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Kōrerongia kia haemata! – Mahuru Māori Wiki Tuarua

Taku reo kahika, he reo rere iho
Taku reo kahika, he reo kāmehameha

 
Me kite, me rongo, me kōrero te Reo māori. Ko Mahuru Māori tēnei te hāpai ake nei, ko Te Wiki o Te Reo Māori tēnei te hāpai ake nei, ko Maniapoto tēnei te hāpai ake nei.
 
Te Wiki o te Reo Māori, te wiki tuarua o Mahuru Māori. This is our 5 new Maniapoto, Māori words for the second week of Mahuru Māori.

Karawhiua! Ākina te reo! Kōrerongia kia haemata!

Whatu (noun) Adams apple

He tino nui te whatu o ētahi tāne. Some men have a very large adams apple.

 

Whakakeke (noun) trouble maker

I mārama tonu ki te kura-mahita ko wai te ākonga heahea noa iho. It was evident to the teacher which student was the trouble maker.

 

Uri-kotahi (noun) only child

Ka whakapuhia te uri-kotahi e ōna mātua, he mea kōpeka noa iho. An only child will be spoilt by it’s parents and grandparents alike.

 

Takawaha (noun) bragger

He kīkiki he takawaha hoki ia. He is a fool and a bragger.

 

Rata (noun) healer

Ahakoa he mana kaha te mana o te rata e kore rawa ia I taea te pāpuni I a Mate. Although the healers powers were strong he could not stop death.

 

He puhi rā!

(interjection) Spoilt brat!

He puhi rā!, me tohatoha koe i te haukai kei tō aroaro.  Spoilt brat, you must share the feast that has been placed before you.

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this kaupapa further by watching the video below:

Maniapoto Māori Trust Board is privileged to have supported Te Nehenehenui Tribal Festival 2019 and look forward to seeing more kaupapa such as this in the near future.

Explore this kaupapa further by watching the video below.­

Te Ara o Tūrongo, Rerewē – Te Nehenehenui Tribal Festival 2019

“Te Ara o Tūrongo, Tikitiki! Orapōta!

Te Nehenehenui Tribal Festival 2019 kicked off at Piopio College in Te Piopiotanga o te Rīwai. In it’s 6th year running, over 200 performers took the stage with 10 kapa haka groups standing with particular focus on the theme of Te Ara o Tūrongo, Te Ara Rerewē.

Explore this kaupapa further by watching the video below.

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this kaupapa further by watching the video below:

Maniapoto Māori Trust Board is privileged to have supported Whīkoi mo Te Reo 2019 and look forward to seeing more kaupapa such as this in the near future.

Explore this kaupapa further by watching the video below.­

Kōrerongia kia haemata! – Mahuru Māori Wiki Tuatahi

Taku reo kahika, he reo rere iho
Taku reo kahika, he reo kāmehameha

Me kite, me rongo, me kōrero te Reo māori. Ko Mahuru Māori tēnei te hāpai ake nei, ko Te Wiki o Te Reo Māori tēnei te hāpai ake nei, ko Maniapoto tēnei te hāpai ake nei.
 
Join us in celebrating Mahuru Māori by observing, listening, and speaking our treasured language. We will be promoting and sharing 25 Māori words throughout the month of Mahuru and Te Wiki o Te Reo Māori videos to help te Reo Māori flourish like the Kōwharawhara.
 
We’re using Maniapoto and Te Reo Māori kupu that will give you a deeper understanding of te Reo o Te Nehenehenui me te Reo Māori.
 
Ākina te reo, kōrerongia kia haemata!

Whatitoka (noun) door

E kō, tēnā, tūtakina te whatitoka!  Hey girl, close the door!

 

Utauta (noun) dishes, utensils

Haere ki rō kāuta ki te horoi i ngā utauta rā.  Go into the kitchen and wash those dishes.

 

Koropū (noun) traditional food storage slightly elevated off the ground.

Haria tēnā rukuruku me āna hua o roto ki te Koropū rokiroki ai.  Take that basket and its many contents to storage for preserving.

 

Ritorongokura (noun) place of birth, tranquil space.

He wāhi tapu, he ritorongokura a Ōmarueke.  Koinā te wāhi i whānau mai ai tō tātou tupuna.  Ōmarueke is a sacred and tranquil place.  That is where our ancestor was born.

 

He puku!

(interjection) get you! You’ve got the audacity! Pity about you!

Homai ērā kī, māku e hautū tēnā motokā. / He puku, kātahi anō koe ka whiwhi i tō raihana kohere.  Hand me those keys, I’ll drive that car. / Pity about you, you’ve only just got your restricted license. 

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this kaupapa further by watching the video below:

Maniapoto Māori Trust Board is privileged to have supported Whīkoi mo Te Reo 2019 and look forward to seeing more kaupapa such as this in the near future.

Explore this kaupapa further by watching the video below.­

Te Kūiti wahine creates pathways for teachers and tamariki

Te Kūiti wahine creates pathways for teachers and tamariki

It’s been a year of adventure for Kelly Tregoweth, who recently moved from the larger inland city Hamilton to the small farming town Te Kūiti. Officially taking up the Centre Manager role at Te Pukeiti Early Childhood Centre, Kelly has returned to her passion to growing our people and our tamariki.

Born and raised within the Maniapoto boundaries in Te Kūiti, Kelly’s parents were, and continue to be, very dedicated members of their community and  marae, Oparure. Her early years revolved around her whānau and a childhood that saw many days at the marae with her grandmother. Childhood memories combined with a strong sense of identity, passion, determination and people uniting to achieve a shared purpose, it’s not a supriseto see Kelly return to Te Nehenehenui with her expertise to create pathways for the people of her hometown.

 

Having a strong grounding and connection to Oparure, Ngāti Kinohaku, Kelly attended Te Kūiti Primary and High School where the natural sportswoman excelled at Netball and various leadership management roles. She says her experience as House Captain in 6th Form (Year 12) and representing Maniapoto Reps Netball encouraged her to continue her extracurricular activities and managerial skills. To that end, Kelly immediately found work across fields such as food, retail and labor work which saw her hold many positions that placed her at the managerial level.

Spending time away in Australia, Kelly was quick to realise that her new environment could never replace home, thus deciding to make the permanent move back to Aotearoa where she furthered her tertiary studies in Tourism Management and completed a Bachelor Degree in ECE at Wintecs Hamilton campus. “I worked four days a week, I was a single mum, and studied one day a week. I always had management roles. I was managing a restaurant and I did that until I decided to shift my focus to day care as a reliever,” says Kelly.

It wasn’t without luck, Kelly spent her first day relieving at one centre and her next day she went to another, where she ended up spending 8 years building her experience, gaining qualification and taking her familiar role as manager. The mother of three boys, has taken every opportunity to make the most of her life at home and afar. Kelly says having managers who were always supportive of her instilled a resolve to continue to do the same for teachers and tamariki.

Kelly is passionate about encouraging rangatahi to know who they are and hope to make her tamariki proud. “To support people through study and watch them succeed and become managers in their own right, giving them the tools is what makes me proud.”

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Keep up-to-date with our latest kaupapa by clicking on the following video:

“Matariki Mātao, Matariki Piripiri, Matariki Tāpuapua”

Whīkoi mo te Reo 2019 – Te Mātahi o Te Tau

“Matariki Mātao, Matariki Piripiri, Matariki Tāpuapua”

Singing and music are essential to the learning development of the imaginations of our tamariki and their ability to express ideas in kupu, waiata, kanikani, and Te Reo. Waiata reaches the parts that other things can’t reach, waiata brings forth a response in the listener. On the brisk morning of Thursday 27th of June, the many listeners and shop owners on Rora Street in Te Kūiti heard the ringing and singing of tamariki and kōhungahunga who were once again, marching for Matariki and Te Reo Māori me onā katoa.

Another year, another march. Another year, another Matariki which signals the start of the Māori New Year. Whīkoi mo te Reo 2019 celebrated its 19th year running which is a celebration in its own right, a time of renewal to gather, reflect and plan. The planning of a bright future for our tamariki and for our reo here in Te Nehenehenui.

Clear and bright stars promised a warm and abundant winter while hazy stars warned of a bleak winter. Te Kūititanga-o-te-whakaaro did not have a warm winter morning, but it did have committed whānau and tamariki who gathered and walked forward together. The united march and celebration which started from the Te Kūiti Shearing Statue gathered local Kohanga Reo, Primary Schools and Kura Kaupapa which included Te Iti a Rata, Piopio, Oparure and Te Kūiti Kohanga Reo, Benneydale School, Piopio Primary, Piopio College, Pukenui School, Hato Hohepa Catholic School, Aria School, Te Kura Rautau (Centennial Park School), and Mokau Primary.

The blend of kura auraki and reo-based kura provided a foundation for the whīkoi to encourage and support engagement, interaction, and diversity among all participants. Te Whīkoi mo Te Reo was established as an initiative to create awareness about Te Reo Māori and to support ākonga, kaiako and Kāhui Ako learning in and through Te Reo Māori o Maniapoto in both Māori medium and English medium settings.

With a firm eye on the future, the tamariki & kōhungahunga stood as the heart of the kaupapa as they embracaed themselves in waiata, pakiwaitara and kapa haka on stage at the Les Munro Centre.

Lastly, a presentation was made by the Maniapoto Māori Trust Board, te Rōpū Tautoko I te Mātauranga and Natasha Willison-Reardon on Ngā Tamariki o Rereahu, a new book series resource produced to further strengthen teaching and learning of Maniapoto tupuna and history, now and for generations to come.

EXPLORE

this kaupapa further by watching the video below:

Maniapoto Māori Trust Board is privileged to have supported Whīkoi mo Te Reo 2019 and look forward to seeing more kaupapa such as this in the near future.

Explore this kaupapa further by watching the video below.­

Turning to iwi knowledge and technology to manage flooding

“He pukenga wai, he pukenga tāngata – a flood of water, a flood of people”

Raiatea Barlow-Kameta (Ngāti Unu, Ngāti Hikairo),  who is studying a Master of Science in Physical Geography at Te Whare Wānanga o te Ūpoko o te Ika a Māui understands the impact we have on the taiao, and the taiao on us. Floods have caused havoc in our rapidly urbanising ao and our rural areas with high impact on vulnerable communities. Realising an opportunity, she has shouldered the responsibility to creating effective strategies using computer-generated simulation modelling for flood protection and management.

Doing an earth science project that would have meaningful impact was a priority for Raiatea. She identified Mirumiru marae as a focal point because it is situated particularly close to the water which highlights high risk of flooding, erosion and economic impact. Not only was it geographical reasons, but having a connection to her marae in Kawhia moana, Waipapa and Maniapoto iwi gave her the drive to focus and commit to a kaupapa that centered around current issues.

Completing her undergraduate Bachelors of Science in Geography and Geology degree, she took an interest in historic, geological contextual knowledge that talks about many aspects – how the earth was formed over millions of years, how the climate changes over millions of years, and comparing it to the current day which created an awareness around the impacts on the bigger picture, our future.

Concentrating on collecting data in Marokopa was crucial as it was data scarce. Raiatea proceeded to identify where the hazards had occurred by recording flow, evaporation rates, rainfall, and creating computer-generated flood models. However, it was only the beginning as social ground based data through interviews were captured to flesh out the understanding and iwi knowledge around where floods were located, how the catchment responds to flooding and various other matters. This connection between culture and science is pivotal in calibrating the model to determine where future flooding may occur.

Knowing where the hazards are and knowing how to manage our land better are the first steps. Combining the two gives beneficial direction for changing the land use so that we are able to mitigate those hazards. Managing flood risks involves complex tasks, though Raiatea’s passion and work is built on contributing to the overall well-being of the environment  land and the people.

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this kaupapa further by watching the video below:

Maniapoto Māori Trust Board is privileged to have supported Raiatea during her studies and look forward to seeing what her next steps are in the near future.

Maniapoto: Our Strategic Direction 2018-2023

E ngā mana, e ngā reo, e ngā karangarangamaha,
Tēnā koutou i raro ngā āhuatanga o te wā.

‘Our Strategic Direction 2018-2023’

Created by the Maniapoto Māori Trust Board as a framework to support the advancement of Maniapoto tikanga, culture, vision and aspirations.

A 40 year development approach to consolidate, invest, future proof and develop Maniapoto global leaders. It identifies four key pou known as Maniapoto, Taiao, Tahua and Tangata from which our aspirations are derived.

Te Mana Whatu Ahuru

The fabric that weaves our iwi and hapū under leadership through generations past

 

100 years since Maniapoto Māori Pioneer Battalion men returned home to Te Kūiti

100 years ago on the 8th April 1919, Ngāti Maniapoto gathered at Te Kūiti pā to welcome home its men who had served with the New Zealand Māori (Pioneer) Battalion during the First World War. The Māori Pioneer Battalion were the only battalion of the New Zealand Expeditionary Force to return to New Zealand as a complete unit, arriving Auckland on the 6th April on the steamer Westmoreland. They were welcomed by people lining the streets of Auckland and then an official welcome at the Auckland Domain which was turned into a makeshift marae.  The Māori Pioneer Battalion then separated into their tribal platoons and dispersed to their wā kainga or hometowns.

The King Country Chronicle reported that the Ngāti Maniapoto contingent of men arrived by train at Te Kūiti on the 8th to a large number of cheering Europeans had gathered at the station along with school children to the number of several hundred.

The men then marched to the pā to be welcomed home by the iwi. There were also words of welcome from the Mayor.   The welcome-home function extended throughout the day. It was one of both joy and sorrow – joy for those who had returned home and sorrow for those who had not.  At least 12 men from Ngāti Maniapoto were killed overseas during the war.

Following the  whaikōrero the Mayor of Te Kūiti, with other councillors and a deputation of citizens, extended their welcome to the returned men on behalf of the district.   Lieutenants Tom Hetet and most likely Henry Te Haeata Wilkinson (the newspaper[1] reported the speaker as his brother C. Wilkinson but Charles Wilkinson was killed overseas in 1917), Quartermaster-Sergeant Tuheka Hetet and Corporal Anthony Ormsby, returned thanks for the welcome extended to them.

There was no memorial flagstaff to Maniapoto’s WWI servicemen at the pā at the time.  That would come later in the year, erected by the tribe in November with an inscription that, in part, read: “hei tohu mo te whakanui me te manaaki me te mihi a nga iwi ki nga tamariki o tenei karangatanga i haere i mate i uru ki te pakanga nui o te ao.” (as a symbol of the veneration, of the respect and the gratitude of the people for the young men of this tribe who went, who died, who took part in the great world war.)

Notably on the following day, the Ngāti Maniapoto chief Hari Hemara Wahanui died at Te Kūiti.  Hari Hemara’s sons, Kohatu and Paraone served with the 1st Māori Contigent. He, in fact, gave the farewell speech on behalf the Māori relatives visiting the contingent at a gala day at Avondale Camp in early January 1915, telling them to carry the honour of the Māori race. Hari Wahanui travelled to Auckland to welcome home one of his sons returning with the Māori Pioneer Battalion, only to take ill with the flu.  He returned home to Te Kūiti where he sadly passed away. Te Kūiti pā went from hosting the welcome to preparing for a large tangi which was attended by King Te Rata himself.

The following is a combination of two waiata. The first two verses are from World War One and recall Te Rata’s more neutral public position on Māori men serving in the war, namely, waiho ma te hiahia or let it be a matter of individual choice.  The second two verses are probably from a waiata from the Second World War sung on the return then of Ngāti Maniapoto’s servicemen.  The words nevertheless remain apt for those who came home from World War One.

 

E ngā tamariki hōia nei, whakarongo mai

Ki ngā mahi e mahia nei

Ko taku rākau e waha nei au

Mō taku Māoritanga e

 

E ngā iwi e tau nei, whakarongo mai

Ki ngā mahi e mahia nei

Te kupu a Te Rata me waiho mā te hiahia

Engari me hoki tū mai e

______

 

Soldier boys pay heed

To things as they happen

The weapon I wield

Is for my Māoritanga

 

People gathered here pay heed

To things as they happen

Te Rata has said, ‘As you wish –

But come back on your feet!

______

 

Nau mai, nau mai e tama

Ki runga o Maniapoto e

Ki a koutou kua tae mai tēnei rā

Kua rongo te ao nei tō ingoa

O ngā hōia Māori e

Nō reira haere mai hoki mai

Ki te iwi e

Auē, auē te aroha

 

Tangihia ngā hoa kua ngaro nei

I hinga ki te pakanga

Aue, aue te mamae e

Mō rātou kua wehe atu nei

Moe mai i te moenga roa

Me tangi muri nei

Nō reira haere rā, haere rā

Ki ō tūpuna

Auē, auē te mamae

 

Welcome, welcome sons

Unto Maniapoto

To you who have arrived this day

The world has heard  your name

That of the Māori soldier

Thus, welcome,  return

To your people

Alas is the love

 

We mourn your friends who have been lost

Who fell in battle

Alas is the pain

For those who have departed

Sleep the long sleep

While those left behind weep

Thus, farewell and go to your ancestors

Alas is the grief

 

Kei Wareware Tātou. Lest We Forget.

 

[1] ‘Maori Soldiers Return: Welcome at Te Kuiti’, King Country Chronicle,  8 April 1919,  p 5.

Ōrākau 155th Commemoration remembers the last defence

“Ka whawhai tonu mātou mo ake ake ake”

Each year, the Ōrākau Paewai site south-east of Kihikihi is set aside as momentum builds towards the commemoration of Te Pakanga o Ōrākau which was the last defence against the invasion of the British. This took place at the crossing of the Mangatawhiri awa in 1863 and the battle ended 155 years ago with the defence of an estimated 310 men, women and children. On the 31st March 2019, descendants from Maniapoto, Ngāti Raukawa, Tūwharetoa, Tauranga Moana, Tūhoe, and the Muslim community, gathered in solidarity and peace to honor and remember our ancestors and those who have fallen then and now.

 

 

Kaawhia Muraahi, of Ngāti Maniapoto, says, “One of the reasons why we come here every year, is to remember our ancestors but also to reinforce the idea about bringing Māori and Pākehā together, to understand our history, to appreciate the context, and work together to try and find a space where there is commonality, where there is unity, where there is compassion.”

To ensure that these issues are never victorious, a committed collective effort to rebuild all that was lost must be at the forefront of a united stand between our communities.

“Look at these places, tangata whenua took their stand to protect their sacred lands and their way of life. They occupied high ground, they occupied high ground because it was necessary for an effective defence against oppression, as a military strategy of protection. But, they also occupied high moral ground, and one of the reasons we are here today is because of the high moral ground that they occupy today.” says Sir David Moxon.

We are here to remember a very sad three days in the history of our people where 1100 colonial forces launched attacking waves on innocent lives. Though one of the great reasons why we stand up and commemorate year after year at Ōrākau Paewai is to demonstrate our resolve to bring restorative justice and work on racism together.

Significant progress was made by the Crown towards memorialising the New Zealand land wars of the 1800s in 2015 when the Crown purchased the battle site that is Ōrākau Paewai. However, in the face of these commemorations, questions are continually being raised on “why didn’t we know? “Why weren’t we taught?” “We have a right to know”. The kōrero, the karakia, the hopes, and dreams build through history and through each generation. This will start to change the face of Aotearoa. To look to the future, to a brighter future, to a new future.

The struggle that was described on the battle site 155 years ago, goes on forever and ever. Because it is a place to stand, a place to karakia, a place to shed tears, a place to connect and a place to dream of something far better.

Explore this kaupapa further by watching the video below.