poua – English Translation – Keybot Dictionary

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  1. Kaumātua me āna mahi...  
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Koroua, tipuna matua/tupuna matua, kauheke, koroheke, koro, koko, karanipā, koeke, korokoroua poua.
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Grandfather: tipuna matua/tupuna matua, koroua, kauheke, koroheke, koro, koko, karanipā, koeke, korokoroua, pōua.
  8. Ngā waka i Te Wai Po...  
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Ko tōna ingoa mō ngā paripari i Kaikōura, ko Te Whatakai-a-Rakihouia. Ka poua ana pou ki ngā pūaha i te takutai o Waitaha, hei tohu ki tōna mana ki runga i ngā mahinga tuna, ko Kā Poupou-o-Rakihouia ērā.
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and sailed south along the east coast of the South Island, naming several places along the way. Te Whatakai-o-Rakihouia (the food storehouse of Rakihouia) was the name given to the cliffs at Kaikōura. The long stretch of the Canterbury coastline was called Kā Poupou-o-Rakihouia (the posts of Rakihouia), after the posts he put up at several river mouths, signifying ownership of the eel fisheries there. Rakihouia was then reunited with Rākaihautū and the group made its way to Horomaka (Banks Peninsula), where Rākaihautū thrust his digging stick into a hill (Pūhai), renaming it Tuhirangi. The Canterbury plains became the homeland of their descendants, the Waitaha people. The plains were named Kā Pākihiwhakatekateka-a-Waitaha (the seedbed of Waitaha).
  8. Ngā waka i Te Wai Po...  
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Ko tōna ingoa mō ngā paripari i Kaikōura, ko Te Whatakai-a-Rakihouia. Ka poua ana pou ki ngā pūaha i te takutai o Waitaha, hei tohu ki tōna mana ki runga i ngā mahinga tuna, ko Kā Poupou-o-Rakihouia ērā.
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and sailed south along the east coast of the South Island, naming several places along the way. Te Whatakai-o-Rakihouia (the food storehouse of Rakihouia) was the name given to the cliffs at Kaikōura. The long stretch of the Canterbury coastline was called Kā Poupou-o-Rakihouia (the posts of Rakihouia), after the posts he put up at several river mouths, signifying ownership of the eel fisheries there. Rakihouia was then reunited with Rākaihautū and the group made its way to Horomaka (Banks Peninsula), where Rākaihautū thrust his digging stick into a hill (Pūhai), renaming it Tuhirangi. The Canterbury plains became the homeland of their descendants, the Waitaha people. The plains were named Kā Pākihiwhakatekateka-a-Waitaha (the seedbed of Waitaha).
  Hinematioro – Haurongo ...  
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Ko tētahi o ngā koha tuatahi ki a ia he rākau kaitā nā Tamatere, rangatira o Ūawa. I tōia ki te awa ka mānu mai ki te takutai moana, ka tōia mā te waka ki Whāngārā. I reira ka topetopea wētahi o ngā peka ka poua. Tū ana ko Te Whatakai-a-Hinematioro.
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A woman of great beauty, renowned for her kindness, hospitality and good management, Hinematioro was a focus for the collection and redistribution of her people's wealth, in the form of gifts and feasts. An early gift to her, from Tamatere, of Uawa, was a huge tree-trunk, which was hauled and floated out of the bush to the coast, and towed by canoe to Whangara. There it was trimmed and erected as a food storehouse. Known as Te Whatakai-a-Hinematioro and sometimes as Te Kauta-a-Hinematioro, it stood near her carved house, Te Hamuti. Its height was about 60 feet, and a carved storehouse may have been positioned in its upper branches. The remains of this tree-trunk, shortened from successive repositionings when the lower portion of the trunk rotted, was placed in the Gisborne Museum in 1954.
  1. Te mahi tītī ki Aote...  
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Ka poua anō ki ngā iwi o Rakiura te mana ā-ture kia nanao tītī ki raro i te ture 1864 Deed of the Cession o Rakiura. I raro i ngā ture i whai mai, ka whakahokia ngā moutere 18 ki ngā whānau Māori o Rakiura.
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The muttonbirding rights of Rakiura Māori are also guaranteed by the 1864 Deed of Cession of Stewart Island. Under subsequent regulation, 18 of the Tītī Islands are termed Beneficial Islands, to which only certain Rakiura Māori families have joint ownership and right of access. The remaining 18 are known as the Rakiura Tītī Islands, which up until the Ngai Tahu Claims Settlement Act 1998 were also known as the Crown Tītī Islands. Prior to 1998 they were owned and controlled by the Crown, subject to the right of Rakiura Māori to harvest tītī.
  Te kaieke tohorā – Te w...  
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Ko tana tungāne ko Ruatapu, he tūtūā. Ka whakamātau a Ruatapu ki te toremi i a Kahutiaterangi, engari ka karanga ia i ngā tohorā o te moana ka whakakauria ia ki uta. Kia whānau mai te tamaiti kātahi ka poua te mana me te tapu ki a ia.
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Witi Ihimaera's book The whale rider was translated into Māori by Timoti Kāretu and published as Te kaieke tohorā, shown here. The book tells a contemporary story based on the famous East Coast tradition of Paikea, known as the whale rider. Paikea was originally called Kahutiaterangi and was of high birth. His brother Ruatapu was of low birth. Ruatapu tried to drown Kahutiaterangi, but he called upon the denizens of the sea, and was rescued by a whale. A baby's mana and tapu were inherited at birth.
  1. Kaumātua me āna mahi...  
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Ka tū hirahira tonu te hunga kaumātua i roto i te ao Māori i runga i ō rātou takatūnga me te mātauranga kua kohia e rātou i runga i te wā. Kia taipakeke rawa kātahi ka poua te mana ki a ia me tōna kawe tonu i ōna i tūmanako ai.
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In Māori society elders are held in high esteem. They are recognised for their life experiences and the knowledge they have accumulated over the years. Age brings not only respect and recognition, but also expectation. Their guidance is often sought on all manner of topics in daily life, as well as the more esoteric and ceremonial matters of Māori tradition. Elders are expected to perform certain roles and duties within the wider family and tribal community.
  Installing a pou, Waiwh...  
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I te tau 1985, ka poua ngā pou whakairo ngahuru ki te marae o Waiwhetū ki Te Awakairangi, hei whakanui i te 25 tau e tū ana te marae. Nō te tau 1960 whakatūria ai te marae hei manaaki i te tini o te iwi Māori e hūnuku ana ki Te Whanganui-a-Tara ki te rapu mahi.
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In 1985, 10 carved pou (posts) were installed at Waiwhetū marae, Lower Hutt, as part of the marae’s 25th anniversary celebrations. This pou represents Īhāia Pōrutu Puketapu, a prominent local Te Āti Awa chief. Waiwhetū has been settled by Te Āti Awa people since the 1830s, when Ngāti Mutunga chief Patukawenga made it available for migrants from Ngāmotu. The Waiwhetū marae was established in 1960 to cater for the large numbers of Māori coming to Wellington to work.
  Te Horetā – Haurongo – ...  
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I ngā tau whakamutunga o te tekau tau atu i 1830, ka noho tētahi kaihokohoko Marikena, a Wēpiha (William Webster), hei ahuahunga mā Te Horetā. I poua e tēnei tangata he teihana hokohoko ki te koko o Herekino, ki Waiau, ki Waiōmio, ki Kauaeranga hoki.
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In the late 1830s Te Horeta was patron to William Webster, an American who established himself as a trader at Herekino Bay, Coromandel Harbour, with other stations at Waiomio and Kauaeranga. Webster, known as Wepiha to local Maori, married a Ngati Whanaunga woman. To the growing number of European timber workers and traders in the area the Ngati Whanaunga leader was known as 'old Hooknose'. Te Horeta welcomed the visit of Major Thomas Bunbury in April–May 1840, and on 4 May 1840 signed the copy of the Treaty of Waitangi taken by Bunbury to Coromandel Harbour.
  Hinematioro – Haurongo ...  
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Ko tētahi o ngā koha tuatahi ki a ia he rākau kaitā nā Tamatere, rangatira o Ūawa. I tōia ki te awa ka mānu mai ki te takutai moana, ka tōia mā te waka ki Whāngārā. I reira ka topetopea wētahi o ngā peka ka poua. Tū ana ko Te Whatakai-a-Hinematioro.
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A woman of great beauty, renowned for her kindness, hospitality and good management, Hinematioro was a focus for the collection and redistribution of her people's wealth, in the form of gifts and feasts. An early gift to her, from Tamatere, of Uawa, was a huge tree-trunk, which was hauled and floated out of the bush to the coast, and towed by canoe to Whangara. There it was trimmed and erected as a food storehouse. Known as Te Whatakai-a-Hinematioro and sometimes as Te Kauta-a-Hinematioro, it stood near her carved house, Te Hamuti. Its height was about 60 feet, and a carved storehouse may have been positioned in its upper branches. The remains of this tree-trunk, shortened from successive repositionings when the lower portion of the trunk rotted, was placed in the Gisborne Museum in 1954.
  5. Ngā tāngata hōpara k...  
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Ka ahu tō rāua ara ki Whāingaroa i te uru, ka whai i te takutai ki te raki. Ka tapaina e rāua te whanga o Manukau, ko Te Mānuka, i te mea ka poua e Kahumatamomoe he pou hei kokoraho i te takiwā. Taihoa, ka tae rāua ki Poutō, e tata ana ki te pūaha o te awa o Wairoa i Kaipara.
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The pair first went south to the Waikato River, crossing it at a place they named Te Whakamaru-o-Kahumatamomoe (the shelter of Kahumatamomoe). They then turned west to Whāingaroa (Raglan) and went northwards up the coast. They named Manukau Harbour Te Mānuka, after Kahumatamomoe planted a stake to claim ownership. Arriving at Poutū on the lower northern Wairoa River, the home of Īhenga’s brother Taramainuku, Kahumatamomoe named the adjacent harbour Te Kaiparapara-a-Kahumatamomoe after the king fern (kaipara) that Taramainuku fed them.
  Te Kawau, Āpihai – Haur...  
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Ka poua ki Te Waitematā
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And establish it in the Waitemata
  Te Kooti’s whip – Hōiho...  
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Ka haramai a Te Kooti i runga i tana hōiho. Kātahi ka poua te wepu o tana hōiho ki te whenua; tipu tonu atu. Kātahi ia ka kī tana kōrero pēnei nā.
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Te Kooti came on his horse and drove his whip into the ground. This whip then grew. He then spoke about how he had planted his whip to serve as a memorial to peace which had followed the wars.
  Te Kooti’s whip – Hōiho...  
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Ka kōrero a Wiremu McCormack nō Ngāti Tamatea ki Waiōtahe mō te wepu o Te Kooti i poua ai ki te whenua, ā, i tipu hei rākau pāpara.
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Ka haramai a Te Kooti i runga i tana hoiho. Katahi ka poua te wepu o tana hoiho ki te whenua; tipu tonu atu. Kātahi ia ka kī tana kōrero pēnei nā.
  2. He ao hono – Te Ao M...  
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Nā ngā tamariki ō rātou mātua i wehe e puta ai rātou ki te ao. Ka poua tēnā me tēnā o rātou ki te mana atua mō tēnā wāhi o te ao, mō tēnā wāhi o te ao. Whāia, ka noho ō rātou uri whakaheke hei tūpuna mō aua wāhi.
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The entire world was seen as a vast and complex whānau (family). In the Māori story of creation, the earth and sky came together and gave birth to some 70 children, who eventually thrust apart their parents and populated the world. Each of the children became the god of a particular domain of the natural world. Their children and grandchildren then became ancestors in that domain. For example, Tangaroa, god of the sea, had a son called Punga. Punga then had two children: Ikatere, who became the ancestor of the fish of the sea, and Tūtewehiwehi, who became the ancestor of the fish and amphibious lizards of inland waterways.
  4. Whānau – Ngā whakaha...  
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I ēnei rā, ko ngā koroua me ngā kuia (kaumātua, mātāpuputu) tonu ngā kaiārahi o te whānau. Ko ngā tāne ka kīia he koeke, koro, kokoro, koroua, koroheke, kauheke, poua; ko ngā wāhine ka kīia he kuia, he taua.
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In whānau today, male and female elders (kaumātua, mātāpuputu) head the family. Koeke, koro, kokoro, koroua, koroheke, kauheke and poua are the male elders, and kuia and taua, the female elders. Elders are the storehouses of knowledge, the kaiārahi (guiding hands) and the minders and mentors of children.
  Hinemoa’s swim – Take w...  
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E awhi ana a Hinemoa i te tumu kīia ai ko Hinewhata, i a ia ka kauhoe ki te moutere o Mokoia kia tūtaki i tana ipo i a Tūtānekai. I poua tēnei tumu hei tohu i te mana o Umukaria – te matua o Hinemoa – ki te wai.
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Hinemoa clings to a stump known as Hinewhata during her legendary swim to Mokoia Island to meet her beloved, Tūtānekai. This stump was placed in Lake Rotorua as a symbol of the mana (authority) held by her father Umukaria over the area.
  Kaitiakitanga – Te Ara ...  
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Ko tētahi taha o te tapu ka āhei te aukati ā-wairua nei. Hei ētahi wā ka poua he rāhui hei whakakaha i te mana o te ngahere, o te moana rānei. Tērā ka aukatia e te rāhui te mahi manu, ika, hua rākau rānei mai tētahi wāhi ake mō tētahi wā.
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Tapu can mean spiritual restriction. Sometimes rāhui (restrictions) are needed to help the mana of the forest. A rāhui might stop people taking birds, fish or fruit from a certain area, or at a certain time.
  Rātana, Tahupōtiki Wire...  
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Ki ngā kaiātete Māori ki a Rātana me te tokomaha noa o te Pākehā, he tangata tinihanga kē ia, ā, he kaitōrangapū kaiponu mana. I a ia e ora ana, ka kite rātou i tū ngā ihu ki a ia i te tīmatanga, e poua tūturutia ana tana Hāhi me te rironga o te tāhuna i ngā pōtitanga i tana kaupapa tōrangapū.
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Tahupotiki Wiremu Ratana died at Ratana pa on 18 September 1939, survived by both wives, three daughters and three sons. He was buried before the temple on 24 September. His tangihanga was attended by thousands and lasted a week. He had founded a national Maori church that melded the political and spiritual in a way aimed for but not previously achieved by any other Maori leader. In doing so, he had provided charismatic leadership at a national level, and had set a course followed by his political representatives and spiritual successors. To his Maori opponents and many Pakeha he was a charlatan and an over-ambitious politician. In his lifetime, those who initially ignored him saw his church firmly established and his political movement becoming victorious in the polls. Both church and party endured as powerful forces.
  Te Rangihiwinui, Te Kee...  
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Nō Hepetema 1880, ka whakatūria e ia he komiti kaitiaki whenua Māori i Whanganui. Tērā tētehi whenua i uta o Whanganui, ka poua he pou whakairo ki ngā koko e whā, kātahi ka whakatapungia ki te kaihoko Pākehā.
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In September 1880 he organised a Maori land trust at Wanganui. A large tract of inland Wanganui land was declared off limits to European buyers, its four corners marked by huge carved poles. The territory was to be administered by a Maori committee on behalf of all those with ancestral rights within it, and was committed to Te Keepa's care under a trust deed. A similar arrangement had been made for the Horowhenua block, of which he was known as 'Kaitiaki', caretaker. The first pole was set up with a great ceremony of flags, gunfire and feasting. European settlers and authorities were provoked at this exercise of autonomy, especially when he declared the river upstream of the pole at Kauarapaoa closed to all Europeans travelling without his permission. His personal warrior force was a powerful inducement to caution, but following this and other incidents, including a tribal dispute over land at Murimotu, near Waiouru, in which Muaupoko took up arms and occupied the disputed block, he lost his position as land purchase officer and found his assessorship again revoked.