Image 1: Rākaihautū. Brian Flintoof’s work depicts Rākaihautū digging out the mountain lakes as he travels through the Southern Alps. Private collection. Mixed media by Brian Flintoff. KĀ PĀKIHI KĀ WHAKATEKATEKA A WAITAHA THE PLAINS WHERE THE WAITAHA STRUTTED PROUDLY Titiro ki muri, kia whakatika ā mua, look to the past to proceed to the future: Why tīpuna used rakimārie peaceful living to claim and maintain ahi kā burning fires of occupation during early colonial contact and does it hold validity and relevance for whānau family today? Nā Kelli Te Maihāroa Waitaha Tūturu, Ngāti Rārua Ātiawa A thesis submitted for the degree of Doctor of Philosophy at the University of Otago Te Whare Wānaka o Otāgo Dunedin, Aotearoa New Zealand September 2019 KARAKIA Image 3: Karakia. Rākaihautū. Brian Flintoof’s work depicts Rākaihautū digging out the mountain lakes as he travels through the Southern Alps. Private collection. Mixed media by Brian Flintoff. Wāhia te awa e uta ki tua Puta i waho ko te pākiaka o te rākau O māere nuku, o māere raki O māere i te maro-whenua I ruka tāne, i raro tāne Pākupāku tāne, rakaihi tāne Nohaka nō Te Ariki Hoatu au, e tāne ki uta! This thesis begins with the ancient karakia incantation recited by Rākaihutū, the famous Waitaha tupuna who cleared the passage ways through the great Pacific oceans to Aotearoa (Beattie, 1918, p. 146) 2 KĀ PĀKITUA Kā Pākitua is the name on the prow of the Te Uruao Kapuaraki waka canoe and also the toki adze that Rākaihautū raised as he chanted the karakia above. The waka was carved with two toki belonging to Uru-te-Ngangana: Te Hae-mata and Whiro-nui. It has been suggested that an ancient karakia referred to Te Uruao Kapuaraki as a double hulled waka, with the other waka named Urunui (Evans, 1997). Tribal pūrākau legends tell us that Rākaihautū was the founding tipuna ancestor of Waitaha Iwi tribe, the first peoples to occupy Te Wai Pounamu South Island, credited with carving out the many lakes of Te Wai Pounamu. The whakataukī proverb of ‘Kā Pākihi Whakatekateka ā Waitaha’, the Playground of Waitaha, shared by pōua grandfather Taare Te Maihāroa with historian Herries Beattie (Beattie, 1918, p. 142-146), relates to ‘The Frolicking of Waitaha on the Open Grass Country’ referring to East Coast Canterbury Plains of Te Wai Pounamu the South Island. This area and proverb have also been described as ‘The Seedbed of Waitaha’ or ‘The Plains Where Waitaha Strutted Proudly’. This research is primarily driven out of the desire to explore whānau whakapapa, histories and create new memories for whānau. It aims to provide a whānau lens on how Waitaha tīpuna used rakimārie to claim and maintain ahi kā in colonial and contemporary times. This thesis initially concentrates on Waitaha history and the colonial interface of pōua Te Maihāroa and Te Heke the migration of 1877-1879. It then moves into the present-day, by documenting the contemporary peacebuilding efforts of Tumuaki: Waitaha Tai Whenua o Waitaki Head of Waitaha Anne Te Maihāroa Dodds over a twenty five year period, followed by a second paper that describes whānau experiences whilst 3 retracing ancestral trails through the Waitaki Valley, North Otago. The study then examines Waitaha within the wider peace building context setting at Rēkohū and Parihaka, co-written with tribal leaders from these Indigenous communities and a Pākehā academic, to explore the passive resistance strategies undertaken by tīpuna ancestors and revitalised through whānau, hapū sub tribe and Iwi peace-based initiatives today. This work has largely been co-constructed with, for, and on behalf of, the whānau, hapū and Iwi that descend from tīpuna who courageously held onto or developed unique peace traditions in response to early colonial contact and invasions. Rākaihatū is the founding tipuna of Te Waipounamu and accordingly he is the original tipuna of all seven Te Waipounamu genealogical tables (Graham, 1922). All seven whakapapa descend to Te Maihāroa (?-1886), said to possess the best pedigree of any in the North or South Island to connect the present Māori with those old immigrants to New Zealand and the accuracy of these whakapapa is such that they cannot be challenged or disputed and that he was one of the last to stem the decay of Mana Māori (Tikao, 1990, p. 83). Te Maihāroa was well known as a great tohuka and prophet in the Waitaki district of the South Island, who led the Arowhenua movement as a religious, social and political response to dissatisfaction over land issues and as a beacon of hope for mana Māori (Elsmore, 1989; Mikaere, 1988). In one of the more historic events of the time was the peaceful protest of Te Rehe’s sons and extended family in the Hīkoi ki Omarama – Journey to Omarama. Te Maiharoa led a group of Arowhenua whanau on a journey by foot to the inland site of Omarama to establish a semi-permanent settlement in protest of loss of lands and access to traditional gathering sites. The peaceful sit-in eventually resulted in complaints from run-holders and arrests were made as the protesters were forced to vacate. The journey to Omarama recognises the objections by our ancestors in regards to the sale of any lands and resources beyond the local foothills in the region. Inland lakes, significant waterways and gathering sites 4 including those surrounding Omarama near the Waitaki, were considered still under the control and authority of Kāti Huirapa descendants. (Whakapapa Te Rūnanga o Arowhenua, n.d., p. 2) From the writer’s perspective, sharing these histories and creating new narratives to accompany past memories of events, attempts to uphold the mana of Waitaha and pōua Te Maihāroa, in an attempt to keep their memories and traditions alive. As an uri descendant of pōua Te Maihāroa, I was personally drawn to this kaupapa largely because of the strength and determination of tīpuna to abide by the path of peace when confronted by colonisation, and faced with the challenge of fighting to maintain ownership of ancestral land. It is a whānau story, endorsed by those that who have supported this kaupapa topic and with tautoko support from Iwi leaders of Waitaha, Moriori and Parihaka. There are other stories to be told, by those who hold the whakapapa and pūrākau from their own histories and rohe. This thesis sets out to provide an insight into the links between tīpuna and a contemporary whānau view of being connected to peace prophets. It offers an opportunity for whānau, hapū and iwi ‘voices’ to reflect their views on how they see and live their lives today and their connections with tīpuna and whenua ancestral land. 5 TAKOHAKA ABSTRACT This hybrid publications-based thesis explores the concept of rakimārie as a way to sustain and maintain relationships with Papatūānuku and some Indigenous tribes of Aotearoa New Zealand. This thesis focusses on the First Nations People of Waitaha ki Te Waipounamu and my tipuna, Te Maihāroa, a Waitaha prophet. It is motivated by the call to provide Indigenous histories as a counter narrative to the colonial myths that have masked a peaceful history to fit within dominant discourses such as the Māori warrior image. The thesis comprises three interconnected components presented within three Kete baskets: Kete Tuatahi first is concerned with the thesis introduction, Kete Tuarua second consists of four tuhika pieces of writing, and Kete Tuatoru third connects the thesis together through the discussion and conclusion chapters. The four tuhika introduced in Kete Tuarua consists of three publications and one manuscript: Tuhika I: Kaore Whakaheke Toto, Do Not Shed Blood; Tuhika II: Te Ara ō Rakimārie, The Pathway of Peaceful Living; and Tuhika III: Retracing Ancestral Footsteps. Tuhika IV: Exploring Indigenous Peace Traditions Collaboratively is a manuscript collaboratively written by Te Maihāroa, Devere, Solomon, and Wharehoka. The research uses a theoretical lens of Indigenous epistemology and kaupapa Māori methods, derived from, and grounded within the whenua of Aotearoa. The qualitative research data is based on two kaupapa Māori methods of whakawhanaukataka building relationships and pūrākau. Whakawhanaukataka is both the relational recruitment method of drawing whānau together and also the kinship glue that binds people together throughout the research process (Rewi, 2014). Pūrākau are traditional Māori narratives, incorporated in this thesis three ways: a) as whānau kōrero talk through “oral interviews as chats” (Bishop, 1996), b) whānau journals and c) collective Iwi histories. The author’s 6 position as an emergent Indigenous researcher is traversed within the locale of ‘emic’ insider location, and an ‘etmic’ (insider / outsider) position is adopted for the collaborative manuscript. This study aims to share the Indigenous peace traditions from the people that have been kaitiaki of their tribal peace traditions. It examines these histories through an historical and contemporary lens on the Waitaha people and the regeneration of peacemakers and keepers within the Moriori, Waitaha and Parihaka pā people. This thesis privileges each history as told by a māngai mouth piece of the tribal knowledge keepers, and provides a theme-based analysis of the synergies and discrepancies between the difference struggles and experiences. It discusses the peace legacy that has been forged by these ancestral prophets and how their spirit remains to shine through their descendants, as lights on the pathway of rakimārie, a peaceful way of living. 7 RĀRAKI ŪPOKO TABLE OF CONTENTS Karakia ................................................................................................................................