DOCSLIB.ORG

Ngati-Kahungunu-Iwi-Incorporated-And-Others-Evidence-Ngatai-Huata.Pdf

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Ngati-Kahungunu-Iwi-Incorporated-And-Others-Evidence-Ngatai-Huata.Pdf BOARD OF INQUIRY TUKITUKI CATCHMENT PROPOSAL PLAN CHANGE, NOTICE OF REQUIREMENT AND RESOURCE CONENTS IN THE MATTER of the Resource Management Act 1991 AND IN THE MATTER of a Board of Inquiry appointed under s149J of the Resource Management Act 1991 to consider a plan change request and applications for a notice of requirement and resource consents made by Hawke’s Bay Regional Council and Hawke’s Bay Regional Investment Company Ltd in relation to the Tukituki Catchment Proposal. BETWEEN NGĀTI KAHUNGUNU IWI INCORPORATED AND HAWKE’S BAY REGIONAL COUNCIL AND HAWKE’S BAY REGIONAL INVESTMENT COMPANY LTD STATEMENT OF EVIDENCE OF NGATAI HUATA ON BEHALF OF WAIPATU MARAE 8 OCTOBER 2013 Solicitors PO Box 1654 Telephone: (04) 495 9999 Facsimile: (04) 495 9990 Counsel: J P Ferguson / K L Allan WELLINGTON KLA-100293-2-43-V9:ARB TABLE OF CONTENTS INTRODUCTION ................................................................................................... 1 SCOPE OF EVIDENCE ......................................................................................... 2 WAIPATU MARAE AND THE TUKITUKI RIVER ................................................... 2 The Guardianship by the Taniwha of the Water Source ..................................... 2 My memories of the Tukituki River ..................................................................... 3 Waipatu was not consulted on the Proposal .......................................................... 5 OUR POSITION .................................................................................................... 5 KLA-100293-2-43-V9:ARB INTRODUCTION 1. My full name is Ngatai Huata. 2. I whakapapa to Ngāti Kahungunu. In particular, to Ngāti Kahungunu ki Heretaunga (Ngāi Te Whatuiāpiti, Ngāti Rangikoianake, Ngāti Ngarengare, Ngāti Papatuamāro, Ngāti Hine Te Wai, Ngāi Te Ao, Ngāti Hawea, Ngāti Hori and Ngāti Hinemoa) and to Ngāti Kahungunu ki Te Wairoa (Waikaremoana-Ngāi Tane, Te Wairoa - Ngāi Tama-Te-Rangi, Te Wairoa- Ngā Tokorima a Hinemanuhiri, Waikaremoana-Ngāti Ruapani, Mohaka- Ngāti Pāhauwera). 3. I also whakapapa to Ngāti Porou-Waima Marae and Te Whānau Te Aotawarirangi. My whakapapa also extends to Ngāi Tūwharetoa-Ngāi Te Rangiita. 4. I descend from Ngā Wai o Wairua (the Marriage of 2 Spiritual Waters): ‘Ko te Mahara O Ngā Wai o Wairua’ E tū ana tēnei taonga he tohu whakamaharatanga ki ōku mātua tūpuna … E ngā Kurupounamu e noho nei nā i Rangiātea Ko Tamatea-Āriki-nui rāua ko Tōtō Ko Rongokako rāua ko Muriwhenua Ko Tamatea-urehaea-pōkaiwhenua-pōkaimoana rāua ko Iwi-pupu-te kura Ko Kahungunu rāua ko Rongomaiwahine Ko Kahungunu rāua ko Pouwharekura Ko Kahungunu rāua ko Ruarauhanga Ko Kahungunu rāua ko Ruareretai Ko Tapuwae rāua ko Hinemanuhiri Ko Whakaha rāua ko Mēri Ko Te Hira Te Ota rāua ko Winipere Ko Tamihana rāua ko Rīpeka Ko Henare rāua ko Ākenehi Ko Hemi rāua ko Ropine Ko Paraire rāua ko Kuini Ko Te Amorangi Canon Wiremu Wi Te Tau Huata rāua ko Ringahora Hêni Ngākai Ybelle Tomoana Huata kia rāua - ‘Ko Ngā Wai o Wairua. Anei rā he uri o rātou ma … KLA-100293-2-43-V9:ARB 1 5. I am the mandated representative for Waipatu Marae on ‘He Toa Takitini’, the entity mandated to settle historic Treaty of Waitangi claims. I am also a member of the He Toa Takitini Executive, and I was the original Convenor that set up the Whare Kōrero, Treaty Claims wānanga for He Toa Takitini. 6. I have Bachelor of Māori Performing Arts from Te Wānanga Whare Tapere o Takitimu (1996-1999) and a Masters in Mātauranga Māori from Te Wananga o Raukawa (2000-2007). 7. I am authorised to make this statement of behalf of Waipatu Marae for the purposes of supporting the submission made by Ngāti Kahungunu Iwi Incorporated. SCOPE OF EVIDENCE 8. My evidence is intended to cover: (a) the significance of the Tukituki river to Waipatu Marae; (b) consultation with Waipatu on the Ruataniwha Water Storage Scheme (the RWSS) Tukituki Catchment Proposal (the Application); and (c) the effects of the Application on Waipatu. WAIPATU MARAE AND THE TUKITUKI RIVER 9. Waipatu Marae of the hapū, Ngāti Hawea, Ngāti Hori and Ngāti Hinemoa, is an integral part of the waters of the Tukituki Awa. The waters of Heretaunga have served and nourished Ngāti Hawea, Ngāti Hori and Ngāti Hinemoa for centuries. 10. There are generations of history relating to baptisms in the rivers, hunting, fishing, swimming and living with our waters. These activities demonstrate how our lands and waters have provided for our spirituality, our sustenance, and wellbeing. The Guardianship by the Taniwha of the Water Source 11. Waipatu Marae and our hapū are connected with our spiritual guardians of the waters and wetlands. We also respect the many other taniwha guardians that protect their own waters including Karukaru of Te Awa o Te Atua o Ngaruroro. KLA-100293-2-43-V9:ARB 2 12. We are sheltered under: our ancestral maunga Rongokako, Kahuranaki whose wives were Kahurangi and Kauheihei, Koro Kaweka and Ruahine; Whakaahu the star of Kahuranaki; and The Mangaroa Milkyway Galaxy. We are nestled in the Haukunui under the protection of the many other guardians of the different waterways of Heretaunga. As we have learnt through the Whare Wananga Waikawa, Whakatauira o Te Waka Takitimu and Te Kete Tuawha, the cosmology of Nga Whetu Rangitia links directly to the guardians of the Tukituki Awa. My memories of the Tukituki River Heretaunga Ararau Heretaunga of Arcadian Pathways Heretaunga of 100 Chiefs Heretaunga Haukunui Heretaunga of Fertile Alluvial Plains Heretaunga Ringahora Heretaunga People of out-stretched open-handed, warm embracing hard- working hands Heretaunga Te Haaro Te Kaahu The Beauty of the Heretaunga Plains is best Heretaunga Takoto Noa seen through the ‘Eye of the Hawk in Flight’ 13. As demonstrated in the whakatauki set out above, Heretaunga is a fertile land and has provided for us for generations. The Tukituki Awa, as an integral part of that landscape, has similarly nourished and fed our maara kai for generations, providing kai and nourishment for our whānau, hapū and iwi. 14. We have lived on our hapū lands of our tino tipuna, Manaena, which we succeeded to through our Nannie, for several generations. Every year, our uncles would plant out our whenua in market gardens, the water was fed through from the aquifer. 15. Our whenua was called Te Wairua which my father Taanga Tomoana inherited through his father Paraire Henare Tomoana, who in turn inherited KLA-100293-2-43-V9:ARB 3 the land from his father, Henare Tomoana, who in turn inherited the land through his esteemed great grandmother, Mareikura Winipere. 16. We were raised upon the Wairua Whenua, located along Lawn Rd leading to the Mill Rd, Black Bridge, on the way to Haumoana and Te Awanga. Wairua Whenua backed on to the Tukituki River. 17. The Tukituki River gave sustenance and nourishment to our Wairua Whenua by generic organic natural irrigation. We were surrounded by farmers, market gardeners and orchardists, who all installed irrigation pipes and tiled the land against flooding. Every time the Tukituki flooded, Wairua Whenua was the only land along Lawn Rd that never flooded. 18. Every summer, we would pack up our old truck and tractor and drive down to the Tukituki, from St Georges Rd, Waipatu to Mangateretere then turn off to Haumoana along Lawn Rd, past Uncle Taanga’s place, then we would head over Mill Rd Black Bridge and drive along the embankment to a clearing, and set up camp. I have attached as Appendix 1 a copy of a map that shows the Tukituki River in relation to Waipatu and Mangateretere. 19. We would put up two large tarpaulins, set up our camp cooking area, and stay there sometimes for up to a month. The weather was always fine, sunny and each day Dad and the uncles would go to work at the Tomoana and Whakatu freezing works, and us kids would stay down by the Tukituki river, playing in and around the river. 20. We roped a big rope from an overhanging tree and had lots of fun, swinging down into the natural lagoons that were a part of the river course back in those days, or riding in our small boat and most times in an old bath tub. All us kids would cram into the bath tub, having heaps of fun. 21. When the whitebait and smelts were running, Dad, Uncle, Mum taught us kids how to whitebait. We were always fishing, and eeling and that was our kai for the day. What we fished for and caught is what we had to eat. 22. The Tukituki Awa was a very safe river, and as children we spent many long hours living in and around and off the Tukituki River. KLA-100293-2-43-V9:ARB 4 23. My concerns about the RWSS and the Application, on behalf of Waipatu marae, include: (a) The negative impacts on the māuri of the Tukituki caused by the effect of the RWSS on the flow of the river, the increase in paru and pollution, which will affect the mauri of the people of Waipatu marae. (b) The Tukituki river will no longer serve as a mahinga kai because the RWSS will have negative effect on the fish stocks, including tuna. (c) Our whānau will no longer enjoy the same relationship with the Tukituki that we have. Our mokopuna (grandchildren) will not be able to spend the days playing in the river as I did when I was a child, nor will we be able to receive sustenance for the whānau, hapū through mahinga kai gathered from the Tukituki River. Waipatu was not consulted on the Proposal 24. In addition to the concerns raised above, we are concerned about the RWSS and the Application because we were not consulted about the proposition of either of those matters. 25. There was a hui in Waipukurau and the idea was vaguely discussed 10 years ago, however, there was a lot of conflict surrounding the issue.
Load more

Recommended publications
  • Far North Districts Rugby League Kerikeri, Moerewa, Kaikohe, Whanau, Otaua, Waima, Pawarenga, Muriwhenua, Tehiku, Ngati Kahu, the Academy
    Far North Districts Rugby League Kerikeri, Moerewa, Kaikohe, Whanau, Otaua, Waima, Pawarenga, Muriwhenua, Tehiku, Ngati Kahu, The Academy PO Box 546 Kaitaia 60 North Rd Kaitaia 09 408 1800 Monday 23 November 2015 To the Member Clubs of the Far North District Rugby League Rugby League Northland’s (RLN) rejection of our proposals in favour of a structure that has always favoured Whangarei clubs over the clubs of the Far North is disappointing, but not surprising given that the Board is essentially made up of people who live in and around Whangarei. The cost of travel means there has never been a level playing field for Rugby League in Northland. The 6 Whangarei clubs travel no more than 30 minutes for 70% of their games; the far north clubs travel up to 5 hours for 70% of theirs. RLN has done nothing to remedy the situation. Even when we offered solutions, RLN rejected them. They: Rejected our proposal for a two-division competition that would make it easier for Far North clubs to participate in Rugby League. Rejected our proposal to have the Top 8 clubs in both Whangarei and the Far North play off in a high-profile high-quality Finals Series. Rejected our proposal for a north-south competition that would help build district rivalry, provide a trial series for the Northland Swords, and help promote the game. Refused to set up a group of 3 from the Far North, 3 from Whangarei and a representative of the Board to see how our proposal might actually work. Refuses to recognise that we have 5 new clubs wanting to join our 5 existing clubs, because they are excited about playing in a 10-team Far North competition.
    [Show full text]
  • Ngāti Hāmua Environmental Education Sheets
    NGTI HMUA ENVIRONMENTAL EDUCATION SHEETS Produced by Rangitne o Wairarapa Inc in conjunction with Greater Wellington 2006 2 NGTI HMUA ENVIRONMENTAL EDUCATION SHEETS This education resource provides the reader with information about the environment from the perspective of the Ngti Hmua hap of Rangitne o Wairarapa iwi. There are 9 separate sheets with each one focussing on a different aspect of Mori customary belief. The first two sheets look at history relating to Ngti Hmua starting with the creation myth and the Maori gods (Nga Atua). The second sheet (Tupuna) looks at the Ngti Hmua ancestors that have some link to the Wairarapa including Maui – who fished up Aotearoa, Kupe – the first explorer to these shores, Whtonga aboard the Kurahaup waka and his descendants. The remaining sheets describe the values, practices or uses that Ngti Hmua applied to their environment in the Wairarapa valleys, plains, mountains, waterways and coastal areas. The recording of this information was undertaken so that people from all backgrounds can gain an appreciation of the awareness that the kaumtua of Ngti Hmua have of the natural world. Rangitne o Wairarapa and Greater Wellington Regional Council are pleased to present this information to the people of the Wairarapa and beyond. This resource was created as part of the regional council’s iwi project funding which helps iwi to engage in environmental matters. For further information please contact Rangitne o Wairarapa Runanga 06 370 0600 or Greater Wellington 06 378 2484 Na reira Nga mihi nui ki a koutou katoa 3 CONTENTS Page SHEET 1 Nga Atua –The Gods 4 2 Nga Tupuna – The Ancestors 8 3 Te Whenua – The Land 14 4 Nga Maunga – The Mountains 17 5 Te Moana – The Ocean 19 6 Nga Mokopuna o Tnemahuta – Flora 22 7 Nga Mokopuna o Tnemahuta – Fauna 29 8 Wai Tapu – Waterways 33 9 Kawa – Protocols 35 4 Ngti Hmua Environmental Education series - SHEET 1 of 9 NGA ATUA - THE GODS Introduction The Cosmic Genealogy The part that the gods play in the life of all M ori is hugely s ignificant.
    [Show full text]
  • Review of Succession Law: Rights to a Person's Property on Death
    April 2021 jesseApter aM, Te Whanganui-a-Tara, Aotearoa Wellington, New Zealand Issues Paper | He Puka Kaupapa 46 Review of Succession Law: Rights to a person’s property on death He arotake i te āheinga ki ngā rawa a te tangata ka mate ana Te Aka Matua o te Ture | Law Commission is an independent, publicly funded, central advisory body established by statute to undertake the systematic review, reform and development of the law of Aotearoa New Zealand. Its purpose is to help achieve law that is just, principled and accessible and that reflects the values and aspirations of the people of Aotearoa New Zealand. Te Aka Matua in the Commission’s Māori name refers to the parent vine that Tāwhaki used to climb up to the heavens. At the foot of the ascent he and his brother, Karihi, find their grandmother, Whaitiri, who guards the vines that form the pathway into the sky. Karihi tries to climb the vines first, but makes the error of climbing up the aka taepa, or hanging vine. He is blown violently around by the winds of heaven, and falls to his death. Following Whaitiri’s advice Tāwhaki climbs the aka matua, or parent vine and reaches the heavens and receives the three baskets of knowledge. Kia whanake ngā ture o Aotearoa mā te arotake motuhake Better law for Aotearoa New Zealand through independent review The Commissioners are: Amokura Kawharu – Tumu Whakarae | President Helen McQueen – Tumu Whakarae Tuarua | Deputy President Donna Buckingham – Kaikōmihana | Commissioner Te Aka Matua o te Ture | Law Commission is located at: Level 9, Solnet House, 70 The Terrace, Wellington 6011 Postal address: PO Box 2590, Wellington 6140, Aotearoa New Zealand Document Exchange Number: SP 23534 Telephone: 04 473 3453 Email: [email protected] Internet: www.lawcom.govt.nz The Māori language version of this Issues Paper’s title was developed for Te Aka Matua o te Ture | Law Commission by Kiwa Hammond and Maakere Edwards, of Aatea Solutions Limited.
    [Show full text]
  • (Māori) Battalion
    Fact sheet 5: The formation of the 28th (Māori) Battalion When the decision was made in October 1939 to form a Māori military unit one suggestion was to call it the ‘Treaty of Waitangi’ battalion. It was felt that this would draw the attention of both Māori and Pākehā to their respective obligations under the Treaty. Article Three of the Treaty spoke of the rights and obligations of British subjects, something Āpirana Ngata saw as ‘the price of citizenship’. He believed that if Māori were to have a say in shaping the future of the nation after the war, they needed to participate fully during it. It was also a matter of pride. As Ngata asked, ‘how can we ever hold up our heads, when the struggle is over, to the question, “Where were you when New Zealand was at war?”’ Officially called the New Zealand 28th (Māori) Battalion, the unit was part of the 2nd New Zealand Division, the fighting arm of the 2nd New Zealand Expeditionary Force (2NZEF). The NZ Division was made up of 15,000- 20,000 men, divided into three infantry brigades (the 4th, 5th and 6th Brigades) plus artillery, engineers, signals, medical and service units. Each brigade initially had three infantry battalions (numbered from 18th to 26th). The 28th (Māori) Battalion was at times attached to each of the Division's three brigades. Each battalion was commanded by a lieutenant-colonel. The Māori Battalion usually contained 700-750 men, divided into five companies. The Māori Battalion’s four rifle companies were organised on a tribal basis: • A Company was based on recruits from
    [Show full text]
  • Matariki Programme Te Puna Ö Te Mätauranga Marae, Northtec
    Matariki Programme Te Puna Ö Te Mätauranga Marae, NorthTec Designed by a NorthTec Mäori Arts Student STUDENT ASSOCIATION STUDENT ASSOCIATION Monday 23 June 2014 Te Puna Ö Te Mätauranga Marae, NorthTec Matariki 2014 is here!! Come and hear from our respected Kaumätua Taipari Munro on traditional aspects of Matariki, his role and work he is involved with in the community. VOTE WHÄNAU VOTE! Meet some of our local candidates standing for national elections this year. Get your groove on with student led ICEBREAKERS!! Maria Lawton (sport and recreation student) leads us in Pacifica Styles. View work from some of our very own NorthTec arts students (price on application – purchase and take some artwork home!) Our very own Kura Te Waru Rewiri will also be presenting! Nau Mai, Piki Mai, Haere Mai! Programme 9:00am Pöwhiri 9:30-10:00am Kapu Tï/ Morning tea 10:00-11:00am Keynote Speaker: Taipari Munro Taipari is a respected kaumätua of Whangarei Terenga Paraoa. In this session Taipari will present a kauwhau on Matariki and his experiences leading whänau and hapü. 11:00am-11:30am Meet your local candidate: Shane Reti (National) Before lunch Get your groove on with student led ICEBREAKERS!! Maria Lawton (sport and recreation student) leads us in Pacifica Styles. 12:00pm-1:00pm Lunch Time 1:00pm-2:00pm Keynote Speaker: Kura Te Waru Rewiri Kura has been painting since 1985. Born in Kaeo, Whangaroa. She is the eldest of nine children to Sam and Geneva Davis; educated at Northland College and Bay of Islands College. Her art teachers were Selwyn Wilson and Buck Nin respectively.
    [Show full text]
  • Treaties Nobody Counted On
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Open Journal Systems at the Victoria University of Wellington Library 653 TREATIES NOBODY COUNTED ON R P Boast* This article is based on the author's inaugural professorial lecture delivered at Victoria University of Wellington in March 2011. The author's subject is treaties and treaty-like agreements, entered into between the New Zealand government and Māori after the Treaty of Waitangi. In the early 1880s there was a prolonged process of negotiation between representatives of an indigenous and autonomous Polynesian state; a state which a prominent New Zealand historian has described as being "two thirds the size of Belgium" which "not all historians have noticed".1 This autonomous state had its own monarch, a port of its own, and was actively trying to build its economy, manage its own lands, and develop overseas trade and commerce. The process of negotiation took a number of years, involved frequent consultations at the highest level, was embodied in a number of documents, and was given effect to in legislation. To this day, those negotiations and the agreements that came out of them remain pivotal to the indigenous groups affected and are well-remembered. I am speaking of the King Country, and the negotiations that took place in the 1880s in which two Native Ministers, John Bryce and John Ballance, were involved, as well as King Tawhiao and a number of leading rangatira of the Ngāti Maniapoto, Ngāti Raukawa and other tribes.2 The historian I have referred to is of course Professor James Belich, who at the end of his The New Zealand Wars, expressed his puzzlement that the persistence of this independent Māori state in the middle of the North Island could remain off the historical radar for so long.
    [Show full text]
  • Mauri Monitoring Framework. Pilot Study on the Papanui Stream
    Te Hā o Te Wai Māreparepa “The Breath of the Rippling Waters” Mauri Monitoring Framework Pilot Study on the Papanui Stream Report Prepared for the Hawke’s Bay Regional Council Research Team Members Brian Gregory Dr Benita Wakefield Garth Harmsworth Marge Hape HBRC Report No. SD 15-03 Joanne Heperi HBRC Plan No. 4729 2 March 2015 (i) Ngā Mihi Toi tü te Marae a Tane, toi tü te Marae a Tangaroa, toi tü te iwi If you preserve the integrity of the land (the realm of Tane), and the sea (the realm of Tangaroa), you will preserve the people as well Ka mihi rā ki ngā marae, ki ngā hapū o Tamatea whānui, e manaaki ana i a Papatūānuku, e tiaki ana i ngā taonga a ō tātau hapu, ō tātau iwi. Ka mihi rā ki ngā mate huhua i roro i te pō. Kei ngā tūpuna, moe mai rā, moe mai rā, moe mai rā. Ki te hunga, nā rātau tēnei rīpoata. Ki ngā kairangahau, ka mihi rā ki a koutou eū mārika nei ki tēnei kaupapa. Tena koutou. Ko te tūmanako, ka ora nei, ka whai kaha ngāwhakatipuranga kei te heke mai, ki te whakatutuki i ngā wawata o kui o koro mā,arā, ka tū rātau hei rangatira mō tēnei whenua. Tena koutou, tena koutou, tena koutou katoa Thanks to the many Marae, hapū, from the district of Tamatea for their involvement and concerns about the environment and taonga that is very precious to their iwi and hapū. Also acknowledge those tūpuna that have gone before us.
    [Show full text]
  • Ngaruroro Values and Attributes Report
    Ngaruroro Values and Attributes Report 28 October 2016 Te Tira Wai Tuhi Kate McArthur - The Catalyst Group Morry Black - Mauri Protection Agency Marei Apatu - Te Taiwhenua o Heretaunga Ngatai Huata – Auaha, Te Runanganui, Waipatu Te Ao Turoa Representative Joella Brown – Te Runanganui, Korongata Te Ao Turoa Representative Ngaio Tiuka - Ngāti Kahungunu Iwi Incorporated He Rārangi Wai Ūpoko - List of Contents He Rārangi Wai Ūpoko - List of Contents .............................................................................................. ii Rārangi Whakaahua – List of Figures ................................................................................................. v Rārangi Ripanga – List of Tables ....................................................................................................... vi He Waitohu ........................................................................................................................................... vii Te Hononga Māreikura .................................................................................................................... vii He Pepeha ........................................................................................................................................ viii Whakatauki ..................................................................................................................................... viii He Mihi .............................................................................................................................................
    [Show full text]
  • Cultural Values and Uses of the Tukituki Catchment
    Te Manaaki Taiao; Te Taiwhenua o Heretaunga Cultural Values and Uses of the Tukituki Catchment Final Report May 2012 Prepared for the Hawke’s Bay Regional Council 5/16/2012 Cultural Values and Uses of the Tukituki River Catchment by Heretaunga Marae/Hapu; Cultural Impact Assessment of the Ruataniwha Water Storage and Makaroro Dam Site Projects on Heretaunga Marae/Hapu Cultural Values and Uses. INDEX MIHI 1 EXECUTIVE SUMMARY ................................................... Page 3 2 INTRODUCTION ..................................................................... Page 5 2.1 LOWER TUKITUKI RIVER: HERETAUNGA MARAE/ HAPŪ What, Why, Who, When 3 METHODOLOGY .................................................................... Page 6 3.1 CONSULTATION GUIDELINES Consultation Parameters Participants Report Constraints Report Scope Report Timeframe Results Format Context 4 RESULTS .................................................................................... Page 9 4.1 HERETAUNGA ARARAU ......................................................... Page 9 4.1.1 WHAKAPAPA 4.1.2 MARAE/ HAPŪ FEEDBACK – WHAKAPAPA 4.2 HERETAUNGA HAUKUNUI ..................................................... Page16 4.2.1 WAI-AWA 4.2.2 MARAE/ HAPŪ FEEDBACK - WAI-AWA 4.2.3 MAURI ............................................................................ Page 21 4.2.4 MARAE/ HAPŪ FEEDBACK – MAURI 4.2.5 WĀHI TAPU ............................................................................ Page 25 4.2.6 MARAE/ HAPŪ FEEDBACK - WĀHI TAPU 4.3 TE HAARO O TE KAAHU ...................................................................
    [Show full text]
  • Tukituki River Catchment Cultural Values and Uses
    Tukituki River Catchment Cultural Values and Uses June 2012 Report For Hawke’s Bay Regional Council Te Taiwhenua O Tamatea In Partnership with Te Taiwhenua O Heretaunga Research Teams Te Taiwhenua O Tamatea: Te Taiwhenua O Heretaunga: Dr. Benita Wakefield Marei Apatu Marge Hape Dale Moffatt Jorgette Maaka Donna Whitiwhiti Bruce Wakefield Hirani Maaka Acknowledgments Te Taiwhenua O Tamatea wish to acknowledge the following whanau for providing their aroha and tautoko to this project: our kaumatua Aunty Ahi Robertson, Aunty Lily Wilcox, Aunty Ahi Heperi, Professor Roger Maaka and Morris Meha; Joanne Heperi, JB Smith, Jamie Graham, Hinewai Taungakore and finally all the Board for their input and feedback. Te Taiwhenua O Heretaunga wish to acknowledge: Kaumatua - Owen Jerry Hapuku, Haami Hilton, Miki Unahi, Heitia Hiha, Hawira Hape, Rumatiki Kani, Waa Harris, Wini Mauger; Te Rūnanganui o Heretaunga - Owen Jerry Hapuku, Peter Paku, Kenneth Jones, Jill Munro, Bernadette Hamlin, Koro Whaitiri, Ripia Waaka, Hariata Nuku, Mike Paku, Hira Huata, Keita Hapi, Mataora Toatoa, Tom Mulligan; focus group/ hikoi members/ interviewees – Morry Black, Waa Harris, Bernadette Hamlin, Ripia Waaka, Robin Hape, Jenny Mauger, Sandra Mauger, Hariata Nuku, Bayden Barber, Hinehau Whitiwhiti, Richard Waerea, Karen Apatu, Paul Blake, Glen MacDonald, Roger Maaka, Jorgette Maaka, Paul Blake, Miki (Darkie) Unahi, Owen Jerry Hapuku, Advisory - Jeremy Tātere MacLeod, Ngahiwi Tomoana, Dr Adele Whyte, Ngatai Huata. Tukituki River Catchment Cultural Values & Uses Page 2 Mihi
    [Show full text]
  • 'Be(Com)Ing' Ngāti Kahungunu in the Diaspora: Iwi Identity and Social
    ‘Be(com)ing’ Ngāti Kahungunu in the Diaspora: Iwi Identity and Social Organisation in Wellington Christina M. González A thesis submitted in fulfilment of a Master of Arts (MA) in Māori Studies Victoria University of Wellington Te Whare Wānanga o te Upoko o te Ika a Māui 2010 Abstract Ngāti Kahungunu is an ideal example to investigate the processes of identity management and socio-political representation within and outside of their traditional tribal territory. It is the third most populous iwi in Aotearoa/New Zealand, with approximately 60,000 members, and boundaries that span from the Wairoa district down to the Wairarapa region. Kahungunu’s complexity and dynamism are not restricted to its territorial boundaries. A large portion of Kahungunu members form expatriate tribal communities located beyond their tribal district. The Wellington region hosts the largest number of Kahungunu members dwelling outside of their tribal territory, as well as the Ngāti Kahungunu Embassy. The Embassy is an organisation which, like many other expatriate Māori tribal bodies, faces the challenges of locating and reaching its tribal members to connect them to their Kahungunu home and heritage, while simultaneously representing their particular, Wellington-specific voices. This thesis explores the ways that Ngāti Kahungunu identities are articulated, maintained and transformed by individuals and institutions in Wellington today, by analysing qualitative interviews with ten Kahungunu men and women, and a case study on the Kahungunu Embassy. Three chapters on iwi identity, home and social organisation illustrate how Kahungunu voices in Wellington can more adequately be heard, and their experiences included, in the tribe, despite their apparent geographic and cultural distance.
    [Show full text]
  • Bthe Waipukurau Purchase and The
    Copyright is owned by the Author of the thesis. Permission is given for a copy to be downloaded by an individual for the purpose of research and private study only. The thesis may not be reproduced elsewhere without the permission of the Author. I Mārama te Rironga ko a te Kuīni The Waipukurau Purchase and the Subsequent Consequences on Central Hawke’s Bay Māori to 1900. A thesis presented in partial fulfilment of the requirements for the degree of Master of Arts in History at Massey University Manawatū, New Zealand Michael Allan Hunter 2019 i Abstract In 1820s and 1830s Māori from Central Hawke’s Bay came into contact with Pākehā for the first time and they began to trade. From this contact they began to see the benefits of Pākehā. So they requested the government to establish a Pākehā settlement and offered land for sale. Land was purchased at Waipukurau on 4 November 1851. Donald McLean made sweeping promises of benefits and riches when the deed was signed however these benefits and riches would never come to the Māori of Central Hawke’s Bay. The Waipukurau purchase opened the door for more purchases. The Māori of Central Hawke’s Bay began alienating their land. First through direct purchasing with Donald McLean then through the Native Land Court. Māori would soon find themselves in debt which would lead to the Hawke’s Bay Native Lands Alienation Commission 1873. Central Hawke’s Bay Māori emerged as leaders of the Repudiation Movement of the 1870s and then the Kotahitanga Māori Parliament of the 1890s in order to fight for their lost lands.
    [Show full text]