Pānui Whiringa-Ā-Nuku (October 2020) Issue #27
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And Taewa Māori (Solanum Tuberosum) to Aotearoa/New Zealand
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. Traditional Knowledge Systems and Crops: Case Studies on the Introduction of Kūmara (Ipomoea batatas) and Taewa Māori (Solanum tuberosum) to Aotearoa/New Zealand A thesis presented in partial fulfilment of the requirement for the degree of Master of AgriScience in Horticultural Science at Massey University, Manawatū, New Zealand Rodrigo Estrada de la Cerda 2015 Kūmara and Taewa Māori, Ōhakea, New Zealand i Abstract Kūmara (Ipomoea batatas) and taewa Māori, or Māori potato (Solanum tuberosum), are arguably the most important Māori traditional crops. Over many centuries, Māori have developed a very intimate relationship to kūmara, and later with taewa, in order to ensure the survival of their people. There are extensive examples of traditional knowledge aligned to kūmara and taewa that strengthen the relationship to the people and acknowledge that relationship as central to the human and crop dispersal from different locations, eventually to Aotearoa / New Zealand. This project looked at the diverse knowledge systems that exist relative to the relationship of Māori to these two food crops; kūmara and taewa. A mixed methodology was applied and information gained from diverse sources including scientific publications, literature in Spanish and English, and Andean, Pacific and Māori traditional knowledge. The evidence on the introduction of kūmara to Aotearoa/New Zealand by Māori is indisputable. Mātauranga Māori confirms the association of kūmara as important cargo for the tribes involved, even detailing the purpose for some of the voyages. -
The Story Behind the Legend of the Seven Maori Canoes and the Descending Maori Chieffchiefs by Vernice Pere
the story behind the legend of the seven maori canoes and the descending maori chieffchiefs by vernice pere the migration legend of the coming of the maori to new zealand grandfather whatongaWhatonga also made it to new zealand where he was reunited in a great fleet of seven voyaging canoes has its origin in ancient with his grandfather and both men settled there permanently inter chants As in other claims laid against oral historical evidence the tarryingmarrying with the tangatatrangata hhenuawhenua legend has its detractors some refute the idea 0off a migratoryemigratory fleet the great fleet legend persists today and tribes still trace their of canoes usually laying claim to descent froafromaroa an earlier single lineage to crew members of certain canoes in the fleet the legend voyage that establishes their older history in the new land and hence dates this major migration at 1350 JUAD it is thought that conflict arlierearlier claim to land titles in hawaikiprawaiki promptedted the exodus for theubausa purpose of colonizing kupes upe is named as the maori discoverer of new zealand in about known land far to the south these clocanoes wrwerewazewarm gilwllnellnelivell fcockdstacked vitawitawith pre-pro- thethath riddlekiddlemiddlemiddie of the tenth century I11 behe returned to HaKawaiki the ancestral visions for the voyage and also with foods for cultivation in the home of the maori thought to be raiateaRaiatea in tahiti but described only as MMW land songs chants and ancient poetry record the names of these central polynesia by te -
NZ Application Form
IPU New Zealand - Higher education for the internationally minded 2016 Application for Admission and Provisional Enrolment (For New Zealand/Australia citizens and NZ Permanent Residents) PART OF SOSHI EDUCATIONAL GROUP IPU New Zealand is the trading name of International Educational Foundation (NZ) Incorporated Checklist My Application for Admission is fully completed, dated and signed by me. I have attached proof of my age and identity. This may be a certified copy of my birth certificate, passport, or proof of change of name. I have supplied my IRD number. If I am under 20 years of age, I have attached a certified copy of my academic records from secondary school. I have enclosed my $50 Application Fee. I have attached 2 passport sized photos taken within the last six months. Once completed and you have checked all documentation, please send to: IPU New Zealand Enrolments Private Bag 11021 Manawath Mail Centre Palmerston North 4442 Welcome to IPU New Zealand! Thank you for choosing to study with us. Please complete this form and return it to us along with the NZ$50 Application Fee at least four weeks before the start date of your programme. Have you previously applied or enrolled at IPU New Zealand? (Please circle) Yes No If “Yes”, Student ID No.: If you have previously studied at IPU New Zealand, under a different name to the one you currently use, please write it in the space provided: Section 1: My Personal Details (Please read note 1 on page 5.) Please also include 2 passport sized photographs with your application. -
Archdeacon Anaru Takurua Ko Tōna Whakapapa, Whakapono Me Tōna Whakatika
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. 1 Archdeacon Anaru Takurua Ko tōna whakapapa, whakapono me tōna whakatika “I am what I am” A thesis presented in partial fulfilment of the requirements for the degree of Master of Philosophy in Māori Studies at Massey University, Palmerston North, New Zealand. Ngaio Petra Keelan 2013 2 Abstract Archdeacon of Waiapu Anaru Takurua from Te Whānau-a-Ruataupare in Tokomaru Bay was an accomplished kapa haka exponent in his time, with over 60 years of kapa haka experience. He was also a Mihingare priest for Te Pīhopatanga o Aotearoa for over 40 years, and a tutor of Te Hokowhitu-a-Tū kapa haka. However, up till now there had been no full-length biography written about him, due to the dearth of published literature. This research explores the history and background of Anaru focussing on the themes whakapapa, whakapono and whakatika. This thesis is organised in a chronological structure centred on the thematic selection based on the rationale that they frequently feature prominently in Anaru’s life story. This study utilised a Māori-centred research approach in conjunction with a biographical narrative method in analysing the data collected. Anaru’s own personal transcripts that transpired last year from an interview conducted shortly before his passing ten years ago, also complements this research. Supplementing these transcripts are the narratives of kaumātua rangatira participants, who knew him personally, grew up with him or worked with him throughout his life. -
Maori Mythology Page 66 Page 20 B
~ 1 ~ KAIHU THE DISTRICT NORTH RIPIRO WEST COAST SOUTH HOKIANGA HISTORY AND LEGEND REFERENCE JOURNAL ONE 1300-1900 AD FROM THE SEA WE CAME ALL COLOURS AND CREEDS HISTORICAL AND LEGENDARY STORIES OF THOSE WHO SAILED IN OCEAN GOING CRAFT TO AOTEA/NEW ZEALAND FROM AFAR Kupe’s wife Hine-te-Aparangi who on sighting land said “He ao, he Aotea, he Aotea”, it is a white cloud, a white cloud,” and so, therefore, this land became known as… ‘Aotea’ Land of the white cloud. ~ 2 ~ CHAPTERS CHAPTER 6 MAP THOSE WHO DARE SAIL WHERE PAGE 4 OCEANS PACIFIC AND TASMAN MEET PAGE 50 PLEASE NOTE MAMARI PAGE 5 The legendary Polynesian Waka/canoe named Mamari and her sister Waka Ngatokimatawhaorua I REMEMBER PAGE 50 WAIKARA MY SPECIAL PLACE BY THE OCEAN MAY QUEEN 1871 AND 1878 Page 8 The May Queen was very significant for the arrival of some of my ‘Old People’ to Aotea. PAGE 56 CHAPTER 1 OUR JOURNEY THROUGH THE CHAPTER 7 “WINDOW OF TIME” BEGINS… WAKA AND SAILING SHIPS LEGENDS, MYTHS AND FACTS FIRST HUMANS ARRIVE IN AOTEA/NEW ZEALAND CIRCA PAGE 64 1280 THEY ARE… PAGE 16 A/. ENDEAVOUR 1769 CHAPTER 2 PAGE 66 THE BEGINNING ACCORDING TO 1/. NGATOKIMATAWHAORUA AFTER 1280 MAORI MYTHOLOGY PAGE 66 PAGE 20 B/. SAINT JEAN - BAPTISTE 1769 THE LEGEND OF MAUI AND THE MAGIC FISHHOOK PAGE 67 Page 22 2/. KURAHAUPO AFTER 1280 CHAPTER 3 PAGE 69 ORIGINS FOR THE “OLD PEOPLE” PAGE 23 C/. BERHAMPORE 1849 PAGE 71 ANCIENT POWHIRI/WHAKATAU: THE WAR SONG OF WHAKATAU 3/. -
Schedule 7 – Significant Historic Heritage
Schedule 7 – Significant historic heritage Schedule 7A – Archaeological sites of significance Sites identified in this schedule include those identified in Archaeological Scoping Study December 2012. Sites locations are approximate only and are not intended to provide a definitive location or extent of a site. No. Type Name Location Built Lost No. Type Name Location Built Lost 1 Shipwreck Alexandra Puke Aruhe 1863 1865 24 Mole Patea 1924 2 Shipwreck Airedale Waitara 1857 1871 25 Power Station Patea 1901 3 Shipwreck Paterson Waitara 1854 1874 26 Wharf Railway wharf Patea 1883 4 Training walls Waitara 1880 27 Wharf Town wharf Patea 1881 5 Pill box Waitara 1942 28 Training walls Patea 1902 6 Shipwreck Rangatira Bell Block 1863 1880 29 Shipwreck Waitangi Patea 1887 1923 7 Shipwreck Wanaka Bell Block 1876 1891 30 Pill box Patea 1942 8 Shipwreck John Whiteley Bell Block 1850 1851 9 Anchors Mooring New Plymouth 10 Shipwreck Tasmanian Maid New Plymouth 11 Shipwreck New Plymouth 1856 1868 12 Baths New Plymouth 13 Petroglyph Wairere 14 Petroglyph Tapuae 15 Petroglyph Tapuae 16 Shipwreck Gairloch Ahu Ahu 1884 1903 17 Tauranga waka Warea 18 Tauranga waka Tipoka 19 Shipwreck Harriet Cape Egmont 1834 20 Shipwreck Lord Worsley Opunake 1862 21 Tauranga waka Opunake COASTAL PLAN FOR TARANAKI 185 Schedule 7 – Significant historic heritage No. Type Name Location Built Lost No. Type Name Location Built Lost 22 Wharf Opunake 1927 23 Tauranga waka Ohanuku COASTAL PLAN FOR TARANAKI 186 Schedule 7 – Significant historic heritage Figure Figure 50 : Archaeological sites of sign of sites :Archaeological ificance. COASTAL PLAN FOR TARANAKI 187 Schedule 7 – Significant historic heritage Figure 51: Archaeological sites of significance - Pukearuhe. -
Polynesian Oral Traditions RAWIRI TAONUI1
Polynesian Oral Traditions RAWIRI TAONUI1 CREATION Creation traditions explain the origins of all things, including the universe, heavens and earth, the gods of nature, all things animate and inanimate in the phenomenological world, male and female forms, and life and death. These mythologies reflect deep-seated philosophical, religious, cultural and social beliefs about the nature of reality and the unknown, being and non- being and the relationship between all things; hence they are regarded as the most sacred of all traditions. MAORI SPEECHMAKING New Zealand Maori celebrated Rangi (Skyfather) and Papa (Earthmother) in whakatauki (aphorisms), waiata (songs) and whaikorero(formal speechmaking) as the following example shows: E mihi atu ki Te Matua, ki a Ranginui, ki a Rangiroa, Greetings to the Skyfather, the Great Heavens, Tawhirirangi, Te Hauwhakaora, the Expansive Heavens Te Hau e pangia nga kiri o te tangata. The Heavenly Winds, the Life Giving Winds, E mihi atu ki a Papatuanuku, ki a Papatuarangi the Winds that caress the skin of all people. Te Papa i takatakahia e nga matua tupuna, Greetings to the Earthmother, Te Papa i waihotia e ratou ma extending beyond the visible land, Te Papa e maroro ki te itinga, e maroro ki te opunga extending beyond the visible heavens Te Papaawhi, e awhi ana i a tatou, o tena, o tena, The Earthmother trampled by our ancestors, o tena o nga whakatupuranga e tupu ake nei the Earthmother left in heritage by them Te Ukaipo, Te Ukaiao mo tatou katoa. The Earthmother that stretches unto the sunrise, that stretches unto the sunset The Embracing Earthmother that embraces each of us from all generations She that sustains us in the night, that sustains us in the day.2 Skyfather And Earthmother The ancestors of the Polynesians transported and relocated their oral traditions as they migrated across the Pacific Ocean. -
Nati Link 3 Raumati 2010-2011.Pdf
1 Nati Link Issue Three Raumati 2010/2011 Editor/Writer: Jasmine Kaa Design: Jasmine Kaa & Stan Baldwin 195 Wainui Rd Gisborne Cover Image: This months cover features one of the 06 867 9960 images from the “Ahi Kaa: Through Our Eyes” exhibition. 1 Barry Avenue “Home”, by Dale Sidney, a Year 12 student of Ruatoria 06 8649 004 Tolaga Bay Area School. www.ngatiporou.com Photo korero: “Papa Tai Crawford at home in Mangatuna up on the hill opposite the kura- his turangawaewae.” Contents CONTRIBUTORS p. 3 : From The Chair Nati Link would like to thank the following writers for their Kaupapa Matua contributions to this issue: p. 4: Ahi Kaa through Our Eyes p. 6: Home Fires Still Burning Tate Pewhairangi Bless Jones p. 14: There’s (Black) Gold In Them There Hills... Barry Soutar Hoana Forrester & Seabed April Papuni Lance Rickard p. 20: Kainga Whenua Katherine Tuhaka Sarah Pohatu p. 22: MLC Info Sharing Days John Manuel Jody Wyllie Mark Ngata Sheree Waitoa Kaupapa Rangatahi Ani Pahuru-Huriwai p. 23: Huinga Rangatahi Whaimutu Dewes p. 25: Te Rangitawaea 2010/Tamararo 2010 Dayle Takitimu Taryne Papuni Nga Korero o Te Wa Kainga Tioreore Ngatai-Melbourne p.28: East Coast Boxing Profile Te Maringi p. 29: Etta Bey Magazine Rawinia Ngatai p. 30: Spanish Whanau Visit 2010/2011 Moki Raroa p. 32: The Cry of The Gull: Tangikaroro Native Reserve He Nati Kei Te Whenua Nati Link Online would appreciate your feedback, p. 35: Viv Rickard suggestions or contributions for future issues. Nati Kei Tawahi Please contact: [email protected] p.36: From East Coast to Far East p. -
Te Here Pūrengi
NGĀ POU | TAHI TE HERE PŪRENGI Te Here Pūrengi Parekura Tautuhi Pēwhairangi 1 Te Here Pūrengi Parekura Tautuhi Pēwhairangi 2 3 Karanga 6 He Rārangi Tauparapara 14 Mihi 17 Kaupapa He Kupu Whakataki 18 Ngā Pou Tītahi 20 Pōtatau Te Wherowhero & Tāwhiao 26 Tama-te-kapua 32 Turi 38 Wairaka 44 Pāoa 50 Waimirirangi 56 Tamatea Arikinui 62 Karakia 69 Ngā Tohutoro 72 4 5 NGĀ POU | TAHI TE HERE PŪRENGI ¹ E ngā karamatamata o ngā maunga whakahī o te motu, e Karanga E ngā riponga huahuatau o ngā wai whakaika, e Ngā makeretanga iho o ngā waka tapu i hoea mai rā i tawhiti nui, i tawhiti roa, i tawhiti pāmamao, e Tōia mai rā, tōia mai rā, tōia mai rā ¹ E mau ai te mana o tēnei karanga, kāore i whakapākehātia. Ko tōna ngako ia ko te whakatakoto i te whāinga o tēnei rangahau, me te whakamana hoki i ngā hononga o te ao Māori ki ngā ao e rua, arā, ki te ao kikokiko me te ao wairua. I 6 pērā hoki i roto i te Mihi me te Karakia Whakamutunga kei te mutunga o ēnei pukapuka. 7 NGĀ POU | TAHI TE HERE PŪRENGI Ngā whatu urupā o te hunga kua wehe ki te pō, Te mūrau a te tini, te wenerau a te mano, Ngā pou kōrero, ngā pou wānanga Ngā pou o te whakaaro, e Waiho ake rā rātou ki te moenga tē whita, Ki te moenga tē whakaarahia Okioki mai rā, okioki mai rā 8 9 NGĀ POU | TAHI TE HERE PŪRENGI Tahuti mai rā e te iwi nui tonu, e Ki ngā koko o te whare o Te Pūrengi Ko te reo pōhiri tēnei e rere atu nei i ngā koko o te ngākau, e Tahuti mai rā, tauti mai rā Whika 2 Te Whare o Te Pūrengi. -
Haere Whakamua, Hoki Whakamuri, Going Forward, Thinking Back : Tribal
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. Massey University library New Zealand & Pacific Collection HAERE WHAKAMUA, HOKI WHAKAMURI GOING FORWARD, TIDNKING BACK Tribal and Hapii Perspectives of the Past in 19th Century Taranaki A thesis submitted for the degree of Doctor of Philosophy in History at Massey University Danny Keenan 1994 11 ABSTRACT This thesis advances a range of historical processes and frameworks through which tribes and hapu constructed their knowledge of the past. The thesis, in so doing, constructs an intellectual landscape upon which tribes and hapu assembled and managed that knowledge of the past. It focuses specifically on the nature of tribal and hapu history in Taranaki, though aspects of this study may apply to tribes and hapu in other parts of New Zealand. The thesis suggests ways in which tribes and hapu in Taranaki organised that knowledge of the past, and the reasons why. The thesis first suggests a distinction between tribal narratives and tribal histories. Tribal narratives provided accounts of the past in largely unmediated form. From these, tribes constructed tribal histories assembled for specific purposes. Such constructions were achieved through certain customary frameworks and processes. Whakapapa and mana are advanced as the two central factors influencing the shape and focus of these histories, whakapapa as primary organising device with mana serving as primary organising principle. This is illustrated by an examination of how various tribes of Taranaki constructed such mana histories comprising whakapapa selections of celestial descent (mana wairua), mortal forebears (mana tupuna) and occupation of the land (rriana whenua). -
Whānau'(Family'based)' Transformation'through' Education
11/10/18 Whānau'(Family'based)' Transformation'Through' Education Watson'&'Bentham'Ohia'(Aotearoa'New'Zealand) Presentation'9 Association'of'Alaskan'School'Boards Anchorage'Alaska' 10'NovemBer'2018 Ko#wai mātou?# Who#are#we? • Ko#Tokomaru#te#Waka Our$Canoe$is$Tokomaru • Ko#Piripiri te#Maunga Our$Mountain$is$Piripiri • Ko#Waitohi te#Awa Our$River$is$Waitohi • Ko#Waikawa#te#Mōana Our$Ocean$is$Waikawa • Ko#Te#Ati#Awa#Te#Iwi# Our$Tribe$is$Te$Ati$Awa • Ko#Waikawa#te#Marae Our$Traditional$place$ of$belonging$of$Waikawa • Ko#Watson#rāua ko#Bentham#o#māua ingoa###### We#are#Watson$and$ Bentham • We#were#brought#up#in#a#small#village#in#Waikawa#Bay#in#Picton at#the#top#of# the#South#Island#in#Aotearoa#New#Zealand.# • We#identify#ourselves#from#the#environments#that#we#were#raised#from#and# from#where#our#parents#and#ancestors#come#from# 1 11/10/18 What are some of the “blisters on our hands” based on our shared contribution with many others to “maintain, enhance and advance” the dreams and aspirations of our people/ tribe/ clan/ family/ community including our non Indigenous brothers and sisters ? Watson'Ohia • Current'position CEO'Ngā'Kura'a'Iwi'o'Aotearoa'(Manages'30'Māori'Immersion'Schools'across'New'Zealand)' • Past'roles' Formally'School'Principal'Nga'Taiatea Wharekura'(Year'9'– 13)'300'students Formally'Deputy'Principal'Te'Wharekura'o'Rakaumanga (Year'1'– 13)'430'students National'Judge'for'the'Māori'Kapahaka'(National'Maori'Cultural'Performing'Arts'Biannual' Competition),'Ironman'competitor' Bentham'Ohia • Current'Role Senior'Lecturer'– -
A New Zealand Myth: Kupe, Toi And
A New Zealand Myth KUPE, TOI AND THE 'FLEET' ABOUT A CENTURY ago people in New Zealand became interested in the collection of Maori texts. Europeans were especially curious about the pre-history of the Maori people as told in their origin and migration traditions, and administrators found that to understand Maoris they had to know something of their oral literature. In 1853 the Governor, Sir George Grey, published part of his collection of Maori texts of traditions and songs in Nga Moteatea. Edward Shortland, a Protector of Aborigines, included traditional material in Southern Districts of New Zealand published in 1851. Missionaries such as James Hamlin, William Colenso, Richard Taylor, J. F. H. Wohlers and others recorded traditional material. These records were added to by later collectors like John White, whose six volumes of The Ancient History of the Maori, published from 1887 to 1890, provided a heterogeneous collection of Maori texts for later writers to draw upon. Then in 1892 S. Percy Smith founded the Polynesian Society whose journal published traditions collected by W. E. Gudgeon, Edward Tregear, Elsdon Best and other Euro- peans or contributed by Maori members of the Society. The Society published The Lore of the Whare-Wananga, in two volumes of Maori text, translated and edited by Smith, in 1913-15. This provided a continuous and coherent recital of Maori prehistory that was soon accepted by scholar and layman alike as a true portrayal of Maori tradition. This paper is a critical examination of some of the recorded origin and discovery traditions of the Maori.