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Item Prominent New Zealand flags and changing notions of identity : a thesis presented in fulfilment of the requirements for the degree of Doctor of Philosophy at Massey University, Palmerston North, New Zealand(Massey University, 2021) Mulholland, MalcolmProminent flags have played an important role in signalling and generating collective identities in New Zealand’s history, but to date there has been little scholarly research in this field. This thesis investigates factors that have shaped attitudes towards prominent flags in New Zealand, and to what extent have they changed over time. It does so with reference to their role in promoting national identity in general, as well as investigating the role of flags in Māori communities. As such, there is also a particular focus on the role of flags acting as symbols of unity and dissent. The thesis argues that flags were adopted early by Māori and have continued to reflect a spectrum of Māori identities; that transnational influences are present regarding prominent flags in New Zealand, especially the influence of Australia; that the New Zealand Flag and Union Jack reflect a dual identity and a period of New Zealand identity coined as ‘recolonization’; that the New Zealand Flag is an example of an ‘invented tradition’ that was particularly prominent in arguing against changing the New Zealand Flag during the 2015/2016 flag referenda; and finally, it argues that New Zealand could be identified as a ‘teenager’ of ‘Mother Britain’, given the increasing number of citizens who are comfortable replacing the current New Zealand Flag.Item Haehae and the art of reconciliation : cutting through history to generations of artistic expression : an exegesis presented in partial fulfilment of Master of Fine Arts, Massey University, Wellington(Massey University, 2018) Bigham, BonitaAt the heart of the Parihaka story is its people. Its origins, its resistance, its desecration, its desolation is its people. A place where its people have shaped its legacy, but one that could never be told or acknowledged without the survival of those people. Today its restoration, rejuvenation and revitalisation are still about its people. My people. From August 2000 to January 2001 an exhibition at Wellington’s City Gallery, curated by the late Te Miringa Hohaia, titled ‘Parihaka: The Art of Passive Resistance’ took the artistically interpreted story of those people, of that settlement, of that injustice and a hugely important but conveniently ignored part of this nation’s history to a wider public audience than ever before (Hohaia, O’Brien, & Strongman, 2001). It cut a swathe through the heart of ignorance, of cultural amnesia, of colonial government corruption and introduced thousands of unknowing citizens to a story purposefully forgotten and unspoken and one that, ironically today, still remains a largely unknown aspect of Aotearoa’s history. To date there has not been another single collection or exhibition of this magnitude brought together to speak directly of the Parihaka experience, but while the opportunity for continued education from an exhibition on that scale has not yet been realised, many other artworks, projects and exhibitions during the ensuing years have featured work which continues to educate by reflecting that painful legacy. That enduring pain continues to cut deep, into the consciousness of those of us who are descendants and into the psyche of those who come to the knowledge later in life, asking why they were never told (Warne, 2016). This thesis proposes to examine the integrated notion of cutting – or haehae, in its literal and figurative manifestations, on materials in creative output, within the hearts, minds and skin of Parihaka uri (descendants). It will examine its representative aspect within the art that relates to my Parihakatanga and is exemplified through many artforms created by other artists, with whom I share whakapapa to the Kipa (Skipper) whānau (family). I will also explore my own artistic response to that legacy, leading to the development of my final project, inspired by two specific personally experienced events – which on the surface seem totally unrelated, but in actuality are intrinsically linked. The first is ‘He Puanga Haeata,’ the Parihaka-Crown Reconciliation Ceremony held at Parihaka Pā on Friday 9 June 2017 (‘He Puanga Haeata’, 2017), while the second event is the May 2018 mass beaching of parāoa (sperm whales) along the South Taranaki coastline (Boult, 2018). Developing a cultural narrative and artistic transition from art reflecting pain, anguish and trauma to hope, promise and reconciliation is an ongoing challenge, a journey that myself and others may continue to articulate within various aspects of our work, cutting across history and generations.Item I mārama te rironga ko a te Kuīni : the Waipukurau purchase and the subsequent consequences on Central Hawke's Bay Māori to 1900 : a thesis presented in partial fulfilment of the requirements for the degree of Master of Arts in History at Massey University, Manawatū, New Zealand(Massey University, 2019) Hunter, Michael AllanIn 1820s and 1830s Māori from Central Hawke’s Bay came into contact with Pākehā for the first time and they began to trade. From this contact they began to see the benefits of Pākehā. So they requested the government to establish a Pākehā settlement and offered land for sale. Land was purchased at Waipukurau on 4 November 1851. Donald McLean made sweeping promises of benefits and riches when the deed was signed however these benefits and riches would never come to the Māori of Central Hawke’s Bay. The Waipukurau purchase opened the door for more purchases. The Māori of Central Hawke’s Bay began alienating their land. First through direct purchasing with Donald McLean then through the Native Land Court. Māori would soon find themselves in debt which would lead to the Hawke’s Bay Native Lands Alienation Commission 1873. Central Hawke’s Bay Māori emerged as leaders of the Repudiation Movement of the 1870s and then the Kotahitanga Māori Parliament of the 1890s in order to fight for their lost lands. In 2015 Māori of Central Hawke’s Bay along with Heretaunga Māori settled their Treaty of Waitangi claim with the Crown. However, because they went straight to negotiations, a full report by the Waitangi Tribunal was never completed. This thesis demonstrates a long term and irrevocable effect of the Waipukurau purchase for the iwi and hapū concerned.Item Whaia te tika : Hato Paora College, the first fifty years : a thesis as part fulfilment of the requirements for the MA Degree, Massey University(Massey University, 1996) Lawton, Tata RThis thesis is about the context within which Hato Paora College has developed. The study explores the establishment of a Māori Church boarding school was established and its relevance to Maori developmental needs within an environment of religious patronage. The thesis attempts to link the evolution of Hato Paora with changing policies of Māori, the Church and the State. Examined within a two dimensional framework are the contributions made by each Rector in regards to governorship and administration, curriculum, religion, taha Māori, extra-curricular activities, cadets, old boy's association, community, amenities and, the farm. The Rector-centred approach enabled a systematic explanation of the College performance and the often contradictory expectations of staff, pupils and the wider Māori community. Literary research, interviews, and a questionnaire were used to gather the appropriate information. The thesis concludes that Hato Paora College has played a significant role in preparing Māori to assume positive roles in a changing society, but cautions that future contributions may require fundamental changes if the College is to remain relevant in the 21st century.Item Language, ideology, and identity : referencing Maori in biographical collections : in partial fulfilment of the requirements for the degree of Master of Arts, Massey University(Massey University, 1997) White, TomThis study will examine how Maori are textually represented in the construction of New Zealand. It will do this by comparing texts of collected biography, dating from the late nineteenth-century until the present. Obviously this use of Maori is not unique to reference biography, but this thesis will largely focus on the texts 1 "Text" in this study will take on a wider meaning than "book". Following Derrida, a text will be seen as going beyond the apparent borders of single entities to the other writings that inform the production of meaning in single writings. See, Derrida, Jacques, 'Structure, Sign and Play in the Discourse of the Human Sciences', Writing and Difference, London: Routledge & Kegan Paul, 1978. at hand not the wider cultural practices that may lie behind them. The focus on the "text" at expense of "context" reflects the underlying belief that the making of the Maori culture has largely been a textual act. 2 This approach toward cultural invention can be broadly categorised as "constructivist". See, Tilley, Virgina, 'The Terms of the Debate: Untangling Language About Ethnicity and Ethnic Movements', Ethnic and Racial Studies, 20:3(1997), pp.497-522. Texts do not reflect wider political or academic procedures, they construct them. This thesis will look at this phenomenon in the specific location of the reference biography genre. The texts chosen to form the basis of this study, may appear an arbitrarily selected group with very little that would encourage a natural comparative study. However, as the study progresses the affinities these works have in their modes of textual production will be illustrated. At this point it will be enough to state that these texts all collect together multiple biographies, in the broadest sense of the word, under a national title. Most are concerned with constructing a Maori biographical object in this textual site. [From Introduction]Item Te hua o te pōkeka : he tuhinga whakatau mo te Tohu Kairangi Rapunga Whakaaro (Doctor of Philosophy), Te Pūtahi-ā-Toi, Te Kunenga ki Pūrehuroa, Papa-i-ōea, Aotearoa(Massey University, 2013) Malcolm, Joseph Te PōroaKo te putake nui o tenei tuhinga kairangi he whakaara ake i etehi hekenga korero hangai ki tenei taonga a Te Arawa te pokeka. Ko tenei taonga a Te Arawa te pokeka he waka kawe i nga whakaaro, tikanga, tumanako, kohinga hitoria, karakia, putunga matauranga o te ao o tuawhakarere. Kei roto i tenei kohinga korero e kitea ai ka noho hangai tonu tenei taonga te pokeka ki tenei ao hurihuri. He maha nga korero hikuroa mo te pokeka, he whakamana kia tupu te ihi, te wehi, te tapu o te whakatakoto i nga momo korero hahani, kaioraora e mau ai te rongo o te wananga o te pokeka ki waenganui i a Te Arawa. I roto i tenei tuhinga kairangi kua whakakaotia mai e iwa nga pokeka. Kua whakamaramatia aua pokeka. Kua uia atu te ingoa tupuna, kua korerotia te putake i huaina ai, i titoa ai ranei aua pokeka. Kua whakamaramatia etehi o nga kupu matangarongaro tae atu ki nga parekura, tikanga tuhono ki nga atua Maori. Kei roto hoki i tenei tuhinga kairangi ka korerotia te taha e riro ai ma te pokeka e whakahau, e pupuri nga tikanga o te kawa o nga marae o Te Arawa. Ara atu ano nga kaupapa o te pokeka, he tuhono whakapapa, he whakaara i te whakawhitinga korero hitoria i waenganui i nga hapu o Te Arawa, he whakatu i te taketake o te mana whenua o te mana wananga korero. He toi mataora, he putunga matauaranga, he whakaora i te tikanga a-iwi tenei tuhinga kairangi ma nga whakatupuranga o Te Arawa e hiki ake nei i te pae.Item From Anakoha to New York : the genesis of the Foreshore and Seabed Claim and the marginalisation of Ngati Kuia : a thesis presented in partial fulfilment of the requirements for the degree of Master of Arts in History at Massey University(Massey University, 2006) Meihana, P. N.This study operates at three levels reflecting the title of the thesis. It deals with Ngati Kuia’s connection to the Foreshore and Seabed Claim (Wai 1071) and to this extent it focuses mainly on the years 1997-1998. At this time Ngati Kuia became involved in a series of Environmental Court cases that related to marine farming in the Marlborough Sounds. Anakoha , heard in Blenheim from 28 April to 1 May, was the first of these hearings and began a process of litigation that ended in the New Zealand Court of Appeal. The Crown’s response to the Court’s decision was the Foreshore and Seabed Act 2004. The Crown proposals that preceded the Act invoked a damning report from the Waitangi Tribunal, the resignation of Tariana Turia from the Labour Party, the formation of the Maori Party and a hikoi protesting the proposed legislation. It also prompted Maori to seek urgent intervention from the United Nations who recently released their report. Anakoha is a large bay near the entrance of Te Hoiere—Pelorus Sound—the traditional homeland of Ngati Kuia. Te Hoiere was the name given to the area by the ancestor Matuahautere in commemoration of his waka. According to tradition, Matuahautere was guided into the sound by Kaikaiawaro who remained there for a number of generations. The relationship between Ngati Kuia and Kaikaiawaro was to reinforce their connection with the foreshore and seabed. Land at the head of the bay, commonly known as Okoha, was occupied during the harvesting of titi and hapuku. It was later set aside as a reserve under the Landless Natives Act 1906. Both my grandmother and grandfather have land interests in this reserve. In this thesis Anakoha also represents a worldview, it is therefore not only a geographical place but a state of mind and a state of being, it is for Ngati Kuia the ‘genesis’ of the foreshore and seabed claim. On another level this thesis examines how Ngati Kuia has become marginalised in their attempt at having their property rights recognised at law. Litigation presented Ngati Kuia with an opportunity to address the problems faced as they attempted to enter the marine farming industry. It also provided an avenue to re-negotiate historical grievances. In his report United Nations Special Rapporteur Professor Rodolfo Stavenhagen noted that in New Zealand Maori customary rights have in fact been legally recognised ‘through the courts, parliamentary statute or administrative decision’. However, he also stated that the same mechanisms had been used to dispossess Maori and extinguish their inherent rights. Furthermore the protest movements of the last few decades and the establishment of the Waitangi Tribunal can be traced to this process.Item Koorero tuku iho : waahine Maaori : voices from the embers of Rangiaowhia : a thesis presented in partial fulfillment of the requirements for the degree of Master in Adult Education at College of Education, Massey University, Palmerston North(Massey University, 2013) Coromandel-Wander, HazelWhen will the mokopuna stop inheriting the hara of Rangiaowhia? Koorero tuku iho, is based on oral traditions praxis of my kuia as ‘handed down’ by three generations of her whaanau, for her mokopuna. Her eyewitness account of the massacre at Rangiaowhia February 1864, ‘talks back’ to the oppressive power systems that brand the indigenous as guilty. “History can frequently dismiss whole groups of people as lost causes, or as irrelevant. Entire sections of society, usually the poor, the minorities, and the politically powerless are thereby obliterated from memory (Binney & Chaplin 1990:3)”. Ultimately, it is only through re-claiming, re-defining and re-storing of the principle of tino rangatiratanga that the hara can be lifted from Ngaati Apakura mokopuna. However, it is through the discursive practice of koorero tuku iho by and from Ngaati Apakura voices that the burden and prejudice can be brought out of obscurity into open dialogue with the Crown. This study is an indigenous history lesson on core taonga tuku iho praxis as handed down from grandmother to mokopuna in daily actions that seek to restore the balance. This is the legacy of the waahine Maaori intergenerational indigenous literacy’s that seek for indigenous justice and freedom from oppression.Item State as terrorist : kāwan[a]tanga te kaiwhakatuma : Parihaka 1881, Maungapohatu 1916, Ruatoki 2007 : a thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in Māori Studies at Massey University(Massey University, 2009) Pearless, Harawira CraigThis thesis explores New Zealand Policing practice during the invasions, expeditions and raids at Parihaka 1881, Maungapohatu 1916 and Ruatoki 2007. An analysis is provided of the consequences and dynamics of governance by force and State's action against Maori in these three cases. Policing practices at Parihaka 1881, Maungapohatu 1916 and Ruatoki 2007 are described and a critique of the trends and politics are provided to support the thesis that state terror was orchestrated by the respective governments of the day and delivered coercively against Maori by the New Zealand Police to procure land, suppress Maori leadership and disavow Maori assertions of sovereignty. In this context it is argued that these actions can be considered what Stohl1 refers to as acts of state terror which over time have oppressed, repressed, and terrorized Maori. It is argued that the state and the state's enforcers have used acts of state terror against Maori to quash legitimate assertions of Maori self determination after labeling Maori actions as nationalist dissidence.Item Kāore te aroha-- : te hua o te wānanga : a thesis presented for the degree of Doctor of Philosophy in Māori Studies at Massey University, Palmerston North, Aotearoa, New Zealand(Massey University, 2000) Black, TaiarahiaTe Ora Ē noho anā nō i te koko ko Ōhiwa, kia whakarongo rua, Aku taringa ki te Tai o tuarā e o Kanawa, E āki ana mai ki uta rā o Ōhakana. Ki te whānau a Tairongo, Kai Tāuwhare rā ko te kopua-o-te ururoa, Ko te kai rāria noa mai te raweketia e te ringaringa, Me whakarangi-pūkohu e au ki Tītītangi ao ki te Te Aitanga-ā-Wheturoa, Kia whītikiria taku hope ki te maurea whiritoi, Kia noho au ki Puhi-nui tonu ki Te Maungarongo a Te Rangiāniwaniwa, Ka mawhiti tonu rā taku haere ki ngā tihi tapu ki Maungapōhatu kia Taiturakina; Kia titiro iho au ki Ruatāhuna ki Manawarū ē ko Te Aitanga-ā-Tūhoe.... Ko te hua o te wānanga o a Tūhoe kōrero tuku iho hāngai ki ana waiata tawhito te pūtake o tēnei tuhinga roa kia auhi noa mai te wairua o ngā tūtakinga kōrero kia riro ko ēnei kōrero tuku iho hei matua hikihiki, whakataratara i te hinengaro, i te wairua, e mau ai tēnei o ngā whare whakairo kōrero o te hua o te wānanga a Tūhoe. Kia kaiaohia aua kōrero ki te ura mai o te motu ki runga i ngā pae maunga o Huiarau tau iho ki a tātau e pōkai kaha nei, e tau awhi nei ki runga i te mata o tēnei whenua ātaahua. Ka paenga rā ngā tau ka kitea, ka rangona tēnā pu kōrero, tēnā whare whakairo kōrero, whakairo waiata. Mea rawa ake kua whakangaro atu ki te tira e tauwhare mai rā. Hika rawa ake, kua mawhiti kē te haere ki te mākau nui o te iwi e tīraha mai rā, tē whakaaratia! Kia rangona, kia kitea noa e tātau te mata kōrero kia eke rā ki runga, taihoa rawa ēnei taonga e ngaro, taihoa rawa nei taonga e haukotia. Ka huri whakauta ki te hua o te wānanga, ko te waiata tawhito tēnā, ko te momo rerenga kōrero i hua mai ai i roto i ngā noho tahitanga a te tangata. He kupu ēnei hei whakaata i te hinengaro, wairua, te taiao, ngā rākau, te wai, te moana, ngā whetu, te whenua, ngā pakanga, te kawa o te marae, te noho tahitanga a ngā tūākana\tāina\tuāhine. Te reo o mātua, o kuia, koroua, ngā kaipupuri i te ahi kā roa o te wā kāinga. Inā hoki ko nga āhuatanga o te tangata tēnā tōna hanga, tōna whakatipu, ōna whakaaro, tōna ngākau, tōna wairua, me ngā momo hāhi i tipu ake ai te pono, ka titiro iho te tika i te rangi ka oti nei he waiata e tipuria ai te hua o te wānanga ki roto i a tātau katoa. Waihoki ko aua waiata nei te ahi whakakā roa o te ngākau,kei kona ōna timatatanga, engari kāore nei ōna whakamutunga. Ka pikitia ake te toi huarewa kia kite noa atu i te kaha o te whakaaro. Ko te wāhanga nui ia kia hapaina tēnei tuhinga roa, hei whakaoho, hei tuku, hei tātari i ngā whiriwhiringa kōrero ā-tuhi, ā-wāha kei roto i te whare kōrero o te whānau, hapū, iwi e timata ai, e mau ai te hua o te wānanga o te whaitua whenua. Tae atu ki ngā takahanga whakaewa ka oti nei he waiata tawhito hei kaiarataki ki ngā tihi maunga o te whakaaro. Ko te kapunga whakaaro ko te whātoro, i te tātari i te kupu, ki te whakamārama i te hua o te wānanga hei tumu whakarae kōhikohi mōhiotanga ki runga, ki raro ki ngā tai timu o te hua o te wānanga. I roto i tēnei tuhinga roa ka takea mai te wānanga i te kore, i te pō, i te ao mārama e tohea ai ngā kete e toru o te wānanga hei anga tohutohu, piki tūranga whakaakoranga ki hea mai nei! Mai i roto i aua kete ka nanahu te hinengaro kōkoi o tātau tīpuna mai anō i te ao Māori. Ko te ao mārama tēnā, ko te ao whenua tēnā, ko ngā pakanga tēnā, ko ngā tinihanga ēnā, ko te apakura, ko te hakamomori ka hua nei te wānanga. Nō reira he mahi, he kaupapa nui tā tēnei tuhinga roa ki te whakakao mai i ngā waiata e mohio ana tātau hei papa kōrero, hei wānanga mā te hunga kei te piki ake i ngā takutai moana o te whakaaro, o tēnei ao e wehi mai nei ki a tātau. Kāre e mihi kei te hopo te iwi, te hunga mau i ēnei waiata ki runga i o tātau marae kei ngaro memeha noa ēnei taonga a tātau. Ae! Kei te tika tā rātau hopo. Inā hoki kua riro kē te reo whakaarorangi i te oro o te waiata i ngā tai nenehawa, whakapōrearea e hukahuka mai nei. Ahakoa tēnei kei te whakaara ake ēnei waiata i runga tonu i te kaha o tēna, o tēna ki te whakaara. Kei te tahuri nui mai te hunga rangatahi, taiohi ki ēnei waiata koia tēnei te tūmatanui o tēnei tuhinga roa, hei tāhu whakaea mo te hinengaro, mo te ngākau o aua whakatipuranga e hiahia nei rātau ki ēnei taonga. Mā te karakia hei waere te whenua, mā te taki i ngā kōrero mo ngā atuā te whakataukī, te whakapepeha ka pupuke mai te hihiri o te mahara i ō tātau tipuna kōkoi e whakakitea nei tātau i ēnei rā ki aua tohu. Ka huia mai aua pitopito kōrero katoa hei kākahu maeneene ki roto i te kupu o te waiata tawhito, kā mau. He whakaatu tēnei tuhinga roa kei te ora tēnei o ngā momo whare pupuri kōrero i te pū; i te more, te weu me ngā pātaka iringa kōrero o te ao ō Tūhoe ō neherā, tae noa mai ki ēnei rā. Kāti he wā anō i roto i taua ora ka tōia te whakaaro ō Tūhoe, ō te Māori e tauiwi hei tinihanga māna. Engari e kitea ai i roto i tēnei tuhinga roa, ko te toki hei kaupare atu i taua tinihanga ko te kōrero i tuarātia rā: 'Hokia ki o maunga kia purea koe e ngā hau o Tāwhirimātea' Koia tēnā te kaupapa o tēnei tuhinga roa he tātari i te hānuitanga, te taiwhakatū o taua kōrero: Hokia ki o maunga... Ma taua kōrero Hokia ki o maunga ... ka rangona te mātaotao o te hua o te wānanga o te pakanga o te whenua, o ngā pikikōtuku i tukitukia, kātahi ka kōrero ai ki roto i tā Tūhoe whakatau i ana whakaaro, e taea ai te ruruku ka puea ake. Koia tēnei ko te mana i roto i ngā whakatakotoranga kōrero e mau ai te kurataininihi, te kurataiwawana o te whakaaro. He hua wānanga tēnei e whakaatungia ai e te hinengaro ngā takahanga motuhake, me te hāngai o ā rātau kupu mo ngā whakaaro e tau nei ki tēnei Ao Hurihuri. Nā ngā mahi a ō tātau tīpuna, te para i te huarahi kia takahuritia ai ngā mahi kikino o te riri Pākehā i tū ake ai ngā poropiti o aua tau kikino i murua ai ngā whenua, i tukua ai te iwi ki raro. I tū ake ai rātau te hunga poropiti ki te rapu i te ora i te kaupapa tōrangapū mo ngā whenua i hahanitia. Mai i ēnei kaupapa ka hau te rongo o te waiata tawhito hei tūāpapa whakaohooho, whakanekeneke i a tātau katoa, ahakoa ko wai. Whā tekau katoa ngā waiata o tēnei tuhinga roa mai i tēnā kokona o Tūhoe, mai i tēnā kokona o Tūhoe e kawe ana i te hua wānanga hei whakaata, hei kōwhiri i te hunga i kaha i mau tonu te ngangahau i ngā totohe kōrero, totohe tangata, totohe whenua. I kona ka hua te wānanga ka tohea te riri ka mau, i ea ai tētahi wāhi o te mamae. Koia tēnei ko te whakaatu i te kaha o te tohe i te pō, i te awatea. Ko te kawa o te marae te ātamira whakatāhu, tuku i aua hua wānanga i nei rā e rangona ai te kōrero ā-iwi, te hī o te mita o te reo waiata hei hokinga atu ki te nohoanga o te kupu. Ko tētahi anō kaupapa o tēnei tuhinga roa he whakahoki mai anō i te matapihi o Matariki, kia meinga ai ki te kairangi o te kawa o te marae, ka tau ki te whenua i maringi ai te toto. Ko ēnei hua wānanga te oro o te ngākau o Te Ūrewera, te whītiki o te kī mo te tuakiri mo tēnā whakatipuranga, mo tēnā whakatipuranga. Ae! Mā te hua wānanga a Tūhoe e whakaea te mamae e puta ai te pātai. Ko wai rā au? I ahu mai taku wānanga i whea? E ahu ana au ki whea? No te rā nei kua riro mā tēnei tuhinga roa e whakaatu ētahi o ngā hau kikino i whakawhiua kirunga i te iwi e te kāwanatanga i a ia e āki mai ana mo ngā rawa a te iwi, hei tuku he tangatakē. Nō reira i tikina ai te tauparapara a Te Kapo o te Rangi hei whakatauira i te takenga mai ongā kōrero mai i te koko ki Ōhiwa ki te pō, ki te pouri, ki te ao mārama. 'Hokia ki maunga' ko te tangata, ko te iwi, ko te hapū, ko te whānau te tīmatanga o te hua o te wānanga. Koia tēnei tētahi anō kaupapa o tēnei tuhinga roa, he āhuru i aua pukenga tautōhito kōrero kia mau te rangi, kia mau te hā, kia rangona te hua wānanga, oho ake ki te ao ka oti nei he waiata tawhito hei hoa haere whakamua. Ko te kōpae o te whare tēnā e tautokona ana hoki te ahu whakamuatanga o ngā mōrehu kōrero e arohatia nei e tātau. He huarahi atu tēnei hei āwhina, hei tohu i te kei o te waka ki ngā ngaru kokoti e pukepuke mai nei. Ko te whakapae o tēnei tuhinga roa e titikaha ai ki te hinengaro o Tūhoe me mau ana momo kōrero ki ngā momo hangarau o tēnei ao hurihuri kā tika. Kua roa ēnei taonga e ārikarika ana hei whakarei i te kupu kōrero ki te hunga mate, ki te tira e tatari mai rā i te waharoa o te marae ki te whakaeke. Kei roto i te wairua o tēnei mahi ka tukua āianei ēnei taonga kia kore ai tātau e taka ki roto i te korekore o te hinengaro, hei whakamahi mā te tamaiti o Tūhoe e hiki ake nei i ngā pae tata, i ngā pae tawhiti. Ko tēnei tuhinga roa te kura kimihia o te ura mai o te motu i tua atu o Huiarau. Kia hau ai te rongo o a tāitau kōrero ki mua i a tātau hei homai i te aroha kia au ai te matatū tonu, ka maranga kei runga. Kia taria te roanga o te kōrero. Ae! Me hoki rā kā tika: Kā hoki nei au ki te mauri o taku waka a Mātaatua Ko Pūtauaki ki a Ngāti Awa Ko Tāwhiuau, ko Tangiharuru Ko te rae rā o Kohi ki a Awatope Ko Mānuka tūtahi ki Whakatāne, kia Apanui Ko te mauri haria mai nei hei whakaoho i taku moe Ē kō kō ia e ara ē!