tupu – English Translation – Keybot Dictionary

  Rua Kēnana Hepetipa – H...  

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E mau tonu ai i te manawa o te rohe o Te Urewera, ka mea ia ki te whakaputu i tētahi tahua moni hei whakatupu, whakakaha ake māna i tana hapori, arā, hei whakamahi i ngā 20,000 eka kua oti rā te homai noa e Tūhoe i te tau 1907.

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In 1910 Rua was invited onto the tribal committee for Tuhoe lands, and through it he sold 40,000 acres to the government for £31,000. His objective was to raise the capital needed to develop his community and thereby retain the heart of the Urewera; that is, the 20,000 acres which he had been given by Tuhoe in 1907. He also hoped to develop mining through a company that he had formed in 1908. He thought that European settlement would speed the completion of the partially constructed stock route from Poverty Bay, and open up another from the eastern Bay of Plenty, meeting at Maungapohatu. From there the track would pass through to Rotorua, making his community economically viable. In 1906 a railway was also scheduled to come inland from Gisborne through Maungapohatu. Rua had gathered the people there through his visions and predictions of catastrophic floods on their low-lying lands. They had sold all their possessions on his instructions; now he hoped to sustain them under their mountain.

  Ngā tupu mai i Hawaiki ...  

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  Ngā tupu mai i Hawaiki ...  

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  Rua Kēnana Hepetipa – H...  

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I hangaia e Rua tana nohoanga tangata hou i te take o te maunga i te tau 1907, ā, tangohia ake ana e te iwi kāinga te īngoa o Iharaira hei īngoa mō rātau. Pērā i a Rua, tukuna ana ō rātau makawe kia roroa te tupu; he mea tēnei i tangohia mai i ngā Nātari, te hunga 'kua motuhia ki te Atua'.

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In 1907 Rua constructed his new community at the foot of the mountain. The people called themselves Iharaira (Israelites) and, like Rua, grew their hair long in imitation of the Nazarites, the people separated unto God. The meeting house, which was circular and decorated with a design of blue clubs and yellow diamonds, was called Hiona (Zion). Built in imitation of the Dome of the Rock in Jerusalem, it stood within the inner sanctum of the pa and was Rua's council chamber and 'parliament'. The entrance to the pa bore the bold sign 'Mihaia' (Messiah), Rua's stated identity. His home within the inner sanctum was called Hiruharama Hou (New Jerusalem). It was a European-style gabled house, but it had two entrances from its verandaed porch: one for Tuhoe, the other for Te Whakatohea.

  Ngā tupu mai i Hawaiki ...  

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  Ngā tupu mai i Hawaiki ...  

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  3. Taro, uwhi, tī pore ...  

Show textShow cached sourceOpen source URL	Louise Furey. 'Ngā tupu mai i Hawaiki - Taro, uwhi, tī pore', Te Ara - the Encyclopedia of New Zealand, updated 22-Sep-12
Compare text pagesCompare HTM pagesOpen source URLOpen target URLDefine teara.govt.nz as primary domain	Louise Furey. 'Ngā tupu mai i Hawaiki – plants from Polynesia - Taro, uwhi and tī pore', Te Ara - the Encyclopedia of New Zealand, updated 22-Sep-12

  5. Ngā waiariki mīharo ...  

Show textShow cached sourceOpen source URL	Kāti au ka hoki ki taku whenua tupu
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  Pōmare, Māui Wiremu Pit...  

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Ko James Woodbine Johnson o Maraetaha tana pāpā. He tangata whai taonga, ā, ko te mahi ahu whenua me te whakatupu hua rākau tāna umanga. I moe a James i a Mere Hape o Rongowhakaata me Te Aitanga-a-Māhaki.

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On 7 January 1903, at Gisborne, Maui Pomare married Mildred Amelia (Miria) Tapapa Woodbine Johnson from the East Coast. Her father was James Woodbine Johnson of Maraetaha, a wealthy runholder and orchardist; he had married Mere Hape of Rongowhakaata and Te Aitanga-a-Mahaki. Miria's parents gave her a bicultural education. Her mother ensured that she learnt Maori and retained contact with her tribal kin; her father, a Cambridge graduate, ensured she had a good Pakeha education, through a governess and study at Gisborne District High School. She developed into a forceful personality.

  Tāwhiao, Tūkāroto Matut...  

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He rā tēnei i waihangatia hei whāngaitanga, hei whakangahautanga i te hunga e rawakore ana. I roto i te wā, ka tupu te Poukai hei huihuinga tāngata e tino whai wāhi ai te iwi ki te kōrero tonu atu ki te Kīngi.

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Home in Waikato, Tawhiao sought solutions to Maori problems through the establishment of Maori institutions to deal with them. In 1885 he initiated the institution of Poukai, where the King would pay annual visits to King movement marae to encourage people to return to their home marae at least once a year. The first Poukai (originally called Puna-kai, or 'source of food') was held at Whatiwhatihoe in March 1885. It was a day for the less fortunate to be fed and entertained. The Poukai developed into an event which would later ensure direct consultation of the people with the King. In 1886 he suggested to the government that a Maori council be established, with wide-ranging powers. This was rejected, and his references to rights under the Treaty of Waitangi ignored. In the late 1880s he created his own parliament, Te Kauhanganui, at Maungakawa, to which all tribes were invited and asked to participate. However, many tribes resisted any suggestion of Tawhiao's authority beyond his own people, and the Kotahitanga parliaments, which Tawhiao and Te Kauhanganui supported in some measure, presented another forum for discussion of Maori concerns and communication with the government.

  Rātana, Tahupōtiki Wire...  

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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.

  Te Paea Tåaho – Haurong...  

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Tuarua, ko te hiahia o te kāwanatanga ki te hanga tima kiri-maro ki te matā, hei mānu i te awa o Waikato. Ki te Kīngitanga, he tino whakatete tēnei. I tupu te raruraru i te hokonga mai o ngā rākau mō te kura. Ka whakatika atu tētehi wāhanga o Ngāti Maniapoto, ka heria.

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Te Paea's influence was usually employed in favour of moderation and peace. The government's plan to establish a school at Te Awamutu, where young men would be trained as loyal servants of the government, together with the establishment of a bullet-proof steamer on the Waikato River, were regarded by the Kingites as hostile moves. Difficulties arose over the purchase of timber for the school buildings, and when a faction of Ngati Maniapoto carted away the sawn timber a stormy meeting followed. Gorst, the resident magistrate for Waikato, insisted on its return. Te Paea, while visiting Kihikihi, asked that the disputed timber be gifted to her, which, given her status, was a request impossible to refuse. She then presented it to Gorst. This ended the immediate difficulty, and for a time seemed to promise peace in Waikato.

  Te Kooti Arikirangi Te ...  

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Nō reira me heke iho a Tāwhiao i tērā tūranga. I te mea i ārahina pai mai rātau e te Atua ki tō rātau whenua tupu, kāore ia mō te whawhai atu ki te kāwanatanga. Heoi, i te korenga i rite te tono a Te Piiki, tū tonu mai ki te pakanga ki a Te Kooti.

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Negotiations with the government began on 12 July. Paora Kati, who was a Rongowhakaata chief and brother of Raharuhi Rukupo, and a guard over Te Kooti on the voyage to Wharekauri, was sent by Reginald Biggs, the resident magistrate at Turanga, to demand that the prisoners surrender their arms. No promises were made except that an investigation would be held. But they refused to give up their arms. They said they sought only to go peaceably inland to Waikato. Te Kooti intended to challenge the Maori King, Tawhiao, for the spiritual leadership of the Maori, and to depose him. He wanted no fight with the government, for he considered God had restored the people to the land of their ancestors. The war began with Biggs's decision that they had to be stopped.

  Rātana, Tahupōtiki Wire...  

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Ko rātou o te tira ko te wahine a Rātana me ā rāua tamariki, ko Pita Moko, ko ia te kaiwhakahaere matua me te kaikōrero mō rātou, ko te Māngai hoki, te kaitiaki o te ture wairua, me Tupu Taingākawa rāua ko Pēpene Eketone, ko rāua nei ngā kaitiaki o te ture tangata.

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The party of 38 left Ratana pa on 9 April 1924 and returned there on 24 December. It included Ratana's wife and children, Pita Moko as the main organiser and spokesman, Ratana himself to care for the spiritual side of the journey, and Tupu Taingakawa and Pepene Eketone to look after the material aspects. They hoped to present their petition on the Treaty of Waitangi and land confiscations to King George V. A large group of young people also travelled, whose function was to perform at concerts to raise money for the movement. The travellers were prevented from presenting their petition to or even encountering the King. Ratana remained in Paris while Moko led a group to Geneva in an unsuccessful attempt to present the petition to the League of Nations.

  Matariki (the Pleiades)...  

Show textShow cached sourceOpen source URL	Koia te karere whakaatu ki te ao Māori, e, ko tau te hōu. Ko ngā ingoa o tēnā, o tēnā whetū o te huihui o Matariki: ko Tupu-a-nuku, ko Tupu-a-rangi, ko Waitī, ko Waitā, ko Waipuna-a-rangi, ko Ururangi.
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  Te Kooti Arikirangi Te ...  

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Ka tupu te ito ki ngā ngākau o ētahi o ngā Māori. Ko ētahi i whakakotahi mai; ētahi anō nā te wehi, nā te mataku ka whakapiri mai. Kei tā Wiremu Kīngi Te Paia: 'Ko te take i whai atu ai au i a Te Kooti, he mataku nōku i te patunga o Paratene.'

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These executions earned Te Kooti powerful Maori enemies. They also created support, motivated partly by fear. Wiremu Kingi Te Paia said: 'The reason I followed in his footsteps was that I feared him on account of the death of Paratene.' Others became convinced that he did wield divine retributive power. Many who were taken prisoner chose to stay with Te Kooti. Almost all Ngati Maru were converted and some of Rongowhakaata and Te Aitanga-a-Mahaki.

  Tūhaere, Pāora – Hauron...  

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Hui anō rātou i ngā tau 1880, 1881. Kātahi ka tupu te whakaaro mā te Pāremata Māori e whakahaere ngā mahi a te Kōti Whenua Māori, ā, kia noho ake hei rōpū whakahaere mō te iwi. Whakahauhautia e Tūhaere te take nei, ā, tautokohia mai ana e te nuinga o te iwi.

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From the 1870s Tuhaere attended and often instigated intertribal meetings which aimed to represent the concerns of the Maori people to government and to secure some control over Maori affairs. He was aware of the need for Maori unity, and in 1869 he appealed unsuccessfully to the government to reconvene the Kohimarama conference. Ten years later, disturbed by government policies, he called a large conference at Orakei and kept discussion centred on the provisions of the Treaty of Waitangi, to 'see whether the stipulations…are still in force or not'. Further meetings were held in 1880 and 1881; support grew for a Maori parliament which would replace the Native Land Court and through which Maori people would rule themselves. The proposal, promoted by Tuhaere, was widely accepted by Maori. However, though a number of parliaments met through the 1890s they were not given the authority they sought from the government and lapsed around 1900.

  1. Ngā whenua – Ngāti R...  

Show textShow cached sourceOpen source URL	Kei ngā kāinga e rua ngā kāinga tupu o Ngāti Raukawa. Ko te kāinga tuatahi, kei waenganui i te tonga o Waikato me te taha raki o te takiwā o Taupō ā, ko tōna pokapū kei Maungatautari, te tupuna maunga o Ngāti Raukawa.
Compare text pagesCompare HTM pagesOpen source URLOpen target URLDefine teara.govt.nz as primary domain	The second region is Ngāti Raukawa-ki-te-tonga – Ngāti Raukawa of the south. It stretches from the Rangitīkei River, west of Manawatū, to Kukutauaki Stream just north of Waikanae. A large group of Ngāti Raukawa migrated there from the first region in the early decades of the 19th century.

  Rātana, Tahupōtiki Wire...  

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Nā te taumaha haere o ngā utu mō āna hui, i tono atu ia ki ērā o ngā kāinga Māori kia tukua mai he kai, he moni hoki. Nō te tau 1920 i werohia ai a Rātana e Tupu Taingākawa, tētahi o ngā kaiārahi o te Kīngitanga.

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From the beginning of his public mission, Ratana was criticised. Eyewitnesses who attended his meetings said they had seen no cures, and the reports of miracles were often second-hand, many being described to journalists by Pita Moko, Ratana's secretary. Even the famous cure by letter of Fanny Lammas was said to be through auto-suggestion. Accusations were made that sick followers were refusing to visit doctors. Orthodox Christians claimed Ratana was worshipping angels. Reweti T. Kohere conducted a campaign against him in Maori newspapers, claiming he was a tohunga similar to Rua Kenana, Te Wereta and Hikapuhi – a potentially damaging charge. Ratana was defended by the superintendent of the Anglican Maori mission, the Reverend W. G. Williams, and by Arthur F. Williams in Te Toa Takitini. They claimed he preached a simple biblical faith, and that his revivalism and work against 'tohungaism' were invaluable. Nevertheless, in 1921 Ratana sent newspapers a defence of his activities, saying that criticism was so frequent and antagonistic that, although he had received more than 70,000 letters from New Zealand and other countries, he would in future work only with Maori.

  Te Ahiko, Rāniera – Hau...  

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He wā tino whai hua, whai uaratanga hoki mōna. He tere tōna taunga ki ngā tikanga tauhou o te Kōti, ā, ka whai nā tēnā kēhi i tēnā kēhi, ka tupu tōna rongonui i te mea i a ia ngā kōrero tuku iho o tua whakarere.

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During the 1860s Raniera witnessed many changes in Hawke's Bay: a flour mill was established at Paherumanihi, much land was sold to Europeans, and there was conflict with Hauhau. Most importantly, Raniera entered a highly productive and valuable period as an expert witness in the Native Land Court. He quickly adapted to the unfamiliar milieu of the court, and with each succeeding case his reputation as a historian grew. He gave evidence on the Pukehamoamoa block in 1880, and between 1884 and 1893 was a witness for Ngati Te Upokoiri and related hapu in most of the inland Patea hearings. His evidence in the various hearings of the Owhaoko, Mangaohane and Awarua blocks has left a rich and detailed documentation of Ngati Te Upokoiri tribal history.