Issue 4, Jan 2002

1

d

pg.

Insi

de T

his

Issu

e pg.

Mrs Mabel Waititi, QSM, with Motatau Mountain inthe background.

Paul Meredith and Alex Frame Present Paper to Historical Conference........................2Turnbull Library Interest in Te Matapunenga....................................................................3Rob Joseph Returns from Whirlwind Trip to North America..........................................4Website Proving Useful Tool...............................................................................................4Ko te Rongomaiwhiti o te Reo..............................................................................................5Alex Frame in Fiji Land Cases...............................................................................................6Re-Historicising Maoritanga.................................................................................................7

He Pu Wananga ki Motatau

On 27th September a seminar in the Pu Wananga series was held in Motatau, Bay ofIslands, led by Mrs Mabel Waititi, QSM, with Kevin Prime, Chairman of the NgatiHine Kaumatua Council. Several other members of the Motatau community werealso present to welcome Judge Brown and members of Te Matahauriki on behalf ofNgati Hine. Other participants in the seminar were Drs Alex Frame and RichardBenton, Nena Benton, and Rev. Tukaki Waititi. The focus of the seminar was on howMaori customary law operated in Maori communities like Motatau in previousgenerations, when these places were comparatively isolated and virtually ran theirown affairs.

Topics discussed included the selection and authority of rangatira, the kinds of disputesand infractions of tikanga that arose, how these were resolved, and the kinds of sanctionsthat were imposed. The role of legend, history and myth were explored. Kevin Primegave a very interesting illustration of how national legislation had subverted customaryenvironmental safeguards by protecting wrongdoers from the threat of drastic sanctions.There was a well-known story, learned by every child in Motatau and adjacentcommunities, about how a poacher had been caught taking kiwi from a reserve andhad his tongue gouged out as a punishment. The impression was left that the iwiauthorities would impose the same penalty on future offenders. This system workedwell until the government enactedlegislation to protect wildlife in reserves:

"… Maori actually felt protected by thelegislation. Protected because they knewyou were not going to get killed now forflogging kiwi. You might go to jail or geta fine, but you’re not going to die … andyou get a free feed when you go to jailanyway."

The origins of certain current Maoricustomary practices were also discussed,including the placement of the body ofthe deceased during a tangi. MabelWaititi was actually present when TauHenare, MP, decided in 1933 that Ngapuhi and Taitokerau should revert to their oldertraditions in this regard, rather than abide by the public health regulations enacted bythe government. When Taki Shortland, a leading rangatira of Ngapuhi died, he wascarried from Tau Henare’s house to a tent, as required by the regulations. Tau Henaresaid the body was carried out “E Taki, ehara i te kino ki a koe e maua nei koe ki waho,engari e mohio ana koe ki nga ture …”. (Taki, it is not anything against you why youare being carried outside. You are aware of the regulations...") Then, at midnight, awild storm blew up and almost lifted the tent. Tau Henare then announced:

"E Ngapuhi, whakahokia ta tatou tupapaku ki roto i nga whare. Kore au e whakaaekia mate o tatou tuahine o tatou kuia i te nohonga i te makariri”. (Ngapuhi, return ourdeceased back inside the house. I will not allow our old women to become sick fromsitting in the cold.")

A large number of other issues were traversed, with concrete examples of customarylaw as a dynamic system integrating the community.

����

���

���

��

��

���

��

���

��

���

��

���

���

���

��

��

��

������

��

2

Issue 4, Jan 2002

MURU AND AITUA

An editorial in a Maori periodical in1917 points out that muru did notnecessarily have to result from anintentional act and could instead besought for unintended happening.The article gives the example of amuru caused when Hongi Hika wasnearly hit by a falling tree and assertsthat the object of the muru was tocaution the tribe to take proper careof the chief. The rule was that if anyaitua befell a chief it was through the“whakaarokore” or negligence ofthe tribe:

“Ko te Muru Whakanui koia tenei.Me he mea ka pangia tetahi Rangatirae tetahi aitua- aitua ranei ki tona tinanatonu ake, aitua ranei ki ana tamariki,aitua ranei ki tana wahine, aitua raneiki ona taonga i muri iho i te aituatangaka tae te rongo ki etahi o nga Hapu otaua Rangatira, katahi ka whakatikamai aua Hapu ki te muru i nga taongao taua Rangatira i pangia e te aituaratou ko tetahi o ona hapu, ara ko tehapu i noho ai ia i te wa i pangia ia e teAitua - ka murua katoatia. Ko tauaMuru he mea mahi whakakite tonu ite tirohanga atu ano a taua Rangatiraa ratou ko tona hapu. Heoi kaore eaha atu, nana ka muru i nga taonga,nana ka kotikoti i nga whenua - heiaha hoki? Heoti ano ta taua Rangatirara ratou ko tona hapu e tiaki ko oratou tinana ana ke kei pangia e tepatu...”( [Translation in the original]If some aitua (qv) or evil omen shouldhappen to any chief to his ownperson, or children, or wife, or goodsas soon as intelligence thereofshould reach the tribes related to,or under the mana or influence ofsuch chief, those tribes would riseup and strip the chief, and also thetribe with whom he was residing, ofall their goods and possessions; andthis stripping would be done underthe eyes of the chief and tribe, andthey would raise no objection, evenif they should deprive them of alltheir goods and landed possessions,and distribute them amongthemselves; and all that the chief andhis tribe would protect, would betheir own persons from blows…)

‘Ko te Muru Whakanui’ (Strippingto Exalt) in Te Manukura-MaoriRecorder, February, 1917, Auckland,p. 14.

On 1 December 2001 , Alex Frameand Paul Meredith presented a jointPaper to the New Zealand HistoricalAssociation Conference inChristchurch. The Paper was titled

“Performing Law : Muru andHakari” , and the authors describedtheir intention as follows :

‘Our purpose in this short Paper isfirstly to describe the Project underway at Te Matahauariki Institute , ledby Judge Mick Brown at WaikatoUniversity , to compile a‘Compendium of References to MaoriCustomary Legal Concepts andInstitutions’ – more succinctly namedin Maori ‘Te Mätäpunenga’.Secondly , we propose to demonstratethe kind of work which the Project isgenerating by laying before you somework in progress under the two titles‘Muru’ and ‘Hakari’ – we hope thatthis material will , even at this earlystage, show the range of sources weare traversing and the form which wehope to give to the final product.Thirdly , and basing ourselves on thematerial we will have offered on‘Muru’ and ‘Hakari’, we will drawattention to the significance of‘performance’ in customary Maorilegal transactions , and to therelevance this may have for thedevelopment in Aotearoa/NewZealand of a ‘common law’ whichreflects the concepts and values ofboth our major founding cultures.’

Paul Meredith said that theChristchurch presentation was part ofthe continuing process of refining ourtechniques in relation to TeMatapunenga and of broadening anddeepening the understanding of theProject in the wider community ofscholars.

The full text of the Paper may befound on the Te Matahauarikiwebsite.

Paul Meredith and Alex Frame Present Paper to HistoricalConference

No te 1 o Tihema 2001, iwhakatakotohia tetahi pepa mahi tahie Alex Frame raua ko Paul Meredithki te Huihuinga Hitori ki Otautahi Kote ingoa o te pepa “Ko te TureWhakaari: Muru me te Hakari” a kapenei nga whakaaro a nga kaituhi:

‘Ko ta maua kaupapa mo tenei pepapoto nei kia matua whakamarama inga mahi e mahia nei e teMatahauariki, e arahina ana e TiatiMick Brown ki te Whare Wananga oWaikato ki te whakaemiemi i nga‘korero e pa ana ki nga tikangatawhito a te Maori me ona Whare’ka ata tapaina i roto i te reo Maori ‘kote Matapunenga’ Tuarua, e hiahia anamaua kia whakaatuhia te ahua o temahi e whakaara haerehia nei e tekaupapa a, ka whakatakotohia ngamahi e mahia haerehia nei i raro i teupoko ‘Muru’ me ‘Hakari’ - ko tamaua tumanako ka whakaatu ngakorero nei ahakoa katahi ano ka timatai nga puna korero i keria e matau a kapehea nei te ahua o te mahi ina oti ai.Tuatoru, ka whakamau te titiro ki ngapainga o te mahi whakaari o roto i ngamahi whaimana a te Maori i runga anoi nga korero i whakatakotohia mo teMuru me te Hakari, a, he pehea tonahangai mo te whanaketanga o tetahiture whanui ki Aotearoa/Niu Tireni ewhakaata nei i nga tikanga me ngauaratanga o nga iwi e rua nona nei temana o te motu.’

Ka meinga e Paul Meredith kawhaiwahanga tenei mahi ki roto i temahi whakapakari i nga pukenga e paana ki te Matapunenga,a kawhakawhanuihia, ka whakahohonuhiate maramatanga o te mahi kia hou atuki roto i nga ohu tohunga

Ka rokohanga atu i te pepa nei kirunga i te wahi ipurangi a teMatahauariki.

3

.

Issue 4, Jan 2002

‘The stage erected to contain thefood at the feast given by the nativechiefs, Bay of Islands, September1849,’ B-030-007, Alexander TurnbullLibrary.Permission of the Alexander TurnbullLibrary, National Library of NewZealand Te Puna Mätauranga oAotearoa, must be obtained beforeany re-use of this image.

On 23 November 2001 , AlexFrame and Paul Meredith gave apresentation in the National LibraryAuditorium in Wellington on the TeMatapunenga Project , for themanagement and staff of the Libraryand other invited guests. Thepresenters were accompanied to theLibrary by Project Adviser, DameJoan Metge , and would like toexpress their thanks to Joan for hergenerous support. Using theirChristchurch Paper as a basis , Alexand Paul attempted to show the sortsof problems and issues which arosein compiling the Compendium.

In a letter of 5 December thankingthe presenters , the Chief Librarian ,Margaret Calder , wrote :

"Sessions like this are a very goodway to give Library staff someunderstanding of the scope of theresearch ; the range of scholarshipcovered; and the intellectual and otherproblems involved with researchingthese topics. We are also pleased thatthe Library has the resources tosupport such wide-ranging research.This can only be of advantage in termsof the assistance staff can give…Inthis connection , our Reader will bepleased to give a special tour of thevarious sections. Following this , wecan arrange a meeting with theCurators to discuss ... further researchand the relevant Maori resources inthe Library."

A collaborative relationship betweenTe Matapunenga researchers and theTurnbull Library is of great importanceto the Project , and the Institute looksforward to continuing the dialoguebegun on this occasion. The Institutethanks Margaret Calder and her stafffor the scholarly and supportiveinitiative taken by the Turnbull Libraryin inviting the presentation.

Turnbull Library Interest in Te MatapunengaTe Matapunenga Interest in Turnbull Library

I te marama o Tihema te 23rd, kawhakatakotohia he korero e pa ana kite Matapunenga ki te wahi puoru o teWhare Pukapuka-a-motu ki Ponekemo nga kaimahi me etahi manuhiri. Ihaere hoki a Dame Joan Metge i tetaha o nga kaiwhakatakoto korero, akei te mihi atu raua mo tona tautoko ia raua. Ka tikina ko te pepa i mahia kiOtautahi hei putaketanga whakaaro aKa whakamatauhia a Alex raua koPaul ki te whakaatu i nga raruraru menga take e ara mai ana i te mahiwhakaemiemi korero mo teMatapunenga.

I roto i tetahi reta mihimihi ki ngakaiwhakatakoto i te 5th o Tihema katuhi a Margaret Calder te rangatira ote Whare pukapuka:

"ka mutu pea nga mahinga peneirawa e marama ai nga kaimahi wharepukapuka ki te huarahi whai o te mahirangahau; te rahinga atu o nga punakorero i tirohia; me nga raruraru o tehinengaro e pa ana ki nga take nei erangahautia ana. Kei te harikoa hokimatau mo nga rauemi o te WharePukapuka e tautoko nei i te mahirangahau. He painga ano kei roto nate mea ka taea e nga kaimahi teawhina…i runga i tena e harikoa anato matau Kaipanui ki te arahi i a TeMatahauariki ki etahi wahi o te wharenei. Whai muri iho, ka taea tewhakarite he hui ki te Kaitiaki Matuaki te whakawhiti korero mo etahi anoo nga korero maori kei roto i teWharePukapuka nei.

He take nui whakaharahara mo teMatapunenga mena ka mahi tahi ngakairangahau o te Matapunenga me teWharePukapuka Huripuru, a earikarika ana a te Matahauariki kiahaere tonu enei korero i timata ai i tauara. E mihi ana a te Matahauariki ki aMargaret Calder me ona kaimahi mote tono rangatira nei i tonoa e teWhare Pukapuka Huripuru kiawhakatakotohia he korero ki mua i aratau.

HAKARI

In 1849, a hakari was held atKororareka in the aftermath of theNorthern Wars at which tribes whohad fought on opposite sides werepresent. In a despatch to Earl Grey,13 October 1849, Sir George Grey, whohad personally attended the hakari,expressed his surprise at theassembling of such a large number ofMaori, and that the former opponentshad dispersed without the leastdisturbance:

“I am happy to be able to inform yourLordship that although the largestassemblage of natives I have yet seenmet at Kororareka; and althoughthese were composed of tribespreviously hostile to each other, thewhole feast passed off in the mostfriendly and gratifying manner; andthat before I left the Bay of Islands,the great body of natives haddispersed in the most amicablemanner, having apparentlycompletely laid aside their mutualanimosities”.

British Parliamentary Papers (NewZealand), Vol. 6., despatch of 13October 1849.

Cuthbert Clarke made a sketch ofthis hakari, capturing the scale of theevent:

Issue 4, Jan 2002

4

RANGATIRA

In a particularly insightfulcorrespondence in 1956 to theJournal of the Polynesian Society, H.Te Kani Kerekere Te Ua offered somethoughts on chieftainship:

Chieftainship is the prerogative ofthe tribe. They may depose anymember of the tribe from that rankwhere he has been indiscreet or hasbeen unworthy to hold the position.Journal of the Polynesian Society, Vol.64, 1956 Auckland, pp. 489-490.

Institute Researcher, Robert Joseph,has returned from what can only bedescribed as a whirlwind trip to NorthAmerica. Robert visited Canada andthe United States from 5-31 Augustfor primarily PhD research. Robert’sPhD research is on the complexdynamics of indigenous post-settlement development.

However, while there Robert tookthe opportunity to promote the Instituteand to explore possible opportunitiesfor collaborative work. Robert had avery full itinerary and met with animpressive list of academics,government officials, first nationspeoples and senior members of thelegal profession.

Robert noted a particular interest inrestorative justice, culturallyappropriate dispute resolutionprocesses, the Matapunenga projectand pluralistic legal systems.

Robert hopes to build on therelationships established and isplanning to make a return trip nextyear.

Rob Joseph Returns from Whirlwind Trip to North America

A report on use of the Institute'swebsite has brought home that itremains the major form ofcommunication with end users and thewider community.

The report shows a general trendof increase. 70% of traffic originatesfrom New Zealand and includestertiary institutions, governmentdepartments, local and regionalcouncils, schools, media, the legalprofession and private individuals.

The other 30% of the traffic comesfrom overseas and includes countriessuch as Australia, USA, Norway, UK,Netherlands, Hungary, Chile to namefew. 55% of traffic are accessing thepapers online.

The Institute plans to continue tomonitor progress and further developthe site.

Website Proving a Useful Tool

Kua kitea e Te Matahauariki i tetahiripoata mo te kainga ipurangi o TeMatahauariki, koia tonu tona huarahinui mo te tuku whakaaro korero hokiki te ao whanui.

Hei ta te ripoata, kei te piki ake ngatangata, ropu hoki e whakapa mai anaki to matou kainga ipurangai. Ko te70 orau o ratou no Aotearoa nei, ara,ko nga kura wananga, nga tarikawanantanga, nga kaunihera-a-rohe,nga kura, nga teihanga tiwi, te hungature hui atu I nga tangata noa. Ko tetoenga notawahi, ara, ko Ahitereia,ko Amerika, ko Norway, koIngarangi, ko Netherlands, koHungary, ko Chile me te tokomahaatu. Kua tikina atu e 55 orau o auatangata, ropu ranei o matou pepa.

Ka tirohia tonutia e Te Matahauarikinga nama whakapa mai ki to matoukainga ipurangi I nga marama kei tetu mai nei, me te whakapakari ake Itona ahua, tona kiko hoki.

Kua hoki mai a Ropata Hohepa, hekairangahau no Te Matahauariki nei,i tana haerenga amio ki America ki teRaki. Ko te kaupapa matua o tanahaere ki Kanata me Amerika mai i te5 ki te 31 Akuhata, ko te mahirangahau mo tona tohu Paerangi ewhaia nei e ia. Ko te kaupapa o tonatohu paerangi, he ata wetewete i ngatake taimaha whai muri i tewhakataunga kereme.

Otiia, i a ia i reira, i whakanuia eRopata nga mahi o Te Matahauarikime te kimi huarahi hoki e taea ai ematou me ratou te mahi tahi. Kikitonu nga ra i nga huinga, a, miharoana te titiro ki te rarangi ingoa o ngatangata i tutaki ai, ara, nga pukenga,nga tangata kawanatanga, nga tangatawhenua tae atu ki nga rangatira o tehunga ture.

Hei ta Ropata, e aro mai ana ratouki te kaupapa restorative justice,(Taumauri) ki nga huarahi i runga anoi nga tikanga a te iwi mo te whakatauraruraru, ki Te Matapunenga, a, ki ngature mo tena iwi, mo tena iwi.

Hei ta Ropata ano, ko ana tumanakokia whakapakari ake i nga herengaki aua tangata, a, kia hoki atu ki auawhenua hei te tau kei te heke mai nei.

5

Issue 4, Jan 2002

MANA WHENUA

There has been a genera lassumption that the term 'ManaWhenua' emerged out of NativeLand Court contestat ions forMaori land titles. However in aletter to Governor Gore Brownepredating the establishment ofthe Court, the term was employedby the Te Arawa scholar,WiremuTe Rangikaheke. Te Rangikahekewas informing the Governor ofhis discussions with WiremuTamihana:"E hoa, e te Kawana,Kua whakaae a Wiremu Tamihanaki te kupu i whakapuakina e au kia ia.1. Ko te Tiriti ki Waitangi, ara kote whakaae tanga a te Kuini i temana Maori ki a tohungia manatangata, mana whenua...."[Trans la t ion in the o r ig ina lsource] Friend the Governor-Wiremu Tamihana has consentedto the word that I spoke him.1. The Treaty of Waitangi, thatis, the Queen's consent to the"mana" Maori being respectedin regard to the men and theland...)

Letter from Wiremu Maihi TeRangikaheke to Governor GoreBrowne, 9 July 1861, AJHR, E-IB,No. 22, p. 20.

Ko te Rongomaiwhiti o te Reo

He mea tiki atu ko te upoko o teneikorero hai whakaahua ake i te ahua ote reo e hangai ana ki akuwhakaarotanga mo te mahiwhakamaori, whakapakeha. Na TeWharehuia tenei i kupukupu iho a kawhakamanawa i te hinengaro kia paui a ia te haere ki te whakawananga itenei ahuatanga o te reo. Kiawhakamaorihia ake: tera e rangonaana i tona whitinga koia tera ko terongomaiwhiti o te reo. Kawhakamatauhia kia nanao atu i tonamatu, puawai ana ko te whakaaro neina: no roto mai i nga mahiwhakamaori, whakapakeha ka akinakia tirohia ko te wairua o te kupu, kauako te tinana kau. Ma kona ra e tika ai,e hangai ai ki tau e takahurihia nei.Engari, kei reira etahi e mea ana keinoho nga kaiwhakamaori ka takahia ite mana o te reo e whakamaori nei ia,kia noho tutua ke.

Mai ano tenei whakaaro i titikahaai ki nga hiringa mahara a te hungaPakeha kia noho ko te reo Pakeha keirunga ko te reo o nga tutua ara ko tereo Maori ki raro kua kore te mana ote reo whai i tirohia. I perahia ai, i taratau herekino ki te reo matapuna arate reo Pakeha i to ratau hauwarea kinga purakau o mua, otira no tehinganga o te whare teitei o “Babel” ipaoa rikirikihia ai nga reo ki nga topitokatoa o te ao. Ka aitua te hunga noratau te reo matua, te reo kotahi o teao, a ka kawea te whakaaro ko ngareo o Iwi ke atu he reo tatakimori. Heaha te aha ki a ratau kia aronui atu kite mana o nga reo o etahi atu. Na tekore i whai wahanga atu ko te reo whaiki roto i nga aria mo te mahiwhakamaori kua kore he huarahirangahau i putaketia mai i te hinengaroMaori ake.

Heoi, ko tetahi aria kei te kaha tewhaia e etahi ko te tauira o te mahikaitangata. Ka whakaritea ko te manao te tangata ki tera o te kupu, ka mutu,ka kai i te tangata tona hoariri ko tonaano mana tana e hiahiatia ana eharako te parekareka o tona kiko. Kaingaatu ana kua riro i te tangata taua mana,a ka nui ake tona ano mana. Ka penaano mo te kupu. Ka uru mai mai anahe kupu hou ki roto i aku mahara kuapenei ke taku titiro: ata koia tirohia tewahi i mapuna ai taua kupu engarikaua hoki e wareware ki nga waha ehoromia nei i taua kupu.

Te Matahauariki is embracingtranslation as an integral part of theresearch activity designed for TeMatapunenga and it’s construction.Primary source entries that havebeen unearthed from documentswritten only in Maori will need to betranslated, existing documents withtheir own translations will need to beexamined, and providing furtherresearch stimulus as the projectmoves forward. As the scope of thematerials being researched isextensive in terms of the genre andthe historical context it was writtenwould indeed require the translatorto reflect these aspects as hetranslates. It is these kind ofconceptual encounters that have ledcertain theorists to proclaim thatfidelity is fundamental for a translationto be valid. This Post Babel complexled to sterile linguistic dissection thatfavoured the source text at theexpense of the receiver.

Contemporary theorists haveushered in a new era through whichthe receiver culture is rendered withthe same importance. Cannibalism orAntropafagia is a new methodologybeing promoted as a means to whichthe imported word is viewed as aculinary delight for the consumptionof the receiving culture. It’s fusionwith the translator and receivingculture is taken figuratively as onewould when participating in ritualisticfeasts of human flesh, it ennobles thedonor while it frees the receiver toamalgamate and appreciate his newmana.

These polemics vividly show theintercultural tensions embedded in theactivity of translation demonstratingthe dangers of being located at thehiatus of cultures. It is unacceptableto think that a translator specificallydeals with the husk of a word asopposed to its wairua. For as eachculture superimposes it’s own ideals,nuances and idioms on the words ituses so must the translator attemptto emulate and pinpoint the actualmeaning and proposed meaning ofnew word. In so doing the translatortakes on a (meta)autonomous rolein defining and determining the wordsto be used however discursive itappears on the surface.

6

Issue 4, Jan 2002Alex Frame in Fiji Land Cases

In a press statement on 29 August2001 the Native Land Trust Board inFiji announced the engagement of DrAlex Frame as Counsel in two casesconcerning native lands and the statusand effect of the Deed of Cession of1874 under which Fiji was ceded toQueen Victoria.

Alex Frame is no stranger to thePacific Islands , having been broughtup in Tahiti. He has served asconstitutional adviser to the CookIslands and Niue Governments, andhas conducted electoral litigation inSamoa. He is reported as saying that‘it was an honour to be asked to assistin the development of indigenous Fijianrights by constitutional process’.

The General Manager of the NativeLand Trust Board , Mr Maika Qarikau, said that the legal status and meaningof the 1874 Deed in modern Fijian lawwere important questions whichshould properly be determined byFijian Courts , and that the furtherquestion arose whether obligations ofa fiduciary nature assumed by theCrown in relation to the Deed ofCession have devolved upon thesuccessor State of Fiji following itsaccession to independence in 1970.

Alex was in Fiji in August preparingthe cases , and visited the old capital ,Levuka , where the Deed wasarranged and signed in 1874 :

‘We took all the historical materialwe could find on the Deed to the sitein Levuka where the Deed wasdrafted , explained and signed over athree day period in October 1874.Withthe assistance of fellow CounselJekope Levaci , it was possible to buildup a picture of the sequence of eventsand of their probable significance forthe parties.’

Alex says that the cases requiredresearch into Fijian customary law, andthat this was quite relevant to TeMatahauariki’s interest in customarylaw.

No te rua tekau ma iwa o Akuhata2001 i roto i tetahi panui niupepa iwhakahuahua i te Poari - TangataWhenua Kaitiaki Whenua, ka kokuhuaa Takuta Alex Frame hei Roia mo ngakeehi e rua e pa ana ki nga whenua anga tangata whenua, me te ahua o temahi o te Deed of Cession i te tau1874 nana nei te mana i tukuna ai aWhiti ki raro i a Kuini Wikitoria.

Ehara a Alex Frame i te tauhou kinga moutere o te Moana nui a Kiwa ite mea i tupu ai ia ki Tahiti. I mahi iahei kaitohutohu mo nga take whakatumana kawanatanga ki nga moutere oKukiairani me Niue, a, ka kawea etahikeehi e pa ana ki te mana poti kiHamoa. Ko tetahi korero mona iwhakahua i a ia ‘he honore nui ta ratauinoi mai ki ahau mo taku awhina ki tewhakapakari i nga take tangatawhenua o Whiti ma roto mai i te mahiwhakatu mana kawanatanga’

Ka meinga e te kaiwhakahaere ote Poari Tangata Whenua TiakiWhenua a Maika Quarikau he takenui whakaharahara ko nga patai ehangai ana ki te tu – a – ture me ngawhakamarama o te purongo 1874 iroto i nga ture o enei rangi, a, mewhaitikanga tonu ko te mahiwhakamarama ki nga Koti o Whiti,waihoki ko te patai i ara ake mena ihere te Karauna ki te mahi manaaki iraro ano i taua purongo tuku mana, iwaimeha ke ranei i te ekenga o teKawanatanga o Whiti ki runga i te tau1970.

I te whakariterite keehi a AlexFrame i te marama o Akuhata kiWhiti a ka toro atu ki Levuka tenohoanga tawhito o te Kawanatanga,ko te wahi i whakarite ai i haina ai itaua purongo i te tau 1874:

‘Ka heria e matau i nga korero hitorie pa ana ki taua purongo ki te wahi iLevuka i reira i whakamatauhia ai, iwhakamaramahia ai, i hainahia ai oroto i nga ra e toru i te marama oOketopa 1874. Na te mea i awhinamai te hoa roia a Jekope Levaci, i taeaai te whakaahua i nga mahi i mahiame nga ahuatanga i whaipaingia ai moia kaikorero.’

E meinga ana a Alex me na ngakeehi nei ka ahu nga rangahau ki ngatikanga tawhito o te ture o Whiti a etino hangai ana ki ta te Matahauarikiaronui ki nga tikanga tawhito o te ture.

TAPU

In a late 19th century newspaperarticle defending the tohunga Maori,his/her training and practices, I.Rerekura Te Rangiwhakaewa, notesseveral different forms of tapu:

Kowai koia te tangata nga tangataranei maori pakeha e kaha ana ki temahi i nga wai rakau, me nga hinu o tewhenua hei rongoa patu i nga maname nga tapu o tatou tupuna e tuake iraro nei

Ika WhenuaRua TaniwhaMakutuTuahuHau TaongaWai HerekahaToka MaaraWai Hukinga Toto

me era atu tini tapu e noho maira irunga i te mata o te whenua. ([Translation provided by TeMatahauariki] Who is the person orpeople, Maori, Pakeha, that is able touse thenutrients of the trees and land torestrain the energies of tapu listedbelow that came from ourancestors....and other forms of tapuexisting on this plane).

Te Tiupiri, Vol 2, Issue 56, 6 June1899, 6.

7

Re-Historicising MaoritangaIssue 4, Jan 2002

The University of Waikato Library and Waikato Printproudly present the publication of

The Ancient History of the Maorias compiled by John White

on CD-ROM and also in print comprising 13 volumes of books.

This unique collection consists of 7 reprinted volumes compiled and published byWhite from 1887-1891, as well as transcriptions of the 6 unpublished, handwrittenmanuscripts White intended to publish but was unable to do so before his death.

The following re-examines the orgins and development of the term'Maoritanga' and provides an indication of the nature of an entry under a TeMatapunenga title - only an early draft at this stage :

Maoritanga: Literally, “Maoriness, circumstances or qualities of beingMäori” Etymology: mäori (stative) [from Proto-Polynesian *ma(a)qoli “true,real, genuine”] “normal, usual, ordinary; native, belonging to New Zealand,Mäori” (the use of this word to denote Mäori people dates from the early partof the 19th Century), + -tanga (nominalizing suffix). Note that an older use ofthe term mäoritanga denotes “meaning, explanation”.

A search of 19th Century ‘Maori Newspapers’ reveals the use of the termMaoritanga as early as 1844 in the Governor’s newspaper, Te Karere o NuiTireni. Complimenting the alleged many Maori who want their children educatedin the ways of the Pakeha, the paper notes:

“Ka maiengi ratou i roto i te pukohu o te Maoritanga”. [“They will rise outof the shrouds of Maoriness”] (Vol 3, July 1 1844, No. 7, p. 33)

There are numerous other references to Maoritanga in the newspapers duringthe later half of the 19th Century. A discernible theme of the period is thatMaoritanga as the cultural traits and practices of the ancestors, are antitheticalto progress and civilisation. In a report on a Government council in Aucklandin 1864 where a major subject of deliberation was ‘rebellious’ activity amongstthe Maori population, it was asserted:

“Te mahi a ena tangata he whakararuraru i nga iwi, he tuku pouritanga kirunga ki te whenua. E kore e noho pai i tona kainga ka whai pea ki nga ritengatotika. Tana i pai ai he whawhai, he tutu, he hoki ki nga ritenga o te maoritanga.”[What those people do is cause trouble for the people and misery over theland. He will not reside peacefully on his homestead and pursue law-abiding endeavours. What he prefers is conflict, mischief and to returnto the customs of Maorihood.] (Te Waka Maori o Ahuriri, Issue 2, No. 40 24December 1864, p. 1.)

By the turn of the century, there was ambivalence amongst many Maoritowards the desirability of the total assimilation of the Maori people and theloss of Maori identity. At a hui at Te Kuiti in 1911, leading Maori rangatirafrom around the country gathered to discuss what was meant by the term‘Maoritanga’. The gathering moved the following motion:

“E kotahi ana te whakaaro a tenei hui, kua tae tenei ki te wa e tika ana kiawhakapaua te whakaaro o nga iwi Maori katoa o nga motu nei, ki te whakakotahii a ratou ki runga ki tetahi tikanga tapu, i runga i te kaupapa o te Maoritangamotuhake, kaore nei ona tikanga e taupatupatu, ki te Ture ki nga hahi ranei menga tikanga motuhake o ia iwi o ia iwi.” [“This gathering is of one mind, thetime is now right for all the Maori tribes of the land to give real thought touniting themselves around a sacred term, around the idea of a specialMaorihood, its cultural traits not conflicting with the Law, religions andthe individual cultural practices of each tribe.”] (H.H. Wahanui, MaoriDevelopment Hui, Alexander Turnbull Library, Wellington, MSY-5005)

There was a growing assertion that Maori must retain their Maoriness. Oneof the leading advocates was Sir Apirana Ngata’s father, Paratene Ngata,who in a letter to the Maori newspaper, Te Toa Takitini in 1920 lamented thestate of the Maori language as part of a wider neglect by Maori of theirMaoriness:

“He Maori tonu te tangata ko ona whenua i heke mai i roto i tona taha Maori,ka haere ki te tono ki te Kooti kia kiia ia he tangata pakeha ko ona whenua kiawhaka-pakehatia. He tohu enei hei kitenga iho ma tatou ko te Maori ano kei tetakahi i tona Maoritanga me ona take Maori. [“A Maori person whoselands he inherited from his Maori side goes and requests the court todeclare him or her a European and to Europeanise his/her lands. These

Available fromAll Good Book Stores

"This book draws on the richresource of tikanga Maori to developa procedure for managing groupdiscussion in settings where Maoriand non-Maori from different ethnicbackgrounds meet to talk aboutcommon concerns. Korero tahi —talking together — is the opposite oftalking past each other (which wasthe focus of an earlier book). The Korero tahi procedure aims tocreate an environment which iscomfortable and empowering to allparticipants in a discussion, anenvironment where none feeldisadvantaged or intimidated byrules, words or actions they do notunderstand, and where all areaccorded equal dignity and respect.It can be used in a wide range ofcontexts such as conferences,workshops or community discussion. Korero Tahi is based on Dame JoanMetge’s own extensive experience ofobservation in Maori settings,discussion with Maori experts andconducting workshops with Maoripartners. It is sensible andimaginative; and while practical in itsfirst intent, it has valuable socialimplications for contemporary NewZealand."

(Auckland University Press)

Robert JosephNgat i Pare tekawa, Ngat i TeKohera , Ngat i Kahungunu ,Rangitane

Issue 4, Jan 2002

8

are signs that show us Maori that Maori themselves are transgressingtheirMaoriness and Maori concerns.”] (Number 3, p. 4)

Sir Apirana Ngata writes that at a hui in 1920 at Te Kuiti , Sir James Carrollurged his audience to:

“Kia mau ki tou Maoritanga”. [“Hold onto your Maoriness.”] (‘TribalOrganization’, in Sutherland, I.L.G. (ed.), (1940) The Maori People Today: AGeneral Survey. Wellington: Whitcombe & Tombs, p. 177.)

This statement by Carroll has generally been credited with being the coinageof the term Maoritanga and is located within the climate of the first Maorirenaissance. (See Toon van Meijl, ‘Historicising Maoritanga: colonialethnography and the reification of Maori traditions.’ JPS, Vol. 105, no. 3, p.311)

Part of the appeal for a retention of a Maori identity was the highlighting oftribal consciousness. In a letter, 17/6/1929, to Peter Buck, Sir Apirana Ngatamaintained that when it comes to the development of race consciousness:

“... that it should be based on tribal consciousness... The battle has been tobreak down tribal exclusiveness ... while appealing to tribal consciousness toreconstruct the elements that welded the tribe together. (Na To Hoa Aroha,Vol. I, p. 209)

In a chapter on the tribal make-up of Maori society, Ngata commented onCarroll’s catch-cry, ‘kia mau ki to koutou Maoritanga’ and offered his owndefinition:

“It means an emphasis on the continuing individuality of the Maori peoplethe maintenance of such Maori characteristics and such features of Maoriculture as present day circumstances will permit, the inculcation of pride inMaori history and traditions, the retention so far as possible of old-timeceremonial, the continuous attempt to interpret the Maori point of view to thepakeha in power.” (‘Tribal Organization’, in Sutherland, I.L.G. (ed.), The MaoriPeople Today: A General Survey. Wellington: Whitcombe & Tombs, pp. 177-178.)

William Cameron, writing in 1989, has noted the deployment of the termMaoritanga in the second renaissance of Maori language and culture:

“The meaning of the term is debated and discussed, analyzed and defined,used and abused with great frequency in the present upsurge of interest inMaori culture and traditional ways of thinking, feeling, and acting. A secondMaori renaissance seems to be under way, aided by this all-embracing termand strengthened by the success of the first one in the early decades of thiscentury. . . .” (ANZAC, No. 2, http://www.arts.uwo.ca/~andrewf/anzsc/anzsc2/2cameron.htm)

Nevertheless the idea of a tribal consciousness remains a strong element inany discussion of Maoritanga with commentators often quoting John Rangihau’sdeclaration of his Tuhoetanga rather than his Maoritanga:

“Although these feelings are Maori, for me they are my Tuhoetanga ratherthan my Maoritanga. My being Maori is absolutely dependent on my historyas a Tuhoe person as against being a Maori person. It seems to me there is nosuch thing as Maoritanga because Maoritanga is an all-inclusive term whichembraces all Maori. And there are so many different aspects about everytribal person... I have a faint suspicion that the term Maoritanga is a termcoined by Pakeha to bring the tribes together. Because if you cannot divideand rule, then for tribal people all you can do is unite and rule.” (‘Being Maori’in King, M. (ed) Te Ao Hurihuri: Aspects of Maoritanga, 1975).

WHANGAI

In an erly 20th century newspaperarticle, I.Hutana of Ngati Kahungunuoffers his thoughts on the sucessionrights of whangai:

Ehara rawa i te tikanga Maori tewhakawhiti ke i nga paanga o te matuawhangai, ki te tamaiti whangai, ... kote tikanga Maori mo te tamaitiwhangai, ka hoki ano ki roto i ngapaanga o ona matua ake, i runga anoi te take huihui, i heke mai i roto i tetino take ki te whenua, kaore hoki tewhangai e tangohia i waho o ngawhakapapa me te toto, a, ko ngapaanga wehewehe kei runga tonu inga mahinga kai anake, a, ko ngapaanga o te matua whangai, ka hekeano ki ona uri tipu, ki ona whanaungaranei, mo nga mahinga kai, me nga

taonga hapahapai([Translation provided by Te

Matahauariki] It is not a custom ofthe Maori for the interests of theadoptee Father to be left to theadopted child.... The Maori approachis that he falls back on his rightsthrough his birth parents.where it isdone with people present, where therights to that land also descendedthrough lineage. The adopted childnever took the land outside of thefamily, it is demarcated according toone’s labours, further the rights of aadoptee Father extend to his ownchildren, or his relatives, for hislabours and contributions, if howeverthe assets extended to the adoptedchildren it will be disengaged inparticular it will have begun acompletely genealogical right by theadopted child.]

Te Puke ki Hikurangi, Vol. 5, No. 1,August 30 1902.

b WWWWWishing Yishing Yishing Yishing Yishing You All theou All theou All theou All theou All theBest for 2002Best for 2002Best for 2002Best for 2002Best for 2002

frfrfrfrfromomomomomTTTTTe Matahauarikie Matahauarikie Matahauarikie Matahauarikie Matahauariki

Members of the Research Team and Advisory Panelmeeting in Hamilton in November 2001

Issue 4, Jan 2002

Te Matahauariki i te Ipurangi kiwww.lianz.waikato.ac.nz

ResearchersNga Kairangahau

Judge Michael BrownTui AdamsProfessor Margaret BedggoodAssociate Professor Richard BentonProfessor Dame Evelyn StokesDr Alex FrameManuka HenareRobert JosephPaul MeredithGay MorganRachel ParrWayne RumblesTonga KarenaMark HenareLeon Penney

The Advisory PanelTe Ropu Kaitohutohu

Justice David BaragwanathJustice Eddie DurieProfessor Mason H. DurieDenese HenareDr Dame Joan MetgeProfessor Wharehuia MilroyDavid OughtonProfessor Tamati ReedyProfessor James RitchieJudge Anand SatyanandProfessor Michael SelbyProfessor Richard SuttonProfessor Mathew PalmerPaul Heath QC

Some Publications Available/ForthcomingEtahi Pepa kei te Haere Mai

Dame Evelyn Stokes, Wiremu Tamihana Te Waharoa:A Study of his Life and Times.

Dr Alex Frame, Property and the Treaty of Waitangi:A Tragedy of the Commodities?

Rachel Parr and Paul Meredith, Collaborative Cross-Cultural Research for Laws and Institutions inAotearoa/New Zealand.

Dame Joan Metge, Korero Tahi – Talking Together.Dame Evelyn Stokes, Tikanga Maori and Geothermal

Resources.Robert Joseph, Historical Bicultural Development: A

Recognition and Denial of Maori Custom in theColonial Legal System of Aotearoa/NewZealand.

Dame Evelyn Stokes, Bicultural Methodology andConsultative Processes in Research.

Robert Joseph, Comparative Analysis of the Constitu-tional Frameworks of New Zealand and Canadawithin a Pluralistic Context.

Dr Alex Frame, A Journey Overland to Taupo in 1849 by Governor Grey and Te Heuheu Iwikau.Gay Morgan Reflections on Pluralist Conundrums.

See www.lianz.waikato.ac.nz/publications1

Te Matahauariki Online atwww.lianz.waikato.ac.nz

Contact:

c/- School of LawUniversity of Waikato

Private Bag 3105Hamilton, New Zealand

Ph 64 7 858 5033Fax 64 7 858 5032

Email smacleod@waikato.ac.nz

10

Issue 4, Jan 2002

c/- Te Wahanga TureTe Whare Wananga O Waikato

Pouaka Poutapeta 3105Kirikiriroa, AotearoaWaea 64 7 858 5033Whaki 64 7 858 5032

E-mere smacleod@waikato.ac.nz

Whakapa Mai: