Ngāti Hauā Iwi Trust KEY DATES Ngāti Hauā Claims Settlement Act
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The Native Land Court, Land Titles and Crown Land Purchasing in the Rohe Potae District, 1866 ‐ 1907
Wai 898 #A79 The Native Land Court, land titles and Crown land purchasing in the Rohe Potae district, 1866 ‐ 1907 A report for the Te Rohe Potae district inquiry (Wai 898) Paul Husbands James Stuart Mitchell November 2011 ii Contents Introduction ........................................................................................................................................... 1 Report summary .................................................................................................................................. 1 The Statements of Claim ..................................................................................................................... 3 The report and the Te Rohe Potae district inquiry .............................................................................. 5 The research questions ........................................................................................................................ 6 Relationship to other reports in the casebook ..................................................................................... 8 The Native Land Court and previous Tribunal inquiries .................................................................. 10 Sources .............................................................................................................................................. 10 The report’s chapters ......................................................................................................................... 20 Terminology ..................................................................................................................................... -
Te Whenua 0 Te Kupuwhakaari
, TE WHENUA 0 TE KUPUWHAKAARI NGAl TAMA RAWAHO . WAlTANGl659 NGAI TAMA RAWAHO REPORT AN OVERVIEW REPORT COMMISSIONED BY THE WAITANGI TRIBUNAL NA TE ROPU WHAKA NOARAUPATU 0 NGAI TAMA RAWAHO GEORGE MATUA EVANS OCTOBER 1997 2 A REPORT ON NGAI TAMA RAWAHO WAI 659 CLAIM A report commissioned by the Waitangi Tribunal for the Tauranga claim (Wai 215) Any conclusion drawn or opinions expressed are those of the author 3 CONTENT Part 1 INTRODUCTION 1. 1 Acknowledgments 1.2 The author 1. 3 The claim Partn NGAI TAMA RAWAHO 2.1 Te Pou Toko Manawa 2.2 Kinonui 2.3 Ngai Tama Rawaho Hapu 2.4 Contempory Settlement 2.5 Ngai Tama Rawaho, Nga Whenua Toenga (The remanent lands) 2.6 Te Rii 0 Ngai Tama Rawaho 2.7 Ahu Whenua 2.8 Taonga KumaraIMaara 2.9 Estuaries Taonga Kaimoana Partm TE MURU 0 TE PAPA 3 . 1 The Church Missionary Society's acquisition of Te Papa 3.2 Governor Gore Brown's Despatch to the Duke of Newcastle 3 .3 Lands Claims Ordinance 1841 3.4 Turton's Deeds 3.5 Brown's Letters to Williams Part IV NGAI TAMA RAWABO AND KINGITANGA 4.1 Kingitanga 4.2 Enactments which impacted uponNgai Tama Rawaho 4.3 Kawanatanga 4.4 Military intervention 4.5 The Cession, its impact upon Ngai Tama Rawaho 4.6 Tirohanga, Ruritia (To view, to site noting aspect - to survey) 4.7 Ngai Tama Rawaho mai Kinonui, Ngaiterangi ki Te Kawana (from Kinonui Ngaiterangi is to the Crown) 4.8 Te Hoko 0 Te Puna Katikati Block 4.9 Crown Grants to Maori - Otumoetai Part V PRIVATISATION OF THE TRIBAL ESTATE 5.1 Reserves and allotments 5.2 Partitions identifying allotments returned to Ngai -
Ngati Pukenga Nga Tapuwae Kura (The Sacred Footprints)
NGATI PUKENGA NGA TAPUWAE KURA (THE SACRED FOOTPRINTS) TABLE OF CONTENTS NGA TAPUWAE KURA (THE SACRED FOOTPRINTS) PREAMBLE ............................................................................................................................................... 6 NGA WAKA .............................................................................................................................................. 6 Mataatua ............................................................................................................................................. 6 Horouta Waka and Paikea .................................................................................................................. 7 Te Arawa ............................................................................................................................................. 7 TE TĀWERA O NGĀTI PŪKENGA O NGATI HA! ........................................................................................ 8 PŪKENGA ................................................................................................................................................ 9 Rūātoki - Pūkenga’s Birth Site ............................................................................................................. 9 Pūkenga’s Kainga ................................................................................................................................ 9 Ko au ki te takutai moana ................................................................................................................ -
Ngāiterangi Treaty Negotiations: a Personal Perspective
NGĀITERANGI TREATY NEGOTIATIONS: A PERSONAL PERSPECTIVE Matiu Dickson1 Treaty settlements pursuant to the principles of the Treaty of Waitangi can never result in a fair deal for Māori who seek justice against the Crown for the wrongs committed against them. As noble the intention to settle grievances might be, at least from the Crown’s point of view, my experience as an Iwi negotiator is that we will never receive what we are entitled to using the present process. Negotiations require an equal and honest contribution by each party but the current Treaty settlements process is flawed in that the Crown calls the shots. To our credit, our pragmatic nature means that we accept this and move on. At the end of long and sometimes acrimonious settlement negotiations, most settlements are offered with the caveat that as far as the Crown is concerned, these cash and land compensations are all that the Crown can afford so their attitude is “take it or leave it”. If Māori do not accept what is on offer, then they have to go to the back of the queue. The process is also highly politicised so that successive Governments are not above using the contentious nature of settlements for their political gain, particularly around election time. To this end, Governments have indicated that settlements are to be concluded in haste, they should be full and final and that funds for settlements are capped. These are hardly indicators of equal bargaining power and good faith, which are the basic principles of negotiation. As mentioned, the ‘negotiations’ are not what one might consider a normal process in that, normally, parties are equals in the discussions. -
Karāpiro Lake Domain (Mighty River Domain) Reserve Management Plan
Karāpiro Lake Domain (Mighty River Domain) Reserve Management Plan SEPTEMBER 2011 1 Table of Contents 1 INTRODUCTION ...................................................................................................... 4 1.1 KARĀPIRO LAKE DOMAIN ...................................................................................... 4 1.2 PURPOSE OF THIS DOCUMENT.............................................................................. 4 2 DESCRIPTION OF THE KARĀPIRO (MIGHTY RIVER) DOMAIN.................................. 10 2.1 HISTORICAL AND CULTURAL CONTEXT ............................................................... 10 2.2 TOPOGRAPHY AND PHYSICAL FEATURES ............................................................ 12 2.3 ACCESS AND INFRASTRUCTURE......................................................................... 144 2.4 LANDSCAPE VALUES .......................................................................................... 155 2.5 ADJACENT LAND USES ......................................................................................... 15 2.6 ACTIVITIES AND EVENTS...................................................................................... 16 2.7 HISTORIC AND CURRENT SITE ISSUES.................................................................. 17 3 LINKAGES WITH SURROUNDING ENVIRONMENT .................................................. 18 3.1 LAKE KARĀPIRO ................................................................................................... 18 3.2 OTHER LAKESIDE RESERVES................................................................................ -
Wai 686 #W22 Wai 811#B3
Wai 686 #W22 IN THE WAITANGI TRIBUNAL Wai 811#B3 IN THE MATTER OF THE TREATY OF WAITANGI ACT 1975 AND IN THE MATTER OF THE WAI 811 CLAIMS AND IN THE MATTER OF THE MARUTUAHU CLAIMS STATEMENT OF EVIDENCE OF WILLIAM KAPANGA PETERS HWC 372-H22 Wai’s 686 & 811- Peters W 29 th July-02 nd August 1 2002 Evidence on behalf of the Wai 811 claims INTRODUCTION 1. My name is William Kapanga Peters and I currently reside at Parawai in Thames. I have previously presented evidence before this Tribunal for the Wai 100 and the Katikati/Te Puna claims. 2. Before I was born my father moved away from the heart of our rohe in Hauraki to our rohe extremities in Auckland. There I was bom and bred as were my brothers and sisters and am the eldest of five. Through my lifetime our extended whanau in Auckland have always maintained our links to our whanau in Hauraki by returning often. 3. My father Karaka Peters (Taurua) was bom and bred in Thames and lived at Parawai with his grandmother Te Aira Meremana of Ngati Maru and his grandfather Wiremu Taurua of Patukirikiri descent. My mother is from the whanau of Tukukino of Ngati Tamatera of Ohinemuri and was also bom and bred in Auckland as her parents left Paeroa to follow others to the cities for work. 4. Through the controlled marriages of our elders our bloodlines are ail interlinked thus through both my parents I am able to whakapapa to Patukirikiri and the Marutuahu tribes consisting of, Ngati Maru, Ngati Whanaunga, Ngati Paoa, Ngati Rongo U and Ngati Tamatera. -
Toku Moemoea - Our Vision
014 Toku Moemoea - Our Vision “The Kaituna River – Te Awanui o Tapuika - is restored to a healthy state and protected for current and future generations” Ko Kaituna Te Awa Tupua Ko Kaituna Te Mauri Tapu Ko Kaituna Te Oranga Tangata Mai ki Uta ki te Tai Kaituna is our Ancestral River Kaituna has a Spiritual presence Kaituna is the Life force From the Lakes to the Sea This is the Draft Kaituna River Document, prepared by Te Maru o Kaituna River Authority under section 125 of the Tapuika Claims Settlement Act 2014, hereinafter called the Proposed Kaituna River Document. 014 014 Message from the Chair Tohi ki te wai, e Para, Hei āhua te tāngaengae ko te wai i tēnei tangaengae Ki te mātāpuna o te wai Kai te mahi kotahi o te wai Kai te whatu whakapiri Ki te hauora me te toiora o te wai Kai tuna ki uta, kai mātaitai e Homai, whakairi ora Tūturu, whakamaua kia tina! Haumi e, hui e, taiki e Ko Rangiuru toku Maunga Ko Kaituna toku Awa Ko Tapuika toku Iwi Tihei mauri ora Te Awanui o Tapuika more commonly referred to as the Kaituna River can be likened to that of a parent as a provider, sustaining and nurturing the lives of those that live within its catchment. In a symbolic sense, the river is the umbilical cord which unites traditional relationships and responsibilities. The provision for a sustainable future for the Kaituna River and its catchment is of utmost importance. With the enactment of the Tapuika Claims Settlement Act 2014, there is now an opportunity for iwi, hapū and councils to share decision-making, concerning the future restoration enhancement and protection of the Kaituna River. -
Rotorua Boys' High School an Historical Introduction
ROTORUA BOYS’ HIGH SCHOOL AN HISTORICAL INTRODUCTION Kevin J. Lyall School Archivist and Historian 1 Published by Rotorua Boys’ High School P.O. Box 10148 Rotorua 3046 New Zealand Telephone: +64 7 348 6169 E-mail: [email protected] Website: www.rbhs.school.nz First published 1994 Second edition 1995 Third edition 2009 Fourth edition (first digital-only edition) 2018 Fifth edition (second digital-only edition) 2019 Sixth edition (third digital-only edition) 2020 Copyright © Kevin J. Lyall 2020 All rights reserved This publication is copyright. Apart from any fair dealing for the purpose of private study, research, criticism or review, as permitted under the Copyright Act 1994, no part may be reproduced by any process without the permission of the copyright owner and the above Publisher. Kevin J. Lyall has asserted his right under the Copyright Act 1994 to be identified as the author of this work. Written and designed by Kevin J. Lyall 2 CONTENTS Foreword…………………………………………….…………….……………5 School Names…………………………………………………………………...6 The New Zealand Flag………………………………………………………......7 The School Shield……………………………………………………………..8-9 School Mottos………………………………………………………………….10 Vision Statement, Principles and Values………….…..................................11-12 The Plume – “Raukura”.…………………………………………………….....13 The 1881 Endowment……………………...………………………………..…14 History of the School……………...…………...………………….………..15-19 Principals……………………………………...……………………………20-25 A Block………………………………………...…………………….…….…..26 The Entrance Hall………………………………...………………….……..27-28 School -
Te Karauna Hou: the Senior Ngati Rahiri Rangatira
TE KARAUNA HOU: THE SENIOR NGATI RAHIRI RANGATIRA Philip Hart Te Aroha Mining District Working Papers No. 30 Revised on October 16, 2017 Historical Research Unit Faculty of Arts & Social Sciences The University of Waikato Private Bag 3105 Hamilton, New Zealand ISSN: 2463-6266 © 2016 Philip Hart Contact: [email protected] 1 TE KARAUNA HOU: THE SENIOR NGATI RAHIRI RANGATIRA Abstract: Te Karauna Hou, the principal Ngati Rahiri rangatira living at Te Aroha in 1880, had a distinguished whakapapa linking him to several hapu. Before settling permanently at Te Aroha in the 1870s he lived in several places, especially at Kaitawa, on the southern outskirts of Thames. One of the principal rangatira in Hauraki, he was loyal to the Crown during the Waikato War, and later assisted Pakeha settlement. To emphasize his mana and that of his hapu, he held big festivities at Kaitawa and at Omahu pa at Te Aroha. In 1871, when Ngati Haua won a (temporary) victory in the land court over the ownership of the Aroha Block, Karauna took control of it on behalf of the Marutuahu confederation, and subsequently kept Ngati Haua at bay. For a time he opposed road-making on this block, but later agreed to it, for financial reasons. Like all rangatira, he sought to maximize his ownership of as many blocks of land as possible, sometimes having his lies exposed through his contradicting his earlier evidence. He also denied receiving money for land when his denials were easily disproved. Despite leasing and selling land, selling timber and gum, and opening his land to miners, he often struggled financially. -
Ngā Tātai Kōrero I Te Kauwhanganui Ki Rukumoana a Summer Internship Funded by Ngā Pae O Te Māramatanga by Lydia Waharoa (Supervisor: Dr
Ngā Tātai Kōrero i Te Kauwhanganui ki Rukumoana A Summer Internship Funded by Ngā Pae o te Māramatanga By Lydia Waharoa (Supervisor: Dr. Mike Ross, Victoria University) 1 Project Aims To research, collect, catergorise and compile material to produce a Booklet for the 2017 Centenary of Te Kauwhanganui ki Rukumoana. To Explore National archives collection and the National Library in Wellington To provide a summary of literature centred around Tupu Taingakawa and Te Kauwhanganui 2 Māori have always had strong connections with the land and out of this arose the struggle for mana whenua and mana motuhake. This paper explores and researches the historical and political context surrounding the establishment of Te Kauwhanganui ki Rukumoana to the present day. Research is made regarding the people who were instrumental in its establishment, how it came to be, its development and the Māori political movements of the time. This paper focuses on Tupu Taingakawa whose upbringing and political career weaves through the Kīngitanga and the Te Kauwhanganui, spanning many decades and changes. He was Te Kauwhanaganui’s first Tumuaki of the House, a strong and ardent supporter of the Kīngitanga movement and instrumental in the building of the Te Kauwhanganui ki Rukumoana. Historical Socio-Political Context In the 1800’s, British colonial threats to Māori sovereignty guaranteed by the Treaty of Waitangi in 1840 triggered a series of negative and exploitive events in a short period of time. The increasing number of British settlers were operating in direct competition with the Crown and the growing demand to purchase Māori land led to political and legislative marginalisation of Māori iwi and hapū (Papa and Meredith, 2015). -
He Iwi Rangatira Anō Tātou Nei I Mua. Kia Pai Te Whakahaere I Ngā Tikanga Mō Te Iwi
He iwi rangatira anō tātou nei i mua. Kia pai te whakahaere i ngā tikanga mō te iwi. Kia mangu ki waho kia mā i roto. An investigation into the guiding principles and stabilising processes of mana tapu, utu and rūnanga in Waikato-Tainui. Michael Ross A Thesis submitted to Auckland University of Technology In fulfillment of the requirements for the degree of Doctor of Philosophy (PhD) January 2015 1 Abstract Waikato-Tainui people are descended from an adventurous people who took calculated risks to sail from their warm Polynesian isles to a new land they named Aotearoa1. These new migrants established a society which over time became distinctly Māori as they adapted to their new environment. Their greatest survival tool was their tikanga (important values and protocols), handed down to each generation through legends and practices remembered and recited in the daily activities of community, and given prominence at important tribal rūnanga, gatherings to discuss, debate and consult tribal members about progress, reporting and strategy. These values and protocols which guided cultural relationships included an unshakeable belief in the tapu (spiritual and physical boundaries) which resided in every object, animal, plant and natural phenomenon which could be seen or experienced. It was from tapu, emanating from the atua, that all things and all people gained their power and their position, their mana, in the universe. Mana was something which could wax and wane depending on the success or failure of ventures. Where actions threatened the mana and stability of hapū or whānau, or might give offence to the atua, utu (a reciprocal action) was required to restore balance and achieve harmony once more. -
Issue 6 January 2003
Issue 6, Jan 2003 TETE MATAHAUARIKIMATAHAUARIKI Laws and Institutions for Aotearoa/New Zealand WIREMU TAMIHANA: RANGATIRA No te tekau ma waru o Noema i haere ko te whanau nui On 18 November colleagues, friends and family joined tonu, nga hoa mahi o Kahurangi Stokes me tetahi ope nui Dame Evelyn Stokes and a large contingent of Ngati Haua tonu o Ngati Haua ki te whare taonga o Waikato ki te at the Waikato Museum of Art and History to launch her whakamarewa i tana pukapuka hou e pa ana ki Wiremu latest publication, Wiremu Tamihana: Rangatira. Tamihana - te Rangatira. The book documents the life of Wiremu Tamihana He pukapuka tenei e tirohia atu ana ki nga mahi a Tarapipipi Te Waharoa, rangatira of the Ngati Haua iwi. He Wiremu Tamihana Tarapipipi te Waharoa - te rangatira o te is probably most remembered as the Kingmaker for his iwi o Ngati Haua, mai ano i tona whanautanga mai ki tona role in the institution of the Maori King Movement. Dame matenga. Ko te mea ke e tino Evelyn describes him as a respected and maumaharatia ana e te nuinga mo visionary leader and one of new ana mahi - ko tona tautoko ki te Zealander’s most important Maori lead- whakatu i te Kingitanga. E meatia ers: “Tarapipipi stood at the interface of ana e Kahurangi koia tetahi o nga nineteenth-century encounter, culture rangatira waewae kaikapua ki Niu contact and conflict between Maori and Tireni nei. “I tu a Tarapipipi ki mua i Pakeha in New Zealand. He was a peace- te aroaro o nga tuahuatanga o tera maker, but he was labeled a rebel, and rautau ara ko te papakitanga o nga his influence was systematically under- Iwi e rua.