tupu – English Translation – Keybot Dictionary

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  Pōmare, Māui Wiremu Pit...  
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I puta ake tētehi huarahi hou mōna i tōna whenua tupu o Taranaki. Ko tōna tikanga, ko ngā whenua raupatu, neke atu i te 200,000 eka te rahi i rāhuitia mō te Māori, he mea rīhi kē ki ngā tāngata whai Pākehā.
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A new opportunity came for him in his native Taranaki. Over 200,000 acres of confiscated land meant to have been reserved for Maori had been leased to European settlers. In 1892 they were given the right to renew their leases in perpetuity. Not all exercised the right, and Te Kahupukoro became the leader of a campaign to recover some 18,000 acres when the leases expired. He and his followers lobbied Carroll, who promised them the return of the lands but urged them to select an intelligent young man to act for them. They interpreted this as advice to elect their own representative to Parliament. Pomare was accordingly selected as the Taranaki candidate for the Western Maori seat in 1911.
  Te Rangitāke, Wiremu Kī...  
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Na, ko Te Āti Awa, pērā i ētahi o ngā iwi o taua takiwā, kore rawa i aro ki ngā āhuatanga rerekē ka pā ki a rātou i ngā whakahaere a te Kamupene o Niu Tīreni (New Zealand Company). I a Kānara Wairaweke (William Wakefield), te kanohi tumuaki o te Kamupene, e porotiti haere ana i ō rātou kāinga, kei te tuhituhia ō rātou īngoa ki ngā kaupapa e riro atu ai ō rātou whenua tupu.
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By this time great changes were about to take place in the lives of the peoples of the Cook Strait region. In the space of only a few months, in 1839 and 1840, there arrived land purchasers, missionaries, treaty-bearers and British settlers. Te Ati Awa, like the other tribes of the region, had no idea of the impact the New Zealand Company settlers were to make on their lives. As Colonel William Wakefield, the company's chief agent, toured their settlements, they put their names to three deeds, which, on the face of it, transferred to the company all the lands they had held in generations past, or had settled in recent years in both islands. Te Rangitake (sent by the elder Waikanae chiefs to escort Wakefield to Queen Charlotte Sound) put his mark on the deed drawn up there on 8 November 1839. Clearly it never occurred to him or to the other chiefs that these pieces of paper might make them guests on their own lands, for such written transactions, involving vast tracts, were quite outside their experience.
  Tāraia Ngākuti Te Tumuh...  
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Tae rawa ki 1830, i te kaha nui o ā rātou rākau Pākehā, ka tukuna ētehi kia riro mai he poaka, he muka harakeke, he tūmau rānei. He aha rā, kātahi ka tupu tētehi kino i waenganui i ngā wehewehenga o roto o Marutūāhu whānui tonu – e whā ēnei iwi i heke katoa iho i a Marutūāhu, te tama a Hoturoa, o te waka o Tainui.
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From the early 1820s Taraia and his people made great efforts to arm themselves with muskets and powder to resist Nga Puhi raids. By 1830 they were so well armed with muskets that they were able to trade them to others for pigs, flax fibre or slaves. Tensions grew among the many independent sections of the Maru-tuahu confederation – four tribes who shared descent from Maru-tuahu, son of Hoturoa of the Tainui canoe. Rival chiefs established claims to kauri forests and sought to establish control over the European traders in the area. In one of these quarrels, perhaps in the late 1820s, Taraia contested the right of the chief Mangakiekie of Ngati Naunau, a hapu of Ngati Maru, to place Pakeha timber workers on land called Moehau, near Cape Colville. He sent Potiki with 60 Ngati Pare to contest possession of the area, and followed up himself with 200 Ngati Tama-Te-Ra. Motu-kahakaha pa was hurriedly abandoned by Ngati Naunau. Taraia himself arranged timber contracts with William Webster and a man called McCormick on the Opitonui block, land to which he had claim only through his descent from Ngati Huarere. However, according to the Native Land Court judge H. A. H. Monro, Taraia was a man of such standing that he could have sold any property he chose and the rightful owners would not have been able to gainsay him.
  Te Rangitāke, Wiremu Kī...  
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Tae ana te whētuki ki a Te Āti Awa i te whakatau a Spain. Kua hokihoki katoa mai te nuinga o rātou ki Taranaki ki te pupuri i ō rātou whenua tupu. Ahakoa kua noho kē hei kokoti kupenga ngā whakaaetanga ā-pukapuka i haina noatia rā e rātou, ka tohe tonu rātou kia pūmau ki a rātou te mana ahikāroa.
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In the wake of the company 'purchases' came the British settlers: shiploads of families who poured forth on the water's edge at Petone and at Taranaki. The plan of the New Plymouth settlement spread over all the coastal lands of Te Ati Awa, to a point north of the Waitara River. In June 1844 the land claims commissioner, William Spain, awarded the company 60,000 acres by virtue of the deed negotiated in February 1840 with the small group of Te Ati Awa living at Ngamotu, at present day New Plymouth. The only lands excepted from the award were pa, cultivations, 'burying-places' and 'native reserves' (to be chosen by the company) equal to one tenth of the total area. Spain's decision came as a shock to Te Ati Awa, who had already returned to Taranaki in considerable numbers to defend their ancestral lands. Trapped by the land deeds to which they had attached so little significance, they were still determined to assert their own rights of occupation. In June 1844 Te Rangitake set down in a letter to Governor Robert FitzRoy a phrase which he would repeat many times in the following years: 'Waitara shall not be given up'. In 1845 he informed the government that the Waikanae people would return home. In fact their departure was delayed by the fighting which broke out in the Wellington region in 1846, and the determination of the new governor, George Grey, to make a show of force against Ngati Toa. Te Rangitake prevented opponents of the government from passing along the Waikanae coast to reinforce Te Rangihaeata, for he was determined to protect Wellington. He stopped short, however, of joining in the pursuit of Te Rangihaeata in August 1846.
  Te Kawau, Āpihai – Haur...  
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Nō te matenga o Hongi i te tau 1828 kātahi anō ka āhei a Ngāti Whātua ki te hoki mai ki Tāmaki. Ka mahia anō ā rātou māra kai ki Māngere, ki Onehunga, ki tō rātou whenua tupu ki Ōrākei, ki te Horotiu i Te Waitematā.
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Moving north again, the expedition attacked Muaupoko and the Wanganui district, before the remaining section, under Te Kawau, became involved in the wars in Taranaki between their ally Tukorehu and some Te Ati Awa hapu. Other Te Ati Awa helped the war party to escape to Pukerangiora, the main Te Ati Awa pa. The siege that followed was raised by the Waikato chief Te Wherowhero, after the battle of Mangatiti. The war party added 800 men to Te Wherowhero's army, which returned to Waikato in May 1822 to fight Hongi Hika's Nga Puhi invasion at Matakitaki and at Mangauika pa, battles that were disasters for Waikato. In June 1822 Te Kawau returned to Tamaki and Kaipara, having covered 1,000 miles in one of the longest war expeditions ever undertaken.
  Matariki (the Pleiades)...  
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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 Waharoa, Wiremu Tāmi...  
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Kāhore ia i whakaae ki te tūtaki ki a Kāwana Thomas Gore Browne i Ākarana, nā runga i tana whakapae kei pērātia ia i a Te Rauparaha i pātaritia rā i tōna iwi, ka mau hereheretia ki Ākarana i ngā tau 1846 ki 1848. I te taha ki te kāwanatanga ka tupu te māharahara mō Tāmihana me tōna mana i roto i te Kīngitanga, me te mataku kei tū he whawhai.
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Tamihana became deeply involved in maintaining tribal relationships and a system of Maori government within the King movement, against a background increasingly suspicious of Pakeha motives. In June 1860 Potatau Te Wherowhero died and was succeeded by his son, Matutaera, who later took the name Tawhiao. Tamihana was instrumental in setting up a Maori language newspaper, Te Hokioi e Rere Atu Na, for the King movement. The government responded with Te Pihoihoi Mokemoke, published by John Gorst at Te Awamutu. Tamihana maintained a precarious alliance among the chiefs, some of whom wanted to fight, others to co-operate with the Pakeha governor. When war broke out in Taranaki in 1860, Tamihana assumed the role of negotiator and mediator between Maori and Pakeha. He travelled to Taranaki in March 1861 and arranged a truce. He refused to meet Governor Thomas Gore Browne in Auckland, fearing the same fate as Te Rauparaha, who had been taken from his people and exiled to Auckland from 1846 to 1848. On the government side there was growing suspicion of the role of Tamihana and his power in the King movement, and fears of armed uprising. Tamihana tried to calm the rising tensions.
  Rātana, Tahupōtiki Wire...  
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Nō ngā tau e toru o muri mai, i hohoro ai te tupu o te rongonui o Rātana puta noa i Aotearoa nei, ā, ka mutu mai tana whakaora i ana Pākehā tuatahi, ka hōrapa kē atu tōna rongo. Ia rā, ia rā o ngā tau o 1919 me 1920, atu i te 20 ki te 100 te hunga e maringi mai ana i te tereina i te teihana o Rātana.
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Through the next few weeks Ratana's family believed him mad. At times he spoke with the voices of the Holy Spirit or the archangels Gabriel or Michael. He cleared out his house and took his family for night walks over rugged farm land. He put all the clothes and belongings of some members of his family in piles and said they belonged to the dead; all of their owners died in the influenza epidemic then raging throughout New Zealand. Those who had followed his advice to leave their homes survived. As his strange behaviour continued, Te Urumanaao and other family members came to believe that he was not mad but divinely inspired.
  Te Waharoa, Wiremu Tāmi...  
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Nō muri mai ka moe a Tāmihana i a Paretekanawa (ko Wikitōria tētahi o ōna īngoa), he tamāhine anō nā Pohepohe. Tokorua ā rāua tama tāne, ko Hōtene, ko Tupu Taingākawa (koTana Taingākawa he īngoa anō nōna); kotahi tā rāua tamāhine, ko Te Raumoko (Te Reo rānei).
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In late December 1839 a fire destroyed the chapel, several houses and much of the fencing at Te Tapiri. The community set to work constructing a new and much larger chapel, about 80 feet by 40 feet, and 20 or 30 feet high. The interior was decorated with tukutuku panels between wall posts made of smooth slabs of totara. In 1842 William Colenso considered it 'the largest native built house in New Zealand', capable of holding up to 1,000 people.
  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.
  Taiwhanga, Rāwiri – Hau...  
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I ēnei whakaminenga ko Taiwhanga tonu te pūkōrero hei whakamārama i tā rātou kaupapa. Ko ngā whanaunga tonu o Māta ētahi. Nō taua wā anō rā, ka tupu tana whakaaro me tono kia manaakihia e te kāwanatanga o Ingarangi te iwi Māori. Kua kīia hoki kei te whakararuraru mai ngā Wīwī.
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Taiwhanga's long association with the CMS missionaries led to his baptism at Paihia on 7 February 1830. Six months previously four of his children had been baptised, and Mata followed her husband on 19 September 1830. Taiwhanga was a man of rank and influence and his acceptance of Christianity was the first conversion of note. Baptised Rawiri (David), he became an apostle of his new faith, preaching frequently and vigorously at settlements in the Bay of Islands, Hokianga and Whangaroa. Among the drunken seamen at Kororareka (Russell) he gave testimony of Christianity, and on at least one occasion attended a dying sailor. He accompanied Thomas Chapman and Henry Williams to Tauranga and Rotorua when they took the Christian message there in 1831, and had a central role in explaining their mission to local tribes, including his wife's relations.
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