Te Pūtake o te Riri – He Rā Maumahara ki Taranaki 2019

TE PŪTAKE O TE RIRI,
HE RĀ MAUMAHARA KI TARANAKI 2019

All have been invited to attend the National Commemoration Day, He Rā Maumahara ki Taranaki, to commemorate the New Zealand land wars in Taranaki.
The Maniapoto Māori Trust Board has organised a bus to travel down to Taranaki for Maniapoto whānau who would like to attend. This will be a same day return trip (depart Te Kūiti at 7am and returning at 3pm on Monday 28 October), so if you are interested, please contact Dawn on dawn@maniapoto.co.nz asap to confrm your seat.  Please note that the bus will be contingent on confirmed numbers.

Te Pūtake o te Riri, He Rā Maumahara is a series of events being held across Aotearoa which seek to increase awareness among all Aotearoa citizens through the telling and sharing of stories about our local history, significant landmarks and people relating to the period of the New Zealand wars, with the aim of strengthening relationships and partnerships across the country.
This year, the event will be held in Taranaki, and we encourage all whānau to attend in recognition of our historical relationship, and remembering our Maniapoto tūpuna who fought and fell on the battle fields of Waitara.

This is an opportunity for our pakeke and rangatahi to follow in the steps of their tupuna and learn an important part of our tribal history, to give respect and acknowledge all who fell in Waitara and across the motu. As part of the event guided tours of the battle sites will take place and remembrance ceremonies as well. on M

Preparations are in full swing to host a national initiative, Te Pūtake o te Riri, He Rā Maumahara, to commemorate the New Zealand land wars in Taranaki.


Te Pūtake o te Riri, He Rā Maumahara is a series of events being held across Aotearoa New Zealand which seek to increase awareness among all Aotearoa New Zealand citizens through the telling and sharing of stories about our local history, significant landmarks and people relating to the period of the New Zealand wars, with the aim of strengthening relationships and partnerships across the country. This year the events are taking place in Taranaki from 28-30 October 2019.


Dr Ruakere Hond who is a key member of the working party coordinating the event in Taranaki says that Te Pūtake o te Riri gives the community the opportunity to participate in an event that focuses on our nation’s local history – a history that not many New Zealanders know about.

 

 Register NOW!!!! – https://docs.google.com/…/1FAIpQLSeTf-e6jk15YStIt…/viewform…

EXPLORE

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.­

Kōrerongia kia haemata! – Mahuru Māori Wiki Tuawhā

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.
 
Kua eke ki te wiki tuawhā o Mahuru Māori. Ki a koutou katoa e kōrero ana i te reo Māori, kia ū, kia kaha, kia mau ki tēnā, ki te kawau mārō, whanake ake, whanake ake. Ko tēnei te pōhi whakamutunga e pā ana ki ēnei kupu hou. This is our last 5 kupu hou and additional kīwaha for the fourth week of Mahuru Māori.
 
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.
 
Karawhiua! Ākina te reo, kōrerongia kia haemata!
 
 

Whēururangi (noun) only boy in a family of girls

He whēururangi te tāne a Tama i roto i tōna whānau, ka aroha. Tamas son is the only boy in their family, how sad.

 

Rimarima (noun) fingers

I wera aku rimarima I runga I te pārua o te kōhua. I burnt my fingers on the edge of the pot.

 

Kīkītara (noun) rash-nappy rash

Kia pai te naungau I ngā rau o te koromiko ā pania ki te kīkītara hei whakaora ake. Chew koromiko leaves well and then smear it on the rash to clear it up.

 

Pū-aroha (noun) loving

He tino pū-aroha tō mātou whaea ki a mātou. Ka nui hoki tō mātou aroha ki a ia. Our mother is very loving to us. We love her very much.

 

Huatau (noun) well-mannered

He whanonga huatau tā te rangatira. Good manners are possessed by chiefs.

 

Taringa hākeke! (interjection) Mushroom ears! (no ears at all)

Taringa hākeke! Ka kore anō hoki he taringa o te tāne rā. Mushroom ears! That boy has no ears.

EXPLORE

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.­

Kōrerongia kia haemata! – Mahuru Māori Wiki Tuatoru

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.
 
Kua ea, kua hiki te kaupapa o Te Wiki o te Reo Māori.
Kua tae ki te wiki tuatoru o Mahuru Māori.
This is our 5 new words and additional kīwaha for the third week of Mahuru Māori.
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.
Karawhiua! Ākina te reo, kōrerongia kia haemata!
 

Ahurangi (noun) pure of heart

Ka taea te rire-o-ngā-rangi e te hunga ahurangi. The pure of heart shall attain the heights of heaven.

 

Pīkako (noun) ear wax

E kī katoa ana tō taringa I te pīkako. Your ear is all full of wax.

 

Wātena (noun) warden;māori

He maha ngā wā e taea ana e ngā wātena ki te awhina atu I ngā tatou taitamariki. Māori Wardens are often in a position of power and able to help our youths.

 

Kaiwhakaaweawe (noun) match maker

Ko ngā tāngata e kimihia ana he hoa-paruhi me to atu ki tētahi kaiwhakaaweawe. People who are looking for their perfect partner may wish to visit a match maker.

 

Piha (noun) butcher

Ko te maripi a te piha he maripi tino koi rawa atu. A butcher’s knife is a very sharp knife indeed.

 

Haere ki rahaki! (interjection) Get out of the way!

Kīa atu ēnā kia haere ki rahaki! Kei te pōrearea noa iho te tū mai i konā. They were told to get out of the way because they’re just a nuisance standing there.

EXPLORE

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.­

Maniapoto confirms not enough evidence to support shawl origin

Maniapoto Māori Trust Board Chairman, R.Tiwha Bell, asks for whānau to remain calm in relation to the kaitaka styled cloak purportedly associated with Rewi Manga Maniapoto, that was to be auctioned in England, now cancelled.

Members of the Maniapoto Māori Trust Board were made aware of the cloak and discussed it with tribal knowledge holders. “We concluded that there was just not enough evidence to establish the provenance of the cloak in terms of its association with Rewi Maniapoto” said Mr Bell.

“The only evidence we have is a note which reads ‘Māori mat worn by the chief Rewi when peace was declared between Māori and Europeans after the battle of Ōrākau”. However Mr Bell questions the historical accuracy of the statement. “Peace was not made after the Battle of Ōrākau. Rewi and the other survivors escaped and retreated across the Pūniu River into Maniapoto territory where they set up an aukati – a line that was not to be crossed by Europeans.” It was not until some twenty odd years later that the aukati was lifted and a peace negotiated.

Maniapoto Historian, Dr Tom Roa says that the Battle of Ōrākau was New Zealand’s Thermopylae: “It was quickly romanticised by colonial writers of the day as this heroic but futile last stand by Rewi and his followers.” Dr Roa notes that Rewi Maniapoto and the Battle of Ōrākau were retold in stories, poems and even a movie, and while Maniapoto celebrate him as one of their most important 19th century leaders, Pākehā also developed a fascination with this great Māori hero. “I’m sure it would have been pretty popular to have something purported to belong to Rewi. Whether it was authentic or not is another matter.” Dr Roa believes more investigation needs to be undertaken to establish the provenance of the cloak noting the tribe has some leading experts in the art of weaving such garments.

New place names restore Maniapoto history

Hon Eugenie Sage

Minister for Land Information
Minita mō Toitū Te Whenua

Media Statement

6 September 2019

New place names restore Maniapoto history

Māori place names have been restored to the small central North Island town of Benneydale, and a nearby stretch of the North Island Main Trunk railway announced Minister for Land Information Eugenie Sage.

Benneydale has been changed to a dual name ‘Maniaiti / Benneydale’ and the main trunk railway between Te Awamutu and Taumarunui, is now named ‘Te Ara-o-Tūrongo’ following a request from Ngāti Maniapoto.

“I am pleased to restore official place names which bring to light our history for everyone to celebrate and enjoy. I accepted the recommendation of the New Zealand Geographic Board that there be the dual name Maniaiti / Benneydale in recognition of the unique histories of both names” said Eugenie Sage.

“The original Māori name, Maniaiti, has been maintained through oral tradition for the land on which the town lies and for the hill nearby. The name means ‘a small slide, slip’.”

Benneydale, home to nearly 200 people was established around 1940 to house workers mining coal discovered in the area. The name Benneydale is a combination of the surnames of the Under-Secretary for Mines, Charlie Benney, and the Mine Superintendent at the time, Tom Dale.

In 1885 Ngāti Maniapoto leaders gave land to the Crown to be used for the construction of the railway on Premier Robert Stout’s assurance that the section running through the district would be called ‘Tūrongo’, a significant tupuna (ancestor) of many Tainui groups. The name Te Ara-o-Tūrongo means ‘the track of Tūrongo’ or ‘Tūrongo’s pathway.’

Both name changes follow proposals to the New Zealand Geographic Board Ngā Pou Taunaha o Aotearoa by Te Arawhiti – the Office of Māori Crown Relations (formerly Office of Treaty Settlements), on behalf of Treaty claimants Ngāti Maniapoto.

Ngāti Maniapoto and Ngāti Rereahu share mana whenua over this area.

Chairman for Te Maru o Rereahu Iwi Trust, Eric Crown, says Rereahu are very happy to hear that the New Zealand Geographic Board has accepted our historical record and the Minister has chosen to acknowledge the dual name of Maniaiti / Benneydale.

“It has always been important to Rereahu that our history and reo is maintained and enhanced not only for this generation, but for generations to come. This acknowledgement will not only allow a more complete understanding of our Rereahu Iwi history in the area but will also be an embodiment of the duality envisaged in the Treaty of Waitangi.”

Maniapoto Māori Trust Board Chairman, R Tiwha Bell, says that “the recognition of the original name Maniaiti reflects the wishes of kaumātua of Ngāti Rereahu who sought this outcome as part of the Treaty settlement negotiations with the Crown. We are pleased their wishes have been achieved.”

ENDS

Media Contact: Rick Zwaan 021 845 587 rick.zwaan@parliament.govt.nz  

 

Kei ngā whānau o Ihumātao te huarahi whakamua

Friday 2nd August 2019

Kei ngā whānau o Ihumātao te huarahi whakamua

 

The Maniapoto Māori Trust Board fully support the whānau of Ihumātao coming together to resolve a way forward for the lands of Ihumātao.

On Saturday 3rd August, Kīngi Tūheitia will be leading a delegation to Ihumātao. The purpose of this visit is to provide an opportunity for the King to listen to the views of the whānau.

We support Kīngi Tūheitia’s view that the resolution of these issues can only be resolved through the leadership and direction of the whānau of Ihumātao themselves.

 

Nō reira, tēnā koutou, tēnā koutou, tēnā tātou katoa

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

 

Part Three of Te Mana Whatu Āhuru Report released by Waitangi Tribunal

Today the Waitangi Tribunal released Part Three of Te Mana Whatu Āhuru: Report on Te Rohe Pōtae Claims. The report addresses all claims relating to Crown actions within the Te Rohe Potae inquiry district after the Treaty of Waitangi signing in February, 1840.

The first two reports recommended that the Rangatiratanga of Te Rohe Pōtae Māori be enacted in legislation in a way that recognises and affirms their rights of autonomy and self-determination within their rohe, and imposes a positive obligation on the Crown to give effect to those rights.

The reports stated that for Ngāti Maniapoto or their mandated representatives, this will require legislation that recognises and affirms Te Ōhākī Tapu (agreement signed by Maniapoto me ōna hapū maha and the Crown in 1883-85), and imposes an obligation on the Crown and its agencies to give effect to the right to mana whakahaere.

The third report focusses on how to give effect to these matters by addressing land policy and legislation enforced by the Crown after 1900, and discusses the implications this had on Māori who expected to be able to exercise their mana whakahaere. Not only did these expectations reflect promises within the Treaty of Waitangi, but also within the Te Ohāki Tapu agreement.

The Waitangi Tribunal have identified numerous breaches relating to Crown land legislation, how it was applied within the rohe, and the actions carried out by various Crown agencies during this time. Consequently, the Tribunal have recommended that during treaty settlement negotiations, the Crown should discuss with Te Rohe Pōtae Māori, or their mandated settling group(s), a possible legislative mechanism
that will enable Te Rohe Pōtae iwi and hapū to administer their lands, either alongside the Māori Land Court and Te Tumu Paeroa (the Māori Trustee), or as separate entities.

Maniapoto Māori Trust Board (MMTB) Chair, R. Tiwha Bell says MMTB are satisfied with the Tribunal’s findings and is confident that the recommendations provided to date can be applied under current negotiations with the Crown. “As the mandated body to represent Maniapoto in treaty settlement negotiations, the MMTB is fully focused in holding the Crown to account through the negotiations process. The Tribunal report is comprehensive and the evidence clearly sets out the deliberate actions of the Crown to disenfranchise our people from their lands. The report is timely and we will be re-engaging our negotiations with the Crown once the urgency tribunal process has ended.”

The first two parts were released in September 2018 and the fourth is due for release in September 2019.
More information on the Maniapoto Treaty Settlement can be found here and a link to Part Three of the report can be found here.

Maniaiti/Benneydale Dual Name Supported

The Maniapoto Māori Trust Board (MMTB) have held several consultation hui over the past two months with Rereahu and the local community, discussing the dual name application of Maniaiti/Benneydale.

A general consensus has now been reached from the hui, supporting the dual name application to the New Zealand Geographic Board (NZGB).

Te Maru o Rereahu Iwi Trust (Representative body for Rereahu) spokesperson, Eric Crown, has talked about the history of the name Maniaiti, noting that all names have a kōrero behind them. “The name Benneydale isn’t going anywhere, we’re only asking for the traditional Māori name to go alongside it. It gives recognition to our history and the kōrero associated with it.”

MMTB Chair, Tiwha Bell is satisfied MMTB have engaged in an open and transparent manner throughout all hui held, and is pleased of the final outcome to proceed with the application.

“We are pleased Rereahu whānau have directed the MMTB to proceed with a dual name application, which was also supported by a well attended meeting of the local community in Benneydale. We now await the NZGB decision to be made in June, and anticipate a positive outcome of a dual name for Maniaiti/Benneydale.”

 

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.