KAIKOURANEW ZEALAND

CongratulationsWhale Watch J(aikouraIt began as a hapu initiative, it became a tribal venture,

now Whale Watch Kaikoura leads the world in eco-tourism.

Congratulations to everyone at Whale Watch Kaikoura

winners of the

British AirwaysIITourism for Tomorrowll award.

The Ngai Tahu Magazine Ngahuru 1995

EditorGabrielle Huria

ContributorsAmiria Reriti, Te Maire Tau,Dr Maarire Goodall, Sandra Lee,Jan Sooalo, Gerard O'Regan,Russel Caldwell, Terry Ryan,Moana Tipa, Brian Potiki, HanaO'Regan, Raina Tutaki, RaewynThompson, Steve Thompson,Kelly Tikao, Suzanne Ellison,Jenny Rendall

DesignKaru Productions

PrintingLiaison Print

PublisherNgai Tahu Publications LtdPO Box 13 046ChristchurchPh: 03-3664344Fax: 365 4424

Contributions and letters tothe editor should be sent to:

Te KarakaG- Suzanne EllisonNgai Tahu Maori Trust BoardPO Box 13 046 Christchurch

© 1995 The entire contents of TeKaraka are copyright and may not bereproduced in any form either in partor in whole without the writtenpermission ofthe publisher. All lettersaddressed to Te Karaka will be assumedintended for publication unlessclearlymarked"Not for publication".

Issue 1 published April 1995

© Ngai Tahu Publications Limited

Contents issue 1 Ngahuru/Autumn 1995

4 Editorial comment Why have a tribal magazine?

4 Letters

5 May I speak The rights of women to speak on the Marae

6 Fiscal fiasco Dr Maarire Goodall discusses this hot topic

8 Sandra Lee The Alliance leader speaks

9 Kawa in the '30s An extract from the paper

by Te Aritaua Pitama

11 Te Runaka 0 Awarua An overview

12 Rock art of Te Wai Pounamu SIMRAP project

13 Whakapapa 70th anniversary of the Ngai Tahu files

14 Riki Te Mairaki Ellison Kaumatua rangatira

15 Haki Te Kura two traditional stories

16 High spirited 'Raw Bone' Warrior

17 Art/performance/poetry Christchurch Arts

Festival; Te Mamae me Te Aroha review; two touring plays; Te Ao 0

Oku TupunafThe world of my ancestors

19 Music Review

Matiu Pane, Head boy

20 Waiora

21 RangatahiCover

Manu Manihera, Reriti Makei Te Kura Tau,

Mrs Jane Ismalia Manahi (Aunty Jane)

Insert

Kuao Robert Jason Kurukuru Duff

Right

Kelly Tikao

Why have a tribal magazine? Anei to matou kaupapa...We live in an information age and those who control their informationwill ultimately control their own destiny.Keeping the lines of communication open is the key to successful rela­tionships.As a tribe our takiwa stretches across Te Waipounamu. As a people ouropinions are as wide ranging as our takiwa.Treat Te Karaka as your magazine write in and tell us your views, keepus in touch with the events that touch your lives. Te Karaka is foreveryone.Te Karaka wishes to avoid becoming a public whipping ground. Ratherit should be used as a forum for creative and productive debate of realIssues.Many thanks to all the contributors who freely gave of their time andabilities. And thankyou to Aunt Jane for her advice and support.

on the marae atea although I haveheard that the MP for Southern Maorihas on occasion spoken on the ve­randall of our Tuahiwi Marae andtherefore didn't trample on ourmen'sdomain.

I spoke too soon. It was to mydisappointment to find that this tribalritual denied to Ngai Tahu womenon our marae is allowed for Pakehawomen. It is the privilege of theRunanga, Upoko, Kaumatua,whomever, to lay the kawa of theirrespective marae. But to witness tillspal<eha woman speaking on tile maraeatea whilst the women of the maraeare not given tile same privilege wasdisnlrbing. This demeans tile posi­tion of Ngai Tahu women on themarae.

I assume tile reason for allowingDame Cath to speak on tile maraewas because as tile Queen's repre­sentative she is therefore tile Treatypartner and is entitied to speak onsuch an occasion and presumably thetapu ritual ofno woman speaking ontile marae was waivered.

I would guarantee however that ifthe Governor General was a Maoriwoman, she would have been auto­matically included into tile rituals ofthe marae and would not have beengiven tile same speaking rights as wasDame Cath.

Do not be confused tilat I anlagainst women speaking on tile ma­rae. I am not.

Even Pal<eha have such rituals andplaces where particular people arenot allowed to speak lest they com­mit some wlspeakable cardinal sin.

The Queen and her family are notpermitted to step foot into tile Par­liamentary debating chamber andthat ritual has never been relaxed.

Dame Cath delivered a pleasantmihi and I enjoyed her oration. Itwould have been more acceptable tome that she speak lU1der tile eaves oftile whare and on tile porch as Whetuhas done in keeping with kawa.

What now then boys huh?I look forward to any responses

perhaps in the letters to tile Editor.

important the hui, the richer theritual and whailcorero.

The journey to Temuka was pleas­ant enough my mother in-law lookedfabulous in her red and black en­semble with matching potae.

As we were to attend a fairly signifi­cant occasion for Ngai Tahu oneexpected the Deluxe model ofrinlalto be nirned on as opposed to theBudget Special used to welcome letssay, D.O.C. As expected we werenot let down.

The kai karanga were powerful andthe kai korero have improved. NgaiTahu performed well on Ngai Tahu'sday. Except for one event. Why wasit that a pakeha woman spoke on aNgai Talm marae?

My companion Moana Maniapoto­Jackson, asked me about the kawa ofthe Marae including the role ofWOmen speakers on Ngai Tahu ma­rae. I confirmed for her how as a rulewomen do not have speakirlg rights

Amiria Reriti

May I speak onyour Marae?

Women speal<.ing on Ngai TahuMarae. What is the Kawa?

We know why we cannot speak onthe marae. We are told often enoughwhy we should not speak (largely bynon-fluent speakers). Generally wehave accepted that as part of ourkawa, after all Ngai Talm womencan and do speak on political issuesduring hui.

The marae atea the domain ofTumatauenga is the place of men.Tumatauenga is the God of man.Butwe generally know that the ritualof whaikorero and powhiri is heavyon ritual (ought to be) and slight onsubstance (usual). The powerhouseof real politik takes place after theritual.

The ritual like any religious cer­emonyis derived from a beliefsystemdesigned to cloak reality. One sus­pects the ritual is designed by men. Itis the art ofmen throwing bouquetsor daggers at one another. The more

distance and the desire of many ofthe whanau to learn and knowmore and more about the life andconditions of the forebears, thiswas the only opportunity to meetmore than one household at anyone time.

In response to requests from somany I am now considering com­ing through to Auckland as part ofa combined Family Picnic for allinterested descendants of thosepioneer families later this year.

This could be in sequence tosmaller such hui at Dunedin,Christchurch and Wellingtonwhich would be held on precedingweekends, bltilding up to theAuckland venue.

I would welcome hearing fromany whanau who are interested inhelping to coordinate such anevent.

Kia ora ra

Lew DawsonTaproots Research16 Princes StInvercargillPh\Fax 03 - 218 8989

Kia ora

For the past 13 years or so I havebeen researching the variouswhakapapa of the families whopioneered Rakiura... Thewhakapapa ofWharetutu andGeorge Newton has been the firstof our whakapapa to be assembledto the detail and extent that it has.This has been a trail blazer for meto create a database and set ofresearch procedures that are now astandard format which I am usingfor the other Rakiura descendantsand their whakapapa.

In May last year I visited Auck­land for the first time. I shared inthe celebration of a 100th birthdayof one of our hila. On my waythrough I contacted whanau inTauranga and we had an entirelyinformal evening with about 18whanau of differing whakapapa ­all Rakiura - mingling as thoughtheir kaumatua had kept in touchwith each other over the interven­ing years.

At short notice in Auckland weheld a pot luck family picnic atPiha. Due to pressure of time/

Gabrielle Huria

letters

editorial

Send letters to the Editor to:Te Karakac/-Suzanne EllisonNgai Tahu Maori Trust BoardPO Box 13-046,Christchurch

4 TE KARAKA Ngahuru 1995 Ngahuru 1995 TE KARAKA 5

lITe Kopaki Kinoll-

he korero pumaharaan interview with Dr Maarire Goodall

to sue and be heard in tlle tribwlalsalld courts on any matter concernedwith their very strong claims.

I wonder ifTaimu would not be farbetter offto sue all tllese matters outin the courts, taking due process,alld tlle time that goes witll that,rather thall taking a settlement whichbasically means agreeing to be paidright now in return for getting asmaller amount paid over fairly soon.I'm afraid tlleir mokopuna are goingto say "A qwck fix is always a qwckfix" , alld 10 and behold, tlleir claimshave not been settled after all. Is thatthe plan perhaps? Governmentmembers alld officials seem to be

claiming tlle Tainlu matters in effecthave been settled already, full andfinal. By contrast Tainui spokesmenhave made it clear that Tainw willnot bind nlture generations, majorclaims are excluded from their"Heads ofAgreement", they do notaccept major parts of the Crownproposals in the fiscal envelope, andsettlement is not by ally means "fi­nal", nor "full".

Meanwhile, senior governmentMinisters represent tlle Tainui set­tlement as evidence ofcommon senseand tlle fiscal envelope already inaction, alld as settling tlle (suppos­edly) lal'gest Maori Treaty claim (eventllough in fact it is only about onetlllrd ofthe land area defaulted in theNgai Tahu Claim, but who Cal'esanything about facts these days? Nowwe are going for tlle majoritarianpolitics and talGng it out oftlle courts,we can just say anything we like, Witllno fear of me judges!).

Such major discrepancies and con­tradictions look like an effort to mis­lead and connlse Maori and Pakehaalike. Why? What are we supposed tonot notice?Interviewer: Why is the Crown's

We are tangata whenua and we will still be tangatawhenua long after this present lot of politiciansand Crown officials are reduced to dust. Long afterthe Crown itself is reduced to a few sordid para­graphs in history books, and we are rejoicing in anew republic, we shall still be tangata whenua,and still asserting our rights under the Treaty ofWaitangi, and our inherent tina rangatiratanga

"fiscal envelope" proposal wljustandlillable to finally settle any majorclaims?Maarire: The government is claim­ing the right to say: "We will discussparticularpatches ofland only, whichwe ourselves will determine, but wewill not discuss the economic prob­lems in which your tribe is strug­gling, we will not consider any landsor resources in the "conservationestate" as available for settlements,we will not allow you to raise relatedlegal or constitutional issues, we willnot entertain any notion that therebe compensation objectively relatedto tlle actual value ofyour lands lost,

---------------------- there will be no normalreparation for wrongs in­flicted on you, no ac­counting or recompensefor the accumulated lossesthrough being denied theuse of your lands for thepast century, no consid­eration for the disruptionof your society and your

families' lives since your footing wasstolen from under you.

And ifyour own children are not tobe landless also, you must go into themarketplace, with tlle pittance weintend to give you, and try to buyland in competition with wealtllyforeign investors invited into tllisCOWltly by us to take over "our"Crown properties. And by tlle way,you must give up for everyour presentlegal rights to sue and be heard in tlleWaitangi Triblll1al and Courts onanything related to this claim or thewonderful settlement you are beinggiven."

No final settlement of just claimscan emerge from such an unfair andinequitable process.

We are tangata whenua and we willstill be tangata whenua long aftertlllS present lot of politicians andCrown officials are reduced to dust.Long after the Crown itself is re­duced to a few sordid paragraphs inlllstory books, and we are rejoicingin a new republic, we shall still betangata whenua, and still assertingour rights under the Treaty ofWaitangi, and our inherent tinorangatiratanga.

Ngahuru 1995 TE KARAKA 7

their Claim. For just one example,from independent valuation expertswe are aware t!nt, if the Tainui set­tlement at about $170 million isaccepted for the valuation agreed byTainui & tlle Crown of $12 billionfor tlle 1.2 million acres of raupatulands, tllen on tlle same basis settle­ment for Ngai Tahu (3.4 millionacres of Tenths stolen) would haveto be about $500 million (inciden­tally giving tlle lie to several Govern­ment statements about "relativity").

On tlle other hand, it might beseriously unjust to the taxpayer thatTreasury has accepted witll0Ut trialthe figure of$12 billion forTainui's 1.2 million acres($10,000jacre), with noevidence disclosed as to thebasis for that figure, or anyevidence or rebuttals andcross examinations done inan independent Tribwlal(as was done in Ngai Ta­hu's case). For all we knowin our other capacity ast(L'{payers, the Treasury and govern­ment may have sold us down theriver on inflated Waikato land valueestimates, because it SlutS tlle cur­rent political agenda or whateverdealing strategy is actually afoot here.Surely it is better these importantquestions be removed, as they werein the Ngai Tahu case, to an inde­pendent Tribunal able to call its ownexperts in such matters, especiallysince it is beyond doubt tllat the vitalinterest of all tribes are affected bythe Tainui agreement. The pointhere is that there are serious hazardsfor the Crown (and its taxpayers) aswell as for Maori when tlle latestfashionable rush ofblood to the headtakes tlle parties away from the Ruleof Law and an independent judici­ary, as mandated by the Treaty ofWaitangi, and moves instead intothe realms of Arikitanga, mateshipand mutual back-slapping, and tllerealisation we could all wear a crownif we really wanted to.

At the end of it (maybe as soon asMay 1995) Tainui will be requiredto accede to the government push­ing tllrough law changes tllat re­move all the rights ofTainui people

proposal but was "completely sepa­rate alld considered on its own mer­its". I wonder why every other clainlshould not also be considered sepa­rately and on its own merits? Surelythat is what we all expected of ourlegal system and independent judges?But that right is to disappear in thisfiscal envelope thing. Tainuispokesmen as senior as Mr Mahutaalso say, even after challenge in pub­lic debate on tall,-back Maori radio,tlnt their settlement is noming to dowith tlle "fiscal envelope", and af­fects no otller Tribe, despite tlleobvious fact it actually is alld it does.

Despite ntrtllermore tlle fact Tainuihave signed a dOClilllent spelling outtlle exact proportionate relationshipbetween tlle fiscal envelope and tlleTainui settlement.

For those too tired to look it up,the Tainui Heads of Agreementsigned by Graham alld Mahuta statesat clause 17.2 "Accordingly tlle re­dress represents 17% of the redressset aside by tlle Government forIllstorical claims under tlle Treaty ofWaitangi including the existing set­tlement of the fisheries claims (andapproximately 20% ofthe redress forall claims excl uding the said fisheriesclaims)." Eh, Bob?

Only some parts of the TainuiClaim, as I wlderstalld it, have beensubstalltially litigated, Witll full evi­dence and cross examination in tlleWaitangi Tribunal and ordinaryCourts. WIllie tllere can be littledoubt tlle Tainui Claim must suc­ceed on its merits in any court oflaw,it is not certain Witllout nL111itigationthat all details of tlle Tainui Claimwould finally be upheld, or just assigillficantly, tlnt otller major prob­lems might be substalltiated, to thebenefit ofTainui, in a full hearing of

There ought to be very little regardto tlle inlpact of judgements on tllepolitical ambitions of any currentgovernment, in favour of seeking ahigher standard ofTreaty-based jus­tice. Political and social theorizingshould not be on the Waitangi Tri­bunal agenda, there are too manyotller sources offering such stuff. Buttllere are no other institutions besidethe Tribunals and Courts whereMaori Treaty rights can be defendedand issues can be tested effectively.Interviewer: What about the Tainuisettlement directly made under therecent "fiscal envelope" scheme?Maarire: Very confusing. WiraGardner is quoted (Dominion23.1.95 p2) as saying tlle Tainuisettlement alulounced before Xmaswas not part of tllis fiscal envelope

Dr Maarire Goodall

made by Wira Gardner that it wouldmake sense to scrap the WaitangiTribunal once Maori grievances aresettled under the current "fiscal en­velope" scheme (Dominion 23 Jan1995) p2). What we need is tlle exactopposite. The Tribunal should bestrengtllened, not reduced, we needmore independent research, not less.

Interviewer: In the light of thecrown's intention to settle all Treatyclaims under tlle "fiscal envelope",do you see a reason to scrap theWaitangi TriblU1al?DrMaarire Goodall, Ngati Mamoe,Ngai Talm: No I do not. It is verypresumptuous for those people toassume the "fiscal envelope" Crownproposals would actually settle anymajor proven claims. There is nochance of that whatsoever. TheTreaty has been gaining increasedrecognition by Parliament and tlleCourts and tllat's tlle way the lawshould continue to develop inAotearoa j New Zealand. The Tri­blillal 's jurisdiction should grow, notbe abolished.Interviewer: Why is the Triblillalstill needed?Maarire: Every claim under tlleTreaty deserves independent studyby the Tribunal, to determine itsnature and tlle issues involved. Re­search very often discloses mattersnot initially known to eitller tlleCrown or the claimants, affectingtlle scope of tlle claim and also theway it is finally resolved.

And don't forget tllere is a rightnow to have our claims heard andadjudged according to principles oftlle Treaty - tlle Crown's "fiscal en­velope" scheme would take away

.tlnt right.In essence they are tlying to abol­

ish the Treaty, destroy all of its legaleffect in our constitution and society.Then the Tribes can be abolishedand we will all be One People. I amqwte certain that is not going tohappen. Our only chances for na­tionallllllty, in ways not yet workedout, will come from mutual respectand partnership under the Treaty.

I oppose the suggestion reportedly

6 TE KARAKA Ngahuru 1995

Sandra Lee

Te Iwi Maori inpartnership with TeTuhonolThe Alliance

of tlle tribe togetller witll the warri­ors, make tlleirway towards tlle frontoftlle meetingHouse. Suddenly fromtlle flanks emerges tlle leader of theHaka or Posture Dance. With facialgrimace, protruding tongue andgesture wild - he raised his stentorianvoice in tlus warlike dance of wel­come.

The words of tl1at posture dancelikened tlle visitor to tlle most valuedasset oftlle tribe - the waka or canoe.Draw hither the canoe - to its restingplace tlle canoe; - tlle warriors retirefour steps back and carrying in onehand a staff or tial1a (sic), tlle para­mowlt cluef of the tribe makes Iusspeech of welcome. He first recitesIus patere or tone poem, Whakarongomai etc. So fraught with alliteration.His love ofsimile is expressed in tllefollowing words - "We welcome youo Rare White Crane OfSinlple Flight;we greet you 0 Stranger from be­yond tlle Skies," When the speech isconcluded, another tone poem fol­lows, sung by those around tllemeeting house. It is the story ofpraise for tllat plant Imown to him asharalceke or flax. Flax played themost important part in his economiclife, his mats, baskets, rugs, clotllingand even Ius cooking utensils.

Yet another tribal chiefstands andhe too must supplement the speechof tlle first spealcer. - But the speechis unfinished unless relish is added tosweeton (sic) it.

At tllis point the visitor stands andmakes his speech in reply. Then fol­lows the usual form ofgreeting. It istlle pressing of noses, - ratller odd ­but more hygienic than the way ofsome races.

The visitor is then escorted to thedining room where he is feasted to amost sumptuous meal. The westemworld provides dinner music to aidtlle digestion, so did the primitiveMaori. He chanted love songs. Thelanguage of the Maori is divoyed(sic) of terms of endearment, wellmight you ask what were the meth­ods he resorted to.

Te Ara Pita111a

=xKawaof the19305

The PowhiriE rau rangatira ma 0 nga Hau e1vhatena ra koutou katoa:- Greetingsfrom

tirely Witll our young people, forafter all it is the responsibility ofthose who are community leaders.(Te Aritaua Ms, emphasis added)

the land ofthe Maori - New Zealand- Land ofthe Long White Cloud.

That unusual chant ofwelcome isan invitation for us to entertlle sacredprecincts of tlle Courtyard of theMaori. In front of us is the majesticcarved but simple meeting House.The elderly women have raised tlleircry ofwelcome - a chant ofFarewellto tlleir loved ones who have passedwitlUn the veil- and now the beauties

The following text was delivered by TeAritauaPitama on either3YA or3ZBduring the 1930s. Te Ari was one ofthe more significant cultural leadersof Ngai Tahu from this century. Hewas tutored by Taare Tikao) TameKirini) Hoani Matiu) Teoti Pitamaand his mother Manakore TeHauraraka Pitama (nee Maaka). Abiograph of Te Aritaua is due to bepublished in early March by the SouthIsland Arts Project Council under thetitle Tales Untold.

This extract deals with Ngai Talmkawa as it was in the 1930s.

The first section is a simple narativeofa powhiri tllat most ofNgai Talmshould know. The second sectiondeals Witll tlle kawa of tangihanga.The song to note is tlle Ngati Irakehusong "Mate R.:1.wene" which is stillslmg by tlle Tikao family.

Overall tlle text allows a glimpse atNgai Tahu kawa in the 1930s. It is afleeting glimpse - a simple narrative.Te Ari was well versed in traditionalkarakia, tauparapara, haka andwaiata none ofwluch make it to thebroadcast. In particular Ius sisters,Hutika and Wairemana were notedcomposers.

However the text should gosomeway in allowing us to recon­struct traditional Ngai Tahu.

Finally it is worth noting from TeAri's diary a comment he made in the1930s. It is pertinent because toooften kaumatua and rangatam aretoo eager to blanle the other over tlledecline of marae kawa. Te Ari laysthe blame on bOtll.

... tlle tangillanga is still carried on,but in a very different way... Rarelydo you hear tlle apakura or lament ­The milii is also a rarity. The morevaluable side oftlle tangillanga is fastfalling into oblivion. Only tlle festiveside is kept up. To my mind, tlledeterioration is due to a lack of cul­tural appreciation on tlle part ofouryoutll, nay, more an ignorance ofspiritual values as conceived by ourMaori youth. The fault lies not en-

..slup, management and control ofrural reserves, recreation and Maoriland will remain in New Zealandownerslup.

We will continue Witll reforms totlle Maori Reserved Lands Act toensure equality lmder Article II.

One ofour goals is to avoid dupli­cating the bureaucratic structures tllatcurrently manage and monitor tlleGovernments Maori fiscal vote.

We also consider itwiser and indeeda more effective solution to giveMaori every opportunity to providetheir own solutions in education,healtll, housing, employment andso on.

There is no doubt Iwi will play animportant role in developing policyand managing implementation fortheir regions.

Article II of the treaty will providepolitical security for all ofMaoridomincluding Iwi, hapu and whanau byensuring Maori decision makingengages aMaori perspective presentlynon-existent. In addition Te Tuhonowill guarantee under Article III thatMaori will participate directly inGovernment tllrough proportionalrepresentation in tlle House ofRep­resentatives.

Our education and employmentpolicies for Maori encourage regionalparticipation where Iwi will onceagain come to the fore in policy andimplementation.

In essence, Te Tuhono providesreal solutions for all Iwi based on theonly opportunity Maori have inovercoming poor health, educationand employment levels.

Other political alternativesmarginalise Maori by either politicalexpediency or social differentials.

Whetller the Iwi is Tainui, NgatiPorou, Ngai Tahu or any other tribe,tlle advantage over current settle­ment negotiation processes is tllatthe criteria in developing any nego­tiation is set from a fully acceptedand uniform benchmark. Be assured,there is currently no other politicalparty that has a Maori policy deeplyentrenched in the long term eco­nomic and social wellbeing of theMaori people.

Would be selfappointed "leaders"will have to accept tllat democraticprocesses are pivotal to effective de­velopment of successful economicpolicies for Maori. Te Tuhono poli­cies recogluse tribal boundaries andthe need for localised decision makingprocesses.

These policies also recogluse theneed for tribal input on NationalMaori policy development and con­trol however at tlle end of tlle dayMaori progress will depend entirelyon grassroots acceptance, participa­tion and involvement irrespective ofwhere our people are located at anygiven time.

Maori ought to be given the op­portwuty to develop processes fordemocratic representation that canstill encompass tribal leadership. Itmust also bring together tlle re­quirements for Maori rural and ur­ban political participation, an area inwhich no one to date has attemptedto resolve.

Land that is subject to a Maori landgrievance or dispute will be en­shrouded in sales prevention ordi­nances as will all state assets.

This is an issue in which many Iwiare in accord and in addition TeTuhono will ensure that the owner-

The development ofdurable solu­tions to Maori grievances under theauspices of colonialism, republican­ism or any other form of sovereigndictate will only be accomplishedthrough the unified efforts andmandate ofTe Iwi Maori.

Some Iwi will conclude negotia­tions with the Government inde­pendentofa collective Maori purposeand current evidence would evenindicate some settlements would bebased on commercial interests andpolitical pressures.

Such settlements will deny legiti­mate access to many Maori peoplesupposedly included lmder a tibalumbrella which incorporates amongotller tllings a promise oflegitimatemandate.

We must all as Maori recognisefirst and foremost the Treaty ofWaitangi version as signed by tllemajority of Maori signatories.

Itis tlus docwnentthatwill providetlle basis and platform for develop­ing effective policies from both aGovernment and Maori perspective.The recoglution of this one docu­ment will avoid tlle complexities thathave arisen because tlus, and pastGovernments have chosen to de­velop poicy based on a Treatyversion

.not universally accepted by Maoriand frankly since it does not have amajority of Maori signatories, it'slegitimacy is arguable.

This brief prelude identifies thekey aspect wluch divides Maori intlle marmer in which settlements areto be accomplished. It is tlle keyaspect in which a Te Tuhono Gov­ernment will develop positive dia­logue with all Maori claimants on anIwi, Hapu, or individual basis.

8 TE KARAKA Ngahuru 1995 Ngahuru 1995 TE KARAKA 9

Te Runaka 0 AwaruaLet me give but two examples.1. The art ofwinking. In a concourseof people the male would secretlycast his eyes around until he foundsome damsel that attracted him,having fOlmd his prey he would winkand if she winked back tlley wouldbOtll click.. - a reminder of wordsonce uttered by Ronald Coleman.He cocked his eyes at her. She cockedher eyes at him and for one breath­less moment they were bOtll cock­eyed.Secondly - the method known aspinching.2 The male would get as close aspossible to tlle female and he wouldpinch her in the most sensitive partofthe human anatomy - and I'm notgoing to tell you where tl1at is. Ifshepinched back OK both went bush.

The Tangi - Obsequiesof the Dead

Tenei Kura hinga te Pou ­tokomanawa a te whare. - Alas tllemain support ofthe House has fallen.- Papa te Whatitiri - Haruru ana tewhenua - The Heavens do clash - theEarth dOtll quiver - Haere e Pa ­Haere Haere Haere. Pass on, 0 Sire,along tlle quiet way that Knows noreturn. I

Such is the solemn panyghenic tllatis made on the passing of a distin­guished tribal elder. - Let me but fora glancing moment take you to theMarae where a tangi or wake is tak­ing place. Let us approach tlllS sacredprecincts in the spirit ofreverence. Agreat concourse ofpeople both MaOliand Europeans have gatllered to paytribute to this once great leader. Aswe draw nearer tlle meeting House,the elderly women dressed in black,- their heads garlanded with a circletofgreen leaves - tangi tlleir chants ofwelcome and grief.

Haere atu raE kui maE koro maHoki atu ki te kororia [a]Te Kahui Ariki Wairua

10 TE KARAKA Ngahuru 1995

Haere atu raHoki wairua mai raHoki wairua mai raKi runga i a marae maha eHaere mai

As I look around I see pain - sorrowgriefin tlle faces of tllose in front ofme. The casket is in a tent adjacent tothe carved meeting house. - Thewomen folk are weeping - to metheir is something deeply spiritual ­that is hardly tlle best word at least itis sometlllng that stirs sometl1ingwitl1.in. Around the wailing tent arephotos of all the close relatives whohave already passed witl1.in tlle Veil.Squatting beside the bier is the yOWlgwidow - witll a woollen rug over hershoulders and Witll her arms out­stretched towards us she chants herlove and devotion for her late hus­band. Soon the wailing subsides andfrom the portal ofthe meetinghouseapproaches tlle elder of the tribe.First he speaks to the deceased, thenhe addresses the Kiri - mate, or next­of-kin and tllen the crowded assem­bly. - His speech is followed by aPazent or apakura. P'raps tlle bestknown is tllis one, set to a modemarrangement.

EPa to Hau.

EPa to Hau he wini raroHe homai te arohakia tangi atu au i koneiHe aroha ki te iwika momotu ki tawhiti lei PairauKo wai e kite atuKei whea aku hoa a mua raI te tonuitangaka haramai tenei ka tau weheka raunga iti au

Preceded by a cross bearer orcrucifer, a priest oftlle church recitestlle last sacred rites of the burial ofthe dead.

1. Whakatuwheratia...From tlle burial grolmd tlle people

return from the marae, where theysit down to a most sumptuous ban­quet. During tlle meal speeches are

again made to remind the people ofwhat a splendid example tlle latedeceased was in the community. Aftereveryone has been fed the entirepopulace assembles in tlle meetinghouse for tlle first time since she haslost her husband, tlle widow leavesher tent and she is greeted withchants of welcome as she enters tllemeeting house of her ancestors.

Mate Rawene Aue hilci eNoho ana ahau whare kura eKa kake au ki a Henll ite eKi te lea kane ka kai hauNote urunga i te wai ramaHaurangi kei au i ki konei i e

Now the entire evenings entertain­ment is provided in order so that shemay forget her sorrow. Already tllematchmakers are at work hoping thatshe will fall once more quickly andforget her loss. And so a variety oflove songs are provided for tlleevening entertainment.

He poroporoakiHei konei te iwiHe ara whanawlgaKei mamao roa

1. Te Ari had a llLU1lber of apakura,mostly simple four line dirges.

Ma waka e whituE taunei te marae eKo te karanga pae . . .Hei hine e

Now in gathering of tl1is kind,many of tlle songs are composed ontlle spot. But before we leave, let uspay a brief visit to tlle huge kitchenwhere f<?r some days now tlle largepopulace has been fed. Sacks of po­tatoes, carcasses of beef and tons ofvegetables have been cooked in theold time umu as well as in hugesteam boilers, containers. The cooksof the marae are perhaps tlle mostimportant people.

Supplied by Te Maire Tau'This is a shorter version ofthe tauparapara Tc Aridelivered at Taare Tikao's tangi.

,..

Jan Sooalo

Historical overviewAwarua is located 30 km soutlleast

of Waihopai (Invercargill) in thedistrict of Tarere ki Whenua Uta,encompassing the coastline fromOmaui to Bluffand up tlle northeastcoast towards Otakou

The name ofthe district is reputedto have been derived from a helm­order given by Tamatea during hisvoyage ofdiscovery in 1300 altlloughthe 'journey into the hinterland' didnot actually take place.

The local Marae at tllat time waslocated at Omaui, some 12 km northof Motu Pohue or Bluff Hill as it isknown today. However tlle lllstoryof Bluff Hill is steeped in Waitaha,Kati Mamoe and Kai Tahu traditionas it is known as tlle taurapa of thesacred canoe Te Waka 0 Aoraki - thesternpost of the SOUtll Island.

Europeans arrived in 1813 andproceeded to introduce trading ac­tivities particularly in flax, whalingand sealing.

Early Maori CommitteeFollowing the introduction of

trading and local industry Bluff de­veloped into a thriving commercially­based township.

A comlnittee was formed to ad­n1.inister 'hostel' activities pertainingto the Waitaha hostel which hadbeen built to accommodate the manytravellers en route to their annual titiharvest expedition.

The hostel committee were in turnsucceeded by the Awarua MaoriCommittee who appointed trusteesfor the 'Little House' and land ac­quired tllfough an exchange betweenChiefTopi and the Harbour Boardfor tlle original site and tlle area inHenderson and Bradshaw Streets,where tlle Marae is located today.

Te Rau Aroha MaraeThe 'Little House' remained tlle

centre for local Iwi lU1til the visionand diligence of a few dedicated in­dividuals resulted in a large-scaleproject being lU1dertaken to providemore facilities for whanau activity.

The Wharekai of Te Rau ArohaMaraewaserectedinFebruary 1984.It was built debt-free by manydedicated volunteers, and stands as atribute to their commitment to tlleirpeople.

The name was conferred by tlleelders of that time and may betranslated to mean "The Plume ofLove" (Ohoto).

Special FeaturesBluffHill stands as a sentinel to the

islands of special significance toRakiura descendants, many ofwhomstill reside in Awarua.

The Titi Islands, Rakiura (SterwartIsland), WhenuaHou (Codfish) andnumerous others are located inFoveaux Strait and played a largepart in the lives of our tupuna.

Runaka and Marae ActivitiesAs well as providing a spiritual base

for the people the Marae is the centreof many otller activities.

Runaka meetings are held montlllyor earlier if required where a myriadof issues are addressed - ResourceManagement, DOC issues, Social,Traditional, Cultural etc - what theymean and how tlley impact on thepeople.

Otller activities include:* Milll healtll days, when PllUlketprovides a comprehensive healthprogramme targetting mothers andyoung children but also encompass­ing all health issues;* Wananga, hui, tangi, meetings etc;* Social Service group - investigatingthe current status of Iwi/Maoriwitllin the community, targettingtheir needs and focussing on tllebetterment and well-being of ourpeople.* T.O.P.S. Training Programme -

Marae-based Horticultural course.* Homebuilders - counselling serv­ice for families under stress.

Contemporary issuesThe preservation of our culture

and tradition is clearly an ongoingchallenge and of paramount impor­tance. Accompanying tl1.is is the ur­gent need for tlle development of askills resource base; tlle large majorityof work undertaken at Runaka levelis becoming increasingly complexand technical in nature.

A major hurdle facing our people isin accessing tlle pal<:eha decision­malcing process at a local (and na­tional) level where we can effectivelyparticipate. In spite of legislationproviding for Iwi consultation to oc­cur this is not taking place in manyinstances. Representation on localbodies such as Council is an exam­ple.

Unemployment in the district isalso a problem. The closure ofOceanBeach Freezing Works and thedownturn in oyster and cray fishing,along with restricted wharfactivitiesare all factors which are impacting onthe commlUuty.

Overriding tlllS though is the con­cern ofdepleted malllnga kai sources.The people are resilient and havedemonstrated over time tlley willendure; not so their traditional re­sources. In spite ofstrenuous efforts,attempts to introduce rahui andtaiapure areas have been over-riddenin favour of tlle larger Marine Re­serves.

Ongoing struggles are also takingplace over ownersillp and manage­ment of the (Crown-managed) TitiIslands, Whenua Hou. Disputes in­volving beneficial rights with DOC,Forest and Bird Society and variousotller parties are placing increasingpressure on Iwi . By using the tech­nology and resources of today wemay accomplish our goals of retain­ing our past and regaining our future.

Ngahuru 1995 TE KARAKA 11

Tuhituhi tawhitoIf you would like to support

SIMRAP more by way ofa financialcontribution, we would welcome anydonations towards setting up a fundto get a fulJtime paid Ngai Tahutrainee aboard. Finance aside, devel­oping tllis skill base among our ownis the key to being able to hillymanage our own rock art taonga inthe funlre. It is a prerequisite toexercising ourkaitiakitanga over thesetaonga, taonga we inherit from ourtupuna and treasured by the Nation.

* Contributions to a puteafor a traineecan be sent to SIMRAP, Roger Wyeth,Ngai Tahu Maori Trust Board.

title of "Ngai Tahu Kaumatua Alivein 1848 as Established by the MaoriLand Court in 1925, and the NgaiTahu Census Committee in 1929".This list is commonly known as theBlue Book. Since 1966 legislationhas required that those wislling toenrol as Ngai Tahu beneficiaries musttrace their Whakapapa to at least oneofthose Kaumatuain the Blue Book.

During tl"le 1960s the beneficialrole and WI"lakapapa ftles were ad­ministered by tI"le Maori Affairs De­partment in conjunction with theMaori Land Court. However due toincreased powers lmder tl"le 1966Maori Purposes Act, Whakapaparecord and beneftcial register wereplaced lmder Ngai Talm control.

In 1974 Terry Ryan, who at onetime had been at"l officer ofthe MaoriLand Court, was employed for sixmonths to maintain and update thefiles. This task was a mammoth oneand 21 yeat·s later is far fi'om complete.

In accordance with the system usedin 1925 tl"le flies are still kept inwhanau groupings. The startingpoint of each ftle is an individual orindividuals alive at, or before, 1848.In all there are 355 such files.

The 1993 Privacy Act poses some­thing of a dilemma in respect toWl"lakapapa. The Privacy Act wasdesigned to control the availabilityof personal information. Often theftles contain sensitive information.According to Polynesian philosophy,

continued page 20

Ngahuru 1995 TE KARAKA 13

a fully paid trainee-ship, at presentRachel Palmer is joining the team asthe vollmtary parttimeAssistant FieldOfficer. Rachel, a Palmer from TaieriMoutl"l, is starting a masters degreeat Otago University in archaeology.

thority investigated these issues, tI"legeneral consensus was acceptance ofthe complaints. The dominantquestion arising from tI"lese reviewswas one ofidentification -who shouldbenefit from any reparation?

The Government sponsored in­vestigation into the plight of NgaiTahu was most extensive between1848 and 1929, and lmfortunately,still continues to the present day.The purpose of tI"le 1925 Tuahiwihearings was to ascertain the personsentitled to participate in any reliefinrespect to the Kemp purchase. Theresulting Court Order of 12 March1925 listed tl"le original kaumatuaand tl"leir descendants. The TrustBoard published tllis list in 1963lmder the title of"Ngai Tahu MaoriTrust Board Original Beneficiaries".This became more commonlyknownas tl"le Pink Book.

After 1925 tl"lose who resided out­side of the boundaries of Kemp'spurchase began to complain. Theyhad not been included on the 1925list. So in 1929 tl"le Court sat again,and in conjunction with the NgaiTahu and Ngai Mome CensusCommittee, deternlined the extentof the adnlissions. The completed1929 lists were given the combined

and it illustrates howimportant tI"lesetaonga are to tI"le iwi and our intentto see them properly managed.

Provided tI"le Project is on trackwith its objectives, and Brian hasn'tgone delirious in the Soutl"l Canter­bmy sun, both LottelY and ECNZwill consider funding the project fur­tl1er after the first three year period.

Brian is the only paid member oftI"le Project Team, but tl1e iwi hasrecognised tl1e need to see some ofouryounger people coming throughand being trained in this line ofwork.While in tI"le oncoming years weexpect that we might be able to offer

70th anniversary of NgaiTahu whakapapa files

Russell Caldwell

This year marks the seventieth an­niversary of tI"le Maori Land Courtsittings at Tual"liwi. Mter years ofuse, the Whakapapa files are about tobe retired and placed into safekeeping. In some cases the rues areup to 72 years old. It has been decidedthat tl1e primary documents will becopied and taken out of daily use.WIlile Ngai Tahu are investigatingways to preserve tI"leir Whal(apaparecord, there is a belief in somequarters ofMaoridom that the NgaiTahu system of maintallling a ben­eficial register is too anglicised and itis preoccupied witl"l counting heads.

Ngai Tahu have been involved intl1e coUation of historical informa­tion for over 150 years. Since tI"le ftrstdealings between Ngai Talm and theCrown, it has been necessaty to keepa register oftribal members. By 1849it was clear that tl1e Crown had nointention of meeting its commit­ments to Ngai Tahu as required ofthem by the various land purchaseagreements. Since the 1840s the NgaiTabu claim was pushed backwardsand forwards between tI"le judicialand political arenas.

As each subsequent body or au-

1J

13

Rock artBrian and I developed a plan for

tl1e project. There are two principlegoals. The first is to survey for all tl1erock art we can reasonably expect tofind so tlut tl1e tribe and others canmake properly informed heritage andresource management decisions. Thesecond goal is to produce an archivalstandard photographic record so thatat least the images of tI"le art willalways be available to tI"le iwi andcommunity even ifthe original worksthemselves perish. In 1994 TeRunanganui 0 Talm formally adoptedSIMRAP as an iwi project in order toensure its completion, the first timetI"le tribe has ever tal(en such a role inheritage management. When com­pleted in July 2003, nine years from

now, the Projectwill have cost

some $590,000.Without funding available at

present Ngai Tahu needed to findoutside support for the work to seeus tI"lrough to times of greater iwiprosperity (ie, 'Post-Claim').

ECNZ have generously agreed tosponsor Ngai Talm in tI"lis endeav­

our, initially providing tI"le set upcosts for all the proper eqLup­ment (including avehicle!) and

half of two years operation costs.The NZ Lottery Grants Board,through their Lottery Environment& Heritage committee, also agreedto fund tI"le Project providing tl1eother halfofthe $60,000 p.a. opera­tional costs for tl1e first tlwee years.This support has allowed theSIMRAP to go into full productionfrom the beginning of this year.

Given tlut it is our heritage, ourmana determines that Ngai Tahuwhanui must carry some oftl"le finan­cial responsibility ourselves, and soby way of the NTMTB the tribe hasmade a forward commitment of$120,000 towards the operationalcost for the years 2000 on. By tI"latpoint we are confident that the iwiwill be sufficiently resourced to pay,

-the highways has been a familiar site,although saddening in the fact thatthis person working on our taongawas not properly resourced even withan adequate vehicle. Ifthe ambitiousproject was to be realised it neededto enter a new phase of operations.In 1993 Atholl accepted a universityposition in Canberra. I inherited therole ofProject Director, which coin­cided with the completion ofanalysisof the pilot study results. The pilotsnldy set out to determine the scopeofthe programme and the likelihoodof discovering further rock art. Thearea extending between AwamoaCreek and KakanuiRiver revealed a300% increase

in tl1e number of unrecorded fig- 'ures in already known sites. A shelterat Totara Terrace of which scholarshad written that all the recognisableart had been illustrated was inspectedby SIMRAP to find over 400% morefigures than previously recorded.Given the proximity ofthe pilot studyarea to Oamaru and the relative den­sity of population nearby, these re­sults were startling.

The snldy confirmed beyond doubttlut the Project is necessary, and tl1atthe present record of our taonga isgrosslyinsufficient. At about tI"le sametime a most illuminating illustrationofwhat we are at risk of loosing wasfound by SIMRAP in upper WaipatiCreek. Brian discovered a stunningone metre wide, complete but faded'birdman' motive in an already verywell known and visited site.

Gerard O'Regan

With the rock drawing rich lime­stone valleys of North Otago andSouth Canterbwy Ngai Talm whanuihas iIlherited the great bull( of thisnation's rock art. Unlil(e the elabo­rately carved meeting houses of TeIka a Matu, the rock art often defiesinterpretation ofeither its design orits intent. Nonetheless Ngai Tahu,who have not maintained a strongcarving tradition, do have this notableart painted onto and inscribed intoour landscape.

These taonga, though, are at risk.Many are at the end of their naturalterm with stock damage and visitors-not all with goodintentions - addingto the threat. Yet we are not at allsure of what artactually exists.~~r}~...........~1II11lWith this in mind,in 1990 Atholl Anderson andBrian Allingham initiated the SouthIsland Maori Rock Art Project(SIMRAP), a project that seeks tofind and photograph every piece ofrock art in the South Island.

Atholl, a member ofOtakou Ru­nanga and University Profes- ,"sor, directed the Project in itsfirst stage with support ancLfimding fi'om tI"le 1990's Commis­sion, the NZ Historic Places Trustand the Antl"lropology Departmentof the University of Otago. Brian, aPakeha archaeologist, is one of tI"lemost experienced archaeological fieldworkers in the country. Having spent

,the past few years working as a con­tract archaeologist, he undertook tobe SIMRAP's Project Officer. Mterthe initial funding was depleted, tI"leNZ Historic Places Trust continuedto fund the Project sufficiently to

keep it ticking over but this wouldnot have been possible ifnot for tI"lehuge personal commitment of timeand money by Brian hinlself. Tothose of us in Otago, his little blue ­mostly blue - truck plodding along12 TE KARAKA Ngahuru 1995

Kaumatua rangatira Haki Te Kura

Riki Te Mairaki Ellison

If you know other storiesthat tell Kati Mamoe / NgaiTahu history send them tothe editor

The Haki Te Kura storiesabove were supplied byTe Maire Tau

Kura that she was not to see KokiriWhiti, but Haki Te Kura andKokiri Whiti met secretly in a cavenear the Taieri River - where theywould press noses. OnedayTukiauau heard tlut enemies fromthe north were coming to takehim. Tukiauau decided to take hispeople to Rakiura, Stewart Island,where they would be safe. KokiriWhiti had to go with his father.Haki Te Kura was sad. Haki TeKura stood on a cliff watching thecanoes set off southwards asTukiauau and Kokiri Whiti passedbeneatlL the cliff in theircanoes.Haki Te Kura decided tojump into the sea from tlLe cliff.Kokiri Whiti could tlLen fetch herin his canoe. Kokiri Whiti watchedas Haki Te Kura jumped from thecliff into the sea. Kokiri Whitiwaited for Hald Te Kura to swimto his canoe. Kokiri Whiti wasfrightened, he rowed his canoe towhere Haki Te Kura had dived. Hefound her lying dead on the rocks.Koldri Whiti was frozen witlLhorror and cried out in pain. TuWiriroa had also seen what hap­pened and was very angry. Hecalled his warriors from all thevillages to kill all of Tuldauau'stribe and Kokiri Whiti. The warri­ors and Tu Wiriroa chasedTukiauau and Kokiri Whiti all theway to Rakiura. Tuldauau andKokiri Whiti were l<:illed. This wasthe only way that Kokiri Whiti wasable to join with Haki Te Kura ­behind tlLe greenstone door.

Kokiri Whiti

fire to warm her body. She wasvery cold. The rocks of this pointwere blackened by her fire. Theserocks are called Te Ahi a Haki TeKura - the fires ofHaki Te Kura.Her father was greatly pleased andhis daughter Haki Te Kura was tlLefirst person to swim LakeWhakatipu.

This is anotlLer story of Haki TeKura. Tu Wiriroa, Haki Te Kura'sfather, decided that his tribeshould move to tlLe Taieri River.However another warrior camewith his people to live here too.He was called Tukiauau. Tukiauauhad been beaten at a battle inKaikoura by another tribe calledNgai Tahu. Tukiauau had a son,Kokiri Whiti. Kokiri Whiti was veryhandsome. Kokiri Whiti met HakiTe Kura. They fell in love. Theparents of Haki Te Kura andKokiri Whiti were angry with tlLeirchildren. Tu Wiriroa told Haki Te

A long time ago stood a Pa calledTahuna. The chief of this Pa wasTu Wiriroa, his tribe was NgatiManLoe.Tu Wiriroa had a daughter. Hername was Haki Te Kura. She wasnot very pretty. When she wasYOWLg she had a sickness. It madeher skin red and spotty.Often the people of the Pa wouldswim in the waters ofWhakatipu.Haki Te Kura would hide andwatch from the grassy slopes of thehills - Nga Puke Maeroero. Thepeople believed that the fairieslived in these hills. Haki Te Kuradecided to swim further than thepeople. Early one morning sherose and made a raft from driedraupo. As she slid into the watersshe turned her raft towardsTapuaeuenuku - Walters Peak ­and she started to swim acrossWhakatipu.The waters were cold. But Hald TeKura swam on. When she reachedthe other side of the lake, she lit a

Te Ahi a Haki Te Kura

Panel - Takahanga Marae

children, the eldest being Poromangi.Whatiua died and the youngestbrother of Whatiua (Tahu Potiki)returned back and tookHamoterangijHemoterangi for hiswife and had three others Ira aTahu/Ira Tuhoe, Ira Aparoa and IraManawapiko.

So Talm then becanLe a descend­ant from the Takitimu canoe andthrough Paikea - the connections 1'dhave to fathom out myself. Thatswere 'Falm comes from. I think Talmcame down as Porourangi still beingthe elder - through his father stayedin the area where he thought heshould be and Tahu had to fmd an­other field.

I dont really believe that he evergot as far as the South Island.

But its from his offspringwho moved down herethrough the Kahungungu areathat found themselves work­ing their way down to theSouth Island. I can't explainit any clearer.

I believe at one stage that hewas in command of the Tak­itimu canoe that moved downsouth but somehow or otherthe Takitimu canoe was meantto have reached as far as theInvercargil-Mataura area buttheres said to be a grey areathat we don't know whocommanded it.

I wLderstand also that theydrew the canoe up into theTakitimu mountains which isup the back of the Rivertonarea and its still there. Thats astradition has it and I've no

doubt that it still really is there.Ifwe suddenly find it it'll be great

histOly wouldn't it.Courtesy ofNga Taonga Korero

came and that would be only about400 years ago and following themTalm's people came about 300 yearsago.

Riki: If we go back to Uenuku, toPaikea theres another brealc that goesto Tahu Potiki and then to Whatiua.

Haare: What does Waitaha mean?

RUG TE MAIRAIG ELLISON died in 1984. He was widely regarded as akaumatua rangatira of the Waitaha, Kai Tahu and Kaati Mamoe people ofTe Waipounamu.Riki Te Mairaki Ellison was a modest man, his home at Taumutu was alwaysopen to everyone. He was regarded and respected for his knowledge oflocaland South Island histOly.The following is an extract as told by Riki Ellison to Haare Williams at the1982 Maori Womens Welfare League annual hui.

Riki: Waitaha it means literally theside of tlLe water- tlLe side of theocean. In tlLe Canterbury area it re­fers mainly to the land and also the Haare: Who was Tabu Potiki?very early tribe tlLat arrived here moretlLan a thousand years ago.

The full name is Te PakihiWhakatekateka Waitaha and it in­cludes tlLe area of flat landthat runs parallel with tlLemountains, tlut area that runsfrom tlLe coast to the moun­tains.

The Waitaha people areprobably tlLe descendants ofRakailLautu. I believe he wasreknowned as tlLe captain oftlLe Uruao canoe. The canoearrived here in 900AD. I'vebeen told we look at alot ofland marks tlLat follows tl"lissame mans name Rakaihautu- his footstool, his table, hismowLt and his footsteps.

So thats where Waitahacomes from.

There was also a second in­vasion - a second lot ofpeoplewho came after tlLe first were 1also called Waitaha. They ar- 1- --'-.---:.... ---'

rived before Kaati Mamoe and Rki Te Mairaki Ellison

I think they came from Tuwharetoa In our way there may be a clash- on tlLe side of the lake there. here witlL Ngati Porou. WhatiuaHowever I'm not sure about tlLat. being tlLe elder married Hemoterangi

After that tlLe Kaati Mamoe people or Hamoterangi and they had tl"lree

14 TE KARAKA Ngahuru 1995 Ngahuru 1995 TE KARAKA 15

Brian Potiki

Two Plays

In JLUle last year anum ber of ustravelled north to the 21st annualNga Puna Waihanga hui.

Some made tlle journey to ParihakaTaranaki from as far as MurilUku.Anotller roopu, lead by Catll Brown,went from Christchurch.

They took with them a story fromOnuku and presented it to a veryappreciative audience in the old hallat Pungarehu (the concert venue fortlle hui) ...like tlle titi crossing tllegreat oceans a story of Te waluPounamu went to Te Ika A Maui.

This was followed two montlls laterby Pilot Driver's Ivory HeadedWalking Stick written and directedby Briar Rose Middleditch at tlleEarly Settlers Museum, Dunedin.

In tlle early 1800s Richard Driverwas saved from certain deatll byMotoitoi, a young woman fromWhare Ake Ake-when she threw hercloak over him. (They were latermarried by Bishop Pompallier).Driver's reputation as a consumateleg-puller who played tricks on thetow-ists arriving in Otago may wellhave sprung from tlUs lucky act.

In tlle performance two girls ­Maori and Pakeha - told of Driver,tlle first pilot oftlle Otago Harbow-,and Ius family. Bereluce Rose RuiirokMaria, one of Driver's daughters,gave a thrilling performance uldomi­table and innocent at the same time.

Briar Rose Middleditch £'lshionedaproduction aboutthe early lughway- tlle SCalY,vast sea - as full ofadventmeas "Indiana Jones".

If the portraits on tlle walls of thenew exhibition hall of the EarlySettlers Museum could talk they'dprobably tell stories Wee tlUs one.

Ngahuru 1995 TE KARAKA 17

R T Sback waslung dishes. Dacker followsin tlle tradition of Salmond andBinney. Dacker does not sit in tlleIvory Tower, content with pillagingtlle local Hocken Library for NgaiTahu manuscripts.

Tlus strengtll is evident through­out tlUs book where the personalexperiences of local Ngai Tahu arewoven into tlle text. Magda waUscotta principle kaLUnatua ofNgai Tal1ll,is often referred to as are her majorroles in the formation of the MaoriWoman's Welfare League and cul­tural groups in the city.

Dacker's use of remiluscences isprobably at its best whenever hediscusses malUnga kai. Anotller good

(continues page 23)

One of tlle commisioned eventsfor tlle first festival will be a tlleatreilutiative coordinated by BurnsideHigh's Craig Fransen and theatredil'ector Jun Moriarty with FestivalDirector Briony Ellis.

The kaupapa of tlUs project is togive new and emerging Ngai Tahuactors and theatre workers the op­portunity to work Witll proffessionalactors, directors, technicians and artsadnluustrators to create a theatreproduction for presentation in theArts Festival.

"We are very excited by the progressbeulg made with tlUs initiative. Thefestival hopes to renew the projectfor future festivals and ultimatelydevelop a core contemporary theatregroup in Otautalu," says Briony Ellis.

The Chrischurch Arts Festival is aCharitable Trust. Patrons ofthe Trustare Vicki Buck, Mayor of Christ­church and Ngai Tallll Trust Chair­man Sir Tipene O'Regan.

Te Maire Tau

Te Mamae me Te Arohaby Bill Dacker1994 University ofOtago Press andDlUledin City Council

ChristchurchArts Festiva I

Bill Dacker is well known to NgaiTahu. He has been presenting thelustory oftlle Otakou Ngai Tahu toPakeha for sometime. Bill's greatstrength as a historian is that he hasworked anlong Ngai Tahu dw-ingtlleir non-profile years. He has gailledtlle confidence of the few remailungNgai Tabu kaumatua tllat hold tlleirlustories. His acceptance among NgaiTal1ll is due to working witll thepeople in tlle COokllouse or at tlle

History most readable

The first full scale arts festival to beheld Ul Christchurch in a number ofyears is being organised for July21 toAugust 6 tlUs year (and biel1luallyfrom tllen on).

The Christchurch Arts Festival willpresent a broad range of arts pro­grammes to residents and visitors ofChristchurch. Around 90% of tlleprogramme will be NZ artists espe­cially tllose not often seen in tlleSOUtll. The remainillg 10% will beinternational artists.

The Festival will be a combinationof independant events orgalused byarts groups in Christchurch such asCanterbury Opera and the CourtTheatre and events commisioned bytlle Festival itself.

ward', 'Player ofthe Year' and'Iron Man' onthe way through.The followingyear it was NewZealand Under17's and selec­tion for the EliteYouth Squad.

Doing thework, graftingthe hard yards,putting in themental andphysical workwas his style ofgame. Manyyears of karatewould keep mo­tivation intact Kuao RobertJason Kurukttrtt Duff- Mokopuna ofHerewini andand just as un - Rohakino Kahaki, Witurora and Jean Ellen Duff of WhanattpOl'tantly, instil Apanui, Ngati Porou, NgatiKahtmgtmu, Waitaha, Kati Mamoe,principles of self Kati Kuri, Te Ati Awa, Huirapa, Ngai Tahu

discipline to manage potential flare- to strength - we just had to be there,ups tllat he'd be facing as he moved tlle main reason behind it was tointo 1990 /1991 and his win of give Jay a lifestyle we didn't havepremiership league witll Addington access to - tllat was the guts of it,"Premiers. Later tlut season he repre- said Kuao.sented Canterbury under 19's at D.B. Bitter Auckland Warriors,national level. Football Manager Laurie Stebbing is

In 1991, the pressure was on, pretty clear on what Jason brings toAddington Premiers, Canterbury the game. He calls him "a typicalEmerging Players, Junior Kiwis, South Island performer - withCanterbury 19 Years Rep and the rawbone, never say die, lUlcompro­win of a Trailung Scholarship with mising style".Brisbane Broncos. When asked wbat the Warrior in-

There were some great highlights vestment Ul Jason was based on, hetl1rough tlUs time. 'Player of the replied: "In that position (reserve)Day' in his fIrSt televised game Ul the tlley keep pressure on the players toquarter finals Canterbury Cardinals perform. We believe he'll do tllat".against Waikato Cougars. In tlle In the meantime, how does he staySouthern Zone Selection against focussed?Australian Eastern Suburbs in "Realizing I'm in the reserves," heChristchurch, 1992. says, "and I talee a lot of strengtll

Selection in 1993 to tour Great from beulg Maori. When I've got aBritain and France - was hampered hard game, I like to think of mybecause of Uljury. In 1994 he was grandfatllers. They were wise men.selected for Canterbury Cardinals Ul When they were young they went tothe Lion Red Cup Superleague. war. This is my war. When I go UltO

''We watched him gofromstrengtll it, I go as hard as they would have".

Moana Tipa

Raw bone WarriorWhen Jason Duffwas selected for

D.B. Bitter Auckland Warrior re­serves last November, aged 22, itwasa long time goal achieved, and thefirst major challenge of his profes­sional career.

However, some would say Jason'sMatua TiplUla, Herewini Kahaki andWiturora (Wi) Duff (patron andfounding member of the DunedinKia Toa Rugby League Club in1957), seeded in Jason their chal­lenge, respect and knowledge of thegame dw-ing his very early years.

Caretaking was the day to daybusiness of parents Kuao andTangiora Duff. When Jason was fiveyears old, moved from his birthplaceat Murupara to hapu and iwi atOtautahi.

"We started him offulleague, andwe were just lucky that was what hewanted. He was six then, so fromthat time to when he was 15, comerain, hail or what, we never missed agame. There was always one ofus onthe sideline."

Without doubt, that supporthelped him lay claim to the game atthe outset. From seven until he wastwelve, he represented Canterbw-yage-group teams.

At twelve, he played his first na­tional tournament representingCanterbury for the Southern Zoneteam.

Nearly two years later, at fow-teen,he reached his first turning point.

"I was reserve Ul the Kiwi SchoolBoys national tournament. I felt Ishould be in the starting line up andI wasn't. So I didn't want that tohappen again. I realised one of mygoals then," he said.

In his 16th year he was selected forProvincial SecondarySchools againstAustralian High Schools, picking upHagley High awards for 'Best For­16 TE KARAKA Ngahuru 1995

The World of my Ancestors

Te Ao 0 Oku Tupuna

Mati1-1-Pane

thing." Matiu cites the example ofpotential being lost by a youngschoolmate who had a great voiceand was a good rugby player. In thesixth form he was expelled for drugsand a year later he was in prison.

As head boy his duties involve or­ganising rosters and bei.ng the linkbenveen the staff and the boys.Keeping the lines ofcommunicationopen is very important and korero isthe tool to settle disputes.

One of the perks of the position ishis own flat complete Witll kitchenand batllroom. Its a big step up fromthe more austere cubicles the otherboys share.

For Matiu there are less distrac­tions at boarding school, ... " youtend to do your homework insteadof spacies and nightclubs, and ofcourse tlleres no girls altllough Iwouldn't say thats an advantage."

Theres no doubt in Matius mindtl1at the Ngai Tahu boys who havebeen to St Stephens have all achievedsomething in tlle school. He puts itdown to tlle family support tlle boysrecieve, its such a long way fromhome tl1at the families don't want towaste tlleir money.

The future for Matiu looks good.He '11 definately be returning to theSouth Island when he leaves schooland plans to do a forestry and Maoristudies degree at Lincoln College.

Until tllen its tlle busy year of ahead boy at St Stephens School.

Ngahuru 1995 TE KARAKA 19

-Pane

head boy

Matiu

Tipene

The tree lined drive and whitewashed buildings of St StephensSchool at Ramarama are a long wayfrom Te Waipounamu. But for MatiuPane from Port Levy, St Stephens ishis second home. Matiu has boardedtllere since the third form and witllfour years ofacademic, sporting andcultural successes behind him - thisyear Matiu is Head Boy. Its a greattribute to Matius whanau the Tikaofamily especially his motller AiriniHinemoa Lewis.

At first the schools tight routinesand strict discipline seemed verystrange for a young third former andhe missed home. It helped having anolder brotller as a prefect and asMatiu got more involved in sport hecame to adapt well to school life."After the initial shock I found alotofsupport from older boys and staff.Theres a real whanau atmospherehere tl1at I liked."

Mati u fowld his whole world haschanged since hes been at school. "Ithink by coming here I've becomemore aware ofmyself as a Maori andstronger for it."

The school encourages independ­ant thought. The movie "Once wereWarriors" left its mark on Matiu - hewas unable to speak for two hoursafter the screening.

"YOlU1g Maori men have alot ofpotential its just a matter ofaiming itin tile right direction. Drugs andalchohol are the biggest problemswe have to face. As a result I'magainst tllem and don't drink. It canbe vety hard socially but I do my own

~C1J.->

Music ~

'Uha' by PounamuReviewed by Raina Tutaki

Pounamu is Liane Tikao andJacquie Hanham. UHA is the sec­ond cassette recorded by 'Pounamu'.

UHA is an acknowledgement ofthe essence of being female.

The tape consists of four songs,two old and two new. 'Kia Tupato'and 'Faces in the Water' are moreupbeat interpretations of past re­cordings. By contrast, 'I ka Ra 0

Mua' written by Liane, is sung with­out instrumental accompaniment. Itbrings the listener back to the presentby the clear instructions at the end:" ..now don't go wandering, wan­dering now, and don't go plunder­ing, pllmdering about.. ". For me,there are echoes of the IntellectualProperty Rights issue in there.

The fourth song 'Papatuanuku',described on the cover as a spiritualodyssey, set when the Patupaiareheroamed freely around Te WaiPounamu, is a classic number byJacquie Hanham. It is a lyrical, ethe­real, melodic song enhanced by themusical accompaniment of JamesWilkinson. The cassettes cost $10each from U.B.S (University Book­shop) at I1am, Gala.,\.'Y Records, or bycontacting 'POWlamu' directly, bywriting to 35 Avoca Valley Road,Christchurch (ph 323 7025).by Hana O'Regan

I have come from Parillui-o-WhitiTo the coast of MarokmaThe spirit of my whakapapais flying to the South,To lrakehu, Waihora,Te Ruahikihiki,Huirapa, LUltil anivillg at Moeraki...

The song for my fathersgraduationHere I stand ...Here I stand in the belly of theland ofTuahuriri, ofRakiamo embraced by the coast of-Mahanui ...This is the call of Rakiamo to the ancestoral marae lying here.

I follow on upon the ripples of tilewater, to the coast of AraiteurLlTo tile mrbulent waters ofTawhaki.I arrive at RakiuraThere stands tile hill ofMompohueThe bLlfial groLUld of my taua...

Enter into my world, the world surrOlU1ded by the words of my ancestors.They who named rile points ofthe Kai Tahu tribal territory, from Te Parinw­o-Wlliti in the North, to Motu Pohue, the stern post ofAoraki's canoe in theSouth. It was they who sowed the seed of the people into these ancestoralsoils. It was they who rode upon the crest ofthe waves ofthe welcoming tidesthat embrase the sides ofthis canoe. Each streamlet, each valley, each hill, eachpath has its name. The home fires of the marae from wruch we grew are thesource ofour strength, ofour dream. This is the world ar the base of the firethat has been lit inside rile heart of rile people, rile Ngai Tahu Claim hasembodied rile spirit of that fU'e, as if it is our life blood.

Here is a waiata pertaining to that world, that is, the u'ibal territory ofKaiTalUl Whanui. I composed rllis waiatain 1991, for the graduation ofmy farllerat Canterbury University. This is a journey to rile points of our tribalboundaries, to rile places rllatwere carved by our ancestors for us ofthis world.

I tmn and fly to PiopiotahiThe works ofTu-te-Rakiwhanoaand spread forthMy feet are cooledby the springs of Rakaihautu.

I fly like a birdto the Pakihi-whakatekateka-o-Waitaha,and, descend belowthe mana ofTuahuriri here.

I raise my eyes to Aorakistanding here, a beast, a god ...I follow on my journeyTo the coast of PoutiniTo the area ofKati Waewaeand beyond to the Headland ofKahuraki, to the Tasman Sea.

I am overcome with tirednessbut I am proudof my journey to the pointsofTe Waipounamu,that was laid down by myancestors, for me.

Te waiata m6 tewhakap6taetanga 0 t6ku matuaKa til au ...Ka tiL au i te pito 0 te whenuao Tuahmiri, 0 Rakiamo i tauawhitia nei e te Tai-o Mahanui e...Ko Tenei te karaka 0 Rakiamo ki te papatipu marae e takoto nei.

Kuhu mai ki roto i toku ao, te ao e pokaitia ana e nga kupu a aku rupuna.Ko ratou i tapaina nga pito 0 te rohe patae 0 Kai Tahu, mai i te Parinui-o-whitii te pito whakarunga, ki Moul Pohue, ko te taurapa 0 te waka o Aoraki i te pitowhakararo. Na ratou iwhakatO te kakano 0 te iwi i rota i cnei oneone tiipll1la.Na ratou i hoe ki runga i ngil. ngaru whakateo 0 nga tai manaaki i tauawhi inga rauawa 0 tenei waka. He ingoa to ia haemanga, to ia riu, to ia puke, to

ia ara. Ko nga ahi kouka 0 nga papatipu marae te matapuna 0 to matou kaha,o to matou moemoea. Ko tcnei te ao kei te plltake 0 te ahi kua ka ki roto i temanawa 0 te iwi, na Te Kereme 0 gil.i Tahu i whakatinana te wairua 0 tauaahi, ano nei ko to matou manawa pou aho.

Anei he waiata e pa ana ki taua ao, ara ki te rohe patae 0 Kai Tahu whanuj.Naku tenei waiata i tito i te tau 1991, mo te whakapotaetanga 0 takumatuai te whare wananga 0 Otautahi. He haerenga tenei ki nga pito 0 to tatou neirohe, ki nga wahi i whakairohia e 0 tatou matua tnpuna mo ratou 0 tenei ao.

Ka tahuri au rere atu ki PiopiotahiI mahora nga mahi a Tu-te-RakiwhanoaWhakamakariri oku waewaee nga puna a Rakaihaum e

I hara mai au no te Parinui-o-WhitiIG te Tai-o-MarokmaE rere ana te wairuao toku whakapapa ki te toka e,Ki Irakehu, Waihora, TeRuahikihiki ,Huirapa, tae noa ki Moeraki e...

E rere ana au, e rite ki te manuki te Pakihi-whakatekateka.-o­Waitaha e,a, heke iho ki raroi te mana 0 Tuahuriri nei.

Aru tonu au i nga kare 0 te waiki te Tai-o-AraiteuruKi te moana Tapokopoko-a­Tawhaki eTae atu ki RakiuraKei reira e ttl ana te puke 0

MotupohueKo te urupa 0 toku taua e...

Ka taea au i te kahakorea, puta mai te whakahlhio toku haerenga ki nga pitoo te Waipounamu, iwhakatakotoria aie oku tipuna, moku e... i.

18 TE KARAKA Ngahuru 1995

Hikitia oku whaw ki Aorakie til mai nei, he tipua, he atua ...Aru tonu toku haerengaIG te Tai-o-PoutiniKo te rohe 0 Kati Waewae,

. a, tua atu ki te Rae-o-Kahmaki,ki te Tai-o-Rehua e.

For more information call)Kelly Tikao) Kai Tahu) Kati Irakehu.096300561)Co presenter and co ordinator forRampage Radio Show

Ngahuru 1995 TE KARAKA 21

video or DAT.2 Ifable record with handheld micro­phone and use high quality chrometape. (Although expensive they givea good sound and can be reused.)3 Do not record using "Dolby".4 Startwitil your name and tile nameof your item.5 Start your interview/straight read.6 Label your cassette/reel/video/DATwith your name, address phonenumber and where tile item can belocated on your disc... use a stopwatchratllerthan the counter, iesideone, 2 minutes in.7 Write clear instructions (paper edit)for tile Ranlpage editors on how youwould like your item produced ie,sound effects, backing music 311d anychanges you want to make.Send it to: RAMPAGE RADIOSHOW, PO BOX 33644,TAKAPUNA, AUCKLAND.

If your item is played we will sendyou $20.00.

THE

2. Any number of entries may bemade.3. Winning entries wiU feature in thenext issue ofTe Karaka.4. The judges decision is final so feelfree to keep any complaints to your­self.5. Enrr-ies close 5.00 pm Friday 30Jillie 1995.6. Forward all entries to:SMOKEFREE MARAECOLOURING COMPETITIONNgai Tabu Maori Trust BoardCHRISTCHURCH• Acknowledgements to Moana Maniapoto­Jackson and Tangata Records for the tapesand C.D)s and T Shirts and to Te RopuWhakatairanga Hauora for the supply ofSmoleefree prizes.

Kelly Tikao

Rampage Radio Crew.To submit items:1 Use one of tile foUowing, taperecorder, quarter inch reel to reel,

Loud, Proud

and On-Air

See page 22 for the colouring competition postercolour it in and send it without delay

Auahi kore smokefree

rangatahi

The Rampage Radio Show reflectsyoutll culture of Aotearoa. It is thevehicle for rakatalu to have their say.

The Rampage Radio Show is a one .hour radio show funded by NZOnAir -airing items made by school andterti31Y students, individuals 311d theRanlpage reporters.

The show has a high music contentwhich staunchly supports soundsfrom Aotearoa. Blended sweetly totlUs are tile items we recieve fromrakatahi (five or six per show).

Add to tlUs some seasoning such asalbum/film festival reviews and in­terviews and you get a "pwl1pin funkyshow" especially for you tile rakatalliofAotearoa.

Heres how you can be part of the

We hope to have aU Ngai Tahumarae smokefree, for the sake ofeveryone's healtll. Our mokopunaare sick of only knowing tlleir Tauaand Poua tllrough photographs asthey have long since died of sometobacco related illness. This colour­ingcompetition is foraUrangatahi toenter and will be judged in two sec­tions. Section one: for ages from 0 ­10 years ofage and section two from,age 11 years upwards.

Please ensure you give your nameand address and phone number.

Conditions of Enrry1. Prize winners will be notified byeither phone or by mail.

Make sure tile eel is from an estua­rine lake such as Wairewa, Waihoraor Wainono. The large inland eelsare too muddy. If tile eel is from theinland, prepare it first by either boil­ing and drying or smoking it.

Take one large bull dog eel(matapo) and make your favouritestuffing. I like to add orange juice,apples or carrots, tomatoes - any­tiling you have in tile fridge.

Lay tile eel outwitil the flesh facingupwards. Spread your stuffing outover tile eel and roll up lengthways.Secure tile roll with either skewers orstring or netting.

Place the eel in a roasting dish witha little water and roast for up to 45minutes and then leave to set for halfan hour. After it has set, slice tile eeland eat with fresh green salad and a1993 Sauvignon Blanc - or a choco­late milkshake witil ice cream.

Eel 'A La Maru Tau'

ReCipes _

Two eels or one big oneA hot smoker (tile kind you get atWarehouse and Deka)Fresh garlic cloves and root gingerHoneySoya sauce

You will need:

Eel 'A La Willy Tau'

Talce one or two pawhara eel (de­pending on size) Lay the eel on thesmoker rack. In a jar or mug mixtogether freshly grated root ginger,crushed garlic cloves, honey and soyasauce in amowlts according to yourtaste.

Liberally paint tile mixture ontotile eels.

Place the smoker lid on top andlight your fuel. Allow 20 min utes forcooking time. Use manuka dust orwood shavings. Do not use pine orbluegum shavings.

Slice, eat and enjoy Witll a lovely1995 Chardonnay or a banananullcshake.

Colds and feverKanuka Decoction of leaves to re­duce fever, decoction of bark assedative -Karamu Decoction of leaves to re­duce feverKawakawa Decoction of leaves asmoutll gargleKohekohe Decoction of leaves asmouth gargleMingimingi Decoction ofleaves forinfluenzaTawa Decoction of leaves for colds

2 of tile Treaty ofWaitangi.The Ngai Tahu system is Uluque in

Maoridom and indeed the world.No pakeha or indigenous organisa­tion has anytlling to parallel it to. Itattracts attention because of tlus.

As Ngai Tahu Whakapapa files ap­proach tlleir seventieth birthday, tiletask of collecting Whakapapa infor­mation must continue. Like tile in­formation collected last century,the purpose of collecting presentdetails is to maintain tile tribal ge­nealogical history. Furthermore ithelps in tile present and forwardplans of the iwi.

blood spitting of TB: decoction ofleaves and bark for coughingKumarahou Decoction ofleaves forbronchitis and TBMingimingi Decoction ofleaves forastllma

Stomach painsTatarmoa (bush lawyer) -bark de­coctionHoropito Decoction of leavesKaramu Decoction of inner barkKawakawa Decoction of leaves andtwigsKorokio Decoction of leavesMiro Infusion of barkTawa Decoction of bark

Some of the main items used in herbal medicine are listed below. Foradditional information or a copy of Maori Medicinal plants, contactRaewyn and Steve Thompson, PO Box 32 Arthurs Pass.

Whakapapa files continued

•w a lor a

Decoction:The extraction of active ingredientsby boiling. Place dried herbs in a panwith cold water and slowly bring toboil. Reduce heat, simmer wltil' re­duced to a quarter oforiginal volume(about 10 minutes). Steep until cool.Used for bark, roots and seeds etc ...Infusion/tea:To extract the active qualities of aplant by pouring hot but not boilingwater (occasionally cold water) overthe plant.Boil the water, let cool for30 seconds and sprinkle the herbonto the water. Let steep for 10minutes, or overnight, stirring oc­casionally. Preferable method forleaves and flowers that give up theirvital ingredients easily.PouJtice:Plant parts applied in a soft cloth toaffected parts of the body. Mash orcrush fresh plant parts and eitherheat in a pan over boiling water ormix with a small amount of boilingwater. Apply directly to tile skin,hold in place with a gauze bandage.

20 TE KARAKA Ngahuru 1995

Internal applications:Chest complaints:Kohekohe Pulped bark to counter

Whakapapa is an entity that must bewhole. Information cannot be sec­

. tioned off because it is private orsensitive.

Some have criticised tile Ngai Tahusystem for being too Anglicised. Inreply, it is obviously true that NgaiTabu people did adopt certainpalcehasystems to tlleir needs. It would benaive to suggest tllere were any Maoritllat did not make such adaptation.However, the rangatiratanga oftlusTaonga is firmly grounded in tradi­tion and further enforced by Article

1 Supporting Papers to the Evidence ofDr Donald

M Loveridge on Kemp's Purchase Wai22L9

connections to Otakou soften illsapproach?

One serious criticism concerns thelack offootnotes. This is a illstoricalwork and should be referenced ­anything less is storytelling.

N gai Tahu will I suspect ignore thelack ofdiscipline in this book and willenjoy dle book for what it is - an oralrecollection ofNgai Talm's relation­slup with its local community. Manywill recognise Poua and Taua whoappear tllroughout tllis book. It wasrefresillng to seephotographs ofNgaiTalm that were not from the stand­ard Hocken Library or CanterburyMuseum. The photographs of theeel drive at Wainono, Sandy TeMaiharoa, Tarewai Wesley andHastings Tipa tended to stick in thewriters mind sinlply because dleywere not 'studio shots'.

Dacker's Manlae me te Aroha is bi­cultural illstory in its most readableform. For Ngai Tahu it is a book thatbelongs with the tribal history sectionon the book shelf.

"Te Whakatau Kaupapa" Ngai Tahu Resomce Management Strategy for theCanterbmy Region byTe Maire Tau,Anake Goodall, David Palmer & ~'1kiihia Tau.(Aoraki Press PO Box 11- 699, Wellington)"Ko Waitaki Te Awa Ka Roimata na Aoraki lkirangi" Kai Tahu perspective on theproposed development ofthe Lower Waitaki River by Anake Goodall. (Aoraki Press)"Ngai Tahu Report" - Wai 27 1991. (Brooker and Friend Ltd.)"Ngai Tahu Sea Fisheries Report" - Wai 271992. (Brooker and Friend Ltd.)"Ngai Tahu Land Rights" by Harty C. Evison. Ka Roimata Whenua Series: No. I(Ngai Talm Maori Trust Board)"The Treaty ofWaitangi & the Ngai Talm Claim" - A SummalY by Harry C. Evison.](,'1 Roimata Whenua Series:No.2 (Ngai Tahu Maori Trust Board)"The Treaty of Waitangi and The Waitangi Tribunal FACT and FICTION" byHarry C. Evison. (Ngai Tahu Maori Trust Board 1990)"Te Wai Pounamu" The Greenstone Island by Harry C. Evison (Aoraki Press)"Maori Perspectives on the Treaty ofWaitangi" - Tipene O'Regan ChaRter "TheNgai Talm Claim" (Oxford)"Maori Dunedin" by Maarire Goodall & George Griffiths. (Otago Heritage Books,PO Box 5361, Moray Place Dunedin)"When AU the Moa Ovens Grew Cold" by AthoU Anderson. (Otago HeritageBooks)"Moeraki" by Gavin McLean. (Otago Heritage Books)"Te Puoho's Last ~'1id" by AthoU Anderson. (Otago Heritage Books)"Tikao Talks - Ka Taoka 0 te Ao Kohatu" Told by Teone Taare Tikao to HerriesBeattie. (Penguin Books (NZ) Ltd, 182 - 190 Wairau Rd, Auckland 10)"Traditional Lifeways of the Southern Maori" by James Herries Beattie, Edited byAtholl Anderson. (University of Otago Press, PO Box 56, Dunedin)"Te Mamae me teAroha The Pain and the Love" by Bill Dacker (University ofOtagoPress)

Current publications on Ngai Tahu

Canterbury Purchase Deed willchforced the hand of dle Canterburyrangatira who had left Kemp's sillp.Kettle, an assistant surveyor for tlleNew Zealand Company who ac­companied Kemp recalled:About 10 A.M. went on board theCCFlyYY whither we were followed by theprincipal chiefs Mr Kemp drew outthe deed in the Maori language and Iexecuted a plan to connect with it thenorthern boundary to be at Kaiapoiy

adjoining the Nelson Crown Grant)and access across the island to the westcoast - the southern boundary a linefrom the Kaihiku range to MilfordHaven on the West Coast ... Tairoaand the Otakou natives were quiteready to sign the deed) but Tikau[Tikao} made a long speech and hesi­tated for some time - but on seeingTairoa and others signing the deedTikau and his party came forwardand subscribed also. (Wai 27 L-9) 1

Taiaroa's quite selfish act cost NgaiTahu dearly. Did Dacker's personal

New food bar

Christopher James Heaphyis ofNgai Tuahuriri kiMurihiku, being a descendantof Mere Pi and Capt LouisAckers. Tills year he has beenawarded the Olivia SpencerBower New Zealand NationalArt Award, admilustered byPrice Waterhouse, for oneyears further training andexperience in tlle field ofArt.

Art award

Peter Brunton is ofNgatiHuirapa, a direct descendantofTihema Huruhuru, WaihaoRunanga. He has established aFood Bar in the Armagh FoodFair, 100 meters from tlleTrust Board. I am asking dlatwe all patrOluse Peter in hisendeavours to feed all tllose ofArmagh Street

Te Mamae me Te Aroha

section deals with the 'rangatalu'generation ofdle sixties such as KuaoLangsbury and Marire Goodall whorefired the cultural development ofNgai Tahu evident today. Tlus rede­velopment directly led to what wasto be dle first annual Ngai Talm huiin 1983, last held in 1928.

However Dacker's strength of be­ing close to Ngai Tahu is also aweakness. Often he could have mademore direct statements rather thanthe balancing act he plays with words.Dacker carefully plays with the word'mismanagement' when referring tothe scandal widun dle Ngai TahuMaori Trust Board during it'sformative years. "Theft" would havebeen a more accurate word. Twice intlle first 10 years ofits beginning tlleNgai Tahu Trust Boa.rd was vergingon bankruptcy due to tlle relaxedmanagement of past secretaries.

Dacker's section on Kemp's Deedis also weak. Taiaroa and tlle Otakouchiefs (excepting Karetai) signed the

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22 TE KARAKA Ngahuru 1995 Ngahuru 1995 TE KARAKA 23