Tauranga moana pepeha

Tauranga moana pepeha

The canoe Takitimu arrived off Tirikawa, North Rock, at the base of the mountain Mauao, which we now call Maunganui, at the entrance to Tauranga Moana. The commander Tamatea decided to go ashore and give thanks for a safe landfall after a long sea journey. Tamatea and his people climbed to the summit of Mauao and performed the ancient ceremony of implanting the mauri, the spirit or life force of his people, on this hill.

Because he had come from far distant Hawaiki, Tamatea was given the name Tamatea mai tawhiti. He was also known as the great chief, Tamatea ariki nui. Tamatea and some of his people stayed in Tauranga Moana and built a pa on Mangatawa. When he died Tamatea was buried on Mauao. Far up the Waiau River in Southland, there is a range of mountains called Takitimu.

Somewhere up there among the rocky peaks and snowfields is the resting place of the canoe Takitimu. Takitimu is the canoe and Tahu is the ancestor of the people of the South Island, who call themselves Ngai Tahu. Tamatea pokai whenua was the man who first sailed around Aotearoa in a canoe, also called Takitimu.

He was a grandson of Tamatea ariki nui and a chief in his own right. He also travelled very widely on land and that is how he got the name Tamatea pokai whenua. He settled for a time in Tauranga, in the Mangatawa-Papamoa area. His name is remembered in the meeting house at Judea because he is an important ancestor of Ngati Ranginui of Tauranga Moana. His wives were Iwipupu and Ihuparapara, two sisters, whose names are remembered in the dining hall at Judea.

One of the sons of Tamatea was Kahungunu, and he lived at Mangatawa for a time. One day he and his half-brother, Whaene, and other men from the pa were on the beach at a place called Otira, in the Papamoa area.

They were pulling in the nets full of fish. Kahungunu became so excited he rushed in and seized the biggest fish for himself. Whaene told him off for pushing in. Whaene picked up a fish and threw it at Kahungunu. He tried to protect himself but was pricked by the sharp fin of the fish.

Whaene was right but Kahungunu was very angry too.It translates as following:. The waves beat continuously against the rocky cliffs of Mauao, They tried to shift the canoe forward and aft. In a few short lines it captures the imagery and drama of the arrival of the Tainui canoe to Te Awanui.

As the canoe was guided through the entrance between Matakana Island and Mauao, it became grounded on an unseen sandbar that is called Ruahine. Perturbed, Hoturoa, captain of the canoe, sought to understand what wrong had been committed that had led to the grounding and how this could be resolved. Here I have heard two accounts: that he found Wahinerua, an old woman, had eaten seed kumara, a great wrong, and so cast her from the canoe as a sacrifice to restore the tapu of the canoe; or that Wahinerua volunteered to sacrifice herself to restore the tapu of the canoe.

Either way, Wahinerua was drowned, and the canoe was refloated to continue its journey within the harbour. Her body floated to Mauao, where she was transmogrified into a rock, now cunningly named Kuia Rock. In the above intepretation, ask yourself this question: why would you have let Wahinerua on the canoe in the first place? Was she just there in case they needed to sacrifice a human?

I want to suggest a long diet of colonisation and patriarchal Christianity means there is a likelihood that we have misread this foundational narrative. I want to suggest that Wahinerua was a ruahine who partnered with tohunga to ensure the safe passage, arrival and survival of the people of the Tainui to their new home. I want to suggest that the tauparapara was a record of the kind of ritual ceremonies and functions Wahinerua performed for her people on the journey.

Our first clue is the naming of the sandbar that the Tainui grounded upon as Ruahine.

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I contend this was deliberate, to remind descendants as to who took the lead role in freeing the canoe from its predicament. The ruahine was past childbearing age and the restrictions of menstruation, or was childless…. The ruahine and tohunga were responsible for conducting ritual performances for the benefit of their people, and for ensuring that the atua were appropriately acknowledged.

When the Tainui grounded, Hoturoa would have understood that the ultimate cause, whatever it was physically, was a diminishment in the tapu of the canoe and its people, which led to a diminishment in their mana, their power to guide and protect the canoe on its journey. The fate of the journey was in the balance. He would quickly have turned to the tohunga and ruahine on his canoe for explanation and resolution to restore the diminished tapu.

Wahinerua was an active part of that discussion and debate. She may have suggested that they had offended an atua, possibly Parawhenuamea or Hinemoana, both female deities connected to the sea, silt and sand. Restoration required a death to diminish the restrictive state that the canoe and crew were now in. Most records of pure cleansing ceremonies indicate that this removal of restrictive tapu was done by the ruahine stepping over the person, a figurative death that removed the restrictive tapu.

Perhaps Wahinerua conducted the same type of cleansing ceremony but on a grand scale; she volunteered to remove the restrictive tapu on the crew and the canoe by descending from the canoe to the sandbar and offer cleansing karakia until the canoe was refloated. She understood the dangers and may have even died during the ceremony; the tauparapara may be the record of her actual death or of the figurative death encapsulated by her ritual actions.

tauranga moana pepeha

In any case I believe now that the naming of the sandbar and the creation of the tauparapara are not a subtle dig at a passive old woman, but a spontaneous offering of thanks for their courageous spiritual leader, their ruahine, Wahinerua. I regret to say in my experience many of our our marae, our hapu and our iwi throughout Aotearoa have become firm bastions of misogony and ritualism.

I maintain that there is place for roles within stories, even gendered roles, in our tikanga and kawa that can be honouring and community-building. However there is also a role for critique of what we have handed-on, unthinking, from one generation to the next. Aroha Yates-Smith Hine! E Hine! Words by Auckland based community activist and advocate Chloe Ann-King. She isn't sorry about all the swears.

Looking for choice morsels of currents affairs, culture, and politics to chew on. Or spit out hastily. It depends. Skip to content.

It translates as following: The waves beat continuously against the rocky cliffs of Mauao, They tried to shift the canoe forward and aft.It also ensures the equitable distribution of benefits from the settlement with the Government, and undertakes resource management and education initiatives.

Te Hauangiangi was the daughter of Puhi, who captained the Mataatua canoe northwards from the Bay of Plenty. These actions also fostered ties with neighbouring iwi. As the eastern and western groups merged, the name came to describe all the tribes settled in the Hokianga and Bay of Islands. Inhe invited the Rev.

Tauranga Moana iwi marae map

After the death of Ruatara, his uncle Hongi Hika became protector of the mission. Thomas KendallJohn King, and William Hall, missionaries of the Church Missionary Societyfounded the first mission station in Oihi Bay a small cove in the north-east of Rangihoua Bay in the Bay of Islands in and over the next decades established farms and schools in the area. By the early 19th century, the Bay of Islands had become a prominent shipping port in New Zealand.

Armed with European firearms, Ngapuhi, led by Hongi Hikalaunched a series of expansionist campaigns, with resounding slaughters across Northland and in the Waikato and Bay of Plenty. The outcome of the Flagstaff War is a matter of some debate. Although the war was widely lauded as a British victory, [14] it is clear that the outcome was somewhat more complex, even contentious.

The flagstaff which had proved so controversial was not re-erected by the colonial government. Whilst the Bay of Islands and Hokianga was still nominally under British influence, the fact that the Government's flag was not re-erected was symbolically very significant.

Such significance was not lost on Henry Williamswho, writing to E. Marsh on 28 Maystating that "the flag-staff in the Bay is still prostrate, and the natives here rule. These are humiliating facts to the proud Englishman, many of whom thought they could govern by a mere name. The Waitangi Tribunal in The Te Roroa Report Wai 38 state that "[a]fter the war in the north, government policy was to place a buffer zone of European settlement between Ngapuhi and Auckland.

This matched Ngati Whatua 's desire to have more settlers and townships, a greater abundance of trade goods and protection from Ngapuhi, their traditional foe. The flagpole was intended as a signal to Governor Thomas Gore Brownethat Maihi did not follow his father's path. This offer was accepted but was paid for at half the value.

The key conclusion of the stage 1 report was that the treaty signatories did not cede sovereignty in February It broadcasts on From Wikipedia, the free encyclopedia. See also: Musket Wars. See also: Declaration of Independence of New Zealand. See also: Flagstaff War. Retrieved 2 March Statistics New Zealand. Retrieved 2 February Te Ara — the Encyclopedia of New Zealand. Retrieved 16 April The Life of Henry Williams. Marianne Williams: Letters from the Bay of Islands.

Penguin Books, New Zealand. Pegasus Press. Huia Publishers, New Zealand. Waitangi Tribunal. Archived from the original on 3 November Retrieved 3 October October This document has been placed online with the permission of the University of Waikato and of the family of Evelyn Stokes.

To the south and west are the rugged bush-covered ranges now called Kaimai. The many streams which flow into the harbour from the ranges have cut deep gorges into the land, widened into valleys nearer the sea and spread out as estuaries and mudflats around the harbour. The bush provided a hunting ground for birds, a place for gathering berries and other food plants.

The bush was the source of timber for building.

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The great trees called totara were felled to make canoes and carved houses. Around the harbour there were many pleasant places to live.


There were places that could be fortified with ditches, banks, terraces and palisades on high hill, cliff top or riverbank. There were gardens where crops, such as kumara, grew well. There was plenty of kaimoana, shellfish of all kinds, kina, fish, crayfish and so on, in the harbour, around the shores and in the open sea. Up the rivers there were tuna eels and koura. Between the bush-covered ranges and the harbour, there was a belt of fern land which provided another source of food, aruhe or fern root.

Tauranga Moana was a, very rich district, rich in food resources, with a great variety of environments, which could support many village communities. For over seven centuries people have lived around Tauranga Moana. They have left their mark on the landscape in the many pa sites around the shore and on the hill tops. Because this was a district with rich food resources, it was often fought over.

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Women and land are the downfall of men. But there is another meaning of this saying, Women and land are worth fighting for. Many, many generations of people have fought and loved, lived and died, on this land of Tauranga Moana. The stories have been compiled from various sources.

tauranga moana pepeha

The late Fred Pinfold collected some stories and these manuscripts, now in the Tauranga District Museum, have also been used. There are also some published stories, in particular, J.

Stafford, Te Arawa Wellington, Reed, For more specific references and further reading, see the bibliographic notes in E. These stories belong to all of Tauranga Moana. They are grouped roughly in chronological order in that stories of the ancient tribes occur earlier than those of the latest migration into the area, that of Ngaiterangi.

Many of these stories are concerned with this struggle for a place to live, and the struggle to retain hard fought for lands and resources. These stories are a small contribution to preserving the rich cultural heritage of the people of Tauranga Moana.

Kia ora koutou katoa. New website coming soon. Click here to tell us what you would like to see on our new platform. Archived version here. It should be noted that alternative versions of these stories are preferred by some hapu. Discuss This Topic There are 0 comments in this discussion.Whakatane was the territory of Ngati Awa, who had a strong pa called Papaka on the hill above the present town. Ngati Rangihouhiri moved up the Whakatane River a little way and chose a place on a ridge above the river to build their pa.

Ngati Awa were not too happy about these new settlers either. For a time they left them alone but the situation was uncertain. Ngati Rangihouhiri decided they had better settle the situation once and for all even if this meant a fight with Ngati Awa.

Tamapahore was sent out one night to scout around the great pa of Papaka, to look for any weak points in the defences. He crept quietly around outsides the banks and palisades in the darkness, looking for the best place to attack. Suddenly a woman came out on to the place in the palisades on the bank just above him which was used as a latrine when the pa was closed up at night.

The temptation was too much for Tamapahore. He gave her a poke in the backside with his taiaha. She screamed in fright. Tamapahore took off back home as fast as he could.

This was a very foolish thing Tamapahore had done. Not only had he insulted the daughter of the chief of Papaka, but he had also given Ngati Awa more reason to be suspicious.

The situation was talked over in the meeting house of Rangihouhiri. After a while, Tamapahore stood up and said, "I have acted foolishly. Now we will all have to move on again.

tauranga moana pepeha

Before we go, let us at least fight Ngati Awa. However, Ngati Awa let it be known that if Ngati Rangihouhiri wanted to fight, it would be a fight to the death and Ngati Awa had many fighting men. If Ngati Rangihouhiri went straight away, Ngati Awa would let them go in peace. And so, discretion being the better part of valour, Ngati Rangihouhiri packed up and moved again. They had got into so much trouble already there were not many places left to go.

They travelled along the coast west to Te Awa o te Atua, near Matata. This land was occupied by another section of Ngati Awa and they did not welcome Ngati Rangihouhiri here. They had only just finished fighting for it themselves, and had chased out the previous occupants, Te Tini o Taunu.

They were not about to share this land they had fought so hard for with Ngati Rangihouhiri. Tamapahore and his party were looked after very well by the Arawa people.

Tamapahore looked around the area. The land was good and the kumara gardens were flourishing. There were many different sorts of kai moana in the sea and estuary of the Kaituna.

There were plenty of eels further upstream too. Indeed it was a rich and pleasant place to stay. Tamapahore and his ope returned to Rangihouhiri and reported on the fine lands of Maketu. And so it was decided that Ngati Rangihouhiri must find a permanent place to settle down.

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Maketu was land that was certainly worth fighting for. Click map to open full sized version. It was not difficult to find an excuse to attack Maketu as there had been plenty of fights in the past between Te Arawa and people of Mataatua which could be avenged if anyone wanted to pick a fight.The waves still crash onto the rocks of Maunganui, the hill once called Mauao, at the entrance to the harbour of Tauranga.

Sometimes, the entrance is white with foaming crests from the rocks across to Matakana. There is a sandbank called Ruahine off Matakana, on the ocean side of the entrance, which is now called the Matakana Bank. Ships coming into Tauranga Moana have to steer close to the rocks of Maunganui, close to Te Toka a Tirikawa, North Rock, to avoid grounding on this sandbank which stretches out into the open sea. But who was Hotu? Who was Wahinerua? The great canoe Tainui first landed at Whangaparaoa and then sailed west across the Bay of Plenty, searching for a place where the people could settle down.

They saw the headland of Mauao and decided to investigate this shore. They saw the waves crashing on the rocks at the base of Mauao and steered well clear. They did not know about the sandbank called Ruahine.

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The great canoe grounded on the sandbank. It was stuck fast. All efforts to pull her off into deeper water failed. The commander was Hoturoa and he thought there must be a reason for this mishap, some evil omen at work. He looked around and found the cause in the old lady called Wahinerua. Hotu ordered this kuia to be thrown overboard and her body thrust under the hull of the canoe.

The men heaved again and paddled furiously. The canoe slowly moved over the body of Wahinerua and slipped off the sandbank into deeper water. The body of Wahinerua drifted off the bank too and was washed up by the waves on to the rocks at the base of Mauao. There is a pinnacle of rock in the entrance called Te Kuia, or Kuia Rock. For many generations now, the people of Tauranga Moana have made a small offering to her by throwing overboard a piece of food.

This is in memory of the old lady.To register you and your family with Wairoa Marae click here. Piki mai kake mai homai te waiora ki ahau, e tu tehu ana koia te moe a te kuia i te po, po, na Wairaka i raru ai, ka papaki kau ana nga tai o Mauao, ka po, ka ao, ka awatea, tihei mauri ora!!! There will be areas you find that are not fully populated as yet as they are still under construction.

We are endeavouring to complete these areas as soon as possible. Please contact our office on email: kahut xtra. Aa kaati ra e te whanau, haere mai ki te maatakitaki atu i nga ahuatanga e pa ana kia ngai taaua. Ko koe, ko au, ko matou araa ko tatou tenei whare.

He maioha aroha ki a tatou kuia ko Neri Nellie Ormsby. Heke iho mai ia i nga kawaitanga a koro ma, kui ma. He kuia tino aroha ki toona marae me toona hapu. Koia ke te whakamutunga o tera tipuranga. He wahine whakapono ki te Atua.

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E matatau ana ia i nga korero me nga paki waitara a o tatou tupuna. E te whaea, tena ra koe!!! He taonga ra koe ki a matou. Pictured: Aunty Nellie centre at celebration of Website launch and her 80th birthday He maioha aroha ki a tatou kuia ko Hinemoa Geraldine Reweti.

He kuia tino aroha ki nga mokopuna. E kaha ana ia ki te whakaako i a ratou I roto i te matauranga. Ko whiwhi ai ia i te tohu mai te kawana mo toona mahi whakahirahira ki roto te kura. Koia ke te mokopuna pakeke o nga tupuna. View the latest Email Newsletter here, or visit the Archive for older versions.

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