ISSN 1176-4767

TE REO

He Tangata Whenua Whakapapa Roopu

Vol. 18 Issue #4 NOEMA/NOVEMBER 2011

Special Interest Group No.76 of the Society of Genealogists Inc. The MIG formed in 1993 & was ratified by the NZSG at the Christchurch Council Meeting on Saturday the 3rd December 1994

Official Publication of the NZSG Māori Interest Group www.nzsgmig.com N E W S L T R NZSG MĀORI INTEREST GROUP TE REO Kaumātua : Sonny RAUWHERO [ Region] Volume 18 Issue 4 Noema/November 2011

Executive Committee 2011-2012

Please address all correspondence to the MIG Secretary as below;

New Zealand Society of Genealogists Attention : Māori Interest Group Secretary PO Box 14-036 Panmure Auckland, AKD 1741 NEW ZEALAND or Mëra-hiko/E-mail: Mā[email protected] with the Subject line "Māori Interest Group"

CONVENOR : Mr. Owen ORMSBY

SECRETARY : Mrs. Brenda JOYCE

TREASURER : Mrs. Brenda JOYCE

NEWSLETTER EDITOR : Mr. Bruce MATHERS

COMMITTEE : Mrs. Lorraine RICE

Mrs. Celia GEARY

RESEARCH ADVISOR : Mrs. Lorraine RICE [Advisory only]

RESEARCH ADVISOR : Mr. Peter ALLEN [Māori Land Court Advisory only]

WHAKAPAPA ADVISOR : Mrs. Brenda JOYCE [Advisory only]

WEBMASTER : Mr. Bruce MATHERS

ARCHIVIST : Mrs. Brenda JOYCE Our Archives are stored at the NZSG FRC

LOOKUP SERVICE : Mrs. Brenda JOYCE

EXECUTIVE LIAISON : Mrs. Brenda JOYCE [Māori Interest Group only]

When corresponding with officers of the MIG you must always quote your NZSG Membership Number and include a LARGE Stamped Self-Addressed Envelope [SSAE] with your letter if a reply is anticipated. TE REO PAGE 3

Membership of the NZSG Māori Interest Group is $5.00 and you must be a financial member of the New Zealand Society of Genealogists Inc. Up-to-date Membership details should be obtained from the MIG Sec- retary prior to joining.

IN THIS ISSUE

IMPORTANT NOTICES—PLEASE READ! 4

WHATUMOANA PAKI REMEMBERED 8 THE PROCESS OF MĀORI MOURNING & GRIEF 10 AT THE TIME OF DEATH 2012 MIG AGM 13

TAURANGA CEMETERY SEARCH 14

BRANCEPETH STATION LIBRARY, WAIRARAPA 14

RANGITĀNE O WAIRARAPA 16

CAN YOU HELP—CONTACT SOUGHT 20

Please have all material for the next newsletter [Pepuere/February 2012] to the MIG Secretary before th the 25 Hanuere/January 2012 PAGE 4 TE REO

IMPORTANT NOTICES PLEASE READ!

CONVENORS ANNUAL REPORT 2011:

Tēnā koe i ō tātou mate tārūrū nui kua poto atu nei ki te kāpunipunitanga o nga wairua I Paerau. Heoi rā, ki ngā mate, waiho i runga i te kōrero rā, ko te hunga mate ki te hunga mate, ko tātou ngā ka- nohi ora o rātou ki a tātou, tihē mauri ora!

Greetings to you and our dead, whose loss greatly pains us, and who have departed for the assembly of spirits in the home- land. For the dead, let the adage speak: the dead have passed on and we, their living representatives, remain. Behold, the breath of life.

We acknowledge amongst our leaders and people the passing of Te Ariki Whatu- moana Paki and pay homage to his family as he leaves us for reunification with his wife (the late Te Arikinui Dame ) and his tupuna who have passed over, moe mai, moe mai, moe mai ra.

This year has seen a growth of memberships and opportunities for the Māori Interest Group, a large number of meetings and workshops throughout the motu have kept us actively engaged. Appreciation to Brenda Joyce for her diligence and perseverance and keeping us all on track with advice and updates and all those treasures that cross over her threshold via emails and letters.

Appreciation also to Celia and Lorraine and to Bruce across that great sea of the Tas- man and our departing spirits from Te Rerenga Wairua to your support as a team and finally to our members for their faith, tikanga and whanaungatanga in being part of a great team of researchers of Tangata Whenua Māori and European Pakeha whaka- papa and genealogy.

We have grown in leaps and bounds with new marketing ideas and creative workshops to recognition by the executive committee of NZSG of the Māori Interest Group’s work with Māori and Pakeha genealogical pursuits. We sit in a very strong position as the Māori Interest Group, as the body representing the indigenous values of the Tangata Whenua in whakapapa research.

Ki te kahore he whakakitenga ka ngaro te iwi, without foresight or vision the people will be lost.

(Continued on page 5) TE REO PAGE 5

(Continued from page 4)

Keeping in mind that we have three strings to our bow:

1. European New Zealand seeking their Māori connections in ancestry 2. Māori New Zealand seeking their European connections in ancestry 3. Māori seeking their Māori identity of whanau, marae, hapu and iwi.

May we all grow stronger and work with each other in harmony and peace as we pro- gress this pathway of life, that genealogical and whakapapa doors will open to us, that those elusive ancestors will come forth in order to be found.

He eke noa, a canoe which we are all in with no exception

Ngā mihi nui o te Kirihimete me te Tau Hou, a Merry Christmas and a happy New Year

Nō reira , noho ora mai rā

Nāku noa, nā Owen Ormsby Convenor Māori Interest Group NZSG Inc November 2011

Post Script:

In driving to work on Wednesday this week I passed my great grandmother Ngahooro Paki on a school bus heading into Auckland. I thought to myself I must be dreaming, ‘granny has been long gone’ I caught up with the school bus and granny was having a good time travelling along in style.

She was looking out over all from the banner of the Family History Fair in Hamilton at- tached to the side of the bus. I wonder if great granny realised that she was joy rid- ing!!!!!!!

Sharing our ancestors with the greater community, is this our new phrase????

EDITOR’S MESSAGE:

Kia ora,

With Christmas fast approaching and the New Year looming, this will be our last newsletter for 2011—honestly where has the year gone!?

The group has had a busy and productive year, we have been represented at several Family History events and our stands con- tinue to impress with our professional displays and banners. The group has again been invited by the Thames branch of the NZSG [http:// (Continued on page 6) PAGE 6 TE REO

(Continued from page 5) www.genealogy.org.nz/Thames_101.aspx] to attend the Thames Biennial Family History Research Expo 2012 [http://www.thecoromandel.com/ events_coromandel_autumn.html] March next year and Owen, Celia, Brenda and Lorraine all hope to be able to attend this event. It is understood that the Expo will run on a similar format as in previous years and there will also be vintage cars run- ning to take visitors to The Treasury [http://www.thetreasury.org.nz/] which is a purpose-built research facility in Thames.

With this in mind, the group has now invested in a smart uniform – the Committee will be dressed in Black Polo Shirts with the MIG logo embroidered on the top left chest. This will give our Committee a striking appearance and continuity.

The Group’s funds are not paying for these shirts. Committee members liked the idea so much that they wanted them for themselves and some have ordered several shirts.

These shirts will also be available for purchase by our members (further details are elsewhere in this issue and on our website or contact Brenda Mā[email protected]).

The Committee have promised me some photos in their new attire at the Thames Expo next year, so don’t forget to check them out on our website after March.

Also a reminder that the 2011 AGM ratified a slight change to our membership struc- ture in that a small annual membership fee of $5.00 has been reinstated for non insti- tutional members, this can be paid by cash, cheque or 8 Kiwi postage stamps. This will take effect immediately for new members joining the Interest Group, while existing members will have their first membership fee fall due on the 1st April 2012. All MIG members must be financial members of the NZSG. We hope the reintroduction of a small membership fee will not cause too much inconvenience and will enable us to purchase more resources for our members.

Our 2012 AGM will be held at Taupo during the NZSG Conference, it is important that all our members attend these meetings. The committee hopes to be able to secure a longer time allocation for our AGM next year and we ask members to register their ‘intention to attend’ this meeting with Brenda (Sec) as soon as possible. Please contact the Secretary; NZSG Māori Interest Group, 17 Peterhouse Street, Tawa, Wellington, WTN 5028. Email: Mā[email protected]

As always, the Committee and I wish you all a Safe and Merry Christmas and a Happy and Prosperous New Year with your family and friends – don’t miss out on the oppor- tunity to update the family photo album and fill in the whakapapa with the family events that have occurred throughout the year!

May 2012 be all that you wish for and the year in which the elusive ancestor is finally revealed. Merry Christmas and Happy New Year to you all.

Meri Kirihimete

Bruce MATHERS/Puruhi MATERA Editor/Webmaster—November 2011 TE REO PAGE 7 PAGE 8 TE REO

WHATUMOANA PAKI wife succeeded her father as Māori Queen REMEMBERED and became known as Te Arikinui Te Atairangikaahu. As the consort of the Queen, Whatumoana had to step back from public statements and defer public opinions to her. Dame Iritana Tāwhiwhi- rangi, a longtime friend of Whatumoana, recalled that he told her of his expected role within the monarchy, "He shared with me that a kaumatua told him, 'Just remem- ber that you must leave all the statements to her.' For a man who had a very strong mind that can't have been easy. Gosh, I know some men who wouldn't have done that for anything. But he did it with pa- nache and he was a tower of strength be- hind Dame Te Ata.." Together they, Whatumoana and Te Atairangikaahu built their home at Waahi Pa in Huntly. Dame Te Atairangikaahu died in 2006 after 54 years of marriage. Whatumoana’s son Whatumoana Paki ((2nd February 1927) – Tuheitia Paki, succeeded his mother as 22 September 2011) was a New Zealand Māori king. Whatumoana had wanted a Māori royal elder. Whatumoana was the tombstone for his wife, but members of husband of the late Māori Queen, Te the royal family of Tainui, called kaahui Atairangikaahu, who reigned from 1966 to ariki, are not permitted to have monu- 2006. He and [Queen] Te Atairangikaahu ments at their graves. Instead, Whatu- were the parents of the present Māori moana planted a bed of purple roses, King, Tuheitia Paki. named specifically for Te Atairangikaahu, Whatumoana was born in Huntly, New around a memorial stone at their home in Zealand, to parents, Wetere and Francis Waahi Pa. Paki nee Brown. He was of dual Te Au- Whatumoana continued to live at his pōuri and Ngati Whawhakia descent. The home at Waahi Pa following Te Atairangi- Te Aupōuri are the northern most Māori kaahu's death. He was ill and hospitalized iwi, or tribal group, in New Zealand. for much of 2011. However, Whatumoana Whatumoana worked as a farmer and checked himself out of the hospital in coalminer during his early career. He be- August 2011 to attend his son's fifth coro- came one of the principle maintenance nation (Koroneihana) anniversary celebra- people for Māori marae located along the tions, and powhiri. River on the North Island, which includes the Mangatautari marae. Whatumoana Paki died on 22 September, 2011, at the age of 85 after a long illness. By the 1950s, Whatumoana began dating His funeral was held at his home at Waahi Princess Piki Mahuta, the only daughter Pa, Huntly, with dignitaries attending of King Korokī and heir to the Māori King from as far away as the Cook Islands, Movement. The couple married in 1952. Hawaii, and Samoa. He is buried on They had seven children - Heeni Whare- Mount next to his beloved wife. maru, Kiri Tokia Ete Tomairangi, Tuheitia, He was driven to Mount Taupiri in a 1930 Maharaia, Mihikiteao, Kiki and Te Mana- Model A Ford, which he restored. wanui. Source: http://en.wikipedia.org/wiki/ King Korokī died in 1966. Whatumoana’s Whatumoana_Paki

Host people of a Marae wave leaves of Kawakawa to welcome guests, especially at tangi. Both TE REO PAGE 9

TE PAKI WHAKAPAPA—Please note that I have not fully researched this genealogy so please expect errors and/or omissions. BM * Death Entryfile. held on*

Both they and the guests may wear wreaths of Kawakawa on the head as a sign of mourning. PAGE 10 TE REO

THE PROCESS OF then gathered in groups to pay their re- spects to the dead. MĀORI MOURNING AND GRIEF A death tapu was also imposed over the AT THE TIME OF building where the death occurred. In Northland my tupuna burned the house, DEATH the families joining together in building a

Tangihanga (Māori Mourning) new one after the ceremony. This no Tangihanga, the traditional Māori mourn- longer commonly practised due to today's ing ceremony where whanau, hapu and economics and changes. iwi come together under the mantle of Tono (Claim) whanaungatanga (family relationships) Tono is the request for the tupapaku to be through love, respect and sorrow to grieve taken to a particular marae or buried in a unashamedly in the Māori fashion over certain urupa (cemetery). This takes place the loss of loved ones or a loved one. where the death has occurred. If my Tangihanga also has a number of stages mother were to die in Auckland, her and procedures that have to be carried marae nearly 160 miles away, the proce- out that are important to Māori because it dure would be that her brothers will con- is their personal conviction of tikanga fer with us concerning the tikanga of our Māori (lore) to this Kaupapa passed down tupuna, no doubt emphasising the impor- from their tupuna (ancestors). tance of returning her back to where she

Tuku Wairua (Spirit-Leaving) was born, to the land of her tupuna where When someone is near death, where there they await. If we so wished to have our is no more hope and the person is trying mother stay a night at home, we do so to forestall death, this procedure is per- knowing she will return to her hapu formed to help the spirit depart from the (home tribe). If however we decided to body lest the wairua become restless and keep her the Kaumatua of the marae is wonder. Traditionally this was performed notified and no doubt he will come and by the tohunga (priest). Today when tono for the tupapaku. Tono can also someone is dying a family member famil- arise upon the arrival of manuhiri (guests) iar with this rite will perform this proce- during whaikorero (speeches). dure, or a minister or priest are called to Arrival and Tangata Whenua (Home give the dying person a holy blessing. People)

Death This procedure is viewed in the respects At the moment of death, my tupuna be- that the tangata whenua, having prepared lieved the tupapaku (dead body) to be in a the procedures to welcome the tupapaku state similar to sleep. Though gone from back to it's marae, await, that they may the body they believed still the wairua to pay their respects. The kawakawa leaves travel to it's old haunts before it's ascen- evident upon the heads of the manuhiri sion to Te Rerenga Wairua (going to the and tangata whenua, one will see kuia top of the North Island to depart). standing in front of the marae with taua (mourning wreaths) upon their heads, The tupapaku, will be dressed and positioning themselves, awesomely aware adorned with his finest traditional dress, and observant towards their manuhiri body and hair fragranted with oil and and others (their dead). Turning their kawakawa (leaf). Traditionally the body attention to the tupapaku as it lies posi- was tightly bound in the foetus position, tioned to enter. garments wrapped around them also that only their head would be showing, sat Process of Powhiri (Welcome) upright, as if alive still, to listen and see The Māori way and procedure in which to the proceedings. People from the village (Continued on page 11) TE REO PAGE 11

(Continued from page 10) nity of the deceased. enter onto the marae. The process of pow- Kawe Mate (Taking Dead Person's Mem- hiri is associated with the welcoming and ory Home) hosting of visitors upon their arrival A Māori memorial service, held normally which continues for up to a few days. The at the request as a gesture of love and traditional meaning relating to the waving respect for the deceased by a family. This of the kawakawa leaves by the women arises when certain family members could indicates a pathway by which the spirits not attend the tangihanga, or when some- leave this world entering into the world one lies in state at another marae and is beyond. Oratory is directed as if the per- buried in another urupa, or when a par- son were still alive. ticular hui is held on their own marae, the Po Whakamutunga (Final Night) family will take the opportunity to return This is the night preceding the burial. It is home the memory of their deceased rela- a time when the spirit will be sent on it's tive. It is customary in my family to take a way, until all who believe in the life here- photograph of the deceased relative to after see each other again. Here whanau present as a gift. members will sing songs in remembrance Hura Kohatu (Unveiling Stone) of the deceased, tell funny stories about The unveiling service and blessing of the growing up, share about the joy of seeing gravestone. After the person has been each other again under the circum- dead for a year or more the family will stances. The coffin is normally closed then hold a Hura Kohatu service to re- before sunrise. member him or her. Nehunga, Po Whakamoemoea (Burial) The stone is covered before sunrise, the The tupapaku at this stage will make it's belief that the spirits of those gone and final departure from the marae, and be the gods are present watching. This is the taken to the cemetery to be buried. Here extent Māori family go to, to remember support is given to them on their final and pay tribute to the dead. night. Traditionally the tupapaku would be hung up on trees that the flesh may Conclusion Tangihanga to me is the at- decay, the bones scraped and cleaned, mosphere of mourning created for me by painted then buried. This [is] no longer my tupuna with tikanga according to the practised upon European contact and way they saw it befitting their deceased. It health reasons. is a time of grief sharing, all the more so as memories flood back of the many gone Hakari (Thanksgiving Meal) and the shedding again of tears as they The feast after the nehunga that makes are remembered. Tangihanga is also a people noa (free from the process of healing time when considering the mourning). A traditional feast lifting off amount of tears one would shed over the the tapu that is upon the whanau pani days, I'd say much grief would be wrung (mourning family) and kirimate, from the out of you, your body worn out over the time of entry to the marae. occasion. Though these are basically the Takahi Whare (Blessing House) procedures today, when endeavouring on Similar to blessing a house, this proce- your next journey to Tangihanga, one dure is normally performed after burial. must also not forget to Tangi (weep). Like an exorcism, it is an assurance for Based on an Essay for Te Wananga o Rau- the family no other spirit including the kaua Māori University, 1998 deceased will be visiting later. Clothing by Eliza Mataa. and other personal [items] are given away by those wanting a memoir, but mostly www.faithcentral.net.nz/?sid=202 disposed of or buried, preserving the dig- PAGE 12 TE REO TE REO PAGE 13

WHAKAPAPA: An introduction to researching Māori and Pākehā-Māori families, their history, heritage, and culture.

NZSG Māori Interest Group, 2008. 38 pages A4. $18.00 including P&P within New Zealand. Available from the Secretary of the NZSG Māori Interest Group: Brenda Joyce, 17 Peterhouse Street, Tawa, Wellington 5028 or NZSG, PO Box 14036, Pan- mure Auckland 1741.

The first edition of our Whakapapa guide was written nearly four years ago and, mainly because of recent legislation, has become outdated. The committee worked hard to write an updated and expanded edition. This was launched at the AFFHO Congress in Auckland, January 2009. It discuses the philosophy underlying whaka- papa research and includes many more examples of documents that can be accessed and where to find them, useful websites and suggested answers to many frequently asked questions.

2012 MIG AGM

The Māori Interest Group AGM will be held during the 2012 NZSG AGM and Conference which will take place in Taupo at the Wairakei Resort with a theme of Volcanic Taupo – Steaming Ahead. The dates are 1st June 2012 – 3rd June 2012. Details of the MIG meeting will be advised as soon as we have been allo- cated a date, time and location (room) and we hope to see you all there!

2012 FAMILY HISTORY FAIR http://www.nzfamilyhistoryfair.org.nz/

The 2012 Family History Fair is to be held at the Claudelands! Event Centre in Hamilton on the 3rd and 4th August and we hope to see youD all there! LE EL NC CA PAGE 14 TE REO

TAURANGA CEMETERY SEARCH

Unfortunately we [Tauranga City Council] don't yet have an online cemetery database. The coun- cil is however in the process of entering the re- cords at the moment and it is scheduled to be completed by the middle of next year. It will also have photos of the headstones.

In the meantime the only way to find the informa- tion is to email me and I look it up for you.

Dee Redmayne Customer Services Administrator Pyes Pa Cemetery Tauranga City Council Email: [email protected] Ph: (07) 543-0789

BRANCEPETH STATION LIBRARY, WAIRARAPA

Brancepeth was a large, self contained sheep and cattle sta- tion in the late nineteenth century owned by the BEETHAM family.

Self sufficient it had to be – if you needed anything it meant a journey on horse back over the Rimutakas to Wellington.

One of the facilities provided for the numerous employees was a library in a small building furnished with easy chairs, a roaring fire and approximately 2,000 books.

The whole collection was donated [to] the Victoria University in 1966 on the understanding that the books would always be displayed in their original bookcases.

The books show much evidence of use – marginalia such as shopping lists, dog eared corners and burns as, of course, you smoked your pipe while reading or you might have dozed off and let the book fall close to the fire.

Victoria University Library is now undergoing many changes due to rebuilding and the collection won’t be accessible for several months so I was very fortunate to be able to see it in early July this year. The first title we noticed was Children of the mist.

(Continued on page 15) TE REO PAGE 15

(Continued from page 14)

Lydia Wevers, in her book, Reading on the farm has analysed the collection and shows how the reading choices of the employees highlights their interests and the social structures of the times. She draws attention to the Māori of the Wairarapa. BJ

Part of the Brancepeth Library collection—stored in the original 19th century bookcases. PAGE 16 TE REO

http://www.rangitane.iwi.nz/

Hatching on the 1st May 2011 was the (now world famous) little White Kiwi, who was named Manukura by the local iwi of Rangitane o Wairarapa. Manukura which means of ‘of chiefly status’ is seen by tribal elders as a ‘tohu’ or a sign of new beginnings, say- ing: "Every now and then something extraordinary comes along to remind you of how special life is." They described Manukura as "a very special gift."

It cannot be understated what a true koha she is indeed, not only for the Pukaha Mount Bruce National Wildlife Centre where Manukura hatched but also for the people of Rangitane o Wairarapa and every New Zealander and she must be protected/tiaki at all costs. Manukura is indeed a true gift and I am sure she will also become an integral part of future breeding programs as a precious taonga.

RANGITĀNE O WAIRARAPA the lower North Island and the top of the South Island. The tribes associated with The Rangitāne history begins with the this waka include Rongomaiwahine arrival of the Kurahaupō waka (canoe or (Mahia); Te Ati Haunui a Paparangi migration). One of the principle chiefs (Wanganui); Rangitāne (Manawatu, aboard this waka was Whatonga. His Tamaki Nui a Rua, Wairarapa, and descendants eventually migrated south from Mahia Peninsula to settle much of (Continued on page 18) TE REO PAGE 17 PAGE 18 TE REO

(Continued from page 16) commemorated in the Tararua Mountains that divide the Wellington Region and is Wairau); Ngāti Apa (Rangitikei and Marl- taken from the saying “Nga waewae e rua borough); Muaupoko (Horowhenua); Ngai a Tara” or “the spanned legs of Tara”, Tara (Wellington and Kapiti); Ngāti Kuia meaning that his people had a foothold on (Pelorus); and Ngāti Tumatakokiri (Golden either side of these ranges. The second Bay). son of Whatonga was Tautoki, born to Reretua. Tautoki gave birth to a son called Whatonga moved to what we know as the Tanenuiarangi otherwise known as Rangi- Hawkes Bay area and built a pa, which he tāne. named Heretaunga. This later became the name adopted for the larger Hawkes Bay Not much is known about this ancestor area. Oral tradition speaks of Whatonga although his progeny spread to cover a embarking on a journey of discovery after wide area. Rangitāne had two wives. His displeasing his wife, Hotuwaipara. She first wife, Mahue bore a son called Kopu- had cut her hand on a nohu (rock cod) parapara and it is from this ancestor that that he had caught on a fishing venture. Hamua is derived. This incident led to their first son being Four generations after Rangitāne came named in remembrance of the event – Hāmua. Hāmua became the eponymous Tara Ika, meaning ‘fish spine’. Whatonga’s ancestor or originator of the Ngāti Hāmua journey brought him to the Wairarapa for hapū (sub-tribe), which was and remains the first time. He settled for some time at the paramount hapū of Rangitāne o Rangiwhakaoma (Castlepoint) where he Wairarapa. Ngāti Hāmua has survived built a pa called Matirie or Matira, which through to today along with other Rangi- was situated where the current lighthouse tāne hapū to remain the tangata whenua stands. From here he journeyed down to of the Wairarapa. Whanganui a Tara (Wellington) up past Kapiti Island and Horowhenua before Of course, Rangitāne is not the only iwi to moving inland up the Manawatu River lay claim to the Wairarapa. Ngāti Kahun- and Te Apiti (Manawatu Gorge). It was at gunu shares the role of tangata whenua this point that he first laid eyes upon a in the Wairarapa. Ngāti Kahungunu hapū vast virgin forest that stretched beyond trace their lineage back to the Takitimu his view filled with giant native trees. It waka that arrived, also at Mahia some- was of such splendour that he gave it his time after the Kurahaupō waka. Over time own name – Te Tapere Nui o Whatonga or these people moved into the Wairarapa ‘the great domain of Whatonga’. It is from area from Heretaunga and integrated with this once great forest that Pukaha Mt the Rangitāne hapū. Today many of the Bruce remains as one of the last signifi- Māori people living in the Wairarapa can cant stands of native bush. trace their whakapapa or lineage back to both tribes. Whatonga had sons to two separate wives and it was the descendants of these two Jason Kerehi December 2004 half-brothers that eventually spread to occupy the lower North Island or Te Upoko o te Ika a Maui (The Head of the Fish of Maui). The first born son was Tara Ika, known more commonly as Tara. Tara gave rise to the tribe known as Ngai Tara that lived for many centuries in the Wel- lington and West Coast area. Tara gave For more information on Pukaha Mount his name to the Wellington Harbour, Bruce National Wildlife Centre & Manu- which is known as Te Whanganui a Tara kura visit www.pukaha.org.nz, phone (06) or the Great Bay of Tara. His name is also 375 8004 or email: [email protected] TE REO PAGE 19

(Image: Mike Heydon/Jet Productions NZ Limited via Getty) http://www.newscientist.com/blogs/ shortsharpscience/2011/11/albino-kiwi-chick.html PAGE 20 TE REO

CAN YOU HELP? INFORMATION WANTED—CONTACT SOUGHT

My interest in Whakapapa is as fol- births, deaths or marriages till after 1912. lows: Edward Sydney (Ned) Yates, the son I am told that Waikaukau is the name of a Jewish solicitor, was born c 1833 in most commonly found for the Māori wife London . Ned and partner Waikaukau or partner of E S YATES, but other names EWAI, born c1840 lived in Ahipara and include TEWHATA, BROWN, TAUROA and produced 10 children. I have the names APARA. These names appear on the mar- and reputed dates of birth for all riage and death registrations ten. Ned YATES had a sister Julia (Mrs (certificates?) of her children. Julia’s DAVIS), born c 1831 in London and his death certificate gives her mother as Re- brother Samuel of Parengarenga NZ, also becca Rameka. It is well known however, had a daughter called Julia born c1884 in that death certificates are often incorrect NZ, so we have to take care to ensure that and that particularly in earlier times, it any information found is about the was common for Māori names to be Angli- “correct” Julia. Yates. cised. There are at least four other people that I know of, who have hit a brick wall The third child of Waikaukau, “Our” Julia trying to uncover any further information YATES, born about 1867-1870 married about this lady. John Richard BOWMAN Junior at St Sav- iour’s in Kaitaia on 13 October 1890 and I have also put a “post” on the web site this couple are my husband’s grandpar- www.Māori.org/ and someone did reply, ents. but he knew even less than we did, so we were able to help him, but he was not able Alan SCOTT, my husband ‘s cousin has to assist us. been told by a family member that Eger- ton YATES, Waikaukau’s youngest child, I have asked for an enquiry from me to is reputed to have told his daughter Rona appear in “Whakapapa enquiries” in the COLLINS that his mother “was from the November or early December issue of TE Ngati Kuri tribe, a sub-tribe of Te Ra- KUKUPA, the newsletter of Te Rarawa . It rawa.” Alan has told me that he had will have a wider distribution, and so been to “the Marae” and asked about Wai- there may be someone who can help. I kaukau, but no one was able to help. I discovered this newsletter on the net, am not sure exactly where he visited. because someone in Melbourne had a enquiry about Waikaukau in the June A descendant of Ethel YATES (Mrs MOR- 2002 edition. RIS), who was another of the 10 children also gives the mother as Waikau- I have read that Māori had only one name kau EWAI with “Birth 1840, Whangaroa, until Europeans arrived, but then until Northland” . Waikaukau died about 1904 about 1900 the name of the child’s father at Kaeo or Whangaroa where she may was used as a surname. This may mean have lived. There is a report that she had that Waikaukau’s father was a man called been living with one of her daughters, Ewai. I have noticed the name “Ewai” in Marion who had married Richard KING. Māori Land Court documents for 1840, so it is a Māori name, even though some We have not found any birth registrations family said that it was not Māori. for the children of Edward Sydney (Ned) YATES. Waikaukau was possibly not My husband James E Bowman is the son officially married to him and I believe, it of James (known as Jerry, once in the was not compulsory for Māori to register (Continued on page 21) TE REO PAGE 21

(Continued from page 20) b. 29 May 1873, Ahipara, Northland, NZ d. 1918, Whangaroa Hospital, NZ police), who was the fifth of the 11 chil- & Hepi KING dren of Julia Yates/Bowman. m. about 1900, Kaitaia, Northland, NZ.

The Children: The births of the ten Marion YATES YATES children do not appear to have b. about 1878, Ahipara, Northland, NZ been registered. Their names were: d. 15 Dec 1936, Kaeo, Northland, NZ & Richard KING Father: Edward Sydney (Ned) YATES m. 1901, Kaitaia, Northland, NZ. b. about 1833, Bury St, Saint Mary Axe, in the East End of London, England Clarence Sydney YATES d. 23 June 1901, Ahipara, Northland, NZ b. about 1880, Ahipara, Northland, NZ d. 13 May 1952, East Cape, NZ Mother: Waikaukau EWAI & Mary Jane McLEOD b. c 1837 to 1840, New Zealand - possibly m. 25 Sept 1913, Auckland, NZ. at Whangaroa d. c 1904, Whangaroa, Northland, NZ Ethel YATES b. 3 Mar 1882, Ahipara, Northland, NZ Agnes YATES d. 3 Oct 1968, Auckland, NZ b. 4 Oct 1863, Whangaroa, Northland NZ & George Lamb MORRIS b. 1878 d. 1922 d. Date and place unknown. m. 19 Feb 1906, Hepburn St, Auckland, Huria YATES NZ. b. Sept 1869, Whangaroa, Northland NZ Florence YATES d. Date and place unknown. b. 3 Mar 1882, Ahipara, Northland, NZ Julia YATES d. 28 Nov 1967, Auckland, NZ. b. about 1867-1870? Ahipara, Northland Egerton YATES d. 28 Oct 1921, Herekino, Northland, NZ b. 23 June 1883, Ahipara, Northland, NZ & John Richard, Jnr. (Narnie) BOWMAN d. 1973 b. 27 Sept 1864, Newton, Auckland, NZ & Mabel REID d. 19 Aug 1944, Public Hospital, Kaitaia, m. 21 Aug 1913, Kaitaia, Northland, NZ Northland, NZ, but he was living at Here- kino. Any assistance or ideas about where to go m. 13 Oct 1890, St Saviours C of E, Kai- will be greatly appreciated. taia, Northland, NZ. Kind Regards, Samuel Edward YATES Desma BOWMAN b. Dec 1870, Ahipara, Northland, NZ 11 Rush Place d. about 1947, Ahipara, Northland, NZ Havelock North, HBY 4103. & Katariana MURRAY Ph: 06 877 1798 m. about 1898, Ahipara, Northland, NZ. Fax: 06 877 1191 Email: [email protected] Sarah YATES

NATIONAL PĀNUI / TE PĀNUI A-MOTU

This pānui is published monthly by Te Kooti Whenua Māori (Māori Land Court). Its purpose is to provide notice to interested parties of hearings being conducted in, and applications received by, this court. Our group now re- ceives each issue of this publication in hard copy. If you would like a look-up or to borrow a particular issue please contact The Secretary at [email protected] . http://www.justice.govt.nz/courts/maori-land-court/national-panui PAGE 22 TE REO

STOP PRESS!!!!

The Committee Shirts have just arrived and as you can see, Brenda looks very smart indeed—the MIG committee will be together in full dress at the Thames Expo next year. More details in the next issue... TE REO PAGE 23

MIG OBJECTIVES DISCLAIMER

1/. To assist others researching Māori Whakapapa by The Editor and Webmaster way of sharing our knowledge of areas of research. welcome contributions for publication, but reserve the 2/. To compile a list of repositories, books etc that will right to edit as necessary. The assist with Māori research. views expressed are not nec- essarily those of the Society, 3/. To acquire books purchased through the Māori Inter- MIG, Editor, Webmaster and/ est Group for all [NZ] members to use via the FRC. or the Committee, and we therefore do not accept any responsibility for information 4/. It is noted we will not be researching for others but or opinions expressed. offering assistance to give others a channel of research that may help them. We have a research officer who will All information is provided in good faith as a general offer assistance in an advisory capacity. reference source only and which is given for Genealogi- cal purposes as possible finding aids. The Society, MIG MIG Services: Quarterly Newsletters; February, May, and their executives cannot vouch for the accuracy of August & November. any reference material. Published Newsletter Queries. Brief Research Queries Answered. The Māori Interest Group occasionally provides Maps as a general reference source only and the researcher Members Surname/Whakapapa Interest List. should undertake more in-depth research, once the

broad proximity of the Iwi has been identified. *MIG Subscription: Membership of the New Zealand

Society of Genealogist Māori Interest Group is $5.00 and When corresponding with officers of the MIG always you must also be a Financial Member of the New Zea- quote your NZSG Membership Number and include a land Society of Genealogists. [*Ratified MIG AGM 27th LARGE Stamped Self-Addressed Envelope [SSAE] with August 2011]. Those NZSG Members wishing to receive your letter if a reply is anticipated. E.&O.E. BM hardcopies of the MIG newsletter Te Reo must supply the MIG Secretary with four (4) A5 envelopes with a $1.20¢ stamp on each envelope (subject to postal in- N.B. I am very reluctant to publish member’s creases). Up-to-date Membership details should be E-mail addresses only in Te Reo – I don’t think that obtained from the MIG Secretary prior to joining. this is being fair to those members without access to the Internet and it is also limiting your own chances MIG Meetings: Usually in conjunction with the NZSG of receiving a reply to only those members with the Annual Conference—This is usually the MIG Annual Internet. BM General Meeting. BM

NZSG MĀ ORI INTEREST GROUP LOGO (Also see Te Reo Noema 2006 pg13)

Tukutuku Panel. Dyed flax woven over strips of wood to produce a design of a series of steps or putama. These steps represent the staircase to heaven that the god Tane climbed to get the three baskets of knowledge for the Māori people.

• Te kete-tuatea (basket of light, present knowledge) • Te kete-tuauri (basket of darkness, things unknown) • Te kete-aronui (basket of pursuit, knowledge humans currently seek)

The steps can also be seen as generations on a whakapapa or family tree chart. Thus the logo represents learning and family history research. BJ TE REO - The Voice of the NZSG MIG Reference source: The Reed Pocket Dictionary of Modern Māori . P.M. Ryan 1999.

Te Reo Proudly Sponsored by Bruce since 2001

He aha te mea nui o te ao? He tangata, he tangata, he tangata What is the most important thing in the world? ‘Tis people, ‘tis people, ‘tis people.

Printed by Kwik Kopy Underwood, Brisbane, Australia © NZSG MIG 2011 BRM 42

The current MIG Executive term began on the 27th August 2011 at the Hamilton FHF & will end at the 2012 AGM. The MIG formed in 1993 and the NZSG ratified the MIG at the Christchurch Council Meeting on Saturday the 3rd December 1994. Registered with the Charities Commission on the 30th June 2008—Registration Number CC34423.