Te Runanga o Toa Rangatira

mike. [email protected] [email protected] Whiringa-ā-nuku/October ki Hakihea/December 2012 Ēnei Marama (includes 6 pages ) : Page 1 – Profiling members of Ngāti Toa Rangatira, Origins of Ngāti Toa Rangatira Page 2 – representation to Standing Committees, Heritage Trail, What’s coming up Page 3 – Annual Work Plan 2012/2013, Grants Page 4 – Waahi Tapu Page 5 – Looking back: Matariki Puppet Show, Looking ahead: Waitangi Day, Rongoā Māori Page 6 – Profiling Kaumātua Articles supplied by Queenie Rikihana-Hyland Profiling members from Ngā Hapū o Ōtaki

Jennie Smeaton Carol Reihana

Iwi affiliations: Iwi affiliations: Ngāti Toa Rangatira. Ngāti Toa Rangatira, Ngai Tahu.

Jennie has been a member of Te Whakaminenga o Kāpiti since 2008. Hapū affiliations: Employed by Te Rūnanga o Toa Ran- Ngāti Haumia gatira since 2006, Jennie is the current Treaty Claims Coordinator and Resource Carol is a current member of Te Management Advisor for Te Rūnanga o Whakaminenga o Kāpiti and is actively Toa Rangatira. She is also the Ngāti Toa involved in many community voluntary representative on Greater Regional Councils iwi partner- organisations including: The Friends of Queen Elizabeth Park, The ship committee, Ara Tahi. Whareroa Guardian Trust, The Paekākāriki Community Trust. “My aspirations for the future regarding the environment and local She is also the iwi and hapū liaison person for the Paekākāriki Sta- and regional governance is: to raise the awareness for iwi Māori tion Precinct Trust. In 2011, Carol was a recipient of a Kāpiti Com- on the importance of participation and giving effect to a te Ao munity Civic Award for her commitment to the community. Māori view throughout the policy and planning framework in which Council’s are run. Jennie has studied journalism and environmental management. Next edition will profile members of Te Āti Awa Origins of Ngāti Toa Rangatira Toa Rangatira, who was the eponymous ancestor south from Whanganui to towards the allocated land to Ngāti Tama along the south west of Ngāti Toa, resided at Kāwhia on the west coast . The defining settlement of Ngāti Toa coast (principally at Ohariu) in recognition of their of - rohe around the 17th century. in the Wellington region was the battle of Waiorua support during resettlement. Ngāti Toa occupied the coastline from Aotea to on Kāpiti Island in 1824. Ngāti Toa defeated a Following the battle of Waiorua, and Te Huikomako, about 100km south of Kāwhia. combined alliance of Kurahaupo tribes and settled Rangihaeata continued south leading a number In 1819 led a scouting expedition to without protest from other Iwi in the region from of campaigns gaining mana whenua in the upper the Cook Strait. From a well known lookout point, Kāpiti to Te Whanganui-ā-Tara. particularly in the , Port Omere near Cape Terawhiti, Te Rauparaha noticed In 1827, the battle of Tapu-Te-Ranga sealed Underwood, and Pelorus Sound. By 1840 Ngati a trading ship passing through the Cook Strait. Ngāti Toa settlement where an alliance of Ngāti Toa Rangatira was established as the pre-eminent After identifying the strategic importance of the Toa and Ngāti Mutunga defeated Ngāti Ira, the Iwi dominating the Kāpiti, Wellington, and Te Tau Cook Strait as a major trading route Te Rauparaha residing Iwi on the South Coast of Wellington. Ihu (northern South Island) regions. Ngāti Toa held led Ngāti Toa in a historic resettlement campaign Tamairangi, the Paramount Chieftainess of Ngāti Ira a maritime monopoly in the Cook Strait including a from Kāwhia. was taken captive and presented to Te Rangihaea- de facto military, political and economic power in Te Heke Tahutahuahi (the fire-lighting expedi- ta of Ngāti Toa at Ohariu where she acceded to his the region acknowledged by Māori and European tion) was the first stage of the resettlement which protection. Tamairangi and her son Te Kekerengu to settlers at the time. arrived in North . Here Ngāti Toa was settle on Mana Island. During the early 1800’s Ngāti Information obtained from Te Rūnanga o Ngāti Toa joined by Ngāti Tama, and members from Ngāti Mutunga and Te ti Awa moved into Whanganui-ā- Rangatira: Mutunga and Ngāti Awa. Te Heke Tataramoa (the Tara and towards the Wairarapa with the support of http://www.ngatitoa.iwi.nz/ngati-toa/iwi-origins/ bramble bush) was the second heke which moved Te Rauparaha. Te Rauparaha and Te Rangihaeata Iwi representation to MEETING DATES Meetings Dates Standing Committees Regulatory Management Committee 1st Nov In 2011 iwi members of Te on their knowledge with regards to Whakaminenga o Kāpiti held a work- tāngata whenua values and environ- Corporate Business Committee 8th Nov shop to reveiw governance pro- mental management. 6th Dec cesses intended to strengthen iwi Te Whakaminenga o Kāpiti will lead participation and representation. The the appointment process which will Paekākāriki Community Board 9th Oct members settled on appointing iwi to be confirmed through a full -Coun standing committees of Council with cil meeting. It is proposed that ap- 13th Nov full voting rights. pointees have full speaking and vot- At the same time Council indicated ing rights, but also the obligation to Council 15th Nov that it would be prepared to consider declare any conflicts of interest in these options as part of the review of relation to matters before the Stand- 13th Dec its Governance Structure. ing Committee, just as any elected member would. Paraparaumu Raumati Community Local Authorities can appoint non- Board 20th Nov elected members to standing com- Those who are appointed to stand mittees on the basis of having skills, for the positions would have to agree Environment and Community attributes and knowledge to assist to some of the following conditions, Development 11 Oct the work of the Committee. they: Council approved the appointment • regularly attend all meetings; 22nd Oct of iwi representatives in June follow- • are willing to undergo further Grants Allocations Subcommittee 6th Nov ing community consultation through governance training (if needed); the DRAFT Long Term Plan 2012 • attend all workshops as part of Te Whakaminenga o Kāpiti 23 Oct (LTP) process. Te Whakaminenga the Standing Committees work o Kāpiti will now conduct a ‘re- schedule; 27th Oct cruitment’ process similar to that undertaken by Greater Wellington • agree to a police check; and Kāpiti Island Nature Lodge Regional Council’s Ara Tahi, where • report back to Te Whakaminen- Monitoring Committee 1st Nov suitable applicants were chosen ga o Kāpiti hui Kāpiti Heritage Trail The revamped Kāpiti Heritage Trail was re- of the first section in the Paraparaumu block. vealed recently by way of a bus tour consist- Along Kāpiti Road he acknowledged the wet- ing of iwi, Council and historians. The trail land – now the airport – which ‘would have consists of thirty-four sites. been full of eels and ducks all the way to Te The new signs, from Paekākāriki to Ōtaki have Uruhi Pā in Ocean Road. On the plinth is a line all been produced in English and te reo Māori, drawing of local Rangatira Kuia - Pairoke, wife and are accompanied by a set of four new of Bill Jenkins. brochures for Ōtaki, Waikanae, Paraparaumu At the beach is a high viewing point to the and Paekākāriki. They are all available on-line Arapawaiti Cemetery Reserve and to the at: www.kapiticoast.govt.nz/heritage. north - beside the Waimea stream - the origi- The inclusion of the te reo Māori is a response nal ferry house. to the vision expressed by Te Whakaminenga The nine key sites in Waikanae include o Kāpiti to promote the use of te reo Māori Waimeha Pā, Whakarongotai Marae, Frances throughout the District. Hodgkins’ grave and the Paetawa Flax Mill. The Mayor acknowledged Te Whakameinga o In Ōtaki, the Pipi Trail forms the heart of the Kāpiti for their support and involvement in the Ōtaki Heritage precinct with additional sites project along with the Kāpiti and Ōtaki Herit- including the shipwreck Cairn on Ōtaki beach, age community and the work involved. the former BNZ bank now the Ōtaki Museum Paekākāriki sites include US Marine Corp and the rotunda building at the Ōtaki Health camps, Paekākāriki Battle Hill, the township, Camp. the railway precinct and museum. Mayor Rowan said researching history re- On the Paraparaumu leg of the tour, local his- quired skill, commitment, time, energy as well torian Anthony Dreaver pointed out ‘the rock’ as a good partnership with Council, iwi, com- site at Kāpiti lights, which signalled the sale munity heritage groups and local historians. Te Whakaminenga o Kāpiti Annual Work Plan 2012-2013

Each financial year, Te Whakaminenga o Kāpiti (Te Whakaminenga) developing te Ao Māori across the district, co-planning confirm their priorities in an Annual Work Plan. This includes a continu- and hosting of Waitangi Day, heritage work, citizen- ation of work from previous years, monitoring ongoing pieces of work ship ceremonies, annual maramtaka and capturing the and forecasting future work. The work that the committee agrees photographic history of iwi (marae, records, kaumātua), to undertake is based on four principles that tangata whenua have identified as critical. These principles have formed the basis for some • Principle four: Tino Rangatiratanga – to exercise self deter- leading work in the District. The principles and examples of work are mination and self governance with regard to all tribal matters. as follows: The role of Te Whakaminenga ensures that tāngata whenua are part of: developing the strategic overview of the district, • Principle one: Whakawhanaungatanga/Manaakitanga – advocating and implementing strategy, infusing Māori The marae is our principal home which ties tāngata whenua to values across the Council structures and teams, protect- our areas through the physical embodiment of our ancestors ing key sites of significance and the District Plan Review. and remains well maintained and thoroughly respected. The Specifically a key role that Te Whakaminenga has had in wellbeing and health of the marae determines the emotional, this review has been the document profiled in the first spiritual, and physical wellbeing of the people. Key pieces of work edition of this newsletter, Te Haerenga Whakamua. that have been through this principle includes: the development of the Marae Support Policy, annual grants towards the costs of marae maintenance and the increased promotion Key priorities for the coming years annual work plan include: and use of marae as part of the District’s Civic processes; • Continue the following projects: waahi tapu research; District Plan review - the need for ongoing monitoring has been identi- • Principle two: Te Reo – It is the language of the tāngata whenua fied to be managed through Te Whakaminenga; grants to marae through which tikanga is conveyed and kawa is upheld. Te Reo and urupā; resource management, annual maramataka; quarterly Māori is an official language of . Work achieved as a newsletter, capturing images of marae and kaumātua; consequence of this includes: increase in the use of the te reo Māori across the District including: Bi-Lingual signage in • Establishment of rongoā Māori gardens across the District’s Ōtaki, signage in both te reo and English within the herit- Parks and Reserves; age trail, use of reo Māori in Council documentation and • Implementation of a Māori Economic Development Strategy; the celebration of activities across the District during Te • Heritage signage based on the researched waahi tapu sites Reo Māori Week and Matariki. notified into the District Plan; • Principle three: Kotahitanga – Through unity, tāngata whenua • Representation mechanisms are reviewed; and and communities have strength. Working together we can en- • Identify strategies to raise awareness of kaupapa Māori activity sure that our District’s heritage, cultural development, health and including: Matariki and Te Reo Māori Week, Waitangi Day and education flourish. Tāngata whenua and Council work in part- Citizenship ceremonies. nership on projects which include: partnership approach to

2012-2013 Marae Grants Application Process

Applying for 2012/13 Marae Grants Marae committees will be encouraged to apply in December 2012. Confirmation of Grants will take place in January 2013. Accountability reports returned within 6 months of completing the work.

For application forms please contact:

Monica Fraser 04 0964 839 0275555471 [email protected] or [email protected] Waahi Tapu Images of Waahi Tapu courtesy of Billie Taylor

The ground-breaking Waahi Tapu public arena without their consent. As an Research Report listing 40 waahi iwi researcher – Pātaka had employed a tapu sites on the Kāpiti Coast will proven Wānanga-based kaupapa Māori be revealed in November with the research approach to formatting the notification of the DRAFT District project. Plan. This work has had a long gesta- In order to maintain the integrity of the tion. Not long after Te Whakaminenga project he has used cultural supervision o Kāpiti (Te Whakaminenga) formed in and safety protocols. Two years ago a 1994, members highlighted the need for Waahi Tapu Reference Group (WTRG) Districts waahi tapu sites to be recorded was established to guide the research and protected. Work commenced in the process and give ongoing advice. late 1990’s with ART Confederation iwi Members of WTRG are iwi representa- researcher Miki Rikihana and Council’s tives and they have provided physical then Historian, Ron Proctor, to identify access to some sites, also given spiritual potential waahi tapu sites. At the time, Kāpiti Island Occupation Site safety (blessings, rites of passage, and 474 sites were identified. In the interven- protocols). ing years the Council and iwi have been committed to progressing this project. The establishment of a waahi tapu classification system has been vital to the In 2010, Pātaka Moore (Ngāti Raukawa, success of the project. Important to the Ngāti Pareraukawa), was appointed to process was helping (local) Māori relearn the role of waahi tapu researcher to work about past sites of significance. Pātaka with iwi and council to research informa- says the classification protection system tion that would support the inclusion of will need to be relevant, valid and robust these sites into the District Plan. Since according to both tāngata whenua and his appointment, additional sites have KCDC. Priority sites such as Mūtikotiko been identified which takes the total sites urupā (the hill next to Rangiātea Church) currently to 622. and Te Matenga o Te Tupe (battle site in Pātaka reveals just how difficult the Te Horo) have been among the first to research process of waahi tapu sites has be included in the revised District Plan. been. It involved seeking out and inter- All future sites will be assessed based on viewing the handful of iwi leaders who their value and meaning to iwi. have specialised knowledge of their iwi Pātaka says one of the limitations of and hapū but who are often busy and writing the report had been extrapolat- in high demand. Other research came ing the Māori environmental values and from local historical books says Pātaka terms and definitions into the English lan- – “they are not an absolute substitute for guage. Narrow definitions tended to be Waikanae River local iwi, hapū and whānau knowledge “too restrictive of their dynamic meaning, for their waahi tapu”. He says much of and could result in misinterpretations.” the work he has carried out relied “on In fact Māori environmental values and people, their willingness, time and good- terms are broad and defined in different will.” The decline of cultural knowledge in ways depending on local contexts and the District is a sad reality and highlights iwi-specific viewpoints, he says. the importance of the work, says Pātaka. A consequence was that “Māori knowl- Other than primary sources for his edge systems such as rangatiratanga, research Pātaka has also used second- kaitiakitanga, noa and tapu become iso- ary sources and shows reasons why the lated from their unique linguistic setting protection of waahi tapu sites is relevant and meaning”. Pātaka says he would today. One source gave past instances rather do the opposite and explore the of waahi tapu sites being robbed and vi- use of Māori concepts and “enliven and olated which led to justified fear amongst celebrate them” by using them in the iwi that any disclosure of sensitive infor- District Plan document. mation could be abused if placed in the Te Rauparaha monument, Ōtaki

Shell midden

Waka remnant Kāpiti Island looking back looking ahead

Te Reo Māori week Te Wharekareto ngā kōrero Although Te Reo Māori week has come and gone, celebrate ways o Matariki me ana tamāhine to learn te reo Maori. As the expression goes, ‘with the sharp piercing chill of a clear sky, a There are a number of ways you can touch of frost and the red dawn’; the magic of the Wharekaretao gives learn, for more information, go to: http://www.tetaurawhiri.govt.nz back enchantment to these ancient tales to many people especially to young Māori people. The approach taken by Debbie Bustin and her Citizenship Ceremony team is to keep the story telling authentic, energetic and enchanting by combining light and movement to set a charming scene for the Whakarongotai Marae 28th November 2012 from 6.30pm delivery of this tale to their audience. Māori Economic Development Strategy This shadow puppet show is the dream of Debbie Bustin the Whareka- retao leader, aided by a group of enthusiastic cocreators and sup- Feature article on progress to date including: porters who volunteered to bring this story to life. An amazing world • meeting with key Māori businesses of puppet show characters has been created to reveal the changing • follow up meeting to estabilsh priorities from first meeting; and a landscapes of Papatūānuku, her annual rotations’ of the Sun denote endings, rebirth, regrowth and the burgeoning bounty she shares with • hui at Raukawa marae with a visit to Clean Green Technology in Miro all creatures and life-forms who exist upon her. street The storyline is simple it is a Māori myth of the star whānau called Matariki. Who is Matariki? What is the reason for Matariki being in Waitangi Day Commemoration attendance at this time? As the principle character in our cast of pup- Council staff and Te Whakaminenga members met to talk about next pets Matariki is the universal nurturer, she instructs her six daughters commemoration of Waitangi Day at Whakarongotai marae in 2013. who bring the blessings from their primal grandfather Ranginui to their primal grandmother Papatūānuku. Each celestial-being is tasked with blessing Papatūānuku by making connections through the unique life- force they release into Papatūānuku to augment her seasonal cycles. Rongoā Māori Debbie and her team have created these characters and given them THE ROLE OF RONGOĀ a 3D perspective on a dreamlike canvas and explore how Matariki is a time when magic things are made possible. Imagine the celestial The first role of rongoā plants is to heal the whenua, the land itself. blessing of Papatūānuku the Earth and what sort of blessings could Healers state that their first patient is Papatūānuku, herself, our first they be? Listen to what is being said, to what is being transmitted duty is to heal her. It is only when the land itself is well can it heal the through song and chant. living things that belong to the land, ourselves included. Concern is growing amongst rongoā Māori practitioners of the diffi- Article supplied by Te Waari Carkeek culty in accessing the plants needed for the production of rongoā. This has some significant consequences including; the lack of availability of E hi ake ana te ataakura, rongoā; another, the traditional loss of mātauranga (traditional knowl- He Tio! edge). It simply means that the plants are not available to keep that mātauranga alive. He Huka! As a result more and more knowledge is being lost with the passing of He Hau Huu! each healer. Our traditional rongoā plants have a key role in helping the With a red dawn, a touch of frost, the sharp piercing chill! land recover from the many natural events such as earthquake, flood, drought, high winds and fire. As the land begins to re-clothe with various plant species, life can then continue to thrive. Through a sustained bio-diversity approach, there are a number of things that we can do to stop the loss of indigenous species. • Seed banking • Restoration planting • Planting specific areas for rongoā species to thrive throughout the district and country • Maintaining the knowledge associated with rongoā Māori • Monitoring the state of existing forests for signs of decline or repair Council under the guidance of Te Whakaminenga o Kāpiti have begun the process of implementing rongoā Māori spaces into fifteen parks and reserves across the District. The first, has been planted within Haruatai Park. More will be implemented over the coming years. For further sustainability initiatives, visit www.kapiticoast.govt.nz/greenservices Images courtesy of Pagan Lewis Kurupai Borgia Hakaraia Manihira Te Ra Purewa Royal

To understand how much-loved Kapumanawawhiti kuia It would be a truism to say that few long-term residents in Borgia Kurupai Hakaraia sees the world one need only look Ōtaki would not know our Auntie Hira Royal (nee Manihira Te at the many mokopuna on the walls of her pretty Ōtaki home. Ra Purewa Royal). She reached her 80th year this month and These pictures attest to her love of her immediate whānau and during her long life lived exclusively in the township, she has her nieces, nephews and mokopuna a testament of the close crammed much in. kinship ties she maintains with them all. She smiles and says, When she was 18 years old, she married Wehi o Te Rangi Sylvanus “They are all special”. Royal at Raukawa Marae. “Work was being carried out at Rangiātea Borgia celebrated her 80th at home on the 10th November. Her moth- Church so we went to the marae. It was Uncle Paul Temuera who er was Urutakai Arekatera and father was Tamati (Kehu) Hakaraia. She married us” says Auntie Hira. It is fitting the couple have returned to is the 16th and last child of her parents. The home that Borgia lived in live in the whare on the marae. was a busy place known locally as Haka’s castle. The singing prowess Uncle Wehi points to the space beneath the window and says “My of the Hakaraia whānau is renowned far beyond Ōtaki. bed was there and where the sink is was the fire place. This is where She was named after a Catholic nun; Sister Borgia. Steeped in her I lived with my mum and kui and … (with a twinkle in his eye) this is Catholic faith from birth, Borgia still regularly attends Mass and is where I did my courting, eh mum?” often contributing in a meaningful way. Assisting with laying out The couple had eleven children – six girls and five boys – and Sunday Mass, leading prayers and singing hymns comes naturally to they have 26 mokopuna. Auntie Hira is very proud of her her. This support is a consequence of the teachings of the Church children – “all the boys did apprenticeships and got good jobs. The which is central in her life because it is what her elders have practised girls became teachers, nurses and caregivers.” The family home in in the Church for generations. Anzac Road might have had just three bedrooms but there was still She has had an illustrious career in nursing. She was part of a big in- room for uncle’s mum ‘Kuikui’ Whakarato. take of Māori nurses who joined the Wellington Hospital 1953 intake. “It was (neice) Janet’s idea. She went to St Joseph’s college and they Her own community work encouraged the girls to train for careers; “I loved it.” Borgia became Pointing to her own achievements Auntie Hira agrees the biggest a registered nurse and later a theatre nurse. She went to England in event of her life occurred in March 1996, when Bishop Hapai Win- the 1960’s holding a position as a supervising sister. Whilst in London, iata and Bishop Muru Walters officiated at her ordination making her she made life long friends as a member of Ngāti Ranana Cultural Club. Rangiātea Church’s first woman minister. She returned to work at Wellington Hospital but said she was “miss- She completed her religious study at Te Wānanga o Raukawa and ing Ōtaki.” Borgia came home in 1970’s and built a home in Aotaki St John’s College to succeed in her goals. Auntie Hira travelled with Street when her son Whena came to her from her sister Rosie. “My the ministerial team to marae services on Sundays, visiting the sick to sister Rosie had two babies at the time when she and Rake gave me give communion in their homes and hospitals. Her alto soprano voice Whena to bring up”. I told them he will always be yours but he will live leading the singing at Rangiātea Church with me”. In the meantime she had applied for and was always inspirational to other less got the nursing position at the Ōtaki Medical tuneful choir members. She has Centre with Dr Barry Bayston. “He wanted stepped down from ministerial duties someone to work there who knew the peo- but still helps out when needed at ple”. She stayed until retiring in 1998. tangihanga and at Raukawa marae. Actually retirement did not entirely hap- Auntie Hira and Uncle Wehi have pen as since then she has gathered Cer- travelled widely. One ‘eye-opening tificates, Diplomas and a Degree from Te visit’ was to New York where the Wānanga o Raukawa in Rongoā (Māori couple conquered the subway sys- Healing Plants) and Toi Whakaari (De- tem. Whitebaiting has always been a sign and Art). At the time of this inter- favourite pastime, an activity passed view she is working part-time in the down from Kuikui Rato, and on Wānanga library proving that an to the children and mokopu- active mind, spiritual guidance na. Auntie Hira celebrated and a keen interest in your her birthday at Raukawa people means life moves at marae on the 27th Octo- a pace and is full of respect ber, 2012. It was a right and blessings this much- Royal celebration for a loved Kui of Ngati Kapu much loved kuia. deserves.

Meri Kirihimete me ngā mihi o te tau hou ki a koutou katoa