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. Kuapahure atu te ra poto 0 te tau, a, ka tatari tatou ma te kana kia kai ai inga 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'sWelfare League and Nga Hau e Wha Mane. A lVorking wo her life, she was an employee of Lichfield Shirtsfor 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 ofNgai 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.

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 Maorigatherings 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

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 Fresh-water 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

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

"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 piggy-backed 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

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

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 under-16 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)

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

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 gene-rations 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 great-grandsons 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, house-keeping, 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

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:=:Jwhere 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 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

co'2'EocGl.r.I-o~Gl1:::Io(,)

o'0.r.Q.

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

David O'Connell or Rose Nutira

Te Taumutu ROnangaAdministration OfficePO Box 4532CHRISTCHURCHPhone: (03)379 5680Fax: (03) 365 3641E-mail: david@ngaitahu.iwi.nz

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·I/,

IVI"~I~~ ~~~.

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 ! Iday. 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

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 inter-marae 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

Horo Papara - RoluI

Topori + John RussellI

George Ashwell + Harawilea iTeone + 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 through

I my father, Trevor Howse. I a.m currently studying for/ eostl'Graduate Hono~rs irl\Social Anthropology at

Massey University, Pa'merston Nort!l.My research i~("investiga9ng t~e value of

p'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, no-one 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 ~518Email: vialfamily@extra.co..nz

.I 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

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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 non-Maori 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 Governor-Generals, 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@~

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 (non-harvestable) 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

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:Mason@ngaitahu.iwi.nz 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 MasonN@ngaitahu.iwi.nz.

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 under-standing 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

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 0Tahupotiki.

nii Ripeka ParaoneProjects ManagerEducation & Cultural Development

For a copy of this taoka contact:Mason NgawhikaTe Waipounamu HousePO Box 13-046CHRISTCHURCHPhone: 0800 KAITAHUE-mail: mason@ngaitahu.iwi.nz

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 0Tahupotiki? 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 adesir