations while extending its platform as a Māori media provider; in 2011 Tūmeke was relaunched on 96.9 FM and Sun FM on 106.5 FM. Expansion has been navigated by manager Jarrod Dodd. Tūmeke FM provides the rohe with iwi and reo driven radio, while Sun FM effects the ‘normalisation of te reo’ within a commercial structure and to a broad audience base. In the five years Tūmeke has been rebroadcasting, the station has won two Station of the Year Awards and Tūmeke FM announcers have also been the recipients of various radio awards.

Besides radio, the station has a fully equipped audio-video production suite that has recorded thousands of hours of audio and video of iwi events and people. The production unit is the result of an initiative begun in the mid 2000’s by John Simpson and Judge Harvey to record kaumatua life stories in the efforts to preserve Ngāti Awa dialect and history. The station is now in the process of expanding its multimedia operations to include mobile app development. A Ringatu Mobile App that has been developed by the station, is to be launched within the coming months.

William Pryor (Koro Bully) at the station in KōpeopeoJudge Layne Harvey, Eddie Pryor & John Simpson

outside the station in Kōpeopeo, 1996

Tūmeke FM & Sun FM through the years (1991-2016)

TE REO IRIRANGI TE MĀNUKA TŪTAHI

44

Radio “Too Much” The following article about

Tūmeke FM featured in Mana Magazine #1, Jan/Feb 1993.

“Where else could you turn up to write a story on

a radio station and find yourself singing on an ad

for discount meat?”

“Selling commercials pays for social aspirations.”

It was a concern about the language that prompted the efforts to set up Radio Tūmeke.

Hirini Moko Mead is chairman of the Ngāti Awa Rūnanga which holds the li­cence for the station.

He recalls the push came from a hui where Ngāti Awa gathered to work out a development plan for the tribe.

Ngāti Awa are a small but progressive tribe who are descendants of the people who migrated here on the Mataatua canoe.

Prominent members of the tribe include Professor Hirini Mako Mead, Wira Gardiner the head of the Ministry of Maori Development, Miria Simpson a prominent Maori academic and Paul Quinn the former Maori All Black captain.

Today they number about 10,000, and while some have moved away from their home territory, most are still living

in the Whakatāne Te Teko area. The tribe is unusual in that respect

and that was one of the reasons why the station was seen as such a useful language retention tool and a means of rallying the tribe.

Another initiative to maintain tribal history and prestige is the new Ngāti Awa wānanga or university being set up in Whakatāne. The wānanga is named after the Ngāti Awa ancestor Awanuiārangi.

The tribe suffered badly through the confiscation of land last century when 194,000 acres were taken. Some was later given back, but the tribe has a claim before the Waitangi Tribunal for 112,000 acres still outstanding.

The Ngāti Awa of Bay of Plenty are closely related to Te Ati Awa of Taranaki and also have close relatives in Northland where the Mataatua canoe now rests.

Ngāti Awa

Programme director Paora Kepa

Radio Tūmeke is one of a score of Maori stations that have burst out over the airwaves in the last couple of years. It's a station that's full of cheek, full of go, full of promise. Joanna Wane who stopped by to look and listen has this progress report.

The sun is slowly breaking through early morning mist in Whakatāne as a karakia echoes around the near­empty streets of Kōpeopeo.

"Mōrena ra kia koutou katoa. Ko Te Reo Irirangi O Te Mānuka­Tū­Tahi Tūmeke FM tēnei. Kei te titiro au i waho ināianei te rangi tino ātaahua."

"Good morning, everyone. You're lis­tening to Tūmeke FM and outside it looks like we're in for another choice day."

Sandwiched between a bank and a lunch bar in Kingsway shopping mall, the hot and happening radio station on the iwi airwaves is dishing up Te Reo for breakfast.

John Nepata opens the morning shift with a prayer at 6am. He was moon­lighting as a pub DJ when the station's programme director approached him one night at a disco. In those days, recalls Ngāti Awa kaumatua and sports show host Henry Pryor, he couldn't even say kia ora.

"At the start, we were all doing it for aroha and a $20 petrol voucher," says Nepata. "We played scratchy records be­cause that's all there was. We even had to dig our own trenches for the power lines going up to the transmitter. The day before we went to air, there were pots of kai for everyone, and guys sleep ing all over the floor. It was just like a marae."

Twenty months later, Tūmeke 95.4FM has become a leading force in Māori ra­dio. With 25 staff on the payroll, it broad­casts 24 hours a day to a potential sum mer audience of 120,000.

In Whakatāne, where arch rival 1XX is celebrating its 21st birthday, independ­ent surveys estimate the Reo alternative is pulling in 25 per cent of the local population.

Each evening, thousands more listen­ers tune in from Kaitaia to Invercargill as up to 15 other iwi stations on the Starlink national network pick up Tūmeke feed.

Funded by a NZ On Air grant, it aims to be financially independent within 18 months. Already, Tūmeke is attracting

thousands of dollars in advertising ­ the first tribal station with a sales team. But the decision to go commercial di vided the board of trustees.

Chairman Graham Pryor believes the perception that Maori radio should act purely as an educator is idealistic and ignores economic reality. It also leaves the station dangerously vulnerable to political whim.

"What if the Government decides to pull funds?" he asks. "We've got a short amount of time to breathe life into the Maori language and culture. If the lan­guage goes, the culture goes. People listen to the radio, especially young peo­ple. Selling commercials pays for social aspirations."

In street slang, tūmeke means "too much!" The traditional translation is a shock or nasty surprise. Pryor says Ngāti Awa had been discussing the concept of tribal radio for Whakatāne since 1989. The station made its first broadcast on April 6,1991." Everyone was so shocked we actually made it to air," he laughs. "The name stuck."

Committed to fostering Maori news, views and voices, Tūmeke hustles the airwaves with an infectious mixture of energy and enthusiasm. Entertainment with an attitude. It took a year of nego­tiations to get on American record com­pany mail­outs. Now the station's playlists are so hot some of the music hasn't even been released in New Zea land yet.

Air time is divided roughly between English and Māori, although only one announcer is fluently bilingual. Ads are broadcast in both languages. In the East­ern Bay of Plenty, 50 per cent of the population is Māori.

Most of Tūmeke’s staff arrived young and unemployed. Jarrod Dodd was still at school when he dropped in for a look around. A week later, he was filling in as a part­time announcer.

Thomas Ngapera (19) was down in Whakatāne from Auckland to play sport when he won an on­air competition. He came in to collect his prize and ended up doing a jingle for one of the announcers. Now he produces commercials.

Martin Hygemann, a former salesman and plasterer, wanted to advertise on the job seekers' line. Instead, he began sell­ing ads and took over as newsreader when one of the staff walked out min utes before a bulletin.

Everyone has a nickname: ‘The Beast from the East’, ‘Mapou Man’, ‘DJ Dam age’. ‘Homeboy’. In the studio, the atmosphere is relaxed and the door always open. Music drifts into the street and visitors risk being dragged on air for an impromptu interview. Where else could you turn up to write a story on a radio station and find yourself singing on an ad for discount meat?

Henry Pryor (who is Graham Pryor's father) believes Tūmeke's strength lies in the spontaneity and freshness of its announcers. He sees Māori broadcasting as a key to preserving the language.

Less than two years ago, he says, there was nothing but an idea floating around. "Now, there's a radio station and 25 jobs. Māori people don't realise the power of radio, and the medium needs to be exploited. The future ­ man, it's unlimited."

Whakatāne has become a role model within the tribal network. But success comes at a price. Like most iwi stations, Tūmeke has struggled with untrained workers lacking expertise and radio experience. A shoestring budget means shoddy equipment and cramped conditions.

Quentin Ranapia, the station manager, has fought hard to establish Tūmeke on a professional footing and treats the station as a business. "The culture versus commercial attitude raises its ugly head every time," he says. "That's very naive.

"A lot of people have been Government dependent for so long they have no idea how to make money."

Pio Allison, who heads the sales team, believes each rep will soon be pulling in $20,000 worth of ads a month. The station has already tapped into the lucrative national advertising market through a deal with Radio New Zealand.

His next priority is installing a new $50,000 transmitter ordered from Italy. In bad weather, the signal drifts off frequency and the station has been knocked off air completely several times.

The original transmitter was cobbled together by six Access course technicians under the guidance of Graeme Bryce, who was the first to bring television to the Bay of Plenty more than 30 years ago.

An application has also been made to place a transmitter on Mt Edgecumbe (Pūtauaki) which would bring into range

another 50,000 people ­including the township of Kawerau.

Ranapia has slashed general expenditure and warns the station could face further cutbacks. The cost of monthly toll calls has fallen by 90 per cent.

In June, the station ran live broadcasts from a three­day hui in Whakatāne on Treaty issues, attended by Ngāi Tahu leader Tipene O'Regan and the Minister of Justice, Doug Graham. In a landmark move towards tribal unity, the people of Mataatua proposed a collective land claim to the Waitangi Tribunal.

Saturation coverage of the hui was an ambitious project that went without a technical hitch. Ranapia believes radio has the responsibility to act as a catalyst and offer a forum for discussion. Material recorded will be used to start an archival library.

But inexperience and political passions can prove a dangerous mix. Tūmeke has already been threatened with several defamation suits.

One announcer with strong environment views was wrapped over the knuck les after making unfounded accusations against the Tasman Pulp and Paper Mill.

Then, in a live interview, Maanu Paul (a prominent figure in Māori education) made ­and promptly apologised for ­ some severe observations about Te Puni Kokiri's chief executive, Wira Gardiner.

45

...continued from previous page.

“On the marae, there is no concept for suing people,” explains Graham Pryor. “Discussion is free and open. When you transfer that feeling to radio, you get under-trained people who don’t necessarily know when to pull the pin.

Ranapia wants Tūmeke to be provocative and stimulating without slipping into political activism. “It’s not just for Māori people and we won’t have racist comments on air or refuse to play Pākeha music,” he says. “Jumping on the Maori bandwagon is a bad mistake some of the other stations are making.”

An emphasis on strong community links is reflected by regular features such as the Tasman Pulp and Paper Mill pānui, hospital dedications and a listener’s poll for the week’s “Hot Five” singles.

Station promotions have included a bus trip to Jimmy Barnes’ concert in Rotorua and a live music broadcast from the opening of a local ice cream parlour.

Kevin Hohua, who hosts the grave yard shift from midnight to dawn, says radio touches people’s lives in a very personal way. He’s received party invitations and even been rung by several distressed women in the middle of domestic disputes.

One night, he shared the studio with a Black Power gang member who dropped by while he was out of prison on weekend leave. “People talk to me as if I’ve known them for years,” he says. “They give you a part of their life.”

Another announcer, Tom Merito, worked with intellectually handicapped children before he joined the station. One morning, he was having an on-air Māori

lesson when a pronunciation lapse transformed part of Tūmeke's phone number into a swear word. "People rang up and said: That's okay -we're learning with you," laughs Merito. "It's a real whānau feeling."

Another slip-up was so good it got on the Holmes show. A DJ misread a dedication for a woman and was cheerfully singing along to his guitar. The occasion he thought he was celebrating was her birthday. And some birthday too. She was, he told the listeners, one hundred and eleven years old!

A quick call from the family had him slamming on the brakes. Oops. Sorry. Forget the birthday. She's not 111. She's ill.

Selwyn Collier, who was poached from IXX, is the only announcer with any real radio experience.

One of just three original staff left on the station, he has a reputation as an eccentric and plays the hottest music in town.

"In the early days, there were so many balls-ups it was hard to listen to," he admits. "A very raw sounding radio station. But we've come a long way since then."

To carry on down that path away from the comedy and the chaos of the pioneering months, Quentin Ranapia has juggled the shifts and is opting for a more stable format.

"People love hearing the comical mistakes," he says. "But the novelty value has worn off. Whatever is said on air is an instant reflection on the station.

"We're the people who set the stere otype. We create an image for the whole area. The European community has already stereotyped Māori people. Now we have the ability to change that and put forward a professional organisation as an example of Māoridom."

Tūmeke foundation crew back in studioIn April this year the current staff of Tūmeke FM invited the original crew back into studio to begin recording memories of Tūmeke’s first years on air. The recording was one of a few planned for this year as part of a commemorative series to celebrate 25 years of broadcasting.

Five hours flew by as the foundation crew reflected on the station they helped establish twenty five years ago. Discussion points included the on air personalities, off air shenanigans and the high standards set by station boss Dinny Jaram.

A number of people and businesses were remembered for their enormous contribution to the set up of the broadcast and production equipment and the studio. And the announcers were remembered for the outstanding connection they created between the studio and the iwi community.

The feelings everyone had at the time of launching weren’t necessarily spoken about at length but reflecting on my own (as a teenager skirting the fringes of the station), there was a lot of pride and the feeling of having arrived. We had a real voice, it was hearty, it was entertaining, it was informative, it was inclusive and it was brilliant.

Staff reflected on the headiness of those times and the privilege of having being part of the foundation crew.

In reflecting back to the first broadcast as Tūmeke FM, Hone Nepata recalled how the station was due to go to air at 6am but a

cable fell out and the voice break started at 32 seconds past 6am. Hone recalled Henare Heremia leading with the first voice break and how ‘he didn’t want to get off’; Henare was followed by Paora Kepa (who later become the programme director), then Kii (Jack) Purewa, then himself, then ‘Homeboy’ Thomas Merito.

There were many fond memories. One shared amid a lot of laughter, was of a voice break between George Ngatai and Hone Nepata as they presented an on air ‘exercise show’ explaining the exercises that they were supposedly doing there in the studio. Really they were exercising their ability to deliver comedy and great entertainment.

Another common memory was of the initial production room - which doubled as a kitchen. Nanny Dinny was the sound engineer and her machine of choice was the tape recorder. The jingles that were recorded on that tape recorder in that production room played for years.

Along with reflections a few songs were sung by the foundation crew - one of them a jingle listeners may remember well. “Te Reo Irirangi... Te Manuka Tuuuuuutaaaaaahiiiiii”. This was the jingle originally sung by aunty Dinny Jaram.

There were many laugh out loud moments as the crew reflected on the past. It was a lovely day.

Maraea Davies

A few members of the Tūmeke foundation staff. Standing: Kahu Wana, Jarrod Dodd, Bryan Simpson, Pio Alison, Althea Vercoe, Te Arani Barrett. Seated: Hone Nepata

(aka Hone Pati-kai)

TE REO IRIRANGI TE MĀNUKA TŪTAHI

Māori Language Commission 20 June 2016

Te reo Māori champions urged to get ready for $3.2 fund

Māori language champions passionate about getting their communities to learn and love te reo Māori are being urged to ready themselves for a $3.2 million contestable fund from Te Taura Whiri i te Reo Māori.

“We are about to open applications for this fund and we want Māori to get ready by starting the conversation now, amongst themselves, and registering with us if this is an opportunity they want to pursue,” said Te Taura Whiri i te Reo Māori chief executive Ngahiwi Apanui.

Iwi, hapū, marae, whānau and organisations wanting to run language courses, produce language resources and

organise language events are eligible to apply to the Mā te Reo contestable fund.

“This fund is about local ideas and local solutions so there is support for te reo revitalisation efforts in the regions that increase speaker numbers, proficiency levels and raise awareness about the language,” said Mr Apanui.

“Whether it is holding wānanga whaikōrero, karanga or a special te reo-focused event, the fund criteria is flexible enough to accommodate most initiatives.”

Applications for the fund open on 1 July 2016 and close on 31 July 2016.

Mā te Reo is the only fund of its kind – providing a critical opportunity for locally driven and focussed Māori language

initiatives to gain support and build on growing the language in the regions.

For the last 15 years the Commission has supported more than 1,600 Mā te Reo projects, including, whānau-produced resources, iwi and hapū language books and glossaries, language learning classes, immersion language programmes and special events encouraging Māori language use, for example, story-telling

sessions in Māori for children.

2016/17 will be the final Mā te Reo round the Commission runs before this funding is transferred to Te Mātāwai.

Those interested in applying must register online at http://funding.tetaurawhiri.govt.nz/

Te reo Māori champions urged to get ready for $3.2 fund

PĀNUI

46

TE REO IRIRANGI O TE MĀNUKA TŪTAHI

E kore e mimiti te puna mihi me te puna aroha ki te hunga e tautoko ana i ngā reo irirangi a Tumeke FM me Sun FM. Kei whea mai!

Ē ngā mana, e ngā reo kōrero tūhono atu ki ngā pou kōrero o ngā hapori o te reo irirangi o Tumeke FM tēnā koutou, tātau katoa.

Ko te “Te Tohu ā-Iwi Reo Irirangi o te Tau” e whakanui ana i te koungu, i te tiketike o te hira rawa whakatinana reo irirangi e hiki ai te taumata o te reo me ōna tikanga ahurea ki ngā tihi nui.

Ka whai wāhi nui hoki ki te mihi ki a Mark Eagle o te taipakeke, māia kaiwhakapapāho mō ana mahi whakarārangi whakatangi pūoro, orooro waiata o te hunga i whakaaratia ki roto i ngā taumata tātauranga. Ko tēnei Tohu e whakaatu ana i te taumata tiketike o Mark o te hunga kaiwhakapāoho taumata areare nui.

Ko te kaiwhakahaere matua o te reo irirangi nei a Jarrod Dodd, ē kī ana ka tū whakaiti mātau mō ēnei tohu ē rua i ngā whakataetae ā-motu o Aotearoa e whakaatu ana i te puku mahi, me te ngākau whakapono o Sun FM me te whānau o Tūmeke FM ki ā rātau mahi. Ko te Tohu Reo Irirangi o Aotearoa e whakaatu ana i te taketake, taumata nui o Aotearoa irirangi e tūwhera ai ki ngā wāhanga hokohoko, ngā wāhanga kāre i te hokohoko.

E kore ēnei Tohu e tutuki pai, engari mā te piri pono ki te hunga kaiwhakarongo, me te hunga kaingākau ana ki a mātau mahi whakapapāho. Ka nui tō mātau mihi.

E kore e mimiti te puna mihi nui ki te hunga e tautoko nui ana i ngā reo irirangi a Tumeke FM me Sun FM. Kei whea mai te ātaahua, me te hohonu o ēnei mahi taurite.

Iwi Station of the Year 2016 Tumeke FM 96.9

Tūmeke FM & Sun FM crew - Carlos Hunia, Mark Powley, Kahi Stevens, Jarrod Dodd, Wiremu Huta Martin, Dylan Henderson, Sam Gardner, Mark Eagle, Regan

Studer.

Tūmeke FM - Te Reo Rangahau, a reo-led partnership model

In August 2015, the reo-led research radio programme ‘Te Reo Rangahau’, was launched, marking the establishment of a reo-led partnership model between Te Reo Irirangi o te Mānuka Tūtahi, Tumeke FM 96.9 and (in association with Professor Taiarahia Black for the School of Indigenous Graduate Studies), Te Whare Wānanga o Awanuiārangi

The programme - presented by Professor Taiarahia Black and panelled by Tūmeke FM announcer Wiremu Huta Martin, is a one hour discussion forum that delivers unique reo strategy to support, foster and strengthen reo-led research topics and themes; focused discussions relevant for whānau, hapū and iwi; research information developing informed narratives; and dialogue in the reo.

The initiative was designed to advance and contribute to the community’s current and growing reo knowledge on relevant reo-led research projects.

What makes the radio programme outstanding beyond the quality and quantity of the reo and the fact that the history presented has been research by qualified academics; is the fact that the presentation has moved beyond the lecture theatre to be offered to the radio-listening and internet-using world, for free.

Presenter and visionary behind the programme, Professor Taiarahia Black is an internationally regarded expert in Māori language revitalisation and reclamation and has had extensive experience in the development of Māori language teaching and research methodologies.

The programme broadcasts live on Tūmeke FM 96.9, Wednesdays from 10 to 11am, and the full programme is posted to Sound Cloud where it can be freely downloaded. From Sound Cloud it is posted to the Tūmeke FM website (tumekefm.co.nz/category/awanuiarangi/), and made available via

podcast (Tumeke FM).

All programmes from the past year are available and titles include:

1. Ringatu App 2. Pou Temara3. Maureen Biddle – Mareikura4. Whakapotae Tauira – Monty Soutar5. Ati Kohunui - Tuhinga Paerua6. Mataatua - Kahungunu Reo Ki Tua 7. Te Reo Ki Tua Kahungunu8. Ahurei Review - Kotahi Rau Maunga

Pohatu9. John Rangihau - Kupae Mcgarvey -

Kari Waaka10. Ahurei a Tūhoe11. Critical Theory 12. Ranginui Walker - Tame Hawea -

Puhi Tatu13. Dr Ranginui Walker14. Hato Pāora Kore Poi 15. Songs of a Kaumatua16. Sami Nation - Dr Jelena Porsanger17. Takahi Iwi Taketake 18. Waiata Poi - Kino Hughes 19. Muru Whenua, Ngāti Awa 20. Ōpōtiki Tuarua - Wānanga Kaiarahi21. Porete - Kaka - Wharetipuna 22. Pōhutukawa 23. Huarangi 24. Reo Kairangi25. Eruera Manuera Pukapuka26. Eruera Manuera27. Ngāti Awa Te Toki28. Te Koko O Ōhiwa & Ngati Awa Te

Toki29. Te Tarata - Pinepine Te Kura30. Pinepine Te Kura - Ngā Manu

Kōrero31. Pinepine Te Kura Composed by Te

Kooti Ārikirangi Te Tūruki32. Kura Paul - Burke 33. Waireka Mātauranga34. Rangitūhaha, the Origins of Māori

Research35. Te Waiata Tangi Tawhiti Rangahau 36. Tekau Mā Rua37. Mataatua Waiata38. Mataatua Waiata, Te Kooti, Puhi

Tatu

Professor Taiarahia Black - expert in Māori language revitalisation

From http://www.nzqa.govt.nz/maori/te-rautaki-maori/nga-kaituhono/Taiarahia Black, formerly a Professor at Te Pūtahi-ā-Toi, School of Māori Studies at Massey University, was appointed as Professor of Māori and Indigenous Research Development at Te Whare Wānanga o Awanuiārangi in January 2014.

Professor Black is an internationally regarded expert in Māori language revitalisation and reclamation. He has had extensive experience in the development of Māori language teaching and research methodologies, scholarly papers in oral and written literature that distinguish the tribe as being the primary proprietors of their oral and written literature and traditions.

Over a decade at Massey University, Professor Black developed an academy for writing Masters and Doctorate theses in the Māori language. These language academies will be further focused and developed at Te Whare Wānanga o Awanuiārangi. Professor Black continues to research and explore methods in

language teaching using audio, visual and and written resources that will sustain and maintain te reo Māori at a high standard.

Through his various roles as a teacher, writer of traditional and contemporary Māori language resources, researcher and Masters and Doctoral supervisor, he continues to research, and provide research opportunities, into Māori language as a means of whānau, hapū, and iwi reo Māori revitalisation

Right: Wiremu Huta Martin

and Professor Taiarahia Black

WHAKAAHUA

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Te Whare Wānanga o Awanuiārangi Graduation 2016 - more on page 33

1. Te Makarini Temara, Rangi McLean, Verbina Harawira 2. Judge Layne Harvey, Dr Monty Soutar, Materoa Dodd, Rauru Kirikiri, Joe Mason 3. Judge Layne Harvey, CEO Professor Wiremu Doherty, Professor Nathan Matthews and Dr Monty Soutar surrounded by Masters Graduates.

4. Hare Woods at Te Mānuka Tūtahi Marae for the pōwhiri; 5. Te Kura o te Pāroa at Gown and Town hīkoi; 6. Students of Te Whata Tau o Putāuaki and whānau

watching as Gown and Town hīkoi reaches George St.

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TE TOHU O TE ORA O NGĀTI AWA

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Ngā Toa 2016Tuatahi: Ngā Maihi

Tuarua: Ngāti Pūkeko Tuatoru: Ngāi Taiwhakaea

Ngāti Awa Hapū Challenge 2016

1. 2016 Hapū Challenge champs, Ngā Maihi, 2. Bossman Hale & Tamihana Thompson enjoying the moment; 3. Ngāti Pūkeko (photo courtesy of Phillipa Moses); 4. Teina Wahapango, Dan Simon, Terry Nathan, Keith Harawira, William Reneti, Tony Nathan

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Photo 5. Kyla-Jae Tarei, Chanita Nuku, Rhiana Turoa, Boy, Ocean Saxton, Taimana Adams. Photo 6. Front: Nazaryth Koopu; Row 2: Norman Peck, Maria Clarke, Jean Young, Margaret Pukepuke, Ngarangi Chapman, Wairata Wirangi, Joanne Williams, Aporina Chapman; Back: Roimata Chapman, Amelia Mahutoto, Zane Savage. Photo 7. Ko Ngāti Rangataua no Te Pāhou Marae: Left: Pato Lloyd, Krystal Wirangi Joe Herewini, Kayla Wallace Kelly Hohapata Kyrah Maui, Rhiannon Kohunui, Middle: Mya Walker, Dante Walker, Front: Lexus Wirangi, Ashanti Rudolph, Kiri Martin Tunui Hohapata-Ngatea Norma Crapp at tieback of Joe Herewini (as described by Kelly Hohapata). Photo 8. Ngāti Rarawahti. Front: Dave Wheoki, Annzita Shaw, Keisha Pokai, Theresa Kume, Cruise Ohlson, Te Kuruho Shaw. Two girls behind: Rozlyn Gibb, Mana Kume; Next row: Marlene

Thompson, Holley Rahipere, Miria Waretini, Urikore Maru-Habib, Back: Joshua Maru-Habib, Dylan Anderson

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