topea – Traduction en Anglais – Dictionnaire Keybot

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  The story of Kaiwhakaru...  
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Ka topea e Potoru tētahi pohutukawa tapu, koia anake te rākau e tū ana i te whanga. Kātahi ka mahia e ana toa e 340 ētahi patu mai i ōna peka me tōna tinana. Ka karakia rātou, ka whakaharatau rātou, ka wehea kia toru ngā wāhanga o tō rātou taua – ko te matua e 140 toa te rahi me ngā wehenga e rua, e 100 toa ki ia wehenga, ka huna kei ngā tahataha.
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Potoru felled a sacred pōhutukawa tree, the only one growing in the bay, and each of his 340 warriors fashioned a special weapon from its branches and trunks. Prepared physically, and supported by prayers, the army formed three battalions – a central body of 140 men to take a frontal assault, and two platoons of 100 warriors to be hidden on each flank.
  3. Ngā kaponga – Te nga...  
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Ka taea te kai i te uho mā o te kātua me ngā koru, hāunga te pūrikoriko. Ka tīhorea te kiri o waho kia maroke ai. Kātahi ka topea, ka tunua. I tua atu, ka whakairi ngā koru kia maroke. He pai ake kia tunua te mamaku kia wehe ai te pakaua i te kiko.
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Mamaku tree ferns grow in damp gullies throughout New Zealand. Reaching 20 metres in height, they have oval-shaped frond scars on the trunk. The white pith of the trunk and the koru (new shoots) are edible, although slimy when first cut. Māori stripped the trunk’s outer layers so the slime could dry or drain away. The plant was then cut down and cooked whole. Alternatively, koru (new shoots) were hung to dry. Baking was the preferred way to cook mamaku, to separate the stringy fibres from the flesh. Although the taste is bland, the nutritional value is high.
  Marokopa Wiremu-Matakāt...  
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He mahinga kai te roto mō Muaūpoko i ngā rā ki mua. I roto i ngā tau, ka heke haere te ora o te roto nā te topea o ngā rākau me ngā mahi ahuwhenua me te aha, kua mimiti te ika me te manu. Kua tahuri a Muaūpoko ki te whakaora anō i te taiao me ngā ika i te roto mā roto i ngā mahi a ngā kaitiaki.
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Marokopa Wiremu-Matakātea, the nursery manager and a trustee for the Lake Horowhenua Trust, checks on the progress of seedlings planted around the lake, which is a traditional food-gathering site for Muaūpoko. The lake and its surrounds became polluted because of vegetation clearance and farming activities, and as a consequence the fish and bird populations declined. Now Muaūpoko are working through the trust to restore the lake environment and replenish its fisheries.
  Deforestation – Rangitā...  
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Nō ngā tekau tau o 1860 me 1870 ka hokona e te kāwanatanga ngā whenua o Manawatu hei whakanoho i ngā tāngata whai. Ka topea, ka whakawāteatia te ngahere ki ngā mahi ahuwhenua. Ka kite i te whakaahua nei te āhua o te whenua i muri i te topenga o te ngahere.
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Land was purchased from Rangitāne by the government in the 1860s and 1870s and sold to European settlers. The dense forest that covered much of this land was then cleared to make way for farms. This photograph shows the aftermath of bush clearing at Matamau, near Dannevirke, in the 1880s.
  2. Ngā tūmanako – Te iw...  
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Hāunga, i te taenga tuatahi o ngā Māori ki ngā tāone, iti noa iho ō rātou mātauranga Pākehā, nā reira rātou i huri ai ki ngā mahi ā-ringa. Kāore i pai ēnei mahi i te mea, inä paheke ana te ōhanga, koinei ngā mahi tuatahi ka topea.
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The change from life in small communities where everybody knew what everybody else was doing, to the strangeness and anonymity of the city, called for rapid re-adjustment. Some people flourished, establishing successful careers and enjoying the advantages that the city had to offer, but never losing links with their home communities. Others, however, had more of a struggle.
  4. Te wao nui a Tāne – ...  
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E 700 tau ki mua ka tae ngā tāngata tuatahi ki Aotearoa; mai i taua wā, neke atu i te e 75% o te wao kua topea, kua tahuna. Nā te ahi, nā te toki nā te parau te wao i whakawātea mō ngā kaupapa ahuwhenua.
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In the 700 years since human arrival, over 75% of New Zealand’s forest cover has been burnt or chopped down. Fire, axe and plough converted forest into pasture. New Zealand, once a giant forest, was transformed into innumerable farms. Still, large areas of native bush remain, mainly in the high country.
  1. Te waonui a Tāne – T...  
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E ai ki te Māori, ko ngā rākau o te wao, ko Tāne Mahuta tērā, e toko ana i te rangi i te whenua kia puta he māramatanga ki te ao. Ka topea te nuinga o ngā ngahere o Aotearoa i ngā rau tau o 1800 me 1900.
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Trees in the forest are seen as Tāne-mahuta, rising to separate earth and sky. Tāne, the tree, holds the sky aloft, bringing light into the world. The widespread felling of forests in New Zealand in the 19th and 20th centuries was calamitous to the traditional world view of tribes that lived in the forest – it was like the sky rejoining the earth, and the world returning to darkness.
  Whaanga, Īhaka – Hauron...  
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Tō rātau taenga atu, e rere tonu ana te haki o te Pai Mārire. Kātahi ka topea taua haki, me te tautohe a Locke me tana ope taua me tino whakaae te iwi kāinga o te Whakakī ki te kupu oati. I mahia tēnei mahi e Locke rāua ko Whaanga ki ngā pā katoa o te tonga.
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In November 1865 Whaanga called a meeting at Mahia of all Maori of the peninsula and the Wairoa coast as far as Nuhaka. His aim was to discover the extent of commitment to Pai Marire, and to organise the rest in the event of any hostile invasion of the district. The oath of allegiance was administered, and was taken by many waverers. After the meeting Whaanga, Locke and 80 armed supporters travelled to Whakaki, on the coast towards Wairoa. The Pai Marire flag flying there was cut down, and the inhabitants of the pa were made to take the oath of allegiance. This performance was repeated at other pa to the south. By the time Whaanga and Locke arrived in Wairoa they had succeeded in changing the minds of a number of people.
  4. Te ōhanga i muri i t...  
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Kua kaha haere tana whakauru ki ngā kaupapa ratonga hapori me ētahi atu whanaketanga ōhanga. Ko te nuinga o ngā ngahere paina kei runga i ngā poraka whenua e tipu ana, ka topea ā mua o te tau 2025. Kua tīmata te whakangao moni ki ētahi atu ahumahi pēnei i tētahi pae tukutuku pārongo hangarau.
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Since the early 1990s the tribal authority (Te Rūnanga o te Whānau) has successfully managed a fisheries operation. It has also become increasingly involved in social services and other economic developments. Many of the large, incorporated land blocks are planted with pine to be harvested before 2025, and there is investment in other industries. In 2001 the Cyberwaka rural community project began training students in information technology.
  Heke Pōkai, Hōne Wiremu...  
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Heoi poto nei te kupu a Heke ki a Pitiroi, kua hē ia, ā, ka whakahoungia te pou kara. Ka whakaarahia he mea hou, ehara, ka topea anō e Heke i ngā rā 9, 10 rānei o Hānuere 1845. Pērā anō i te 19 o Hānuere.
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Heke wrote a cryptic letter to FitzRoy; he said that he meant to improve his behaviour and replace the flagstaff. The flagstaff was replaced, but again cut down by Heke, on 9–10 January 1845; this happened a third time on 19 January. In early February a military presence was established in Kororareka, with one blockhouse guarding the fortified flagpole and a second, with a battery, placed further down the hill. In March fighting began between the British and Heke, who had combined with Kawiti. Kawiti created a diversion, as did a section of Te Kapotai hapu, and Heke cut down the offending pole for the fourth and final time, on 11 March 1845. Fighting with the soldiers was fierce, yet the town remained untouched.