editorial

GABRIELLE HURIA

Kia ora ra

Tena koe

Koanga/Spring 2001 TE KARAKA 1

The influence of the media on how we view the world is something for usall to be aware of. As Maori living in a world where the media is dominatedby Pakeha we need to be even more conscious of the impact thatmainstream media can have - they influence perception andunderstanding of everything that we as New Zealanders do. In te Karakathis month Mark Solomon discusses an address he gave to thenewspapers editors' conference raising exactly this issue with them.

We have also included an article by Harry Evison in which heoutlines what he perceives to be inaccuracies in Ngai Tahu land purchasedeeds. I could not help but think that there were certain commonalitiesbetween the misrepresentation that occurs in the media today and thehistorical inaccuracies in past documentation.

On a positive note, it was fascinating to receive a letter from ValO'Brien and Wayne Hewitt, who were able to shed light on the identity ofthe woman we featured on page four of the last issue of te Karaka. Thephoto in question was discovered behind a painting and the story behindthe face makes interesting reading.

By the time you read this issue of te Karaka many of you will haveattended the Tribal Strategy consultation hui that took place throughoutthe country during September. These hui were designed to hear theopinions of tribal members on the proposed Ngai Tahu 2025 strategydeveloped by Te ROnanga 0 Ngai Tahu. Once the strategy has beenfinalised we will be producing a strategy document which will be sent totribal members in place of the Raumati 2002 issue of te Karaka.

As always your feedback and contributions are gratefully welcomed.You can either send material to PO Box 13-046, Christchurch or emailme on Gabrielle.Huria@ngaitahu.iwi.nz

The next edition of te Karaka will be Makariri 2002. Until then takecare and be safe.

Cover photo: Customary Fisheries Poster Competition winning entry by GrantBryce of Kaiapoi.

Ka tiea te pae tawhltl - Nitere ulcro fines

Tt; Ta u e 0 Rehua

THE NGAI TAHU MAGAZINEKoangaJSpring 2001

Contributions and letters to the Editorshould be sent to:

TE KARAKAThe Editor, Office of Te ROnanga 0 Ngai Tahu

PO Box 13 046, CHRISTCHURCH

© 1995 The entire contents of Te Karaka are copyrightand may not be reproduced in any form either in partor in whole without the written permission of thepublisher. All letters addressed to Te Karaka will beassumed intended for publication unless clearlymarked "Not for Publication".

Opinions expressed in Te Karaka are those of thewriters and not necessaily endorsed by Te ROnanga 0Ngai Tahu.

EDITOR Gabrielle Huria

Issue 18 published October 2001

© Ngai Tahu Publications Limited

CONTRIBUTORS Keela AtkinsonHelen BrownAna BuchananRoss CaimanPeter ClaytonDonald Couchlaean CranwellJackie CurtisJeanine Tamati-EllifeSuzanne EllisonHarry EvisonBlade JonesMaika MasonGerard O'ReganMahana PaerataHana PotikiTahu PotikiEruera PrendergastVicki RatanaMark SolomonKaraitiana TaiuruTe Maire TauToni TorepeClaire Kaahu White

PUBLISHER Ngai Tahu Publications LtdPO Box 13 046 ChristchurchPhone 03 366 4344

PRINTING Spectrum Print

DESIGN Jenny Rendall

ASSISTANT Adrienne AndersonEDITOR

brought into the country at that timeand he spent the rest of his workinglife operating such machinery. Muchof his work was in the back country- the foothills of the Southern Alpsand the high country sheep stations.He also spent many years on theRangitata diversion scheme in mid-Canterbury. When Bill and Glenysmoved to Christchurch to enabletheir daughters to attend secondaryschool, Bill's expertise and hismachines were in great demandthroughout Canterbury.

Bill had a great love of musicand he played several instruments.As a youth he was a member of theArowhenua haka group that travelledaround giving concerts to raisemoney for the war effort. He alwaysbelieved that it was the rhythm of thehaka that gave him the co-ordinationfor driving the heavy machinery. Hewas a keen billiards player and hekept up his bike riding from histeenage years, graduating to a 10-speed bicycle in his seventies andthe wearing of a safety helmet.

Bill's heart remained always atArowhenua. His upbringing thereamong his tOpuna and his whanauwas the cornerstone of his being, tengako 0 t6na oranga, and gavepurpose and direction to his life andwork. He spoke often of Arowhenuaand he loved to recall his whanauand his early life there. He told manyjokes and stories and his memory forpeople and places was incredible,making it a valuable whakapapalesson every time he spoke. Manyof his memories are recorded ontape and articles have been printedin the Temuka Bulletin.

Bill was a steadfast rock for hiswhanau and his many mokopuna. Abeloved poua who will be sadlymissed but who will live on within us.

Haere ra e Koro.Haere ra e Poua.Ka nui te pouri. Ka nui te aroha.Kua wehe atu ra koe ki to

haereka whakamutuka, mai i tewahapO 0 to tatou awa 0 Waitaki, taeatu ki te tihi 0 to tatou mauka 0Aoraki, heke iho ra ki te TatauPounamu ki te Ao Marama.

Hoki atu ra koe ki a tOpuna.Hoki atu ra ki to Kaihanga.Takoto mai ra Poua.Takoto mai ra.

Ne. te whanau a Bill.

William Rongonui HopkinsonAugust 31, 191 3 - JuJy 17,2001

Bill was born and grew up inArowhenua. His mother, KeitaTorepe, was the mokopuna of ourt1puna, Te Maiharoa, and his wife,Hinewairi. His father, DanielFergusson Hopkinson, was the sonof William John Hopkinson and MaryFergusson. Bill attended theArowhenua Maori School andTemuka High School. His greatestambition as a boy was to attend TeAute College but the untimely deathof his mother prevented him fromdoing so. After her death, Bill leftschool to work on the threshing millwith his father and uncles.

During the depression yearsBill married Glenys Ruth Sherborneof Temuka. In need of work for hisfamily he sought employment on thenew hydro-electric scheme initiatedby the first Labour Government onthe Waitaki River. Bill demonstratedexceptional skill at handling the largeearth-moving machines being

familiar face among the tribe and hiswork with Ngai Tahu was hugelyimportant to him. He has left us witha wonderful archive of photos,spanning the years leading up to theSettlement, and the apology fromthe Crown, which will, among manyother occasions, be treasuredforever.

He had his first heart attack in1985. In 1991 he organised a heartbypass operation during theChristmas holidays so that itwouldn't interfere with his work. Only12 days after the operation hereturned to work. This was thededication that made Lloyd Park thebest.

Lloyd is sadly missed by themany whose lives he touched, notleast of all his wife Terry anddaughter Jane.

Laura Waterson (nee Vernon)Died July 5, 2001The youngest child of Mihiorauru(Amy) Kenny and the Hon. SydneyCecil A. Vernon, Laura was adevoted mum, nana and great-nanaPoppy to her three children, fourgrandchildren and eight great-grandchildren.

Lloyd Park 1938 - 2001

Ngai Tahu photographer Lloyd Parkwas a man with a relentless passionfor his art. It was this passion thatover time earned him a well-deserved reputation as one of thecountry's leading photographers.

While Lloyd made a career outof photography, he took photos forhis own personal interest first,entering many competitions andwinning many prizes. These prizesincluded best over-all picture from150,000 entries in the first inter-national Pentax competition in 1964.

Lloyd was born in Timaru andmoved to Christchurch with hisfamily when he was four years old.He was educated at HagleyCommunity College, where hispassion for art was ignited and hetaught himself to take photos. He leftschool with no formal qualificationsand began work at Kodak. Hiscolleagues acknowledged his eye forcomposition and design, along withhis technical skills, which allcontributed to his success. After anumber of jobs he ended up at RobinSmith Photography, where heworked for 20 years before settingup his own studio with his wife Terry.

Lloyd's work took him all overNew Zealand and his client list waslong. On that client list was TeROilanga 0 Ngai Tahu. Lloyd was a

::c»~::cm--I::I:m-cocz»s:c

Grant Bryce models his winning design

Customary Fisheries CompetitionWinnersCongratulations to Grant Bryce of Kaiapoi and Terina Te Karu of Christchurchwho were the winners of the Customary Fisheries poster competition earlierthis year. The competition asked entrants to design an educational posterthat could be used for promotional purposes.

Posters needed to be easy to understand, contain creative informationabout Customary Fisheries and preferably have used te reo Maori. Eighty-two entries were received and the competition was strong. Entries weredivided into two categories: 16 and under with a first prize of $250 and 17-25 with a first prize of $750.

Sixteen-year-old Grant is in the fifth form at Kaiapoi High School. Hewas also the winner of the Skateboard Art competition held as part of Kidsfestat the CoCA Gallery in Christchurch in July.

Twenty-one-year old Terina is currently studying towards a Bachelorof Design at the Christchurch Polytechnic Institute of Technology.

"Our youth, their music, their drama, their lives"

TO Toa ... Stand TallTerina Te Karu with her pwents Ben and Jewel

Congratulations to Te Awhina Arahanga, Gerry Coates, Dale Moffat and Lesha-May Bennetts who are all finalistsin Huia Publishers' Maori Literature Awards.

Writers in our midst

TO Toa ... Stand Tall is a powerful tool for promoting healthy choices toyouth. The video and accompanying workbook has been produced by Maoriperforming arts charitable trust Puawai Ora Productions, with funding fromCrown Public Health and the Ministry of Health. Written by Matiu Te Huki,Operations Manager of Te Whanau Puawai Ora Productions, the resourcekit is designed for youth workers and is intended to reach as many schoolsand youth organisations across the country as possible.

Ta Toa deals with the many real and serious issues facing youth today:sexual abuse, drug and alcohol abuse, mental illness, unemployment, •bullying, peer pressure, sexual orientation, pregnancy and suicide. It is adrama following a group of young people trying to come to terms with theseissues, showing them that there are people out there who can help.

If you wish to purchase a copy of the resource or to find out moreabout it please contact Puawai Ora Productions, PO Box 530, Christchurch,ph: 033532298 or email: Puawai.oraproductions@cph.co.nz

Te Pataka KOrero

Web Site Review

Ahakoa he iti, he pounamuNews and views from members of Ngai Tahu Whanui

Keeping the Records StraightSome thoughts on the Ngai Tahu Deed

From a Bunch of Boxes to a Successful Administration HubDavid O'Connell shares his experiences as the first ROnaka Administrator

Te Mana Mahi - Positive Directions in Maori EducationA successful after-school education programme

DEVELOPMENT CORPORATION

REGULAR FEATURES

ROnaka profilesTe Ngai TOahuriri

Young AchieversThe Successes of Ngai Tahu Rangatahi

Strengthening Relationships in the CommunityNgai Tahu involvement in the Fish and Game Council

Master of the CanvasA look at the work of Peter Caley

St Stephen's ChurchA brief look at the history of St Stephen's church at Tuahiwi

Book ReviewsDonald Couch reviews Rural Canterbury - Celebrating its History and Legends of

the Land.

From the KaiwhakahaereMark Solomon shares his views of the media

KaihikuA new Development Corporation project designed to strengthen relationships with

the rOnaka

Focus on Te ReoThe importance of te reo

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11

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26 Toi Rakatahi

28 Ngai Tahu Product Order Form"

30 Mana PounamuThe major cultural project for 2001

33 Scholarship & Grant Recipients 2001

3

41

42 He Panui

43 Crossword

43 ·What's Cooking"

44 Nga Reta

45 Tamariki Ma

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contents

2 TE KARAKA Koanga/Spring 2001

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The Crofts sisters performing at Aukaha Kia Kaha, September 2000.Crofts Sisters' Album

Spencer and Charles Goomes. Time and Tide by Georgina Ellis gives an excellent account of the family from thispoint (page 38). William (Bill) and Marjorie's children - Carmel, Erin, Paul, Gregory, Wayne and Cecily - are allNgai Tahu.

This then is Lizzie's story. But one mystery still remains. Who put her photograph behind the picture of theVirgin Mary? na Val O'Brien raua ko Wayne Hewitt

The voices are pure, thetalent natural, the harmonyunique - it is no under-statement to say that theCrofts family are knownthroughout Ngai Tahu fortheir sweet harmonies.

The Crofts sisters,Wendi, Reimona and Liz,have grown up surroundedby music and have to-gether accumulated yearsof singing and performingexperience. With suchextensive backgrounds inmusic it comes as nosurprise to hear that thesisters' talent has cul-minated in the making of an album.

The album - yet to be named - featuring 12 tracks, can be described as a repository of the past. Each songselected for the album has been written either to commemorate or celebrate occasions that recognise taua andp6ua or significant events of the past. The album encapsulates whakapapa and whakatauki and is a celebration ofbeing Maori in Te Waipounamu.

The album is a blend of old and new, traditional and contemporary and is musically influenced by the decadesof big band experience of Ruahine and Johnno Crofts. Complementing the natural talent and vocal ability of thesisters, the album features semi-acoustic, jazz chords and a brass section.

Produced by Shane Padlie the album has sourced a small amount of funding from Creative New Zealand.More significantly the album has gained tremendous support from people within the music industry who havedonated their time and skills all without financial gain. It is such generosity that has contributed to the wairua andmana of the album.The album is due to be released later this year, so keep your eyes peeled and your ears tuned for further information.

Ko Tahu, Ko AuKo Tahu, Ko Au: Kai Tahu Tribal Identity by Hana O'Regan (Potiki) is a celebration of KaiTahu identity, an identity which has prevailed against forces which, at times, have deniedits very existence. At the book's heart are the stories of Cath Brown, Sir Tipene O'Regan,Tahu Potiki, Terry Ryan, Dr Te Maire Tau, Mahana Walsh and the late George Te Au, towhom the book is dedicated. They share their experiences of being Kai Tahu, what thishas meant for them and their vision for the future. The book is enriched by photographsfrom family and Ngai Tahu collections.

Launched on September 28 at Te Matauranga Maori, Christchurch PolytechnicInstitute of Technology, the book examines being Maori from a uniquely southernperspective and the pressures that identity has faced from North Island, pan-tribaland urban Maori identities.

Ko Tahu, Ko Au is an important work in the context of national soul-searchingon issues of identity and race relations. "I wrote this book to encourage debate onidentity issues, such as the role of te reo and tikaka in identity, within the iwi andbeyond", said Hana.

This is the first book published by Horomaka Publishing, a company set up by Ross Caiman and Ariana Tikao(both Kai Tahu) and based in Christchurch. Their aim is to share the stories of Kai Tahu with the wider world. Theyare hoping that this book will be the first of many.

The book costs $29.95 (including gst, plus $3 postage and packaging within New Zealand) and can beordered directly from Horomaka Publishing, phone/fax (03) 3856992, email horomaka@actrix.co.nz. It will also beon sale at the Hui-a-Tau in Awarua.

J:m-0 Missing Taonga Identifiedo On page four of the last issue of te Karaka we featured a photo of an unidentified r=-"'=~=-_C woman discovered behind a painting. We are delighted to report that the publication ofZ the photo sparked immediate recognition by two people, Erin Forde of Christchurchand her brother Wayne Hewitt of Invercargill. After comparing it with photographs of» their great-aunt Lizzie they discussed their thoughts with their auntie Val (Lizzie's niece),,. who has an interest in family history and old photographs and who confirmed that it::::.. was indeed their Auntie Lizzie.C Who then was Auntie Lizzie? To answer this, we must go back to the arrival of the

55 Otago at Port Chalmers, on August 28, 1874.Aboard the Otago was Margaret Curtin (Lizzie's mother), an auburn-haired Irish

girl from Kilkenny. One account states that Margaret came out with a governess. Anothertheory is that she was a governess. Whatever her status, mystery surrounds thecircumstances in which she at 20 met and married George Robinson, a 30-year-old li--~---'::"-':"-"":"- ---lblack Bermudan. Their marriage certificate lists his time of residence in Dunedin as three days and Margaret's asthree weeks. George's occupation is given as a miner.

In the social climate of the day this must have been a most unusual alliance. It appears to have been a happyone though, resulting in a family of two sons, George Jnr and William, and six daughters, Anne, Jane, Elizabeth(Lizzie), Mary, Martha and Maggie. The family settled on a farmlet in the Makarewa area of Southland and were

__~"""'"'~...,." mentioned in A Regional History ofMakarewa and Districtsby Joan Macintosh (1979): "A highly thought of and wellrespected part-negro family also lived in the district forsome time. Mr Robinson was a full negro and his wife ofIrish descent". From family accounts, the girls were taughtto be "ladies" and, with their brothers, were strictly broughtup.

But back to Auntie Lizzie. During the 1914-18 war,Lizzie married one Eddie Barry and apparently moved toDunedin. Here she died in childbirth in her mid-20s, takingher baby with her.

Her grief-stricken husband is said to have joined thearmy and gone overseas and, so far as is known, did notreturn. At any rate, nothing more was heard of him by thefamily. Lizzie is reportedly buried at Anderson's BayCemetery, along with her baby.

So ... where is the tie-in with Ngai Tahu?Mary Robinson, Lizzie's sister, married James

Waddell, a blacksmith and farrier, and they eventuallymade their home in Edendale in Southland. Their sixdaughters Josie, Marjorie, Clare, Rona, Kathleen andValerie, and son James, grew up there. Marjorie marriedWilliam Charles Hewitt, who was Ngai Tahu, in 1948.William's mother was Carrie Goomes, daughter of Sarah

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4 TE KARAKA Koanga /Spring 2001 Koanga/Spring 2001 TE KARAKA 5

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litigation industry.Earlier this

year I went toLondon to rep-resent Ngai Tahuat the latestwasteful episodein this ongoingsaga. The PrivyCouncil hearingtook three daysand it is estimatedthe overall costwas a whopping$1.5 million.

I have to say that I am overcome with sadnesswhen I think of the hundreds of Maori - including manychildren - seeing through this cold winter in third-worldhovels without electricity or water. The average annualincome for Ngai Tahu men is $15,000 and for Ngai Tahuwomen, $11,000 - sobering statistics.

The cost of just that London hearing could havemade a very real difference to the poorest of our people.Giving them a chance to grasp at a life where there ispromise and self-reliance.

When I returned from London, I wrote what Iregarded was a hard-hitting column for a majornewspaper on this issue. I called for Maori leadership tostep up to the mark - without their lawyers - and urgentlysort out their differences over the fisheries allocation.Of course the winners will not just be Maori, but all NewZealanders. The editor, who will remain nameless,returned the column because it, quote "didn't addanything new", end quote.

Something I always get calls from the media on iswhen other iwi are in trouble. Whenever Tainui are inthe news I get phonecalls from reporters saying, "Mark,what's your reaction to this latest Tainui business?" Iam not going to comment on Tainui - not today, not ever.

I deeply resent the fact that the media appear tobe circling some Maori and trying to tempt other Maoriinto clobbering them with their disapproval.

What the media does not seem to understand isthat once the Settlement payment has been handed over,it is no longer taxpayers' money. It belongs to the iwi.Therefore, why is there such an obsession with Maorisettlement money?

Is there the same obsession with the collapse ofQantas New Zealand, with receivership losses of up to$100 million to New Zealand public and privatecompanies? As for the Hartner collapse, the true scaleand hardship to its victims and their dependants has yetto be fully reported on and is of a bigger magnitude thananything that mayor may not have happened with Tainui.

Where is the equity here? Or do Maori stuff-upsmake better copy? In my opinion the media carries theresponsibility to make an effort to move out of theirmonocultural comfort zones and provide the payingpublic with a more sophisticated analysis of Maori issuesand events.

.Two events in recent months have led me to thinkmore deeply about the media and the enormousinfluence it has on our world view. The first was makinga presentation to a group of editors at the NewspaperPublishers' Association and the other was beinginterviewed by a group of journalism students.

The media are probably the most powerful andinfluential grouping of people in New Zealand. In theirhands rest the power to cover events, developments,trends, opinions and also the power not to cover them.The media can make or break reputations - of individualpeople, groups or organisations.

What we know about what is happening, in oursuburbs, our towns and cities, our country and aboutour people is largely a result of decisions taken in theeditorial 'meetings held each day in the newsroomsaround the country.

It seems to me that the New Zealand print mediahas in general sunk to a very superficial level when itcomes to the reporting of Maori issues. There is little in-depth reporting or considered analysis.

On the whole, it seems Maori coverage is confinedto quick "hit and run" stories - mostly about squabbles,mismanagement and once-over-lightly sensationalTreaty stories. To be fair, we also acknowledge that fromtime to time there is positive coverage, especially if thereis a good picture involved.

The Government's Closing the Gaps flagshipprogramme was a prime example. The media treatedthis as purely a political exercise, with debate raging onin Parliament, between the Government and Oppositionparties, with supporting roles by Governmentdepartments and agencies.

Throughout the process the media seemed toforget who Closing the Gaps was supposed to be for - itwas us, Maori. What did we think of the programme?Had Government consulted us about these initiatives?Did we have any input? There were many questions tobe asked.

Then there was the predictable backlash againstMaori and the Closing the Gaps policies and just asquickly, it was all over. The Closing the Gaps title wasgone, but we were told the programme continued.

What did Maori think? Were we disappointed,upset, angry? Were we just pawns being moved aroundexpediently on the big national political chessboard? Itseems bizarre that the subject matter of the policy wasnever asked how they felt about the whole process.

Another important issue is the Treaty of Waitangifisheries allocation. This is one of the great tragedies ofrecent times for Maori. For ten long years there has beenon-going legal battles over who gets what of the now-estimated $850 million settlement pot sitting in thecustody of Te Ohu Kai Moana, the Treaty of WaitangiFisheries Commission in Wellington.

Only a small proportion of that money has so farbeen spent on the very people in New Zealand who mostdesperately need it for their social and economicdevelopment - Maori. Yet many lawyers - both Maoriand Pakeha - have got very rich out of the fisheries

Celebrating FiveGenerations The Name's BondIn issue 12 of te Karaka we profiled successful youngcricketer Shane Bond who was at the time playing cricketin England. Since that time Shane has returned home,become a policeman and was selected in the NewZealand A cricket team who recently had a successfultour of India and Pakistan, including a win in the BuchiBabu Invitational Tournament. A demon bowler, Shanehas his sights set on being the fastest in New Zealand.Shane played a limited number of games last seasonas he was focusing on his new career in the police forcein Christchurch. However, he says that having less timeplaying the game he has had to make the most of everymoment he has.

While Shane is in the team for his ability with theball he is also valuable as a lower-order batsman, whichhe proved on more than one occasion, helping to putvital runs on the board during the tour.

Kate Ruru (Auntie Keita) pictured with hereldestdaughterMaureen Matatau Zimmerman (nee Ruru), granddaughterPatricia Ann Zimmerman (standing), great-granddaughterElianna Aroha Bragger and great-great-granddaughter,Panatahi Matenui Aroha Kahukura.

ffi Pat Robinson.,., Patrick Be~nar~ (Pat) Robinson was .appoi~ted a Member of the New Zealand Order of Merit in

\II the Queen s Birthday Honours for his services to local government and the community. At 69o years of age he has been serving the community and/or local government extensively over aC period of approximately 50 years.Z

Pat lives in the ~okianga. He is currently chairperson of the Hokianga Community Board,as well as representing the north on the NZ Community Board's National Committee. He has» also served as chairperson of the Mid-North Safer Community Council.

,. Prior to moving to the far north "to retire" some nine years ago, he served as Deputy::::::.. Mayor of Manukau City, where he was also a councillor for 15 years. He was the South AucklandC Civil Defence Controller and foundation chairperson of the Manurewa Citizens' Advice Bureau,

the first organised CAB in New Zealand.Pat is a descendant of Takaroa Makutu and Peti Huntly. Records show that Takaroa Makutu's father was Te

Karue, who played a major part in defending land rights at Tua Marina (Wairau Incident).

The end of an era» After nearly 40 years at the helm, Sid Ashton is stepping down from his position of Chief:c Executive Officer with Te ROnanga 0 Ngai Tahu in December. Sid won't be leaving us» altogether however, he will take up the position of Secretary of Te ROnanga 0 Ngai Tahu-r to support the new CEO and to pass on the wealth of institutional knowledge he has~ gained over his time with the iwi.o Sid joined the Ngai Tahu Trust Board in 1963 as acting Secretary. At the time he was» a chartered accountant with Ashton, Wheelans & Hegan, of whom the trust board was a

client. In those days the board consisted of seven members who met on a quarterly basis:c at the s~~I~ property o~n~d by Ngai Ta.hu in Kaiapoi. They were a small operation whosem responsibility was to dlstnbute education grants and pensions to kaumatua along withmanaging a couple of property investments.- Sid has been a significant figure in the history of Ngai Tahu. Through his prudent--I and professional financial management and the introduction of sound governance.:- principles, the iwi has built a strong and sustainable base for us and our children after us.

A serious matter ...I think something should be done torectify the flawed deed signatorieslists in the Ngai Tahu Deed ofSettlement and the Ngai TahuClaims Settlement Act, for thefollowing reasons.

First, Ngai Tahu scholars andresearchers, and others, are likelyto turn to the Deed of Settlement and

cant. over...~

The Murihiku Deed, 1853The Murihiku Deed of 1853, alsoarranged by Commissioner Mantell,bears 58 Maori names, all listed assignatories in the Waitangi TribunalNgai Tahu Report, the Ngai TahuDeed of Settlement and the NgaiTahu Claims Settlement Act. When Iexamihed the original Murihiku deed inthe Lands Department strongroom inWellington, I saw that thirty of thesenames are unsigned on the deed. Alarge proportion of these thirty arein one handwriting, obviously that ofa clerk. They are not signatures. TheWaitangi Tribunal decided, as forKemp's Deed, that the Maori whosenames were unsigned must haveagreed to the deed, otherwise theirnames would not have beeninclu,ded.

Tribunal, "given that the deed waswitnessed by reputable men and thatthe signatures and marks areinterspersed on the sheet, thetribunal can only conclude that thosewho were named but did not sign stillgave their consent to theagreement."

Even if one accepts thisargument about the unsignednames, the fact remains that thesepeople did not sign and it is incorrectto list them as signatories. The NgaiTahu Deed of Settlement added twomore errors to the Kemp's Deed list.The fictitious name "Pukari" is addedand "Topi Kihau" is entered as onename. These errors are now alsoenshrined in the Ngai Tahu ClaimsSettlement Act.

The Port Levy Deed, 1849The signatures on the Port Levydeed arranged by CommissionerWalter Mantell in 1849 appear to begenuine, except for those ofTamakeke, Te Kapiti and WiKaraweko, which are also marked ashaving been signed "by proxy". Howcould someone sign away his landsby proxy? The sale of land in NewZealand requires the signature eitherof the owner or of someone whoholds a legally valid power ofattorney on behalf of the owner.Mantell did not claim that anyonehad a legal power of attorney to signthe deed on behalf of Tamakeke, TeKapiti or Wi Karaweko.

Topi Patuki's reaction beforethe Smith-Nairn Commission(mentioned above) on finding that hisname had been written "by proxy" onKemp's Deed without his knowledge,makes the use of this device byKemp and Mantell look verysuspicious. If Tamakeke had beenalive to give evidence at theCommission, his reaction may well

"signatures" were actually signed.The rest were therefore notsignatures at all.

When Kemp got back to theNorth Island in June 1848 with hisdeed, he had reported: "I've got 40signatures. Most of the Ngai Tahuchiefs have signed." Governor Greywas pleased and promoted him. Butif Kemp had said, "I've only gotsixteen signatures; most of the NgaiTahu chiefs have not signed", theGovernor would have been cross.Kemp would have had to go back toAkaroa to try again, offering betterterms to Ngai Tahu.

In my book Te Wai Pounamu,the Greenstone Island I give a 10-page analysis of the Kemp's Deed"signatures". The unsigned nameson the deed are those of Karetai, TeWhaikai Pokene, Rangi Whakana,Te Hararu, Haereroa, Te Raki, TeMatahara, Topi Patuki, Kihau,Korako, Wan,lwarutu, Taki, Hape,Tuauau, Tuahuru, Metehau (twice),and six others not positivelyidentified. As far as I know, no onehas faulted my analysis (except "TeMatahara" is misprinted).

The Waitangi Tribunal'sViewI reported the false signatures onKemp's Deed to the WaitangiTribunal in August 1990. TheTribunal had already finishedhearing evidence, but they receivedmy information (Z14 and Z41 in theTribunal's record of documents in theNgai Tahu Report). The Tribunalagreed that "a large number ofchiefs, possibly a majority, did notmark the deed" (page 418). But theyrejected my suggestion that Kemphad fiddled the signatures. Theirreasons were that, firstly, no one hadever found fault with Kemp's Deedin this way before. "Then," said the

~

I

(

---.,was always very helpful to theCrown. For example, in 1868Heremaia Mautai of Wairewachallenged Kemp's Deed at theNative Land Court in Christchurch.He said that he had not signedKemp's Deed and claimed thattherefore Kaitorete still belonged tohim and his hapO. But Chief JudgeFenton upheld the deed anddismissed Mautai's claim, on thegrounds that the 40 signatures onthe deed represented a majority ofNgai Tahu.

Other rangatira listed assignatories went on denying thatthey had signed Kemp's Deed,including John Topi Patuki,Waruwarutu, and Teoti WiremuMetehau (Pakipaki). Metehau evenwrote to the Queen complaining thathe had not signed Kemp's Deed andhad therefore not sold his land rights.Topi Patuki complained to the Smith-Nairn Commission in 1879 about hisname being written on Kemp's Deedby proxy. "I was sold like a bullock",he said. 'What's to be done with myname on this deed?" Were theserangatira lying?

What does Kemp's Deedreally say?In July 1990, during the closingstages of the Waitangi Tribunal'sNgai Tahu Claim, I was in Wellingtonlooking at a National Libraryexhibition. In one of the glass casesto my surprise I saw Kemp's Deed,for the first time. There were 39Maori names in the signature panel,not 40. I already knew Kemp'shandwriting. Looking closely, I sawthat 21 of the alleged signatureswere written by Kemp himself, andunsigned. Two others were inHoromona Pohio's handwriting andunsigned. Only 16 of Kemp's Maori

Incorrect evidence in NgaiTahu documentsIn the Ngai Tahu Deed of Settlementand the Ngai Tahu ClaimsSettlement Act of 1998 there areincorrect lists of Ngai Tahusignatories to Crown purchases ofNgai Tahu lands. They do not agreewith the original deeds. The Deed ofSettlement and the Settlement Actwill stand as historical documents.Unless something is done to correctthe errors they contain, futurescholars and lawyers may well be ledastray.

Most of the errors came fromthe Waitangi Tribunal's Ngai TahuReport. The Tribunal when hearingthe Ngai Tahu claim did not ask theCrown for the original deeds. Theyrelied instead on old governmenttranscripts. There seemed to besome uncertainty about where theoriginal deeds could be found, orwhether they could be found.

Kemp's Deed, 1848Kemp's Deed was the Crown'smeans of acquiring the Ngai Tahurights to most of Canterbury andOtago. It was signed at Akaroa onJune 12, 1848. Kemp reported that40 Ngai Tahu rangatira had signedthe deed. All the old history booksagree that there were 40 signatories.So do the Waitangi Tribunal's NgaiTahu Report, the Ngai Tahu Deed ofSettlement, and the Ngai TahuClaims Settlement Act. Moreover,they list the 40 names.

The official story that 40 NgaiTahu rangatira signed Kemp's Deed

tangata whenua and Article Twowere mistaken because his evidencewas incorrect. Without reliablehistorical evidence, anyone can beled astray.

Keeping TheRe

Koanga/Spring 2001 TE KARAKA 11

na Helen Brown

With this came an ever-increasingworkload. External funding enabledDavid to employ an administrativeassistant (Rose Nutira) and later aNatural Resources Administrator(Terriana Smith) which freed him upto strengthen relationships withexternal bodies like the councils andministries of the Crown. Furthercommunity funding allowed for thesetting up of whanau developmentprogrammes and wananga that gotthe whole whanau of Taumutuengaging in the marae. Says David:"We ran eeling and weavingwananga which led to more inter-action as an extended whanau. Thiswas an integral part of building therOnanga whanau, which encapsulatesand provides for all generations toengage in and discuss where theywant to be."

Participation in the Deed ofSettlement brought a "hands on"approach to David's work as heensured settlement details matchedthe understandings and expect-ations of rOnanga members. Beyondthis, the job grew into a managerialrole that involved getting policydocuments together and ensuringthat the rOnanga was never limitedconstitutionally. This was a time ofgreat growth tribally as well as withinthe rOnanga as the Deed ofSettlement was progressing and Te

In the years prior to theappointment of a rOnanga ad-ministrator, members of TaumutuROnanga had been "administrating"but not in a cohesive way thatenabled ease of informationretrieval. David inherited a paper-work nightmare - "My first jobinvolved trundling out in my cararound various rOnanga members'houses and picking up boxes andboxes and boxes of letters". Thismass of historical material kept himbusy for months developing a filingsystem at his centrally located officein the trust board building in ArmaghStreet. During this time his venturesinto resource management alsobegan as he was called upon toliaise between the rOnanga andother bodies such as DOC and theMinistry of Fisheries. Previous workwith the whakapapa unit as anenrolments officer had given Davidan awareness of tribal perspectivesbut as the rOnanga administrator helearned that he "had to wear all hatsat all times on all issues". Perhapsthe greatest challenge lay in theexpectation that he pick up all theviews of rOnanga members andrespond to requests and questioningon their behalf.

Creating an administrativecentre for the rOnanga made forgreater accessibility and visibility.

David in Cath Brown's pa harakeke

David O'Connell was the firstrOnanga administrator ever to beemployed. He took up his post atTaumutu in 1997 without any realknowledge of the scale of the workor the extent of its future de-velopment. Today, four and a halfyears later, as he settles into a newposition in Natural Resources at TeROnanga 0 Ngai Tahu, he reflects onthe challenges and the impact thathis work has had on rOnanga life.

As the newly appointedProjects Coordinator for NaturalResources at Te ROnanga a NgaiTahu, David O'Connell is exceptionalin his lack of tertiary training inResource Management. It is hands-on experience that has landed himthis position. While rOnangaadministrator for Taumutu he was"thrown in the deep end" of naturalresource issues and forced to learnon the job. "Within the unit I comewith quite a different perspectivebecause I've grown out of a grassroots papatipu rOnanga base asopposed to having studied it atuniversity. How you apply it going bythe book as opposed to how youapply it practically are two differentworlds." And while David has nowmoved on from his role as rOnangaadministrator he can take a lot ofcredit for development of Te TaumutuROnanga over the last few years.

Left: A reducedphotocopy of Maorisignatures from theoriginal Kemp's Deed.Sharp eyes may tell whichare true signatures andwhich are not.John Tikao, John Pere,Matiaha (Tiramorehu),Rehe, Pukenui, Te Uki,Pohau, Wiremu Te Raki,Solomon Pohio, and TiareWetere have signed theirown names.The names of Taiaroa,Maopo, Paora Tau,Tainui, Koti, and Potiki,are written by Kemp andproperly signed alongsidewith the chiefs' tohu.Te Whaikai Pokene andRangi Whakana arewritten by Pohio andunsigned.The rest are written byKemp and unsigned; theticks and asterisks wereput in later.

. -- . t/

"-' i ......

~'-! _14~~

asked to allow an approvedWellington laboratory, subject toadequate security precautions, tomake high quality, certifiedphotographic images of thedocuments on film, which would bepurchased as a research resourceby Ngai Tahu or whoever else wasto administer the project. The idealobjective would then be to publish abook, suitable for students,researchers and general readers,containing the authentic images ofthe deeds, and telling their story inthe context of this important periodin New Zealand history. I havereported this suggestion to ourKaiwhakahaere, Mark Solomon, forthe consideration of the Ngai Tahuauthorities.

Editor's note: Further to Harry'ssuggestion, the Cultural and IdentityUnit within Ngai Tahu DevelopmentCorporation is currently working withHarry to have the deeds photo-graphed under the auspices of theNgai Tahu Archives.

Harry Evison has specialised in NewZealand colonial history, and hasbeen a historian for Ngai Tahu. Hismost recent book is The LongDispute: Maori Land Rights andEuropean Colonisation in SouthernNew Zealand (Canterbury UniversityPress, 1997).

A SolutionRecently a Ngai Tahu rOnangarepresentative asked me how hecould find out the true names of thesignatories to the Crown's purchasedeed for his rohe. I had to tell himthat the only way to find this out is togo to Wellington and seek admissionto the Land Information archives soas to inspect the actual deed, sincethe published lists cannot be reliedon.

to go there.Finally, and incidentally, thanks

to the success of the Ngai TahuClaim, Ngai Tahu now has a higherprofile. A higher profile, as oldsoldiers know, makes an easiertarget if anything is found to bewrong.

to the Settlement Act from now onas being reliable resources for theirstudies. People are going to say:"Kemp's purchase proved to be aswindle. So why did 40 rangatira,representing about two-thirds ofNgai Tahu, sign the deed?" It makesa big difference to know that only 16,or about a quarter of the total did so.It means that some trusted Kemp,but most did not.

Secondly, we know that the ac-quisition of the ancestral lands by theCrown was a matter of grave im-portance, and much anguish, to thetipuna who bore the responsibility atthat time. Those rangatira whosigned the deeds had their reasonsfor signing, and those who did notsign had their reasons for notsigning. It is wrong to lump themtogether - we should respect theirdifferences. We owe it to the tipunato ensure that our use of their namesis tika. It is not something to triflewith.

Thirdly, the nine original NgaiTahu deeds now held in Wellingtonarchives will get increasingly difficultto access. Most of the documentsare written in ordinary ink on ordinarypaper. As they become older andmore fragile, the Wellingtonarchivists will have to restrict accessto them. It is not going to remainpossible for researchers to haveready access to the deeds inWellington, even if they can afford

10 TE KARAKA Koanga/Spring 2001

a leadership mentoring programmefor Maori women which is set tobecome a major focus for PositiveDirections Trust in the coming year.Called Wahine Toa, it aims to attractyoung Maori women into positionsof leadership on local governmentbodies and community trusts wherethe presence of young Maori is nearnil.

Wahine Toa will offer generalbusiness administration training andfacilitation into work experienceappointments as minute takers andchairpersons at meetings. Recruit-ment and the establishment of linkswith local bodies is due to beginsoon. If this programme progressesin the same manner as Te ManaMahi then it is sure to succeed. Theachievements and ongoingdevelopment of the PositiveDirections Trust are testimony to thecommitment, community spirit andgenerosity of people like Phil Tikao,who approaches his work withboundless positivity: "I wouldn't tradethis work. It's fun. It's rewarding, It'sjust a great job."

getting the best response andlearning outcomes from the kidsinvolved. Integral to the Te ManaMahi process is the employment astutors of young Maori interested inbecoming teachers in the future."This gets their Gareers up andrunning and the kids respond well toyounger teachers", says Tikao.

Two schools are invited to beinvolved in the programme eachterm, with places offered for up to32 children aged between five andtwelve years who attend oneafternoon session a week for theduration of the school term. The ITcomponent of the programme isattractive to kids who generally jumpat the chance when they hearcomputers are involved. Oftenschools would like to send morechildren than Te Mana Mahi cancater for at present, but plans areunderway to expand and duplicatethe programme in other areas of thecity because, as Tikao says, ''thereare just so many young Maori whoare missing out".

The trust is now looking tobroaden its work further and hasrecently completed development of

community funding. CEG, Lotteries,Te Puni K6kiri and the CommunityTrust are their main fundingproviders, with future plans for anapplication to the Ministry ofEducation for backing.

The Positive Directions Trustopened its doors in January this yearfollowing an extensive search for theideal location, having beenpreviously non-site specific. Themain aim of the group is to upskillyoung Maori in areas of informationtechnology that they WQuidotherwise not often have theopportunity to learn about. Literacyand numeracy training has beenincorporated into basic computertraining. Designed by Phil Tikao andShane Hoani, an IT consultant, TeMana Mahi focuses on the learningneeds of young Maori and is basedon research into Maori educationalneeds and specifically of those Maorikids in eastern Christchurchcommunities.

Numeracy and literacy trainingcentred on fun learning throughgame-playing and the employmentof young Maori as teachers arefactors which contribute towards

From its neatly groomed streetfrontage the bungalow at number448 Gloucester Street looks like anyother house. But on school-dayafternoons it becomes a hive ofeducational activity as the PositiveDirections Trust kicks into action.Trust Coordinator Phil Tikao (KaiTahu, Ngati Kahungunu) heads acommitted team who are workinghard to improve numeracy, literacyand IT skills among young Maori inthe eastern suburbs throughimplementation of their self-designed, after-school educationprogramme, Te Mana Mahi.

"We're doing a Kip McGrath forfree and for Maori kids", says Tikao,whose programme has been runningfor two terms now. It has receivedonly positive feedback to date fromboth the schools involved and,perhaps mor~ importantly, from thekids themselves. "It's great becausethey love it and they're attentivewhich is sometimes not the case atschool", says Tikao, who is emp-loyed full-time by the trust as ateacher trainer and administrator ofthe Te Mana Mahi programme. Thisis a first for a trust that has notpreviously had a paid employee.Tikao, who comes from a back-ground in youth work and has beeninvolved in the trust since itsinception in the late 1980s, says hefeels privileged to hold this position.

Positive Directions Trust is anon-profit charitable trust that wasinitially established as a role-modelling organisation for youngMaori and Polynesian youth in theAranul area. "We were a bunch ofpeople who wanted to givesomething back to our communities- we thought hey this will be fun",says Tikao. Jhe group beganorganising fun days and sportsfestivals. They were later involved intruancy work and other communityprojects. This year after a brief periodof dormanoy the trust has refuelled,redirected itself and obtained

sees the rOnanga managing around$1.8 million - an amount that couldnever have been handled by whatDavid calls the "shoebox accountingsystem" that was in place when hearrived. More obligations andresponsibilities come with having tomanage increased assets so hestresses the need for his successorto be skilled in financial man-agement.

It is obvious though that hisposition at Taumutu was not just aboutpaper shuffling and official procedures.His work has seen extended whanaucome closer together, the forging of aspirited rOnanga identity and a strongperception of the rOnanga in the widercommunity. David concludes: "It wasexciting to be part of working anddeveloping something from ab-solutely nothing through to afunctional working organisation thatcan now receive any issue from anyorganisation and have the processesand ability to deal with it. (We arenow) seen as an organisation withthe capacity to continue goingforward. There's no longer anyexcuse that they don't knowTaumutu ROnanga is there."

David on the steps of arliament with Auntie Jill Marsh (left) and Taua MariaJohnson during the Claims Act Third Reading

ROnanga 0 Ngai Tahu was becomingestablished.

Tribal identity was strength-ening internally, while externally theawareness of Ngai Tahu within thewider community was growing."When we didn't have manyemployees Ngai Tahu wasn't out inthe community and in the forums ...as that capacity has grown andwe've been able to sit at the counciltable and front up to the ministries,our recognition by the Treaty partnerhas grown. With that you start tobecome a Treaty partner with thesame level of ability." When Davidspeaks of ability he is primarilyreferring to the "ability to challenge".The relationships he has forged onbehalf of Te Taumutu ROnanga havebeen fundamental in making itknown that his rOnanga is a force tobe reckoned with. As David says"we're not just a group of Maori whoare going to front up and have awhinge and they'll never see usagain - we've actually got processesto keep them on their toes."

Today 3.5 staff are employedat Te Taumutu ROnanga inChristchurch and at the marae. Thefinancial growth post-Settlement

12 TE KARAKA Koanga/Spring 2001

s::>en-Im:Do-n-I:I:m()>Z

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Kowai River

actual application", he says. "Mystudio is a clutter of paintings allbeing prepared simultaneously, thisallows me to give each painting thenecessary drying times betweenlayers." And where does hisinspiration come from? "Myinspiration comes from many arenas- people, events, dreams, the waylight sits on the subject, a theme foran entire exhibit or emotion - happy,sad, angry, unjust or even romantic- whatever the emotion, the paintingwill have a deep sense of meaningand belonging which will be passedon to the viewer."

If you are interested in seeingmore of Peter's work, have a look athis web site: http: www.caleyart.co.nz.

MasteTo establish a career as an artisttakes time, passion, determinationand most importantly, talent. Forty-three-year old Ngai Tahu artist PeterCaley (Kati Huirapa) has it all andhas been working as a professionalartist since 1988.

Based in the Far North, Peterworks full-time creating hismasterpieces both for the local andinternational market. Recently heheld an exhibition of South Islandlandscapes at the Arthouse inChristchurch and currently he isworking on a fully commissionedinternational project due forcompletion in October 2002.

Peter describes himself as aninspirational realist who has focusedon perfecting his brush techniquesand use of colour. Working mainlywith oil on canvas his work isremarkably detailed and diverse,including Maori portraits, culturalpaintings, characters, wildlife andlandscapes. Peter's technique isunique and his work entirelyfreehand. He enjoys the challengeof working on large-scale works.

Inspired by his father JohnScoringe, himself an accomplishedartist, Peter went to study at the WestAustralian Art School in 1974. He leftbefore completing his course butcontinued on with his training via cor-respondence and by workshoppingwith other artists. Peter says thatfrom a very early age he was takenby the work of Salvador Dali,however a trip overseas to see aMonet exhibition in the 1970sfostered in him an appreciation of theImpressionist period and an interestin the Old Masters. Since that timePeter has been strongly influencedby these works studying closely thetechniques used.

Peter says that he "just lovesto paint, to get recognition for it andto be able to do it without too muchhardship". His work takes up muchof his time with each painting takingbetween one and three months tocomplete and some taking muchlonger. "There is as much time spentin preparing an art work as in the

rohe, but reflected numbers ofpOkeko in other parts of the region,such as Nelson, where pOkeko arenumerous and considered a pest bymarket gardeners. The Kaikoura baglimit has now been reduced to two.Bag limits of grey duck were alsoreduced in the Central South Islandregion, from 25 to 5, to reflect therarity of greys on the east coast dueto loss of habitat and cross-breedingwith mallards.

An important issue where NgaiTahu and Fish and Game have a lotin common is over water quality/quantity for fish habitat. There ispotential to work even more closelytogether on Resource ManagementAct issues such as these with theincrease of dairying conversions.

The role of the representativesis more than to have a Maori face atcouncil meetings. "Our presence onthe councils is also useful inaddressing conflicts that existbetween our traditions and modernregulations. These are not alwayscomplementary but by com-municating and working together weare able to address some of theseissues", says Ben Reihana.

It is envisaged that therelationship with Fish and Game willcontinue to improve as a result of theSettlement, with no doubt many newchallenges for us all along the way.

na Jackie Curtis

(I-r): Don Brown, Owen Woods, Jane Kitson, Terry Broad, Alistair Climo, Ben Reihana

The role of these co-optedmembers is to increase the profileof Ngai Tahu on the councils and tohelp ensure Ngai Tahu interests aretaken into account by the councilsin their decision-making process.

The Ngai Tahu representativesare supported through the NaturalResources Unit of the Office of TeROnanga 0 Ngai Tahu who facilitateannual wananga with the rep-resentatives to discuss variousissues.

Jane Kitson says: "We have agood relationship with our local Fishand Game Council and I am surethat we have added value to therelationship. We have been able toassist the council in understandingcultural values and on WorldWetlands Day we worked togetherto create awareness of the issuesrelating to the restoration of thewetlands. Perhaps the greatest pointof conflict from our rOnangaperspective is that management ofintroduced species can have higherprecedence than native species.Now that we have representation onthe council we can work together toaddress and understand theseissues."

The role of Te ROnanga 0 NgaiTahu as statutory advisor (throughthe Natural Resources Unit) hasalready brought success in reducingthe bag number of pOkeko in therohe of the Kaikoura ROnanga. TherOnanga had concerns that the dailybag limit (15) for pOkeko did notreflect the actual numbers in their

Strengthening Relationshipsin the CoFollowing the Ngai Tahu Settlementour relationship with a number ofgroups and organisations hasdeveloped as the community beginsto understand and implement theworkings of the Treaty. One of thoserelationships is with the Fish andGame Council.

T he Fish and Game Councilrepresents the interests of anglersand game-bird hunters in NewZealand. The council works tomanage, enhance and maintainsports fish and game. Sports fishinclude most exotic freshwater fishsuch as trout, salmon, carp andmackinaw. Game birds are blackswan, canada goose, ducks(mallards, grey duck, paradiseducks, spoonbill duck/shoveller),pOkeko, partridge, pheasant, quail,and chukar.

During Settlement negotiationsNgai Tahu recognised the need tohave input into the management ofnative species that were theresponsibility of the council. As aresult Te ROnanga 0 Ngai Tahu isnow a statutory advisor for the nativegamebirds managed by the Fish andGame Council. This includespOtakitaki (paradise shelduck),maunu/parera (grey duck), tete(shoveler) and pakuraJpOkeko.

Te ROnanga 0 Ngai Tahu alsohas aco-opted Ngai Tahu representativeon each of the six councils within therohe. Nominations were called forfrom rOnanga to represent Ngai Tahuon each council, with the followingrepresentatives being chosen:

Otago - Terry Broad (OtakouROnaka)

Southland -Jane Kitson (Oraka-Aparima ROnaka)

West Coast - Alistair Climo(Kati Waewae)

Nelson/Marlborough - OwenWoods (Kaikoura ROnanga)

North Canterbury - Don Brown(Taumutu ROnanga)

Central South - Ben Reihana(Arowhenua ROnaka)

14 TE KARAKA KoangalSpring 2001 KoangalSpring 2001 TE KARAKA 15

Diploma in Iwi Development

GloballY we are in the midst of a significant period ofnegotiation between dominant colonial governments andindigenous peoples that will continue to see indigenouscommunities regaining local authority and responsibilityfor indigenous affairs. Iwi are increasingly beingacknowledged, legislatively and economically, as keystakeholders in the affairs of the nation and they areonce again emerging as potent entities within NewZealand. Regardless of this opportunity, iwi have longbeen alienated from the comprehensive responsibilityof managing resources, people and the business of self-determination. A qualification in Iwi Development hasbeen developed that will provide the opportunity for asystematic approach to building capacity and growingleadership for the future.

The Diploma in Iwi Development is a ChristchurchPolytechnic Institute of Technology (CPIT) qualificationto be offered in 2002, pending approval. The course hasbeen developed alongside Ngai Tahu DevelopmentCorporation with the specific intention of reaching thoseworking in iwi development at a rOnaka level or intendingto work with iwi and hapO. It attempts to address thebase skills and knowledge required to be an effectiveparticipant within the area of tribal development.

The Diploma, studied part-time over two years,develops a range of skills that will allow graduates tomake a more effective contribution to iwi processes,decision-making and leadership.

The programme consists of eight core courses, withstudents having a choice of two specified electives.Cross-credits and credit transfer may be available tosome students and CPIT recognises and supports priorlearning.

The Diploma in Iwi Development has beendeveloped specifically as a distance-delivery course toallow students not residing in Christchurch to undertakethis programme. Consequently all students will berequired to have access to a computer that is connectedto the Internet.

This programme will be delivered through acombination of campus-based workshops, Internet anddistance teaching. This will include a web site forinformation retrieval, a newsgroup that will providecontact and communication between the tutor andstudents, a roving tutor and a range of lecturers. Guestspeakers will also be invited to talk to groups and toshare information, experiences and wisdom.

Successful students will be awarded the Diplomain Iwi Development. Should students wish to continuetheir study on its completion, the diploma is recognisedas the first year of the three-year Bachelor of BusinessInnovation and Enterprise at Christchurch PolytechnicInstitute of Technology.

For further information orenrolment forms please contactTe Matauranga Maori, (03) 379 8150, ChristchurchPolytechnic Institute ofTechnology, PO Box 540, Christchurch.

Nga Kete e Toru

Nga Kete e Toru is a one-year full-time course thatblends traditional Maori food-gathering and cooking withmodern professional chef training.

Unique to the Christchurch Polytechnic Institute ofTechnology (CPIT) the course includes the City & Guildsgeneral food preparation, New Zealand cuisine, te reo,tikanga and kapa haka, meat training and cafe, bar &wine service.

Successful students will receive the ChristchurchPolytechnic Institute of Technology Certificate in NewZealand Cuisine and the internationally recognisedLondon City & Guilds International Cooking Qualification.

The course, co-tutored by Stan Tawa (TOwharetoa)and Dave Spice, focuses not only on traditional Maorifood-gathering and preparation, but also allows studentsto make contemporary dishes from traditional kai - ifstir-fry paua and mussels in light Thai curry tempts yourtaste buds, then this is for you.

Nga Kete e Toru for 2002 begins on February 4.Enrolments for this programme are limited to a total of17 students. Enrolled students will be eligible to applyfor student loans and some placements are supportedby Rangatahi Maia study awards.

For further enquiries contact the Faculty ofCommerce, (03) 379 8150, Christchurch PolytechnicInstitute of Technology, PO Box 540, Christchurch.

Nga Kete e Toru - A Student's PerspectiveNicholas Maaka (Ngai Tahu, Tainui,Waikato, Nga Puhi) was attracted toNga Kete e Toru because it is aprofessional chef training qualificationcomplemented by a Maori-cookingcomponent. Not only does theprogramme offer good trainingopportunities to develop chefing skillsbut also provides considerable potential opportunitieson its completion.

As well as studying full-time, the students of NgaKete e Toru have had the opportunity to attend wanangaorganised by Te Tapuae 0 Rehua. These haveincorporated whakawhanaungatanga and theopportunity to listen to motivational guest speakers andhave to date been a highlight of the year for Nicholas.

Nicholas believes that the success of the coursecan be attributed to the course tutors, Stan and Dave,who continually offer support to the students and theirqueries that have arisen throughout the year.

Nicholas is a Study Award recipient from Te Tapuaeo Rehua and this has helped enormously with keepinghis course costs down.

Asking him to sum up his thoughts of theprogramme he says, "It's really good, it's choice". Whatmore is there to say.

na Tani Tarepe

Whiti Reia:St Stephen's ChurchKo te Whare Karakia 0 Hato r--o::-r-,....."......,Tipene te mihana Maori tuatahi iwhakatO i Te Waipounamu. Hewhare ataahua taua whare, a, inohia e Reverend Canon Stack itona taeka atu ki Tuahiwi i te tau1859.

lata kowhiri a Stack i tewhenua hei toka mo tona wharehou. Ko te wahi i whiria ai e ia i nohoi te taha 0 to te iwi kaika "wharepOrakau", ara te wahi i wanaka ai ika korero-a-iwi, ka korero whakaponome a ratou pOrakau.

Ko te kaitiaki 0 tenei wharewanaka ko te atua Kahukura itohua nei e te kopere. I huna tetahio ana whakapakoko i tetahi wahipatata atu ki te whare karakia. Imeatia ai he tino tapu tauawhakapakoko na te mea i mauria 1ii.~=~!!!!~~~.Emai i ruka i a Takitimu, ko tetahi 0 ka waka topuna i haria mai ka Maori ki Aotearoa me Te Waipounamu.

E ai ki ka korero ate hau kaika, e noho ana te kehua 0 tetahi kUri pako i roto i te whare karakia hei kaitiaki maka takata 0 taua kaika. Ki a ratou na korero, na te kaihautu 0 te waka Takitimu taua kuri, ara, na Tamatea-pokai-whenua.

I tona hekeka mai ki Te Waipounamu i waiho i a Tamatea tana kurL Ko te whakapono 0 Kai Tahu e noho anai Ka Pakihi Whakatekateka 0 Waitaha, e haereere tonu ana taua kurt i te mata 0 te whenua hei tohu whakatopatoi ka uri 0 Tamatea i te mate.

E ai ki etahi 0 Kai Tahu kua kite-a-kanohi taua kurt, a he kanohi takata tona.He urupa i te taha 0 te Whare Karakia 0 Hato Ttpene, a, koina hoki te wahi e takoto ana aTe Ruaki, te wahine

rakatira i korerotia na i te korero mo Waikuku.

St Stephen's Church was the first Maori mission built in the South Island. It is a picturesque building that wasoccupied by the Rev. Canon Stack who arrived at Tuahiwi in 1859.

Stack chose the site of his building carefully. The church was sited next to the place where local Maori wouldhold their "whare pOrakau" or "house of learning" where religious instruction was given as well as tribal histories.

The "house of learning" was placed under the guardianship of the god Kahukura who is represented in therainbow. A carved "god stick" of Kahukura was hidden near the church and it was considered highly sacred as itwas said to have come on the Takitimu canoe, which was one of the early canoes that brought the Maori to NewZealand.

Local folklore has it that inside the church is a ghostly "black dog" that is the spiritual guardian of the peopleof the village. This black dog is said to have belonged to Tamatea-pokai-whenua, the captain of the famed Takitimucanoe.

During his expedition Tamatea left his dog in the South Island and the Canterbury Ngai Tahu believe this dogroams the island warning the descendants of its master of danger or death.

To some Ngai Tahu who have seen it, the face of the dog resembles the face of a man.Next door to the church is a traditional burial ground where the chieftainess Te Ruaki was buried. It was Te

Ruaki whose name is recalled in the story of Waikuku.

(J)-I(J)-Im-0::I:mz-(J)o::I:c::co::I:

16 TE KARAKA Koanga ISpring 2001

-Koanga/Spring 2001 TE KARAKA 17

Naia atahi kupu me ka weruwerulkakahu me te ruma moeHere are some handy words for clothing and the bedroom:

*You use the "to" if you are referring to one thing. For two or more thingsyou use "0", e.g., your jersey = to poraka; your shoes = 0 hO.

Awesome! Now we have some words under our belt, we can start lookingat how we might put them into sentences. Don't be scared! We'll start withthe easier ones!

He kiwaha tauriteAua atu, hei ahaHei aha raKua pauAnei/araKaua e mangereHoatu

He aha tau?Turituri

He kupu tauriteKakahuTarauPotaeHate

Fetch your (shirt)Where is your (hat)Tidy/make up your (clothes)Bring me your (trousers)Wash your (face)

(Kokomo)(Whareama)(Weruweru)(WharekOha)(Kanohi)

Te Kupu PakehaClothes, garmentstrousershatshirtJerseyCoatNappyShoesbed MoengaBackpack (to carry child)

Te Tikanga PakehaNevermindDon't worry, its an accident!It's all gone!Here it is/there it is!Don't be lazyGive it awayGive it to meLeave it!What's up with you?What a noise you make! Shhh!What a hold out!

KaiTahuWeruweruWharekOhaWhareamaKokomoPorakaKotiKopeHORaraTaukawe

T7kina rnai to/a"Kai hea tD/DWhakatikatikahia to/aMauria rnai to/aHoroia to/a

Wananei! Inaianei kei a tatou ka kupu, a, ka taea hoki e tatou aua kupu tewhakamahi i roto i te raraki kOrero. Kaua e mataku! Ka timata tatou i kakOrero mama!

He Kiwaha - Some phrases

KaiTahuAuatuHauataKua mahitiNaia!Kaua e tokekeWatuaHomaiWaihoE aha tahau?ManioriKai atua

KoreroKa kupu rna te whanau

To all the parents out there, tena koutou! This month's issue of Te PatakaKorero is specially designed for you. So mums and dads, be alert! We aregoing to fill up your te reo kete so you will all be able to use more te reowhen you are hanging out with your kids.

Tena koutou e te huka matua. Ma koutou tanei wahaka 0 Te Pataka KOreroi tanei marama. Na reira hakoro rna, hakui rna, kia mataara! Taihoa ka kikia koutou kete kupu i ka kupu ataahua kia taea ai e koutou te reo Maori tekerero i a koutou ko a koutou tamariki e mahi tahi anal

Ka titiro hoki tatou ki etahi kupu 0 Kai Tahu hei whakamahi i roto i te kaika.Ma tena to tatou reo e whai oraka anO i roto i to tatou iwi, na reira karawhiuakoutou katoal

We will also look at some Kai Tahu words that you can use in the home. Bydoing so we will be able to breathe life once again into our language, so "gogive it heaps guys!"

Why don't you try working on one new word a week with your children. Youdon't have to rattle off everything thing in Maori if you are not able to, butyou can just try using a new Maori word where you can, and then slowlybuild up to phrases, and sentences.

It can be as easy as, "Why don't you go and play Whaimomoka outside",or "I'll make it a kaitatawhaiaka, see who is the fastest at making your beds!"

KaiTahu Te Kupu Pakeha He kupu tauritePara Game/Sport KemuPara Play game/sport TakaraPara tamariki Kids' games/sports Kemu tamarikiWhaimomoka Hide and seekPiu, piuraki Skip with a ropeTatawhaiaka Compete Whakataetae

Kaitatawhaiaka Contest, competition Whakataetae

Makamaka a Riddle Panga

Naia atahi kupu pai mO ka tQmomo para tamarikiHere are some handy words for kids' games:

Te Pataka

-

Peter Clayton with his partnerMa-Rea and tamariki, Rangi andPoihipi

TOku reo, tOku ohooho,Taku reo, taku mapihi maurea

Taku reo, taku whakakai marihi

RAIl NVELD E T~

to mana; to tOraka, to mahi ;m

I hope to keep on learning te reo because I want to keep that door open. I know that te reo will keep teachingme about the world and about people, in the same way that it has done so far. It will give me more opportunities andoptions in my life. Te reo is very important to me and I have no doubt that it will stay that way. I want to encourageother young people to think about learning te reo too.

So far te reo has taken me into places that I would not have otherwise been able to go, i.e., having conversationswith other speakers in te reo, talking about things that can really only be talked about well and understood in te reo.It has helped me to achieve things that I may not have had the confidence or ability to try to do - for exampleentering speech competitions. So far te reo has only taken me into good places and I don't expect that to change.

He taonga te reo Maori, no nga Hpuna hei ohakL Kia kaha ra ki te pupuri.

11oocCIJoZ-Im:Dmo

I would ask my mother why she could not speak Maori and the answer was that shewas never given the opportunity, and like her mother, she was told not to speak or learnte reo, as it was a dying language and was not worth knowing in the Pakeha world -this from her poua, who was the last in my family to korero Maori.

This is my reason for wanting to learn, I want to encourage the use of te reo, I know I'll never be fluent, but thenext generation and generation after that will be given the opportunity that my whaea and taua never had. I wantthe language to live and flourish. I want to promote and use the language in everyday life, and not just leave it onthe marae.

Recently during Te Wiki 0 Te Reo Maori, a work colleague and I decided to make our office a "Korero MaoriOnly Area" which was a challenge, but we got through and challenged the people who entered to korero, subsequentlywe were left to our own devices that week. However, as this kiwaha states, Kua takoto te manuka; the challengewas laid.

In 1994 I attended my first reo rumaki at Otakou Marae and then my next one at Te Takutai 0 te Tm Marae in1999. These are excellent avenues for learning te reo, as it is total immersion for five days, however do not take afive year-break between hui, as you seem to lose everything you have learnt. Since then I have completed the TeHuanui course at Christchurch Polytechnic in 2000 and attended two Te Taura Whiri i Te Reo Maori kura reo, oneat Onuku and the other in Kaikoura. These have given me the confidence to stand and at least attempt to korero,sure I make mistakes, but as another kiwaha states, karawhiua!So Kai Tahu Whanui, maraka mai, whaia to tatou nei reo rakatira, te reo a 0 tatou Hpuna.

laean Cranwell

Ko Te Upoko 0 Tahu Mataa te maukaKo Okana te awaKo Wairewa te rotoKo Wairewa ana te papa kaikaKo Mako te whare tipunaKo Kati Irakehu te hapOKo Kai Tahu te iwi.

My partner Ma-rea attended Te Waipounamu Maori Girls' College where she became interested in learningthe language. After leaving the college she moved to Kaikoura where she took part in a three-year te reo coursetutored by PoutOterangi (John) Stirling and whanau. Our 12-year-old son Rangi went to kohaka reo at TakahangaMarae when he was a pre-schooler and now wants to attend Te Aute College near Hastings to further his te reo andeducation. Our 16-month-old baby Poihipi attends kohaka at Takahanga Marae also and te reo is used in ourhome.

I have two work colleagues that speak te reo to each other and listening to them speaking our beautifullanguage just blows me away and makes me crave even more for the knowledge of our unique language.

I have completed a Kia KOrapa course based at Christchurch Polytechnic, a Reo Rumaki that was held at myhaukaika of Kaikoura and the Ka Hirika Hou 0 Kuri that was also based at Kaikoura and was the most informativeof all. One of Uncle Bill's dreams was to implement te reo courses in Kaikoura so that the language would be learntand heard again all around the marae. Seeing my whanau of all ages participate in the Ka Hirika Hou 0 Kuriwanaka reo would have made him proud.

These courses have given me the confidence and the knowledge that I have wanted for so long. To see myson Rangi participate and enjoying the language makes me very proud that the next generation of my whanau willbe able to speak te reo. I have always been interested in learning te reo and it's been a personal thing for me, notfor money or status but because it appealed to me as a Maori, as Kai Tahu and as a father, for my children and theirchildren after them.

Mo tatou, a, mo ka uri e whai ake.

Tapuketia kia marama ai taku titiro ki Te Ara-a-KewaKia whakararangi pOkohu ki ka panakitaka ki MotupohueROpeke atu ra ki te tai e karakatia mai nei ko MahaanuiAra, he uri no te tokorua a Takena e to iho mai nei

I suppose I should say that learning the reo is some big spiritual experience, youknow standing on the marae and all that, but for me I just like learning it and I thinkit is fun. The thing I like most is that learning the reo opens you up to another wayof thinking and behaving. The reo is also the gateway to the Maori sense of humour.I'm not talking Billy 1. James or Prince Tui Teka but all the kiwaha and whakataukithat showed what great orators our people were and also that they had an incrediblydry sense of humour. It takes real commitment to learn any language and Maori isno different. If you want to be content with what you know then, ka pai hoea towaka. However if you ever want to crack a good joke in Maori then you better finda really good teacher and go for it

Mahia te mahi kei mau tatou katoa ki te reo kaiparaoa. E kare ma, karawhiua!

Eru Prendergc;;;as;:;;.;t=- ......._(Kaiako - Te Matauranga Maori - Te Wananga 0 Otautahi)

Learning te reo Maori to me is a privilege, as whilst I have grown up in Te Wahi Pounamu I have become aware ofhow much a taoka it is to te iwi Maori me te iwi whanui 0 Kai Tahu Whanui.

I first started learning te reo Maori in the third form but was always surrounded by it when attending hui ondifferent marae. Even though we were brought up learning kapa haka I didn't really know what I was singing aboutuntil later.

I enjoyed learning it at school because it was about the only thing I could really identify with, which made mewant to learn more when I went to university. Now that I look back and have experienced some of the mamae, Ihave become more passionate about the revitalisation of Te Reo 0 Kai Tahu Whanui. The passion has really comefrom my parents who raised me and I have just carried it on.

Fortunately, te reo Maori to me has been an opening of a door to another world, hopefully if we all persistthose doors will be open for generations to come.Huakina te tatau Kai Tahu Whanui, akona te reo 0 ka tOpuna, he taoka tuku iho!

Ko Te Moana-nui-a-Kiwa te moanaKo Mangaia, Ma'uke, Mitiaro, Atiu nga motuKo Ngati Rongomatane, Ngati NOrau, Ngati Akatauira, Ngati Inia ka iwiNo Otakou oku matua whangaiKo Mahana Paerata toku ingoa

Mahana Paerata

}

(Tauira - Kura Kaupapa Maori 0 Te Whanau Tahi - Otautahi)

Ko Aoraki te maukaKo Te Ara-a-Kewa te moanaKo Takutai 0 Te Tm, ko Uenuku hoki nga maraeKo Te Aotaumarewa te hapOKo Pikirauaho ko Teitei hoki nga rangatiraKo Ana ahauTihei mauri ora!

I like te reo Maori and I like learning it. I've been lucky to have been in te reo learning places since I was born. Firstat kohanga reo and then in wharekura. When my whanau and I shifted to Christchurch last year I was offered thechoice of going into mainstream if I wanted and I did just to see what it was like. I learnt a lot of new things but Imissed being around te reo. So this year I have gone back into total immersion kura kaupapa Maori and eventhough I am at a different kura than before, it is still a familiar place for me to be in.

Apart from being able to speak in te reo, learning the language has taken me through a door to a world thatI might not have seen had I not learnt. In this world there are waiata, whakatauki, wairua and aroha, all with simplemessages but important ones, handed down to us from our Hpuna. I have been lucky to experience these thingsnot only from people who have te reo but to learn with my peers as well. I have learnt a lot about us as an iwi andit feels good to know those things and it makes me proud of us.

22 TE KARAKA Koanga ISpring 2001 Koanga/Spring 2001 TE KARAKA 23

24

Te .Ngai TOahuriri ROnaka ProfileKaiapoi PaKaiapoi Pa was in its time the leading South Island pa, not only because it was the largest but also because it waswhere the senior chiefs of Ngai Tahu lived. Indeed the pa was also known as, "Pari aTe Atua", "Cliff of the Gods".

Kaiapoi was built after the Canterbury-Banks Peninsula region had been conquered by the young Ngai Tahuleader, Moki, and his band of warriors. Before Moki returned to Kaikoura where his permanent village was heordered the Ngati Mamoe of the area to build a great pa for his older brother, Turakautahi, who would come to livehere.

The Ngati Mamoe set out to build what became known as Kaiapoi Pa. They were ordered to build the rampartsand ditches that you can see surrounding the pa with their bare hands - Moki would not allow tools to be used.

After the pa had been built the Ngai Tahu chiefs migrated to Kaiapoi and lived under the leadership of Moki'sbrother, Turakautahi, who derived his name from the fact that one of his legs was bowed. Through Turakautahi'sleadership and the strategic location of the pa at Kaiapoi, Ngai Tahu gained dominance throughout the SouthIsland. Its treasures were the foods of the land and just as important was the greenstone from the West Coast thatwas used to make weapons, tools and personal ornaments.

The fall of Kaiapoi came with an attack by Te Rauparaha. On his first visit to Kaiapoi he insulted the people bydragging a three-week-old topapaku of a senior Ngai Tahu chieftainess through a stream not far from here. Thestream which the tOpapaku was dragged through is called Waikuku. The Ngai Tahu chiefs quickly attacked theleading chiefs of Te Rauparaha and they were killed inside the pa. With his leading chiefs killed Te Rauparahareturned to Kapiti in the North Island to plan his revenge. When he returned Te Rauparaha laid siege to the pa forthree months in 1832 with his armies. The residents of Kaiapoi, who were led by the chief called Weka, were armedwith their traditional hand weapons and not muskets like the soldiers of Te Rauparaha.

Because he was having little success Te Rauparaha decided to lay bushels of wood near the palisades of thepa so that when he lit the bushels they would burn the palisades. Te Rauparaha's plan succeeded and Kaiapoi Pawas burnt. Its people were killed, eaten or taken as prisoners. The chief, Weka, who guarded the Hiakarere gate,was among those killed.

TuahiwiTuahiwi is the largest of Ngai Tahu's marae today. Its name refers to the fact that the houses are sited along a ridgerunning from Kaiapoi to Rangiora - hence the name "the long running ridge".

When Kaiapoi Pa fell to Te Rauparaha the families of Kaiapoi moved to a pa not far from Kaiapoi pa. Howeverby this stage Pakeha settlement of the area was beginning and the missionary Rev. Canon Stack enticed thepeople back to Tuahiwi. One of the reasons the people went to live at Tuahiwi was that the tribe had placed acarved figure of their god, Kahukura, near Stack's church. While these "god sticks" are not uncommon, this onewas believed to have been placed in the area by the founding ancestor of the tribe, Tahupotiki.

With the people now relocated to Tuahiwi, they then set about establishing their wharenui or communalmeeting-house called Tutekawa. Tutekawa was replaced with a building called Tu Ahuriri and the recent wharenuiis called Mahaanui. Mahaanui takes its name from the canoe Maui used when he went fishing. Until recently theTuahiwi Hall was the largest Maori meeting-house in the South Island. It has hosted many important meetings anddignitaries. It is one of the very few marae in New Zealand to be honoured with the right to fly the red ensign.Originally this flag was gifted to Maori who wanted to trade offshore by Queen Victoria. Today the Crown gifts theensign to marae on particular occasions. When the red ensign flies it is inappropriate to fly other flags.

Tuahiwi was the only place where Pakeha and Maori in the Ngai Tahu rohe nearly clashed. During the surveyingof the reserve a leader called Pakipaki, who owned a large portion of Tuahiwi, was angered at the surveyor allocatinghis land to others. Donning his traditional garments and arming himself with his maipi (fighting staff) and patu(club), Pakipaki set fire to the surveyor's hut and went to attack the surveyor with his axe. However Pakipaki waseventually overpowered by others, saving the life of William Mantell, the surveyor.

Kaihiku - ROnanga Relationship ProjectThe coming year will see the strengthening of relationships between nga rOnaka and Ngai Tahu DevelopmentCorporation with the establishment and implementation of the Kaihiku Project. This project is a way to achievewhat was intended by the creation of Whakateraki and Whakatetoka northern and southern offices. They are astarting point for the movement of resources closer to rOnaka.

Ngai Tahu pepehaIt is said that "kaihiku" derives from the Ngai Tahu pepeha "Kia kakari kaihiku, kia hari kai upoko" that emergedwhen two ope from Canterbury were going to battle at Moeraki. One group had the eels as food and only gave theother group the eel heads (no flesh). When it came time to fight the group that had only eaten heads said "retreat"("kia hari kai upoko") and told those that ate the tails to fight ("kakari kaihiku").

The modern interpretation can be one of resources and responsibilities. Those that have the resources alsohave the responsibilities. The Kaihiku are those that are resourced therefore the implications for rOnaka are clear- a stronger relationship between nga rOnaka and Ngai Tahu Development Corporation.

There has been important work undertaken over the last couple of months as rOnaka moved to determine theneeds and priorities they desired Ngai Tahu Development Corporation to assist with. It is hoped that this assistanceand support will increasingly strengthen the relationship with rOnaka and place greater focus on the developmentpriorities for rOnaka.

During August and September, background and preparation work has been carried out by both rOnaka andDevelopment Corporation, culminating in meetings held with rOnaka to determine the actual needs of each rOnakathat Development Corporation can assist with.

In the second quarter, Development Corporation will meet with rOnaka and reach agreement on the joint-project activities to be achieved over the two-year period. This agreement will be based on the needs rOnakaidentify, and will strengthen the relationship between both parties.

Once rOnaka have identified their needs Ngai Tahu Development Corporation will determine how it can allocateits resources in a fair manner considering those needs and the needs of each rOnaka. This will then determineDevelopment Corporation activity and resourcing support. For those matters that are already underway, there is a"business as usual" approach to ensure ongoing progress in these areas.

It is proposed that the final agreement with rOnaka will be signed off when Development Corporation's boardmembers and Chief Executive Officer meet with the leadership of each rOnaka. The relationship forged at that timebetween rOnaka and Development Corporation will ensure a strengthened position for future work together.

Koanga/Spring 2001 TE KARAKA 25

-Io-:IJ»A

~»::I:

"Giftedness Hui"piki Te Ora Ki Kaikoura

Between Jul and July 21 of this year, Kaikoura rakatahi had the opportunity to participate in a "Giftednessui" at Ti ahanga Marae organised by Te ROnanga 0 Kaikoura. The kaupapa for the hui was to give Kaikouraout a chance to experience activities they would not usually have the opportunity to access.

On the first day Te Tapuae 0 Rehua held a careers session informing rakatahi about opportunities available tothem. This session consisted of four workshops with information on Skill NZ, University of Canterbury, "Settinggoals and how to achieve them" and ended with a session on scholarships, grants and study awards. The groupparticipated in each workshop and had the opportunity to ask questions of the guest speakers.

On the second day everyone was given the option of selecting a workshop in either fashion modelling, moderndance or carving. All of the students enjoyed their day and acquired a whole new range of skills. At the completionof the hui, the students performed a show displaying their newly acquired skills to an audience of friends andwhanau. The show began with a kaupapa Maori fashion parade of ball gowns to a soundtrack of contemporarywaiata Maori.

Following the fashion show the modern dance crew "shook their groove thang's" to the sounds of some funkybeats and then the ropO whakairo (carving group) displayed some of their mahi to end the night. Each and everyone of the students looked tino ataahua in their kakahu and all performed with professionalism and confidence.Everyone involved put 100% into polishing their performances and were left with an overall sense of pride knowingthat friends and whanau had enjoyed the show.

Early in the morning on the final day, Brian Allingham from Ngai Tahu Development Corporation gave apresentation on the peninsula before taking the ropO on an exciting hikoi to visit the wahi tapu sites. It was a greatway to begin the day giving many people an insight into how our tOpuna lived and survived before the arrival of theEuropean. The conception of this idea came from the rakatahi themselves who indicated a desire to learn abouttheir history.

Following on from this, the mental health team in conjunction with Te Tai 0 Marokura gave a session on "self

esteem and well-being". Jeanine Tamati-Elliffe from NgaiTahu Development talked about her role asKaitakawaeka Rakatahi (Rakatahi Facilitator), thencontinued with a session about the Toi Rakatahi website.

After lunch came a change of venue and a changeof heart rate! It was off to the local high school rugbyfield for a sweaty, but fun-filled session on flag football.Those who were fit and unfit, coordinated and not-so-coordinated all participated as Dion Campbell and WillieMcGregor taught the basic "how to" of flag footy - avariation of the game of American Football. To completethe hui, Tahu FM came to the party with sounds andequipment for the lip-synch dance party. The rakatahiwere able to show off their talents whilst mouthing thewords to their favourite songs while others just dancedthe night away to the funky beats.

Overall, Whakapiki te Ora offers a differentapproach to education. Firstly, it is marae-based and thekaupapa of the hui is about identifying our inherent skillsand providing rakatahi with an environment andatmosphere that nurtures these skills. As well as this,the hui was successful in providing information for thestudents on a wide range of opportunities available tothem - both now, and in the future. It has also given theyoung people a chance to realise that all things arepossible for them and that there are no limitations inreaching their dreams.

Kia kaha tonu i a koutou mahi pai - keep up theawesome mahi. We look forward to hearing about allthe exciting new initiatives Kaikoura rakatahi havehappening in the future.

cant. on page 39 ~

Taumutu Hikoicontinuedonpag~

-0:Dooco-Io:Dom:DIIo:D3:

PHONE:

TE HA 0 TAHUPOTIKIOrder No. NTDC39Tape and booklet of traditionalNgai Tahu waiata$ 5.00

ALPHABET FRIEZEOrder No. NTDC46Colourful frieze in te reo Maori for tamariki.Each image is an A4 size. (Total 2.52m wide.)

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TOTALI IKoanga/Spring 2001 TE KARAKA 29

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