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| ISBN-13: | 9781775587163 |
|---|---|
| Publisher: | Auckland University Press |
| Publication date: | 01/01/2015 |
| Sold by: | Barnes & Noble |
| Format: | eBook |
| Pages: | 224 |
| File size: | 3 MB |
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Ko Tautoro, Te Pito o Toku Ao
A Ngapuhi Narrative
By Hone Sadler
Auckland University Press
Copyright © 2014 Hone SadlerAll rights reserved.
ISBN: 978-1-77558-716-3
CHAPTER 1
KO NGA KARAKIA
Te Mataara o Ngapuhi
Kia takina ake ra te tautara ki Motu Kokako hakatahia ra te tikitiki o Tutemahurangi, he manu kawe i nga ki ki roto o Pouerua, nga kohu e tatao ki runga o Rakaumangamanga kei tahuna, kia tapu te riri e ... whai mai ra ki au. Tena ra pea koe e pa ki te papatunga i te korero o Wharena kia houhia te rongo, e kore e mau te rongo. Ka hakarauika a Ngapuhi ka tu taiharuru te moana i hoea e Ngapuhi ki raro ki Putawiri, ka mate i reira, ko Te Wehenga ka ora i reira. Ko te au kumea roa i nga tai e to na i waho o morunga, i runga o morunga he au here toroa e whai mai ra ki au.
Te Karakia o Mamari Waka
Kia papa te whatitiri, uira kapakapa ki runga o Tai-horo-nuku-rangi. Hikihiki tu ana ki te papa nei o Tane i tutakina ai ki te pouriuri, ki te potangotango. Kia takiri tu, kia takiri rangi. Ko Tane i wahia mai a Tai-horo-nuku-rangi ki te whare tapu o Te Ika-a-Maui-tikitiki-a-Taranga ki Te Moana-nui-a-Kiwa e takoto mai ra. Kia whatuia ki te uru o Tangaroa i whatuia e Nukutaimaroro. He kura tapu ariki ko Taimumuhu, ko Maninikura ko Takahiaterangi, ko Te Rorehakapiko, ko Tohinui-a-rangi, ko Te Pou-toko-manawa-ora, ko Tukitenganahau, ko Te Hau-o-te-rangi he pou whenua, he kura tangata. Tuputupurangi ki te pae o Rehua, Tuputupuwhenua ki te pu o Te Ika-a-Maui e tu nei. Ka tukua nei taku tapuwae, tapuwae-nuku, tapuwae-rangi. Ka hura tangata-a-uta me tiaki ki tangata-a-tai, ka hura tangata-a-tai me tiaki ki tangata-a-uta. Kei pera hoki ra me te korepe-nui, te korepe-roa i te wahi awa, te toto awa, te hakamoe awa ko Tu, ko Rongo, ko Tama-a-te-awa. Hakamaua, e tama, ki te rangi tawhangawhanga he putanga ariki ki te ata tauira mai e.
He motu ariki uta, he motu ariki tai, tena te uhiroa papaki tu ana nga tai ki Te Papa-rape-nui-a-Tane. He hikoinga ariki ki te tapu ruanuku o Tane-nui-a-rangi. Ka hakamakuru ake hau ki runga ki a Hikurangi, ki taku rua-papa-pounamu i wahia mai ai te kura tapu tangata i taku tinana nei. Ka hakawhiti rua te wai o aku kamo ki Te Ao-o-te-rangi ki runga ki a Tohirangi ki te wa kainga e tu nei hau, e Tu e. Ko te papa o te rangi e tu nei, pokai runga, pokai raro. Wawahia te tauhi-rangi, patupatua te tauhi-rangi, hakamoea Tai-horo -nuku-rangi, titoko nga pewa o Rehua-i-te-rangi. Ka marewa Atutahi, ka rere Tautoru, ka hakamau ake hau ki a Patarikaihau. Ka korowhiti te marama, he paewhenua, ka whiti hau e, ko Aotea, ko Aotea, ko Aotea. Ka turuturu-a-uta, ka turuturu-a-tai. Whano, whano, ka haramai te toki o haumi e, hui e, taiki e!
Te Karakia Hohourongo o Nukutawhiti
He ruru ano te ruru, he kaeaea ano te kaeaea. Tena ko hau ko Maui-tikitiki-o-te-rangi takawai whiti takawai tai, he tu whai po, he tu whai ao. He tapu tawake i whanakenake ki te papa o Wahieroa. Ka tangi te kura i te ata o Waikau he ata amohanga, he ata ki te paerangi. Kia hui e te kura po i tiwhaona ki te paparei o te iho rangi e iri iho nei. Ki e, ka ao, ka ao, ka ao te ra.
Te Karakia mo Mahuhu-ki-te-rangi Waka
He riri, he riri, he toa he toa. Papatu ai i raru ai te kakau o te hoe. Pa toa ki a koe, Mahuhu-ki-te-rangi. E rere ki tua o Hawaiki he moana, he moana, he manutanga waka. Ka makawea ra te ngakinga o te patunga o Tuhakararo. Nau mai, e Waha, taua ki taku, ehara i a hau nga whakawhara mau o Rongokea, e horoa ra ake. Aue te riri, aue te nguha, whiria te tuatini he piki kotuku whenua. E taku whenua, e hakatau ana ki te toa e ta Mauae, whiti rawa, haumi e, hui e, taiki e!
Te Karakia o Mataatua
Ka tu ki runga ka tu ki raro ka tu ki hea ki hea, ka tu kia hakaputaina i te wheiao kia puta ki te ao marama ka tihewa mauriora. Tihewa uriuri, tihewa nakonako. Ka tau ka tauha ko te rangi e tu iho nei. Ka tau ka tauha, ko te papa e hora ake nei, ka tau ka tauha ko te matuku mai i Rarotonga. Koia i rukuhia manawa pou roto, koia i rukuhia manawa pou waho. Koia i rukuhia kia hakatina kia tina te more i Hawaiki. E pupu ano hoki, e wawao ano hoki, kia tawera tu ki te rangi. Ka eke, ka eke panuku, ka eke ka eke paneke. Whano, whano, whano mai te toki o haumi e, hui e, taiki e!
Te Mataara o Nukutawhiti
E kau ki te tai e, e kau ki te tai e, e kau ra, e Tane. Wahia atu ra te ngaru hukahuka o Marereao. Pikitia atu te aurere kura o Taotaorangi. Tapatapa ruru ana te kakau o te hoe, e auheke ana e taratutu ana i te puhi whatukura, i te puhi mareikura o toku waka. Ka titiro iho hau ki te pae-o-uta, ki te paeo-waho. Piki turangi te kakau o te hoe, kumea te uru tapu o toku waka ki runga ki te kiriwaiwai o Papatuanuku e takoto mai nei ki runga ki te urutapu nui o Tane e tu nei. Whatiwhati rua ana te hoe na Poupoto tau ake ki te hoe na Kura he ariki whatumanawa. Ko to manawa, e Kura, ki toku manawa ka irihia. Ka irihia ki Wai-o-Nuku ka irihia, ka irihia ki Wai-o-Rangi ka irihia, ka whiti au i te wheiao ki te ao marama, kia tupu kerekere, kia tupu wanawana ka haramai te toki i a haumi e, hui e, taiki e!
THE INCANTATIONS
The Rallying Cry of Ngapuhi
Avenge the battle fought upon the peak at 'Hole in the Rock' Island and set aside the importance of the diadem of Tutemahurangi, the messenger bird sent to Pouerua, from the mists that hang over Rakaumangamanga on the coast, to make ready for battle ... come follow me. Perhaps you have contracted with Wharena to peacefully settle, but peace has not been secured. Ngapuhi then assembles, and the tides of the sea roar as Ngapuhi heads north to Putawiri of ill omen, but to Te Wehenga of good fortune. The strong current that drags the tides from beyond and over the horizon, from the current that secures the albatross, so come follow me.
The Incantation for Mamari Waka
The thunder roars and the lightning flashes over Tai-horo-nuku-rangi. Welling up upon the base of Tane that meets with the intense darkness and the groping darkness. Draw up, draw up to the heavens. It was Tane who separated Tai-horo-nuku-rangi from the sacred house of The Fish of Maui-tied-in-the-topknot-of-Taranga and the Great Ocean of Kiwa there lying. Stitched up with the hair of Tangaroa that was stitched up by Nukutaimaroro. The following are lords of the highest order: Taimumuhu, Maninikura, Takahiaterangi, Te Rorehakapiko, Tohinui-a-rangi, Te Pou-toko-manawa-ora, Tukitenganahau and Te Hau-o-te-rangi who are stalwart markers of the land, as well as chiefly personages Tuputupurangi at the perch of Antares with Tuputupuwhenua at the perch of The Fish of Maui herewith. I set forth my footprints upon the land and upon the heavens. People ashore are excited as they wait expectantly for those upon the sea; similarly those at sea are expectant as they wait to meet those on shore.
It may be similar to the great splitting, the long splitting, the separating of the river, the pull of the river, the placating of the river which is of Tu and Rongo and the Son-of-the-river. Grasp hold O son to the birthing canal from whence all lords emerge. There is a lord at sea and also ashore. There is the long moko chisel, the tides break upon the great moko buttocks of Tane, the pathway of the lords to the sacred sage of Tane-nui-a-rangi. I ascend upon Hikurangi, to my treasured chasm where the sacred sage anointed my body. Two streams of water well up from my eyes to Te Ao-o-te-rangi, to Tohirangi homeward to where I stand, O Tu! The perch of the heavens that stand hither assemble from above, assemble from below, split the sprinkled heavens, beat the sprinkled heavens, lay Tai-horo-nuku-rangi to sleep, spread the eyebrows of Antares-in-the-heavens and I will hold fast to the Magellanic Cloud of the Milky Way. As the moon rises upon the horizon, I have arrived to Aotea, Aotea, indeed Aotea. When it trickles ashore it will trickle at sea. Proceed, proceed, we are all united in one accord!
The Proclamation of Peace Incantation of Nukutawhiti
Lolling the head aimlessly is one thing and to not look one in the eye is another. Here I am, Maui-tikitiki-o-te-rangi, moisture from humidity and moisture from the sea, I am steadfast at night as well as in the day. A sacred growth that has developed from the lands of Wahieroa. The treasured one calls out at the dawning of Waikau, a heavy dawning, a dawning beyond the horizon to meet the treasured night darkened by the spread of the heavens that hang there yonder. And then there is light, there is light, there is the dawning.
The Incantation for Mahuhu-ki-te-rangi Waka
From battle a brave comes forth. Through dissension the unison of the paddle is troubled. You are the brave, O Mahuhu-ki-te-rangi. You have travelled from beyond Hawaiki, over the ocean from the launching place of the waka. The killing of Tuhakararo has been avenged. Come with me, dear Waha, I do not possess the dangers wrought by Rongokea spread out yonder. How terrible the battle and the dissent, weave together your diverse talents for your treasured lands. O my lands, welcoming the brave according to Mauae. Proceed, proceed, we are all united in one accord!
The Incantation of Mataatua
I stand aloft and then below and I stand as I enter forth from the dim light into full enlightenment and then I sneeze the breath of life. Sneeze the deep breath, sneeze the adorning breath. The heavens above have been reconciled and the outstretched land is rooted, and the journey set forth from Rarotonga is completed. Indeed the depth of the inner soul has been heartened, hence the outer soul also has been touched. So that the depth of wisdom from far-off Hawaiki is cleaved to. It wells up, to distract attention as it suspends aloft in the heavens. The land moves forth to be overwhelmed by the deep. Proceed, proceed, we are all in united in one accord!
The Rallying Call of Nukutawhiti
Be awash upon the tides, be awash upon the tides, O Tane. Divide the foaming tides of Marereao. Ascend the sacred current of Taotaorangi. The handle of the paddle is not held steady, it is descending into the savage surf welling up on the male plume and the female plume of my vessel. I cast my gaze upon the horizon ashore as well as the horizon out to sea. The handle of the paddle is now raised, to draw the sacred head of my vessel upon the shore of Papatuanuku lying yonder and also upon the sacred head of Tane here standing. The paddle of Poupoto is breaking in two as well as that of Kura lords of aristocracy. Let your heart, O Kura, be bound and suspended with mine. To be bound and suspended on the terrestrial waters, to be bound and suspended over the celestial waters, I will then traverse from the dim light into the world of enlightenment. Let the intense darkness bring forth wonder and awe. Proceed, proceed, we are all united in one accord!
CHAPTER 2TE RONGO WAWE O NGA KEREME O TE PAPARAHI O TE RAKI
I nga marama o Tetahi Wehewehe me Tahi-a-Pipiri 2010 ka timata te korikori o te kaupapa WAI 1040 Te Paparahi o te Raki nga rongo kereme tuatahi mo Ngapuhi i tu ki Waitangi, Te Ti Mangonui me Panguru. I hakaaea mai he kaupapa tino nui ka tirohia e te Taraipiunara o Waitangi ko roa e taria ake ana e Ngapuhi. I meatia ehara tenei take i te mea mama kia hakatautia e te Taraipiunara, me ata hakaarotia nga take ko hakaara ake, me tataritia me te tiro hohonutia i mua i te tanga o tetahi purongo titaha kore.
He take ano ta te Karauna i roto i enei hakanekeneke, a, atia te topu mai o nga rongo e hakahe ana i a ia, ka keka tonu kia mau ki te kaupapa ma te 'kaha' ka 'tika'. Tua atu i tena, te mahi korori i nga kaikereme i runga i te tinihanga me te maminga kia wawahi ake a Ngapuhi.
He hakahihi tenei mahi 'kia hamenetia, ka hakawatia' a Ngapuhi e te kaihamene, te hunga i raupatutia o ratou whenua, o ratou panga whenua tuku iho, a ratou rawa, a ratou kaupapa whai hua ma a ratou tamariki, mokopuna. Haunga tera ko mataara a Ngapuhi mo te pakanga, na te mea koia tena ko te titiro o Ngapuhi katoa ki tenei kaupapa. I runga i tena hakaaro me tera tirohanga, i hakaaea e Ngapuhi kia hou ki roto i enei whiriwhiringa kia hakatau i tona noho pohara kia ahei ia te uru tuturu ki roto i nga mea katoa o te hapori o Nu Tireni, atia nga tutunga a te Karauna ki nga mea katoa e pa ana ki te: to rangapu, te ohanga me te papori. He tino wero tenei, te hakamatau i te toa, i te kaha me te u o te iwi, putake mai i tona hakatau, kihai ratou i tuku i to ratou mana, to ratou rangatiratanga ki a wai ke raini.
Ko u a Ngapuhi ki te hakaaro ka tuturu te noho a tona iwi atia nga poraruraru kei mua i te aroaro na tenei ahuatanga, he mea hanga na te Karauna, he mea peia e te Karauna, erangi ko nga kawanatanga haere mai, haere na runga i te tono a te iwi. Ko nga tohu o tenei ahuatanga ko ona maunga hakahi e rarangi mai nei, ko ona koawawa, ko ona takutai moana, ko ona awa e teretere atu ana ki te ripo, ko ona kainga, ko tona wairua.
Hei hakapuaki i tana purongo, ka inoia te Taraipiunara e te kaituhi, 'He aha ra te mana a o matou tuku korero-a-waha ka tae ki te wa ki te hakatau i te purongo? He rite tahi te mana a o matou hakawaha korero ki nga mea riro mai i nga tuhinga Pakeha? Mena e rite tahi te mana o nga taunakitanga, ka mea hau me hakaaro nui ki a matou hakaaturanga.'
Mai i nga wheako a te Maori ki enei momo ahuatanga ko o ratou tikanga ki te hakatakoto korero-a-waha me o ratou tikanga rangahau kahore e rite ana ki nga tauira rangahau Pakeha, ka hakaparahakongia e te ngakau rua, he waimaori nei te arotau me te kore hangai. I tukuna tenei me te hakaaroaro hei hakamatautau i te whaitake o nga hakaaturanga-a-waha putake mai i nga wananga, me nga rongo putake i nga tuhituhinga. I ata tohua e rite tonu ana te mana o nga rongo putake mai i nga waha korero o te wananga, hei te putaketanga mai i nga pataka tuhituhi, a, me aronui te Taraipiunara ki tenei ka tuhia tana purongo. Tua atu i tenei kei he te takoto mena ka whirinaki nei te purongo ki nga pataka tuhituhi nahenahe.
THE EARLY HEARINGS OF TE PAPARAHI O TE RAKI
In the months of May and June 2010 the proceedings began for the WAI 1040 Te Paparahi o Te Raki, the Ngapuhi initial claims hearings held in Waitangi, Te Ti Mangonui and Panguru. It was acknowledged that the Waitangi Tribunal was to address a great matter of importance which Ngapuhi had waited for for so long. It was also noted that it wasn't going to be an easy task for the Tribunal to address, but consideration of the issues raised needed rigorous and in-depth examination before producing an unbiased report.
The Crown also had a role to play in this saga and despite all the mounting evidence against it, it continued to cling to the refrain that 'might' is 'right'. As well as that, working covertly and overtly with claimants to ensure dissension and fractionation of Ngapuhi.
It is ironic that Ngapuhi was to be 'tried' and 'judged' by the perpetrator who confiscated from them their lands and estates, their resources and the future economic base for their children and grandchildren. Despite that Ngapuhi was well girded up for the battle, as this is how all Ngapuhi viewed this encounter. With that in mind, and with that view, Ngapuhi was willing to be a participant in the processes to address its deprivation so that they will be able to participate fully in New Zealand society despite Crown interference in all aspects of life: political, economic and social. This indeed was as a challenge that would test the mettle, constitution and resoluteness of a people with a proud heritage forged in its resolve that they have never ceded sovereignty or authority to anyone.
Ngapuhi is adamant that its people will be enduring despite the challenges that have been placed before them in this process which is Crown constructed and Crown driven, unlike governments that will come and go at the will of the people. The visible indicators of this are its mountains lined up on the horizon, its valleys, its coasts, its rivers flowing out to sea, its villages and its spiritual presence.
As a lead in to the actual presentation of evidence the author asks the Tribunal, 'What is the mana of our oral evidence when the time comes to address the report? Will our oral evidence have the same value as those taken from Pakeha written sources? If the evidences are of equal value, then I suggest that a bias should be towards our evidence.'
From Maori experience in these types of issues, their methodologies of oral presentation of evidence and research methodologies do not fit the norms of western models for research and are relegated to a lesser importance as being unreliable and less cogent and coherent. This was presented with the following rationale to test the validity of oral-sourced information coming out of the wananga and information sourced from written sources. It was pointed out that oral-sourced information was just as valid as written-sourced information and that the Tribunal needed to take cognisance of this when addressing its report. Furthermore, it was indicated that there would be flaws if the written report relied solely on written sources of information.
(Continues...)
Excerpted from Ko Tautoro, Te Pito o Toku Ao by Hone Sadler. Copyright © 2014 Hone Sadler. Excerpted by permission of Auckland University Press.
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Table of Contents
Contents
Kupu Hakataki,Ko nga Karakia,
Te Rongo Wawe o nga Kereme o Te Paparahi o Te Raki,
Ko te Ao o Ngapuhi, Tona Mana Whenua ki Tamaki Makaurau,
Te Ingoa o Ngapuhi,
Nga Hakapapa,
Nga Atua,
Te Ao Marama,
Kupe te Tupuna,
Nukutawhiti te Tupuna,
Rahiri te Tupuna,
Tawakehaunga te Tupuna,
Hone Heke Pokaia: 'Kaore te Ki Patu te Makere Noa i te Ngutu',
Te Kiripute te Tupuna,
Iraia Kuao,
Nga Wahine Rangatira,
Tapu, Ihi, Wehi, Mana,
Matauranga,
Ko te Hakapapa: He Taonga o te Tatari,
He Hakarapopoto,
Ko nga Korero Matua i He Wakaputanga me Te Tiriti,
Kupu Hakamarama,
Hakapapa,
Kahui Pukapuka,
Introduction,
The Incantations,
The Early Hearings of Te Paparahi o Te Raki,
The Ngapuhi World View, Mana Whenua in Auckland,
The Name of Ngapuhi,
The Genealogies,
The Deities,
The World of Enlightenment,
Kupe the Ancestor,
Nukutawhiti the Ancestor,
Rahiri the Eponymous Ancestor,
Tawakehaunga the Ancestor,
Hone Heke Pokaia: 'How Oft Bitter Words Fall Needlessly from the Lips',
Te Kiripute the Ancestor,
Iraia Kuao,
Noble Women,
The Sacred, The Charisma, The Awe, The Authority,
Epistemology,
Hakapapa: A Tool of Analysis,
Conclusion,
Key Terms that Appear in He Wakaputanga and Te Tiriti,
Glossary,
Genealogies,
Bibliography,