he tangata whenua whakapapa roopu vol. 18 issue #4 noema ... · with your letter if a reply is...

TE REO

N E

W S

L E

T T

E R

ISSN 1176-4767

He Tangata Whenua Whakapapa Roopu

Vol. 18 Issue #4

NOEMA/NOVEMBER

2011

Special Interest Group No.76 of the

New Zealand Society of Genealogists Inc. The MIG formed in 1993 & was ratified by the NZSG at the Christchurch Council Meeting on

Saturday the 3rd December 1994

Official Publication of the NZSG Māori Interest Group www.nzsgmig.com

Volume 18 Issue 4 Noema/November 2011

NZSG MĀORI INTEREST GROUP

TE REO Kaumātua : Sonny RAUWHERO [Auckland Region]

Executive Committee 2011-2012

Please address all correspondence to the MIG Secretary as below;

New Zealand Society of Genealogists Attention : Māori Interest Group Secretary

PO Box 14-036 Panmure

Auckland, AKD 1741 NEW ZEALAND

or Mëra-hiko/E-mail: Mā[email protected] with the Subject line "Māori Interest Group"

CONVENOR : Mr. Owen ORMSBY

SECRETARY : Mrs. Brenda JOYCE

TREASURER : Mrs. Brenda JOYCE

NEWSLETTER EDITOR : Mr. Bruce MATHERS

COMMITTEE : Mrs. Lorraine RICE

Mrs. Celia GEARY

RESEARCH ADVISOR : Mrs. Lorraine RICE [Advisory only]

RESEARCH ADVISOR : Mr. Peter ALLEN [Māori Land Court Advisory only]

WHAKAPAPA ADVISOR : Mrs. Brenda JOYCE [Advisory only]

WEBMASTER : Mr. Bruce MATHERS

ARCHIVIST : Mrs. Brenda JOYCE Our Archives are stored at the NZSG FRC

LOOKUP SERVICE : Mrs. Brenda JOYCE

EXECUTIVE LIAISON : Mrs. Brenda JOYCE [Māori Interest Group only]

When corresponding with officers of the MIG you must always quote your NZSG Membership Number and include a LARGE Stamped Self-Addressed Envelope [SSAE]

with your letter if a reply is anticipated.

TE REO

IMPORTANT NOTICES—PLEASE READ! 4

WHATUMOANA PAKI REMEMBERED 8

THE PROCESS OF MĀORI MOURNING & GRIEF AT THE TIME OF DEATH 10

2012 MIG AGM 13

TAURANGA CEMETERY SEARCH 14

BRANCEPETH STATION LIBRARY, WAIRARAPA 14

RANGITĀNE O WAIRARAPA 16

CAN YOU HELP—CONTACT SOUGHT 20

Membership of the NZSG Māori Interest Group is $5.00 and you must be a financial member of the New Zealand Society of Genealogists Inc. Up-to-date Membership details should be obtained from the MIG Sec-retary prior to joining.

IN THIS ISSUE

Please have all material for the next newsletter [Pepuere/February 2012] to the MIG Secretary before

the 25th Hanuere/January 2012

TE REO PAGE 4

IMPORTANT NOTICES PLEASE READ!

CONVENORS ANNUAL REPORT 2011:

Tēnā koe i ō tātou mate tārūrū nui kua poto atu nei ki te kāpunipunitanga o nga wairua I Paerau. Heoi rā, ki ngā mate, waiho i runga i te kōrero rā, ko te hunga mate ki te hunga mate, ko tātou ngā ka-nohi ora o rātou ki a tātou, tihē mauri ora!

Greetings to you and our dead, whose loss greatly pains us, and who have departed for the assembly of spirits in the home-land. For the dead, let the adage speak: the dead have passed on and we, their living representatives, remain. Behold, the breath of life.

We acknowledge amongst our leaders and people the passing of Te Ariki Whatu-moana Paki and pay homage to his family as he leaves us for reunification with his wife (the late Te Arikinui Dame Te

Atairangikaahu) and his tupuna who have passed over, moe mai, moe mai, moe mai ra.

This year has seen a growth of memberships and opportunities for the Māori Interest Group, a large number of meetings and workshops throughout the motu have kept us actively engaged. Appreciation to Brenda Joyce for her diligence and perseverance and keeping us all on track with advice and updates and all those treasures that cross over her threshold via emails and letters.

Appreciation also to Celia and Lorraine and to Bruce across that great sea of the Tas-man and our departing spirits from Te Rerenga Wairua to your support as a team and finally to our members for their faith, tikanga and whanaungatanga in being part of a great team of researchers of Tangata Whenua Māori and European Pakeha whaka-papa and genealogy.

We have grown in leaps and bounds with new marketing ideas and creative workshops to recognition by the executive committee of NZSG of the Māori Interest Group’s work with Māori and Pakeha genealogical pursuits. We sit in a very strong position as the Māori Interest Group, as the body representing the indigenous values of the Tangata Whenua in whakapapa research.

Ki te kahore he whakakitenga ka ngaro te iwi, without foresight or vision the people will be lost.

(Continued on page 5)

TE REO PAGE 5

Keeping in mind that we have three strings to our bow:

1. European New Zealand seeking their Māori connections in ancestry 2. Māori New Zealand seeking their European connections in ancestry 3. Māori seeking their Māori identity of whanau, marae, hapu and iwi.

May we all grow stronger and work with each other in harmony and peace as we pro-gress this pathway of life, that genealogical and whakapapa doors will open to us, that those elusive ancestors will come forth in order to be found.

He waka eke noa, a canoe which we are all in with no exception

Ngā mihi nui o te Kirihimete me te Tau Hou, a Merry Christmas and a happy New Year

Nō reira , noho ora mai rā Nāku noa, nā Owen Ormsby Convenor Māori Interest Group NZSG Inc November 2011 Post Script:

In driving to work on Wednesday this week I passed my great grandmother Ngahooro Paki on a school bus heading into Auckland. I thought to myself I must be dreaming, ‘granny has been long gone’ I caught up with the school bus and granny was having a good time travelling along in style.

She was looking out over all from the banner of the Family History Fair in Hamilton at-tached to the side of the bus. I wonder if great granny realised that she was joy rid-ing!!!!!!!

Sharing our ancestors with the greater community, is this our new phrase????

(Continued from page 4)

EDITOR’S MESSAGE:

Kia ora,

With Christmas fast approaching and the New Year looming, this will be our last newsletter for 2011—honestly where has the year gone!?

The group has had a busy and productive year, we have been represented at several Family History events and our stands con-tinue to impress with our professional displays and banners. The group has again been invited by the Thames branch o f t h e N Z S G [ h t t p : / /


TE REO PAGE 6

www.genealogy.org.nz/Thames_101.aspx] to attend the Thames Biennial Family History Research Expo 2012 [http://www.thecoromandel.com/events_coromandel_autumn.html] March next year and Owen, Celia, Brenda and Lorraine all hope to be able to attend this event. It is understood that the Expo will run on a similar format as in previous years and there will also be vintage cars run-ning to take visitors to The Treasury [http://www.thetreasury.org.nz/] which is a purpose-built research facility in Thames.

With this in mind, the group has now invested in a smart uniform – the Committee will be dressed in Black Polo Shirts with the MIG logo embroidered on the top left chest. This will give our Committee a striking appearance and continuity.

The Group’s funds are not paying for these shirts. Committee members liked the idea so much that they wanted them for themselves and some have ordered several shirts.

These shirts will also be available for purchase by our members (further details are elsewhere in this issue and on our website or contact Brenda Mā[email protected]).

The Committee have promised me some photos in their new attire at the Thames Expo next year, so don’t forget to check them out on our website after March.

Also a reminder that the 2011 AGM ratified a slight change to our membership struc-ture in that a small annual membership fee of $5.00 has been reinstated for non insti-tutional members, this can be paid by cash, cheque or 8 Kiwi postage stamps. This will take effect immediately for new members joining the Interest Group, while existing members will have their first membership fee fall due on the 1st April 2012. All MIG members must be financial members of the NZSG. We hope the reintroduction of a small membership fee will not cause too much inconvenience and will enable us to purchase more resources for our members.

Our 2012 AGM will be held at Taupo during the NZSG Conference, it is important that all our members attend these meetings. The committee hopes to be able to secure a longer time allocation for our AGM next year and we ask members to register their ‘intention to attend’ this meeting with Brenda (Sec) as soon as possible. Please contact the Secretary; NZSG Māori Interest Group, 17 Peterhouse Street, Tawa, Wellington, WTN 5028. Email: Mā[email protected]

As always, the Committee and I wish you all a Safe and Merry Christmas and a Happy and Prosperous New Year with your family and friends – don’t miss out on the oppor-tunity to update the family photo album and fill in the whakapapa with the family events that have occurred throughout the year!

May 2012 be all that you wish for and the year in which the elusive ancestor is finally revealed. Merry Christmas and Happy New Year to you all.

Meri Kirihimete

Bruce MATHERS/Puruhi MATERA Editor/Webmaster—November 2011


TE REO PAGE 7

TE REO PAGE 8

WHATUMOANA PAKI REMEMBERED

Whatumoana Paki ((2nd February 1927) – 22 September 2011) was a New Zealand Māori royal elder. Whatumoana was the husband of the late Māori Queen, Te Atairangikaahu, who reigned from 1966 to 2006. He and [Queen] Te Atairangikaahu were the parents of the present Māori King, Tuheitia Paki.

Whatumoana was born in Huntly, New Zealand, to parents, Wetere and Francis Paki nee Brown. He was of dual Te Au-pōuri and Ngati Whawhakia descent. The Te Aupōuri are the northern most Māori iwi, or tribal group, in New Zealand. Whatumoana worked as a farmer and coalminer during his early career. He be-came one of the principle maintenance people for Māori marae located along the Waikato River on the North Island, which includes the Mangatautari marae.

By the 1950s, Whatumoana began dating Princess Piki Mahuta, the only daughter of King Korokī and heir to the Māori King Movement. The couple married in 1952. They had seven children - Heeni Whare-maru, Kiri Tokia Ete Tomairangi, Tuheitia, Maharaia, Mihikiteao, Kiki and Te Mana-wanui.

King Korokī died in 1966. Whatumoana’s

wife succeeded her father as Māori Queen and became known as Te Arikinui Te Atairangikaahu. As the consort of the Queen, Whatumoana had to step back from public statements and defer public opinions to her. Dame Iritana Tāwhiwhi-rangi, a longtime friend of Whatumoana, recalled that he told her of his expected role within the monarchy, "He shared with me that a kaumatua told him, 'Just remem-ber that you must leave all the statements to her.' For a man who had a very strong mind that can't have been easy. Gosh, I know some men who wouldn't have done that for anything. But he did it with pa-nache and he was a tower of strength be-hind Dame Te Ata.." Together they, Whatumoana and Te Atairangikaahu built their home at Waahi Pa in Huntly. Dame Te Atairangikaahu died in 2006 after 54 years of marriage. Whatumoana’s son Tuheitia Paki, succeeded his mother as Māori king. Whatumoana had wanted a tombstone for his wife, but members of the royal family of Tainui, called kaahui ariki, are not permitted to have monu-ments at their graves. Instead, Whatu-moana planted a bed of purple roses, named specifically for Te Atairangikaahu, around a memorial stone at their home in Waahi Pa.

Whatumoana continued to live at his home at Waahi Pa following Te Atairangi-kaahu's death. He was ill and hospitalized for much of 2011. However, Whatumoana checked himself out of the hospital in August 2011 to attend his son's fifth coro-nation (Koroneihana) anniversary celebra-tions, and powhiri.

Whatumoana Paki died on 22 September, 2011, at the age of 85 after a long illness. His funeral was held at his home at Waahi Pa, Huntly, with dignitaries attending from as far away as the Cook Islands, Hawaii, and Samoa. He is buried on Mount Taupiri next to his beloved wife. He was driven to Mount Taupiri in a 1930 Model A Ford, which he restored.

S o u r c e : h t t p : / / e n . w i k i p e d i a . o r g / w i k i /Whatumoana_Paki

Host people of a Marae wave leaves of Kawakawa to welcome guests, especially at tangi. Both

TE REO PAGE 9

Both they and the guests may wear wreaths of Kawakawa on the head as a sign of mourning.

TE PAKI WHAKAPAPA—Please note that I have not fully researched this genealogy so please expect errors and/or omissions. BM

* D

eath

En

try h

eld

on

file

.

TE REO PAGE 10

THE PROCESS OF MĀORI MOURNING

AND GRIEF AT THE TIME OF

DEATH

Tangihanga (Māori Mourning) Tangihanga, the traditional Māori mourn-ing ceremony where whanau, hapu and iwi come together under the mantle of whanaungatanga (family relationships) through love, respect and sorrow to grieve unashamedly in the Māori fashion over the loss of loved ones or a loved one. Tangihanga also has a number of stages and procedures that have to be carried out that are important to Māori because it is their personal conviction of tikanga Māori (lore) to this Kaupapa passed down from their tupuna (ancestors).

Tuku Wairua (Spirit-Leaving) When someone is near death, where there is no more hope and the person is trying to forestall death, this procedure is per-formed to help the spirit depart from the body lest the wairua become restless and wonder. Traditionally this was performed by the tohunga (priest). Today when someone is dying a family member famil-iar with this rite will perform this proce-dure, or a minister or priest are called to give the dying person a holy blessing.

Death At the moment of death, my tupuna be-lieved the tupapaku (dead body) to be in a state similar to sleep. Though gone from the body they believed still the wairua to travel to it's old haunts before it's ascen-sion to Te Rerenga Wairua (going to the top of the North Island to depart).

The tupapaku, will be dressed and adorned with his finest traditional dress, body and hair fragranted with oil and kawakawa (leaf). Traditionally the body was tightly bound in the foetus position, garments wrapped around them also that only their head would be showing, sat upright, as if alive still, to listen and see the proceedings. People from the village

then gathered in groups to pay their re-spects to the dead.

A death tapu was also imposed over the building where the death occurred. In Northland my tupuna burned the house, the families joining together in building a new one after the ceremony. This no longer commonly practised due to today's economics and changes.

Tono (Claim) Tono is the request for the tupapaku to be taken to a particular marae or buried in a certain urupa (cemetery). This takes place where the death has occurred. If my mother were to die in Auckland, her marae nearly 160 miles away, the proce-dure would be that her brothers will con-fer with us concerning the tikanga of our tupuna, no doubt emphasising the impor-tance of returning her back to where she was born, to the land of her tupuna where they await. If we so wished to have our mother stay a night at home, we do so knowing she will return to her hapu (home tribe). If however we decided to keep her the Kaumatua of the marae is notified and no doubt he will come and tono for the tupapaku. Tono can also arise upon the arrival of manuhiri (guests) during whaikorero (speeches).

Arrival and Tangata Whenua (Home People) This procedure is viewed in the respects that the tangata whenua, having prepared the procedures to welcome the tupapaku back to it's marae, await, that they may pay their respects. The kawakawa leaves evident upon the heads of the manuhiri and tangata whenua, one will see kuia standing in front of the marae with taua (mourning wreaths) upon their heads, positioning themselves, awesomely aware and observant towards their manuhiri and others (their dead). Turning their attention to the tupapaku as it lies posi-tioned to enter.

Process of Powhiri (Welcome) The Māori way and procedure in which to


TE REO PAGE 11

enter onto the marae. The process of pow-hiri is associated with the welcoming and hosting of visitors upon their arrival which continues for up to a few days. The traditional meaning relating to the waving of the kawakawa leaves by the women indicates a pathway by which the spirits leave this world entering into the world beyond. Oratory is directed as if the per-son were still alive.

Po Whakamutunga (Final Night) This is the night preceding the burial. It is a time when the spirit will be sent on it's way, until all who believe in the life here-after see each other again. Here whanau members will sing songs in remembrance of the deceased, tell funny stories about growing up, share about the joy of seeing each other again under the circum-stances. The coffin is normally closed before sunrise.

Nehunga, Po Whakamoemoea (Burial) The tupapaku at this stage will make it's final departure from the marae, and be taken to the cemetery to be buried. Here support is given to them on their final night. Traditionally the tupapaku would be hung up on trees that the flesh may decay, the bones scraped and cleaned, painted then buried. This [is] no longer practised upon European contact and health reasons.

Hakari (Thanksgiving Meal) The feast after the nehunga that makes people noa (free from the process of mourning). A traditional feast lifting off the tapu that is upon the whanau pani (mourning family) and kirimate, from the time of entry to the marae.

Takahi Whare (Blessing House) Similar to blessing a house, this proce-dure is normally performed after burial. Like an exorcism, it is an assurance for the family no other spirit including the deceased will be visiting later. Clothing and other personal [items] are given away by those wanting a memoir, but mostly disposed of or buried, preserving the dig-

nity of the deceased.

Kawe Mate (Taking Dead Person's Mem-ory Home) A Māori memorial service, held normally at the request as a gesture of love and respect for the deceased by a family. This arises when certain family members could not attend the tangihanga, or when some-one lies in state at another marae and is buried in another urupa, or when a par-ticular hui is held on their own marae, the family will take the opportunity to return home the memory of their deceased rela-tive. It is customary in my family to take a photograph of the deceased relative to present as a gift.

Hura Kohatu (Unveiling Stone) The unveiling service and blessing of the gravestone. After the person has been dead for a year or more the family will then hold a Hura Kohatu service to re-member him or her.

The stone is covered before sunrise, the belief that the spirits of those gone and the gods are present watching. This is the extent Māori family go to, to remember and pay tribute to the dead.

Conclusion Tangihanga to me is the at-mosphere of mourning created for me by my tupuna with tikanga according to the way they saw it befitting their deceased. It is a time of grief sharing, all the more so as memories flood back of the many gone and the shedding again of tears as they are remembered. Tangihanga is also a healing time when considering the amount of tears one would shed over the days, I'd say much grief would be wrung out of you, your body worn out over the occasion. Though these are basically the procedures today, when endeavouring on your next journey to Tangihanga, one must also not forget to Tangi (weep).

Based on an Essay for Te Wananga o Rau-k au a Māo r i U n ive rs i t y , 1998 by Eliza Mataa.

www.faithcentral.net.nz/?sid=202


TE REO PAGE 12

TE REO PAGE 13

WHAKAPAPA: An introduction to researching Māori and Pākehā-Māori

families, their history, heritage, and culture.

NZSG Māori Interest Group, 2008. 38 pages A4. $18.00 including P&P within New Zealand. Available from the Secretary of the NZSG Māori Interest Group: Brenda Joyce, 17 Peterhouse Street, Tawa, Wellington 5028 or NZSG, PO Box 14036, Pan-mure Auckland 1741.

The first edition of our Whakapapa guide was written nearly four years ago and, mainly because of recent legislation, has become outdated. The committee worked hard to write an updated and expanded edition. This was launched at the AFFHO Congress in Auckland, January 2009. It discuses the philosophy underlying whaka-papa research and includes many more examples of documents that can be accessed and where to find them, useful websites and suggested answers to many frequently asked questions.

2012 MIG AGM

The Māori Interest Group AGM will be held during the 2012 NZSG AGM and Conference which will take place in Taupo at the Wairakei Resort with a theme of Volcanic Taupo – Steaming Ahead. The dates are 1st June 2012 – 3rd June 2012. Details of the MIG meeting will be advised as soon as we have been allo-cated a date, time and location (room) and we hope to see you all there!

2012 FAMILY HISTORY FAIR http://www.nzfamilyhistoryfair.org.nz/

The 2012 Family History Fair is to be held at the Claudelands Event Centre in Hamilton on the 3rd and 4th August and we hope to see you all there!

CANCELLED!

TE REO PAGE 14

TAURANGA CEMETERY SEARCH

Unfortunately we [Tauranga City Council] don't yet have an online cemetery database. The coun-cil is however in the process of entering the re-cords at the moment and it is scheduled to be completed by the middle of next year. It will also have photos of the headstones.

In the meantime the only way to find the informa-tion is to email me and I look it up for you.

Dee Redmayne Customer Services Administrator Pyes Pa Cemetery Tauranga City Council Email: [email protected] Ph: (07) 543-0789

BRANCEPETH STATION LIBRARY, WAIRARAPA

Brancepeth was a large, self contained sheep and cattle sta-tion in the late nineteenth century owned by the BEETHAM family.

Self sufficient it had to be – if you needed anything it meant a journey on horse back over the Rimutakas to Wellington.

One of the facilities provided for the numerous employees was a library in a small building furnished with easy chairs, a roaring fire and approximately 2,000 books.

The whole collection was donated [to] the Victoria University in 1966 on the understanding that the books would always be displayed in their original bookcases.

The books show much evidence of use – marginalia such as shopping lists, dog eared corners and burns as, of course, you smoked your pipe while reading or you might have dozed off and let the book fall close to the fire.

Victoria University Library is now undergoing many changes due to rebuilding and the collection won’t be accessible for several months so I was very fortunate to be able to see it in early July this year. The first title we noticed was Children of the mist.


TE REO PAGE 15

Lydia Wevers, in her book, Reading on the farm has analysed the collection and shows how the reading choices of the employees highlights their interests and the social structures of the times. She draws attention to the Māori of the Wairarapa. BJ


Part of the Brancepeth Library collection—stored in the original 19th century bookcases.

TE REO PAGE 16

RANGITĀNE O WAIRARAPA

The Rangitāne history begins with the arrival of the Kurahaupō waka (canoe or migration). One of the principle chiefs aboard this waka was Whatonga. His descendants eventually migrated south from Mahia Peninsula to settle much of

the lower North Island and the top of the South Island. The tribes associated with this waka include Rongomaiwahine (Mahia); Te Ati Haunui a Paparangi (Wanganui); Rangitāne (Manawatu, Tamaki Nui a Rua, Wairarapa, and


http://www.rangitane.iwi.nz/

Hatching on the 1st May 2011 was the (now world famous) little White Kiwi, who was named Manukura by the local iwi of Rangitane o Wairarapa. Manukura which means of ‘of chiefly status’ is seen by tribal elders as a ‘tohu’ or a sign of new beginnings, say-ing: "Every now and then something extraordinary comes along to remind you of how special life is." They described Manukura as "a very special gift."

It cannot be understated what a true koha she is indeed, not only for the Pukaha Mount Bruce National Wildlife Centre where Manukura hatched but also for the people of Rangitane o Wairarapa and every New Zealander and she must be protected/tiaki at all costs. Manukura is indeed a true gift and I am sure she will also become an integral part of future breeding programs as a precious taonga.

TE REO PAGE 17

TE REO PAGE 18

Wairau); Ngāti Apa (Rangitikei and Marl-borough); Muaupoko (Horowhenua); Ngai Tara (Wellington and Kapiti); Ngāti Kuia (Pelorus); and Ngāti Tumatakokiri (Golden Bay).

Whatonga moved to what we know as the Hawkes Bay area and built a pa, which he named Heretaunga. This later became the name adopted for the larger Hawkes Bay area. Oral tradition speaks of Whatonga embarking on a journey of discovery after displeasing his wife, Hotuwaipara. She had cut her hand on a nohu (rock cod) that he had caught on a fishing venture. This incident led to their first son being named in remembrance of the event – Tara Ika, meaning ‘fish spine’. Whatonga’s journey brought him to the Wairarapa for the first time. He settled for some time at Rangiwhakaoma (Castlepoint) where he built a pa called Matirie or Matira, which was situated where the current lighthouse stands. From here he journeyed down to Whanganui a Tara (Wellington) up past Kapiti Island and Horowhenua before moving inland up the Manawatu River and Te Apiti (Manawatu Gorge). It was at this point that he first laid eyes upon a vast virgin forest that stretched beyond his view filled with giant native trees. It was of such splendour that he gave it his own name – Te Tapere Nui o Whatonga or ‘the great domain of Whatonga’. It is from this once great forest that Pukaha Mt Bruce remains as one of the last signifi-cant stands of native bush.

Whatonga had sons to two separate wives and it was the descendants of these two half-brothers that eventually spread to occupy the lower North Island or Te Upoko o te Ika a Maui (The Head of the Fish of Maui). The first born son was Tara Ika, known more commonly as Tara. Tara gave rise to the tribe known as Ngai Tara that lived for many centuries in the Wel-lington and West Coast area. Tara gave his name to the Wellington Harbour, which is known as Te Whanganui a Tara or the Great Bay of Tara. His name is also

commemorated in the Tararua Mountains that divide the Wellington Region and is taken from the saying “Nga waewae e rua a Tara” or “the spanned legs of Tara”, meaning that his people had a foothold on either side of these ranges. The second son of Whatonga was Tautoki, born to Reretua. Tautoki gave birth to a son called Tanenuiarangi otherwise known as Rangi-tāne.

Not much is known about this ancestor although his progeny spread to cover a wide area. Rangitāne had two wives. His first wife, Mahue bore a son called Kopu-parapara and it is from this ancestor that Hamua is derived.

Four generations after Rangitāne came Hāmua. Hāmua became the eponymous ancestor or originator of the Ngāti Hāmua hapū (sub-tribe), which was and remains the paramount hapū of Rangitāne o Wairarapa. Ngāti Hāmua has survived through to today along with other Rangi-tāne hapū to remain the tangata whenua of the Wairarapa.

Of course, Rangitāne is not the only iwi to lay claim to the Wairarapa. Ngāti Kahun-gunu shares the role of tangata whenua in the Wairarapa. Ngāti Kahungunu hapū trace their lineage back to the Takitimu waka that arrived, also at Mahia some-time after the Kurahaupō waka. Over time these people moved into the Wairarapa area from Heretaunga and integrated with the Rangitāne hapū. Today many of the Māori people living in the Wairarapa can trace their whakapapa or lineage back to both tribes.

Jason Kerehi December 2004 For more information on Pukaha Mount Bruce National Wildlife Centre & Manu-kura visit www.pukaha.org.nz, phone (06) 375 8004 or email: [email protected]


TE REO PAGE 19

(Image: Mike Heydon/Jet Productions NZ Limited via Getty) http://www.newscientist.com/blogs/shortsharpscience/2011/11/albino-kiwi-chick.html

TE REO PAGE 20

My interest in Whakapapa is as fol-lows: Edward Sydney (Ned) Yates, the son of a Jewish solicitor, was born c 1833 in London . Ned and partner Waikaukau EWAI, born c1840 lived in Ahipara and produced 10 children. I have the names and reputed dates of birth for all ten. Ned YATES had a sister Julia (Mrs DAVIS), born c 1831 in London and his brother Samuel of Parengarenga NZ, also had a daughter called Julia born c1884 in NZ, so we have to take care to ensure that any information found is about the “correct” Julia. Yates.

The third child of Waikaukau, “Our” Julia YATES, born about 1867-1870 married John Richard BOWMAN Junior at St Sav-iour’s in Kaitaia on 13 October 1890 and this couple are my husband’s grandpar-ents.

Alan SCOTT, my husband ‘s cousin has been told by a family member that Eger-ton YATES, Waikaukau’s youngest child, is reputed to have told his daughter Rona COLLINS that his mother “was from the Ngati Kuri tribe, a sub-tribe of Te Ra-rawa.” Alan has told me that he had been to “the Marae” and asked about Wai-kaukau, but no one was able to help. I am not sure exactly where he visited.

A descendant of Ethel YATES (Mrs MOR-RIS), who was another of the 10 children also gives the mother as Waikau-kau EWAI with “Birth 1840, Whangaroa, Northland” . Waikaukau died about 1904 at Kaeo or Whangaroa where she may have lived. There is a report that she had been living with one of her daughters, Marion who had married Richard KING.

We have not found any birth registrations for the children of Edward Sydney (Ned) YATES. Waikaukau was possibly not officially married to him and I believe, it was not compulsory for Māori to register

births, deaths or marriages till after 1912. I am told that Waikaukau is the name most commonly found for the Māori wife or partner of E S YATES, but other names include TEWHATA, BROWN, TAUROA and APARA. These names appear on the mar-riage and death registrations (certificates?) of her children. Julia’s death certificate gives her mother as Re-becca Rameka. It is well known however, that death certificates are often incorrect and that particularly in earlier times, it was common for Māori names to be Angli-cised. There are at least four other people that I know of, who have hit a brick wall trying to uncover any further information about this lady.

I have also put a “post” on the web site www.Māori.org/ and someone did reply, but he knew even less than we did, so we were able to help him, but he was not able to assist us.

I have asked for an enquiry from me to appear in “Whakapapa enquiries” in the November or early December issue of TE KUKUPA, the newsletter of Te Rarawa . It will have a wider distribution, and so there may be someone who can help. I discovered this newsletter on the net, because someone in Melbourne had a enquiry about Waikaukau in the June 2002 edition.

I have read that Māori had only one name until Europeans arrived, but then until about 1900 the name of the child’s father was used as a surname. This may mean that Waikaukau’s father was a man called Ewai. I have noticed the name “Ewai” in Māori Land Court documents for 1840, so it is a Māori name, even though some family said that it was not Māori.

My husband James E Bowman is the son of James (known as Jerry, once in the


CAN YOU HELP? INFORMATION WANTED—CONTACT SOUGHT

TE REO PAGE 21

police), who was the fifth of the 11 chil-dren of Julia Yates/Bowman.

The Children: The births of the ten YATES children do not appear to have been registered. Their names were:

Father: Edward Sydney (Ned) YATES b. about 1833, Bury St, Saint Mary Axe, in the East End of London, England d. 23 June 1901, Ahipara, Northland, NZ

Mother: Waikaukau EWAI b. c 1837 to 1840, New Zealand - possibly at Whangaroa d. c 1904, Whangaroa, Northland, NZ

Agnes YATES b. 4 Oct 1863, Whangaroa, Northland NZ d. Date and place unknown.

Huria YATES b. Sept 1869, Whangaroa, Northland NZ d. Date and place unknown.

Julia YATES b. about 1867-1870? Ahipara, Northland d. 28 Oct 1921, Herekino, Northland, NZ & John Richard, Jnr. (Narnie) BOWMAN b. 27 Sept 1864, Newton, Auckland, NZ d. 19 Aug 1944, Public Hospital, Kaitaia, Northland, NZ, but he was living at Here-kino. m. 13 Oct 1890, St Saviours C of E, Kai-taia, Northland, NZ.

Samuel Edward YATES b. Dec 1870, Ahipara, Northland, NZ d. about 1947, Ahipara, Northland, NZ & Katariana MURRAY m. about 1898, Ahipara, Northland, NZ.

Sarah YATES

b. 29 May 1873, Ahipara, Northland, NZ d. 1918, Whangaroa Hospital, NZ & Hepi KING m. about 1900, Kaitaia, Northland, NZ.

Marion YATES b. about 1878, Ahipara, Northland, NZ d. 15 Dec 1936, Kaeo, Northland, NZ & Richard KING m. 1901, Kaitaia, Northland, NZ.

Clarence Sydney YATES b. about 1880, Ahipara, Northland, NZ d. 13 May 1952, East Cape, NZ & Mary Jane McLEOD m. 25 Sept 1913, Auckland, NZ.

Ethel YATES b. 3 Mar 1882, Ahipara, Northland, NZ d. 3 Oct 1968, Auckland, NZ & George Lamb MORRIS b. 1878 d. 1922 m. 19 Feb 1906, Hepburn St, Auckland, NZ.

Florence YATES b. 3 Mar 1882, Ahipara, Northland, NZ d. 28 Nov 1967, Auckland, NZ.

Egerton YATES b. 23 June 1883, Ahipara, Northland, NZ d. 1973 & Mabel REID m. 21 Aug 1913, Kaitaia, Northland, NZ

Any assistance or ideas about where to go will be greatly appreciated.

Kind Regards, Desma BOWMAN 11 Rush Place Havelock North, HBY 4103. Ph: 06 877 1798 Fax: 06 877 1191 Email: [email protected]


NATIONAL PĀNUI / TE PĀNUI A-MOTU

This pānui is published monthly by Te Kooti Whenua Māori (Māori Land Court). Its purpose is to provide notice to interested parties of hearings being conducted in, and applications received by, this court. Our group now re-

ceives each issue of this publication in hard copy. If you would like a look-up or to borrow a particular issue please contact The Secretary at [email protected] .

http://www.justice.govt.nz/courts/maori-land-court/national-panui

TE REO PAGE 22

STOP PRESS!!!!

The Committee Shirts have just arrived and as you can see, Brenda looks very smart indeed—the MIG committee will be together in full dress at the Thames Expo next year. More details in the next issue...

TE REO PAGE 23

DISCLAIMER

The Editor and Webmaster welcome contributions for publication, but reserve the right to edit as necessary. The views expressed are not nec-essarily those of the Society, MIG, Editor, Webmaster and/or the Committee, and we

therefore do not accept any responsibility for information or opinions expressed.

All information is provided in good faith as a general reference source only and which is given for Genealogi-cal purposes as possible finding aids. The Society, MIG and their executives cannot vouch for the accuracy of any reference material.

The Māori Interest Group occasionally provides Maps as a general reference source only and the researcher should undertake more in-depth research, once the broad proximity of the Iwi has been identified.

When corresponding with officers of the MIG always quote your NZSG Membership Number and include a LARGE Stamped Self-Addressed Envelope [SSAE] with your letter if a reply is anticipated. E.&O.E. BM

N.B. I am very reluctant to publish member’s E-mail addresses only in Te Reo – I don’t think that this is being fair to those members without access to the Internet and it is also limiting your own chances of receiving a reply to only those members with the Internet. BM

MIG OBJECTIVES

1/. To assist others researching Māori Whakapapa by way of sharing our knowledge of areas of research.

2/. To compile a list of repositories, books etc that will assist with Māori research.

3/. To acquire books purchased through the Māori Inter-est Group for all [NZ] members to use via the FRC.

4/. It is noted we will not be researching for others but offering assistance to give others a channel of research that may help them. We have a research officer who will offer assistance in an advisory capacity.

MIG Services: Quarterly Newsletters; February, May, August & November. Published Newsletter Queries. Brief Research Queries Answered. Members Surname/Whakapapa Interest List.

*MIG Subscription: Membership of the New Zealand Society of Genealogist Māori Interest Group is $5.00 and you must also be a Financial Member of the New Zea-land Society of Genealogists. [*Ratified MIG AGM 27th August 2011]. Those NZSG Members wishing to receive hardcopies of the MIG newsletter Te Reo must supply the MIG Secretary with four (4) A5 envelopes with a $1.20¢ stamp on each envelope (subject to postal in-creases). Up-to-date Membership details should be obtained from the MIG Secretary prior to joining.

MIG Meetings: Usually in conjunction with the NZSG Annual Conference—This is usually the MIG Annual General Meeting. BM

NZSG MĀORI INTEREST GROUP LOGO (Also see Te Reo Noema 2006 pg13)

Tukutuku Panel. Dyed flax woven over strips of wood to produce a design of a series of steps or putama. These steps represent the staircase to heaven that the god Tane climbed to get the three baskets of knowledge for the Māori people.

• Te kete-tuatea (basket of light, present knowledge) • Te kete-tuauri (basket of darkness, things unknown) • Te kete-aronui (basket of pursuit, knowledge humans currently seek)

The steps can also be seen as generations on a whakapapa or family tree chart. Thus the logo represents learning and family history research. BJ

TE REO - The Voice of the NZSG MIG Reference source:

The Reed Pocket Dictionary of Modern Māori . P.M. Ryan 1999.

He aha te mea nui o te ao? He tangata, he tangata, he tangata What is the most important thing in the world? ‘Tis people, ‘tis people, ‘tis people.

Printed by Kwik Kopy Underwood, Brisbane, Australia

© NZSG MIG 2011 BRM 42

Te Reo Proudly Sponsored by Bruce since 2001

The current MIG Executive term began on the 27th August 2011 at the Hamilton FHF & will end at the 2012 AGM. The MIG formed in 1993 and the NZSG ratified the MIG at the Christchurch Council Meeting on Saturday the 3rd December 1994.

Registered with the Charities Commission on the 30th June 2008—Registration Number CC34423.

he tangata whenua whakapapa roopu vol. 18 issue #4 noema ... · with your letter if a reply is...

Documents