raka – Traduction en Anglais – Dictionnaire Keybot

  Te Ngahuru – Haurongo –...  

Montrer texteMontrer source en cacheMontrer URL avec texte source	Nō muri o tēnei pakanga, ka mōhio te rangatira o Ngāti Raka a Tapoto kua tino ngaro ō rātau whenua, ka kimi i te huarahi o te tatau pounamu. Ka noho ki Rūātoki mō ētahi rā, ka haere kia kite i a Te Ngahuru i te pā i Ōtamahaka.
Comparer pages textesComparer pages HTMMontrer URL avec texte sourceMontrer URL avec langue cibleDéfinir teara.govt.nz comme domaine prioritaire	After the battle Tapoto, the leader of Ngati Raka, saw very little chance of regaining lands that had been lost, and so took part in peace negotiations. He stayed at Ruatoki for some days, visiting Te Ngahuru at Otamahaka pa. Tapoto gave Te Ngahuru a friendly warning: 'Remain here at our home. I am returning to Opotiki. After I am gone, do not accompany any war parties to the east.'

  Te Wīata, Īnia Mōrehu T...  

Montrer texteMontrer source en cacheMontrer URL avec texte source	Whakahaerea ana e te kura roera mō te mahi mātuhi (Royal School of Needlework) te mahi nei, ā, i te whakatauira mai a Īnia, he mea waiho tonu ngā waitohu roera ki waenganui, me tēraka o Aotearoa i te taha mauī, me te auaha matua Māori i te taha matau.
Comparer pages textesComparer pages HTMMontrer URL avec texte sourceMontrer URL avec langue cibleDéfinir teara.govt.nz comme domaine prioritaire	During his first year at the Royal Opera House, Te Wiata was asked to create a Maori ‘coat of arms’ for an altar frontal for Rangiatea Church to replace the one presented by Queen Victoria. It was worked by the Royal School of Needlework and his design placed the royal coat of arms in the centre with the New Zealand one on the left and the Maori motif on the right.

  4. Ngā taputapu me ngā ...  

Montrer texteMontrer source en cacheMontrer URL avec texte source	He rite te āhua o te tiki ki tētahi tangata anuanu kei te raka ōna waewae, kei te tītaha tōna māhunga. I te nuinga o te wā, ko te wahine anake ka mau. Tērā te kōrero mō te wāhine pukupā, ki te whakamau i te heitiki kāore e kore, ka hapū.
Comparer pages textesComparer pages HTMMontrer URL avec texte sourceMontrer URL avec langue cibleDéfinir teara.govt.nz comme domaine prioritaire	The hei tiki looks like a distorted human figure sitting cross-legged, its large head tilted to one side. Hei tiki were usually worn by women, except in very rare cases. There are instances where previously infertile women have given birth after being gifted a hei tiki.

  ‘Locked-up native and C...  

Montrer texteMontrer source en cacheMontrer URL avec texte source	Ka whakapae ngā kōrero, e 7,491,463 eka (tata ki te e 3 miriona heketea) ngā whenua Māori kei te noho ‘raka’ – ka taea ngā pāmu me ngā kāinga hou e 17,000 ki aua whenua mō ngā tāngata whai Pākehā, me kī, ‘he kāinga rawea mō te hunga pukumahi, whai rawa ki te tuawhenua’.
Comparer pages textesComparer pages HTMMontrer URL avec texte sourceMontrer URL avec langue cibleDéfinir teara.govt.nz comme domaine prioritaire	newspaper in November 1905, showing Crown and Māori land in the North Island. The advertisement claims that 7,491,463 acres (more than 3 million hectares) of Māori land was ‘locked up’ – and that it could be used for 17,000 new farms and homesteads for Pākehā settlers, ‘the happy homes of an industrious and prosperous rural population’.

  Smith, John Burns – Hau...  

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Nā runga i ngā kaupapa momotu iwi, i kore a ia mē ērā atu o ngā tino Māori ki te tākaro whutupaoro, pēraka i a Vince Bevan rāua ko Pene Kaute (Ben Couch), i āhei kia whakaurua atu ki te tīma toa o Aotearoa i haere rā ki Āwherika ki te Tonga i te tau 1949.

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Along with other gifted Maori players, such as Vince Bevan and Ben Couch, Smith was ineligible for the 1949 All Black tour to South Africa because of its racial policies. That season he was, for the first time in New Zealand, at his brilliant best in the North–South match at Wellington. He captained a New Zealand side in two tests against the touring Australians while the All Blacks were in South Africa. Both matches were lost, and he always joked that he created a record as the ‘only captain in New Zealand history to lose every game he captained’.

  Te Ngahuru – Haurongo –...  

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I te riri e kīia nei ko Whatawhatatū i Rūātoki, ka kohure ake te whakapiripiri a ngā rangatira o te iwi ki a rātau anō. Ka tono a Ngāti Rongo ki ō rātau karawa o Tamakaimoana i Maungapōhatu, kia haere mai ki te āwhina i a rātau ki te kawe-ā-riri ki a Ngāti Raka.

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Around the year 1800 Tuhoe experienced a good deal of warfare, both between Tuhoe hapu and between Tuhoe hapu and other tribes. Te Ngahuru rose to prominence in this period. The battle known as Whatawhatatu, at Ruatoki, was important because of the way in which various leaders realigned their tribal alliances. Ngati Rongo, a hapu of Tuhoe, applied to their kinsfolk of Tamakaimoana, in Maungapohatu, for assistance in attacking the large Ngati Raka hapu of Tuhoe, who were then occupying lands now known as Opouriao and Ruatoki. Ngati Rongo chiefs Te Rohi and Te Au-ki-Ohiwa were killed by Ngati Raka people; however, Ngati Rongo of Tuhoe sought a much greater defeat of their relatives than simply avenging the two chiefs. Te Rangimowaho, who was both Ngati Rongo and Te Mahurehure, applied to Ngati Koura for assistance. Te Ngahuru did not join, although his relatives, Te Raha and Tohi-a-manu, did.

  Te Ngahuru – Haurongo –...  

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I te riri e kīia nei ko Whatawhatatū i Rūātoki, ka kohure ake te whakapiripiri a ngā rangatira o te iwi ki a rātau anō. Ka tono a Ngāti Rongo ki ō rātau karawa o Tamakaimoana i Maungapōhatu, kia haere mai ki te āwhina i a rātau ki te kawe-ā-riri ki a Ngāti Raka.

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Around the year 1800 Tuhoe experienced a good deal of warfare, both between Tuhoe hapu and between Tuhoe hapu and other tribes. Te Ngahuru rose to prominence in this period. The battle known as Whatawhatatu, at Ruatoki, was important because of the way in which various leaders realigned their tribal alliances. Ngati Rongo, a hapu of Tuhoe, applied to their kinsfolk of Tamakaimoana, in Maungapohatu, for assistance in attacking the large Ngati Raka hapu of Tuhoe, who were then occupying lands now known as Opouriao and Ruatoki. Ngati Rongo chiefs Te Rohi and Te Au-ki-Ohiwa were killed by Ngati Raka people; however, Ngati Rongo of Tuhoe sought a much greater defeat of their relatives than simply avenging the two chiefs. Te Rangimowaho, who was both Ngati Rongo and Te Mahurehure, applied to Ngati Koura for assistance. Te Ngahuru did not join, although his relatives, Te Raha and Tohi-a-manu, did.

  Grennell, Airini Ngā Ro...  

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I haere tonu ngā mahi irirangi a Airini taka rawa atu ki te tau 1966 ka whakatā nei ia. Rua tekau mā waru ngā tau a ia i tēnei tū mahi. Paku nei tōna kitea i te pouaka whakaata, ko ia nei tētahi o ngā wāhine Māori tuatahi pēraka te mahi.

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In March 1958 her husband, Hone, died and on 25 November that year, at Christchurch, Airini married Rudolf Gopas, a well-known painter and photographer from Lithuania who lectured at the University of Canterbury’s School of Fine Arts. Airini continued her career in broadcasting until 1966 when, after 28 years in radio, she retired. She made a brief appearance on television, one of the first Maori women to do so.

  Te Ngahuru – Haurongo –...  

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E ai ki te kōrero, e toru ngā whakatauākī nā Te Ngahuru i whakapuaki. Ka uia atu ana mehemea ka haere ia ki te tautoko i te riri ki a Ngāti Raka, ka whakahokia e ia: 'Ko Ngāti Koura tēnei, he kiri kawa ki te rākau.'

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Three tribal aphorisms are credited to Te Ngahuru. It is said that when asked whether he would assist in battle against Ngati Raka, he replied: 'Ko Ngati Koura tenei, he kiri kawa ki te rakau' (I am of Ngati Koura, we are ever sensitive to weapons raised against us). In another, he said: 'Kei takahia te pae hiwi o te Tahu-o-Haokitaha' (Do not presume that the Haokitaha ranges are open territory). This was a warning that his mana extended from the Ruatoki Valley into Waimana and anyone crossing through his territory would need his approval. The third saying is similar to the first, but uses an expression peculiar to Tuhoe: 'Ngati Koura touareare' (Ngati Koura ever ready to participate in battle).

  Te Ngahuru – Haurongo –...  

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I te riri e kīia nei ko Whatawhatatū i Rūātoki, ka kohure ake te whakapiripiri a ngā rangatira o te iwi ki a rātau anō. Ka tono a Ngāti Rongo ki ō rātau karawa o Tamakaimoana i Maungapōhatu, kia haere mai ki te āwhina i a rātau ki te kawe-ā-riri ki a Ngāti Raka.

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Around the year 1800 Tuhoe experienced a good deal of warfare, both between Tuhoe hapu and between Tuhoe hapu and other tribes. Te Ngahuru rose to prominence in this period. The battle known as Whatawhatatu, at Ruatoki, was important because of the way in which various leaders realigned their tribal alliances. Ngati Rongo, a hapu of Tuhoe, applied to their kinsfolk of Tamakaimoana, in Maungapohatu, for assistance in attacking the large Ngati Raka hapu of Tuhoe, who were then occupying lands now known as Opouriao and Ruatoki. Ngati Rongo chiefs Te Rohi and Te Au-ki-Ohiwa were killed by Ngati Raka people; however, Ngati Rongo of Tuhoe sought a much greater defeat of their relatives than simply avenging the two chiefs. Te Rangimowaho, who was both Ngati Rongo and Te Mahurehure, applied to Ngati Koura for assistance. Te Ngahuru did not join, although his relatives, Te Raha and Tohi-a-manu, did.

  Rua Kēnana Hepetipa – H...  

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Kātahi ka tomokia e Rua te whare tapu rā a Rongopai i hangaia rā mō Te Kooti i te tau 1887, ā, aukatia mai ana ōna hokinga atu e te kāwanatanga. E ai ki te kōrero, mā runga a Rua i a Te Ia, i te hōiho mā o Te Kooti, kuhu atu ai ki te whare e raka ana.

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Following this revelation, in 1906 Rua undertook further tasks. In March he made a pilgrimage to Poverty Bay, Te Kooti's birthplace. There, he entered the sacred meeting house, Rongopai, erected to receive Te Kooti in 1887, when he was prevented from returning to Poverty Bay by the government. It is said that Rua entered the locked house by means of Te Kooti's white horse called, in this narrative, Te Ia. Following this miraculous event, the leading Ringatu tohunga, Eria Raukura, baptised Rua in the waters of the Waipaoa River with the name that Te Kooti had given for the One who would make the land fertile again, Hepetipa (Hephzibah).

  Te Kani-ā-Takirau – Hau...  

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Na, i te tau 1852, ka whakatū pakanga ia ki ngā Māori o Tūranga (Gisborne), nā rātou i tango tētahi o ngā pou o te urupā o ōna tīpuna. Hei ngā taupatupatu pēraka, kātahi ia ka whakaae ki ngā āwhina a ngā Mihinare.

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Te Kani-a-Takirau was friendly towards European traders and encouraged Te Whanau-a-Ruataupare hapu to move to Uawa to trade in flax. In the 1830s a small settlement grew up at the bay under his patronage, but he kept the two European traders on opposite sides of the Uawa River to prevent rivalry. He never became a Christian, although he protected the mission that was established at Uawa in 1843. On one occasion, without any supporters, he ordered away an armed party who were planning to burn the home of the CMS missionary Charles Baker. From the end of 1848 he attended church services, not through commitment to Christianity but because 'his people took advantage of his being disconnected with the Christian party to treat him with neglect and scorn'. He also accepted missionary mediation in disputes, as in 1852 when he declared war on the Turanga (Gisborne) Maori after a post was removed from a burial ground of his ancestors. For some time the roads between Turanga and Uawa could not be used because he had placed a ban on them.

  Te Ngahuru – Haurongo –...  

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Nā te aha rā, kāore a Te Ngahuru i tautoko kia uru ia ki te riri. Nō muri i te pakanga i Whatawhatatū ka parekuratia a Ngāti Raka i Ōtenuku, ka mahue raupatutia ō rātau whenua i Rūātoki ki ngā hapū o Tūhoe kai reira tonu e noho ana i tēnei rā.

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Te Rangimowaho made his approach to Ngati Koura by means of an appeal for assistance in war. He took his cloak, a horihori with twisted black strings, and burned several holes in it, spoiling the garment. Then he travelled to a pre-arranged meeting place, known as Otamahaka, and there found Te Ngahuru, Te Raha and Tohi-a-manu. Te Ngahuru immediately knew the object of Te Rangimowaho's mission. The cloak was placed on Te Raha's shoulders and by allowing the garment to remain there for some time, he signified that he would assist in battle. Tohi-a-manu then placed the cloak on his shoulders, indicating he would also wear the trappings of war. For reasons known only to himself, Te Ngahuru did not show himself willing to participate. The battle that took place at Whatawhatatu was followed by a defeat for Ngati Raka at Otenuku, so severe that they left Ruatoki for ever and lost their tribal lands to the hapu of Tuhoe still living there.

  Te Wīata, Īnia Mōrehu T...  

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Nā te kore whai rārangi waiata nōna i kaha kē atu ai tana mahi, arā, i a ia i te kura he waiata wāhangahanga ōpera noa tana mahi. Ko te tūranga tuatahi i whakaritea mōna ko tēraka hei Kaikōrero mō The magic flute , nō te marama o Hānuere o te tau 1951 i rewa ake ai.

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A fortunate meeting with Steuart Wilson of the BBC resulted in Te Wiata’s training being transferred to Joan Cross’s Opera School; Wilson himself took on the role of voice tutor in order to correct what had been going wrong at Trinity College. Te Wiata proved to be a natural actor and in 1950 he auditioned successfully at the Royal Opera House, Covent Garden, where he was to sing with an orchestra for the first time. He had to work hard as he had no repertoire, having sung only excerpts from operas at the school. His first role was as the Speaker in The magic flute in January 1951. During that year he performed in The marriage of Figaro , Ralph Vaughan Williams’s The pilgrim’s progress , and Benjamin Britten’s Billy Budd .

  Smith, John Burns – Hau...  

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He tangata hanga whānui tōna tinana, he tino kaha kē nei ōna kūwhā, me te tere anō hoki. E rua nei ōna tūranga i te tīma: ko tēraka o te toparua, topa pū kē rānei. Whakamanahau ana ngā kaiwānanga o te tākaro whutupaoro ki te tino pai o tōna amaru, me tōna pai anō ki te tataha, ki te pārai, ki te karo, me tana tino mōhio kē nei āhea rawa tukua atu ai e ia te pōro, ā, ahakoa te kaha o te whakamātoatoa i a ia hore rawa i pakaru tana wera.

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In January 1944 Smith went overseas and served with the 21st Battalion in the Middle East and Italy. Subsequently, he won selection in the Second New Zealand Expeditionary Force rugby team, the incomparable Kiwis of 1945–46, for whom it is generally agreed he played his finest rugby. He appeared in 13 of the team’s first 16 matches in Britain, Ireland and France, missed four with influenza, and then played in the final 13 games. A second five-eighth or centre, he was a stocky man with powerful thighs and sharp acceleration. Rugby critics hailed his perfect poise, his swerve, fend and sidestep, his superb timing of passes, and the fact that he never, even under the greatest provocation, lost his cool. Known as The Master, JB or just plain Johnny, he was an outstanding team player, admired not just for the tries he scored, but for the numerous opportunities he created for his team mates; it was said that he ‘made mediocre wings into champions’.

  Rua Kēnana Hepetipa – H...  

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Heoi, i te mutunga iho, tekau mā rua rawa āna wāhine. Nō Tūhoe ētahi, nō Ngāti Raka ētahi, he iwi tēnei i noho tahi rātau ko Ngāi Tūhoe. E ai ki te mea pakeke o ana mokopuna, tekau mā whitu ā rāua tamariki ko Pinepine o Ngāti Kurī o Ruatāhuna.

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By April 1908 Rua had seven wives, fulfilling, as he said, the vision of Isaiah 4:1. Ultimately he married 12 women. They came from Tuhoe, and from Ngati Raka, who lived mingled with Tuhoe. With his first wife, Pinepine, from Ngati Kuri of Ruatahuna, he had (according to their eldest grandson) 17 children. She was known as 'our Holy Mother', because she had shared the vision on the mountain. Rua's other wives were Pehirangi (Rehe) Kanuehi of Hamua from Ruatoki; Te Akakura (Patu) Ru of Ngati Rongo, who came from the Ruatoki chiefly line of descent and was known to his followers as the 'Queen of Sheba' – she to whom King Solomon gave all her desires; Te Aue (Kiritiatia) Heurea of Ngati Koura from Ruatahuna; Mihiroa (Tatai) Te Kaawa, of Ngati Kuri from Ruatahuna; and Wairimu (Martha Vercoe), a part-Maori of Hamua hapu. Whirimako (Teo) Ereatara of Hamua, Ngapera Rini of Te Mahurehure from Ruatoki, Kiha (Te Hororoa) Tahu of Te Whanau-a-Pani from Ruatoki, Waereti Irohia of Ngati Raka from Te Waimana, and Te Aomakarani (Meri) Wi Kamaua, also of Ngati Raka, soon joined the others. His last and youngest wife was Piimia (Te Atawhai) Onekawa of Upokorehe, another tribe living with Tuhoe. She married him after his return from his prison sentence in 1918.