TE REO - RC Yachts

N E W S L E T T E R
ISSN 1176-4767
TE REO
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
NZSG MĀORI INTEREST GROUP
TE REO
Kaumātua : Sonny RAUWHERO [Auckland Region]
Volume 18 Issue 4
Noema/November 2011
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: MāoriSIG@genealogy.org.nz
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
RESEARCH ADVISOR :
Mr. Peter ALLEN
WHAKAPAPA ADVISOR :
Mrs. Brenda JOYCE
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
[Advisory only]
[Māori Land Court Advisory only]
[Advisory only]
[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.
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PAGE 3
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 Secretary prior to joining.
IN THIS ISSUE
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
Please have all material for the next newsletter
[Pepuere/February 2012] to the MIG Secretary before
the 25th Hanuere/January 2012
PAGE 4
T E RE O
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 kanohi 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 homeland. 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 Whatumoana 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 Tasman 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 whakapapa 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)
T E RE O
PAGE 5
(Continued from page 4)
Keeping in mind that we have three strings to our bow:
1.
2.
3.
European New Zealand seeking their Māori connections in ancestry
Māori New Zealand seeking their European connections in ancestry
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 progress 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 attached to the side of the bus. I wonder if great granny realised that she was joy riding!!!!!!!
Sharing our ancestors with the greater community, is this our new phrase????
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 continue 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 : / /
(Continued on page 6)
PAGE 6
T E RE O
(Continued from page 5)
www.genealogy.org.nz/Thames_101.aspx] to attend the Thames Biennial Family
History
Research
E xpo
2012
[http://www.thecor omande l. 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 running 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
MāoriSIG@genealogy.org.nz).
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 structure in that a small annual membership fee of $5.00 has been reinstated for non institutional 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: MāoriSIG@genealogy.org.nz
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 opportunity 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
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T E RE O
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 Aupōuri 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 became 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 Wharemaru, Kiri Tokia Ete Tomairangi, Tuheitia,
Maharaia, Mihikiteao, Kiki and Te Manawanui.
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 Tāwhiwhirangi, 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 remember 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 panache and he was a tower of strength behind 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 monuments at their graves. Instead, Whatumoana 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 Atairangikaahu'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 coronation (Koroneihana) anniversary celebrations, 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.
Source:
http://en.wikipedia.org/wiki/
Whatumoana_Paki
Host people of a Marae wave leaves of Kawakawa to welcome guests, especially at tangi. Both
PAGE 9
TE PAKI WHAKAPAPA—Please note that I have not
fully researched this genealogy so please expect errors
and/or omissions. BM
Both they and the guests may wear wreaths of Kawakawa on the head as a sign of mourning.
* Death Entry held on file.
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PAGE 10
T E RE O
THE PROCESS OF
MĀORI MOURNING
AND GRIEF
AT THE TIME OF
DEATH
then gathered in groups to pay their respects 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
Tangihanga (Māori Mourning)
Tangihanga, the traditional Māori mourn- longer commonly practised due to today's
ing ceremony where whanau, hapu and economics and changes.
iwi come together under the mantle of Tono (Claim)
whanaungatanga (family relationships) Tono is the request for the tupapaku to be
through love, respect and sorrow to grieve taken to a particular marae or buried in a
unashamedly in the Māori fashion over certain urupa (cemetery). This takes place
the loss of loved ones or a loved one. where the death has occurred. If my
Tangihanga also has a number of stages mother were to die in Auckland, her
and procedures that have to be carried marae nearly 160 miles away, the proceout that are important to Māori because it dure would be that her brothers will conis their personal conviction of tikanga fer with us concerning the tikanga of our
Māori (lore) to this Kaupapa passed down tupuna, no doubt emphasising the imporfrom their tupuna (ancestors).
tance of returning her back to where she
was born, to the land of her tupuna where
Tuku Wairua (Spirit-Leaving)
When someone is near death, where there they await. If we so wished to have our
is no more hope and the person is trying mother stay a night at home, we do so
to forestall death, this procedure is per- knowing she will return to her hapu
formed to help the spirit depart from the (home tribe). If however we decided to
body lest the wairua become restless and keep her the Kaumatua of the marae is
wonder. Traditionally this was performed notified and no doubt he will come and
by the tohunga (priest). Today when tono for the tupapaku. Tono can also
someone is dying a family member famil- arise upon the arrival of manuhiri (guests)
iar with this rite will perform this proce- during whaikorero (speeches).
dure, or a minister or priest are called to Arrival and Tangata Whenua (Home
give the dying person a holy blessing.
People)
This procedure is viewed in the respects
Death
At the moment of death, my tupuna be- that the tangata whenua, having prepared
lieved the tupapaku (dead body) to be in a the procedures to welcome the tupapaku
state similar to sleep. Though gone from back to it's marae, await, that they may
the body they believed still the wairua to pay their respects. The kawakawa leaves
travel to it's old haunts before it's ascen- evident upon the heads of the manuhiri
sion to Te Rerenga Wairua (going to the and tangata whenua, one will see kuia
standing in front of the marae with taua
top of the North Island to depart).
(mourning wreaths) upon their heads,
The tupapaku, will be dressed and positioning themselves, awesomely aware
adorned with his finest traditional dress, and observant towards their manuhiri
body and hair fragranted with oil and and others (their dead). Turning their
kawakawa (leaf). Traditionally the body attention to the tupapaku as it lies posiwas tightly bound in the foetus position, tioned to enter.
garments wrapped around them also that
only their head would be showing, sat Process of Powhiri (Welcome)
upright, as if alive still, to listen and see The Māori way and procedure in which to
(Continued on page 11)
the proceedings. People from the village
T E RE O
(Continued from page 10)
enter onto the marae. The process of powhiri 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 person 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 hereafter 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 circumstances. 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 procedure 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-
PAGE 11
nity of the deceased.
Kawe Mate (Taking Dead Person's Memory 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 someone lies in state at another marae and is
buried in another urupa, or when a particular hui is held on their own marae, the
family will take the opportunity to return
home the memory of their deceased relative. 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 remember 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 atmosphere 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 Raukaua
Māori
University,
1998
by Eliza Mataa.
www.faithcentral.net.nz/?sid=202
PAGE 12
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T E RE O
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, Panmure 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 whakapapa 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 allocated a date, time and location (room) and we hope to
see you all there!
2012 FAMILY HISTORY FAIR
http://www.nzfamilyhistoryfair.org.nz/
!
D
E
L
L
E
C
N
CA
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!
PAGE 14
T E RE O
TAURANGA CEMETERY SEARCH
Unfortunately we [Tauranga City Council] don't
yet have an online cemetery database. The council is however in the process of entering the records 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 information is to email me and I look it up for you.
Dee Redmayne
Customer Services Administrator
Pyes Pa Cemetery
Tauranga City Council
Email: ppcem@xtra.co.nz
Ph: (07) 543-0789
BRANCEPETH STATION LIBRARY,
WAIRARAPA
Brancepeth was a large, self contained sheep and cattle station 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.
(Continued on page 15)
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PAGE 15
(Continued from page 14)
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.
PAGE 16
T E RE O
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, saying: "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.
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
(Continued on page 18)
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PAGE 17
PAGE 18
T E RE O
(Continued from page 16)
Wairau); Ngāti Apa (Rangitikei and Marlborough); 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 significant 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 Wellington 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 Rangitāne.
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 Kopuparapara 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 Rangitāne hapū to remain the tangata whenua
of the Wairarapa.
Of course, Rangitāne is not the only iwi to
lay claim to the Wairarapa. Ngāti Kahungunu 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 sometime 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 & Manukura visit www.pukaha.org.nz, phone (06)
375 8004 or email: info@pukaha.org.nz
T E RE O
PAGE 19
(Image: Mike Heydon/Jet Productions NZ Limited via Getty) http://www.newscientist.com/blogs/
shortsharpscience/2011/11/albino-kiwi-chick.html
PAGE 20
T E RE O
CAN YOU HELP?
INFORMATION WANTED—CONTACT SOUGHT
My interest in Whakapapa is as follows: 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.
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 marriage
and
death
registrations
(certificates?) of her children.
Julia’s
death certificate gives her mother as Rebecca 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 Anglicised. There are at least four other people
that I know of, who have hit a brick wall
The third child of Waikaukau, “Our” Julia
trying to uncover any further information
YATES, born about 1867-1870 married
about this lady.
John Richard BOWMAN Junior at St Saviour’s in Kaitaia on 13 October 1890 and I have also put a “post” on the web site
this couple are my husband’s grandpar- www.Māori.org/ and someone did reply,
ents.
but he knew even less than we did, so we
were able to help him, but he was not able
Alan SCOTT, my husband ‘s cousin has
to assist us.
been told by a family member that Egerton YATES, Waikaukau’s youngest child, I have asked for an enquiry from me to
is reputed to have told his daughter Rona appear in “Whakapapa enquiries” in the
COLLINS that his mother “was from the November or early December issue of TE
Ngati Kuri tribe, a sub-tribe of Te Ra- KUKUPA, the newsletter of Te Rarawa . It
rawa.”
Alan has told me that he had will have a wider distribution, and so
been to “the Marae” and asked about Wai- there may be someone who can help. I
kaukau, but no one was able to help. I discovered this newsletter on the net,
because someone in Melbourne had a
am not sure exactly where he visited.
enquiry about Waikaukau in the June
A descendant of Ethel YATES (Mrs MOR2002 edition.
RIS), who was another of the 10 children
also gives the mother as Waikau- I have read that Māori had only one name
kau EWAI with “Birth 1840, Whangaroa, until Europeans arrived, but then until
Northland” . Waikaukau died about 1904 about 1900 the name of the child’s father
at Kaeo or Whangaroa where she may was used as a surname. This may mean
have lived. There is a report that she had that Waikaukau’s father was a man called
been living with one of her daughters, Ewai. I have noticed the name “Ewai” in
Māori Land Court documents for 1840, so
Marion who had married Richard KING.
it is a Māori name, even though some
We have not found any birth registrations
family said that it was not Māori.
for the children of Edward Sydney (Ned)
YATES. Waikaukau was possibly not My husband James E Bowman is the son
officially married to him and I believe, it of James (known as Jerry, once in the
(Continued on page 21)
was not compulsory for Māori to register
T E RE O
PAGE 21
b. 29 May 1873, Ahipara, Northland, NZ
d. 1918, Whangaroa Hospital, NZ
police), who was the fifth of the 11 chil- & Hepi KING
dren of Julia Yates/Bowman.
m. about 1900, Kaitaia, Northland, NZ.
(Continued from page 20)
The Children: The births of the ten Marion YATES
YATES children do not appear to have b. about 1878, Ahipara, Northland, NZ
been registered. Their names were:
d. 15 Dec 1936, Kaeo, Northland, NZ
& Richard KING
Father: Edward Sydney (Ned) YATES
m. 1901, Kaitaia, Northland, NZ.
b. about 1833, Bury St, Saint Mary Axe,
Clarence Sydney YATES
in the East End of London, England
d. 23 June 1901, Ahipara, Northland, NZ b. about 1880, Ahipara, Northland, NZ
d. 13 May 1952, East Cape, NZ
Mother: Waikaukau EWAI
& Mary Jane McLEOD
b. c 1837 to 1840, New Zealand - possibly
m. 25 Sept 1913, Auckland, NZ.
at Whangaroa
Ethel YATES
d. c 1904, Whangaroa, Northland, NZ
b. 3 Mar 1882, Ahipara, Northland, NZ
Agnes YATES
d. 3 Oct 1968, Auckland, NZ
b. 4 Oct 1863, Whangaroa, Northland NZ
& George Lamb MORRIS b. 1878 d. 1922
d. Date and place unknown.
m. 19 Feb 1906, Hepburn St, Auckland,
Huria YATES
NZ.
b. Sept 1869, Whangaroa, Northland NZ
Florence YATES
d. Date and place unknown.
b. 3 Mar 1882, Ahipara, Northland, NZ
Julia YATES
d. 28 Nov 1967, Auckland, NZ.
b. about 1867-1870? Ahipara, Northland
Egerton YATES
d. 28 Oct 1921, Herekino, Northland, NZ
b. 23 June 1883, Ahipara, Northland, NZ
& John Richard, Jnr. (Narnie) BOWMAN
d. 1973
b. 27 Sept 1864, Newton, Auckland, NZ
& Mabel REID
d. 19 Aug 1944, Public Hospital, Kaitaia,
m. 21 Aug 1913, Kaitaia, Northland, NZ
Northland, NZ, but he was living at HereAny assistance or ideas about where to go
kino.
m. 13 Oct 1890, St Saviours C of E, Kai- will be greatly appreciated.
taia, Northland, NZ.
Kind Regards,
Desma BOWMAN
Samuel Edward YATES
11 Rush Place
b. Dec 1870, Ahipara, Northland, NZ
Havelock North, HBY 4103.
d. about 1947, Ahipara, Northland, NZ
Ph: 06 877 1798
& Katariana MURRAY
Fax: 06 877 1191
m. about 1898, Ahipara, Northland, NZ.
Email: bowmans@ihug.co.nz
Sarah YATES
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 receives 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 MaoriSIG@genealogy.org.nz .
http://www.justice.govt.nz/courts/maori-land-court/national-panui
PAGE 22
T E RE O
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...
T E RE O
MIG OBJECTIVES
PAGE 23
DISCLAIMER
1/. To assist others researching Māori Whakapapa by
way of sharing our knowledge of areas of research.
The Editor and Webmaster
welcome contributions for
publication, but reserve the
2/. To compile a list of repositories, books etc that will
right to edit as necessary. The
assist with Māori research.
views expressed are not necessarily those of the Society,
3/. To acquire books purchased through the Māori InterMIG, Editor, Webmaster and/
est Group for all [NZ] members to use via the FRC.
or the Committee, and we
therefore do not accept any responsibility for information
4/. It is noted we will not be researching for others but or opinions expressed.
offering assistance to give others a channel of research
that may help them. We have a research officer who will All information is provided in good faith as a general
offer assistance in an advisory capacity.
reference source only and which is given for Genealogical purposes as possible finding aids. The Society, MIG
MIG Services: Quarterly Newsletters; February, May, and their executives cannot vouch for the accuracy of
August & November.
any reference material.
Published Newsletter Queries.
The Māori Interest Group occasionally provides Maps as
Brief Research Queries Answered.
a general reference source only and the researcher
Members Surname/Whakapapa Interest List.
should undertake more in-depth research, once the
broad proximity of the Iwi has been identified.
*MIG Subscription: Membership of the New Zealand
Society of Genealogist Māori Interest Group is $5.00 and
When corresponding with officers of the MIG always
you must also be a Financial Member of the New Zeaquote your NZSG Membership Number and include a
th
land Society of Genealogists. [*Ratified MIG AGM 27
LARGE Stamped Self-Addressed Envelope [SSAE] with
August 2011]. Those NZSG Members wishing to receive
your letter if a reply is anticipated. E.&O.E. BM
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 inN.B.
I am very reluctant to publish member’s
creases). Up-to-date Membership details should be
E-mail addresses only in Te Reo – I don’t think that
obtained from the MIG Secretary prior to joining.
this is being fair to those members without access to
the Internet and it is also limiting your own chances
MIG Meetings: Usually in conjunction with the NZSG
of receiving a reply to only those members with the
Annual Conference—This is usually the MIG Annual
Internet. BM
General Meeting. BM
NZSG MĀ ORI 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.
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He aha te mea nui o te ao? He tangata, he tangata, he tangata
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© NZSG MIG 2011
BRM 42
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.
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