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  Ngā tāone nui – Te Ara ...  
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Kei Ōtepoti, ka whiriwhiri ngā rangatira o Ngāi Tahu i hokonga e noho ai te whakatekau o ō rātou whenua ki a rātou. Heoi, i te hangatanga o te whakaaetanga, hauwarea aua whenua rā. Whāia, ka haumate te iwi i ngā mate Pākehā.
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In Dunedin Ngāi Tahu chiefs discussed a deal which would leave a tenth of the land in Māori ownership, but when the deeds were drawn up this land was left off. The local population was devastated by disease introduced by Europeans, and by the time Dunedin became a city in 1865, Māori were marginalised.
  Te whakatere waka – Te ...  
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Nō te ūnga o te Pākehā me āna tikanga ki Te Moananui-a-Kiwa, ka ngaro ngā tikanga whakatere waka a ngā tūpuna. Ka warea ngā waka tawhito, ka ekengia ko ngā kaipuke kē. Ka haere te wā, ka hua te pōhēhē ki te tini, kāore i taea e ngā iwi tōmua ngā haerenga roa i Te Moananui-a-Kiwa.
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Once Europeans colonised the Pacific, knowledge of traditional navigation methods was lost. Canoes were replaced with ships. Eventually, some people came to believe that long-distance Pacific voyages were impossible.
  Te aitanga pepeke – Te ...  
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Nō taua pō ka tokona te rākau rā e te aitanga pēpeke. Nō te kitenga o Rata, ka kōrero ngā ngārara ki a ia, ‘He warea nōu ka tapahi pokanoa i te rākau.’ Ka whakamā a Rata, ka pōuri. Heoi, ka tārai e te iwi pepeke rā tētahi waka mōna, nā ngā pūngāwerewere i hoatu ngā whakanikoniko.
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Insects had the job of protecting the sacred forest. A man named Rātā chopped down a tree for a canoe, without asking the forest god. That night, the insects raised the tree up again. Rātā cut it down, but again the insects raised it up. When Rātā saw them, the insects said, ‘You had no right to chop down the tree without permission.’ Rātā was ashamed and sorry. The insects then built him a canoe, which the spiders carved beautifully.
  Awatere, Arapeta Maruki...  
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Warea kē ana a ia ki ngā mahi whakapapa me ngā kōrero tuku iho, ā, e hia hoki te nui o ngā waiata i titoa e ia. I ngā wā e tawhiti ana tana haere mā runga motokā ki te nui noa atu o āna hui, takutaku ai i ana waiata ki te reo rōria nei.
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Awatere did not sleep much, and when he did he preferred the floor. He seemed to his family to be up all night, composing choral pieces on the piano or writing pages of poetry in Maori, which he then translated into English. He was passionate about everything that pertained to the Maori world, including the language. He opposed the use of the macron in written Maori, preferring the double or triple vowel. He immersed himself in whakapapa and tribal history, and composed numerous waiata. During long car journeys to the many hui he attended, he would chant these in a droning monotone.
  Ngata, Āpirana Turupa –...  
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Kua kaha haere i nāianei te warea o Ngata ki ngā take o tōna rohe. Ko ngā tūnga kaingārahu o Wahawaha me te pāpā o Ngata mō ngā mahi ahu whenua me ngā hanganga hou i te wā kāinga, i āta tukutukuna mai ki a ia. I waimarie kē atu a Ngāti Porou tēnā i ētahi atu iwi, nā te mea i mau tonu i a rātau tō rātau whenua: ahakoa i rīhitia ētahi o aua whenua pukepuke ki te Pākehā, i mau tonu i te iwi te nuinga o ō rātau whenua pai.
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Local affairs began increasingly to occupy Ngata's time. At home he was gradually taking over from Wahawaha and his father the leadership in land development and reform. Ngati Porou had been more fortunate than other tribes in preserving their land: while they had leased some of their hill country to Pakeha, they retained most of their better land in tribal ownership. Under Wahawaha and Paratene Ngata they had started sheepfarming in the last two decades of the century. The young Apirana greatly expanded this activity, and by 1916 Ngati Porou had 156 flocks and a total of 180,919 sheep. They invested heavily in pasture improvement, buildings and equipment, including mechanical shearing machines, although Ngata was careful to control their level of debt. Ngati Porou wool was bringing top prices.
  3. Tinirau rāua ko Kae ...  
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Kia mahi rā anō rātou i te oni ka kata a Kae, ka kite ngā wāhine rā, ko Kae tērā me ōna niho tāpiki. Nāwai ā, ka warea a Kae me tōna iwi i te moe. Kātahi ka mauria a ia e ngā wāhine rā ki te moutere o Tinirau, ki roto i tētahi whare ōrite ana ki tōna ake.
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When the women arrived at Kae’s village, people were gathered in the whare tapere for the evening’s entertainments. Kae assumed his customary place nearest the door. The women danced and told stories, but they could not get Kae to laugh. It was not until their dances became more erotic that they finally succeeded in spotting the tooth and confirming Kae’s identity. The women removed him from the house and placed him on a waka, taking him while he slept to Tinirau’s island and into a house identical to his own. When Kae finally awoke, he wondered why Tinirau was sitting in his house. Tinirau killed Kae and avenged Tutunui’s slaughter.
  Te Rauparaha – Haurongo...  
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Ko Rangitāne tērā i Hotuiti. I hohoungia te rongo ki a rātou ēngari he tipatipa. E noho warea ana kātahi ka patua kinotia. Ko 1824 pea te tau i huihui ai tētahi kahupapa waka nui o ngā iwi o te tonga.
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While Te Rauparaha was attacking the tribes of Horowhenua, Te Pehi Kupe, the senior chief of Ngati Toa, surprised Muaupoko on Kapiti and captured the island. As Ngati Toa were threatened by both Ngati Kahungunu and Ngati Apa, they moved to Kapiti for security. Fighting continued on the mainland. Rangitane were slaughtered at Hotuiti, after a false offer of peace had disarmed them. A great canoe fleet of southern tribes assembled about 1824, with contingents from Taranaki to Te Whanganui-a-Tara (Wellington Harbour) in the North Island and from the South Island. A night attack made on Kapiti at Waiorua was defeated. This victory established Ngati Toa securely in the south of the North Island. Allies from Taranaki and from Ngati Raukawa joined Te Rauparaha in numerous migrations over the next decade and were found land in the conquered territories.
  Hongi Hika – Haurongo –...  
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Ko Pōkaia, hei pāpā ki a Hōne Heke, te kāhu kōrako o te riri. Ahakoa e mau pū ana a Ngā Puhi ka whanga a Murupaenga, te amorangi o Ngāti Whātua, kia warea rātou ki te whāngai hoata ki ā rātou pū, kātahi anō ka kauaeroatia.
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The defeat of Nga Puhi by Ngati Whatua in the battle of Moremonui, at Maunganui Bluff, in 1807 or 1808, was an important event in Hongi's early life. Pokaia, the uncle of Hone Heke, had been at war with Te Roroa and two closely related Ngati Whatua hapu for a long period. Although some Nga Puhi were armed with muskets, Murupaenga, leader of Ngati Whatua, successfully ambushed them, taking advantage of the time they needed to reload their weapons. Pokaia was killed, together with the fathers of Te Whareumu, Manu (Rewa) and Te Koikoi, and two of Hongi's brothers. Hongi and Te Koikoi saved themselves by hiding in a swamp. At nightfall they and a handful of others were able to escape. After this battle Hongi appears to have succeeded Pokaia as war leader. These experiences left Hongi with an obligation and strong personal wish to avenge the Nga Puhi defeat. In campaigns against Te Roroa, Te Rarawa and Te Aupouri in the north he became convinced of the usefulness of the new muskets, if employed in sufficient numbers. By 1815 Hongi was the undisputed leader of his people. His oldest brother, Kaingaroa, born to their father's first wife, Waitohirangi, died in that year.
  Te Kooti Arikirangi Te ...  
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I reira, ka puta he whakaaturanga ki a Te Kooti i a ia ka warea e te māuiui, e te kirikā. I tīmata ake i konei te Hāhi Ringatū. He maha ngā taunga mai o te wairua ki runga ki a ia. Kei ana tuhituhi tuatahi tonu, i tana rātaka (i te 21 o Pēpuere 1867) ngā whakamārama o te whakaaranga a 'te Wairua o Te Atua' i a ia. I puta ai ana kōrero mō ngā haerenga mai o te wairua rā me te kī kua rongo te Atua i ana auētanga.
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The Ringatu church dates its origin from the revelations given to Te Kooti while imprisoned. During acute bouts of fever early in 1867 he had strange visions. In the first entry in his diary (on 21 February 1867) he described how he became unconscious and the 'Spirit of God' raised him up. He subsequently told the story of the visits of this spirit, a voice telling him that God had heard his 'crying'. One of the signs he was given was a flame that did not burn, which Te Kooti first showed the other prisoners on 18 June 1867. The resident magistrate reported that Te Kooti had been holding religious services and rubbing phosphorus of matches on his hands, to represent God. In June 1868 he was placed in solitary confinement, but the Ringatu accounts tell that he escaped every night to hold prayers secretly in the compound. He also instructed a released prisoner to 'scratch the land' in a direct line to Wharekauri when he reached home, to mark the pathway for their escape.
  Ngata, Āpirana Turupa –...  
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Ahakoa āna mahi e pā ana ki te noho tahi ā-iwi me te taha tikanga, i warea kē a Ngata ki te kaupapa whakatikatika whenua. I te kāinga, ka whakaritea e ia te wawaetanga o ngā whenua o Ngāti Porou i whakatōpūtia i te riu o Waiapu, kia āhei ai tōna iwi ki te miraka kau.
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Yet, for all his social and cultural activities, Ngata remained preoccupied with the land reform movement. At home he arranged a subdivision of Ngati Porou consolidated holdings in the Waiapu valley so that his people could move into dairying. His eldest son, Makarini, a graduate of Te Aute College and Hawkesbury Agricultural College in New South Wales, took over one of the holdings; Ngata hoped that he would lead the new dairy farming movement. Makarini's holding made impressive progress, thanks to the introduction of graded cows, new milking machines, and the establishment of a co-operative dairy factory at Ruatoria. As ever, Ngata had larger aims in mind: to encourage other Maori communities to follow Ngati Porou's lead, and to persuade the government to support Maori land development. His first success with other tribes came in 1922 when he persuaded Tuhoe to consolidate their titles. Others soon followed suit, as, on Ngata's initiative, teams of consolidators, usually younger educated men, took up the work. But consolidation of titles was only a beginning; it was necessary to break in the land on a large scale in development schemes, as they were called, prior to the establishment of pastoral or dairy farms.