mura – Traduction en Anglais – Dictionnaire Keybot

  Carpentry training – Te...  

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  Te Tuhi, Wiremu Pātara ...  

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Kore rawa atu a Te Wheoro i whakarongo. Nāna i whakahau kia kania ngā papa, ā, kia haere mai ngā kāmura i Ākarana (Auckland), ki te hanga i taua teihana. Kātahi ka haere mai ngā kaitautoko o te Kīngi, ko Wī Kumete Te Whitiora tō rātou kaihautū.

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Early in 1863 the King movement warned Te Wheoro, a government supporter, not to proceed with the construction of a fortified constabulary station at Te Kohekohe, on the west bank of the Waikato River, south of Meremere. Te Wheoro ignored the warnings, and proceeded to have timber prepared and carpenters brought from Auckland. Supporters of the King, led by Wi Kumete Te Whitiora, threw the timber into the river and made the carpenters flee. The timber was rafted down the Waikato River to the government redoubt at Te Ia (Havelock, near Mercer), at the junction with the Mangatawhiri River. Patara Te Tuhi later said that it was he who first proposed sending the timber back to Te Ia, but he had not anticipated the violence that would follow.

  Te Kooti Arikirangi Te ...  

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Kei ana tuhituhi tuatahi tonu, i tana rātaka (i te 21 o Pēpuere 1867) ngā whakamārama o te whakaaranga a 'te Wairua o Te Atua' i a ia. I puta ai ana kōrero mō ngā haerenga mai o te wairua rā me te kī kua rongo te Atua i ana auētanga. He tohu anō i hōmai ki a ia. Ko te mura o te ahi e kore nei e wera! Nō te l8 o Hune 1867, ka whakaaturia e ia taua muranga ahi ki ana hoa i te whare herehere.

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The Ringatu church dates its origin from the revelations given to Te Kooti while imprisoned. During acute bouts of fever early in 1867 he had strange visions. In the first entry in his diary (on 21 February 1867) he described how he became unconscious and the 'Spirit of God' raised him up. He subsequently told the story of the visits of this spirit, a voice telling him that God had heard his 'crying'. One of the signs he was given was a flame that did not burn, which Te Kooti first showed the other prisoners on 18 June 1867. The resident magistrate reported that Te Kooti had been holding religious services and rubbing phosphorus of matches on his hands, to represent God. In June 1868 he was placed in solitary confinement, but the Ringatu accounts tell that he escaped every night to hold prayers secretly in the compound. He also instructed a released prisoner to 'scratch the land' in a direct line to Wharekauri when he reached home, to mark the pathway for their escape.

  3. Te taenga o te Pākeh...  

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Whāia, ka arahina e Te Rauparaha ana toa ki te rohe o Whakatū, o Te Wairau, kia riro mai ai taua rohe i ngā iwi o Kāwhia, o Taranaki. I te toanga o Te Rauparaha, ka wāwāhia te rohe, ka whakaratoa ngā whenua ki a Ngāti Toarangatira, Ngāti Koata, Ngāti Rārua, Ngāti Tama, Ngāti Awa e mura ai te kā o ō rātou ahi ki te rohe.

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An unsuccessful counter-attack against the Kāwhia–Taranaki tribes was mounted by South Island relatives of tribes displaced in the southern North Island, and there were threats from other South Island chiefs. Te Rauparaha then led a series of incursions into Nelson–Marlborough, which was also conquered and secured by the northern alliance. Allocations of the lands saw Ngāti Toarangatira, Ngāti Koata, Ngāti Rārua, Ngāti Tama and Te Āti Awa become the dominant tribes. Agricultural and horticultural produce was traded at whaling communities, where many Māori also served as builders and whaleboat crew. Within a few years of this final conquest a new group of Europeans arrived to establish the New Zealand Company’s second settlement.

  3. Te taenga o te Pākeh...  

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Whāia, ka arahina e Te Rauparaha ana toa ki te rohe o Whakatū, o Te Wairau, kia riro mai ai taua rohe i ngā iwi o Kāwhia, o Taranaki. I te toanga o Te Rauparaha, ka wāwāhia te rohe, ka whakaratoa ngā whenua ki a Ngāti Toarangatira, Ngāti Koata, Ngāti Rārua, Ngāti Tama, Ngāti Awa e mura ai te kā o ō rātou ahi ki te rohe.

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An unsuccessful counter-attack against the Kāwhia–Taranaki tribes was mounted by South Island relatives of tribes displaced in the southern North Island, and there were threats from other South Island chiefs. Te Rauparaha then led a series of incursions into Nelson–Marlborough, which was also conquered and secured by the northern alliance. Allocations of the lands saw Ngāti Toarangatira, Ngāti Koata, Ngāti Rārua, Ngāti Tama and Te Āti Awa become the dominant tribes. Agricultural and horticultural produce was traded at whaling communities, where many Māori also served as builders and whaleboat crew. Within a few years of this final conquest a new group of Europeans arrived to establish the New Zealand Company’s second settlement.

  1. Māori ki tāwāhi – Ng...  

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Ko te nuinga he kauhoe i ngā kaipuke nui. Atu i te rau tau 1800, ka rapu te Māori i ētahi tuwheratanga ki Poihākena, pērā i te mahi kāmura me te ngaki māra. Ko Poihākena tētahi wāhi i whakakao ai te Māori me ngā āphiha, ngā mihinare hoki.

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From the late 18th century Māori travelled the world, often as crew on board ships. From the 1800s Māori sought opportunities to trade with Sydney, and acquire new technologies and skills such as carpentry and gardening. Sydney was also a place where individual Māori met with British officials and missionaries. For instance in 1804 Te Pahi, a chief of Rangihoua, sent his son Maatara to Sydney to observe the British. The governor of New South Wales, Philip Gidley King, looked after him, and sent him home with tools and other gifts. In 1805 Te Pahi himself went to Sydney, where he stayed with Governor King for several months. With his companions he learnt carpentry, gardening, weaving and spinning.

  Jury, Hoani Te Whatahor...  

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Ko ētahi īngoa anō ōna ko John Alfred Jury, ko Te Whatahoro Jury, ko Hoani Turi Te Whatahoro, ko John Alfred Te Whatahoro Jury. Ko ia te mātāmua a Te Aitū-o-te-rangi, wahine rangatira o Te Wairarapa, rāua ko tana tāne ko John Milsome Jury, te kāmura a Te Wiremu (William Williams) te mihinare.

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Hoani Te Whatahoro Jury, also known as John Alfred Jury, John Alfred Te Whatahoro Jury, Te Whatahoro Jury, and Hoani Turi Te Whatahoro, was born on 4 February 1841 at Rakaukaka, Poverty Bay. He was the eldest son of Te Aitu-o-te-rangi and her husband, John Milsome Jury, who was working as a carpenter for the missionary William Williams. In March 1842 Hoani and his parents moved to the Wairarapa region with Pehi Tu-te-pakihi-rangi and some 400 Wairarapa people who had been living temporarily at Nukutaurua, on the Mahia peninsula. The Jury family initially settled with the other Wairarapa people at Te Kopi-a-Uenuku, Palliser Bay. Some time in 1845, soon after European settlers had taken up leases for sheep stations in Wairarapa, the family sailed over the open bar of Lake Onoke into Lake Wairarapa and up the Ruamahanga River.

  1. Māori ki tāwāhi – Ng...  

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Ko te nuinga he kauhoe i ngā kaipuke nui. Atu i te rau tau 1800, ka rapu te Māori i ētahi tuwheratanga ki Poihākena, pērā i te mahi kāmura me te ngaki māra. Ko Poihākena tētahi wāhi i whakakao ai te Māori me ngā āphiha, ngā mihinare hoki.

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From the late 18th century Māori travelled the world, often as crew on board ships. From the 1800s Māori sought opportunities to trade with Sydney, and acquire new technologies and skills such as carpentry and gardening. Sydney was also a place where individual Māori met with British officials and missionaries. For instance in 1804 Te Pahi, a chief of Rangihoua, sent his son Maatara to Sydney to observe the British. The governor of New South Wales, Philip Gidley King, looked after him, and sent him home with tools and other gifts. In 1805 Te Pahi himself went to Sydney, where he stayed with Governor King for several months. With his companions he learnt carpentry, gardening, weaving and spinning.

  Awatere, Arapeta Maruki...  

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Hoi anō, ehara a Awatere i te tangata moumou tangata, ā, haehaetia ana tana whatumanawa e te mamae i te nui o rātau i hinga i te pakanga. Nō muri i tuhia ake e ia ngā whiti waiata maha hai whakamaharatanga ki ōna hoa i hinga i te mura o te ahi.

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Apirana Ngata had opposed Awatere’s taking command of the Maori Battalion on the grounds of a supposed inherited stubborn streak that would not be in the battalion’s interests. In fact Awatere was not at all reckless about the lives of his comrades, and it pained him deeply that so many were killed. He later wrote numerous poems in remembrance of his fallen comrades. He was a determined commander who led from the front and gave no quarter: there were persistent rumours about the mistreatment, even killing, of prisoners. Awatere was both feared and admired by his men. On his instructions his men communicated in Maori, and in Maori code when they were on the front line or during reconnaisance to avoid eavesdropping by the enemy.

  Papahurihia, Penetana –...  

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He kōrero whakahāwea tā Maning, e mea ana ka tiakina a Heke me tana ope taua ina ngohengohe ki ngā tohutohu a Te Atua Wera. Nā te Nākahi i pare ake ngā matāmura i Puketutu. Ka horo te pā i Te Ahuahu i a Makoare Te Taonui i te marama o Hune, ka wareware a Hōne Heke.

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In 1845 he became Hone Heke's war tohunga. When Heke was entrenched at Puketutu in May, after his fourth assault on the flagstaff at Kororareka (Russell), he consulted Te Atua Wera because he was considered to be the leading tohunga of Nga Puhi. According to the account left by Frederick Maning, Nakahi spoke in the night to Heke and his people through the mouth of the prophet: 'Be brave and strong, and patient. Fear not the soldiers; they will not be able to take this fort – neither be you afraid of all those different kinds of big guns you have heard so much talk of. I will turn aside the shot, and they shall do you no harm; but this pa and its defenders must be made sacred (tapu). You must particularly observe all the sacred rites and customs of your ancestors; if you neglect this in the smallest particular, evil will befall you, and I also shall desert you. You who pray to the god of the missionaries, continue to do so, and in your praying see you make no mistakes. Fight and pray. Touch not the spoils of the slain, abstain from human flesh, lest the European god should be angry, and be careful not to offend the Maori gods. It is good to have more than one god to trust to.'

  Te Rangitāke, Wiremu Kī...  

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Tētahi, kua tonoa kē e ia ana hōia ki te whenua Karauna i Tātaraimaka, nā ngā Māori i nanao i te mutunga o te pakanga i Taranaki, ka purutia hei 'utu' mō Waitara. Nā ana wero, huakore noa ana te whakahokinga mai o Waitara. Kokotingia ana e Ngāti Ruanui he rōpū hōia Pākehā, ka mura anō te ahi i Taranaki.

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Two years later, in May 1863, Governor Grey, intent on 'dealing' with the King's tribes in the Waikato, renounced the Waitara purchase, citing 'new facts' which had come to light, most of which were not new at all. But Grey had previously ordered the military reoccupation of the Tataraimaka block, Crown land held by the Maori at the end of the Taranaki fighting as a 'hostage' for the return of Waitara. This provocative move prevented his 'return' of the Waitara from having any good result; Ngati Ruanui had ambushed a party of British troops, and fighting broke out again in Taranaki.

  Maika, Pūrākau – Hauron...  

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Tērā tētahi rōpū taitama i raro i a Pūrākau e mahi ana; o roto o te rōpū nei, 32 i whai wāhi ki te pēne a Tamahau e akona ana ki ngā mahi whakatangitangi; i te ako anō hoki tētahi wāhanga 10 ki te mahi kāmura hei whakatū i ngā whare me ngā wāhi nohanga tāngata hei whakarite i te kaupapa mō te Pāremata o te Kotahitanga.

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Although a man of rank and connections, Purakau Maika held no great authority in Wairarapa in his early life. In 1891, with other Ngati Rakairangi chiefs, including Piripi Te Maari-o-te-rangi and Tunuiarangi, he was listed as owning a part of the Wairarapa lakes. In 1894 he became associated with Tamahau Mahupuku's grand and successful plan to bring Te Kotahitanga, the movement for a separate Maori parliament, to Papawai. Purakau was in overall charge of a group of young men, 32 of whom were training to play in Tamahau's band, while another group of 10 were being trained as carpenters to erect the buildings and accommodation needed for the Kotahitanga parliament. Purakau was their elder, responsible for their general welfare.

  Te Tuhi, Wiremu Pātara ...  

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Kore rawa atu a Te Wheoro i whakarongo. Nāna i whakahau kia kania ngā papa, ā, kia haere mai ngā kāmura i Ākarana (Auckland), ki te hanga i taua teihana. Kātahi ka haere mai ngā kaitautoko o te Kīngi, ko Wī Kumete Te Whitiora tō rātou kaihautū.

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Early in 1863 the King movement warned Te Wheoro, a government supporter, not to proceed with the construction of a fortified constabulary station at Te Kohekohe, on the west bank of the Waikato River, south of Meremere. Te Wheoro ignored the warnings, and proceeded to have timber prepared and carpenters brought from Auckland. Supporters of the King, led by Wi Kumete Te Whitiora, threw the timber into the river and made the carpenters flee. The timber was rafted down the Waikato River to the government redoubt at Te Ia (Havelock, near Mercer), at the junction with the Mangatawhiri River. Patara Te Tuhi later said that it was he who first proposed sending the timber back to Te Ia, but he had not anticipated the violence that would follow.

  Tūhaere, Pāora – Hauron...  

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He mura mai nō te ahi i Waikato i mua i taua pakanga i 1863, mānukanuka noa te noho o te iwi o Ākarana i taua wā. He hiahia tonu nōna kia tīmatahia he mahi hokohoko i waenga i ngā Māori me ngā iwi o te moutere o Rarotonga me ērā atu o te tai tonga ō Te Moananui-a-Kiwa, ka hokona e ia te kaipuke te Victoria.

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In 1863, at the height of tension in Auckland just before the Waikato war, Tuhaere purchased the schooner Victoria for £1,400; he intended to develop a Maori trade with Rarotonga and other islands in the south Pacific. Tuhaere and 20 of his people sailed for Rarotonga on 26 February. There he was received as a rangatira and returned to New Zealand in April with a cargo of fruit and arrowroot. The Victoria also brought a visitor from Rarotonga, Kainuku Tamako. Since then contact with the Cook Islands, reinforced by ancestral links, has been sustained by Ngati Whatua through periodic visits and by marriages.

  Patuone, Eruera Maihi –...  

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Nā reira kāore ia i haere ki te tūtaki atu i te kaipuke a ngā Wēteriana i te ūnga mai, ēngari nāna anō i whakatau kia noho tata atu rātou ki a Muriwai. Kīhai i ngata te hiahia o Te Taonui, tōna tūnga ake ka tahuna ngā papa a ngā kāmura Kōtimana.

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This protection persuaded the missionaries to re-establish their mission under Patuone's protection. But when they arrived at Hokianga in 1827 their presence awakened the smouldering rivalry between the chiefs. Patuone was not the senior chief; Muriwai and Te Taonui had more power and influence. He knew that he had become an object of envy. He tried to preserve peace. He did not meet the Wesleyans when their vessel arrived at the heads, and he agreed that they should be located closer to Muriwai. Still, Te Taonui was not appeased, and set fire to the Scottish carpenters' timber to spite Patuone.

  Smith, John Burns – Hau...  

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Nō te tau 1949 i riro i a Johnny Smith te whakahaere o te mahi tunu parāoa a te whānau, ā, nō muri mai he mahi kāmura, pōmana, hī ika anō āna mahi. I ngā tau i muri mai, ka pāngia ia e te mate, inarā te pūtake mai o te nuinga o ōna mate ko te whanatanga i tana mātenga i te wā o te pakanga i tētahi tākaro whutupaoro nei i Itari.

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Johnny Smith took over the family bakery around 1949, and later worked as a carpenter, barman and fisherman. He had a number of health problems in later years, many of them developing from a kick to the head during a wartime match in Italy. He also suffered from pituitary gland problems, and for years travelled from Kaikohe to Auckland every three months for treatment. He died at Auckland Hospital on 3 December 1974, survived by Dorothy and his children.

  Taiaroa, Te Mātenga – H...  

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Ka eke ki ngā tau 1834–36, tata whatungarongaro ana te tangata o Ngā Pākihi-whakatekateka-a-Waitaha me Kaikōura i ngā pakanga. Kua haria te mura o te ahi e ngā taua a Ngāi Tahu mai i Ōtākou, i Murihiku ki a Ngāti Toa i te raki, ki te takiwā ki Marlborough.

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By the mid 1830s the coasts of the Canterbury and Kaikoura areas were almost depopulated by war. Ngai Tahu war parties from the Otakou area and the far south now carried war further north and fought with Ngati Toa in the Marlborough area, without either tribe's gaining a decisive victory. In 1834 Taiaroa attacked Rangitane in Queen Charlotte Sound; they had supported Ngati Toa and Te Rauparaha at the siege of Kaiapoi, and had joined the final assault. Unable to find Te Rauparaha on this occasion, Taiaroa harassed the whaling stations in Cloudy Bay. The fighting effectively removed Ngati Toa from Ngai Tahu territory.

  5. Mai te Rīpera ki te ...  

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Nō konei rongohia tuatahitia ai a ANZAC – te wehi o ngā hōia o Aotearoa / Niu Tīreni, me ngā hononga ki a Ahitereiria. I te pakanga nui o te ao, i hinga anō ngā hōia o Aotearoa / Niu Tīreni ki te ahi pārāweranui e mura rā ki Ūropi.

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Liberal rule ended in 1912, when William Massey led the Reform Party to power, promising state leaseholders they could freehold their land. When the First World War broke out, New Zealand rallied to England’s aid. Thousands of New Zealanders served, and died, overseas. The 1915 landing at Gallipoli in Turkey was a coming of age for the country and established the potent tradition of ANZAC (Australian and New Zealand Army Corps) – a pride in New Zealand’s military achievement and its special relationship with Australia. New Zealand troops also fought and died on the Western Front.

  The Resolution and Disc...  

Montrer texteMontrer source en cacheMontrer URL avec texte source	Nā James Clevely te kāmura i runga i te
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  2. Ngā tūponotanga ki t...  

Montrer texteMontrer source en cacheMontrer URL avec texte source	Ko ētahi Patupaiarehe ka wehi i te mura o te ahi, nā reira kia mura tonu ngā ahi tangata i te pō. Tohungia ai ngā tamariki kia kaua e puta ki waho i te pā, kei mau rātou i te patupaiarehe.
Comparer pages textesComparer pages HTMMontrer URL avec texte sourceMontrer URL avec langue cibleDéfinir teara.govt.nz comme domaine prioritaire	Patupaiarehe were also afraid of the light of open fires, so as long as the campfire was still glowing at night, people considered themselves safe. Young children too were warned not to stray from the village ‘in case the patupaiarehe gets you’.

  Carpentry training – Te...  

Montrer texteMontrer source en cacheMontrer URL avec texte source	E ako ana ngā tāngata nei ki te mahi kāmura, ka mutu he kaupapa whakarato nā te kāwanatanga. Nā ngā tari kāwanatanga i whakapau kaha ki te whakangungu i ngā rangatahi Māori ki ēnei tūmomo mahi.
Comparer pages textesComparer pages HTMMontrer URL avec texte sourceMontrer URL avec langue cibleDéfinir teara.govt.nz comme domaine prioritaire	These young Māori men are learning to be carpenters as part of a government-sponsored trade and vocational training scheme. Government departments were often the main providers of trade training to young Māori.

  2. Ngā tūponotanga ki t...  

Montrer texteMontrer source en cacheMontrer URL avec texte source	Ko ētahi Patupaiarehe ka wehi i te mura o te ahi, nā reira kia mura tonu ngā ahi tangata i te pō. Tohungia ai ngā tamariki kia kaua e puta ki waho i te pā, kei mau rātou i te patupaiarehe.
Comparer pages textesComparer pages HTMMontrer URL avec texte sourceMontrer URL avec langue cibleDéfinir teara.govt.nz comme domaine prioritaire	Patupaiarehe were also afraid of the light of open fires, so as long as the campfire was still glowing at night, people considered themselves safe. Young children too were warned not to stray from the village ‘in case the patupaiarehe gets you’.

  Patupaiarehe – Te Ara E...  

Montrer texteMontrer source en cacheMontrer URL avec texte source	Hei ārai i a rātou, ka pani ngā tāngata i a rātou ki te hinu haunga, ka tunu kai rānei i te mea he anuanu ki te patupaiarehe te haunga o te kai. He pērā anō mō te rā me te mura o te ahi, ka wehi te patupaiarehe.
Comparer pages textesComparer pages HTMMontrer URL avec texte sourceMontrer URL avec langue cibleDéfinir teara.govt.nz comme domaine prioritaire	Sometimes patupaiarehe would put people under a spell and steal them away. They made love to beautiful women, and some people thought their children were the redheads called urukehu. To keep them away, people would paint themselves with smelly mixtures, or cook food, because patupaiarehe hated the smell. Fire and light would also frighten them away.

  Living by the calendar ...  

Montrer texteMontrer source en cacheMontrer URL avec texte source	Hei te marama o Hongonui (Hōngongoi, Hune-Hūrae ranei) ka makariri, ka tahutahu ahi te tangata. Ka tau te mātao. Kei tēnei pikitia e hikaina ana he ahi. Werohia atu te kaunati ki te whenua haere tonu atu te whakarui i te kaunati, kua tū. Ka auahi, ka pūhia kia mura te rākau.
Comparer pages textesComparer pages HTMMontrer URL avec texte sourceMontrer URL avec langue cibleDéfinir teara.govt.nz comme domaine prioritaire	Cold weather in the month of Hongonui (or Hōngongoi, June–July) prompted people to light fires. Fire was generated using a fire plough, pictured here. The kaurima (fire stick) was rubbed against the kaunoti (grooved batten) to make sawdust and heat. When smoke appeared, the sawdust was placed on kindling and blown until the wood ignited.

  Te Whenuanui – Haurongo...  

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I taua tau anō, ka whakahaua e Te Whenuanui kia hangaia he whare nui tonu, hai whakamaumaharatanga mō ngā tūpuhi i pā ki a Tūhoe i te wā o te pakanga. I te mea kātahi anō ka weto te ahi, ā, tērā pea ka mura anō, ka hangaia tēnei whare ki te tihi o Manawarū, he maunga whakataukī, he tūranga ka taea te wawao, he pā hoki nō Tūhoe i Ruatāhuna.

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During 1872 Te Whenuanui began building a house to commemorate the hardships Tuhoe had suffered during the war. Because of the uncertainty of the peace, Manawaru, a hilltop pa near Ruatahuna, was chosen as a defensible site. However, growing confidence in the peace led the people to occupy the flats, and the house was not finished. It was termed 'te whare tihokahoka', the incomplete house. Te Kooti sent word to Te Whenuanui to complete it: an unfinished house carried grave portents for Maori. Te Whenuanui enlisted the assistance of Ngati Kotore, who were experts at building houses. His kinship with Ngati Kotore, and with the celebrated Tuhoe composer, Mihi-ki-te-kapua, helped to make this possible. Te Whenuanui intended the dimensions of the house to be a symbol for restoring Tuhoe pride. The house, opened in 1888, was named Te Whai-a-te-motu, memorialising Te Kooti's flight and pursuit by government forces.

  5. Ngā waiariki mīharo ...  

Montrer texteMontrer source en cacheMontrer URL avec texte source	He whenua muna te rohe waiariki i te puku o Te Ika-a-Māui: kōrero ai ōna ngāwhā, waiariki, puia mō te mana huna kei te puku o te whenua. I mārama ngā tīpuna mō te ahi ka mura i raro whenua, atu i Whakaari ki Tongariro i te tonga o te tāone o Tūrangi.
Comparer pages textesComparer pages HTMMontrer URL avec texte sourceMontrer URL avec langue cibleDéfinir teara.govt.nz comme domaine prioritaire	canoe, Ngātoroirangi travelled inland and discovered the lake that became known as Taupōnui-a-Tia (Taupō). He continued to Onetapu, south of present-day Tūrangi, where he encountered extremely cold weather. He called out to his sisters, who came to him from Hawaiki in the form of fire under the earth, appearing above the ground at intervals and creating the geysers, hot pools and volcanoes.

  4. Te tātari hae – poll...  

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Ko ngā rerekētanga ohorere ki ngā momo hae ka tohu ki ngā ahi i tahuna e ngā tāngata tōmua kia noho ki konei, hei whakawātea i te ngahere. Ahakoa ngā taunakitanga e mea ana i te mura he ahi ki mua i te 1250 AD, kāore noa iho i maha ēnei ahi.

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By examining pollen it is possible to determine when past changes in vegetation patterns occurred. In New Zealand, scientists such as Janet Wilmshurst and Matt McGlone drill down and collect cores of sediment from peat bogs or lake beds, and analyse the pollen grains preserved in these cores. Sudden changes in the types of pollen in different sediment layers indicate forest clearance by fires lit by the earliest permanent settlers. Although fire episodes are apparent in New Zealand’s pollen records before 1250 AD, they represent only minor forest disturbance. Because they were so small, these earlier fires cannot be confidently attributed to human activities.

  5. Ētahi atu o te whāna...  

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Ko ētahi atu ingoa mōna, ko Tāwera, arā, hei te ata, kei te mura katoa taua whetū i ngā hihi o Tamanui-i-te-rā, whai anō tapaa ia ko Tāwera; ko Meremere-tū-ahiahi, arā, tō ana te rā, ka kitea ia kei te pae o te rangi ki te uru, whai anō, ko Meremere-tū-ahiahi.

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Venus, which is only seen on the horizon before dawn or after the sun sets, was also known as Tāwera, whose name refers to the way it appeared to be burned up on the eastern horizon by the rising sun, and Meremere-tū-ahiahi (to stand out on the western horizon after the sun sets). Jupiter was a female entity, known as Pareārau (Pare of a hundred lovers) or Hine-tiweka (wayward Hine). These names come from the observation that at certain times, Jupiter and Venus sit together on the horizon, but that over subsequent nights Jupiter appears to wander away. Jupiter is interpreted as the wife of Venus, leaving her husband at home while she has affairs with other stars.

  1. Te aro me te tātai i...  

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Mō ngā hia miriona tau, ka mānu te whenua nei o Aotearoa i te moana, kātahi anō ka tau ki te ripa tauārai i waenganui i ngā papanga whenua (tectonic plates) o Indo-Australian me Pacific. Kīia ai tēnei pito o te ao, ko te Porowhita Mura (Ring of Fire), koinei te take tū mai he pae maunga, hinga atu he pae maunga.

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When the climate warmed about 13,000 years ago, the glaciers retreated. In the Monowai Valley in Southland, a glacier that had been propping up the side of a valley melted. A nine-km stretch of mountain range collapsed, generating a massive landslide. Over time large landslide ponds, including Fiordland’s Green Lake, formed in hollows in the rumpled terrain of this landslide. When the next big earthquake occurs on the Alpine Fault in the Southern Alps there will be many catastrophic landslides, cutting road links. It is unlikely they will be as big as the Green Lake landslide, although geologists tell us that you never know.

  Ngata, Āpirana Turupa –...  

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Mea ake nei kua huri kē te ara o ngā mahi a Ngata ki te Pakanga Tuatahi me ngā hua i puta i te mutunga o taua parekura. Whā tekau ngā tau o Ngata i te tīmatanga o te whawhai, ā, nā te rahi o tōna whānau i uaua ai te tuku i a ia ki te mura o te ahi.

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In the meantime, Ngata's career was diverted by the First World War and its aftermath. Ngata, who was 40 and the father of a large family when the war started, could hardly have served. But he threw himself into the Maori war effort, working with Maui Pomare and other Maori MPs to recruit Maori troops and agitating to have them grouped together – after the disaster of Gallipoli – into a Maori battalion. Ngati Porou lived up to their tradition of loyalty to the Crown by providing more than their share of Maori volunteers. Ngata also worked to provide land for returned Maori servicemen, although, with his approval, this was taken from blocks of Maori land.