Te Mauri Kōhatu the University of Massey 2003

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Te Mauri Kōhatu the University of Massey 2003 Te Mauri Kōhatu Kahu McClintock Tainui Waka - Ngāti Maniapoto Iwi A thesis submitted in partial fulfilment of the requirements for the degree of Master of Philosophy. The University of Massey 2003 ABSTRACT Totū te Kōhatu. Sto foever, proectoo life, pasto and beyo This saying encapsulates the sentiments expressed within this thesis. The majo missioo the study is togather and preserve the tribal oledge beloging tomy iwi Ngāti Maniapoo o Te Mauri Kōhatu. The assignment oos the understanding o the traditiol beliefs and practises assoiated with the ancient loe o the Kōhatu. Ancoing the practice is the traditiol oio that Te Mauri Kōhatu were a means toenhance health and wellbeing. This belief has existed fo Māoi since time immemoial. According to oal traditio the ancesto Tāne te Wānanga 2 ascended intothe To oNgā Rangi, the highest realm o the Rangitūhāhā. Fro there he secured the three Kete o te Wānanga, the three Baskets o Koledge. Accopanying this wiso were twoMauri Kōhatu; the Whatukura ā Tāne and the Whatukura ā Tangaro. Traditio alsosuppot the oiothat fro these twoKōhatu came the understanding o the spiritual and healing properties assoiated with Te Mauri Kōhatu. Articulated in the research is a significant boy o wiso gifted by my Ngāti Maniapoo elders to benefit the descendants o o iwi, boh spiritually and intellectually. Ngāti Maniapooancestos arrived in Aoearo / New Zealand obord theoyaging waka Tainui. 2 Te Hurinui (1959a) a Tainui, Ngāti Maniapoto scholar recorded that Tāwhaki secured three Kete ō te wananga. However he made no mention of the accompanying Kōhatu that are important to this thesis. Other literary contributions by Te Hurinui (1959a, 1959b, 1962) are included in this thesis under the name Jones (1945, 1971, 1995). Another Tainui source National Library of New Zealand and Rangiātea (church) Te Rōpū Whakahaere and New Zealand Ministry of Māori Development (1997) documented that Tane te wānanga received the three Kete o te wānanga and two accompanying Kōhatu. i The safe delivery and continued existenceo my ancestos in this land was credited to their belief in the poer and the foce of Te Mauri Kōhatu. The ancient loe o the Kōhatu guided their movements o boh land and sea. Ngāti Maniapoo ancestos have, throgo the generatio, perpetuated the ancient loe of the Kōhatu in o Ngāti Maniapoo tribal oelands. The writing o my thesis is an oppotunity to gather, retain and celebrate o oledge, o heritage that will advance the health and wellbeingo the descendantso Ngāti Maniapooo and in times tooe. ii TE MIHI Hokia ki ngā maunga, kia purea koe e ngā hau a Tāwhirimātea. (Brougham, 1987:91) KoTainui te Waka. Kooturoa te Ariki. Koakatāura te Toa. KoManiapotoe Ro. Kote Nehenehenui te Whenua. Koangitoo te Maunga. KoWaipā te Awa. KoNgāti Maniapooe Iwi. KoNgāti Urunumia te Hapu. KoKotahitanga te Marae . Koioioe Ūkaipō. Koaraoe Wahanui Hemara te Kōkō. KoKahu Tiemi Kurukuru te Nāni. Koahu McClintok tēnei e mihi atu ana. iii ACKNOWLEDGEMENTS This thesis has coributed to my appreciatio o the huge value that my ancestos accoded the pursuit o koledge. This thesis oos and thanks them for the desire they posessed regarding the attainment o higher learning. Like my tupuna Tāne te Wānanga I toohave enjoyed the privilege o being selected toseek and obtain greater oledge. In additio I have experienced the understandings associated with the Whatukura and the Māreikura, the male and female energies. In ancient times these foces assisted in the aro joney o obtaining wiso. The celebrated Kōhatu, the Whatukura ā Tangaro and the Whatukura ā Tāne have, within this thesis, proded a fous and somaintained a vital roe. Fo me the acoledgement sectio o this thesis is a public celebratioo the joney of learning, o the receipt o this Basket o Kowledge enriched by the accopanying Kōhatu. It is alsoa time topay tribute tooe wove shared with me their roeso Whatukura and Māreikura. Chapter Twoof this thesis recoded that the waters of Tauranga enhanced the lives o toe obord the ancestral waka Tainui when it first arrived toAoearo / New Zealand. Fo me, my children Vincent and Rachel, living in Tauranga has been a recoctiowith these same waters that had once oished and nurtured o Tainui ancestors. Woking in Tauranga for Te Puna Haora Kaupapa Māoi Mental Health Services has alsobeen a gift. I have enjoed the pursuit o higher learning, the reclaiming o Māori unique health koledge as well as unlimited access to the hoders of ancient wiso. All these elements have coributed toards the wealto koledge within this thesis. Fro Paranihi Loett, Janice Kuka and Cindy Moookothe managers o Te Puna Haora, I have received coinual faith and belief in my ability and commitment tothis endeavo. In 2000 Paranihi, Janice and Cindy suppoted my applicatiooMassey University fo the Māori Mental Health Scoarship, Te Rau Puāwai. I was successful and that year I commenced my first paper toards the Masterso Philoophy. iv Since then I have alsod the goootune tobe selected as an annual recipientof the Te Rau Puāwai Schoarship, a dream realised by Proessor MasoDurie todevelop a skilled Māoi Mental Health Workfoce. The toal suppot received throh this initiative has been absoutely inspiring. Fo me, Kirsty Crawfod - Maxwell, the coordinato 2000 – 2001, Moca Koa, the coodinato 2002 –2003 as well as the suppot services supplied by Rangimariā Warbrick, Jean Vanags 2000 – 2001, Bronwyn Campbell, Taniya Ward 2002 – 2003 have all supported the achievemento my dream. In 2000 the comencement o my studies with Massey University, Te Pūtahi ā To, the Scoo o Māoi Studies broht me in coact with Proesso Taiarahia Black. His proessiol input has been invaluable throo this woe learning joney. The fulfilment o the thesis requirements including the successful applicatiotothe Massey University Ethics Comittee 2003 is a copliment to his expertise. This thesisoe Mauri Kōhatu has gathered toghts fro many soces. Te Puna Haora has played a pioal roe in this proess. Chapter Six identifies the respoibility that Te Puna Haoa had in 2001, fo the building o Te Whare Maiangiangi, which utilises the healing molityof Te Mauri Kōhatu. During this time Te Puna Haora was blessed to receive the ancient wiso o the Kōhatu on and gifted by Rehu Murchie. He generoly shared with us his healing oledge that cocts back tothe oigins o his on people fro within the waters o the Pomu. His return to the seas oe navigated and settled by his ancestral waka Tākitimu and tothe lands o the Tūhua, the rival Kōhatu o the Pomu was timely and perhapsooincidence. Just as significant fo this thesis, is the link he also has tohe ancestosof Tainui waka. v In 2000 Rehu passed tome soe beautiful pieces o Pomu Inanga. They have since becoe my cotant copanio, these Mauri Kōhatu, that he and I bestoed with names to recoect to o Tainui tupuna Tūroo Mahinārangi and the great Raukawa. Prooinsight was expressed, by boh my Ngāti Maniapookuia and my moher, when speaking o Rehu as Rehua o Rehutai. I o agree and have oten toht o appropriate these names are, for o so wise and kind, fo o so corsant in the ancient loeo the Kōhatu. In 2000 Te Puna Haoa sent a call throgo Aotearo / New Zealand fo assistance in the assembly of the Mauri Kōhatu for Te Whare Maiangiangi. Impotant tome was the poitive respoe from Te Whare Haora oNgāti PooTe Puna Hauoa released me to travel with the Ngāti Poo coingent fro Tauranga, guided by the oledgeable Pāpā Hone Ngata. The missiowas toreceive and return with Te Pito oPiuta ki Tooaru, the Mauri Kōhatu offered by Te Whare Haoa oNgāti Poo What a blessing that was tojoney to the landsof the sunrise where Tūrogoad met Mahinārangi. Just as impotant it was alsoa moent fo me to walk in the waters and othe lands that had oe oished my beautiful Ngāti Poomoher, tostand under the sheltero her majestic Maunga Kōhatu, Hikurangi. In 2001 the oyage made by Te Puna Haoa tothe Island o Tūhua, a land with such a histoic past, and then return with the twoMauri Kōhatu, Tiananui and Ngā Uwhi Opois an experience I will always treasure. The ancient rituals coted by Rawiri Tuanau and the kaumātua RoTaingahue boh fro Ngāi te Rangi, Tauranga as well as the kuia Hinewai Taingahue, Ngāti Maniapoo and wifeo Roblessed ooyage oohe seas and ensureo safe return toand. vi In 2002 the gentle wisom o Mōrehu Ngatooa kaumātua fro Ngāti Ranginui, also o Tauranga, enriched this Basket o Koledge by sanctiong the stoies within this thesis. What an oo it has been for me to commemoate o shared histoies. My time with Pāpā Mōrehu further strengthened my Ngāti Maniapoo identity by cocting with his broher in law, Uncle Paeahi Wanaoe and his soin law, Des WillisoUncle Paeahi and Des have alsotravelled this joney with me firm in the resove toecoo Tainui, Ngāti Maniapooeritage. Again in 2002 the quiet strength o Hauata Palmer a kaumātua fro Ngāi te Rangi blessed us with hisowledge. Ho humbling and gratifying it was toisten and learn fro such a masterly schoar. Ho special it was when Pāpā Hauata toome tomeet Rātahi and Wahinerua, the Tainui Kōhatu that sit beside his island paradise, Matakana, and under the shelter of Tauranga Mona's majestic Maunga Kōhatu Mauaon the waterso the Tauranga Harbo. At the eof 2002 Te Puna Haora agreed fo me tooward an abstract toether with part o this thesis as a presentatioat the April 2003 Natiol Mental Health Building Bridges Coerence held in Rotoua. I viewed this as an ocasioan oppotunity to openly applaud the corage and the expertise o Te Puna Haoa to employ the healing moalityo Te Mauri Kōhatu in coempoary health services.
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