pono – Übersetzung – Keybot-Wörterbuch

Spacer TTN Translation Network TTN TTN Login Français English Spacer Help
Ausgangssprachen Zielsprachen
Keybot 120 Ergebnisse  www.teara.govt.nz  Seite 6
  Types of evidence for d...  
Tērā kei te hē ēnei rā, he tohu rānei ki te taenga tōmuatanga o tētahi waka i te wā 50–150 AD – me kī, e 1000 tau i mua i te wā e whakaaetia ana whānuitia ana i tae te tangata ki Aotearoa. Mēnā i tae tētahi waka ki Aotearoa i te wā 50–150 AD, tērā pea he waka mai i Kanaky, Whītī, Poronihia ki te uru rānei i tūpono te pae ki Aotearoa.
With its cluster of information dating from 1300 AD onwards, this chart illustrates the remarkable agreement among the different types of evidence for people first settling in New Zealand around that period. Ash-fall dates from volcanic eruptions are shown on the left. On the right are radiocarbon dates obtained from archaeological sites and from rat-nibbled shells and seeds. The far right shows changes in abundance of different types of pollen – indicating forest clearance. Some radiocarbon dates for the bones of the Pacific rat (kiore) stand out, as they give earlier ages (at the bottom of the chart). Either these dates are for some reason earlier than the true age of the bones, or an early canoe did indeed carry the rat to New Zealand around 50–150 AD – over 1,000 years before the accepted date of settlement. In the latter case, this was probably a transient contact by people from New Caledonia, Fiji or West Polynesia, and the canoe’s occupants did not settle.
  Rua Kēnana Hepetipa – H...  
He mea poropiti e ia i te tau 1927, ka pau nei te ao, oti atu ana i ngā whetū maringi mai i te rangi. Whakahaua ana e ia kia mahia anō ngā kāinga whakamau rawa i ngā tuanui ki te haeana mō te tūpono o taua aituā.
In 1925 an outbreak of typhoid fever struck Maungapohatu. Rua was advised by Dr Charles Hercus of the need to reconstruct the homes and latrines. He turned this knowledge to wider purposes, rebuilding the City of God on earth. In 1927 he predicted the end of the world in a rain of stars, and ordered the reconstruction of the houses, all possessing tin roofs against this event. Once again, the people sold their belongings and regathered from the lower-lying valleys to the foot of the mountain.
  Ngata, Āpirana Turupa –...  
Ko Māui Pōmare me ērā o ngā mema Māori o te Pāremata ōna hoa ki te whakatari Māori hai hōia, me te akiaki kia whakatōpūtia rātau – nō muri mai i te aituā o Karipori (Gallipoli) – hai ope Māori. Nā te ū o Ngāti Porou ki ā rātau tikanga ā-iwi o te noho ngākau pono ki te Karauna, i nuku kē ake tōna kaha i ētahi atu iwi ki te whakarato tūao.
In the meantime, Ngata's career was diverted by the First World War and its aftermath. Ngata, who was 40 and the father of a large family when the war started, could hardly have served. But he threw himself into the Maori war effort, working with Maui Pomare and other Maori MPs to recruit Maori troops and agitating to have them grouped together – after the disaster of Gallipoli – into a Maori battalion. Ngati Porou lived up to their tradition of loyalty to the Crown by providing more than their share of Maori volunteers. Ngata also worked to provide land for returned Maori servicemen, although, with his approval, this was taken from blocks of Maori land.
  Ngata, Āpirana Turupa –...  
He tino kaha rawa atu te awe o ngā tāngata ngātahi nei i runga i a Āpirana Ngata, ā, he wā a ia e noho ana i te kāinga o Rāpata. I a ia e ora ana, i piri pūmau ia ki te kaupapa ngākau pono o ngā koroua tokorua nei, ki te Karauna me te emepaea.
Apirana Turupa Ngata was born at Te Araroa on the East Coast on 3 July 1874. He had connections with the leaders of Ngati Porou. His hapu included Te Whanau-a-Te Ao, Ngati Rangi, Te Whanau-a-Karuai and Ngati Rakairoa. His father, Paratene Ngata, was a storekeeper, a progressive farmer, a Native Land Court assessor and an expert in tribal lore. His paternal great-uncle Rapata (Ropata) Wahawaha had led Ngati Porou troops on the side of the Crown during the wars of the 1860s. Apirana Ngata was greatly influenced by both men and spent some of his early years living in Rapata's household. Throughout his life he followed their policy of loyalty to the Crown and empire. His mother, Katerina Naki (or Enoka), was the daughter of an itinerant Scot, Abel Knox, and Ngata once said that this Pakeha ancestry was the source of his methodical habits, but otherwise he did not regard it as important. It was his upbringing as a Maori and a speaker of Maori, under the watchful care of Paratene and Rapata, that he valued more. Nevertheless, they were insistent that he be educated in the learning and skills of the Pakeha so that he could turn them to the benefit of Ngati Porou and the Maori people.
  6. Ngāti Tūwharetoa i ē...  
Ka tohutohu te poari i te iwi mō te whakahaere me te whakamahi i ana rawa hei oranga mō ngā whakatipuranga kei te tū ā tōna wā. Ka tirohia ngā mātāpono o te ao ōhanga hei arataki i ngā kaupapa kaipakihi.
The board advised Ngāti Tūwharetoa on taking stock of its resources, both land and people, and planning a future based on economic and social principles. This was not easy, given their relative isolation and distance from markets. As part of its long-term strategy, the board set up trusts to support forestry investments, and continues to support the people through education grants.
  Tuatara door handle – N...  
Ka whakatūpato a Mangō i a Tuatara, mō ngā āhuatanga kino o te noho ki te whenua. Ka whakautu a Tuatara, e pai ana, nā te anuanu o tōna āhua ka mataku te katoa. Ka tūpono kitea e te tangata he tuatara, he aituā kei te haere, he kaupapa tahuri.
This metal tuatara is actually a door handle. It is said that Tuatara once lived in the sea, but argued with his brother Mangō (shark) about whether to stay there or go to the land. Tuatara moved onto the land and Mangō stayed in the sea. While Mangō warned him of dangers, Tuatara said that he would be fine as his looks would frighten everybody. Some tribes considered the tuatara a bad omen.
  5. Ngā poroiwi kiore – ...  
Kei te pono ngā poroiwi kiore?
Can rat bones be trusted?
  Waitaramea memorial – ...  
I te whakawhitinga o Ngāi Tahu i Te Moana-o-Raukawa ki Te Wai Pounamu, ka tūpono rātou ki ō rātou huānga o Ngāti Māmoe e noho ana i reira. I te hekenga haere o Ngāi Tahu ki te tonga ka tuki ki a Ngāti Māmoe.
When Ngāi Tahu crossed Cook Strait to settle in the South Island they found a related tribe, Ngāti Māmoe, already living there. As Ngāi Tahu moved slowly south, there were battles between the two tribes, but also intermarriage and peaceful assimilation. The last major battle was fought in the early 18th century at Waitaramea, in the Five Rivers area of inland Southland. This monument marks the site.
  Ngata, Āpirana Turupa –...  
He kaitautohe pūkenga, ā, i ngā wā e tū ana ia ki te kōrero, kikī ana i te tangata ngā ahurewa mātaki o te Pāremata. Pono ngākaunui ana ia ki āna mahi, ā, paparetia ana e ia te nuinga o ngā hui whakangahau i te Pāremata.
In 1905 Ngata contested the Eastern Maori parliamentary seat against the long-standing incumbent, Wi Pere. With solid support from Ngati Porou, Ngata won by over 750 votes. He was to retain the seat, surviving challenge after challenge, until 1943, becoming in that time 'father' of the House. He was a superb parliamentarian. A skilled debater, he could fill the parliamentary galleries whenever he rose to speak. He took his duties very seriously and shunned much of the social side of parliamentary life. He was a diligent member of the Native Affairs Committee and soon became Carroll's right-hand man. He served with the chief justice, Sir Robert Stout, on the 1907–8 Native Land Commission. They were critical of the government's use of pre-emption to purchase Maori land below value, and recommended that tribes with very little remaining land should have it permanently reserved. However, they conceded that other tribes with ample lands, for instance in the central North Island, could be encouraged to sell or lease some of it. Finally, they castigated governments of the past for having done nothing to encourage or assist Maori to farm their own land.
  Matua, Hēnare – Haurong...  
Ko Hēnare tonu e kī ana, he uri anō ia nō Ngāti Te Tau. Kei tā Te Koreneho (William Colenso), he uri a Hēnare nō Tuanui (ko Tainui rānei), he rangatira i tūpono ki a Kāpene Kuki (James Cook), i Oketopa 1773, i Pourere.
Through his father, Hoani, Henare Matua was a descendant of Kahungunu, through Rakaipaka and Te Huki, and also of Te Whatu-i-apiti and Kerei. Through his mother, Henikura, he was descended from Hamua and Rangitane; he also claimed to belong to Ngati Te Tau. The missionary William Colenso believed him to be a descendant of Tuanui (or Tainui), a chief who had encountered Captain James Cook in October 1773 at Pourere.
  Tāmairangi – Haurongo –...  
Na, i te kaha pai o tana waiata, ka pupū te aroha i roto i a Te Rangihaeata. I tūpono tana toro atu i a Ngāti Mutunga i taua wā tonu. Kātahi ia ka tuku kupu ki a Tāmairangi me tōna whānau kia haere mai ki a ia.
Thinking that she was about to be killed, Tamairangi asked permission of her captors to make a formal farewell to her lands and her people. She sang a waiata she had composed, of such beauty and pathos that Te Rangihaeata, who was visiting Ngati Mutunga, was moved to offer Tamairangi and her family his protection. He took them with him to Kapiti Island.
  Māpoutahi pā – Ngāi Tah...  
I te rau tau atu i 1700 ka heke whakatetonga haere tonu a Ngāi Tahu i Te Wai Pounamu; ka pakanga, ka moe rātou ki ngā iwi ka tūpono atu rātou; nō muri, ka hohouhia te rongo, ka mārie te noho i te whenua.
Through the 18th century, Ngāi Tahu advanced down the South Island through a combination of warfare, intermarriage and peaceable occupation. The lines of the older South Island tribes, Waitaha and Ngāti Māmoe, became merged with those of Ngāi Tahu. One of the places where Ngāi Tahu fought against Ngāti Māmoe was Māpoutahi pā, on a peninsula south of Blueskin Bay, off the Otago coast.
  Ngā manu – Te Ara Encyc...  
Ki te Māori, he tohu pai te kite i ētahi manu, he tohu kino te kite hoki i manu kē. I tua atu ko ētahi manu ka tohu he aha ka tūpono ā te wā kei te haere mai. Hei tauira atu:
People believed that some birds brought good or bad luck, or signalled what would happen in the future.
  1. Ngā kōrero onamata –...  
E pā ana te kōrero nei ki a Rauru Kītahi, he tangata iti te kupu, engari pono tonu ki tāna i kōrero ai. Ko tētahi atu pepeha, ‘Ko Rauru koe’, he kupu whakamihi mō te tangata he pono āna kōrero.
It refers to the ancestor Rauru Kītahi (Rauru of the one word), who was reputed to be a man of few words, and one who always kept his word. Another saying, ‘Ko Rauru koe’ (you are like Rauru), is a compliment reserved for someone known to be true to his word.
  1. Ngā kōrero onamata –...  
E pā ana te kōrero nei ki a Rauru Kītahi, he tangata iti te kupu, engari pono tonu ki tāna i kōrero ai. Ko tētahi atu pepeha, ‘Ko Rauru koe’, he kupu whakamihi mō te tangata he pono āna kōrero.
It refers to the ancestor Rauru Kītahi (Rauru of the one word), who was reputed to be a man of few words, and one who always kept his word. Another saying, ‘Ko Rauru koe’ (you are like Rauru), is a compliment reserved for someone known to be true to his word.
  1. Te titiro a te Māori...  
He mea huna ki te Māori ngā whakamārama mō te whitinga o te rā, tōna ara haere i te rangi, tatū ki tōna toremitanga i te uru. Nā te mea ka tū tēnei āhuatanga ia rā, ia rā, ka noho te rā hei tauira mō ngā mātāpono taketake o te ao.
The rising of the sun, the journey it makes across the sky, and its setting in the west is a cosmic mystery. Because this cycle is repeated every day, traditional Māori considered it the basic principle of the world. The sun represents the birth and growth of mana (power) in the world. The birth, rise and death of the sun came to be the primary model for all existence – all of life should in some way give expression to this pattern.
  Te Wherowhero, Pōtatau ...  
E kīia ana, nō te pō ka tae a Te Wherowhero ki a Ngāti Toa ki te inoi whakamaherehere i a Te Rauparaha. Ka karanga atu a Te Rauparaha, kia haere mā Pukerangiora i te tonga, kei whakatika mā te marangai ka tūpono ki te ope taua a Taranaki.
Te Wherowhero then led a large army in pursuit. He was also going south to the aid of Peehi Tukorehu, a Ngati Maniapoto leader, whose war party was besieged at Pukerangiora, on the Waitara River, by Taranaki tribes. In late 1821 or early 1822 the Waikato army suffered a military disaster at Motunui; against Te Wherowhero's orders it charged a feigned retreat of Ngati Toa and its allies. Te Wherowhero refused to join the retreat that followed and remained by the body of a slain Waikato chief, where Ngati Toa and their Ngati Mutunga allies found him. A man of Ngati Mutunga would have shot him, but was stopped by Te Rauparaha. Te Wherowhero then fought a number of chiefs in single combat, armed only with a digging implement. Waikato forces returned to join him and both armies retired. It is said that at night Te Wherowhero approached the Ngati Toa camp and asked Te Rauparaha for his advice. Te Rauparaha directed him south to Pukerangiora, to avoid a Taranaki army to the north. Te Rauparaha's assistance to Te Wherowhero was probably due to their common descent from the people of the Tainui canoe. Te Wherowhero went to Pukerangiora and raised the siege of the Waikato warriors there before returning to Waikato. He returned in time to lead Waikato against an invasion by the musket-armed Nga Puhi of Hongi Hika.
  Ngāpua, Hōne Heke – Hau...  
Nā Tūreiti Te Heuheu i taki te komiti e whāiti mai ana ki a rātou ngā tautoko mai a te hunga o waho atu o te Whare Pāremata. Ko te nuinga o ngā iwi, he kaitautoko pono; ko Tainui i whakahē i runga i tō rātou hiahia ki te whakanui i te Kīngitanga; i pērā anō ngā apataki a Te Whiti i Taranaki.
In the House, as in earlier Maori forums, he soon proved himself a gifted orator, articulate in stating a case clearly and in an orderly fashion. In 1894 he introduced the Native Rights Bill into the House. It asked for a constitution for Maori, protection of their rights under the Treaty of Waitangi, and for a separate parliament subject only to the governor to be set up. It would be empowered to legislate for and between Maori, especially with regard to their lands and other property. Support from outside the House was centralised through a Maori committee led by Tureiti Te Heuheu. Tribal chiefs were staunch supporters, although Tainui people, anxious to promote their own King movement, rejected the bill, as did Te Whiti's followers in Taranaki. It was reintroduced in 1895 and 1896, and although finally defeated, some of its principles were later incorporated into the Maori Lands Administration Act and Maori Councils Act, both of 1900.
  Ngāti Toarangātira – Te...  
Nā ngā rīriri ki ētahi atu o ngā iwi o Waikato i ngā tau tōmua o te tekau tau atu i 1820, ka neke whakatetonga a Ngāti Toa ki te takiwā o Kapiti. I tētahi o ā rātou hekenga, ka tūpono tētahi o ō rātou tira ki tētahi taua o te hoariri.
Ngāti Toa originally lived in the Kāwhia area on the North Island’s west coast. Because of conflicts with Waikato tribes, they decided to move south to the Kapiti coast in the early 1820s. Along the way a group of them, mainly women, met a war party. Te Rauparaha, Ngāti Toa's great leader, told them to dress as chiefs and stand beside several fires, to make the enemy think there were more of them. This part of their journey became known as Te Heke Tahutahuahi (the fire-lighting migration). When they reached Taranaki they rested for several months.
  Ngāwaka, Ānaru Iehu – H...  
He mea tino nui rawa atu te mana o te kaupapa Karaitiana i taua takiwā, mai i te tīmatatanga tūturu o te whakapono i te tau 1827. Heoi, i runga i te kaha o te mana me te tapu o Naru, i āta whakaaro anō ētahi o ngā whānau, āe rānei me noho tonu ki te Hāhi Mihinare, me whakarere rānei.
The influence of Christianity in the region was profound from its formal introduction in 1827. However, the mana and tapu of Naru had such strength that one of his actions compelled some families to reconsider their membership of the Anglican church. In the early 1920s an unintended slight by Naru against a woman of Ngati Haua caused most of the leading families of the hapu to change denominations. In 1923 they crossed the Whangape Harbour to Pawarenga for their baptism into the Catholic church. Despite Naru's attempts to apologise and effect reconciliation, matters could not be reversed.
  Te Aweawe, Te Peeti – H...  
Ēngari, mehemea e whakaarohia ana ngā hua o ngā mahi a Te Peeti, ka kitea i hoki katoa mai ngā painga ki te iwi, i hoki mai ngā whenua i riro i a Ngāti Raukawa. Ahakoa tirohia atu kei te whakapiri pono ia ki te kāwanatanga a tauiwi, kāore koa, ko tana tino kaupapa ko te whakaora ake i te mana o tana iwi.
Te Peeti and others who fought alongside the Crown did not always earn the admiration of Maori people; even their own tribes sometimes withheld support. Their actions, however, need to be considered in the context of tribal reorganisation, a process in which the Crown was often used to gain an advantage. Te Peeti's actions were frequently misconstrued as unquestioning loyalty to a colonial government, but he was much more concerned with loyalty to his own tribe. He did not hesitate to use a variety of means and agents to effect restitution from Ngati Raukawa. His mission was influenced as much by a traditional desire for utu as by the legalities and natural justice of the case.
  Te Aweawe, Te Peeti – H...  
Kei waenganui tonu o te tāone nui o Te Papa-i-ōia kei runga i Te Marae-o-Hine. Hei whakamaharatanga tēnei ki a Te Peeti, he whakanui i a ia mō tana piri pono ki te Karauna, me tana manaaki i ngā Pākehā tuatahi i noho ki tērā takiwā.
A marble statue of Te Peeti was erected in The Square, Palmerston North, in 1907, to commemorate his loyalty to the Crown and his friendship to the early settlers of the district.
  Principles of the Treat...  
Kōrero: Principles of the Treaty of Waitangi – ngā mātāpono o te tiriti
Story: Principles of the Treaty of Waitangi – ngā mātāpono o te tiriti
  3. Te rau tau 2000 – Ng...  
I te tau 2000, ka tīmata ngā kōrero i waenganui i te iwi me te Karauna hei whakaea i ngā whakamau i roto i ngā tau, tae noa ki ngā tāngata i mate, ngā whenua me ngā taonga i murua i ngā pakanga o te tekau tau atu i 1860, me ngā pēhitanga i pā i te hokonga o ngā whenua o te iwi. I tīmata mai ēnei whakaritenga i muri i ngā whakawhitiwhitinga kōrero, ngā tāpaetanga tono, ngā tono kia pono te Karauna ki tāna i raro i te Tiriti o Waitangi.
In 2000 the tribal authority began negotiations with the Crown to settle historical grievances, including the loss of life, land and property as a consequence of war in the 1860s, and disadvantage from subsequent land dealings. These negotiations began after years of discussion, submissions and applications for the Crown to honour its role as a partner in the Treaty of Waitangi. In November 2003 a settlement was signed after the agreement was ratified by all members of the tribe. The settlement included a Crown apology, cultural redress through involving Ngā Rauru in the management of conservation lands in south Taranaki, and financial compensation. They also gained the right of first refusal to buy Crown-owned properties.
  Te Wherowhero, Pōtatau ...  
Nō 1831, ka ārahina e Te Wherowhero he ope taua ki reira, ki te huaki i a Te Āti Awa. Kua whakanoho rātou ki Pukerangiora whakaruru ai; heoi, kāore rātou i whai wāhi ki te whakaemi kai mō te tūpono karapotingia rātou.
Warfare with Ngati Haua about 1830 forced Ngati Maru north towards Hauraki, and by this time Ngati Raukawa had migrated south to Manawatu. This left Waikato free to seek revenge for their defeat at Motunui by Taranaki tribes. In 1831 Te Wherowhero led an expedition into Taranaki and attacked Te Ati Awa. They took refuge at Pukerangiora, but did not have time to gather food for a long siege. After three months the pa fell when its inhabitants attempted to escape in daylight. They were massacred, and many were eaten. It is said that Te Wherowhero killed 150 prisoners with his mere, Whakarewa. His army, however, failed to take the pa at Ngamotu, near present day New Plymouth, and returned home.
  Awatere, Arapeta Maruki...  
Kāore i mutu te taetae ake a te tangata ki te kite i a ia, arā, ko ia rā te kaiwhakaako, te kaiako pono rā ki ngā tauira o te whare wānanga me wai noa atu e hiahia ana ki te whai i te mātauranga Māori.
In prison, Awatere continued to write and compose and to keep abreast of Maori political and social events, and he produced an extensive collection of writings on Maoritanga. He had a constant stream of visitors and taught and mentored students from university, or anyone who had a thirst for Maori knowledge. Awatere began haka groups in prison, and taught Maori to other prisoners. He involved himself in many other intellectual pursuits, including teaching himself Japanese.
  Papahurihia, Penetana –...  
Kāhore hoki ia i whakaae ki te whakahaere a te Pai Mārire. E ai ki tētahi rīpoata a te kāwanatanga i te tau 1866, ahakoa ehara a Papahurihia i te ariki, nōna te mananui i roto o Te Hokianga. I kīia anō ko ia tētahi i piri pono ki te kāwanatanga.
In 1856 Papahurihia was converted to Christianity by Aperahama Taonui, a Wesleyan convert; he was baptised by the Wesleyan missionary Thomas Buddle, and took the name Penetana. After his baptism he formally married Kikihu. He was still living at Rawene in 1859, on the south-west side of Herd's Point at Te Raupo. Here he had a school of learning, which was later associated with Aperahama Taonui. He was appointed a warden of police and an assessor by the government in 1861. He disapproved of the Pai Marire religious movement. A government report in 1866 said that although he was not a major chief he was 'the most influential man in this District', Hokianga. He was also believed to be loyal to the government.
  9. Ka riro te whenua – ...  
I te ao Māori, ka noho ngā rākau hei tauira mō te whanonga o te tangata, nā reira he mahi kino rawa atu te topenga. Ka riro te whenua, ka kore he tūāpapa, ka kore ngā mātāpono manaaki, tiaki i a Papatūānuku.
Much tribal land was lost in the 19th century. While some tribes willingly released some land, much land was taken against their will and the will of others. The New Zealand wars were followed by land confiscations, and the Native Land Court also facilitated the sale of land by transferring land titles from tribes and putting them into individual names. Iwi (tribes) made many attempts to halt this loss. The felling of forests and loss of land were a catastrophe for their traditional world view. The trees of the forest were a model for the tikanga or behaviour of a people, so their destruction was a calamity. The widespread loss of land meant the loss of foundation and stability, and of the centring, nurturing principle of Papatūānuku.
  Tāmairangi – Haurongo –...  
I tūpono ki te wā i haere ai a Tāmairangi ki te toro i ōna whanaunga i te taha rāwhiti o Te Whanganui-a-Tara, ka whakaekea nei e Ngāti Mutunga ngā rohe o Ngāti Ira. I te tōroa o te pakanga he tokomaha te iwi i patua.
Tamairangi was visiting her relations along the east coast of Te Whanganui-a-Tara when Ngati Mutunga began their attack. Many people were killed in a series of fights over a long period, and Tamairangi, her children, and a remnant of their people took refuge on the little island called Tapu-te-ranga in present day Island Bay, Wellington. A stone-walled pa was built on the island, to the east of the main rock. When Ngati Mutunga arrived to attack the pa, Tamairangi's people put her and her children in a canoe, and they escaped westward by way of Rimurapa (Sinclair Head) to Ohariu. There they were captured by a party of Ngati Mutunga.
  Te Wherowhero, Pōtatau ...  
I Ōrāhiri, i Ōtorohanga, ka mau hereheretia he rōpū wāhine nō Ngāti Mahuta. Kua hoki whakamuri kē a Te Wherowhero ki ngā maunga o Rangitoto, ā, e whai mōkihi ana i te awa o Waipā ka tūpono ia ki tētehi kuia i reira.
After the fall of the pa, Nga Puhi split into small groups to hunt for fugitives. At Orahiri, near Otorohanga, a large group of Ngati Mahuta women were captured. Te Wherowhero had retreated towards the Rangitoto Range and was cautiously moving back down the Waipa River when he met an old woman who had escaped. He sent her back to tell the women that they would be rescued as soon as the morning star rose. At this hour the enemy warriors were asleep, except for one who was drinking from the river. He was quietly drowned and the rest of that group of Nga Puhi were killed. Waikato settled further south for several years, for fear of further Nga Puhi attacks. Te Wherowhero lived at Orongokoekoea on the upper Mokau River. His wife, Whakaawi, gave birth there to their son Matutaera. When peace was made with Nga Puhi in 1823, Waikato gradually returned to their homes. The peace was cemented by the marriage of Te Wherowhero's close relative, Kati, to Matire Toha of Nga Puhi. Their daughter was Te Paea.
  Heke Pōkai, Hōne Wiremu...  
Ēngari, me kī taurangi rātou ka pūmau mārika rātou ki te mana o te Kuini. Tino pono tō rātou whakaaro ka mau tonu tō rātou rangatiratanga. I te 6 o Pēpuere 1840 i muri i ngā tauwhiriwhiri, ka haea atu ngā tohu rangatira o te rārangi kahukura o Ngā Puhi – ko ētahi i tuhi tonu i ō rātou īngoa.
In 1840 Lieutenant Governor William Hobson arrived at the Bay of Islands to negotiate an agreement with Maori chiefs so that British sovereignty could be extended to New Zealand. He presented to the assembled chiefs the document since known as the Treaty of Waitangi. There were two versions, one in Maori and the other in English. Those who signed the Maori version did so after considerable explanation and discussion, and in the belief that they understood the nature of the transaction. They believed that the treaty protected their rights, recognised their trusteeship of the land and gave them the rights and privileges of British subjects, in exchange for their allegiance to the Crown. Their rangatiratanga, they believed, was guaranteed. On 6 February 1840, after much debate, Heke became the first of the 45 influential northern chiefs to sign.
  2. Te whakatipu kūmara ...  
Ko te whakapae, e toru o ēnei momo kūmara, arā, te taputini, te rekamaroa, te hutihuti – nō mua i te taenga o te Pākehā ki Aotearoa. Kei te tātaritia ngā pītau ira o ēnei kūmara kia mōhiotia te pono o ngā rangahau nei.
In the 19th century, traditional kūmara grown by Māori were quickly superseded by larger and higher-yielding sweet potatoes from North America, brought by sealers and whalers. New Zealand’s commercial kūmara crop is based on three more recent cultivars, the Owairaka Red, Toka Toka Gold and Beauregard, all of which produce tubers about 20 centimetres in length.
  Te Whakataupuka – Hauro...  
Nō ngā tau e potapotae ana ki 1825 ka hemo te rangatira o Ruapuke, a Tūpai i moe rā i tētahi o ngā whāea o Te Whakataupuka. Nō taua wā ka tūpono te hiki atu o Te Whakataupuka ki Ruapuke noho ai. Ko te puanga tēnei o te hau o tōna rongo.
Te Whakataupuka came to prominence when he moved to the strategic base of Ruapuke Island, in Foveaux Strait, about 1825, on the death of the previous chief, Tupai, his uncle by marriage. In 1826 he accompanied Edwin Palmer on a sealing expedition to Taieri Mouth. In 1827, during the feud known as Kaihuanga, between Ngai Tahu hapu of the Canterbury Plains area, he took the Murihiku warriors north to join the Otakou chief Taiaroa in support of the people of Taumutu, at the southern end of Waihora (Lake Ellesmere). Among them was Taiaroa's sister Te Parure. Te Whakataupuka commanded the victorious southerners at Akaroa, in a battle at sea.
  Ngātata, Wiremu Tako – ...  
Na, i te tau 1863, ka puta ngā whakapae a tētahi o ngā rangatira o Ngāti Maniapoto, piri pono kē atu a Wī Tako ki te Kuini o ngā Pākehā, tēnā ki te Kīngi o ngā Māori. I puta ai tēnei whakapae nā te mea kāore a Wī Tako i whakaae kia katia e ngā kaitautoko i te Kīngi te huarahi mai i Whanganui ki Taranaki.
By the middle of the next year he was accused by a chief of Ngati Maniapoto of being more loyal to the Pakeha Queen than to the Maori King, for his opposition to the closing of the road from Wanganui to Taranaki by supporters of the King. He regarded the closing of the road as an act of provocation and argued that nothing should be done to make things more difficult. He insisted that the Taranaki war was no business of his people, and condemned Rewi Maniapoto's intervention there. However, his own followers were leaving for Taranaki, and his pacific idea of the King movement was losing ground. On 3 June 1864 he visited the colonial secretary, William Fox, and signed a declaration withdrawing his support from the King.
  Te Wīata, Īnia Mōrehu T...  
Waimārie ana te tūpono noa atu o Īnia ki a Steuart Wilson o te reo irirangi o Peretānia (BBC) i whakawhitia atu ai a Te Wīata ki te kura ōpera o Joan Cross whakaakona ai. Hei whakatika ake i te hē mai rā o te whakaako i a Īnia i te kāreti puoru o Te Tokotoru Tapu, i mau tonu ai nā Wilson te mahi whakaako reo, whakaako tonu rā ia i a Te Wīata.
A fortunate meeting with Steuart Wilson of the BBC resulted in Te Wiata’s training being transferred to Joan Cross’s Opera School; Wilson himself took on the role of voice tutor in order to correct what had been going wrong at Trinity College. Te Wiata proved to be a natural actor and in 1950 he auditioned successfully at the Royal Opera House, Covent Garden, where he was to sing with an orchestra for the first time. He had to work hard as he had no repertoire, having sung only excerpts from operas at the school. His first role was as the Speaker in The magic flute in January 1951. During that year he performed in The marriage of Figaro , Ralph Vaughan Williams’s The pilgrim’s progress , and Benjamin Britten’s Billy Budd .
  Hongi Hika – Haurongo –...  
Ka whakaaro ngā mihingare i Te Waimate, i Kerikeri, e murua pea rātou. Heoi, i hunaia e ōna uri tōna matenga kei tūpono ka murua rātou. Nō te taenga atu o Patuone ka hiki te mataku, ka āta tangihia a Hongi.
He still planned for the future. He tried to tempt the missionaries James Kemp and George Clarke to come to Whangaroa, believing that their presence would attract shipping. He planned a Waikato expedition to avenge the death of Pomare I in 1826. He schemed to capture the anchorage at Kororareka (Russell), popular with the visiting ships. He died from his bullet wound on 3 March 1828, at Whangaroa. The missionaries at Waimate and Kerikeri thought the fact that he had died at Whangaroa would spare them from a plundering expedition. His successors, however, concealed his death for fear of such an expedition, until Patuone reassured them. Then, this fear removed, his people paid him honour for some days before burying him. The final resting place of his bones was a carefully guarded secret.
  Te Rangikāheke, Wiremu ...  
Nō te tau 1835 ka whakatūria ki Te Koutu te mīhana a te Hāhi Mihinare e Tāmati Hāpimana (Thomas Chapman) rāua ko tana wahine, ko Anne. Nō reira pea te akoranga o Te Rangikāheke ki te tuhituhi, ki te kōrero pukapuka. I te mea i tino piri pono ia ki te Hāhi Mihinare i tōna pakeketanga, tērā pea nā Te Hāpimana ia i iriiri i taua wā.
Thomas and Anne Chapman set up a Church Missionary Society mission at Te Koutu in 1835 and there Te Rangikaheke would have learned to read and write. As he was an adherent of the Anglican church in later life, it is probable that he was baptised by Chapman about this time.
  3. Ngāi Tahu me te poun...  
Heoi, ka kitea e tētahi wahine ko Raureka tōna ingoa, tētahi ara ki te tai rāwhiti. I tōna haerenga ka tūpono ki ētahi o Ngāi Tahu, e tārai waka ana. Ka kōrero atu a Raureka mō te pūhuki o ā rātou whao; kātahi ka nanao te wahine rā ki tana toki pounamu koi rawa.
Over time the Ngāi Tahu and Ngāti Wairangi tribes came into conflict over the stone. A number of battles ensued, and ultimately Ngāi Tahu wrested control of the resource from Ngāti Wairangi. This West Coast section of Ngāi Tahu became known as Poutini Ngāi Tahu, and it incorporated both Ngāi Tahu and the remnants of Ngāti Wairangi. Poutini Ngāi Tahu were then able to supply their eastern relations, and Kaiapoi became a focus of pounamu trading.
  Whaanga, Īhaka – Hauron...  
Ki tā Whaanga, mehemea ka mōhio a ia ko wai mā kei te whai i te Kīngitanga me te Pai Mārire, ka taea e ia te whakaemi te toenga ki te whawhai i te hoariri mehemea ka whakaeke mai rātou ki runga ki taua rohe. Hei tino whakamātau i te pono o te tangata he mea whakahaere tonu te kupu oati, ā, he maha tonu te hunga ahakoa e noho ngākau rua ana i te tuatahi, i whakaae.
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.
  Te Rangitāke, Wiremu Kī...  
Nō Hānuere i te tau 1865 ka riro a Waitara, ka whakaritea he tūnga mō te tāone o Raleigh (ko tēnei te īngoa Pākehā tuatahi), ki ngā taha e rua o te awa. He mea āta wehe ake anō he whenua i ētahi takiwā atu i Taranaki mō ngā Māori i piri pono ki ngā Pākehā.
War in Waikato and in Taranaki led to land confiscation as the punishment for 'rebellion', as the government termed it. To Te Ati Awa and to other tribes subjected to confiscation this was a bitter injustice. The confiscation, which included the Waitara block, was effected in January 1865, and the town of Raleigh (as it was called at first) was laid out on both sides of the Waitara River. Lands were set apart by the government for those it deemed 'loyal' Maori in various parts of Taranaki and much smaller amounts for those considered 'rebels'. Te Rangitake never occupied the land set apart for him in the Waitara township. After the first Taranaki war he had withdrawn inland, out of sight of the Pakeha. At first, in the early 1860s, he stayed at Kihikihi, with Rewi Maniapoto. He is said to have lived for 12 years with Ngati Maru in 'strict seclusion in the forest ranges lying between Waitara and Whanganui'.
  Pōmare, Māui Wiremu Pit...  
Ko te āhua o Pōmare ki te Pākehā, koia tērā te āhua o te Māori e pai ana ki a rātou. He huatau tōna āhua ki te mau i ngā kākahu papai; he tangata wairua whakahoahoa, wairua whakakatakata hoki, ā, ki tā te Pākehā nei titiro e noho ngākau pono ana a Pōmare ki te Karauna.
To Pakeha, Pomare presented a readily acceptable image of the Maori. He was well dressed, good-humoured and witty, and perceived as loyal to the Crown. He was much in demand as an after-dinner speaker. As a politician he could be trusted to weather a political storm, and his innate caution was no disadvantage in a party that did not favour dynamic reform. To his colleagues he was a loyal party man; they rewarded him with the CMG in 1920 and KBE in 1922.
  Te Ngahuru – Haurongo –...  
Ka hoatu te ahi ki te kākahu, ka tahutahuna kia pūareare. I whakaritea me tūtaki ki Ōtamahaka, ka tūpono atu i reira a Te Ngahuru, a Te Raha me Tohiāmanu. Mōhio tonu a Te Ngahuru ki te kaupapa o te haere mai a Te Rangimōwaho.
Te Rangimowaho made his approach to Ngati Koura by means of an appeal for assistance in war. He took his cloak, a horihori with twisted black strings, and burned several holes in it, spoiling the garment. Then he travelled to a pre-arranged meeting place, known as Otamahaka, and there found Te Ngahuru, Te Raha and Tohi-a-manu. Te Ngahuru immediately knew the object of Te Rangimowaho's mission. The cloak was placed on Te Raha's shoulders and by allowing the garment to remain there for some time, he signified that he would assist in battle. Tohi-a-manu then placed the cloak on his shoulders, indicating he would also wear the trappings of war. For reasons known only to himself, Te Ngahuru did not show himself willing to participate. The battle that took place at Whatawhatatu was followed by a defeat for Ngati Raka at Otenuku, so severe that they left Ruatoki for ever and lost their tribal lands to the hapu of Tuhoe still living there.
  Pōmare, Māui Wiremu Pit...  
Ko te āhua o Pōmare ki te Pākehā, koia tērā te āhua o te Māori e pai ana ki a rātou. He huatau tōna āhua ki te mau i ngā kākahu papai; he tangata wairua whakahoahoa, wairua whakakatakata hoki, ā, ki tā te Pākehā nei titiro e noho ngākau pono ana a Pōmare ki te Karauna.
To Pakeha, Pomare presented a readily acceptable image of the Maori. He was well dressed, good-humoured and witty, and perceived as loyal to the Crown. He was much in demand as an after-dinner speaker. As a politician he could be trusted to weather a political storm, and his innate caution was no disadvantage in a party that did not favour dynamic reform. To his colleagues he was a loyal party man; they rewarded him with the CMG in 1920 and KBE in 1922.
  Pōmare, Māui Wiremu Pit...  
Nā Timi Kara (James Carroll), te minita mō ngā take Māori, i whakarite taua pōwhiri hei whakakite i te ngākau pono o te Māori ki a Kuini Wikitōria me tōna whānau, ā, hei whakaatu i te momo ao hou e whāia ana e te Māori.
In March 1901 Maui Pomare was appointed Maori health officer. He had the same powers as the district health officers and ranked immediately below the permanent head of the department. His first major assignment was to the great welcome hui for the duke and duchess of Cornwall and York at Rotorua in June 1901. James Carroll, the minister of native affairs, set it up as a display of Maori loyalty to the monarchy and as a demonstration of the new way of life for Maori. Pomare worked with the committee responsible for health and sanitary arrangements. Although there were nearly 3,500 Maori from all parts of New Zealand, the camp was a marvel of order and cleanliness without drunkenness or any outbreak of disease. It provided a valuable introduction for Pomare to many of the Maori tribal leaders and helped to introduce them and their people to the practice of health reform.
  Te Wake, Heremia – Haur...  
I te tau 1886 ka whakatūria ia hei āteha i raro i te Ture Kaiwhakawā Takiwā (Resident Magistrates Act) 1867. He tangata i kaingākauria mō ōna mātauranga ki ngā whakapapa me ngā tikanga a Te Rarawa, ā, mau hoki ki te pono.
In the years following his return Te Wake became a leader of Te Kaitutae and Ngati Manawa at Te Karaka, Whakarapa (Panguru), Waihou (Lower Waihou), Motuti and Motukauri – communities on the north side of Hokianga Harbour. He encouraged the adoption of European farming methods and improvements in housing and sanitation. He became chairman of a local school committee and mail contractor, by boat, for northern Hokianga. He was a farmer and held shares in the ownership of many land blocks in Hokianga. He sold land in 1875 and 1876 but later was against land selling. He had used the proceeds to buy livestock, and established a flour mill at Whakarapa. In 1886 he was appointed an assessor under the Resident Magistrates Act 1867. He was highly valued for his knowledge of Te Rarawa genealogy and traditions and for his commitment to the truth. He was nominated as a parliamentary candidate in the 1880s, and was a returning officer in the 1884 elections. In 1898 he was one of a number of leading Maori who helped persuade Te Mahurehure of Waima to end their revolt against the dog tax without bloodshed.
  Te Kooti Arikirangi Te ...  
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.' Ko ētahi anō i mea he pono he mana atua tō Te Kooti. Ko ngā mea i mau herehere i noho pūmau tonu ki a Te Kooti.
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.
  Tūrei, Mohi – Haurongo ...  
He tino hoa a ia nō Samuel Williams, nāna rā i tīmata a Te Aute. Nāna i hanga he whare mō Mohi hei tohu aroha māna ki tōna hoa, ki te tangata i pono ki te Atua, ki te iwi, ki te Hāhi. I haere rawa ia ki Te Wairarapa hei minita mō ngā tau e whā, hei pupuri i te karakia i roto i ērā iwi.
Mohi Turei became the first vicar of Waiapu in 1904, and supervised the building of the second St John's Church there; the first, a raupo building, had been burned by Hauhau followers in 1865. By this time he was suffering from paralysis, which kept him in his bed for his last 13 years. He was said to be in his mid 80s when he died on 2 March 1914.
  1. Te tikanga o ngā kōr...  
Engari kāore te ariā nei e whai whakaaro ki ngā taunaki hītori, pērā i te ōrite o ētahi ingoa tohu whenua a te Māori ki ērā o ngā iwi o Te Moananui-a-Kiwa. Ka whakahē te tumu kōrero a James Belich i ēnei ariā e rua. Ko tāna, he pono tonu kei roto i ngā kōrero tuku iho ahakoa kua hurihia te nuinga hei pūrākau.
In contrast, some writers including Margaret Orbell have taken the view that all canoe traditions are religious-poetic narratives composed simply for reasons of tribal identity. However, this ignores the evidence that they represent much that seems to be historical, such as place names and genealogical coincidences with Polynesian accounts. Historian James Belich has criticised both of these approaches, arguing that the while the first tended to see myth too much as mystery, the second displayed an excessive tendency to see myth as history. A better conclusion is that canoe traditions contain both symbolic and historical elements.
  Wahawaha, Rāpata – Haur...  
Ko tēnei tana ōhākī ki tōna iwi, arā, kia pono ki te Kuini, kia pūmau ki te Hāhi, kia whakahauhautia te wairua whakararata, whakahoahoa ki te Pākehā, ā, tiakina kia noho pūmau te kotahitanga o te iwi.
Rapata died at Gisborne on 1 July 1897. He was buried with military honours on the rock fortress of Pupaka in the Waiomatatini Valley. His last words to his people were to be loyal to the Queen, steadfast to the church and friendly to Europeans, and to maintain their unity as a tribe.
  Te Kooti Arikirangi Te ...  
Tana hōiho atua i kāwhaki haere rā i a ia ki te ora. Ko te hōiho mā o te 19 o ngā Ūpoko o Te Whakakitenga: 'Ko te īngoa hoki o tōna kainoho ko te Pono, ko te Tika, kei runga i te tika tana whakawā, tana whawhai.
Te Kooti continued to make swift raids, seeking men and arms. On 9 March he had descended on Rauporoa pa, near Whakatane. On 10 April he struck at Mohaka, south of Wairoa, seeking utu against Ngati Pahauwera. Here Te Kooti rode the white horse with which, thereafter, he would always be associated. It became the horse with spiritual power, ensuring that its rider would elude capture. It was the white horse of Revelation, which bears him who 'was called Faithful and True; and in righteousness he doth judge and make war'.
  Tāraia Ngākuti Te Tumuh...  
Ahakoa whawhai tahi ai a Ngāti Maru rāua ko Ngāti Tamaterā i te taha o Ngā Puhi, me te maumahara anō rāua ki ngā hara o Ngā Puhi ka ngakia a tōna wā. Nō Mei 1826, i Te Rore i roto o Waikato, ka tūpono rātou ki te ope taua o Ngā Puhi e ārahina ana e Pōmare; ka karapotia, ka patua.
Despite being allies of Nga Puhi in these battles, Ngati Maru and Ngati Tama-Te-Ra had old scores to settle with this northern tribe. In May 1826, at Te Rore in Waikato, they succeeded in surrounding and killing a war party led by Pomare. Te Rangi-anini and Taraia are said to have fired the shots that ended Pomare's life. Once again Ngati Maru and Ngati Tama-Te-Ra were fully in control of their own district and freed from the threat of invasion by Nga Puhi.
  Te Rangikāheke, Wiremu ...  
I tū ia mō te rohe o Te Tai Rāwhiti (ko te rohe o Tauranga i nāianei) i ngā tau 1875–76. I ana kauwhau i tana rohe pōti, ka mea ia i piri pono tonu tōna iwi ki te Kuini me te kāwanatanga, āpiti atu ko ana mahi mā ngā kāwana e whitu.
Te Rangikaheke was the first Maori to stand for election in a European parliamentary constituency. At that time only Maori owning land on European title could vote in such elections. He was a candidate for the East Coast constituency (later to become Tauranga) in the election of 1875–76. In his election campaign he drew attention to the loyalty of his tribe to the Queen and the government, and to his own services under seven governors. He promised a policy of land development and road and railway expansion. He polled 10 votes out of a total 616 cast.
  Tūrei, Mohi – Haurongo ...  
Kua tīmata hoki te tipu o te Hauhau i roto o Tūranganui-a-Kiwa. Ā, kua āwangawanga a Pīhopa Wiremu mō tana kura i Waerenga-a-Hika. I tūpono a Mohi ki Waerenga-a-Hika i te wā i whakaaro ai te Pīhopa ki te kati i te kura. Kāore a Mohi i hiahia kia haere te Pīhopa.
Pai Marire missionaries were active on the East Coast by 1865 and were attracting converts from Ngati Porou and especially from the Poverty Bay tribes. The traditional leaders of Ngati Porou took military action against the Hauhau in their midst, and also against those of Poverty Bay, who had become the dominant force in that region. By 1865 they had forced the Waerenga-a-hika mission to close and William Williams to leave. Mohi Turei was at the mission when that decision was made; at first he advised resistance, if need be to the death. Then he counselled the missionaries at least to leave in daylight, for at night they would surely be tomahawked.
  Te Ngahuru – Haurongo –...  
Ka patua ko Te Hiakai o Ngāti Rongo hai whakaea. I a rāua e hoki ana ki te kāinga, ka tūpono atu ki a Te Wahamīanga ka kaikinotia e Te Ngahuru. Ka rua ai ngā ika-ā-te-mate hai whakaea i te patunga o Te Kea.
Te Ngahuru's influence over the destinies of Tuhoe people at Ruatoki and Ruatahuna continued. He was very friendly with another influential chief, Te Kea, and his son, Te Aho, who belonged to Ngati Rongo. Paiterangi of Ngati Rongo decided to kill Te Kea because of some previous offence. However, he was killed by Te Kea and his body buried in a swamp. Ngati Rongo sent a second party and this was successful in killing Te Kea. Te Ngahuru and his younger brother, Te Kauanga, went to Te Tawa in Ruatoki, and slew a Ngati Rongo chief called Te Hiakai, as an act of blood vengeance. While returning home, they encountered Te Wahamianga, who was killed by Te Ngahuru. Two people had now been slain to equalise the death of Te Kea, as a mortuary sacrifice. There was much talk of revenge, but as Te Ngahuru had a numerous following and was a member of several hapu, nothing came of it.
  Te Kooti Arikirangi Te ...  
Ehara, kua tae kē te rongo ki a Te Kooti ākuanei rātau ka whakaekea i Puketapu. Nā reira, kīhai ia i aro atu ki te turupa. Ko te mea hanga aroha, ko te āhua nei he pono tonu kē tekupu a te kāwanatanga. Moumou kia kore e tutuki.
While Te Kooti was at Puketapu the government made its only serious attempt to negotiate. Father Euloge Reignier, a Catholic missionary, was instructed to tell him that if the ex-prisoners surrendered their arms, no further proceedings would be taken against them, and that land would be found for them. But Reignier panicked, and merely sent messages through a trooper. Te Kooti, who had already been forewarned of a plan to attack Puketapu, could hardly take the offer seriously. The tragedy was that it seems to have been genuine.
  Tūhawaiki, Hōne – Hauro...  
Ahakoa ehara ia i te tangata whakapono, i pono tonu tōna hiahia kia noho he mihinare ki Ruapuke. He inoi tonu tana mahi ki a Te Wātikena (James Watkin), te mihinare Wēteriana i Waikouaiti, kia tukuna mai he mihinare Pākehā.
In the retaliatory expeditions by Ngai Tahu against Ngati Toa, Tuhawaiki developed a reputation as a bold and clever military leader. About 1833 he joined the first northern expedition, led by Tu-te-hounuku (Tama-i-hara-nui's son), Tangata Hara of Wairewa (Lake Forsyth) and Makere of Murihiku. At Kapara-te-hau (Lake Grassmere), the war party surprised a group of Ngati Toa on the shore and, in the brief ensuing struggle in the surf, Te Rauparaha was grabbed by a pursuer and managed to escape underwater only by slipping out of his cloak. Several reports say that it was Tuhawaiki who held, for a moment, the great Ngati Toa chief. This incident was followed by a running battle across Cloudy Bay towards Tory Channel.
  Te Waharoa, Wiremu Tāmi...  
Ko te 27 o Tīhema 1866, te rā i hinga ai ia ki Tūranga-o-moana, he wāhi e pātata ana ki Pēria. E ai ki te mihinare, ki a Te Teira (Richard Taylor), he mea tino pōuri rawa atu te matenga o tērā rangatira ngākau pono ki tōna iwi.
In spite of illness, already apparent on his Wellington visit, Tamihana maintained his involvement in tribal affairs. He attended sittings of the newly established Native Land Court, and mediated in disputes with surveyors in the Tauranga district, where land had also been confiscated. By October his health was deteriorating. He died at Turanga-o-moana, near Peria, on 27 December 1866. The missionary Richard Taylor wrote: 'There is something very sad in the death of this patriotic chief; a man of clear, straight-forward views; sad that a man, who possessed such an influence for good, should thus have been ignored by the Government, when, by his aid, had he been admitted to our councils, a permanent good feeling might have been established between the two races.'
  Te Paea Tåaho – Haurong...  
E rua ngā kaupapa i eke ai ngā mano o te Kīngitanga. Tuatahi ko te tūmanako o te kāwanatanga ki te whakatū kura i Te Awamutu, hei ako i ngā taitama tāne ki ngā mahi e noho pononga pai ai rātou mā te kāwanatanga.
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 ...  
Kua tahuri atu tana tuarā ki a Te Whiti-o-Rongomai, kua amuamu ki te huakore o te Kotahitanga. Ka whakapaua tana kaha ki te ako i tana iwi kia mau ki te Ara o te Tika, o te Pono. Ka tono ki te kāwanatanga kia tukuna mai he whenua kē anō mō rātau ko tana rōpū.
Found guilty by the resident magistrate at Opotiki, Te Kooti was sent to Mount Eden gaol in Auckland and released after two days, when two sureties were paid. He agreed, as a condition of his release, never to return to Poverty Bay. On his appeal to the Supreme Court, the sentence was overturned. The judge found no misconduct, and no action on the part of Te Kooti to justify the 'terror and alarm'. But the government took its case to the Court of Appeal, which in 1890 reinstated the original decision. The judges ruled that the state of mind of the public was relevant, even though it had been created by prejudice and 'jealousies'. They also castigated Te Kooti as 'a Maori prophet and a drunken one to boot'. Yet the teachings of Te Kooti show a commitment to the rule of law. One of his more famous directives was repeated near the end of his life: 'The canoe for you to paddle after me is the Law. Only the Law can be set against the Law'.
  Te Waharoa, Wiremu Tāmi...  
Ko te 27 o Tīhema 1866, te rā i hinga ai ia ki Tūranga-o-moana, he wāhi e pātata ana ki Pēria. E ai ki te mihinare, ki a Te Teira (Richard Taylor), he mea tino pōuri rawa atu te matenga o tērā rangatira ngākau pono ki tōna iwi.
In spite of illness, already apparent on his Wellington visit, Tamihana maintained his involvement in tribal affairs. He attended sittings of the newly established Native Land Court, and mediated in disputes with surveyors in the Tauranga district, where land had also been confiscated. By October his health was deteriorating. He died at Turanga-o-moana, near Peria, on 27 December 1866. The missionary Richard Taylor wrote: 'There is something very sad in the death of this patriotic chief; a man of clear, straight-forward views; sad that a man, who possessed such an influence for good, should thus have been ignored by the Government, when, by his aid, had he been admitted to our councils, a permanent good feeling might have been established between the two races.'
  Te Heuheu Tūkino III, I...  
Nō te tau 1850, ka peka a Kerei ki Pūkawa, ka tukuna he haki hei koha, hei whakanui i te piri pono o Iwikau ki a Kuini Wikitōria (Victoria). Rite tonu taua haki ki ngā mea i tukuna mai e te matua o Kuini Wikitōria, e Kīngi Wiremu (William) IV, hei koha ki ngā iwi o Ngā Puhi i te tau 1834.
When he visited Auckland in the late 1840s, Iwikau became acquainted with Governor George Grey. In 1850 Grey visited Pukawa, and, in recognition of Iwikau's loyalty to the Queen, presented him with a flag similar in design to that given to the northern tribes by William IV in 1834. Grey admired his richly carved food storehouse and remarked that all chiefs should have such storehouses as a sign of their standing and generosity. When later this storehouse was destroyed by fire, Iwikau, remembering Grey's words, set out to build another, larger and more elaborately ornamented. After four years of building, it was completed in 1855, and named Hinana. To demonstrate his mana, which was being challenged by some of Ngati Te Aho, Iwikau invited people from all the major tribes to its opening in November 1856. After his death it was re-erected at Waihi. It is now in the Canterbury Museum, while at Waihi village the dining house is called Hinana.
  Rātana, Tahupōtiki Wire...  
Ka hipa haere ngā tau, ka whānui haere kē atu te rerekētanga i waenganui i te Hāhi Rātana me ngā hāhi Karaitiana tūturu. He maha ngā wānanga hōhonu i Rātana pā e pā ana ki te āhua o te Atua, o te whakapono rānei.
The breach with orthodox religions widened over the years, provoking intense theological debates at Ratana pa. Initially, Ratana had discouraged attempts to deify him, but within two years the Ratana formula for the godhead included the Mangai, as well as Father, Son and Holy Spirit. Ratana began to refer to other churches as introduced to New Zealand by gentiles, and therefore not fit for his people. In the early 1920s the Mangai had often prayed publicly in the name of Jesus; in the 1930s this practice was dropped and the Mangai himself was sometimes regarded as the kaiwhakaora (saviour). Both Arepa and Omeka, always regarded as imbued with spiritual forces, died early in the 1930s, and not long afterwards the Mangai began to encourage his followers to regard them as Ratana saints or mediators.
  Te Waharoa, Wiremu Tāmi...  
Ko Tāmihana i hiahia tonu ki te whakawhitiwhiti kōrero ki te kāwanatanga, ēngari e ai ki ngā kōrero a Gorst, 'kāhore te iwi o te kāwanatanga i pai ki a Tāmihana. Torutoru noa iho ngā Pākehā i mōhio ki a ia, ā, ki ō rātou whakaaro ehara ia i te tangata pono'.
War broke out again in Taranaki in May 1863. In spite of the efforts of Tamihana to keep the peace, Ngati Maniapoto, led by Rewi Maniapoto, favoured war against the Pakeha. There was now an open rift between Ngati Haua and Ngati Maniapoto. Tamihana still sought negotiations with the government, but, as Gorst recorded, government people 'did not like Tamihana. Few Europeans knew him personally, and it was the fashion to believe him insincere.' In 1862 William Fox had expressed his distrust of Tamihana's motives, and this attitude persisted in government circles through the 1860s. In July 1863, in a memorandum to Grey, the premier, Alfred Domett, wrote, 'It is now beyond all question that the Native Tribes of Waikato the most powerful in New Zealand are resolved to attempt to drive out or destroy the Europeans of the Northern Island, and to establish a Native kingdom under a Native king.'
  Rātana, Tahupōtiki Wire...  
Nā Rātana tonu te whaikōrero e whakaahua ana i te ngākau pono o tōna whānau ki te Karauna, ahakoa tēnei, i noho āwangawanga tonu ētahi o ngā ngārahu Māori, ā, nā ētahi atu o rātou i whāki aua āwangawanga nei ki te kāwanatanga.
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 Rangi-i-pāia II – Ha...  
Nō te tau 1829 ka hoki rāua mō te wā poto nei, ki Wharekahika (Hicks Bay). I tōna haerenga ki Whakawhitirā i Waiapu, ka tūpono atu he tamaiti whānau hou ka tapaina e ia ko Te Karuharare. E ai ki ngā kōrero i whakapurua e Te Whānau-a-Apanui ngā karu o te papa angaanga o tana matua, o Te Pori-o-te-rangi, ki te harare pūwhero.
After the peacemaking Te Rangi-i-paia left with her husband, who went on to new campaigns. In May 1826 he and his son Titaha were killed on the Waipa River, during a Nga Puhi raid on Waikato. Te Rangi-i-paia later married Te Kariri of Ngati Haua and lived at Maungatautari. She and Te Kariri returned briefly to Hicks Bay in 1829. At Whakawhitira, on the Waiapu River, she saw a new-born male child whom she named Te Karu-harare (sealing-wax eyes), after her father, Te Pori-o-te-rangi; Te Whanau-a-Apanui were said to have filled the eye sockets of Te Pori-o-te-rangi's skull with red sealing wax. When the child grew up he became Mohi Turei, the well-known Anglican minister of the East Coast. The daughter of Te Rangi-i-paia, Makere, whom she had been forced to leave in 1820, married the Ngati Porou leader Enoka Te Potae-aute.
  Te Pareihe – Haurongo –...  
He whaea a Paeroa nō Kurupō Te Moananui, te ariki ihorei o Ngāti Hāwea, he karangatanga hapū o Ngāti Te Whatuiāpiti. Ka rewa te ope taua rā ki te patu i a Ngāti Raukawa ki Te Manawatū; ka tūpono atu i te huarahi ko Rangitāne, te haumi o Ngāti Raukawa; ka kōkiritia.
In another account Te Pareihe had already returned to the Mahia peninsula when the news arrived that Te Momo-a-Irawaru had reached Heretaunga with a party of Ngati Te Kohera, a people of both Ngati Raukawa and Ngati Tuwharetoa origin. Te Pareihe and Te Wera Hauraki left Mahia to drive them out. Te Momo-a-Irawaru was living at Kahotea pa, on the eastern side of Te Roto-a-Tara, while his Ngati Te Upokoiri allies under Te Motumotu occupied the pa on the island. Te Pareihe and Te Wera brought their canoes up the Tukituki River and had them dragged across into the lake. Te Momo was the first man killed before either pa was taken; he was outside collecting food when he was discovered and killed. Then the pa in the lake was overthrown; many were killed, and many captured. This battle was known as Te Roto-a-Tara II; afterwards Ahumai, daughter-in-law of Te Momo, composed a lament for him which was at the same time a cursing song directed at Te Pareihe.
Arrow 1 2 3 4 5