rena – English Translation – Keybot Dictionary

  The changing face of th...  

Show textShow cached sourceOpen source URL	Ngā mārena (ia 1,000 population), 1978–98
Compare text pagesCompare HTM pagesOpen source URLOpen target URLDefine teara.govt.nz as primary domain	General marriage rates (numbers per 1,000 population), 1978–98

  5. Wai - te puna o te o...  

Show textShow cached sourceOpen source URL	waimāori – he wai horomata, pūrena i te mauri; hei horoi, hei whakawātea tapu
Compare text pagesCompare HTM pagesOpen source URLOpen target URLDefine teara.govt.nz as primary domain	waimāori – pure water, water rich in mauri, used for cleansing and for ceremonial purposes

  1. Ngā whakamahinga i t...  

Show textShow cached sourceOpen source URL	Kereone (he one āhua kirikiri nei), tata ki Mōrena (Morrinsville)
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  4. Te pupuri ki te Māor...  

Show textShow cached sourceOpen source URL	Ko te whare karakia o Te Wairua Tapu tētahi o ngā pokapū o te hapori Māori o Poihākena. He maha ngā mārena, ngā iriiri me ngā tangihanga kua whakahaerehia ki konei, tae rawa ki te ako i te reo Māori. Kī katoa a roto i te whakairo, tukutuku, taonga.
Compare text pagesCompare HTM pagesOpen source URLOpen target URLDefine teara.govt.nz as primary domain	Te Wairua Tapu Church in Redfern is a cornerstone of the Sydney Māori community. It has hosted many weddings, christenings and funerals, as well as Māori language classes. The interior is decorated with carvings, paintings and ornamental panel work.

  1. Te noho tāone – Te i...  

Show textShow cached sourceOpen source URL	Kia tae ki te tekau tau atu i 1960 ka tipu ake ngā tamariki o ēnei mārena, ko te whakatipuranga Māori tuatahi kia pakeke ki ngā tāone. Tokomaha ngā tamariki nei ka taea te whakapapa ki ngā iwi maha, heoi, he rerekē tō rātou whakatipu ki tērā o ō rātou mātua i haere mai ai i ngā kāinga tūturu.
Compare text pagesCompare HTM pagesOpen source URLOpen target URLDefine teara.govt.nz as primary domain	By the 1960s the children of these marriages were the first generation to grow up in the city. Many of these children could claim affiliations to more than one tribe, but nonetheless their upbringing was quite different from that of their migrant parents.

  1. Te noho tāone – Te i...  

Show textShow cached sourceOpen source URL	I te tekau tau atu i 1960 ka piki te rahi o ngā mārena i waenganui i ngā Māori me ngā Pākehā. Ka nui hoki ngā mārena i waenganui i ngā Māori o tēnā iwi, o tēnā iwi. I ngā tāone, he nui ake ngā tūtakitanga a ngā tāne me ngā wāhine tērā i ngā kāinga i te tuawhenua.
Compare text pagesCompare HTM pagesOpen source URLOpen target URLDefine teara.govt.nz as primary domain	Inevitably, with more contact, intermarriage increased significantly during the 1960s. The greater mobility of Māori people also gave rise to more intermarriage between members of different tribes. In the larger towns and cities Māori met a wider range of potential companions than in their own home communities, where marriage was mainly based on kinship and locality.

  Hapori – Te Ara Encyclo...  

Show textShow cached sourceOpen source URL	Kei te iti haere ngā mārena, ā, kei te pakupaku haere ngā whānau. Kei te piki te rahi o ngā tamariki kotahi anake te pakeke whāngai i a rātou. He mea nui te whānau ki ngā iwi o Aotearoa, he mea nui anō hoki te riro whare.
Compare text pagesCompare HTM pagesOpen source URLOpen target URLDefine teara.govt.nz as primary domain	Fewer New Zealanders are getting married than in the past, and they are having smaller families. The number of children being raised by single parents has risen. Family is important to most New Zealanders, and so is owning a home.

  1. Te noho tāone – Te i...  

Show textShow cached sourceOpen source URL	I te tekau tau atu i 1960 ka piki te rahi o ngā mārena i waenganui i ngā Māori me ngā Pākehā. Ka nui hoki ngā mārena i waenganui i ngā Māori o tēnā iwi, o tēnā iwi. I ngā tāone, he nui ake ngā tūtakitanga a ngā tāne me ngā wāhine tērā i ngā kāinga i te tuawhenua.
Compare text pagesCompare HTM pagesOpen source URLOpen target URLDefine teara.govt.nz as primary domain	Inevitably, with more contact, intermarriage increased significantly during the 1960s. The greater mobility of Māori people also gave rise to more intermarriage between members of different tribes. In the larger towns and cities Māori met a wider range of potential companions than in their own home communities, where marriage was mainly based on kinship and locality.

  11. External links and ...  

Show textShow cached sourceOpen source URL	He maha ngā kawenga o Te Tari Taiwhenua, ko tētahi ko te wherawhera i ngā pepa e pā ana ki te tuakiri ā-motu a te tangata, pērā i ngā tiwhikete mō te whakawhānau, te mate me te mārena, ngā pepa tono mō te raraunga ki Aotearoa.
Compare text pagesCompare HTM pagesOpen source URLOpen target URLDefine teara.govt.nz as primary domain	NZHistory.net.nz is produced by the Ministry for Culture and Heritage and provides information and exhibitions on New Zealand history. The site contains an extensive gallery of historical exhibitions which include topics to do with the Treaty of Waitangi, citizenship, the government and the electoral system. There is a major exhibition on Parliament and its history.

  1. Te noho tāone – Te i...  

Show textShow cached sourceOpen source URL	Ehara i te mea i kawea te nuinga o ngā Māori ki ngā tāone e te ia, engari i āta whakaaro rātou mō te neke ki te tāone mō te mahi, mō te moni me te ngahau. I te tīmatanga, ko te nuinga o ngā Māori i neke ki ngā tāone, he rangatahi Māori kāore anō kia mārena, e rapu ana i tētahi atu momo nohonga.
Compare text pagesCompare HTM pagesOpen source URLOpen target URLDefine teara.govt.nz as primary domain	For most Māori it was not a drift, but a deliberate migration in search of what has been described as ‘the Big Three’: work, money and pleasure. In the beginning, the majority of migrants were unmarried young Māori looking for a more ‘modern’ life. Many saw their home communities as too conservative and slow. The bright lights of the city offered adventure.

  Phillip Tapsell, trader...  

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Ko Phillip Tapsell te ingoa karangaranga o Hans Homman Jensen Falk. I ahu mai ia i Denmark. I whakarērea a ia e tōna hoa wahine Māori tuatahi i te rā tonu o tōna mārena. Whai muri ka moe a ia i a Karuhi, te tamāhine a te rangatira o Ngāpuhi, i a Wharepoaka.

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Phillip Tapsell was the assumed name of Hans Homman Jensen Falk. He was from Denmark and made his way to New Zealand around the early 1820s. His first Māori bride left him on the same day as the marriage. He went on to marry Karuhi, a daughter of the Ngāpuhi chief Wharepoaka. At the invitation of Te Arawa chiefs he settled at Maketū, where he supplied muskets and powder for flax. When Karuhi died Tapsell married Hine-i-turama, a high-ranking woman from Ngāti Whakaue. Like a number of early traders he was under the mana of the tribal groups amongst whom he lived.

  Ngata, Āpirana Turupa –...  

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Pērā i tōna pāpā rā, he tangata tū poto, ēngari he tangata tino kaha. Nō te tau 1895, ka mārenatia e ia a Arihia Kane Tāmati, nō Ngāti Porou anō, i Whareponga. He mārena tōnui tēnei: o ngā tamariki 11 i ora ā pakeke noa, tokoono ngā mea wāhine, tokorima ngā mea tāne.

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Ngata was at this time an attractive and engaging young man, with short-cropped hair and a dashing moustache. Like his father he was short, but immensely strong. In 1895 he married Arihia Kane Tamati, also of Ngati Porou, at Whareponga. Theirs was a prolific marriage: 11 of their children, six daughters and five sons, survived to adulthood. Soon after Ngata was articled as a solicitor, he and Arihia returned to the East Coast where he built her a splendid home, Te Wharehou (later known as The Bungalow), at Waiomatatini. Here, during Apirana’s many absences on political affairs, Arihia held the family together for many years.

  3. Ngā whānau, ngā kāin...  

Show textShow cached sourceOpen source URL	Te mārena me te wehe
Compare text pagesCompare HTM pagesOpen source URLOpen target URLDefine teara.govt.nz as primary domain	Going it alone

  The wreck of the Rena –...  

Show textShow cached sourceOpen source URL	URL: http://www.TeAra.govt.nz/mi/photograph/38133/the-wreck-of-the-rena
Compare text pagesCompare HTM pagesOpen source URLOpen target URLDefine teara.govt.nz as primary domain	URL: http://www.TeAra.govt.nz/en/photograph/38133/the-wreck-of-the-rena

  Rua Kēnana Hepetipa – H...  

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Nō te matenga o te wahine a Whatu, o Whaitiri Rēwiri i te takiwā o te tau 1911, e hia kē nei o Te Whakatōhea i whakarere i a Rua, haere atu anō hoki a Taupaki Te Kora, te wahine tuatahi a Toko. Heoti, ki te taha tōrangapū, pēnei i tana mārena tuatahi, he mārena nui te mārena tuarua a Toko.

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Rua had children by all his wives. The Whakatohea people were linked to Tuhoe by early arranged marriages with Rua's two eldest sons, Whatu and Toko. The death of Whatu's wife, Whaitiri Rewiri, about 1911 caused many from that tribe to leave Rua, and Toko's first wife, Taupaki Te Kora, also left. However, Toko's second marriage, to Tawhaki Awa, was just as important politically, for she was the daughter of Awa Horomona, one of the five men who had secretly exhumed and reburied Te Kooti in 1893 and who alone knew where he lay.

  Te Korou, Te Retimana –...  

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Nō te tau 1845, ka noho mai a Campbell Hāwea, hei kaiwhakaako i ngā āhuatanga Karaitiana, i waenga i tērā iwi. I te haerenga o Te Koreneho (William Colenso) ki te torotoro i a Te Korou i Kaikōkirikiri, rokohanga atu e whakaritea ana te mārena o Erihāpeti ki a Īhāia Whakamairu.

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In the 1840s Te Korou and his family were drawn towards Christianity. By the time he had been forced to go north, he had three children: a daughter, Erihapeti (Elizabeth); a son, Te Tua-o-te-rangi (or Te Turuki, later known by his baptismal name, Karaitiana or Christian); and a third, probably another son. When the missionary William Colenso visited Te Korou at Kaikokirikiri, near present day Masterton, he found Erihapeti about to be married to Ihaia Whakamairu. Since 1845 the whole community at Kaikokirikiri had been under the influence of a Christian teacher, Campbell Hawea, and in 1848 Colenso was happy to baptise all four Te Korou generations: Te Korou himself, who took the name Te Retimana (Richmond); his aged mother Te Kai who took the name Roihi (Lois); his wife Hine-whaka-aewa, who became Hoana (Joan/Joanna); his daughter, Erihapeti, and her husband, Ihaia Whakamairu; his four sons (two of them still boys); and two grandsons. Colenso noted that Karaitiana was a 'fine youth' and a fluent reader of the Bible in Maori.

  3. Ngā whānau, ngā kāin...  

Show textShow cached sourceOpen source URL	I waenganui i ngā tau 1976 me 1999, ka kake te rahi o ngā wehenga (ngā wehenga i roto i ngā mārena 1,000) mai i te 7.4 ki te 12.6. I te tau 2002 neke atu i te 10,000 ngā wehenga tūturu – tata ki te haurua o ngā mārena.
Compare text pagesCompare HTM pagesOpen source URLOpen target URLDefine teara.govt.nz as primary domain	Marriage is less popular than it was. The number of marriages (measured against the number of people who are not married) has declined from 45.5 per 1,000 in 1971 to 16.2 in 1992. It has remained at about this level.

  Te iwi Māori kei ngā tā...  

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I te tīmatanga ko te whakaaro, tērā pea kāore e tau te noho a te Māori me te Pākehā ki ngā tāone. Heoi ka whakatata tētahi taha ki tētahi taha, whāia, ka mārena ētahi. Nā te kāwanatanga te Māori i whakatenatena kia haere ki ngā tāone, kia kuhu ki ngā hapori Pākehā.

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Most headed to the cities in search of work, but they were also hoping for money, fun and adventure. Initially some Pākehā resisted the migration of Māori, but over time, friendships developed and intermarriage increased. The government encouraged Māori to leave rural areas, and to adapt to European society. By the 1960s, there was a generation of young Māori who had been born in the cities. Many did not know about their tribal roots.

  10. External links and ...  

Show textShow cached sourceOpen source URL	Ko ana kaupapa ko te whakatairanga i te mana ōrite ki waenganui i te hapori, te ātete i ngā mahi aukati i te tangata i runga i tōna tuakiri; tōna iwi; ira tangata; mārena, takakau rānei; moe tāne, wahine rānei; tōna pakeke; mehemea he hauā; tāna e whakapono ai, rōpū tōrangapū.
Compare text pagesCompare HTM pagesOpen source URLOpen target URLDefine teara.govt.nz as primary domain	The Dictionary of New Zealand Biography site contains numerous biographies of New Zealand people who were active between 1769 and 1960, giving an insight into the development of New Zealand society. To find people engaged in a particular activity, choose ‘Advanced search’ and then select an occupation. The section ‘Our Land, Our People’ contains historical exhibitions about New Zealand society.

  Te Rangihiwinui, Te Kee...  

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I te tau 1890, ka tautohetohe a Te Keepa ki ngā tama a tana hoa tāwhai i mua, a Kāwana Hūnia, mō te mana me ngā hua o te whenua o Mua-ūpoko i Horowhenua i wāwāhia i te tau 1886. Ko tā Te Keepa, nā rāua ko Hūnia te whenua i hoko i runga i te ture kaitiaki, ka whakautua e tētehi o ngā tama a Hūnia, e Wārena, he mea koha kē ki a rātou i runga i tō rātou rangatiratanga.

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In 1890 Te Keepa found himself embroiled with the sons of his old rival, Kawana Hunia, over control of and rents from Muaupoko land at Horowhenua in the aftermath of the 1886 subdivision. Te Keepa claimed that the land in question had been sold by himself and Hunia in trust for the Muaupoko tribe, and one of Hunia's sons, Warena Hunia, counter-claimed that it was a gift to them as rangatira. The protracted dispute was exacerbated by Pakeha interference: the minister of lands, John McKenzie, purchased a large section from Warena Hunia for a state farm, while Te Keepa's lawyer, the rapacious Walter Buller, took his fee in the form of a mortgage over a piece of land. Supreme Court hearings and rehearings, parliamentary committee hearings, debates, a parliamentary bill and finally a royal commission in 1896 wore down the physical, spiritual and financial resources of the ageing warrior.

  Huata, Wiremu Te Tau – ...  

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I Waipatu, i te 17 o Hūrae o te tau 1947, i mārena a Huata i a Ringahora Hēni Ngākai Ybel Tomoana – he uri nō Ngāti Kahungunu – te tamāhine a Paraire Tomoana rāua ko tōna hoa rangatira, ko Kuini Raerena.

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Huata returned with the battalion in January 1946 and resumed his ministry soon after as vicar in the Waipatu–Moteo Maori pastorate. On 17 July 1947, at Waipatu, he married Ringahora Heni Ngakai Ybel Tomoana, of Ngati Kahungunu, who was the daughter of Paraire Tomoana and his wife, Kuini Raerena. In 1950 Huata was transferred to Te Ngae, Rotorua. In 1952 he moved to the King Country and Waikato. He was based in Te Kuiti for a while, then Ngaruawahia, and later Hamilton. Working as priest in charge of the King Country Maori district and the diocese of Waikato Maori mission from 1952, he became superintendent of the mission in 1960. He was made a canon of St Peter’s Cathedral, Hamilton, in 1954.

  3. Ngā whānau, ngā kāin...  

Show textShow cached sourceOpen source URL	Kei te heke te rahi o te hunga e hiahia ana kia mārena. Kua paheke ngā mārena mai i te 45.5 mō ia 1,000 tāngata i te tau 1971, ki te 16.2 mō ia 1000 tāngata i te tau 1992. Tatū ki ēnei rā, kei tēnei taumata tonu.
Compare text pagesCompare HTM pagesOpen source URLOpen target URLDefine teara.govt.nz as primary domain	New Zealand has the third highest rate of one-parent families in the world (after Canada and the United Kingdom). In 2001, 31% of families had a single parent, a proportion which has been slowly rising. They are distinctly poorer than two-parent families. Most single parents are women, and about half are in the 20–34 age group.

  3. Ngā whānau, ngā kāin...  

Show textShow cached sourceOpen source URL	Kei te heke te rahi o te hunga e hiahia ana kia mārena. Kua paheke ngā mārena mai i te 45.5 mō ia 1,000 tāngata i te tau 1971, ki te 16.2 mō ia 1000 tāngata i te tau 1992. Tatū ki ēnei rā, kei tēnei taumata tonu.
Compare text pagesCompare HTM pagesOpen source URLOpen target URLDefine teara.govt.nz as primary domain	New Zealand has the third highest rate of one-parent families in the world (after Canada and the United Kingdom). In 2001, 31% of families had a single parent, a proportion which has been slowly rising. They are distinctly poorer than two-parent families. Most single parents are women, and about half are in the 20–34 age group.

  3. Ngā whānau, ngā kāin...  

Show textShow cached sourceOpen source URL	I waenganui i ngā tau 1976 me 1999, ka kake te rahi o ngā wehenga (ngā wehenga i roto i ngā mārena 1,000) mai i te 7.4 ki te 12.6. I te tau 2002 neke atu i te 10,000 ngā wehenga tūturu – tata ki te haurua o ngā mārena.
Compare text pagesCompare HTM pagesOpen source URLOpen target URLDefine teara.govt.nz as primary domain	Marriage is less popular than it was. The number of marriages (measured against the number of people who are not married) has declined from 45.5 per 1,000 in 1971 to 16.2 in 1992. It has remained at about this level.

  4. Marae tāone – Te iwi...  

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I ngā tau tōmua o te neke a te iwi Māori ki ngā tāone, ka tū ngā wāhi pēnei i ngā whare noho a te kāwanatanga, ngā hōro hapori rānei hei wāhi hui, hei momo marae. Ka tangihia ngā mate, ka tū ngā rā nui pēnei i ngā rā whānau me ngā mārena.

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Central to Māori culture and community activities is the marae. In the early years of migration the suburban state house and the community hall served as temporary marae. They were the venues for tangihanga (ceremonies of mourning) and gatherings to mark significant occasions such as birthdays and marriages. Some purpose-built halls such as the Auckland Māori Community Centre provided a gathering place, but were not really suitable for the demands of a tangihanga, or the full expression of Māori culture and hospitality. Many Māori had firmly planted their roots in the city, but they still needed a tūrangawaewae – a place to stand and express their cultural identity.

  Rua Kēnana Hepetipa – H...  

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Nō te matenga o te wahine a Whatu, o Whaitiri Rēwiri i te takiwā o te tau 1911, e hia kē nei o Te Whakatōhea i whakarere i a Rua, haere atu anō hoki a Taupaki Te Kora, te wahine tuatahi a Toko. Heoti, ki te taha tōrangapū, pēnei i tana mārena tuatahi, he mārena nui te mārena tuarua a Toko.

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Rua had children by all his wives. The Whakatohea people were linked to Tuhoe by early arranged marriages with Rua's two eldest sons, Whatu and Toko. The death of Whatu's wife, Whaitiri Rewiri, about 1911 caused many from that tribe to leave Rua, and Toko's first wife, Taupaki Te Kora, also left. However, Toko's second marriage, to Tawhaki Awa, was just as important politically, for she was the daughter of Awa Horomona, one of the five men who had secretly exhumed and reburied Te Kooti in 1893 and who alone knew where he lay.

  Te Rauparaha, Tāmihana ...  

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I tōna iriiringa, nā te mihinare o te Rōpū Hāhi Mihinare (Church Missionary Society), nā Te Harawira (Octavius Hadfield), i whakahaere i te 21 Maehe 1841, ka tapā ko Tāmihana (Thompson). Mai i taua wā ka noho tūturu ko Tāmihana tana īngoa. Ko te wahine i moea e ia ko Ruta Te Kapu, te tamāhine a Tāwhiri, o Ngāti Raukawa. Nā Te Harawira rāua i mārena i Ōtaki i te 11 o Hepetema 1843.

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Tamihana Te Rauparaha, known also as Katu, was the son of the great Ngati Toa leader Te Rauparaha and his fifth and senior wife, Te Akau of Tuhourangi. He was born at Pukearuhe, a Ngati Tama pa in northern Taranaki, while Ngati Toa were on their long journey from Kawhia to the south. He took the name Tamihana (Thompson) when he was baptised by CMS missionary Octavius Hadfield on 21 March 1841, and was known from that time on as Tamihana. On 11 September 1843 he and Ruta (Ruth) Te Kapu, daughter of Tawhiri of Ngati Raukawa, were married at Otaki by Hadfield.

  Rua Kēnana Hepetipa – H...  

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Nō te matenga o te wahine a Whatu, o Whaitiri Rēwiri i te takiwā o te tau 1911, e hia kē nei o Te Whakatōhea i whakarere i a Rua, haere atu anō hoki a Taupaki Te Kora, te wahine tuatahi a Toko. Heoti, ki te taha tōrangapū, pēnei i tana mārena tuatahi, he mārena nui te mārena tuarua a Toko.

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Rua had children by all his wives. The Whakatohea people were linked to Tuhoe by early arranged marriages with Rua's two eldest sons, Whatu and Toko. The death of Whatu's wife, Whaitiri Rewiri, about 1911 caused many from that tribe to leave Rua, and Toko's first wife, Taupaki Te Kora, also left. However, Toko's second marriage, to Tawhaki Awa, was just as important politically, for she was the daughter of Awa Horomona, one of the five men who had secretly exhumed and reburied Te Kooti in 1893 and who alone knew where he lay.

  3. Ngā tūpuna – Waikato...  

Show textShow cached sourceOpen source URL	Ki te au tē rena,
Compare text pagesCompare HTM pagesOpen source URLOpen target URLDefine teara.govt.nz as primary domain	To the unstirred current

  Hotunui meeting house –...  

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Nō te tau 1996 ka whakahokia a Mataatua ki a Ngāti Awa. Nō te tau 1878 ka oti te hanga o Hotunui, hei takoha mō te mārena o Mereana, te tuahine a Wēpiha ki tētahi rangatira o Ngāti Maru. Kei te Whare Pupuri Taonga i Tāmaki-makau-rau te whare ināianei.

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Following the confiscations of land in the 1860s, Ngāti Awa reaffirmed their traditions and unity in the building of two carved houses, Mataatua and Hotunui. The carving of both was led by Wēpiha Apanui and his father, Apanui Te Hāmaiwaho. Mataatua was opened at Whakatāne in 1875, and it was taken to Sydney and London before being put on display at Otago Museum. Mataatua was eventually returned to Ngāti Awa in 1996. Hotunui was built in 1878 as a wedding gift for Wēpiha’s sister, Mereana, who was marrying a Ngāti Maru leader. The house now stands in the Auckland War Memorial Museum.

  Bragg, Martha Sarah Kāh...  

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Nō te tau 1961 i hinga ai te mea pakeke o ana tamāhine, he mate pukupuku nei te mate. Toru tekau mā iwa nei tōna pakeke, ā, tokorima ngā tamariki o ana mārenatanga e rua i mahue ake i a ia. Kua riro kē mai nei i a Maata ngā tokorua nei o tana mārena tuatahi, ā, ahakoa kua hipa kē nei tōna pakeke i te 65, 66 rānei, i tohe tonu a ia kia riro atu anō hoki i a ia ngā tamariki tokotoru nei.

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In 1961 Martha’s eldest daughter died of cancer aged 39, leaving five children from two marriages. Martha had already taken in the two children of the first marriage, and although now in her mid 60s she demanded that the other three be handed into her care. Her friend Ben Couch, a local businessman and leader (and future minister of Maori affairs), spoke on her behalf, and two of the children were awarded to her. Later she took in another granddaughter – the last of her fostered brood. Joe Bragg died on 22 April 1966, and in her last years Martha was cared for by one of her foster sons and his wife. She died on 26 May 1975 at Masterton Hospital, and was buried at Kohunui cemetery. She was survived by one son, and numerous foster children.

  Te Wīata, Īnia Mōrehu T...  

Show textShow cached sourceOpen source URL	Nō te tau 1959 i whakamutua tūturutia ai te mārena tuatahi a Te Wīata. Whāia hoki nō te 24 o Oketopa i moe nei rāua ko te kaiwhakatū nei o Aotearoa, ko Beryl Margaret McMillan, i Evesham i Worcestershire.
Compare text pagesCompare HTM pagesOpen source URLOpen target URLDefine teara.govt.nz as primary domain	Te Wiata’s first marriage was dissolved in 1959 and on 24 October he and Beryl Margaret McMillan, a New Zealand actress, were married at Evesham, Worcestershire; they had one daughter, Heather Rima, who was to become an actor and entertainer.

  Te iwi Māori kei ngā tā...  

Show textShow cached sourceOpen source URL	Ka mokemoke ētahi mō ō rātou kāinga me ō rātou marae. Ko te marae te wāhi tū ai ngā hui nui a te Māori - ngā rā whānau, ngā mārena, ngā tangihanga. I te tekau tau atu i 1960, ka tīmata ētahi ki te whakatū marae ki ngā tāone.
Compare text pagesCompare HTM pagesOpen source URLOpen target URLDefine teara.govt.nz as primary domain	Far from their home regions, people missed the marae, the place where they would gather and mark important social events such as birthdays, weddings and tangi (funerals). In the 1960s projects to build urban marae began. Now there are urban marae in major cities. They provide a place where urban Māori of different tribes feel they belong.

  Bragg, Martha Sarah Kāh...  

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Nō te takiwā pea o te tekau tau atu i 1950 i huri atu ai a Maata ki te Hāhi Mōmona, arā, he Mihinare kē nei ia i tōna mārena tuaruatanga. I whakamātau tonu te Hāhi o Ihu Karaiti mō Te Hunga Tapu o ngā Rā o Muri Nei (Church of Jesus Christ of Latter Day Saints) ki te āwhina i ngā whānau Māori ki te whakapakari i a rātou, me te whakaako i a rātou ki te kēna hua rākau.

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Probably in the 1950s Martha, whose second marriage was Anglican, turned to the Mormon faith. The Church of Jesus Christ of Latter-day Saints did what it could to assist Maori families to be self-sufficient, teaching, for example, fruit-canning: Martha bought a canning machine and from then on preserved her fruit this way. In the early 1950s she revisited Stewart Island for the first time since her first marriage and worked the mutton-bird islands, taking some of her children with her. Her family recalled her strength and fitness at that time; she was able to swing an axe as well as the strongest of men. She was also active in the planning and building of the meeting house at Kohunui, southern Wairarapa, opened in 1956.

  Delamere, Mōnita Eru – ...  

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Whakahaerea ana e te Hāhi Ringatū ā rātau karakia ki te marae, ka noho ko Mōnita hei kaumātua mō te Hāhi, hei whakaako, hei whakahaere i ngā karakia, hei nehu i ngā tūpāpaku, hei mārena tangata, me te tuku karakia whakapai anō hoki.

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In 1956 the family moved to Kawerau, where Monita entered into partnership in a dry-cleaning business. Kawerau was a new timber-milling town, multi-national, bicultural and pan-iwi, and Monita and Mary helped to pioneer rugby, tennis and netball clubs and social, health, and welfare services. Monita was supportive of all newcomers to Kawerau, and assisted the Maori ones to build a community centre. They called it Rautahi (100 tribes in one). The Ringatu church held its services on the marae and Monita was an elder in the faith, teaching and conducting church services, burials, marriages and blessings. In 1974 he organised and initiated the building of the carved meeting house Te Aotahi, which was opened in 1985. In 1961 he was appointed a justice of the peace and from 1971 to 1980 he served on the Kawerau Borough Council.

  Newton, Wharetutu Anne ...  

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He kōrero whānui ki tērā takiwā e kī ana, ko Wharetutu tētahi o ngā tīpuna wahine Māori tuatahi, ki te moe tāne Pākehā, mārena rawa. Ko ia te whaea nāna i kōtuitui ngā whānau Māori-Pākehā o tērā takiwā o Te Waipounamu.

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Wharetutu is one of the earliest founding mothers of an extensive network of Maori–Pakeha families in southern New Zealand. She was one of the earliest of that group of Ngai Tahu women who set up households with Pakeha men whom they eventually married. These women produced the first generation of children of mixed descent in the south. According to her descendants she died after 1870, the year in which her family were granted land at Waitai Beach, The Neck. She was buried there in the family burial ground. By 1986 her descendants numbered more than 5,000, by far the largest group of that kind yet traced.

  Bragg, Martha Sarah Kāh...  

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Nō te takiwā pea o te tekau tau atu i 1950 i huri atu ai a Maata ki te Hāhi Mōmona, arā, he Mihinare kē nei ia i tōna mārena tuaruatanga. I whakamātau tonu te Hāhi o Ihu Karaiti mō Te Hunga Tapu o ngā Rā o Muri Nei (Church of Jesus Christ of Latter Day Saints) ki te āwhina i ngā whānau Māori ki te whakapakari i a rātou, me te whakaako i a rātou ki te kēna hua rākau.

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Probably in the 1950s Martha, whose second marriage was Anglican, turned to the Mormon faith. The Church of Jesus Christ of Latter-day Saints did what it could to assist Maori families to be self-sufficient, teaching, for example, fruit-canning: Martha bought a canning machine and from then on preserved her fruit this way. In the early 1950s she revisited Stewart Island for the first time since her first marriage and worked the mutton-bird islands, taking some of her children with her. Her family recalled her strength and fitness at that time; she was able to swing an axe as well as the strongest of men. She was also active in the planning and building of the meeting house at Kohunui, southern Wairarapa, opened in 1956.

  Rātana, Tahupōtiki Wire...  

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Ina noa anō te whakaaro o Rātana he kaimahi kē ia mā te kāwanatanga, nā te mea kua oti kē ia te rēhita hei minita. I taua wā nei ka whakaaetia ngā taumata e rua o te āpotoro, arā, ko rātou kua raihanatia ki te whakatapu mārena (āpotoro taha ture), me rātou i tapaina ko ngā āpotoro taha wairua.

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Ratana's attempted resignation was due partly to his weariness with his own money problems and those of the federation; this was now registered as a company, the Maori Welfare, Provident and Finance League Limited, of which he was president. The government refused the movement's 1927 petition for financial aid for Ratana pa and for its schemes for Maori welfare. Ratana also believed that as a registered minister he was working for the government. From this time two grades of apostle were accepted; those who were licensed to perform marriages, and those who were apostles of the spirit.

  Rātana, Tahupōtiki Wire...  

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I a rātou ko tana pahī i Tiapani ka whakamoea tētahi tokorua o tana tira ki a rāua. He pīhopa Tiapanihi te kaiwhakahaere o te whakatapunga i te mārena. Ka tupu te whakaaro, arā, kua oti i a Rātana te 'iwi Māori te mārena ki te iwi Tiapanihi', ā, nāna te Tiapanihi i whakawhere kia tahuri mai ki te tautoko i ngā whakamau a te Māori, me tana poropititanga anō o te muranga mai o tētahi pakanga ao whānui i waenganui i ngā iwi kiri parauri me ngā iwi kiri mā.

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A second battle was raging in 1925. On his first overseas trip Ratana had returned via Japan, visiting a Japanese Christian bishop. Relations with the Japanese had been very good; it was the highlight of the trip. Ratana thought that both Maori and Japanese were among the lost tribes of Israel. A marriage between two of his party took place in Japan, the ceremony presided over by a Japanese bishop. The idea grew that Ratana had 'married the Maori race to the Japanese race', had enlisted their support for Maori grievances and had prophesied the coming of worldwide war between the non-white and white races. He was accused of brandishing a 'Japanese Dagger' and flying the Japanese flag at Ratana pa. Eyewitnesses denied these stories, and Ratana himself gave a speech describing his family's loyalty to the Crown, but some Maori leaders grew concerned and reported their fears to the government. When Pita Moko issued an official denial and published the text of Ratana's new covenant to demonstrate that the church was not disloyal, some morehu were disappointed at what they regarded as a betrayal and withdrew from the movement.

  Rātana, Tahupōtiki Wire...  

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I a rātou ko tana pahī i Tiapani ka whakamoea tētahi tokorua o tana tira ki a rāua. He pīhopa Tiapanihi te kaiwhakahaere o te whakatapunga i te mārena. Ka tupu te whakaaro, arā, kua oti i a Rātana te 'iwi Māori te mārena ki te iwi Tiapanihi', ā, nāna te Tiapanihi i whakawhere kia tahuri mai ki te tautoko i ngā whakamau a te Māori, me tana poropititanga anō o te muranga mai o tētahi pakanga ao whānui i waenganui i ngā iwi kiri parauri me ngā iwi kiri mā.

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A second battle was raging in 1925. On his first overseas trip Ratana had returned via Japan, visiting a Japanese Christian bishop. Relations with the Japanese had been very good; it was the highlight of the trip. Ratana thought that both Maori and Japanese were among the lost tribes of Israel. A marriage between two of his party took place in Japan, the ceremony presided over by a Japanese bishop. The idea grew that Ratana had 'married the Maori race to the Japanese race', had enlisted their support for Maori grievances and had prophesied the coming of worldwide war between the non-white and white races. He was accused of brandishing a 'Japanese Dagger' and flying the Japanese flag at Ratana pa. Eyewitnesses denied these stories, and Ratana himself gave a speech describing his family's loyalty to the Crown, but some Maori leaders grew concerned and reported their fears to the government. When Pita Moko issued an official denial and published the text of Ratana's new covenant to demonstrate that the church was not disloyal, some morehu were disappointed at what they regarded as a betrayal and withdrew from the movement.