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Te Karaka 8 - Ngai Tahu

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Page 1: Te Karaka 8 - Ngai Tahu
Page 2: Te Karaka 8 - Ngai Tahu

GABRIELLE HURIA

editorial

There are many talented Ngai Tahu involved in a wide range of activities,

from television and radio, like our cover girl Stacey Daniels, to cooking in

a first class restaurant like Jason Dell. I tried out Jason's muffins by the

way and they are a perfect accompaniment to a cup of tea and this

magazine on a cold winters day!

Tena koutou katoa. Ka nui taku mihi ki a koutou i tenei makariri. Kua

pahure atu te ra poto 0 te tau, a, ka tatari tatou ma te kana kia kai ai i

nga inaka! Engari, he wa pai tenei kia noho ai i te taha 0 te ahi, panuitia

ai tenei pukapuka.

It's been over six months since the last issue of Te Karaka due to budget

cuts. However the time has been spent wisely and the editorial team

has had the luxury of spending more time on this issue. Many thanks for

all your contributions. If your piece is not in this magazine, do not lose

heart because it will be in future issues.

Makariri / Winter 1998 TE KARAKA 1

The tribe has recently participated in the Select Committee hearings for

the Bill to enact the Deed of Settlement. For those involved it has been

a fascinating and frustrating experience. For me, it has highlighted a

need for some explanation - about 'Waitaha' and the origins of Ngai

Tahu whanui. Many people seem confused and the media coverage

does not always have the depth to explain.

Although it is well past Waitangi day, Maatakiwi Wakefield's piece on

women speaking on the marae is always relevant. The kawa needs to

be revisited. There cannot be one rule for Pakeha women and another

for Maori women. Must we wait until we have a Maori woman Prime

Minister before we can have a voice on Waitangi Day? For Ngai Tahu,

the kawa is laid down in the chant from Tuahuriri:

'Ko Hine Matiora e tD rnai ra i Turanga to ariki tapu i Ngai Tahu'

Hine Matiora stands at Turanga as the supreme head of Ngai Tahu.

Once again, everything comes back to whakapapa.•

TE KARAKAThe Editor

Ngai Tahu Group ManagementPO Box 13046

CHRISTCHURCH

Contributions and letters to the Editor shouldbe sent to:

Issue 8 published July 1998@ Ngai Tahu Publications Limited

ISSN No. 1173/6011

THE NGAI TAHU MAGAZINEMakariri / Winter 1998

EDITOR Gabrielle Huria

CONTRIBUTORS Adrienne AndersonTe Maire TauCharles CroftsClaire Kaahu WhiteDavid O'ConnellSuzanne EllisonRipeka ParaoneTrudie AllanNigel HarrisJames McAloonTahu PotikiHana O'ReganNicola WalshRob lipaAnna PapaMoana lipaMoana GemmellMaatakiwi WakefieldMatiu PayneWayne Anderson

DESIGN Yellow Pencil

PRINTING Liaise On

PUBLISHER Ngai Tahu Publications LtdPO Box 13 046ChristchurchPhone 03-366 4344Fax 03-365 4424

© 1995 The entire contents of Te Karslca 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 necessarily endorsed by Te ROnangao Ngai Tahu.

amount and

er own. Her humility

, her home was your home and

ited.

Culture Council)

nor the downpour of the

passing, ~ tears anda sign of the respect and love in

which you weI' Leld. Your presence haSdignity to many competition and festival s

througho t the country, your gracious s •

owledgement of the many

ents of your people.

Cultural Council)

d 1906 as Elizabeth Timua Tau,

.onately known as Taua Flake or

Lizzie Turn au. Being Maori meant everything

to Taua Flake - she worked for Maori in the

prisons, took homeless Maori off the streets, fed

them and gave them money. She fought for the

welfare of Maori and lived her principles of

whanaungatanga and manaakitanga.

Her family line was prestigious. Taua was the great

granddaughter of Paora Tau from Rapaki, who

was at the siege of Kaiapoi Pol in the I830s and

great granddaughter of Rawiri Te Maire, the

renowned Wesleyan Maori missioner of

Canterbury.

In 1926 Taua married Hapa Ngaio Crofts of

Tuahiwi, where she lived for the next 33 years raising h

y 0 ve children. Taua Flake was active amongst Maori cultural groups and she was a~

member of many Maori organisations including the Waitaha Cultural Council, Pounamu Ngai Tahu and Te

Kotahitanga Maori Club.

In 1959 when Taua moved to Christchurch, her vol mcr_ed IfPd she was known in the community as a

friend to everyone no matter their social or ethnic

Taua Flake was a founding member of Te Ran' • Cath urch, the Tuahiwi branch of the Maori Women's

Welfare League and Nga Hau e Wha Mane. A lVorking wo her life, she was an employee of Lichfield Shirts

for 25 years. In 1986 Taua Flake was ilwarded the QSM fur her services to the community. She was gifted with an

ability to weld unity and consensus fur the hetterment of all in determining the correct pathway furward.

Taua is preceded by 206 children, grandchildren and great grandchildren. She will always be remembered as a loving

taua who never stopped for herself and haS lett a cultural legacy that has become an important part of the fabric of

Ngai Tahu in Te Waipounamu.

Ka mate kainga tahi, ka ora kainga ma. Life from one generation does not end with it but passes on to the next.

Page 3: Te Karaka 8 - Ngai Tahu

Alchemy

Makariri I Winter 1998 TE KARAKA 3

Merenia Gray (Ngai Tahu, Rangitane) pictured belowwith Kristian Larsen, performing for the Wellington FringeFestival in a recent production of 'Alchemy'. Over thepast seven years Merenia Gray has danced andchoreographed her way to a world class reputation.•

Aunt Keita (Kate) Ruru is pictured here with her daughterLucy Whariu Burke, (nee Ruru) her grandaughter,Miriama Whariu Burke, her great grand-daughter, ElanaMarie Hart and she is nursing her great, great grandsonMohiotanga Wiremu John Talusi Masters.

Aunt Keita Ruru was born some 86 years ago in Onuku,a daughter of Nohomoki Hokianga and George AaronBunker. She married Wiremu Kerei Ruru fromKoukourarata.

She is a grandchild of Hamiria Puhirere of the Kaika,Onuku, Akaroa Harbour who in turn was the grandchildof Puhirere and Tapuraki, and Puai Tuhaewa and Reka(Ngati Irakehu of Ngai Tahu).

Her grandfather was Peni Hokianga who was the son ofOhi and Kehoma Hokianga, originally from near Mohaka(Ngati Pahauwera of Ngati Kahungunu). She is the lastsurviving member of her generation of the Ruru Bunker,Puhirere and Hokianga families.•

Celebrating live generations

Fishing since he left school at 16, Rick Austin fulfilled adream last year when at the age of 31, he gained hisdeep sea skipper's ticket. Rick is currently employedas a skipper on one of the Sealord's trawlers.•

Tina Nixon, winner of the 1997 Te Ohu Kai Moana awardfor Maori journalism presented by Sir Tipene O'Regan.Tina's prize was a trip for two to Hong Kong. Tina isemployed as a journalist for the Southland Times and atthe time of print, has accepted the position of PressSecretary to the Minister of Conservation, Dr Nick Smith.•

Rick Austin

He Wanaka MogiReviving the ancient art of making mokihi

26 So What's Wrong with the Verandah?Maatakiwi Wakefield questions why non-Maori women are allowed to go where

Maori women have always been refused entry

Ngai Tahu Rangitahi AwardsSupported by Caltex, Te Karaka is seeking to award young Ngai Tahu achievers

Te Mahana WalshThis sprightly and articulate kaumatua tells us of her part in the Maori cultural

revival over the years

Celebrating GoldNoelene and George Fife celebrate their 50th wedding anniversary

What's CookingChef Jason Dell whips up a fine fare in Blenheim

Stacey Daniels, Rangatahi ExtraordinaireThis exuberant young woman talks about her passions, her inspirations and her

future

World Watch - The Subtle Art of CommunicationRob Tipa recounts his humorous attempts at communicating with the locals

23 Taumutu RunangaHow to become a valued member of this motivated, vibrant team

24

22

21

20

27 NoticeboardInformation on upcoming events, courses and research inquiries

28 Cockles Remain Tight LippedClosure of the Port Levy cockle beds for a further three years

28 Ngai Tahu Website - A Must See!

28 New Zealand Photographic CompetitionDust off those cameras - entries are open to anyone interested

29 Crossword

30 Ngai Tahu Development CorporationROnanga news and reviews, including an update on our scholarship recipients

41 The Origins of WaitahaA brief study of the evolvement of Ngai Tahu Whiinui

46 Nga Reta - Letters to the Editor

48 The Story of Aoraki/Mt Cook

Cover photo courtesy of Publicity TVNZ: Stacey Daniels

19

16

14

MiscellaneousNews and reviews from members of the Ngai Tahu Whiinui

From the KaiwhakahaereHow the Ngai Tahu Claim was brought before the Waitangi Tribunal

Ngai Tahu Customary FisheriesWorking towards the fulfillment of the South Island Customary Fishing Regulations

Eel Management· Is it slipping through our fingers?Due to our South Island eel population being rapidly depleted, Eel ManagementCommittees have been established to provide advice, local knowledge and

management ideas

Maori Health WorkersGiving advice to other team members on cultural issues

Na Wai Te Ki?Recognising and understanding the various forms of pepeha used at Maori

gatherings and Marae rituals

Na Moana Wahaaruhe Jacobs GemmellThe history of Mangamaunu

Memorial to Pakinui and William HarpurAs a result of the efforts of their great, great granddaughter, a memorial stone was

erected in honour of this ancestral couple

12 Wayne's WorldThe tragic story of Wayne Anderson screams out in the words of his poem, written

in an attempt to reach out to young Maori entering the prison system

11

10

8

7

6

5

4

3

TE KARAKA - MakaririlWinter 1998

contents

2 TE KARAKA Makariri I Winter 1998

Page 4: Te Karaka 8 - Ngai Tahu

Makariri I Winter 1998 TE KARAKA 5

The Customary FisheriesManagement team has beenworking towards fulfilling theirmission statement. Extensivenegotiations with the Ministry ofFisheries have led to the Fisheries(South Island Customary Fishing)Regulations 1998. These regulationswere launched at Nga Hau e WhaMarae on 2nd and 3rd of May 1998,with over 300 people from all sectorsof the fishing industry attending. TheHui was seen as the first step in thesuccessful implementation of theRegulations, which are a majorachievement for Ngai Tahu and otherSouth Island iwi.

A video and information booklet werelaunched at this Hui also. Copies ofboth are still available - theinformation booklet is free but thevideo is at a cost of $15.00.

The team is responsible for twocontracts of service with the Ministryof Fisheries in addition to fulfilling thecore mission statement. To help withthe increased workload of thesecontracts, two new positions havebeen created - a Policy SupportOfficer and a Customary FisheriesAdministrator have joined theCustomary Fisheries Team. Theteam now consists of the 18-memberMahinga Kai Tikanga 0 Ngai Tahuadvisory komiti, 5 Kai Arahi, a PolicySupport Officer, an Administrator, aKaitohutohu and a CustomaryFisheries Manager.

Key projects for the 1998/99 yearinclude the effective operations ofthe Fisheries (South IslandCustomary Fishing) Regulations1998 and the training of the tangatatiaki that are gazetted through thisprocess, the implementation of aGIS based data managementsystem and the building of NgaiTahu's capacity in fisheries research.The Customary Fisheries Team arealso busy in negotiations with theDepartment of Conservation for thepromulgation of Customary Fresh­water Fisheries Regulations.•

Fisheries

continued on page 47

The historians scoured the archives.Shortly before the opening of thehearings, Harry Evison located theSmith-Nairn papers in NationalArchives. These papers, containingthe transcripts of the evidence of allthe kaumatua (and of some highgovernment officials) who appearedbefore the Smith-Nairn RoyalCommission in 1879-81, were apriceless reinforcement of the case.The Ngai Tahu research office,organised by Trevor Howse andAroha Poharama, expandedconsiderably. By the time Ngai Tahufinished their case, in June 1988,the Tribunal had sat at Kaik6ura,Tuahiwi, Arowhenua, Otakou,Hokitika and Bluff.

The tribe's case was followed by theCrown. The Crown had fourhistorians, as well as a considerablenumber of other experts in fieldsfrom fisheries management, toanthropology, to education. Whilethe Crown admitted some parts ofthe claim, they were issues whichno one could have sensibly denied.Thus, the Crown admitted thatreserves in most of the purchaseblocks were inadequate, but often

implied that Ngai Tahu had lacked foresight in what theyselected. On some issues, such as the West Coastperpetual leases, the Crown argued strenuously againstNgai Tahu. Particular attention was paid to the claimsthat the interior of Kemp's Block (the 'hole in the middle')and Fiordland had not been intentionally sold. With moretime and perhaps greater resources, the Crownwitnesses produced material of which the Ngai Tahuteam were unaware, which added to everyone'sknowledge. Crown witnesses were in turn rigorouslyquestioned by Tribunal members and Ngai Tahu lawyers;Crown and Ngai Tahu researchers also exchanged manylong written criticisms of each other's arguments.

The Tribunal had commissioned Professor Alan Ward,an eminent New Zealand-born historian (whose book AShow ofJustice, on government Maori policy last centuryis a standard work) to assess the evidence from bothsides. He and his assistants produced their own report,which, in turn, was commented on at length by NgaiTahu and Crown lawyers and researchers. Followingthat, the Ngai Tahu and Crown counsel made their finalspeeches, summing up the case. That was in Septemberand October 1989; the Tribunal reported on the landclaim in February 1991.

It is often said, by those either ignorant or careless ofthe truth, that the Tribunal did not cross-examine

With the Ngai Tahu ClaimsSettlement Bill now beforeParliament, it is appropriate to recallthe way in which the claim wasbrought before the WaitangiTribunal. Over a decade has passedsince August 1987 when the Tribunalopened its hearings into the NgaiTahu claim at Tuahiwi. Many of thekaumatua who had nurtured NgaiTahu to that stage - WharetutuStirling, Bob Whaitiri, HenareRobinson, Rima Bell, and others ­have left us. Sir Monita Delamereand Sir Desmond Sullivan, two of theTribunal members, have likewisepassed away. Paul Temm and DavidPalmer, both untiring in their rolesas legal counsel to Ngai Tahu, arealso gone.

The Ngai Tahu claim was the first ofthe major historical cases heard bythe Tribunal. It was only in 1985 thatthe Labour government gave theTribunal jurisdiction to hear claimsextending back to 1840. Orakei, (Bastion Point), hadgone before Ngai Tahu but the scale of that case ­important though it was - was much less than that ofNgai Tahu. No one expected the Ngai Tahu hearings tolast as long as they did (two years in the Tribunal) or togenerate as much evidence as they did (some eightmetres of shelf space) or to raise the profile of Ngai Tahuas much as it was raised (no one says there are noMaori 'issues' in the South Island now). Everyoneinvolved was aware that the hearings were makinghistory. That imposed a serious burden on allparticipants: it was vitally important for Ngai Tahu, forthe Tribunal's credibility and for future claims, that theprocess be fair and impartial.

As claimants, Ngai Tahu presented their case first. Eachweek of hearing opened with kaumatua and others fromthe relevant area presenting traditional and localevidence. This was followed by the historians' expertevidence: Harry Evison on Kemp's Purchase, the BanksPeninsula purchases, North Canterbury and Kaik6ura;Ann Parsonson on Otakou; and Jim McAloon on Arahuraand Murihiku. Others, in particular Atholl Anderson onmahinga kai, also presented expert evidence. Themahinga kai hearings were particularly notable for theway in which extensive local and traditional evidencewas brought by the people of the various papatipu

marae.4 TE KARAKA Makariri I Winter 1998

c=Q From theI Kaiwhakahaere:mru~

c=Q6mruc=Q~c=::=J

§Jcs~

~p

Page 5: Te Karaka 8 - Ngai Tahu

Maori Health Workers Janet Rueben (left) and Kim Manahi-Masterson (right)

Janet Rueben, Kim Manahi-Masterson and Wendi Crofts graduated last year with a certificate in CommunityPsychiatric Care from the Christchurch School of Medicine. All three are Maori Health Workers for HealthlinkSouth.

Maori Health Workers are one of the 16 people who make up a mental health team. Their role is mainly to giveadvice to the other team workers on cultural issues that are sensitive to Maori. Between the three they cover the

greater Canterbury region; Janet works in the rural sector which goes from Rakaia to Banks Peninsula and northto Kaik6ura. Kim is responsible for the west and south sectors and Wendi covers the east and north sectors.-

MAORI HEALTH WORKERSGiving advice to the other team workers on cultural issues that are sensitive to MaoriDrawing on their vast experience and networks in the Maori community they were able to develop their ownstructures and clinical skills. Completing the course and gaining the certificate has given them the accreditation inan area where there are many Maori clients and few Maori practitioners.

"We all had families and full time jobs so finding the time to study was not easy," said Kim.

For Janet, turning fifty and passing the course were two highlights of the past year. However as a mature studenther advice for others is "go for it when you're young."

The team pay tribute to Dr Erihana Ryan who was part of the drive to establish the Maori Health Workers. In manyways the three have been pioneers in their work and plan to continue to raise Maori awareness in the area ofmental health,

"Its not something to be shunned, it can be cured, just like the flu, " says Kim.•

Makariri I Winter 1998 TE KARAKA 7

Page 6: Te Karaka 8 - Ngai Tahu

"Karia ka puna. Ahua ka puke.Kia raraka Tatare a Tanemoehau"4

" Dig the wells and raise the hills.Burst forth the Sharks ofTanemoehau"

Tanemoehau was the matriachalancestor of Kati KurT. Rakaitauhekeattempted to inspire his relations bydescribing the gathering of chiefs asthe sharks or dogfish of their greatgrandmother. There are a number ofvariations of this pepeha althoughthey all retain the common 'shark'theme.

This is a good example of a 'boast'.Using this pepeha in a moderncontext could have manyapplications. The speaker could beidentifying himself as a descendant

which had begun at Kaik6ura. Thisbattle is memorable firstly for thedeath of Te Matauira, the son of TeRuahikihiki, secondly for adisagreement over resourcedistribution on the journey down andthirdly for the actions of Parakiore.

It was said that Parakiore was a veryfast runner and that there was noother quicker than he. Thenortheners were losing the battlebecause the Taumutu contingenthad stood back and refused to fight.

As the enemy approached Parakiorehe responded with the abovestatement. He then promptly liftedhis wife onto his back and piggy­backed her down the beach, soquickly that he still outran hispursuers.

This pepeha is one version of thestatement made by TOrakautahi andhis mokai as he laid claim toKuratawhiti, a mountain peak in theTorlesse Range. The exclamationcame as result of TOrakautahi andother chiefs of the time competingto seize the neighbouring mountainpeak of Whata-a-rama, reknownedfor the prized kakap6 feathersrequired to create chiefly regalia fortheir daughters.

Aware that he was losing thecompetition to claim Whata-a-rama,TOrakautahi sent his slave to the treetops to sight Kuratawhiti and hesubsequently uttered the abovewords asserting his mana over thepeak and its resources.6

TOrakautahi's action is a variation of

NA Wai Te Ki?···the pepeha (can be considered to be) equivalent to aboast,particularly atribal boast... and alludes to the deeds of our

ancestors, tribal migrations, warfare and whakapapa...

(Ka Pepeha 0 Ka Tipuna)

, Mead & Grove, Nga Pepeha 0 Nga Tupuna (Wellington: Department of Maori Studies, Victoria University, 1991), v

, Karetu,1. Language and Protocol of the Marae, in Te Ao Hurihuri, (Auckland: Reed, 1992), 33

3 Williams, H.W., A Dictionary of the Maori Language (Wellington: Gov!. Printer, 1971),274

8 TE KARAKA Makariri I Winter 1998 Makariri I Winter 1998 TE KARAKA 9

the custom known as taunaha. Thisis when a chief of considerable manais able to claim an area or ageographical location by naming itafter themselves and effectivelyclaiming it as their own.

It is appropriate for those who tracedescent from Turakautahi and whoassociate strongly with the Kaiapoidistrict to recite this pepeha as a wayof identifying themselves.

"Ko Kuratawhiti te mauka kakapo.Ko TCirakautahi te takata".

This is an example of a pepehawhich is similar in form to the moremodern mountain/river/ancestorstyle of identification but which hasits origins in the historicalr collections of our iwi. •

The pepeha is Parakiore's boastabout his own speed. The first halfof the pepeha is well known outsideof Kai Tahu. The torea works quicklyand takes its opportunities as theyarise. When the water recedes thetorea collects the shellfish. Thesecond half is Parakiore's personalinterpretation, " I am as quick as theflames travelling along the flax driedby mother, Hine-Kakai."

Another form the pepeha takes isone which refers directly to anancient tupuna and specific featuresof the land. It is generally used bythe speaker to indicate his or herown personal connections to thesaid land or tupuna and in the pastmay have been used to lay claim orestablish rights to collect resourcesfrom the area mentioned.

"Ko Kuratawhiti te mauka kakapo.Ko au te takata."

"Kuratawhiti is the mountain homeof the kakapo. I am the man wholays claim to it."

of Tanemoehau and therefore asone of her 'sharks'. He could beusing the pepeha to relate a set ofsimilar circumstances andsubsequently as a way to inspire andencourage. It could also be used tomake the point that there is a timefor humility and a time to boast. Thiswas a time for Kati KurT to boast andit paid off as Kati Mamoe werebeaten in the subsequent battle.

"Kia whati te tai, kia pao te torea,kia ina te harakeke a Hine-Kakai"5

"When the tide recedes the torea(oyster-catcher) strikes. The flax ofHine-Kakai burns. "

The above pepeha was recited byParakiore, the son of TOrakautahiand Hinekakai, on the beach atKatiki, just south of Moeraki.

A war party had travelled fromKaiapoi and Taumutu to do battlewith some of their southern relationsas the culmination of a series of insults

• Hoani Maaka MS unpaginated; Carrington MS The History of Ngai Tahu, 65

5 Beattie, J.H., JPS Traditions & Legends, Series XIII, 193; Hoani Maaka MS unpaginated; Carrington MS The History ofNgai Tahu, 131

, Canon Stack, South Island Maoris (Christchurch: Whitcombe & Tombs, 1898), 73; Rawiri Te Maire Tau, personal communication

During their migrations south, KatiKurT had arrived just north of presentday Kaik6ura. There were tensionsbetween the new arrivals and theKati Mamoe and further conflict wasimminent. Word had reached theKati KurT that the enemy hadtetewhai, a special and dangerousweapon, in their possession andmorale was low. The people had lostfaith in P6hatu, their tohuka and ahui was called of the fighting chiefs.Those present included Maru,Rakaitauheke, Te Kaue, TO TeUrutira, Te Rakiwhakaputa, TeRakitaurewa, Manawa and others.

Rakaitauheke stood to encouragethe chiefs to speak of their pastvictories and bravery. But when noresponse was forthcoming hedecided to lead and inspire thepeople himself. He leapt to his feetand cried:

By Tahu POtiki

colloquial expressions. Despite this,the distinction is important. 'Theessential difference between apepeha and a whakataukf is that apepeha is a tribal saying (that is asaying about a tribe) and awhakataukT is a proverb or a pithysaying.'2

The Williams Dictionary considersthat the pepeha is equivalent to aboast, particularly a tribal boast. 3

The above example would tend tosupport the Williams' definition butnot all pepeha are as explicit as theAoraki pepeha. Most are extractedfrom tribal history and allude to thedeeds of our ancestors, tribalmigrations, warfare and whakapapa.They endure the ages throughcontinued retelling and ongoingapplication to contemporary eventsof significance. Following, are someexamples of other Kai Tahu pepeha.

This is a form of pepeha which isutilised by many Kai Tahu as a wayof identifying themselves to others.Upon hearing this declaration ofidentity, others are immediatelyinformed as to which iwi and rohethe speaker comes from. It is a formof pepeha common to many hapOand iwi and they are recited in partand in entirety at Maori gatheringsand during marae ritual throughoutthe country.

A pepeha is often likened to aproverb or whakataukf althoughmany would consider thiscomparison far too restrictive. HiriniMead says that" the term embracesalso charms, witticisms, figures ofspeech, boasts and other sayings."1

Pepeha can be seen to fit into thesame broad category as whakataukT,whakatauakT, kTwaha, waiata,m6teatea and other creative and

Page 7: Te Karaka 8 - Ngai Tahu

na Moana Wahaaruhe Jacobs Gemmell

Makariri I Winter 1998 TE KARAKA 11

descendants of the ancestral couplewere invited to come forward andplace their hand upon the memorialstone. Everyone then returned to themarae for kai and to comparewhakapapa.

Speaking on behalf of the Harpurwhanau was August Harding. Heexpressed the universal feeling ofthose gathered for the day as hespoke of his ambition to travel toWaimate to acknowledge where hisancestors once walked.

It was a very special and movingoccasion for all that attended. It wasa day concerned with rekindling thewhanaungatangata and keepinghold of the ancestral ties.

Special thanks must be extended toFiona Doolan and her cousin JohnMcintosh - their enthusiasm anddedication made this memorableevent possible.•At the end of the ceremony and after

the lifting of the tapu, all the

Pakinui share the same burial plot.

For many attending, it was the firsttime they had been welcomed on tothe marae at Waimate. After theunveiling the extended Harpurwhanau were welcomed onto themarae of their tipuna by localKaumatua, Kelly Davis, who spokeof the 1868 eviction from theancestral pa site. Later in theafternoon he showed many of thosegathered, the site of the original paand spoke of his hope that one daysoon that land would be returned tothe tribe.

The blessing of the memorial stoneat the Waimate cemetery wasperformed by Kelly Davis and theCanon Reverend Richard Wallace,a direct descendant of Pakinui andWilliam Harpur, who travelled fromhis home in Nelson for the occasion.

By Anna Papa

On Sunday, April 12th, exactly 126years since Pakinui's death, morethan 250 descendants of her andhusband William Harpur convergedon the cemetery at Waimate in SouthCanterbury, for the unveiling of amemorial stone to the ancestralcouple.

Erecting a memorial at the cemeterywas the idea of direct descendantFiona Doolan from Auckland. Aftertravelling down to Waimate to visitthe grave of her great, greatgrandfather William Harpur, Fionawas dismayed to find no markingsat his burial site. While researchingthe subject, she was surprised todiscover that the unmarked site atWaimate was probably the restingsite of her great, great grandmother,Pakinui, as well. William died sevenyears after Pakinui and as thecemetery map shows that his plot iswider than normal for a single burial,it seems likely that William and

Memorial to Pakinui (Mere) and William Harpur

Ko matou te ;w; e noho ana; raro ; te par;rau 0 to matouMaungatapu, ko Tapuae-o-Uenuku.

In 1985 restoration and repiling ofthe Wharenui commenced and total

support was given.

In 1990 a dawn service was held andcarvings were blessed by Father

Cahill before being placed on theWharenui. In 1992 the opening ofTakahanga Marae was held and

2000 visitors attended. The Tainuiand Ngati Kahungunu tribes were

represented. Te Haumi Pa atMangamaunu welcomed manyR6pO, as did the Whanau of Maraea

Waruhe Poharama Jacobs.

Present Day:

European language by the Maorimissioner and appropriate hymnswere sung. Mass was celebrated.

Fifty pounds was collected towards

the occasion and thanks extendedto the people for raising funds for thechurch improvement. Eighty people

were entertained in the Wharenui.

In the mid 1980s, descendants ofMangamaunu formed a buildingcommittee to restore the Wharenui'H6hepa' and the Whare Karakia

'Hato Francis'. The latter wasconsecrated on 18th May 1890 bythe most Rev. Redwood, Archbishopof Wellington - the Rev. Father Melu

S M assisting. In December 1937 itwas reopened by Rev. FatherVenning, Maori Missioner andassisted by Rev. Father Devlin. Awelcome was given in the native and

In the 1940s, road and rail

construction took place and thepopulation soared. The nativeschool built in 1877 was relocatedat Mangamaunu where severalgenerations of Whanau wereeducated. The school had a veryhigh level of sporting successes and

the trend was for the females to goon to Hato H6hepa Maori Girl'sCollege at Greenmeadows, Napier.

Roman Catholic History:

cattle farming and kai ngahere were

common.

ko Ngati Hine Ie Wai Ie Hapii

The Mangamaunu Pa, built in the1890s, is situated on the terrace

above State Highway 1 as it meetsthe Coast and Te P6hatunui 0 TeUmu Wheke Urupa, north ofKaik6ura. It lies on a traditional

native land reserve called Te Haumi.In the early years it was surroundedby many Pa and was the centre of

Maori occupation in the Kaik6uraDistrict. There is evidence today of

the old battlements.

Maori have dwelt in theMangamaunu district for many

hundreds of years.

Activities:These included the Waitaha, Ngati

Mamoe and Ngai Tahu tribes. Heika, manu, bush clearing, sheep and

Ko Tapuae 0 Uenuku te maunga

Ko Waiautoa te awaKo Mangamaunu raua ko te Haumi te

WhenuaKo Hohepa te WharenuiKo te Pohatunui 0 te Umu Wheke te

UrupaKo Ngai Tahu Whanui te iwi

Tena Koutou Katoa

History:

10 TE KARAKA Makariri I Winter 1998

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LORIIVES·Basketballer

Makariri I Winter 1998 TE KARAKA 15

Ngati Rakiamoa

Lori Ives is 21 years old and just oversix foot tall. She is currently on athree year basketball scholarship inthe States, at Butler, Indiana - ''thehome of basketball."

The scholarship involves playingcompetitive basketball as well asperforming academically. This yearLori made an all American team,which is the pick of the best teamsin the States and is also studying tobecome a qualified primary teacherwith a Masters in Education.

Lori comes from an athletic familywho have all been keen basketballand netball players including hermother, Mary Jane Moody, whoplays and coaches.

"Lori grew up in an atmosphere atTuahiwi school where the kids areencouraged to keep trying at thethings they are good at; with this sortof positive reinforcement theydevelop a sense of achievement atan early age," says Mary Jane.

Lori first played in the under-13 teamfor Canterbury and went on to playfor the New Zealand under-20 Ateam. She also representedCanterbury in netball for the under­16 team and the NZ Maori under-16team.

Lori has been living in the Statessince she was 18 when she won herfirst scholarship to Casper,Wyoming. On her trips back to NewZealand she coaches local clubs andvisits schools to talk to studentsabout basketball. She also hasaccess to the key coaches in theStates who are always on the lookout for talented young players.

A strong focus and hard work havepaid off for Lori. Her aim is to playfor New Zealand at the Olympics inthe year 2000 and to teach primaryschool when she returns to NewZealand.

So what is the secret to her success- "follow your bliss".

"Whatever you are good at, keep ondoing it," says Mary Jane.•

.'.~ .

Suppopted by

CL\LTEX

The reason we are profiling two recipients inthis issue is that there will only be two issuesof Te Karaka this year - Ed.

AROHA llMOTI . Ice Skater

Kai TuahuririKati IrakehuKati WairakiKati Mamoe

Aroha Timoti is a 9 year old who's moving andshaking on the ice. In 1997 she became theNational Juvenile Ladies Figure Skatingchampion when she won her grade at theNational Championships held in Christchurch.

Aroha has been skating for five years. Totallydedicated, Aroha trains at the Alpine Ice SportsCentre in Christchurch for 44 weeks of the yearand is a member of the Centaurus Club.

Aroha attends the bilingual unit at St AlbansPrimary School and this year will be sittingschool certificate Maori.

Ambitious would be one way of describing thisyoung woman. In 1999 she hopes to competeat the Australian Nationals, in 2001 she hopesto compete at the Junior Worlds and in 2002the Winter Olympics.

Her mother Hine says that ''the whanau aretotally committed to helping Aroha achieve hergoals".•

This year, Te Karaka will be awarding $1000 to 3 young Ngai Tahu achievers. The aim of

the Rangatahi Awards is to find young Ngai Tahu role models doing well in their chosen

field, whether it be in sport, music, kapa haka, farming, whatever, as long as they are

giving it their best and doing well.

If you know of a young Ngai Tahu aged between 5 and 25 who is achieving in theirchosen field, write in and tell us about them and their success in no more than 500

words.

In this issue we profile two young Rangatahi Award recipients.

14 TE KARAKA Makariri I Winter 1998

vI Ngai Tahu Rangatahi Awards(9(jjj)

Page 10: Te Karaka 8 - Ngai Tahu

16 TE KARAKA Makariri I Winter 1998

OVER THE LAST 30 YEARS, 74year old kaumatua Te MahanaWalsh, of Kati Huirapa rOnanga kiPuketeraki, has witnessed aremarkable cultural revival. Morethan that, she played a big part in it.

Like many Maori people of hergeneration, she grew away from herculture for 15 years after she marriedand left her spiritual home ofPuketeraki for the Waitaki Valley.

Her culture was always with her, butTe Mahana recalls: "I always cameback to the marae at Puketeraki torecharge the batteries". When herfather died in 1974 and her motherin 1978, "they took a lot of theirknowledge with them, which I deeplyregretted."

In the mid 1970s she revived herinterest in her culture and realisedshe knew a lot more than shethought. She helped set up a branchof the New Zealand Women'sWelfare League in Oamaru andbecame closely involved in therevival of the language and the arts.

Since then she has taught herself tospeak Te Reo Maori, learnt ancientwaiata and karanga, taught weavingand is comfortable performing a mihior poroporaki on marae.

Hungry to learn more about herculture, she took every opportunityto attend hui all around TeWaipounamu - "hui hopping" as TeMahana calls it.

"We spent a lot of years doing that,partly for our own information, partlyfor our spiritual needs and partly forthe fun of it."

A decade later, she borrowed moneyfor the chance to travel to SanFrancisco to visit the Te Maoriexhibition as a supporter of the NgaiTahu contingent - the experience ofa lifetime for Te Mahana - fromwhich she learnt a great deal aboutherself, her tTpuna and gained aninternational perspective of herculture.

With growing confidence in herknowledge, she attended all thehearings of the Waitangi Tribunal,which built on the very strongnetworks established throughinvolvement with the New Zealand

Maori Council and the MaoriWomen's Welfare League.

"Our strongest bonds as a tribe wereformed during the Waitangi Tribunalhearings," she said.

In between all that, this sprightly,articulate great-grandmother hasraised two families - her own fourchildren and another seven shefostered when their own motherdied. She is a Justice of the Peaceand is actively involved in therunning of her family's businessinterests.

"I'll be 75 this year and I want a bigcelebration," says Te Mahana. "It'stime for me to let go and for othersto take it up.

Te Mahana Te Tau was born atArowhenua and was brought up in astrong Maori community atPuketeraki on the South Island eastcoast in the 1920s. Maori andPakeha families had intermarried inthe district for generations and werewell integrated. There were fewracial differences or stigma, MrsWalsh recalls.

She loved her school at Karitane,which was evenly split betweenMaori and Pakeha pupils. TheHuirapa Hall was the focal point forthe whole community.

The men were hard workers. Theywere ex-whalers, great seamen andfishermen and gun shearers, somehad dairy farms and milked cows.They bred cattle, rode horses andraised poultry and geese.

There was always fish on the table,she said. The seafood diet wasvaried and plentiful- paua, crayfish,flounders, greenbone, blue cod andeels as well as pipis and cockles.

But the Great Depression of the early1930s changed everything. Somecontinued fishing, but times wereharder and the men were forced intoother work, perhaps because of thelack of land. Te Mahana's father anduncles worked for the Railways.

She was almost 16 when the warbroke out. Maori and Pakehasoldiers left together and sheremembers the long years waitingfor them to come home. As ateenager, she joined the Puketeraki

Maori culture party, which performedthroughout the district at fund-raisingevents for schools and churches andfor the war effort.

Te Mahana recalls her wonderfultraining in food preparation and thehospitality industry at the classySavoy Restaurant in Dunedin. Shemarried a Pakeha New Zealander ofScottish descent, Percy Smith andmoved to the Waitaki Valley in 1956,where she easily stepped in to a jobas a working mother, running thedining room for 100 boys and 50 staffat the Campbell Park special schoolat Otekaike.

"It was good training for me," sherecalls as she found herself workingin a totally European environment.She also managed the sewing roomand laundry, instructing youngpeople in work skills.

During that time her family weregrowing up and her eldest son,Tama, was sent to Waitaki Boys HighSchool and her three daughters toTe Waipounamu College inChristchurch.

In 1970 her first husband died. Herchildren were grown up, but TeMahana was very lonely without himand her family. Later she attendeda tangi for a Ngai Tahu woman whohad died leaving a young family ofseven children behind, including twoset of twins - the eldest was 12 andthe youngest 18 months.

Te Mahana realised the family waslikely to be split up, so she offeredto foster them and reached anagreement with the Anglican SocialServices. She gave up her job andstayed home to look after her secondfamily.

"It was lovely having young childrenaround me again," she says. "It keptme young too."

Eventually she married the father ofher young family, Bernie Walsh.They had a lot in common. Thechildren's natural mother was NgaiTahu, so Bernie took an interest inthe culture and supported many ofthe things Te Mahana was doing.

"He travelled to hui with me andbecame quite a strength to me andthe rOnanga," she said.Makariri I Winter 1998 TE KARAKA 17

Page 11: Te Karaka 8 - Ngai Tahu

Ngai Tahu's Southern-most Taua and Poua celebrated their 50th Golden wedding Anniversary inApril of this year. Noelene and George Fife are the oldest married couple on Rakiura.

After becoming a stepmother, shebecame more involved in Taha Maoriand the "hui hopping" became moreintense once the Ngai Tahu claim tothe Waitangi Tribunal got under way.

"I thought it was a wonderful exercisereally," she said. "It gave our peopleevery chance to express theirfeelings. Ngai Tahu made somewonderful friends during that time."

A lot of people desperately defendedthe Crown, but the evidence againstsome of its officials was damning, TeMahana says.

"I wish a lot more of the public hadexperienced those hearings. Thewhole of New Zealand missed agreat opportunity of learning. It wouldhave been a good way of educatingthe public."

"However, public perceptions arechanging, particularly as youngchildren are learning the Maorilanguage and values and they haveno hang-ups about it."

"Parents once objected to theirchildren learning Maori, but theydon't object now," says Te Mahana."There is a hard core of hostility thatyou come up against some times."

"I was quite affronted by some thingsthat have been said. But we're notbeing confronted with the samehostility now - not openly anyway."

"People in conservation, fisheriesand forestry have finally begun torealise that we want the same typeof environment that they want. TheNgai Tahu motto has always beenthe conservation of our land, forests

18 TE KARAKA Makariri I Winter 1998

and fisheries for us and our childrenafter us. We all want the samethings."

There were strong lobbies againstNgai Tahu gaining any interest in theGreenstone Valley and Elfin Bay andthere is still a strong feeling ofhostility over mahinga kai rights andfisheries which have yet to beresolved.

"Land is one thing - mahinga kai andfisheries is another," says TeMahana. "The early settlers had agreat run. They got away to a headstart. They left behind (in GreatBritain) a lot of restrictions that theydidn't have to deal with here. In doingso, our rights as indigenous peoplewere usually disregarded."

"We know we could have been bettereducated, betterhoused and fed,I suppose.We could havebecome goodfarmers - ourpeople loved theoutdoors."

Today's gene­rations of NgaiTahu have achallenge aheadin combining oldvalues with newvalues.

"We have somedistance to go to

be as strong as it was when I wasyoung. Maybe we tend to do Maorithings in a Pakeha way.

"There are heaps of things we haveto catch up on, because they havebeen let go of a lot of my lifetime andthey've only come back slowly. Weneed more visual things and to adaptthe visual things of the past - likefashion shows and more Maori artworks, sculptures and other craftworks for public display."

"I'm delighted the way young peopleare grasping what has been givento them. I can see how they will useit in the future."

"They've started with no hang-ups.It's like teaching a kid to swim. Oncethey can swim, they can alwaysswim."

"I think we have many problems tosolve. The compensation we talkabout will never become personal. Ihope it never comes to that. Wedon't want Ngai Tahu to becomeanother handout group."

"We need funding to develop ourown things in our own way. That kindof thing delights me. I think ourpeople will become good businesspeople."

Recently she joined four of her great­grandsons and her rOnanga on theGreenstone trail, the first of 14events organised by her rOnangawith funding given by the Ngai TahuDevelopment Corporation. Otherevents planned include workshopson whakapapa, fishing, weaving,carving, historical tours and hui formen, women and children.

Te Mahana has witnessed the wholeof the Maori culture in the south, butshe says it could not have happenedwithout the Waitangi Tribunal. Shesays her spiritual renaissance hasprobably made her more assertive.Her daughter recently told her:"We're all strong mum becauseyou're strong."

"I can now move more easily in andout of Te Ao Maori, but perhaps notwith the ease of my parents andelders," Te Mahana says.

"I am now comfortable with my worldand I'm comfortable that my familycan go out into the world, earn theirliving, stand on their own two feet,enjoy what the world has and stillvalue the things that I have giventhem."

"I feel my life has been greatlyenriched by these challenges andmy experiences. This world hasmuch to offer and be enjoyed. Attimes my cup has overflowed withthe good things and I am trulyblessed."

"I am deeply grateful to all those whohave helped to shape my waythrough this life, to my manytreasured friends from all walks oflife and, most of all, to my wonderfulfamily." •

Ma te Atua Kaha Rawa e manaaki,e tiaki tatou katoa.na Rob Tipa

George was born on the Bluff but hisfather came from Stewart Island.When he left school at fourteen, hisfamily moved to Stewart Island andfishing became George's life.

Noelene first went to the island on aworking holiday in 1948. She fell inlove with the place and stillremembers when she first arrived ­it was January and the smell of thenative flowers was overwhelming.Noelene grew up on the flat farmland of North Canterbury, so thenative bush and the hills werewonderfully different.

"Where else could you live and havetuis in your back yard?" she says.

Noelene first met George at a dance.She had been dancing quite well allnight but when George asked her fora dance...

"I was feeling so nervous, my feetwouldn't behave properly and Iremember thinking what a

handsome guy he was," she said.

Things were different on StewartIsland in those days. The roadsweren't sealed, there were very fewcars and a lot more native birds.There was no electricity or evendiesel power. The lights were run offa Briggs & Stratton Iron Horse.

Sometimes George would be at seafor two weeks at a time, out ofcontact with no radio. Noelenepassed the time knitting, house­keeping, visiting friends and goingfor long walks in the bush. Becausethe environment was so beautifulshe rarely felt lonely. The wives alsodid the garden while the men werefishing everything washomegrown.

After 50 years, Noelene wouldn't liveanywhere else.

George always went muttonbirdingduring the season. One day while outbirding with his father on their family

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ground, they heard a choppingsound through the bush. There wasno wind and it seemed close by.Preparing to do battle with someonepoaching off the Fife's ground,George's father asked, "Who the hellis that?". Next thing they heard a treefall. Bursting through the bush towhere the noise was, they found, totheir dismay, there was nothingthere, no chips, no fallen trees, onlybush.

Fishing in the early days meantpulling all the fish up by hand.George would work two lines,hauling up and baiting one while theother sat on the bottom. Themaximum catch was seven per line.George's biggest day's catch wasone ton, hand hauling and by the endof the day, his hands were rubbedraw.

"I must have fished for half a century,it's a long time when you think aboutit like that", he says.•Makariri I Winter 1998 TE KARAKA 19

Page 12: Te Karaka 8 - Ngai Tahu

M a k a r i r i I Win t e r 1 9 9 8 T E K A R A K A 21

~~

pressures on young people in the ©industry, however she believes theway to deal with these is to remain 22Jprofessional all the time, no matter c:=:J

where she is.

Stacey doesn't smoke and feelsgenuinely concerned about theamount of Maori who do. She rarelydrinks and tries in public just to beherself, no airs and graces, no starhype, just Stacey Daniels. Whenshe needs to unload or just get awayfrom the public side of her life shehas her boyfriend, her close friends,her sister Tashya and her twoyounger siblings, Jesse and Jorgiato turn to.

Rugby, too, has enabled her to makefriends outside of television circles.She laughs saying most people don'trecognise her off the screen, themost common remark being, "Godyou're short, you don't look like thaton TV!" "You've got to get past allthat", she adds laughing.

Although she admits it's great beingpaid to be silly, the real highlight ofher work is watching this "herd ofyoung Maori people coming throughand changing the stereotype." It isn'treally surprising either to learn thatone of her aspirations is to train tobe a counsellor. The other things sheis thinking about in the near anddistant future are working as aproducer "just because it would begreat to see a Maori at the top", amother, a writer and a universitystudent. If her current levels ofenergy and enthusiasm are anythingto go by, watch out. Aotearoa!.

Interviewed by Claire Kaahu White

Stacey to work on Mai Time becausehe knew rakatahi were her focus.Stacey believes that rakatahi needawhi because it is hard being young.She also believes that the potentialof the formative years is just soexciting and she loves being a partof that excitement, that kaupapa.

Stacey loves Mai Time because shehas lots of input. She is theassociate producer, writes scripts,chooses video clips, liaises with thepresenters as well as the day to dayoffice work. She has also beenworking with Mai FM since 1996.

Stacey loves the contact withrakatahi through schools and feelsprivileged that because of her profile,many young people listen to whatshe has to say. She is more thancomfortable with the reality that sheis a role model for young Maori, butshrugs off the title of 'ambassador'with a smile.

Outside of 'work' she is involved withAuahi Kore (smokefree), VarietyClub and Books in Homes. Shebelieves these activities "refresh" herand reinforce her television work too.

Her role models are her parents andher close friend, Hinewehi Mohi,whom she admires for her strengthin her Maoritanga, her mahi and herrole as a mother. The latter, Staceyhints she is looking forward to, butnot just yet!

Stacey has a public persona whichoften encroaches on her private life,however they are part and parcel ofeach other and she deals with it byliving the values that she expounds.Stacey acknowledges that there are

MOST OF US ARE USED TO SEEINGSTACEY DANIELS on our televisionsets as one of the Mai Timepresenters, however it seems entirelyappropriate to be chatting with her onthe shore of Whakaraupo, hermoana. Stacey is on a brief visit toChristchumh, to Rapaki marae in fact,taking part in a reo rumaki hui, or totalimmersion Maori language hui.

Stacey Carissa Pirihia Daniels wasborn in Cbristchurch in 1973. Herparents are James Daniels and SueWhalan (nee Walmsley). Hergrandparents on .er father's side areM ntero and Katerina Daniels.Stacey affiliate~ to Kai Tahu (Katirakehu), e Arawa (Tuhourangi),

Tainui Tuwharetoa and Maniapoto.

Stacey spent most of her childhoodand you1h in <Christchurch, with shortstints in Blenheim and Timaru. Sheattended Aranui High School andspent a year in Japan on an AFSscholarship in her seventh form year.

Stacey now lives in Auckland andsays that being Kai Tahu up there,she is regarded as somewhat exotic!She is terribly proud that she is KaiTahu and adds wistfully that due tolocality she spends more time thesedays being manuhiri than takatawhenua.

When asked what inspired her towork on television she cites manyfactors. After involvement with herschool theatresports team, at sixteenStacey auditioned for 'What Now?'.After her year away in Japan, shefelt re.lldy to begin work inbroadcasting - it was more of anatural progression than a majordecision. Broadcasting had been aJO>art of family life due to her father,James' work as a radio announcer,but acting was also present in hermother's family as well.

Once we start to talk about her workand about rakatahi, Stacey's eyesliterally light up Rakatahi and theirenormous potential are her passionand her inspiration. Her career hasfocussed on them and includes animpressive list of programmes,starting with What Now, A-Z, Wildlife,Marae, Infocus and Takutai which ison Discovery.

Producer, Tainui Stephens, wanted

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20 T E K A R A K A M a k a r i r i I Win t e r 1 9 9 8

Page 13: Te Karaka 8 - Ngai Tahu

David O'Connell or Rose Nutira

Te Taumutu ROnangaAdministration OfficePO Box 4532CHRISTCHURCHPhone: (03)379 5680Fax: (03) 365 3641E-mail: [email protected]

Makariri J Winter 1998 TE KARAKA 23

activities. These activities include numerous maraebased wananga such as eeling, whakapapa, te reo,raranga (weaving), and participation in communitysporting activities such as the SmokeFree Maori SportsFestival.

We promote excellence in education by proViding annualeducation grants and utilising Ngai Tahu DevelopmentCorporation monies for the purposes of After SchoolTuition Programmes.

The ROnanga has a firm commitment to establishingand maintaining honest communication mechanismswith it's members. It produces an Annual Report inAugust and distributes this to all persons on it's mailinglist. Furthermore, the ROnanga also maintains a morespecific mailing list for distributing wananga fliers andother important notices.

Should you wish to become a valued member of thismotivated, vibrant team, please drop a line to ourAdministration Office advising them of your contactdetails, relationship to Taumutu and the name/s of your1848 Kaumatua who is a descendant of Te Ruahikihiki.Should you require any help regarding this please feelfree to contact:

Have you ever wondered who your Riinanga is?Te Taumutu ROnanga is centred at Taumutu, on thesouthern shores of Te Waihora (Lake Ellesmere). ThisROnanga is a member of Te ROnanga 0 Ngai Tahu andrepresents those Ngai Tahu interests in the traditionaltakiwa of Ngai Te Ruahikihiki ki Taumutu.

Membership to Te Taumutu ROnanga is automaticallybestowed on all persons who can trace genealogicaldescent from Te Ruahikihiki and may also be open tospouses of descendants from Te Ruahikihiki. It shouldbe noted that the ROnanga has a policy whereby allpersons wishing to vote, may only do so at Taumutu.This, in essence, prevents multi voting and/or the'stacking' of meetings.

The vision of Te Taumutu ROnanga is a commitment to:

• Nurturing a Home

• Cultural Enhancement

• Promoting Growth

• Our Kaitiaki Role

To achieve this vision the ROnanga has identified thefollowing Key Result Areas:

• To have whanau participating in the ROnangaand marae life and activities

• To identify and develop a skill base

• Management of Te Waihora and wider takiwa

• Development of Ngati Moki Marae

• Economic interests

Te Taumutu ROnanga are a proactive, fast developingand friendly whanau with a healthy mix of rangatahi,pakeke and kaumatua participating in a wide range of

.'

continued on page 47

note or the clink of change. Verysubtle.

To stop the bus, the acceptedpractise is to hiss, barely above awhisper. No matter how loud theengine and road noise, or howvigorous the driver is dodgingpotholes, somehow he always hearsthat sound.

The first time I tried it, my 'Tssssss'was so loud I frightened everyone inthe bus. The driver screeched to ahalt to let me off. I think everyonethought a tyre had blown out.

Since that embarrassing experience,I learnt to pitch my hiss at locallevels.

Months later I learned of an easierway to stop the bus. All you have todo is catch the driver's eye in his

. 11/ t ~~, ~~! I V·

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Every bus has a 'bus boy' to collect. 'L I ,

fares, but he would not dream of r~ fI' \' ~-~ ~.asking you to pay. ItcostSI$1 (50fji' r'1~ ~.-cents NZ) regardless of f'~ltlwhether you want to go V.~ f .100 metres or back and '.i~·~ I j.. (J~,} t - I ~forth across town all ~ ~A(} 0ft f ! I

day. j" f Jl1/You pay when you feel (\ ! Ilike it and his hand will only ...,J .'" IJ'

extend to collect your fare \"~~r-"""'~_~iiM~_when he hears a rustle of a .... '"

To flag down a bus, you coulddiscreetly raise one finger by yourside, but even that is a bit flashy anda waste of energy. All you need todo is LOOK at the bus and the driverKNOWS you want a lift, even in acrowded street. Not a word is saidas you step aboard.

Most bus stops are unmarked,because everyone seems toknow where they are. Thesame goes for pedestriancrossings. They are invisible,but the drivers automaticallystop as pedestrians bravely stepinto the mad traffic flow with all theconfidence of the true believer.

of industrial noise as Westernersbecause their senses - especiallyeyesight, hearing and perception ­are unusually acute.

Here it is quite possible to catch abus into the capital of Honiara, buyyour lunch, do your weekly shoppingat the busy central market and catcha bus home again, all without a wordpassing your lips.

And you don't have to be in a badmood to do it. In fact, you often feltlike you have had elaborateconversations, a good laugh andmade a few friends along the way.

By contrast, Solomon Islanders donot waste words. That would be awaste of precious energy in such ahot climate. Here, the spoken wordcomes a distant second to muchmore finely tuned facilities.

Perhaps it has something to do withthe 90 distinct languages spokenthroughout this loosely connectedchain of islands strung out betweenPapua New Guinea and Vanuatu.

Many Solomon Islanders speak fouror five different languages.Neighbouring villagers may speakdifferent languages. Pijin is thecommon language but it is limited inits range, so people use a lot ofsubtle body language to get theirmessage across.

Perhaps Solomon Islanders havenot been exposed to the same levels

Landing in the tropics, ex-parties (asanyone who is not a SolomonIslander is known locally) learn veryfast to economise on effort.

Many arrive here full of evangelicalenthusiasm and run around like theproverbial mad dog in the middaysun, trying to move mountains ­single-handed and before dark ifpossible.

Solomon Islanders are smarter thanthat. They are shy, patient peoplewith manners that would put mostWestern cultures to shame.

The first major culture shock forexpatriates comes with the discoveryof how dependent Westerners areon spoken and writtencommunication.

When it comes to communication,Solomon Islanders are wonderful towatch.

22 T E K A R A K A M a k a r i r i J Win t e r 1 9 9 8

~ Members 01 Ngai Tahu Whanui can be lound allover the globe.@ World Watch invites Ngii Tahu living overseas to send us aslice 01~ lile Irom their corner 01 the globe.r©J Rob Tipa has travelled extensively in the Pacific. On his last trip to the Solomon Islands as a

~ BSA volunteer he wrote the following piece about the subtle art of communication.

~ The Subtle Art 01 Communication@2S

Page 14: Te Karaka 8 - Ngai Tahu

HE WANAKA MOGI

Maka,i,i I Winte, 1998 TE KARAKA 25

J

1

For those who are interested inmaking magi, we have devised avery loose recipe (see adjacentpage) for a magi capable ofcarrying3 people.•

about 40. Some of our whanau hadnot been home for over 13 years.

With so many hands, our m6kihi wasfinished by the Saturday afternoonand the trial was attempted afterkarakia was said.

It floated magnificently and wasunofficially named 'Hinetewai' - themaiden of the water, and also afteran ancestor of the same name.

Everybody from our Poua and Tauaright down to the taitamariki all hada go - and loved it. Preparation isnow currently underway at Rapakifor their wanaka mogi later this year.

Next year it is hoped that we willhave enough mogi to have an inter­marae mogi regatta - at this stageit's only a thought, but a good one.

raupo (raupo plantations) such asWhakaraupo and Ahuriri, provided agood base from which we couldlearn. As our tTpuna were nomadicpeople, so are we today. Thereforeit is beneficial for us to learn, if forno other reason than when we travelto our nohoaka sites on our lakesand rivers, to build m6kihi totransport our kai from the lessaccessible areas.

Other uses such as regattas were asecondary motivation for wanting tolearn.

Our wanaka mogi was part of ourwhanau development programme,to enable whanau members, whoare unable or uninterested inROnaka matters, to come home andparticipate in something that was awhanau effort - to know they have ahome and to renew familyconnections.

We started with around 20 peopleat the p6whiri on Easter Friday andby Saturday, numbers had reached

Pictures etched into our identitymany generations ago by our tipunain the many caves around TeWaipounamu, depict the antiquity ofthe mogi (m6kihi) as a vessel usedto traverse our many lakes and riversand transport the seasonal foodsupplies along the way.

Until relatively recent times it wasthought by many that the knowledgeof making m6kihi had died withearlier generations. That was untilTim Te Maiharoa led a renaissanceby holding a wanaka at WaihaoMarae about 10-15 years ago andbegan to teach others and ensurethat the knowledge of how to makem6kihi did not die with him.

Recently at Koukourarata we havebenefited from his vision andforesight by having one of the peoplehe taught, Awatea Edwin, coming toteach us how to make them.

Despite our distance from thetraditional pathways of these waka,our close historic proximity to pa

24 T E K A R A K A M a k a , i 'i I Win t e, 1 9 9 8

Page 15: Te Karaka 8 - Ngai Tahu

Horo Papara - RoluI

Topori + John RussellI

George Ashwell + Harawilea i

Teone + Koreana Te Horo

M a k a r i r i I Win t e r 1 9 9 8 T E K A R A K A 27

~i . Pou,nam,u"I dO~li!;~~a.-",.N'iii~TahU?, /!..#~ ..

Kai ora koutou f.l/ // . /

My nC!,me is Belinda Vial;1 am Ngai Tlilhu throughI my father, Trevor Howse. I a.m currently studying for

/ eostl'Graduate Hono~rs irl\Social Anthropology atMassey University, Pa'merston Nort!l.

My research i~("investiga9ng t~e value ofp'Qunamu to you - as a memb~,6'f the iwi Ngai Tahu. Ifyo'\! would like to take part i~~s research, please eitherwrite, p,ho~ne, fax or emai~eat the below address andler:me .know'what p~namu means to you. I wouldappre~iateh~aring.ff6"9·asmany of you ,as possible.

All. infolJPaflon. vitill be treated in f6nfidence, no­one wi~~,riameey'orreferred tOiil)~such a way thatthey. could be recognised - but I would appreciate your

h~Iif1.to find 011hal value Ng'i ;rahu people place onpoynamu. .

MykddreSs i . Dalgettys Road /~ ~.D.4, Taihape i

§ .

iPhone/fax: (06) 382 ~518

Email: [email protected] I ~., I /

Nau maio Harae mai - Elliott

All descendants of:

For all those descendants interestedin registering their names, please write to:

Elliott Russell292 Middleton RoadSt. ClairDunedinPhone: 03-487 7099

There will be a Russell Reunion from29 December 1999 until 2 January 2000

at the Kaik (Otakou, Dunedin).

R.S.V.P: T Brown, Ph 03-366 7663

An Invitation to Ngai Tahu Whanauto attend the unveiling of the stone for

at the

TATARAHAKE URupATOlAGA BAY, EAST COAST

Naumai, Haeremai te whanau ­a Ngai Tahu

Diploma ofCOMPUTER GRAPHIC DESIGNDiploma ofMULTIMEDIA

on Friday 23rd October 1998 a.m.

HAUITI MARAE, TOlAGA BAY

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The use of computers has radically changedhow graphic images are developed anddeployed in all media. Give yourself realworld skills and get your hands on adesign career.

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By Maatakiwi Wakefield

non-Maori women to stand andspeak on our Marae Atea, they notonly belittle all the Maori womenpresent on that day, but they alsobelittle the Maori women in theirwhakapapa - their Tupuna Wahine,theirTaua, their Hakui, theirtuahine,their K6tiro and their mokopunahinehou - all of us.

Don't be fooled - even the mostcolonialised Maori women take asecond look when they see a non­Maori woman standing to speak onthe Marae Atea.

As Amiria stated in her article "...even Pakeha have such rituals andplaces where particular people arenot allowed to speak least theycommit some unspeakable cardinalsin... "Amiria also states "... I wouldhave been included into the ritualsof the marae and would not havebeen given the same speaking rightsas Dame Cath... " I guarantee that ifHelen or Jenny were Maori, they toowould be swallowed up into the'rituals of the Marae' - there wouldbe no room for discussion at all.

For the last 158 years, Maori havelearnt about the Pakeha culture andhave adapted quite readily to theway of life. So perhaps it is time theylearnt about our culture and our wayof life. Perhaps too it is time to askour non-Maori counterparts to stepup on the verandah with the rest ofus. You never know, they might justlike it, after all we've been doing itfor hundreds of years.

And now you ask me where I standon the issue of Maori womenspeaking on the Marae Atea... Welllets just say I'm still doing the dishesin the kitchen....

up in their faces in the form of 'radicalaction'.

In my opinion, when TitiwhaiHarawira challenged Helen Clarke atWaitangi this year on her right tospeak on the Marae Atea ofTitiwhai's marae, she was notchallenging Ms Clarke, but the 'OldBoys Club' that seems to existamong some circles of men. It is justunfortunate that Ms Clarke hasborne the brunt of an argumentwhich many Maori men refuse toacknowledge let alone discuss.Don't get me wrong, I am not asupporter of Titiwhai Harawira's pastactions. However, when she stoodand issued her challenge atWaitangi, she was challenging thecontinual whakaititanga of all Maoriwomen by some men.

We as Maori women are taught frombirth that women do not stand andspeak on the Marae Atea. This isand always will be the domain of themen and the men alone.

Well that's if you're not a non-Maoriwomen who is the Leader of aCountry or the Leader of theOpposition or the Governor-General.Then and only then will they changethe LORE to allow you to stand andspeak on the Marae Atea.

Now you ask me what is thedifference between LORE.and LAvv.LORE: is handed down from theAtua to our Tupuna and then finallydown to us - IT DOES NOT CHANGE

LAW: is man made and changeslike the wind

So which one governs the MaraeAtea now? Long ago it was LORE,what is it now? When our men allow

Another Waitangi day has passedand rising from the ashes comes yetanother controversy.

"The right of non-Maori womenbeing allowed to speak on theMarae Atea... " Many Kai Tahu willsee this as being a North Islandissue and not really pertaining to 'us'in the South.

But hold on a minute, didn't AmiriaReriti address this same issue threeyears ago with her article "May Ispeak on your Marae?" (Issue 1, TeKaraka, Apri/1995). Where she citesDame Cath Tizard speaking on theMarae Atea at Arowhenua and asksthe question "... women speaking onKai Tahu Marae. What is the Kawa?Amiria tells Whetu Tirikatini-Sullivan,"... when M.P for Southern Maorihad spoken from the verandah ofMahanui at Tuahiwi Marae andtherefore didn't trample on ourmen'smana... "

So can someone please tell me, whyis it okay for one lot of women tostand on the Atea and not the other?

I am fully aware of the LORE thatgoverns the Marae Atea, of therituals that once occurred in respectto P6whiri and Whaik6rero (rituals,may I add, that have vastlydiminished since the coming of theMissionary and the word of theBible). So why do our men whakaitione group by theirwhakamanatanga of another?

Perhaps it is because 30-40 yearsago there was no such thing aswomen Prime Ministers or Governor­Generals, let alone women M.Ps. Itwas truly a man's world in all walksof life and culture. Now as we raceto the year 2000, it has begun to blow

26 TE KARAKA Makariri I Winter 1998

CUlJ When our men allow non-Maori women to stand and speak on our~ Marae Atea, they not only belinle all the Maori women present on that day,i but they also belittle the Maori women in their whakapapa - their Tupuna

Wahine, their Taua, their Hakui, their tuahine, their Kiitiro and theirg mokopuna hlnehou - all 01 us.

: SO WHATS WRONG WITH THE VERANDAH?@~~§J@~

Page 16: Te Karaka 8 - Ngai Tahu

New Zealand:The MillenniumPHOTOGRAPHIC COMPETITION

Cockles remain tight-lippedKoukourarata Riinanga have ruled that the Port Levy cockle beds will remain closed for afurther three years due to arecent decrease in numbers.

Congratulations go to DylanThorpe of Lyttelton who is thelucky winner of the "GuessWhat's in Hana Hoko's Sack"Christmas Competition.The correct answer was 50kina, 10 paua, 6crayfish.Dylan has won a trip for twowhale watching in Haikoura.

Dylan, please contact theEditol' 101' youI' tickets.

Answers on page 47

Makariri I Winter 1998 TE KARAKA 29

DOWN @1. Visitor (8) ~2. Pith of a tree, soaked (3,2) @3. Sun (2) (!!iJ4. Pounamu ornament (7) (!!iJ5. Pluck leaf by leaf, a kumara (8)

~6. Ransom, reward, reply (3)

7. Particle denotes new action (2) @8. Thicken, cooking (3) ~9. Beget (2) \912. He, she, it (2)

17. Calm (2)

19. Cordyline Australis (2)

20. To (2)

22. Parrot (4)

24. Wooden bowl (3)

25. Tooth (4)

26. N.l. Palm (5)

29. Current, rushing stream (2)

30. Sharp (6)

32. Trevally (6)

34. Godwit (5)

36. Seafoam (3)

37. Wade or swim (3)

39. You (3)

41. Food (3)

42. Fixed, established (3)

45. Canoe thwart, sideboards (2)

Over 21 ,000 people have registered withTe ROnanga 0 Ngai Tahu. If you wouldlike further details on registration contact:

WHAKAPAPANgai Tahu Group ManagementPO Box 13 046,Christchurchor phone 03-366 4344

On 15 August 1998, Taua Flake'skawemate will return to Waihao(Morven). For further informationcontact James Brennan - 03-389 6485

Mark Solomon is therepresentative on

Te Riinanga 0 Ngai Tahu lorthe Kaikiiura Riinanga.

II you have any enquiries,he can be contacted on

Christchurch 03-359 9303.

ACROSS

1. Southern South Island (7) 31. Basket (6)

7. Mountain Parrot (3) 33. Then (4)

10. What (3) 34. Particle before proper nouns (2)

11. Drive away (6) 35. Alive, life (3)

13. Belonging to (2) 36. Bunch, bundle (2)

14. Shudder (2) 38. Smoke, fog (2)

15. Back, behind, number prefix (3) 39. Calabash (3)

16. Land - not sea (3) 40. Vigorous (6)

18. Spear (3) 43. Viscera (6)

21. Flax cloak (5) 44. Lung (3)

23. Fruit of N.Z. Fuchsia (6) 46. Embark (3)

27. Red billed gull (6) 47. Expressing surprise (2)

28. Raise, lift up (5) 48. Look away (4)

POSTALADDRESS __

FIRST NAME

TELEPHONE (DAYTIME) _

SURNAME _

FAX (tFAPPLICABLE) _

I HAVE ENCLOSED A MAXIMUM OF SIX (6) 10" BY 8" IUNMOUNTED PRINTS AND/OR MOUNTED TRANSPARENCIES I

IIIIII

SIGNED II hereby certify that my entry fully complies with New Zealand: The Millennium IPhotographic Compefflion rules & conditions and I agree to be boundby these roles.

SEND YOUR ENTRIES TO: NEW ZEALAND: THE MILLENNIUM ~BOX 19625, AUCKLAND 1230. FAX09-8282043 ~

r-------------"I

cockle beds at Port Levy remainclosed for a further three years. Thiswill allow the numbers of smallcockles to rise and ensure a goodsupply of large cockles to sustain thecockle beds in future years.

Also recommended is that themonitoring of the beds continues onan annual basis over the next threeyears so that the state of the cocklestocks can be assessed.•

children's page as I have 2 kidsthat are missing home real badand look forward to more stories."

• From Hawaii - "I have registeredwith our tribe and I would like tothank you for the regular updatesand the children's books."

• From Aotearoa - "Excellent infoon Kai Tahu ... Keep up the goodwork." •

RULES & CONDITIONSEntrants must supply 10" x e- unmounted prints or mounted transparencies.Amaximum of six (6) prints per entry only.Each print must be clearty marKed WIth the enlrants name, address &day phonenumber on the back.Each entry must be accompanied by aseparate, signed entry lorm (photocopies

~~~;T:::~~rt to the number of entries submitted. Entry Is free.Entries must be the original work. of the entrant, who must own the copyright.Composite images must contain only original work. of the author.Entries must be sent prior 10 20 September 1998 to be eligible.Entries will not be returned unless astamped, self·addressed envelope/packaging

~fz~~r~~~~~~ii~~ j~e~~~~:~e right to publish and/or exhibit any prize winner'sentries.NZ: The MHiennium will not accept any claim or complaint from models or otherparties who consider they have claim to the right of use of any image publishedor exhibited.

~~~7;~t~~~~a~:Ywi~ be~~eredbe~~rN~n~ri~~t~n~~~~ed-Staff and immediate families of NZ: The Millennium are not eligible to enter.The judge's decision is final and no correspondence will be entered into.Any entry which does not comply with these rules will be eXduded.

http://ToiRakatahi.ngaitahu.iwi.nz

VtlVtIVtI.ngaitahu.iVtli.nz

based community trainingorganisation, Nga Peeka teMatauranga 0 Otautahi.

Results from the survey show thebeds have had a small increase (16per cent) in harvest sized cockles (>3.5cm long), but an almost 50 percent decrease in smaller (non­harvestable) sized cockles. TheKoukourarata ROnanga hastherefore recommended that the

• Entries close 5pm 20 September 1998.• Winners will be announced in the October issue of

The Photographers Mail.

• Hundreds of requests forinformation from students in theStates studying Maori

• From Canada - "I saw 'OnceWere Warriors' yesterday and Iwanted to learn more about yourextraordinary culture."

• From Norway - " ... we lookforward to updates of the tribalnews but also updates to the

Ngai Tahu Website

Following the closure of the PortLevy cockle beds in late 1995, theKoukourarata ROnanga and localresidents initiated a survey of thecockle beds in 1997 to provide abaseline population estimate.

Another survey of the Port Levy bedswas recently completed by anenthusiastic group of thirty eightpeople from the ROnanga, localresidents and the Christchurch

The Ngai Tahu website is proving tobe extremely popular and wasawarded site of the week in the Juneissue of Computaworld magazine.The Toi Rakatahi pages on the sitehave increased the youth audienceand the soon to be added Ngai TahuDevelopment section will providebrowsers with an in-depth overviewof the Corporation's programmesand tribal activities.

Comments and requests for moreinformation are flooding in from allover the globe, including thefollowing:• From Ireland - "You must keep

your tribal heritage alive. Allheritage is sacred ... Na nGeal(tribe of the Geals) Eire

Over 7 days in February 1999, a selectgroup of photographers will venture intothe heart of our nation, capturingthousands of images of New Zealand andits people. The best of these images,together with photographs selected fromthis competition, will be encapsulated intoan unrivalled book and companionexhibition entitled New Zealand:TheMillennium

The winner of the competition will jointhis select group on an all expenses paidassignment for one week within NewZealand during February 1999.•

28 T E K A R A K A M a k a r i r i I Win t e r 1 9 9 8

Page 17: Te Karaka 8 - Ngai Tahu

Korero Project

Kai Tabu Education Hui

It has become something of a catch cry over the pastyear. At rOnaka meetings, at Te ROnanga 0 Ngai Tahutable and at just about every other forum where NgaiTahu Development Corporation meet with rOnakamembers, we have been constantly quizzed about the'K6rero Project'. The K6rero Project is going to changehow we communicate within Ngai Tahu. It will see allpapatipu rOnaka with the equipment and training to makethe most of technology as a means of overcoming barriersto communication. We are all looking forward to thepossibilities that this wide spread access to and use oftechnology will bring to Ngai Tahu. It will allow all partsof the tribal structure to be on e-mail and access theinternet. If you are 'on-line' let Suzanne Ellison know andwe can put you on appropriate mailing lists.•

Te Reo Update

A reminder that there is an education hui planned for13-14 August at the Otakou Marae, near Dunedin.The focus for the hui will be: How will Kai Tahu at alllevels and of all ages engage in education? What is theresponsibility of Kai Tahu? What model do we want forthe establishment of Kai Tahu kura? What resourcesdo we need to develop to support our educationinitiatives? What is the best process to include Kai Tahuwhanui? What should the Kai Tahu Education planinclude? What are our priorities?

A panui with all the necessary details will be sent out inJuly. Please register your interest with Mason Ngawhikaby phoning, 0800 KAITAHU, or send details to TeWaipounamu House, PO Box 13-046, or email:[email protected] for your copy.•Whaia te matauraka! Seek the knowledge!

Kia Kurapa

The need for a bridging course towards totalimmersion language programmes has becomeincreasingly evident in recent times. We havetherefore created a programme entitled Kia Kurapathat will prepare beginners of te reo to cope withthe total immersion environment. Although we havenot yet finalised the date, the first course will be heldbetween September 28 and October 9 at TeMatauranga Maori (the Christchurch PolytechnicMarae). The hui will be two full days in duration.

Reo Rumaki

A reminder regarding the next Reo Rumaki. It willbe held at Takahanga Marae in Kaikoura 18-24October.

The number will be fixed so early registrations willbe given preference. At least a basic understandingof te reo is essential.

If you are interested in either of these, pleasephone Mason Ngawhika on (03) 371 2648 or e-mailme on [email protected].

Expansion of programmes has led to the needto find a Cultural Development Manager. Thisperson will be responsible for planning andimplementing a range of cultural developmentactivities aimed at maximising cultural growth andparticipation. This will include te reo, waiata, thearts and Kai Tahutaka in general. The suitableperson should have excellent communicationskills including some fluency in Maori, as well asgood organisational skills. They should be a teamworker who is comfortable in the Ngai Tahu grassroots environment.If you are interested in any of these positions,please send your details to Receptionist, RiriaPirika. She will ensure that you receive detailedinformation and are put onto the appropriateperson.•

Development Corporation is looking to makeseveral senior appointments.

There is also a need to take on a HeritageDevelopment Manager. There are an increasingnumber of challenges relating to iwi heritageissues and a range of policy development workis required to put in place a robust heritageframework for Ngai Tahu. The PounamuDevelopment Project will be an important part ofthis new position. We are looking for someonewith a broad understanding of heritage and taokaissues as they impact upon iwi. The suitableapplicant should have a relevant tertiaryqualification, strong analytical skills, excellentcommunication skills and the ability to work withthe various groups within Ngai Tahu who areinvolved with heritage matters.

An Operational Support Manager will bereqUired to take responsibility for planning andpolicy development. This will include financialplanning and responsibility for a smalladministration team. We are looking for someonewith a suitable tertiary qualification andexperience in strategic planning, financialmanagement and teamwork. Suitable applicantswill have excellent communication skills and anability to work with Ngai Tahu people. Theposition will be a key part of the managementteam of Ngai Tahu Development Corporation.

Situations Vacant

feedback throughout the year.

Papatipu ROnaka are facing majorgrowth in activity levels. There is anurgent need to resource theorganisational development andinfrastructural support needs ofthese rOnaka. Resources are to beput in place now to avoid risks in thefuture.

There are an increasing number ofopportunities for you as Ngai Tahupeople to participate in the affairs ofthe tribe. We urge you to take upthese opportunities. Unless the workthat Development Corporationundertakes is driven by an under­standing of the needs of Ngai Tahuwhanui, it will not fulfill the dreamsand aspirations within all of us.•

recruits will work in the private and public sectorsand in Ngai Tahu organisations over a five yearperiod, spending time in each area to give them asolid base of experience. After a period of time weshould have developed a pool of highly skilledpotential managers, who can foot it both in the privateand public sector as well as in the Ngai Tahuenvironment.

More details will follow, however if you are interestedin a long term future in management, this may be acareer path for you. Please contact Paul White, NgaiTahu Development Corporation, if you want to receivemore information.•

strong then the whole tribalstructure will not function well

There is a need to clearly focusthe roles of the various parts ofthe Ngai Tahu corporatestructure

1997-98 was a gearing up year forNgai Tahu DevelopmentCorporation. The work is really juststarting. A most important part of thisis to make decisions about the wayNgai Tahu will spend its money inthe future and more importantly forNgai Tahu whanui to answer thequestion, "what do we want NgaiTahu to look like in 25 years time?"We thank all of you who havealready written to us with your viewsand urge you to continue giving your

NGAI TAHD DEVELOPMENTCORPORATION

Ngai Tahu Development Corporation is about tolaunch a project to ensure Ngai Tahu has thenecessary people to manage our various activitiesin the future. Unless we plan for the development oftribal members, there are no assurances that we willhave the right people with the skills and experienceto run our operations in years to come.

It is our plan to recruit five young Ngai Tahu universitygraduates annually and place them on a five yearprogramme of personal development. These recruitswill need to be all-rounders, and a programme aimedat professional, organisational and culturaldevelopment will be designed for each of them. The

Ngai Tahu Development Corporation is the arm of the tribal structure which ischarged with developing the social benefits for Ngai Tahu. It is responsible forputting in place a broad developmental framework to drive Ngai Tahu whanui intothe future.

Planning is underway for theimpending settlement of the NgaiTahu claim against the Crown. It isexpected that consultation willcontinue during the year ahead, andwith it will come an increasingnumber of challenges. These canbe grouped into four areas:

• There is a need to balance theshort, medium and long termexpectations of Ngai Tahuwhanui

• There is a need to put a strongpolicy and planning frameworkin place

• There is a need to developpapatipu rOnaka to enable themto meet future demands. If thepapatipu structures are not

Recruitment for Management Project

(§)mru~mru~~F~ tii iWi, tii mana; tii toranga, tii mahiCU1J@~

~~~c:::J

@~

30 T E K A R A K A M a k a r i r i I Win t e r 1 9 9 8 M a k a r i r i I Win t e r 1 998 T E K A R A K A 31

____L

Page 18: Te Karaka 8 - Ngai Tahu

To date, approximately 320 Kai Tahu tribal membershave applied for and received funding from pOteamatauraka. In addition to the 180 scholarshipapplicants, we have received at least another 140applications solely for base grants. Ngai TahuDevelopment Corporation will continue to makeavailable base grants for the remainder of 1998, tothe value of $250 for first year students and $500for second and subsequent year students.

35 Scholarship recipients are profiled in this editionof Te Karaka. A full list of all tertiary fundingrecipients (scholarship and grants) will be publishedin the next issue of Te Karaka, due for release inOctober/November 1998. In addition, Ngai TahuDevelopment Corporation will distribute a copy ofthe 'Nga POtea' funding assistance guide for the1998/99 financial year, for the information of KaiTahu tribal members.•

Application forms for tertiary education fundingfor the 1999 academic year will be available onrequest from October 1998.

Riinaka: Puketeraki • Scholarship Recipient: Kelly HolmesKelly, who affiliates to Kati Huirapa ki Puketeraki, is into his seventh year at OtagoUniversity working towards a Master of Arts and a Post Graduate Diploma in ClinicalPsychology. As well as his studies he tutors Maori Psychology students. Kelly'sfamily are active in iwi life and as a result Kelly has spent a lot of time on the marae.His sporting interests are varied, including rugby, boxing, tennis and badminton. Kelly'svision for the future would be the establishment of an iwi based Maori mental healthunit here in Te Waipounamu, meeting the needs of those who are falling through thecultural gaps in our present day psychiatric services.

Te ROnanga 0 Ngai Tahu, through its distributivearm, Ngai Tahu Development Corporation, offeredtertiary assistance of $226,000 for the 1998 year.This included 40 tertiary education scholarships.Each scholarship is worth $1500 to assist Kai Tahutribal members with the increasing cost of tertiarystUdy. Eighteen of the scholarships available wereselected by Kai Tahu Papatipu ROnaka; one perROnaka and to date, 14 of the ROnaka have finishedtheir selections.

The remaining 22 scholarships were chosen withthe assistance of Ngai Tahu DevelopmentCorporation staff and Kaumatua. In excess of 180applications were received for Kai Tahuscholarships. Due to the high quality of applicantsand the delay in finalising all Papatipu ROnakascholarships, a final pool of 30 applicants have beenselected for scholarship consideration. Theremaining 150 applicants have been awarded basegrants. From the 30 applicants short-listed forscholarships, 20 have been awarded a scholarship.Once Papatipu ROnaka scholarships are finalised,remaining scholarship recipients will be selected.

Riinaka: Oraka-Aparima • Scholarship Recipient: Perita Bien SuddabyEllen is in her first year of studying for a Diploma of Teaching in Primary Bilingual atthe Dunedin College of Education (Southland campus). Although her hapO is NgatiWheke, Ellen has been involved with the Oraka-Aparima ROnaka since 1994,participating in hui and fundraising for marae projects. Outside of study Ellen's sportinginterest is netball and she is involved in the Polytech kapahaka group. Her vision is tosee rakatahi Kai Tahu preserve and develop their cultural and linguistic heritage.

Papatipu KOnanla Scholarships

Riinaka: Kaikoura • Scholarship Recipient: Christopher lickellChris who affiliates to Kati KurT, is in his second year of Te Rangakura ki Waitaha Teaching programmethrough the Whanganui Polytechnic. Chris has been involved in kapahaka, fundraising events and hui onbehalf of his hapu. On section he is currently teaching te reo me ona tikanga as part of his bi-lingualtraining. He has participated and gained placings in two manu karero competitions. Since 1990 he hasbeen studying Te Mau Taiaha. Chris has also participated in inter-tribal sports tournaments.

Riinaka: Ngai liIahuriri • Joint Scholarship Recipient: Manu ManiheraManu is currently in his first year stUdying Te Reo Rakatira through Te Whare ROnanga 0 Otautahi(Christchurch Polytechnic). Manu has been involved with culture groups all his life and has just competedwith Te Kotahitanga in the National competitions. He is also helping Manning Intermediate Culture Club,particularly with Ngai Tahu waiata. He has played representative level rugby league.

Piitea Mitauraka Scholarship Recipients

DC

are taoka unique to Kai Tahu. Theycontain our whakapapa and ourtribal histories. They are your taoka,they are our taoka, treasure them,nurture them and care for them.

No reira, maraka mai Te Ha 0

Tahupotiki.

nii Ripeka ParaoneProjects ManagerEducation & Cultural Development

For a copy of this taoka contact:Mason NgawhikaTe Waipounamu HousePO Box 13-046CHRISTCHURCHPhone: 0800 KAITAHUE-mail: [email protected]

steer this waka through its journeyof discovery. It is a journey wellworth taking and Ngai TahuDevelopment Corporation is proudto add its hoe (paddle), its kaha(strength) and its ha (breath) to thiskaupapa.

The first two sets of tapes andbooklets with words and photos arekoha to Kai Tahu whanui. If yourequire further copies there will be asmall cost of $5-$6 plus postage, sothis project can continue. If youwould like to purchase a copy seebelow for details.

We thank our whanau who havegifted waiata to Kai Tahu whanui.These waiata, korero and whakaaro

Tenei te mihi atu ki a koutou huri noai ka motu ahakoa kei te noho ki tenapito, ki tena pito 0 te ao nei. Tenakoutou katoa.

He aha tenei mea Te Ha 0

Tahupotiki? It is the waka in whichwe place our waiata, whakapapaand korero for our Kai Tahuwhanauka. It is a tohu which remindsus of our links and it is what bindsus together.

Te Ha 0 Tahupotiki was born of adesire of Kai Tahu whanui tostrengthen and promote a Kai Tahuidentity through waiata and korero.

Ngai Tahu Development Corporationwas asked to act as a Kaihautu to

At a recent hui held at RauhotoMarae, Taupo, on 4-5 April 1998, theformation of a national Maori Touchstructure inclusive of Marae, Waka,HapO, Iwi, rohe, ROnaka and takiwawas mandated. An interim Executivefor Maori Touch was appointed headed by Gerard Ngawati (Nga Puhi, Ngati Hine, Te Atiawa, Ngati Pikiao, NgatiPorou), who is also employed as He Oranga Poutama Kaiwhakahaere for Sport Waitakere and Sport North Harbour.

The vision statement for Maori Touch is, 'To be recognised for our tikanga and professionalism at every levelof the game of touch and to Ultimately be World Champions'. The mission statement is to ensure Maori will beempowered and strengthened, through Maori Touch, in:

• tikanga Maori

• te reo

• whakawhanaungatanga

• Te Hauora

The concept of a National Maori Touch body is supported by Associate Minister of Sport, the Hon. Tau Henare. Hebelieves there is an obligation under Te Tiriti 0 Waitangi to provide for Maori initiatives and economic developmentfor the indigenous culture of this country.

It has been agreed to hold an inaugural National Maori Touch tournament on 5-6th December, 1998 at Hopuhopu(Tainui). The tournament will be open to all Maori with grades consisting of Open Mens, Open Womens, OpenMixed, Youth 20s and Under 18s, Masters Mixed 30/30. The kaupapa of the National tournament will be auahi kore(smokefree) and alcohol free. In addition each competing province will perform kapahaka and waiata during acultural evening on the night of 5th December.

It is hoped that representation from Te Waipounamu can be organised for the inaugural National Maori Touchtournament. The National Maori tournament offers an alternative to the National tournament, whereby specifictikanga Maori and whakawhanungatanga are developed and enhanced as an integral part of the tournament.

Anyone interested in registering their interest or simply gaining further information regarding the development ofMaori Touch in Te Waipounamu should contact: Dion Williams

Ngai Tahu Development CorporationPO Box 13-046, ChristchurchWork phone: 03-371 0189 or 0800 524 824Home phone: 03-385 1569

32 T E K A R A K A M a k a r ; r; I W; n t e r 1 9 9 8 Makarir; I Winter 1998 TE KARAKA 33

Page 19: Te Karaka 8 - Ngai Tahu

Riinaka: Moeraki • Scholarship Recipient: John HarpurJohn (Hone) is in his second year studying Tikaka Maori at Aoraki Polytechnic. Johnis married to Joy and they have four children and five mokopuna. He affiliates toMoeraki and Waihao. John has had a lifelong involvement in visual arts in a variety ofmedia. More recently he has photographed places and events of significance to KaiTahu at hui and noho marae. John has a specific interest in photographing rock art,making it accessible to all iwi members.

Riinaka: Awarua • Scholarship Recipient: James Paul WhaangaJames who affiliates to Awarua ROnanga and Ngai Tuahuriri, is in his fifth year ofstudy for an MA at Waikato University having completed a BA in linguistics (bi lingual)last year. James hopes that upon the completion of his studies at Waikato, he will beable to return home, although living up north hasn't stopped him from being a memberof Te Kapa Haka 0 Te Whare Wananga 0 Otakou and the Murihiku rugby team!

Saunders" Co (Barristers and Solicitors) Scholarship for Law StudentsRecipient: Mason FitzgeraldMason, who affiliates to Ngai Te Ruahikihiki, Nga ROnanga 0 Awarua and Murihiku, isthe first student to be awarded this prestigious scholarship by the Christchurch lawfirm, Saunders & Co. Mason is in his sixth year at Canterbury University studying foran LLB (Hons). He is currently a member of the Canterbury Under 23 golf team.Mason sees the need to attain and develop tribal identity through participation by alliwi members in iwi life.

Riinaka: Te Hapii 0 Ngati Wheke (Rapaki) • Scholarship Recipient: Patricia Mare LakeTrish is in her third year studying for a B.Ed at the Dunedin College of Education anda BA in Maori at Otago University. She affiliates to Kati Wheke, Kati Ruahikihiki, Kaite Pahi, Kati Moki, Kati Irakehu and Kati Kahukura. Trish has been involved in culturalcompetitions and groups including Te Kapa Haka 0 Te Whare Wananga 0 Otakou andTe Ata 0 Tu Mahina. Last year she travelled to Canada as part of an indigenouspeople's conference there. At home she has been involved with rOnaka hui and nohomarae. Her sporting interests include hockey, touch rugby and Tae Kwon Do.

Makariri I Winter 1998 TE KARAKA 35

Riinaka: MakaWhio • Scholarship Recipient: Athena Te KoetiAthena Te Koeti is in her third year studying for a BA in Maori at Canterbury University.Athena affiliates to Kati Mamoe, Kati Mahaka and to Te ROnanga 0 Makawhio. Athenais involved in many university clubs and societies, including the Sport's Union ReviewBoard, Club's Development Officer, Performing Art's Committee, Te Akatoki, Te ManaAkonga, Te Poari and she has been nominated to be part of the Ngai Tahu ResearchCentre Board.

Dean FraserDean affiliates to Ngai Te Ruahikihiki and Te ROnanga Otakou and is currently stUdyingfor a BA in Community and Family Studies and a Postgraduate Diploma in PsychiatricHealt~. Dean's passion lies in 'the health and well-being of Maori' and to this end hehas studied occupational therapy, te ao Maori and residential rehabilitation with a bi­cultural focus. He works with the CHE within a kaupapa Maori service for Maori whorequire psychiatric services in the hospital. Dean is a regular member of the Kai TahuWhanau culture group and has helped in cultural performances fundraising for theArai Te Uru marae.

Ngai Tahu Scholarships

Riinaka: Hokonui • Scholarship Recipient: Ann Maree CairnsAnn, who affiliates to the Kai te Pahi hapO, is in her first year at Southland Polytechnic,studying extramurally for a Batchelor of Commerce from Otago University. Ann, aTeWai Pounamu College 'old girl', has been involved with several cultural groups andlists a really awesome array of sporting interests, both current and past, including theMurihiku Marae Softball Team, karate and accredited training in 9 Kiwisports activities.Ann has been involved with Te Kohaka Reo 0 Murihiku and Te Kohanga Reo 0 Hokonui.Her vision for the future is a secure base in te reo for Ngai Tahu kohanga reo graduatesas they move from primary through to secondary education and beyond.

Riinaka: Arowhenua • Scholarship Recipient: Winsome MurchieWinsome, who already has a BA in English and a BSc in Psychology to her name, isin her sixth year studying medicine at Te Whare Wananga 0 Otago. Winsome hashad lifelong and extensive involvement with her people at Arowhenua and Moeraki.She has been a member of the MWWL for 25 years. She was a tutor in the UniversityMaori Department and more recently, tutored Maori nurses and midwives at the OtagoPolytechnic. Winsome enjoyed introducing te reo to Playschool in her role as presenterfrom 1980-87. Winsome's vision for the future is regaining lost ground so that NgaiTahu can fully participate in all areas of society, particularly at a professional level,enabling us to become 'a proud, confident people.'

Riinaka: Waihopai • Scholarship Recipient: Shannon GoldsmithShannon, who affiliates to Kati Huirapa, is in his second year studying for a NewZealand Diploma in Management/Business Studies at Southland Polytechnic. Shannonhas been involved in voluntary work with Murihiku Marae and with the Maori Wardensthere. During his high school days he was in the SBHS Maori Culture Group. Hissporting interests include touch, rowing and rugby and last year Shannon captainedthe Southland Maori Colts XV.

Riinaka: Kati Waewae • Scholarship Recipient: Karen CoakleyKaren is in her first year studying for a Diploma of Teaching through the Whanganui Polytechnic, and iscurrently on section at Arahura Kohanga Reo in Hokitika. She has three children and four mokopuna.She is active in runanga life, catering for, and attending hui. As a taua and a teacher Karen sees the lossof identity for Ngai Tahu as a thing of the past, and believes that we have the strength to immerse ourselvesin our language and culture to instil a sense of pride and belonging into today's tamariki.

Riinaka: Otakou • Scholarship Recipient: Brett EllisonBrett is in his second year studying Geography at Otago University. He affiliates to TeRuahikihiki, Kati Moki and Kai te Pahi. Brett has been involved with his marae atmany hui and recently was part of a roopu identifying sites for the Deed of Settlement.On the sporting side of things, Brett has been in several representative rugby teamsincluding the Otago Maori team, and has been involved in coaching the game as well.Brett's vision for Ngai Tahu would be for all the resources and expertise within the iwito be harnessed so that the iwi can grow and prosper.

Riinaka: Waihao • Scholarship Recipient: Andrew HerdAndrew, who affiliates to Kati HUirapa, is in his second year studying for a BSc atOtago University. Since his high school years Andrew took an interest in his Maoriheritage which included whanau wananga at Waihao. Andrew has excelled in hissporting endeavours, representing Otago in tennis and basketball and was chosen asthe Green Island 'Sportsman of the Year' for soccer. Andrew sees a need for NgaiTahu to upskill en masse, not only in terms of Pakeha education but in tikanga Maoritoo, for the sake of future generations.

Riinaka: Te Taumutu • Scholarship Recipient: Darryl Stuart Mc QueenDarryl, who affiliates to Taumutu - Ngai Te Ruahikihiki, is studying at the National College of Design andTechnology (Christchurch) for a Diploma of Multi-media. Darryl's been involved with hui and wananga atTaumutu and in the future he hopes Ngai Tahu will be able to utilise his computer and graphic designskills. Darryl's sporting interests include soccer, softball, kickboxing and taiaha.

34 TE KARAKA Makariri I Winter 1998

Page 20: Te Karaka 8 - Ngai Tahu

Charisma RangiCharisma is in her third year studying for a BA in Maori and Sociology and an LLB atCan!erbury University. She affiliates to Kati Irakehu and to nga rOnanga 0 Wairewame Onuku and Te Atiawa on her mother's side and Ngati Kahungunu on her father's.She has participated in several Korimako speech competitions and is currently anexecutive member of both Te Putairiki (Maori Law Student's Association) and Te RoopuK~pa. Haka 0 te Whare ~ananga.0 Waitaha. This yrr Charisma is tutoring in theMaori Department. Her Interests Include tennis and volleyball, painting and playingguitar.

Hine-te-Wai Roseanne RobinsonRoseanne is a mother of two in her third and final year of studying for a Diploma ofTeaching through the Christchurch College of Education. She is also studying Maoriat Canterbury University. Roseanne affiliates to Kati Taoka, Rakiamoa, Huirapa andto Te ROnanga 0 Arowhenua. She has been involved with kapahaka groups, KapahakaTe Aitarakihi and Pounamu Ngai Tahu as well as reo rumaki, treaty workshops andtaiaha wananga.

ErueraPrendergastEruera is in his third year studying for a BA in Maori at Canterbury University. Eruaffiliates to Tuahuriri, Irakehu and to nga rOnanga 0 Koukourarata, Te Ngai Tuahuririand Otautahi. He has been involved in several culture groups including Te Kotahitanga,and Pounamu Ngai Tahu. Eru has also participated in several reo rumaki (totalimmersion hui). His interest in art, particularly carving, has seen him included in manyMaori art festivals. He is a member of Te Awa Haku waka ama club.Eruera has been selected as joint rOnaka scholarship recipient for Ngai Tuahuriri aswell as a Ngai Tahu scholarship.

M a k a r i r i I Win t e r 1 9 9 8 T E K A R A K A 37

Herena StoneHerena is a mother of one, in her second year of study for a LLB at Waikato University. Herena affiliatesto Kati Wheke, Ngai Tuahuriri and to Te Hapu 0 Ngati Wheke ROnanga. Herena is very involved in hermarae with MWWL work there, reo rumaki, Te Rangatahi 0 Rapaki as well as Wahine Tukaha and TeKurawhakapumau i te reo tuturu ki Waitaha. She was an original member in the cultural groups, Te WhetuAriki 0 Kahukura and Pounamu Ngai Tahu.

Aroha RogersonAroha is in her first year of teacher training in Invercargill on Te Rangakura for a Diplomaof Teaching through Wanganui Polytechnic. Aroha affiliates to Ngati Huirapa, Ngai TeRuahikihiki and to Hokonui ROnaka. Previous work experience includes her role asKaiawhina at Te Kura Kaupapa Maori 0 Arowhenua.

Nola RichardsNola is married with two children and is in her second year of studying for a Diploma ofTeaching through the Christchurch College of Education. She affiliates to Ngati Hateateao Moeraki. She has early childhood qualifications and is the convenor of RosebankPrimary School (Balclutha) Taha Maori Committee. Outside of teaching her interestsinclude coaching netball, supporting South Otago junior cricket, catering, Riding forthe Disabled and learning te reo.

Manawanui ParataManawanui is in his third year studying for a BCom in Telecommunication Technologyat Canterbury University. He affiliates to Te HapO 0 Ngati Wheke, Rapaki. Manawanuihas performed globally as part of Maori performing art groups and even as a back upsinger for Crowded House! He is currently a member of Te Ahikaaroa. Manawanui isvery much involved with his marae and is currently involved with Te Toi Rakatahi project,a computer web site for rakatahi Kai Tahu.

Rachel PalmerRachel is in her second year studying for a PhD in Anthropology at Otago University.She completed her BA with honours in 1995 and her MA with distinction last year.Rachel affiliates to Kati Huirapa and Te ROnanga Otakou. This year she is recordingarchaeological sites in the Taieri Mouth Area and working with a team who are re­vegetating Moturata Island, one of her Poua's favourite places. In the past she hasbeen involved with the Kai Tahu ki Otago Natural Resource Management Plan.

Amos KamoAmos, having completed his BA last year, is now studying History (Hons) and Maori ata postgraduate level. He affiliates to Ngati Huirapa and to Te ROnanga 0 Arowhenua.Amos has been involved with several culture groups including Te Whatumanawa 0

Rehua, Te Kotahitanga Uuniors), Aranui High School and Pounamu Ngai Tahu. Helists Te Awa Haku (waka ama) as a particular interest. From an early age he hasattended Ngai Tahu land court hearings, ka hui kaumatua and Te ROnanga 0 Ngai

Tahu meetings.

Jonathan KilgourJonathan is in his fourth year studying for an LLB and a Bachelor of Social Sciences atWaikato University. Jonathan affiliates to Ngati Irakehu and to Wairewa ROnanga.During his time at University he has been a member of the Maori University StudentSupport Group and the Maori Law Student Support Group as well as the kapahakagroups, Nga Pumanawa and Mauri Taiaho. His sporting interests include volleyball,

hockey and indoor netball.

Tamara MutuTamara is in her fourth year studying for an LLB (Hons) and a Bachelor of SocialSciences at Waikato University. She affiliates to Kati Mamoe and to Awarua ROnanga.She has participated in manu korero competitions and is the recipient of severalacademic scholarships, including one from Te Ohu Kaimoana in 1995. Last yearTamara won 'Best Netball Player' in Te Whakahiapo (Maori Law Student's Association

/ of Waikato University). Other sporting activities include Te Papa Takaro 0 Te Arawa,Marae Fun Run and the Maniopoto Sport's Festival.

Matthew PrebbleMatthew is in his fourth year at Victoria University studying for a BSc (Hons). Matthewaffiliates to Kai Tuahuriri and to Wairewa ROnanga. He has latterly been involved inhui such as reo rumaki and Wairewa wanaka. He was a member of the New ZealandUnderwater Hockey Men's Team from 1993-1995.

James HardyJames is in his fifth year of study for an LLB and a BCom at Otago University. James affiliates to KatiHuirapa, and to Te ROnanga Otakou. He is a member of the Kai Tahu Whanau ropO (last year touringCanada), and is a voluntary worker at the Kai Tahu Maori Law Centre. A keen sportsperson, James hasbeen an Otago University representative in both rugby league and touch rugby.

Damon BellDamon, who affiliates to Te Ruahikihiki, Huirapa and Tuahuriri and to Oraka Aparima ROnaka, is in hisfourth year studying for a MBChB at the Otago Medical School. Damon has a special interest in matehuka (diabetes) and has been involved in research with Te Rangahau Hauora Maori 0 Ngai Tahu and withHealthcare Otago's Maori Health worker. Damon is committed to helping devise strategies to deal with

this illness, both now and in the future.

36 T E K A R A K A M a k a r i r i I Win t e r 1 9 9 8

Page 21: Te Karaka 8 - Ngai Tahu

This project is being driven by a dynamic team of taiohi/rakatahi who are visionary, energetic and pioneering.Ripeka Paraone as the Project Manager with ManawanuiParata, Eruera Prendergast and Asian ConsultantsLimited have been responsible for working with asupportive project team to get the job done.

Toi Rakatahi is an awesome Kai Tahu website for youth.It went on the worldwide internet on the 15th June 1998.Events to celebrate Toi Rakatahi were held inChristchurch and Dunedin.

It's a fun, colourful, interactive learning resource to assistthe revitalisation of Kai Tahu reo and tikaka. It providesa cyberspace marae/whare wanaka for Kai Tahu rakatahithat has input and ownership from kaumatua, ROnaka,Te ROnanga 0 Ngai Tahu and rakatahi. The brightgraphics, children's games, waiata and stories willentertain and delight people of all ages. The site will beupdated bi-monthly.

Book, audio and CD Rom resources of the content onthe website will be produced and made available at costprice through Ngai Tahu Development Corporation byAugust/September 1998.

Link up with our site at:http://ToiRakatahi.ngaitahu.iwi.nzand look out for the mischievous patupaearehe 'Taiohi'as he goes through hair raising adventures and popsup in the most unexpected places.

101 RAKAIAHI - Oho Ake - Charg

10 medium apples, coarsely grated600gms butter, melted

100 gms butter150 gms pecan nuts - ground150 gms brown sugar

Boil milk and add to dry ingredients, adding melted butter. last.Pipe into buttered muffin tins and sprinkle crumble mix o-n top.Bake for 40 minutes at 1800 (1500 our oven).

Anoushka Ode ShankarAnoushka, who affiliates to Kati Huirapa, is in her second year studying medicine/pharmacy at Otago University. Anoushka's family are involved with Nga Hau e Whamarae, Anoushka herself, has been networking with other Ngai Tahu involved inhealth. She is also part of the Maori University Student's Association. Anoushkasees the need for Maori to be treated using both western medicine and traditionalrongoa Maori.

Pamela (Suzy) WaakaPamela, mother of two, is in her third year studying for a Bachelor of Health Studies(BHS) through Te Wananga 0 Raukawa. Suzy affiliates to Kati Huirapa and to AwaruaRunanga. She is currently the secretary of Te Rau Aroha Marae komiti and presidentof the Arahi Maori Women's Welfare League as well as being the health representativefor Awarua ROnanga.

Maatakiwi WakefieldMaatakiwi is in her first year studying for a BA in Maori at Canterbury University.Maatakiwi affiliates to Kati Wheke, Kati Irakehu and Kai Tuahuriri and to ka rOnaka 0

Rapaki, Taumutu, Onuku, Mako and Tuahiwi. Maatakiwi has already completed aDiploma of Maori at Christchurch Polytechnic and tutors Maori part time. She is akeen weaver and a member of Te Ahikaaroa culture group and Te Roopu WaiataMaori (NZ Maori choir). In the past she has tutored kapahaka groups.

Ceceleah WinCeceleah is in her first year of study for a BSc in Human Nutrition at Otago University.Ceceleah affiliates to Kati Huirapa and Kati Waewae ROnaka. She is a past memberof He Rangatahi 0 Te Waitaki and was a korimako participant. Ceceleah is wellaware of the cultural factors in good and bad diets and hopes that through her studiesshe will eventually be able to address these issues in a way Maori can relate to.

Juliet TainuiJuliet is in her sixth year studying for an LLB and a BA(Hons) in Maori at CanterburyUniversity and affiliates to Kati Irakehu and Kati Waewae as well as to Onuku ROnanga.Juliet has been working part time with the Claim's Team over the last two years andis a member of the Board of Trustees for Maori Legal Services. Whenever possibleshe is a kaimahi back at Onuku. She has tutored Maori language and law. Juliet is acurrent member of the Canterbury University Women's Touch Team.

Jason's Apple Crumble Mullins

J2 litres milk700 gms wholemeal flour700 gms white flour600 gms bran600 gms brown sugar400 mls maple syrup50 gms baking powder25 gms baking soda8 eggs

38 T E K A R A K A M a k a r i r i I Win t e r 1 9 9 8 M a k a r i r i I Win t e r 1 9 9 8 T E K A R A K A 39

Page 22: Te Karaka 8 - Ngai Tahu

continued over the page

nah

Makari'i I Winter 1998 TE KARAKA 41

Polynesia, is associated with the earliest aming

traditions of Te Wai Pounamu. It was Rakaihautu's

'Waitaha' is generic and denotes a varie

Rapuwai and Kahui Tipoa, amongst oth,ers.

and Waitaha. .4:s mentioned earlier,

Individuals involvea in the Ngai TaHu claim have

k5 (digging tool) that formed the lakes and

mountains of the South Island. One example of his

work can be seen in the name of Lake Ellesmere ­

Te Kete Ika a Rakaihautu (Rakailiautu.:s food

whakapapa of Rarotonga and,Othepparts of eastern

who are part of the Arawa Confederation of tribes.

There are at east three distinct roupings of

'Waitaha'. ihe first of these is'a grouping that claims

that the NQrth anCl'n outh Island Waitaha tribes are

generic term and is also sometimes used to WaitaHa. The views are largely,; those of many of

describe a specific tribal group said to descend from our Kaumatua alive betwee the 19608 an the

the exploring ancestor Rakaihautu of the Uruao 1980s and are based on the old I:listorical

canoe. This ancestor, who a so features in the manuscripts from the last century.

one and the s me antl is on the internet proclaiming

a 500,000 year whaRapapa. This places its origins

some 100,000 year before Neanderthal man.

ttiese people do not descend from one of the three worked for years on man 19th century manuscripts

streams of escent of the Ngai Tahu iwi. Te in which the oral traditions n whakapapa of Te

Waipounamu Waitaha descend from Rakaihautu, Wai Pounamu are recore . Tiley have had the

while the Arawa Waitaha descend from Waitaha, a opportunity to stuay the origins of the three major

son of Hei, who was the brother of Tamatekapua streams of descent which have~historicallY'gone to

of the Arawa canoe. form the present €Jay Ngai Tahu Wlianui. :r ose

The Waitaha that Ngai Tahu acknowledges are

those people with legitimate interests, in Maori

terms, within the Ngai Tahu takiwa and who are

members of Ngai Tahu whanui as a matter of

whakapapa. These Waitaha were amongst the

earliest occupants of Te Wai Pounamu. It is a The following pages briefly examine the origins of

The Origin

The Wail ha tfiat Ngii Tah acl(now edges are those people withlegitimate inter sts, in MiD!'. terms, tthin the Ngii I hu takiwa andwho are members 01 Ngai Tahu whanui as amatter 01 hakapapa.

I

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Complete the order form below and mail or phone your details to: Product Orders, Ngai Tahu DevelopmentCorporation, PO Box 13-046, CHRISTCHURCH. Telephone: 03-371 0180.

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Page 23: Te Karaka 8 - Ngai Tahu

Makarir; I Winter 1998 TE KARAKA 43

generally only the 'surplus'population moved, the gre terproportion remaining to form thefou dations of tlie iwi that we today­aSSOCiate with those areas.

By way of example, Tahupotiki, tlieeponymous ancestor of 'Ngai Tahu'was a Paikea desoendant who wa,sborn at Whangara, north ofGlsporne. He lived fiis latter life inthe Mangatu area near Gisborne andby the time of his grandson,aliumurihape, his line is at Iwitea

(Mahia). Within another twogenerations, his line has shifted tothe area near Cape Kidnappers andwithin a further two generations toTe Whanganui-a-Tara (Wellington).

One of the groups who coalescedinto an iwi around the ancestorHotumamoe in the Otatara, Heipipiand Ahuriri areas (Taradale/Napier)was a group which was to becomeknown as Ngati (Kati) Mamoe. Theywere to become reasonablynumerous. This phase of KatiMamoe development was a coalitionof descent from Tairawhiti-sourcedWaitaha together with Ruapani andKurahaupo groupings. This block ofdescent continued throughgenerations of different ascriptionsand survives today as one of thecontributing sources of modern NgatiKahungunu. A section of them waslater to migrate southwards into TeWaipounamu.

The last group in this tilT)e layer, isa group designated 'Pre­Kanungunu'. This is the admixtureof peoples, very. largely ofKurahaupo descent, who 'laid theseed-bed' of modern NgatiKahungunu in the Heretaunga andWairarapa areas in particular(although that modern ascriptionnow includes the people of the wholearea from Mahia to Palliser Bay).

This grouping which assembled anddivided and re-assembled in theHeretaungalWairarapa area over thenext two centuries, featured suchgroups as the powerful Ngati Ira whowere sourced from Tairawhiti, thepeople who were to become Ngati

tine 2

commonly ascribed to Waitahawithin Te Waipounamu suggests thatthe latest departure poi t for thattradition was from the Tairaw iti(East Coast) region of the northisland. This may be seen inconsideration of ego the Arai-Te-Urutraditions, the Tawhaaki traditionsand the Maori traditions. In tpes,!:!traditions there is marked similaritieswith the Tairawhiti v,ersions asdisti'1ct from the Taitokerau andRarotongan versions.

Describes a period judged to becentered on the 14th century. In thisperiod the Tairawhiti tribes,characterised by their ties throughthe ancestor Paikea, were beginningto become dominant in what is nowtI'le Gisborne region and othergroups now widely recognised asdis inct tribal entities in that regionanq southwards to the MahiaPeninsula, were beginning to taketf.leirearliest formation, for exampleRonge Whakaata, Ngai Tamanuhiri,Teo/Aitanga-a-Mahaki and Ruapani.

At broa Iy the same time, othergroups belonging to the KurahaupoWaka traditi'~;m were beginning tocoalesce in th Mahia and Wairoaareas. These geoples may bech1aract~rise as being linked bytHeir ties to the Kuratiatlp artcE3storWhatonga. l:hese tribes were tobecome in ti e KnlDwn as Ngai Tara,Rangitane Ng""ati Apa aDdMuaupoKo, q,owever, in this period

-they areanlikelyto have carriedtnose ascripticms and are moregenerally. described as 'Te Tini 0 Toi',Whatonga having been a son (orgrandson) of ToL It stiQuld be notedthat the earliest knowl1l Kurahaupotraditions Within New Zealand are inthe norttlerl'il,parts of Taltokerau.

With increasing popul'ation in theGisborne and Mahia c ntres, thesetwo groupings of people undertook

gradual diaspora into the 'Napier'region and into the HeretaungaPlains. It should be emphasised that

Tbis iIIustr tes the regions in whichthe early anc~§try coalesced into heea Iy tribal rappings named 0r

idE3 tified in t e traditions. Numerousncestors named in this phase are

the same as persons named inPacific Island whakapapa especiallyfrom the Cook Isla a and SocietyIsland groups. This suggests thatfney were either regarded asmigrating ncestors or names, thetraditions0f which have beenimported into New Zealand. This'migration of tradition' (as distinctfrom the traditions of migration) is awell recognised usage in cultu(e5reliant on oral tradition.

The source of all of the non-Waitahawhakapapa is Tairawhiti andHeretaunga (East Coast anaHawkes Bay respectively) with aparticular emphasis on Turanganui­a-Kiwa (Gisborne regiolil). Theseorigin whakapapa are well knownand commonly shared, in art, withtribes such as Ngati PormJ, RongoWhakaata, Te Aitanga-a-Mahaki,Ngai Tamanuhiri, Rongomaiwahineand Ngati Kahungunu.

The source of the Waitahatraditionis a more complex issue but has alarge measure of congruency in theform of common traditions and placenamig with arotonga, Mauke,Western Tai Tokerau (Northland) andTairawhiti (East Coast). "Fraditionsand whakapapa of Rakaihautu, theeponymous ancestor of Waitaha, inparticu ar, are well known inRamtonga. There is some linguisticand archaeological evidence whichsuggests links to the MarquesasIslands but that is fragmentary andnot relied on in this context.

Internal evidence within traditions

The adjacent diagram is designed toshow the tribal origins of Ngai TahuWhanui in the form of 'blocks' ofwhakapapa flowing over time, fromthe earliest known ance9tral sourcesto the present. It is nu''mbered by'time layer' or period.

Line 1

Waitaha -"'-~ l-r

t

= Waitaha

Kati M8,moe

Mamoe

--

(LINE 1)

Rarotonga I Tairawhiti I Taitokerau(LINE 2)

(LINE 3)

(LINE 4)

(LINE 7)

Ngai Tahu Whanui

Ngai Tahu - Ngati Mamoe

(5x) Ngai Tahu

Tairawhiti I Heretaunga

Mamoe / Paikea / Pre-Kahungunu

Tuhaitara = Kuri

~ ~ ~

42 T E K A R A K A M a k a r i r i I Win t e r 1 9 9 8

Page 24: Te Karaka 8 - Ngai Tahu

r

Makariri I Winter 1998 TE KARAKA 45

The Launch of the South Island CustomaryNga Hau eWha Marae2nd·3rd May 1998

the leader of Ngai Tahu, TeHautapunuiotu and the leader of KatiMamoe, Te Rakiihia, married intoeach other's families and locked thechiefly descent in Te Waipounamutogether.

fA section of Kati Mamoe dissentedfrom the rokopai and the new alliesturned on hem and defeated themutterly. Since that time, the two tribeshave continually reinforced theircommon descent to Hie point wheretoday they are indistinguishable. Itshould be noted that Mamoe carriedtheir Waitaha descent into this union.There re some few importantmarriages in the whakapapa inwhich a Waitaha ancestor of'unmixed' descent married directlyinto the Ngai Tahu iwi grouping madeup of the five primary hapO referredto above. An example is the marriageof Punahikoia of Waitaha to themigrating ancestor Te Rakitamau

This time layer covers the mid-19thcentury to the late 20th century andreflects the fact that the evolution ofwhat might be called the heritage ofTe Kereme (The Claim), whichdates from its earliest articulation in1849, has featured the ascription'Ngai Tahu - Ngati Mamoe'.

This duality reflects the ongoingconsciousness of these two streamsof descent in the identity of the tribe.It has further been consistentlyacknowledged that the older tribesmixed in with Mamoe such asRapuwai, Hawea and Kahui TiRuaare part and parcel of that identity.Whilst not distinct, the presence ofthat older descent within modernNgai Tahu is accorded varyingvalues by different members of thetribe.

This reflects the present phase. Theterm 'Ngai Tahu Whanui' is acontemporary usage resorted to forthe purpose of describing anddefining the total inclusive collectiveof the Ngsi Tahu iwi.•~

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This time layer is judged to coverapproximately the 17th century. Itcontains the evolution of the 'fiveprimary hapO' of Ngai Tahu from theirearly mixed origins, chiefly theintermarriage between tnemselvesand the warfare and intermarriagewith the Kati Mamoe (comprised ofa Mamoe - Waitaha mix) ho hadmigrated into Te Waipounamupreviously.

Some of the migrating ancestorsfrom within this group migrateddirectly fro the Gisborne area intoTe Waipounamu, although mostreflect in their descent the slowerdiaspora process referred to above.An example of the former isTuteahuka who was born inTura ganui (Gisborne) and died inKaik6ura.

It is fair to say that this time layerreflects a process which wascnmplete within three to fourgenerations. In that time the fivemajor hapil blocks had becomedistinct with distinct southernidentities and acted very much as aniwi. It is not clear at which stage thatiwi began to be identified as 'NgaiTahu' as distinct from the 'blocks' ofdescent of which it was comprised.By the early 18th century, this grouphad become C10mjrlant within thepresent Ngai 'fahu takiwa but thisdominance was by no meansunchallenged.

Hine aka and his son, Maru, marriedsisters who were of Ngati I(a andMamoe descent.

This time layer is characterised asan event - the Rokopai orpeacemaking at Poupoutunoa nearClinton in Southland. That event isa defining one in the evolution ofmodern Ngai Tahu Whanui. It isbelieved to have occurred in the late17th or early 18th century.

fter; a long bout of vigorous warfarebetween the Ngai Tahu iwi and theKati Mamoe iwi, a peace wasnegotiated at Poupoutunoa in which

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This time layer covers a periodjudged to be from roughly. the late15th century to the early 17thcentury. It saw the formation intodistinct descent groups of the tribeswhich were to undertake themigration into Te Waipounamu andthe interconnections between thesegroups, the marriages, warfare andmigrating traditions are well recordedin the 'main-frame' whakapapa ofmodern Ngai Tahu.

It is important to note that the twomain migrating 'blocks' (Tuhaitaraand KurT) were very substantially ofMamoe descent in their North Islandorigins.

To illustrate, the ancestor Tuhaitara,after whom those migrating werecalled at the time of the m1gration,was of half Mamoe descent and herhusband, Marukore, was fullMamoe. The Paikea and Ngati Iralines which fed into the migratinggroup of Ngati Tuhautara wererelatively narrow. Again, the ancestorPurahonui, who led the Kati KurTmigration into Te Waipounamu, wasmarried to a full Mamoe woman,

Whatia-apiti of Te Hauke and theemergent Ngai Tara ard Rangitanetribes. The Kati Mamoe element hada strong presence amongst themand it was their connections withWaitaha which inserted the latter intothe mix.

It was in this time layer that thebreakaway sections of Kati Mamoecarrying their Waitaha descent withinttiem began the process of migrationinto Te Waipounamu. The traditionssuggest that some migrants ofWaitaha descent preceded thismovement and it is regarded as anopen guestion as whether thesecame out of the same sources ormigrated directly fro some of theother Waitaha sources in the Pacificor, as appears more likely, fromTaitokeral!l. Most of the evidence forthis Mamoe - Waitaha migration isfragmentary and derived from fairlynarrowly based whakapapa. Theevidence relating to the other groupson this time layer is much strongerand more extensive.

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44 TE KARAKA Makariri I Winter 1998

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Ngi RetaKARAWEKO

I was pleased to read Moana Tipa'sarticle 'Let the House Speak' (Te Karaka,Spring 1997). Two small errors though,firstly (a typo?) the article refers to "....TePuhirere, Mere Whariu and their sonKaraweko". (1820-1886) Karawekowasthe husband, not son, of Mere Whariu (c1830 - 1887). Karaweko's parents wereTe Puhirere and Tapuraki.Secondly, the article claimed thatAmiriaPuhirere, Karaweko's daughter, wasover 100 years of age when she died in1944. Much as I would like to believethis family legend, baptismal recordsprove otherwise - the CanterburyBaptismal Register shows that Amiriawas born in November 1855. She died27th July 1944.I am a direct descendant of all thesepeople.Mr Cheyne C McDowallROTORUA

NZ COCKLES IN ITALYOn reading your article on theKoukourarata cockle beds I wasreminded of my resolve to protest ormake known my concern about beingserved "NZ scallops" in an ItalianRestaurant earlier this year in Boston.An enormous price was paid for thesethumb-nail size cockles. I asked to seethe package and was not pleased to seethese were local - (Dunedin/Peninsula)cockles. The beds must be gettingdepleted if this is an example of theproduct. Your article suggests getting incontact with the policy team in Dunedinbut I do not know how to contact thisgroup. Could you please advise.Who profits from these ventures? TheProcessors or the Restaurants or NgaiTahu.Wendy SilvaDUNEDIN

PLEASE HELP

I believe I am a descendant of TeWharerauaruhe (Koki) and MathewHamilton who were married in Akaroa,September 1845, most probably by theReverend Charles Creed, the Maorimissioner visiting there at the time.They had three children, Thomas,Marguerite Elizabeth and Jane. I wouldlike to know what happened to Jane, alsowhere Te Wharerauaruhe was born,died, tribal affiliations etc. The mother ofTe Matenga Taiaroa was also namedWharerauaruhe and I feel there must bea connection between the two.If someone could enlighten me on thissubject, I would greatly appreciate it.Noho ora mai koeNaku na Gillian KakaParaha Road, RD1, KawakawaBAY OF ISLANDS

THE "ANCIENT NATION"

Modern discoveries of an ancient peoplewhich suddenly emerge from the "mistsof time" and burst into print 5,000 yearsafter they allegedly arrived in the country,take some understanding. But more thanthat, if there is little or no evidence tosupport those discoveries, they take aleap of faith. Yet in the case of the"Ancient Nation of Waitaha", this blindand potentially dangerous leap is whatthe media and others suggest we allneed to take.Using ancient whakapapa and traditionto determine historical fact is a complexbusiness. It requires straddling atraditional Maori world view and awestern scientific world view.This straddling has been attempted oftenover the last century with whakapapabeing poked and prodded by manyscholars, both Maori and Pakeha, in anattempt to determine its usefulnesswithin anthropological, archaeologicaland historical thinking. But whakapapais neither science nor history, just as thetohunga (priests) of last century, ourmost reliable source of authentictradition, were neither scientists norhistorians. Whakapapa is the chronicleof our origin.

A chapter within this chronicle talks ofthe Waitaha people -sailing here upontheir canoe, Uruao. It talks of their leader,Rakaihautu, trampling the land, diggingthe lakes of central South Island andsettling here with his people. TheWaitaha narrative is one of many whichserve to explain, through ancient eyes,

~ who we were and how we got here, howthe land was formed, named and settledand how we are connected with otheriwi and with our homelands.

But tradition needs to be read in its entirecontext. This includes fantastic storiesof canoes which turn into mountains,ancestors travelling on rainbows, packsof two-headed dogs and gigantic birdsconsuming innocent villagers. This is thetradition that western academics find alittle hard to swallow. It is these sameacademics who have the need todetermine precise historical moments intime and to calculate exact boundariesbetween myth and reality, betweenacceptable and non-acceptable Maoritradition. They selected the Waitahastory some time ago as inhabiting theouter reaches of acceptable.

The present limits of archeaologicaltechnology allows us to paint ahypothetical picture of the antiquity ofman within the South Island. Accordingto this picture, an Eastern Polynesianpeople arrived in the South Island sometime in the 9th or 10th Century. We knowthis through the excavation particularlyof ancient moa butchery sites and thesubsequent carbon dating of the materialdiscovered within them. There is anaccepted degree of error within thisdating process but it certainly does notextend to a millennium either side.

There is also no need to impose thefindings and understandings of onediscipline on top of the other. These 9thCentury arrivals and the Waitaha are notnecessarily one and the same peoplebut we appear to accept without questionthat they are. Subsequently as newarchaeological evidence presents itself,further permission is given to Waitahato expand their story. New scientificevidence equates to a new chapter inthe history of Waitaha. These recentclaimants, to previously unimaginedantiquity within Aotearoa, have had arapid rise to credibility.

In reality, the "Ancient Nation's" claimsexist in a vacuum. They are standingalone in a fictitious wilderness devoid ofaccepted historical research, scholar­ship or fact. The "Waitaha Nation" assuch, does not and did not exist.The balanced seekers of Pakehajusticehave meticulously sifted through thehistorical information surrounding theNgai Tahu proposal for settlement, buthave not so much as raised theirmagnifying glass to the ludicrous claimsof the "Ancient Nation". These scholarsof convenience have been laughablyseduced by the opportunity to collectfurther fuel for the anti-Ngai Tahu fire.

Ngai Tahu has many tribal historians andarchivists. They are the storehouses ofknowledge and the analysts of tribaltradition. They are our elder kaumatuaand our younger academics. The NgaiTahu, Ngati Mamoe and Waitahaancestors who first mastered literacy, leftbehind an invaluable written resource.Some found its way to the publishinghouses although much has remained intribal hands and is as yet unpublished.These written remnants have beencoupled with the traditions transferredby word of mouth to give us acomprehensive understanding of whowe are and where we come from.

There are no longer any surprises whenit comes to our whakapapa. From timeto time we receive a jewel ofenlightenment, particularly when we gaina new understanding about an oldproblem. But the present extant of ourknowledge and its parameters are wellunderstood. So when a very obvioussquare shows up claiming to be a circlewe are suspicious and we discard it.Similar to Bob Jones' New ZealandParty, the 'Ancient Nation' are no morethan a flash in the pan. A keen eye forsensationalism and a gullible audience,they will provide the media with a fewmonths of controversy. But we aresatisfied that the 'Ancient Nation' willultimately dissipate and its constituentmembers will return from whence theycame. For many this means returningto their home marae and whanau. Wewill accept them. We can do nothingelse. At the end of the day they havenowhere else to go.

Tahu P6tikiCHRISTCHURCH

continued from page 4

tribe 8& the tribunalwitnesses, and approached theinquiry with preconceptions. On thecontrary, searching questions wereasked of witnesses by Tribunalmembers and by Crown counsel.Ngai Tahu had the burden of provingevery claim made, which wasentirely proper, in view of what wasat stake for all parties. If argumentand debate form the path to truth,then it should be remembered thatevery part of the Ngai Tahu claimwas considered and argued overfour times: by the Ngai Tahu team,by the Crown team, by ProfessorWard and finally by the Tribunalmembers themselves.

The Tribunal upheld many claimsrelating to the conduct of the Crownpurchase agents, to the totalinadequacy of the land left to NgaiTahu, to mahinga kai, to the Crown'sminimal attempts to make redresssince the purchases, and to the wayin which the Crown has dealt withNgai Tahu land since the purchases.

.. .every part of tbeNgii Tabu claim was

considered and arguedover four times...

However, the Tribunal rejected someclaims; most importantly, that theinterior of the island - the hole in themiddle - and Fiordland had not beenpart of Kemp's Purchase and theMurihiku Purchase. The Tribunalalso found that the Tenths had notbeen part of the agreement inOtakou. These matters can bedebated in historical terms, but NgaiTahu has accepted the Tribunal'sfindings as the basis for a settlementwith the Crown. Whatever else mightbe said, the Tribunal's enquiry wasthe most exhaustive that had everbeen made into the Crown'sdealings with an iwi group. And if thelength of the Tribunal's report is anyindication, it is a record which lookslikely to endure for some time.•

rear-vision mirror

If you spot someone you know intown, naturally you raise your eyebrows. That means "Hello". If youhold your eyebrows a split-secondlonger, that means "How are you".If you are feeling particularly chatty,you could ask "Hao?"

Two people travelling in oppositedirections on the back of open truckscan have a rich and rewardingconversation with a combination offlashing eyes and teeth and wavingarms and legs. Not a word is said.

Western visitors often complainabout the lack of service in theSolomon Islands.

For a start, it is not easy to tell whois a shop assistant and who is justleaning against the counter waitingfor something to happen. No-onewould dream of asking if they canhelp you. It is up to the customer tomake contact. When you havedecided what you want to buy, youcatch the assistant's eye, naturallyenough, by raising your eyebrows.A direct stare may be consideredconfrontational, even rude.

If you want to know how much anitem costs, you could ask "HaomusT, or you could save the effortby pointing to the item and raisingyour eyebrows in a questioning way.

The shop assistant will probablypoint at a price tag you should beable to see for yourself, but really,you should know how much a canof tuna (or whatever) costs. Moneychanges hands. You could say"Tanggio too mus," but it is not reallynecessary. A polite nod of the headis sufficient, so why waste words andvaluable energy.

As one astute observer of the culturehere put it: "Melanesians areminimalists." Three words. Veryeconomical.

Welcome to Melanesia.•

Across1. Murihiku7. Kea10. Aha11. Atiati13. No14. Ai15. Tua16. Uta18. Tao21. Hieki23. Konini27. Akiaki28. Riaki31. Tohake33. lana34. Ko35. Ora36. Pu38. Au39. Kia40. Uakaha43. Ngakau44. Roa46. Eke47. Ai48. Taau (Tau)

Down1. Manuhiri2. Uho li3. Ra4. Heitiki5. Katokato6. Utu7. Ka8. Ete9. Ai12. la17. Ae19. li20. Ki22. Kaka24. Oko25. Niho26. Nikau29. la30. Aneane32. Araara34. Kuaka36. Pua37. Kau39. Koe41. Kai42. Mau45. Oa

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46 TE KARAKA Makariri I Winter 1998 Makariri I Winter 1998 TE KARAKA 47

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Tamariki Ma

and we'll put your name into the draw.

Ka kite anD Tamariki Ma!Please send in any of your ideas, jokes

and stories to: 1"amariki Mi Page'PO Box 13046, Christchurch