OFFICIAL

Wai 1040,#4.1.1

WAI 1040 TE PAPARAHI O TE RAKI HEARING 10-14 MAY 2010 HELD AT TE TII MARAE
5 DUE TO TIME CONSTRAINTS, THIS TRANSCRIPT REMAINS COMPLETELY UNCHECKED BY CROWN AND/OR CLAIMANT COUNSEL, AND SHOULD BE CONSIDERED AN ABSOLUTE DRAFT

Tribunal

Judge Coxhead Ranginui Walker Richard Hill Keita Walker Kihi Ngatai Joanne Morris Andrew Irwin Sam Davis Bob Ashby Eru George Te Huranga Hohaia Maryanne Baker Kingi Taurua Titewhai Harawira Oneroa Pihema G Latimer K Taurua Hrini Henare Erima Henare Rima Edwards Eru Garland Pita Tipene Eru Taurua Taupari Tito Patu Hohepa Hone Sadler Tass Davis Te Ihi Tito

JC RW RH KW KN JM AI SD BA EG THH MB KT THE OP GL KT HH EH RE EG PT ET TT PH HS TD TIT

Crown Witnesses

Wai 1040,#4.1.1 TABLE OF CONTENTS

WEEK 1 DAY 1 SESSION 1 STARTS ....................................... 4 WEEK 1 DAY 1 SESSION 1 [10.21 am] FINISHES .................... 19
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WEEK 1 DAY 1 SESSION 2 STARTS ..................................... 19 Titewhai Harawira reads to his Brief [11.03 am] ................................ 20 WEEK 1 DAY 1 SESSION 2 [10.55 am] FINISHES .................... 46 WEEK 1 DAY 1 SESSION 3 STARTS ..................................... 46 Rima Edwards reads to his Brief [2.03 pm] ....................................... 46 WEEK 1 DAY 1 SESSION 3 [3.43 pm] FINISHES ...................... 47 WEEK 1 DAY 1 SESSION 4 STARTS ..................................... 47 Andrew Irwin questions Rima Edwards [4.29 pm] ............................. 48 Dr Ranginui Walker questions Rima Edwards [4.34 pm] ................... 49 WEEK 1 DAY 1 SESSION 4 [4.47 pm] FINISHES ...................... 53

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WEEK 1 DAY 2 SESSION 1 STARTS ..................................... 53 WEEK 1 DAY 2 SESSION 1 [10.15 am] FINISHES .................... 58 WEEK 1 DAY 2 SESSION 2 STARTS ..................................... 58 Ranginui Walker questions Hrini Hnare [12.42 pm] ........................ 59 WEEK 1 DAY 2 SESSION 2 [12.55 pm] FINISHES .................... 61

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WEEK 1 DAY 2 SESSION 3 STARTS ..................................... 61 WEEK 1 DAY 2 SESSION 3 [3.36 pm] FINISHES ...................... 85 WEEK 1 DAY 2 SESSION 4 STARTS ..................................... 85 Patu Hohepa reads to his Brief [4.23 pm] .......................................... 88 WEEK 1 DAY 2 SESSION 4 [5.09 pm] FINISHES ...................... 96

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WEEK 1 DAY 3 SESSION 1 STARTS ..................................... 96 WEEK 1 DAY 3 SESSION 1 [10.16 am] FINISHES .................. 115 WEEK 1 DAY 3 SESSION 2 STARTS ................................... 115 Andrew Irwin questions Patu Hohepa [12.20 pm]............................ 136 Ranginui Walkr questions Ptu Hohepa [12.33 pm] ...................... 139 Keita Walkr questions Patu Hohepa [12.37 pm] ............................ 141 Kihi Ngatai questions Patu Hohepa [12.38 pm] ............................... 141 WEEK 1 DAY 3 SESSION 2 [12.47 pm] FINISHES .................. 144 WEEK 1 DAY 3 SESSION 3 STARTS ................................... 144 WEEK 1 DAY 3 SESSION 3 [3.06 pm] FINISHES .................... 168

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WEEK 1 DAY 3 SESSION 4 STARTS ................................... 168 WEEK 1 DAY 3 SESSION 4 [5.00 pm] FINISHES .................... 187 WEEK 1 DAY 4 SESSION 1 STARTS ................................... 187 Andrew Irwin questions Hone Sadler [10.33 am]............................. 203 WEEK 1 DAY 4 SESSION 1 [10.44 am] FINISHES .................. 206 WEEK 1 DAY 4 SESSION 2 STARTS ................................... 206 WEEK 1 DAY 4 SESSION 2 [12.27 pm] FINISHES .................. 226 WEEK 1 DAY 4 SESSION 3 STARTS ................................... 226 WEEK 1 DAY 4 SESSION 3 [2.56 pm] FINISHES .................... 252
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WEEK 1 DAY 4 SESSION 4 STARTS ................................... 252 WEEK 1 DAY 4 SESSION 4 [4.39 pm] FINISHES .................... 270 WEEK 1 DAY 5 SESSION 1 STARTS ................................... 270 WEEK 1 DAY 5 SESSION 1 [10.49 am] FINISHES .................. 294

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WEEK 1 DAY 2 SESSION 2 STARTS ................................... 294 Andrew Irwin questions Erima Henare [11.41 am] .......................... 294 Richard Hill questions Erima Henare [12.29 pm] ............................. 297 Ranginui Walker questions Erima Henare [12.01 pm] ..................... 299 WEEK 1 DAY 5 SESSION 2 [1.40 pm] FINISHES .................... 325

Wai 1040,#4.1.1

WEEK 1 DAY 1 SESSION 1 STARTS

Hearing resumes BA 5 Tn ra ttou katoa kua huihui mai nei i tnei r, e mhio ake ana ko te tmatang tnei o ttou take, ka pnuingia ai ki nei o ttou whnaung e nohonoho mai nei i tnei ra, n reira, ka hoki an ki ng tmatang krero o rtou m, ko Amorangi nui ki mua n, ko te hpai o ki muri kia noi ttou. E Te Ariki whakarongo mai r ki nei o ng pononga e koropiko atu nei ki mua i tu aroaro, ko mtou nei e noi atu nei, tuku mai tu wairua tapu, tu aroha nui ki roto i tnei, i tnei o mtou e huihui nei, mu mtou e rahi, e tohutohu. Hmai ki a mtou he mramatanga o t mtou whakaaro katoa kia tau tika ai te kaupapa i runga ana i te rangi-mrie, i runga i te pono ki tn ki tn o mtou. E mhio ake ana au kia kore hoki mtou e hara ana ki a koe i ng mea katoa. N reira ko te noi, kia aroha mai koe ki a mtou, e p, ka noi ki a koe i tnei w, ka titiro atawhai atu ki n e muiui ana, e ngoi-korengia ana rtou, ng mea e noho i roto i te puritang, o rtou ng mea e kore nei e taea ki te hkoi mai ki tnei o mtou hui, E p kia aroha atu koe ki a rtou i ng w katoa, E p ko nei rnei ng noi a u ponong ki a koe i tnei w kia noi tonu nei mea katoa an i runga i te ingoa o tu tama a t mtou kai-whakaora e Ihu Karaiti mene. Trans Greetings everyone here today. This is the commencement of our hearings for this week and our kin are here so let us return to the origins, let us pray; Oh lord, listen to my servants who prostrate ourselves before you. We ask that you send our boundless love, protection over us and lead and guide us and give us enlightenment so that we may do our works in righteousness and peace and truth Lord, if you are not here amongst us, we know things will not go right. So we pray to you that you care for those who are poorly and ill and those who could not make it here due to ill health and these are the prayers of our servants, thy servants in the name of the father, the son the holy ghost; Amen. He hmene m ttou Whakria Mai.

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HMENE 35 Whakaaria mai tu rpeka ki au, taho mai, r roto i te p, hei konei au ttiro atu ai o ng mate hei au koe noho ai, whakaaria mai tu rpeka ki au, taho mai r roto i te p, hei knei au ttito atu ai o ng mate hei au koe noho ai. mene Trans 40 EG Kia atawhai t ttou ariki ki runga ki a ttou katoa e huihui nei ki roto i tnei ra, i t ttou whare, kia ora an ttou katoa. May the love of our god be bestowed upon all of us this day. Thank you very much. E mihi ake r ki t ttou mnit nna nei i whakatwhera ake te whanga ki a ttou katoa. Ki t ttou ariki, , koia an hoki te tmatanga ki a ia an te whakaotinga o ng mea katoa. N reira e mihi ake ana i roto i na 4

Wai 1040,#4.1.1 whakamoemiti, p mai ana ki a ttou katoa, ng kaumtua, ng kuia me ttou rangtahi, kei roto i tnei noho o ttou, e mihi ana ki a kutou. N reira e mihi ake ana ki t ttou mnit nna nei i whakaara nei i te hinengaro o tn, o tn o ttou, kia ttoro ake ki a howa o ng mano, ar, ki te tama, mu an e te mngi hei tautoko mai, aine,i akuanei . Me k, manaaki i ng krero m tnei ra, e te whare o Ngpuhi he mea hanga, a Phanga Thora ttiro ki Ramaroa, Te Ramaroa ttiro ki Ramaroa, Whiria ttiro ki Ramaroa waih nei, ko ng kupu e whakaaria ki runga i a ttou. N reira, Phanga Thora ttiro ki Ramaroa, Te Ramaroa ttiro ki Whiria te paiaka o te rr, ko te kawa o Rhiri. Panguru, Papatara, ttiro, Whiria ttiro ki Pangar ki t Ppata, te rkau t i Ppata i t i te tai hauuru. Panga-r, Ppata ttiro ki Whiria ki Maunga-taniwh, Maunga-taniwh ttiro ki Tkerau, Tkerau ttiro ki Pwhairangi, Pwhairangi ttiro ki Rakaumangamanga, Rakaumangamanga ttiro ki Ttmoe, Ttmoe e titiro ki Maunganui, Maunganui ttiro ki Phanga Thora ko te whare tnei o Ngpuhi. N reira waih nei ko kupu, a te kinga o Ngpuhi e t te ao, t te p. Tn kutou katoa, n reira e ttou m, e mihi ana, e mihi ana ki a kutou katoa kua tae mai nei i tnei r, ki t ttou Taraipiunara, e ptai an ki a rtou engari m ng krero waha e kkumea ake ng ptai. N reira kua tae mai rtou ki te whakarongo ki a ttou, i ng nawe, i ng huatanga kei mua i a ttou. N reira haere mai, haere mai, haere mai e Ngpuhi nui tonu, haere mai ki te kinga o Waitangi. Haere mai ki t ttou papa whenua e t nei, e takoto nei. N reira, e mihi ake ki a kutou katoa ng kaumtua, ng kuia, ng rangatahi, ki ttou tamariki mokopuna, kua tae mai nei i tnei r ki te whakarongo i ng nawe, ar, i te taenga mai o te Pkeh. N reira e mihi ana ki a kutou katoa, haere mai, haere mai, haere mai ki tnei papa a ttou, haere mai ki tnei tonga a ttou, e whakakoretakengia nei e tauiwi. N reira haere mai, haere mai, haere mai. Trans Greetings, acknowledgements to the minister who opened our hui, to the great Lord, commencement and conclusion of all things, and his prayers covered all of us, the elders unto the young people in this congregation. I acknowledge and greet you all. So I would like to thank our minister for the morning, who awoke the intellect of each of us, that we may cleave unto Jehovah of the Myriads and the mngai to support now and forever. Let me commence for the events of the day. The house of Ngpuhi was constructed Phanga-thor gaze upon Te Ramaroa gazing on to Whiria, gaze upon Ramaroa. These are the words that are cast upon all of us. The Phanga-thor gaze upon Te Ramaroa. Te Ramaroa gaze upon Whiria, the tap root of war and Rhiri, Pangar, Papatara, Whiria gaze upon Panga-r Papat, the lone tree that stood at Papata, blown about by the west winds. Panga-r Ppata gaze upon Whiria, gaze upon Maungataniwh, gaze upon Tkerau and Tkerau gaze upon Pewhairangi, looking on to Rakaumangmang and then looking on to Tutmoe, gaze upon Maunganui and Maunganui gaze upon Phanga Thoro. This is the house of Ngpuhi. These are the words of the home people of Ngpuhi. It stands at night and stands during the day. So one and all, I 5

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Wai 1040,#4.1.1 acknowledge each and every one of you. To our Tribunal, I have a question of them. I will let the oral evidence draw forth the questions within. They are here to listen to us, to the concerns and the circumstances that we face. So, welcome; welcome Ngpuhi. Come to this, our home of Waitangi, to our land upon which we stand. Greetings, to you all, to the elders; the young; and unto the children, and grandchildren; here today to listen to the concerns, since the arrival of the Pkeh, so welcome, welcome, welcome. Welcome to this land of ours. Welcome to this treasure of ours that has been debased by tauiwi. WAIATA KNAKI Haere mai r, haere mai r, tn r kutou katoa, e te iwi nui tonu r, tn r kutou katoa, piki mai r kake mai r hmai te waiora e te iwi nui tonu r, tn r kutou katoa. EG 15 N reira, piti hono, ttai hono, rtou kua ngro haere, haere, haere, ko ttou ng mhuetanga mai, e tangi tonu ana, e mihi tonu ana ki a rtou. N reira huri noa i t ttou whare, tn kutou kia ora huihui an ttou katoa. May those who have passed beyond, the veil, farewell; We, the living, who still weep, and grieve for them, one, and all, greetings. Ka mau te [Indistinct 9.18.16].ng whare e t iho nei aha. truki, truki, pneke, pneke, truki, truki, pneke, pneke t mai te toki, , haumi e, hui e, taiki e. Karanga. Female call (announcing arrival of party) Tn ra kutou e te whnau Ngti Rhia kua tae -tnana mai i tnei r, ki te haria mai tnei o ttou tpuna ki te w kinga ki raro i tnei tuanui. N reira ka mihi ki a kutou, kia mihi r ki a kutou e mhio k ana ko t ttou tpuna tnei, kua tat mai nei ki tnei r, ki te whina i a ttou, i roto i ttou whakaaro m te kaupapa kei mua i a ttou. N reira nau mai piki mai, ko kutou tnei kua tau mai i tnei r ka mihi r ki a kutou. Ka huri ake ng mihi ki t ttou tonga e takoto nei i tnei r, ahakoa e ngaro ana r rtou, ki te tirohang kanohi o nei r, ko ttou kei knei, kia tautoko i roto i rtou whakaaro. No reira ko tnei r te mihi ki a kutou e te whnau o Ngti Rhia. Haere mai kutou, haere mai kutou e kore e t-roa ake ng mihi ki a kutou, krua, kua tae mai, ko kutou me t ttou tong [indistinct 9.22.19] ki knei m tnei r. N reira ka mihi tonu ki runga i a kutou, kia ora. Trans 40 Thank you; Ngti Rhia. Welcome Ngti Rhia as you convey one of our ancestors to our place here. So thank you very much. We know that this is our ancestor who you have bought here to assist us and our thoughts on the matter before us. So welcome, welcome, welcome. Turning to the treasure that has been placed before us, although they have not been seen for many years, they are now here before us and so because of that I thank you, Ngti Rhia. Welcome, welcome. We will not be too 6

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Wai 1040,#4.1.1 long in acknowledging you. The main thing is that you have bought our tonga. ?? 5 Ka anga nui atu ku knohi ki ng maunga, n reira, hei oranga mku. Ko Tkerau Te Tteitkaka i te ao ma purapura toke te p, e t nei ki taha hau-raro i te paha. Ko Rkau-manga-manga ki te rwhiti ko Pipiri te whatumanawa. He tai mihi tangata e ngunguru ake nei. Thei mauri ora. Te Whai Ao, Te Ao Marama, kua tae mai r koe e te tpuna e Treha kua tae mai r koe i runga i Takahanga takahia ai, kutou m te w i a kutou i te ora. Ka rangona ai i ng krero kia whakaptaina, a tn w ka puta mai i ng h e mahia ki runga ki t iwi, otir ko koe tnei kua whakaknohi mai i roto i te r nei, tau mai, whakatau mai. N reira mihi mai e te taumata, mihi mai, mihi mai ki a mtou, Ngti Rhia e kawe mai nei te tonga, o ttou tpuna mtua ka rongo mai rtou reo, rtou tangi, rtou mmae i roto i ng taumaha, kua huri ko ttou r tnei a Ngpuhi ko Whakarau he kai mahi i runga, mahi i runga i te kaupapa, , ka mihi, ka mihi, e kore troangia ake ng huatang o tnei mihi ki a ttou, e Ngpuhi. He mihi whnui atu ana r ki a kutou e ng hap krangrang i roto i tn moka, tn kokong, Te Whare tapu o Ng Puhi. Ka mihi whnui ake ki a kutou, e mihi whnui ake ki a kutou. E mihi ana ki te ahu-rangi o t ttou whakarite, e kawe ai ng krero ki roto i te whi ngaro, kia tau mai ai ng manaakitanga o te runga rawa ki runga ki a ttou e pai nei, ki raro i te tuanui o t ttou whare. N reira ka mihi, ka mihi, ka mihi, n reira, kore knei, atu i nei krero ki te taumata, ka mihi ki a kutou te Taraipiunara, whakawhia mai tnei whi ki a mtou te kawe mai i t mtou tpuna kia rrangihia i a te taha o n hoa, ng hoa i roto i ng mahi, he hoa-riri i roto i tahi o ng mahi, he mea nui kia rrangi, e huihui rtou i te r nei. N reira ng mihi nui ki runga ki a kutou, ka mutu pnei r nei mihi ki roto i a ttou, kia hoki ake ki r whakaoti krero o, piti hono, ttai hono, rtou te hunga wairua tww mai r i roto i te ao-wairua moe mai, moe mai, moe mai kutou. He mranga mai ki roto i ng kanohi ora, ng uri whakamhue o rtou m, kei te whio noa i t ttou whare, te iti, te rahi. Tn kutou, tn kutou, kia ora huihui mai an ttou. Trans My eyes gaze upon the mountains. There I will find sustenance at night and at day and on the west Rakaumangamanga in the east, I Ppiri is the beating heart and it beats at all times unto the world of light. You have arrived here, oh my ancestor, on the trails that you traversed when you were alive to hear the words spoken and in time the transgressions perpetrated upon your people will be heard. But you are here, welcome, come here. So thank you, the home people, thank you for acknowledging Ngti Rehia as we convey our ancestor here so that their voice and their pains may be heard through the years. We are Ngpuhi here who have come together on the matter. So I acknowledge that, I will not be too long, Ngpuhi. Greetings to you all, to the hapu, from that corner and that part 7

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Wai 1040,#4.1.1 of the holy house of Ngpuhi and acknowledging the reason that we are here and those who have passed on, we acknowledge them and our great creator as we come together in our forum. 5 So, greetings; greetings, Greetings; Tribunal for allowing us this time to convey our ancestors here to the side of his fellow compatriots in their time and it is a very important thing that they are here today. So warmest acknowledgments; to you all; Let me conclude thus Farewell to those who have passed on, rest in peace. To the living, to the people here, one and all. NG MTEATEA ?? ?? Huri noa, huri noa, tn kutou, tn kutou kia ora huihui an ttou. Tn ra ttou katoa.te mea kua whakataungia tnei o ttou, o nei o ttou whanaunga o Ngti Rhia me t rtou whakahua e tae noa mai i t ttou tpuna, ka mihi tonu ki a ttou, kia mihi tonu kutou e t mtou whnaung e nohonoho mai nei i tnei w me hoki ttou ki Paeroa e whakatakototia a ng r kua pahure kia tmata t ttou hui. Tn ra ka huri atu ki te kaupapa, ki tnei o ttou whanaung i tnei, e Judge. Now that we have settled Ngti Rhia into our forum, greetings still carry on. Now let us return to the schedule so that we may commence our hui and turning now, we handover to the Judge and the members of the Tribunal. Tn koe e te matua, ng mihi ki a koe nhau r i whakarite, i whakatau i a ttou katoa e hui nei i tnei r, otir ng mihi hoki ki a koe e te mtua e Eru, nu i whakarite t ttou r i tuku whakamoemiti i tuku whakawhetae m n manaakitang i hia mai ki runga ki a ttou katoa. N reira ng mihi, ng mihi, otir ki a kutou o Ngti Rhia, kutou i haria mai kutou tpuna e whakairi ana ki te taha i na hoa a rtou m, rtou ka hoki ki ng krero o inanahi r, rtou te moemoea, rtou te wwata ka taea e kutou te whrikihia ng krero. N reira rtou ki a rtou, rtou i tae -wairua mai kei waenganui i a ttou katoa, , tn hoki ki a rtou, otir ki a ttou katoa, ttou katoa kua tae mai ki tnei rangi, kua tae mai m tnei kaupapa kei mua i a ttou. Tn kutou, tn kutou, tn kutou. Thank you, sir; for settling us into our forum, and thank you, Eru; you who offered up prayers; for us today. To Ngti Rhia, you brought your ancestors here, arrayed by the side of his comrades in their time and yesterday people said theirs was the dream and yours is the realisation of that dream and acknowledging the spirits that have come amongst us, to all of us here. I just wanted to make a few comments before I handover to Mr Kingi Tau-rua and Maryanne Baker who are going to be the first presenters this morning. I think its fair to say that you and us, all of us, are all glad to be here. We have arrived today to begin an inquiry that has been over four years in the making and some 170 years in the waiting. So this morning Id like to make a few acknowledgements to ng kuia and ng 8

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Wai 1040,#4.1.1 koroua o Ngpuhi, ng kaumtua, ng kuia o Ngpuhi whnui, Ngpuhi iti, Ngpuhi tturu, Ngpuhi nui tonu kutou katoa, a tn kutou, tn kutou. 5 To the claimants who have registered claims or who are still in the process of having your claims registered, and there are many of you, tn kutou. You may know that there is a sign-up sheet for you, for the claimants to register your attendance and that is for you to do during the day. Also to the lawyers, why we are not taking formal appearances, we do acknowledge your presence here today. I note that there is a form circulating in order to register your appearances. In this inquiry we have been conscious of the peoples desire to ensure that they are not spectators in their own inquiry and it appears that lawyers have certain played a role to ensure the claimants lead these hearings. So can I acknowledge the leadership you have shown individually and as a group in assisting your clients. To the Crown; to Mr Irwin; Ms Hogg; Ms Carrad; tn kutou. We must also acknowledge the contribution that the Crown has made in assisting with the process which, for this inquiry, is a unique process. N reira, ki a kutou te kanohi o Te Karauna, tn kutou. 20 Trans JC Greetings to the Crown representatives; Lastly, and very importantly; to the witnesses that we are to hear from today, and for the rest of the week, kia koe e T Kereama, ng mihi ki a koe, e te whaea e Ttwhai, ng mihi hoki ki a koe. Erima Hnare, Rima Edwards, Patu Hhepa, Hone Sadler ng mihi ki a kutou katoa. Kei a kutou te mahi nui. Sir Graham; greetings to you and to Ttwhai, greetings to you. Erima Hnare, Rima Edwards, Patu Hohepa, Hone Sadler; greetings to you; you have the great task before you. I just wanted to introduce the Tribunal that we have here. Most Tribunals have four or five members. However, given the significance of this inquiry and in particular the significance of these initial hearings, we have a Tribunal here of six members. Some of us are familiar to you, but we also have two new members. To my left is Mr Kihi Ngtai n Ngi Te Rangi n Ngti Ranginui and most recently a member of the Tribunal on the East Coast urgency inquiry. Beside him is Dr Ranginui Walker, who is well known to you all, a professor of Auckland University and a Tribunal member since 2003, Dr Walker has been a member on the Wairarapa ki Tararua and the Whanganui Inquiries. Next to him is Joanne Morris, the most experienced Tribunal member, having been appointed in 1989. She is not a stranger to the north, having been a member of the Muri-whenua and Ngwh Geothermal Inquiries. She has also been a member on the Urewera Tmaki 9

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Wai 1040,#4.1.1 Makaurau settlement urgency, the Petroleum Inquiry and was presiding officer in the Wai-pareira Inquiry. We are also joined by whaea Keit Walker on my right n Te Whnau Apanui, n Ngti Prou. She is an experienced Tribunal member, having been appointed in 1991 and has been a long serving member of the Flora and Fauna Inquiry. Next to her we have Dr Richard Hill, an historian who is published widely, a professor of New Zealand studies at the Stout Research Centre for New Zealand Studies at Victoria University and a director of its Treaty of Waitangi research unit. Ko wai ahau, ko Judge Craig Coxhead ahau n Ngti Mkino, Ngti Pikiao, n Ngti Awa me Ngti Maru Trans 15 JC My name is Judge Craig Coxhead of Ngti Mkino, Ngti Pikiao, Ngti Awa and Ngti Maru. I am the presiding officer for this inquiry. It is indeed a privilege for all of us to be here in what is truly an important inquiry for you all, but it also has far reaching consequences for all of Aotearoa. For these initial hearings we look at that important place of Waitangi, where the constitutional arrangements of this country were introduced. As we are all here together for the next five days, I would just like to briefly introduce our Waitangi Tribunal staff. We have Dr Barry Rigby who is known to most of you, one of the most experienced Tribunal members. He was also involved in Muriwhenua. 25 We also have Tina Mhaere from Ngti Kahungunu, Ngi Thoe, along with Dr Rigby are our inquiry facilitators. We have Jordan Thana directly behind me of Ngti Kahu ki Whaingaroa, Ngti Pikiao, Ngti Prou and she is part of the registration team. Throughout the week she will be assisting those of you who have filed claims but the claims have not been registered. Please take the opportunity to meet with her and discuss how your claim might be finalised. Danny Merito of Ngti Awa and Ngi Thoe is our Claims Co-ordinator. Over there on sound we have Mr Alan Doyle and we have Rangi McGarvey, Ngi Thoe assisting with interpretation and he will be assisting Waihoroi Shortland. 35 We have a big week ahead of us all. We will look to start each day at 9.00 am, and thank you to the organisers this morning ensuring that we did start on time. We have morning tea at 10.30, lunch at 12.30 and afternoon tea at 3.00. Each day we hope to conclude by 5.00 pm. While we may think that this gives us a bit of time, it is important that we start each session on time so that the kaikrero are given as much time as possible kia wharikihia rtou krero. Trans Lay down their evidence.

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Wai 1040,#4.1.1 JC One other thing its a very intensive five days. They are long days ahead of us all, so we ask you all to make sure you take care of yourselves, make sure you are warm, we are lucky we have got blankets up here. Let us all ensure that you eat well and you rest well so that you can take the time to listen tentatively to the krero that we have. I must make one point in terms of media. This is a judicial process and there are restrictions on recording of these hearings. Te Reo o Te Tai Tkerau is broadcasting these hearings and they have applied for permission for that and have been granted permission. One of the reasons why it is important that we grant permission is because some of the kai krero have asked that parts of their krero be kept confidential, so unless you have permission, I ask you not to record anything. You can see Danny, who is our Claims Coordinator, and he can assist you with making that application. I remind you all that we are embarking on a complex inquiry. This will probably be the most challenging inquiry ever undertaken by the Tribunal. We are dealing with over 600 claims, we are dealing with the largest single iwi as part of this inquiry, but also we are dealing with where the birth of Aotearoa as a country began. This inquiry covers the place where the Treaty was signed, that in itself gives this inquiry different complexities. Because of these factors and others, we as a Tribunal, the claimants, the lawyers, the Crown, have developed what is a unique inquiry process. Cooperation has been essential, if not inevitable, to get us to the beginning of these hearings. The innovative approach we have all come up with encompasses a number of different characteristics. In going to these initial hearings, we recognise the strong desire of the claimants to tell your stories on He Whakaptanga and Te Triti. It was some time ago that the question was asked, Where do we start? Now the answer seems quite obvious and quite simple. We should start where we are going to start, with He Whakaptang and Te Triti. So we have arrived at this day, this day when this Tribunal, the claimants, iwi and the motu all gather here to hear the rich and dignified krero. It is therefore important that these hearings this week proceed with integrity and dignity that the krero we are about to hear deserves. We have no doubt that the presenters will be presenting their krero with the mana that the evidence requires. As I said at the start, to those who are presenting throughout this week, kei a kutou te mahi nui. 40 Trans JC You have the great task. From that first judicial conference way back on the 16th of December 2005, we have finally arrived at these hearings. Some, in fact probably many, would say about time. But remember we have only arrived at the beginning, we have a long week ahead of us and we have a long way to go following this week. We as a Tribunal look forward to your krero. The time has arrived to let the voices of the people be heard; it is time to 11

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Wai 1040,#4.1.1 let your krero be told. As I said at the start, we arrived today to begin an inquiry that has been four years in the making and some 100 years in the waiting. With that, I will hand it over to Mr Kingi Taurua and Maryanne Baker. 5 MB Tn ra kutou katoa. Ko Maryanne Baker tnei. The krero were about to give is in context of He Whakaputang me Te Triti, and before I start I would like to say that I wear the cloak to acknowledge our whaea, Idris Matenga Armstrong, which belongs to her family, who passed away suddenly, who began these claims for us as Ngti Rhiri me Ngti Kawa mai r an and if she were here she would be speaking. I am not taking her place, but standing in our own right as an uri o ng tpuna katoa ki tnei motu, ki tn motu, ki tn motu. Ko Te Hirihiri o te Rua o Maikuku. Trans 15 MB Descendant of all the people, ancestors of this island. The sun that shines in the abode of Maikuku. While it is not shining today, the sun is shining in our terms because Maikuku called to the dolphins and hence the name Waitangi, because she was able to speak to them and they spoke back and to the other sea creatures, there was a lot of happiness in her abode. At the moment the cry is not one of the dolphins, but that of her people, the cry to have He Whakaptang me Te Triti honoured. So Waitangi is a place of significance. In the time of our tpuna, Kai Teke Te Kmara, he with his hap, Ngti Kawa and Ngti Rhiri, hosted manuhiri on this ancestral whenua. By the grace of Te Uria Te Kmara, through his wife Titi Puatea, the tinana Te Tai Clendon family have his photo, which we have place in front here, the first time for 170 years he has been seen here in the front. So he is looking out for us even to this day along with all the other tupuna that are with us. The manaakitanga - hospitality expressed in those times, like today, was a confederated effort which sought to bring together those of like mind. It was here the many rangatira came together to debate their collective futures. So as you take your place here at our tau rangatira, we ask that you keep in mind those who have been here before you and the decisions that faced them as they sought to find balance as they plan for their futures and for that which lay beyond their collective horizons, he taumata o te mana. In the rohe territory are a number of significant landmarks. Tkerau of Rua-rangi above the cave of Maikuku, granddaughter of Rhiri and Ahuaiti. It was here that the flags flew over our tpuna as they debated and then placed their moko signs upon He Whakaptang me Te Triti. Tpeka, the renowned point for taniwha and pouwhenua moana. Rakaumanga-manga, a key support for the whare tapu o Ngpuhi. Returning to this part of Waitangi, we must be mindful of the whare tpuna named in Te Triti o Waitangi, which upholds the significance of the Mori version of the historic covenant. The pou within the whare tpuna depicting our

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Wai 1040,#4.1.1 origin from Rhiri with red eyes significant of tapu but red eyes denoting the Ngkahi, then the Ngkahi. Below him is Hongi Hika who while a warrior, has below him the relationship to the church with Williams holding the Holy Bible. All are guarded by Uenuku and Kaharau, sons of Rhiri. The karaka tapu that has been here since our tupuna Te Kemara is an icon of the sacred. The Te T monument of 1880, which has Te Triti engraved in stone, like the whenua, here for eternity. The flag of he Whakaminenga under which our rangatira came together to form collective strategies upon which the futures of their hapu could be built. Keep these things in mind as you contemplate and consider the messages that we put before you again at Waitangi as it was so many years ago. This time the truth will be written into history as known as told by our tpuna. To all, Waitangi is a puna (well spring) from which the nation emerged. This place is named, as I said, for the ability of Maikuku to call and talk to the dolphins, the taniwha, the whales. This was the background on which she met Hua Takaroa. It is to Maikuku and Hua Takaroa that all the chiefs of this region can connect. Maikuku rua ko Hua union produced seven children. Te Ra was her first born, conceived at Rua o Mai-kuku. His birth was at Rua o Rangi Pa Waitangi. The site is where the flagpole stands on the Waitangi estate. She and Hua, Hua is from Pupuke and Whanga-roa, had Te Ra, Rangiheketini, Kainga Anga, Torongre, Ruangiro, Kaio (no issue) and Ruakino. Later Te Ra and his parents moved to Pou-e-rua where the other six children were born. The story states that Maikukus elder brother, Uewhaiti, left to live at Hokiang and later Whangap. Hua and Maikuku departed to live at the pa at Kaikohe and with them went their youngest daughter, Ruakino who formed her own hap. Pouerua was the principal pa of Ngi Thuhu. Te Ra became the rangatira of Pouerua, Pakaraka and Te Rua o Rangi within the confines of this hapu territory boundaries. So these rangatira from whom we connect to Maikuku and Hua Takaroa, are Hapetahi, Pkai, Te Kemara, Treha, Rewa, Moka, Marup, Korokoro, Te Haratua, Hone Heke, Ti Tori, Kwiti, Taur, Te Kahunga, Taonui, Makaore, Patu-one, Waka Nene, Pmare, Atuahaere, Paratene Te Ripi. The relationships extended throughout Ngpuhi nui tonu and south. When you understand our truths you will know that our resolve is an inherited duty to see the agreed kawenata (covenants) of He Whakaptanga and Te Triti of our tpuna Ng-riki sealed with Mana Atua honoured. Ka Aitea te whenua, ka iotia e rangi, ka utia ki te kaip, tihei mauri ora. Trans KT 45 The land was settled and the people spread across the regions. I am Kingi Taurua. I got no degree. My degree is learning how to plant kumara and how to dig it up. That is where my degrees are and there is my degrees since I was born how to plant and how to dig it up and how to feed my children. So those are my degrees.

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Wai 1040,#4.1.1 Yesterday I made a statement that this is going to be one of the biggest challenges the Waitangi Tribunal will ever have. It is a big challenge because they have never experienced anything like Ngpuhi. We are so volatile that nobody wants to come and live in our area. But first of all, I must pay respect to our leader of the Mori party, Hone Harawira. I must pay respect to the leader of the Mori Party and the second in charge of the Mori Party. I think we can be very thankful for having Hone Harawira I want his job. Yesterday, ladies and gentlemen, I said yesterday that the Waitangi Tribunal have a big job ahead of them to look at our particular issues in our rohe. I made a statement yesterday and I am going to make it again, only because some of them were not here yesterday and some came to see me this morning and said Kingi, your speech was choice and we want to hear it again. I got a ring this morning from Manu Paul in Ngti Manawa and Ngti Rangi-tihi, said to me Kingi, our lives depend on what you people decide in Ngpuhi. You are the catalyst for all tribes throughout Aotearoa and make sure, he said, When it comes to the final agreement, dont forget not to have that special word which Tainui use for their river, co-management. Co-management for me means that we share whatever we got, but we sit at the back of the bus and our government steers the bus, that is what co-management I see means to me. So we have got to get away from that attitude of co-management and stick to our Tino Rangatiratang as under the Whakaptanga o ng hap and Te Triti o Waitangi. This is what I said yesterday. I would like to begin by extending my respects to the native Indian nations in America and Canada who, as recently as the 6th of May 2010, commented on the New Zealand governments sleight of hand over the declaration on the rights of indigenous peoples. To the natives of America, the New Zealand government views of the terms aspirational and unbinding represent a lack of commitment to the declaration on the rights of indigenous peoples. To the union of native chiefs in British Columbia, the New Zealand governments limited support of the declaration on the rights of indigenous peoples threatens its integrity. In the same month that John Key said that the declaration of the rights of indigenous people would have no effect, we find ourselves here on Waitangi to discuss another declaration. The 1835 declaration and the whakaptang and Te Triti o Waitangi and the whakaptang and its relationship to the Triti o Waitangi, another document described in its day as a simple nullity, the Triti was nothing. If the imperial parliament of Great Britain had honoured the Triti o Waitangi, none of us would be here. If successive settlement governments had honoured the Tiriti o Waitangi, we would not be here. If the New Zealand government committed themselves unreservedly to a declaration on the rights of indigenous peoples of the world, it would be what is mine would be returned to me and we could all, all go home.

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Wai 1040,#4.1.1 But we, the Ngpuhi people, Te Paparahi o Te Raki are here, we are here because the 1835 Declaration of Independence, me Te Whakaptang and the Triti, which was seen by our Treaty partners as no more than another mistake by James Busby, the man of war without guns. But more importantly, aho ma, we are here because the New Zealand government has instituted this Tribunal, this Waitangi Tribunal, to ignore the international law, to ignore international law and instead of giving preference to the Trti, Mori version, they look at both Treaties, the Pkeh and the Mori, which is totally wrong. We did not sign the Pkeh. We signed the Mori version. We should be discussing this issue on the Triti o Waitangi. This means that the mother Tribunal uses the treaty to judge the Triti. That is what they are going to do. We are here to talk about the Treaty that we in Ngpuhi did not sign and they are here to judge in English what our tupuna signed in Mori. Let us be quite clear, the meeting house that is New Zealand, has four posts. It is the Westminster system the first post and beside it the whakaptanga o ng rangatiratanga, the second post. The other post is the Trti o Waitangi. The fourth post is the declaration of the rights of indigenous peoples of the world. I said yesterday and when we build that house on all these four posts, we will have built a house of justice. Lastly, in 1840 our Ngpuhi rangatira signed Te Trti o Waitangi to allow the Queen to send her governor to look after her English people. My question to the Waitangi Tribunal; where the hell is the governor general? Where is he in this process? Where is he in this process because we are supposed to be talking to the Crown; We are supposed to be talking to the Crown and so my question to the Waitangi Tribunal, which they have not answered, and those people sitting there, who are they? Are they the government or are they the Crown? If you are not the Crown, then I say to you go away because since the beginning of our time with our old people, they talked to the Crown, the fella in England that has that pretty Crown on his head. So here we are. I believe my question has not been answered, my question has not been answered and until we answer that question then we will go ahead, we will go ahead because I want to talk to the Crown, I want to talk to the Crown, I want to talk to people with a Crown on its head. If we are not talking to the Crown, the people on their heads, then who are we talking to, who are we talking to? That is where I stand today; this is where I stand today. They said they got rid of our rights, our indigenous rights. Im a radio presenter, I do radio presenting, so I am saying to the newspapers print every print, dont be afraid to print every print because I want Whakatne, Ngti Rangitihi to know what I had said. This kaupapa is not only mine, it is not only Ng Puhi. This kaupapa belongs to all, right through the motu. Every year for the last 25 years, last 25 years. For the last 25, 30 years we have been coming here to commemorate Te Whakaptang and there is not many left, just Nuku 15

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Wai 1040,#4.1.1 sitting there, and he has been with us for the last 25 years. Some of them have passed on, Pita Apiata has passed on. We come here to commemorate the 1835 Declaration of Independence and He Whakaptang. You know what? We never even got any help. The rnanga would not even look at us. But today, where are they? They are here, sitting there and they are going to lead this kaupapa when they did not even believe in flying the flag. Waitangi flies the flag day and night, day and night, day and night, Ngti Rhiri, Ngti Kawa, because we believe in the flag. We fly it. I say to those who are going to lead this negotiation, come away because there are people here who are more experienced than you to run this kaupapa. They have been coming for years and years. Even our marae billed us last year for $1,000 to feed the multitude, and that is the kind of support we had in terms of the 1835 Declaration and the Whakaptang. All gone, Were Hauraki. Those people, Mori Marsden. I can name them all. Ngti Rhia, Ngti Pkeng, whatever you like to call it, right down to Waikato, Taranaki, everywhere, ptiki, all come here on the 28th of October. But those that leading this thing, come away, go away because you dont know what youre doing, you dont know what youre doing. So, I am a radio presenter. I am also an actor. I did acting; I was in a movie called The Heads. It was this guy from England came over, and we wanted to bring the heads back, thats how the movie goes. We wanted to have them and he wont let us because he said, Until you get a nice museum and then we will allow you to get these heads, that is how the movie go. And so he came here and talked to us in New Zealand about the requirements and this is what he said, You will not get it until you get a museum, a nice museum to put the head in. So we thought, our Mori devious minds thought in the movie, we will make a woman make love to this fella and a woman made love to this guy, actor from England, got the heads, no trouble, no trouble. They were kissing on the Piha Beach when we were doing the movie, were kissing so much, this guy forgot about everything else but this beautiful Mori maiden. So we got the heads. So I am going to play a little story. I want chairs. Give me one chair, give me another chair. You, come here. You are a chief. You came here before the beginning of time. You had this moko, like mine, all over your face. So what you did when you came here, you looked around until you found the plan. Sitting there in your kingdom owning all the land, look at it. Suddenly you looked out at the sea and you saw this and suddenly you were up there, you are Te Kemara, with all your land, comfortable, comfortable in your land, all the fish, all the mountains, eh, all that, eh. But suddenly, I tell you, you looked out towards Cape Brett, look out, what do you see? A big ship coming out, eh; on that ship is a Pkeh fella, a Pkeh fella. So this Pkeha fella came, haere mai, youre not a Mori, but let me make you a pkeh, sit on down, you came and so you sat next to that fella and suddenly, before you realised it here, put one foot on, one he got one foot this fellas land. That is the story. Next minute this fella got two feet, put two little bit, little bit, not too much, not too much, just a 16

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Wai 1040,#4.1.1 little bit, youve still got the whole bit suddenly this foot started kicking kick, kick, kick and this one started moving and this is on land. So he is stretching it on this land and then suddenly kicked more and this fella got on a little bit, you got it all, you got it all, you got it all. The story is this, the story is this. Did you cede your sovereignty when this fella put his feet on? Did you give your authority to this pkeh fella, this handsome looking fella, did you? There you are. So this guy did not cede his sovereignty and yet those fellas sitting there, the pretenders crown, the pretenders, is going to argue that you did cede your sovereignty. Watch them. When they have got blue eyes, that is when you have got a big problem. That is how I see the Whakaptang. Eventually they kicked, they kicked, they kicked until a little bit left and because they kicked that much, they turned around and said Kingi, you cede your sovereignty, we got it off you. Today, ladies and gentlemen, today the Whakaptanga and the Triti is on trial. We are now on trial for the Whakaptanga and the Triti o Waitangi. So I say to all of you, make sure when you do your claims that you do not cede your sovereignty, that you maintain your sovereignty for ever and ever and ever a day. So given that no one has answered my question, who you are, I am now going to say something. The Waitangi Tribunal, in consideration of this settlement process now, has to factor in a review of the Foreshore and Seabed Act and that the New Zealand government has signed the United Nations declaration of indigenous rights in secret without first consulting the people on the conditions, I now question they are trustworthy and the constitution in legal framework terms. The Waitangi Tribunal cannot assume the confidence of my people. I am talking about Ngti Rhia, Ngti Kawa, you have got to do whatever you want. Like all others who have dealt with the Crown and the Courts, which includes the Waitangi Tribunal and accepted their decisions, I as a rangatira, I am fourth generation of Trepa, have a responsibility to protect my greatest grandchildren and all of our people today. The Crown and the Courts included in the Waitangi Tribunal are agents; the treaty of Waitangi 1840 which originated from the colonial office has been a bone of contention. The reason that the parliament, the Courts and the New Zealand Police jurisdictional seal is not accepted here is because the only jurisdiction my people respect relates to the only New Zealand flag presented in 1835 and to the sovereign native chiefs and the Whakaptang o ng hap. To allow the Whakaptang which my ancestors signed approved to be forgotten is wrong in anyones language. Her Majesty the Queen the 2nd succeeds King William for the purpose and I too, am in that very position to honour the 28th of October 1835. The Governor General is the representative of Her Majesty Queen Elizabeth, and that is when I was talking about the Crown. Attached is a request previously made for a meeting with mentioned parties above the review, the repeal of the Foreshore and Seabed Act in order to have an open discussion on these matters. Until a meeting with 17

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Wai 1040,#4.1.1 the governor general in his capacity representing the living breathing soul of Her Majesty Queen Elizabeth the 2nd and not Her Majesty the Queen in right, in other words, the sovereign principal there is no reason that any chief need to deal with his agents. 5 The Waitangi Tribunal is instructed to inform the following parties, the Prime Minister, the Attorney General, the Minister of Justice, Minister of Courts and the Minister of Mori Affairs, that before matters can be moved, can move ahead, a meeting with the governor general and all above named members of government is required so that Her Majesty and our native chiefs are given the respect due to them. Once these matters have been aired in open and transparent, discussed with all the people and completed in the manner that tkanga accepts, then the roles of Her Majesty Queen Elizabeth the 2nd, of Her Majesty Queen of right, the Crown can be clarified enough for everyone to deal with the correct confusion. Thank you so very much. I do not mean to sleight the Waitangi Tribunal, but what I want is that we must go back to the Triti o Waitangi as the document, we must go back there. It is the only way we can do it, it is the only way we can actually move forward is to accept the Triti o Waitangi that was signed by our old people way back at the beginning of time, and so is the Whakaputanga. We cannot move otherwise. It is our only hope that we ask as Ngpuhi to take that treaty and not tear it asunder, as some of us are doing today because I do not see on that stone that is standing outside my marae any words other than ng hapu negotiating for their tkang and their claims. It is written there, there is no such word as Te Paparahi o Tmaki or whatever the case may be, nothing. It is the only vehicle for development. One thing that I learnt when I was with Te Rangihau, him and I was responsible for the Pao Te Tatu, one thing he always said to me before he died, him and I travelled along with the Reverend Marsden, always he said to me If you want to do something Mori, think Mori, get out of your white mans skin and go into your old people. Go move into your old people and then when you move into your old people, you will see yourself as one of them and I am telling you, will you give up your rights to these white people, will you? Course not, of course not. Go home, people, go home. That is my story, Ngti Rhia, Ngti Kawa, tn kutou, tn kutou, kia ora ttou. ?? 40 ALL tihei mauri ora [Indistinct 10.17.27) tautoko te krero a te rangatira, o knei, kia ora. Kia ora.

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NG MTEATEA KT In conclusion, I still want an answer from these people to tell me who they are, if they are the Crown, then tell me they are the Crown. If they are government, then tell me then talk government, dont talk Crown. I have moved out of my skin and I have got into one of those peoples on here, I am in there now and I am negotiating, I know, to the Queen as 18

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Wai 1040,#4.1.1 where I am today. That is why I am confused as one of those rangatira who are you, who are you? Until you can identify yourself to me, then I think the process should go ahead. If it cant, then better get the Queen; better get the Queen because I am standing on the tapu of the Triti o Waitangi and the Whakaptang of ng hap, that is where I am standing. Kia ora ttou. JC ?? 10 JC KT JC Kia ora Mr Taurua. Tn koe, tn korua, tn koe hoki, Ms Baker. A, kei a koe te wa e T Kereama. Morning tea. I hear a call for morning tea. Taihoa. Haere mai, I want you to serve this on the Tribunal, its a womans job. People, we are a bit early, but rather than break up the krero, we will look to have morning tea now and then we will come back for T Kereama, whaea Titwhai Harawira and Erima Henare after that. Kei te pai? . Kei te pai.

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Morning Adjournment

WEEK 1 DAY 1 SESSION 1 [10.21 am] FINISHES

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Hearing Resumes JC Kia ora an ttou. Its time to start again with the next krero. Before we do, though, there was the question raised before by Mr Kngi Tau-rua as to who we are, and I thought I would take the opportunity to explain to everybody who we are as the Tribunal. We are an independent Commission of Inquiry. We are not the Crown. It is our job to hear your krero and to also hear the krero from the Crown and then to judge the Crown on what their actions have been, So just so everyones clear, as a Tribunal we are not, as I say, part of the Crown, we are an independent Commission of Inquiry. Also I thought it might be helpful if I offered Mr Irwin the opportunity to introduce himself and the Crown counsel who are here for this week and who have been involved with the judicial conferences and then we can head over to our next presentations.

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Mr Irwin. Yes, thank you, your Honour.

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Wai 1040,#4.1.1 E kui m, e koro m, e te whare tapu o Ngpuhi, T te Ao, T te P, , tnei te mihi a Te Karauna ki a kutou katoa e hui mai nei, kutou ng uri o rtu, i hina i taua whakaptutanga o Nu Trini i hina i te Triti o Waitangi, tn kutou, tn kutou katoa. N, ko te ptai mai, kua whiua mai te ptai anei tku whakautunga. Ko mtou e noho mai nei, ng ria a Te Karauna, ko mtou hoki ng roia a ng minita o Te Karauna. N reira ko mtou hoki ng roia a Te Kwanatanga. Kei te noho mai nei tku hoa Ko Helen Carab Crown Counsel anei a Rachel Hogg Assistant Crown Counsel. Kei te noho mai hoki to mtou kaumtua m tnei wiki a Te Whareumu Sam Davis. Ko te tono a taku client ki ahau, Anaru, haere ki Waitangi, whakarongo ki ng kerme ki ng nawe a te iwi o reira, whakarongo ki ng nawe e p ana ki te whakaptanga me Te Tiriti o Waitangi, Anaru, kawe e tukua koe kia puhia e rtu p, a hoki mai. N reira e te rangatira a Kngi, ptaihia tu ptai mai, e kui m e koro m, ko taku tmanako kia pai taku whakautunga ki te ptai, , ko tn te krero. Trans To the elders, to the sacred house of Ngpuhi, the Crown greets you warmly today. You the descendants of those signatories to the Declaration and who also signed the Treaty of Waitangi, greetings to you all. The question was asked of us and here is my response: We, sitting here, are the legal counsel of the Crown. We are the legal counsel of the Ministers of the Crown. And so we are the legal counsel of the government. 25 My team is Helen Carick, Crown counsel and Rachael Hogg and also in the team is our elder for the week Te Whare-umu Sam Davis. My clients have instructed me, Anaru, go to Waitangi, listen to the claims, to the concerns of the people there. Listen to the concerns pertaining to the Declaration and to the Treaty. Anaru, do not get shot, return to us. Kingi that was an excellent question; to the elders my earnest wish is that my response is adequate to the question, thank you. JC Mr Irwin, Ill now hand it back over, T Kereama, Whaea Titwhai Harawira, kei a korua te wa.

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Titewhai Harawira reads to her Brief [11.03 am] TH , tn r kutou, tn r kutou ng kaumtua, ng kuia, ng rangatahi, ng pp, tn kutou, tn kutou, tn r kutou katoa. Tn r kutou ng manuhiri kua tae mai nei ki tnei whenua, haere mai, nau mai. Trans Greetings everyone, the elders, the young people and the very young, welcome to the visitors, to this land, welcome. Today is a very important day in the history of Aotearoa. For the first time, in the history of Aotearoa, we will be hearing the Ngpuhi story, the Ngpuhi story as told by the thunga of Ngpuhi and today we have very 20

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Wai 1040,#4.1.1 few of those thunga left. We have a lot of pretenders, but let me say quite clearly, very few tohunga are left who have enough political nous or understanding of where things are really going. And Im proud today and humbled today able to be asked by Sir Graham to present a krero as he and I see it. No matter what happens in Aotearoa Sir Graham and Is fingerprints are all over it. Like it or not our fingerprints are all over it. And nine times out of 10 its never been the Crown, the Tribunal, the government or sometimes even our people that havent liked it, and thats so of these hearings because happy Mothers Day to all our mthers who are here, everyday is mthers day remember. But more so yesterday was Mothers Day as set out by the Pkehs and guess what people, our kuia got up to krero and remind everybody about Mothers Day and the men rushed to tell her to sit down and shut up. Well I got news for our men of Ngpuhi, Mori women hold up the other half of the sky. And if the elements are not in tune, and theyre not in tune today, because the other half keep saying, Sit down and shut up, later on at 11 o'clock at night you maybe able to have a say. Well, sorry, Sir Graham and I have worked together, have fought together (and well still doing that today and thats fine), but out of all that struggle has come some very positive things from Ngpuhi. Sad to say the Tribunal is one of them. And I say sad to say because its become a creature of the Crown rather than what we set it up to do. The Paparahi o Te Raki Initial Hearings: For me Im Ngpuhi to the back teeth and I belong to the whare tapu o Ngpuhi. The Paparahi Raki rakiraki, duck duck or whatever is not part of my whakapapa or my history, okay. Sir Graham Latimer and myself; on the 10th of May, are presenting our krero and our thoughts to Ngpuhi nui tonu. Some weeks ago Sir Graham and I accepted an invitation to open these proceedings. Firstly, I want to acknowledge our kaumtua and kuia and especially the few thunga who are left amongst us today. Today we stand here on the very soil where our tpuna stood and debated the future of our Ngpuhi nation. Those debates were guided by the rules of kupu mana, where your word was your bond. When we look back at these chiefs who signed Te Triti o Waitangi we cannot help but feel immediately proud at the honour and integrity with which they acted. They signed those kawanata believing the Crown would honour its word and our tpuna they honoured their word fully honoured their word, but did the Crown do that? Absolutely not. The Crown, however, have behaved very differently. It acted with deceit and dishonour, seeking to suppress us and take what it wanted, even those things that we had agreed to share. We dont want to stand here and argue about which Crown or what government, we dont need to. Every single one of them has been part of a lie that festers within our history. Everyone knows that the promises and agreements that are forged within Whakaptanga and Te Triti o 21

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Wai 1040,#4.1.1 Waitangi have been broken. Yet, instead of figuring out how to honour these covenants, in a principled way, principles have been invented to change what the agreement was in the first place. Weakening the words of our tpuna while trampling upon the visions of what they were trying to achieve. It is in this context that mainstream New Zealand represents the Treaty as the foundation document of New Zealand note mainstream New Zealand representing the pkeh treaty. We cannot forget that within 37 years of the signing of Te Tiriti o Waitangi it was proclaimed as nullity and the only reason it is accepted now is because they have shifted its meaning from what that which our tpuna agreed to, thats the only reason why they recognise the Treaty today. They have shifted it completely away from the meaning signed by our tpuna. He Whakaptanga o Te Rangatiratanga, the Declaration of Independence 1835 proves our Rangatiratanga, we declared it, Britain agreed with it and no one ever challenged it. Te Triti o Waitangi (the Treaty of Waitangi 1840) affirmed our Rangatiratanga on the transition to a state in a joint declaration with the Crown. It is now part of our informal constitution. Werent our tpunas forward thinking, but they had in their minds when they signed those covenants that they would become the framework for a constitution for our country. We have had to fight a long and arduous battle to raise the profile of Te Triti o Waitangi and have the promises made in Te Triti redeemed. We have seen the comings and goings of many Prime Ministers. They are now gone, but for us our battle continues. Kia ora, Sir Graham; We now want to bring to your attention Te Whakaptanga m nga sorry, well go back on that one we now want to bring to your attention Whakapakitanga m ng iwi Taketake, The Declaration of the Rights of Indigenous people signed recently in United Nations. Is it relevant to Ngpuhi? Yes, it is. This spells out the minimum requirements for our Rangatiratanga. It has now been internatinally recognised by mre than 150 states, including last mnth Aotearoa. With each of these covenants He Whakaptanga, Te Triti o Waitangi and Whakapuakitanga, Ngpuhi was there from the start. We need to remember this. We need to remind ourselves the importance of these covenants that Ngpuhi was a part of it from the start the three of them. It is important for our history to do this. It is also important to our brothers and sisters of the Iwi nations and the United States of America; this is because the United States of America is one of only two outstanding signatories that hasnt yet signed. If Ngpuhi makes the move Mr Obama will get the courage to follow suit. Thats how powerful the Ngpuhi nation is. In 1971 George Manuel, of British Columbia; President of the Natinal Indian Brotherhood came here to meet with New Zealand Mori Council. He had been to Australia but finding no natinal aboriginal organisation in place, as it is in the United States of America, he came to New Zealand and sought the New Zealand Mori Council support. He proposed the 22

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Wai 1040,#4.1.1 formation of a World Council to represent all indigenous people and the development of a charter on indigenous peoples rights which the World Council would issue itself. 5 The New Zealand Mori Council and the Natinal Indian Brotherhood were preeminent in the subsequent organisation of conferences. Finally, Sir Graham Latimer led New Zealand Mori Council contingent to formally endorse the birth of the World Council of Indigenous People at Port Albert, Albany, British Columbia in 1975 with some 260 indigenous representatives in support of this kaupapa. The World Council went on to develop its own charter of indigenous peoples rights to obtain observance status in the United Nations, to lobby for full status alongside States and to campaign against the impact of transnatinals. It was from the work of this body that United Nations working groups on indigenous peoples populations were developed and the Indigenous Peoples Declaration came out of this kaupapa and thats what we have today. Te Whakapakitanga (Indigenous Peoples Declaration) recognises the group right above all in our affairs. It recognises our right to maintain our own political, social and economic institutions and our own forms of tribal governance. It secures our right of citizenship which our people can presently lose by switch me off why dont ya. It secures our right in respect of our own children and recognises listen to this Ngpuhi and recognises the rights of all indigenous women. And who do we have to thank for that particular kaupapa there? Mera Szazi, Elizabeth Merchi, they went with a very strong kaupapa in support of indigenous women throughout the world and they won it. So kia ora again to Ngpuhi. It protects us against assimilation, discrimination and cultural depravation. It would secure our rights to our own educational systems, to the maintenance of our own language and to our own media outlets, not restricted by court rules that say Dont talk about this. It acknowledges our rights to maintain our own lands and resources and to compensation for lands and resources wrongly lost. It promtes our right to settle the nature of relationships within our own communities, to determine the membership of our own tribal groups and to maintain our own institutinal structures. It supports Te Triti o Waitangi and other treaties within indigenous peoples and provides a framework within which Treaty issues can be debated. But underlying everything is the principle of Mana Rangatiratanga. Rangatiratanga is the Mori of indigenous peoples declaration - Rangatiratanga is the Mori of indigenous peoples declaration. We dont believe you can understand Te Triti-o-Waitangi unless you go back to how our people made political decisions and exercised their Rangatiratanga before 1840. In other words, how we governed ourselves. It is sometimes hard for us to do that now because weve 23

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Wai 1040,#4.1.1 been taught to think of the government as something we never had. But a government is just the way people make their own decisions for their people. And we made our own decisions for ourselves everyday in this land of Ngpuhi-nui-tonu long before the Pkeh arrived. 5 It is also hard to remember that we always governed ourselves because weve also been taught to think of ourselves as tribes, which everyone tells us were just primitive backward organisations that didnt know what government was. But the Ngpuhi nation was never primitive or backward. Similarly, hapu were an important focus of the Ngpuhi nation, this was a unique way we structured all of our affairs and governed ourselves. Ngpuhi was there at the foundation of He Whakaptanga and Te Triti o Waitangi. Ngpuhi took charge of the domestic situation. In 1975 the Land March started from here from Ngpuhi. Sir Graham and I were there with Dame Whina Cooper. We were there when the Honourable Matiu Rata (Minister of Mori Affairs, also from the North) received the marches at parliament. The results of that are well known. The Mori Affairs Amendment Act 1967 was thrown out the door and instead the Waitangi Tribunal was written into the scene. The Tribunal began the slow process of rewriting the law according to a whole new process for dealing with Mori issues. On the domestic front we were mving in a different way but the process we started here (in Ngpuhi and internationally) were in fact supporting and strengthening one another. Meanwhile, the foresight and leadership that Sir Graham has always shown, he began to lead us in a way that would see huge changes in the law. He supported the concerns of Ngpuhi and all Mori which is the main focus of New Zealand Mori Council. With those concerns in mind we had a change of government which saw the formation of the Waitangi Tribunal. Sir Graham was appointed as one of the three foundation members of that Tribunal. In fact, Sir Graham is the only surviving member of those original three. Kia ora, Sir Graham; He continues to serve all Mori as the chairperson of New Zealand Mori Council. And it was Sir Graham and the council which took the issues before the Tribunal into the High Court to establish a new legal system. Out of those law changes has come Mori language, fisheries, broadcasting and Takutai mana, and out of the Takutai Mana hkoi came the Mori Party. So Ngpuhis well up to date with a whole lot of activities. Not only talking about them, but making them happen. They happened alongside the United Nations and the Privy Council and Ngpuhi was at the forefront of these changes through Sir Graham and the New Zealand Mori Council and many other leaders of Ngpuhi. These changes happen because of the pressure from United Nations and the instructions of the Privy Council. No government has ever given mori anything unless we have fought for it. Unless we have dragged them screaming and kicking to the table, no government has recognised the mana of the Ngpuhi nation.

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Wai 1040,#4.1.1 Today we begin to tell our story. Today we begin to demand the mana of our Ngpuhi nation. These are the achievements from the struggles of Ngpuhi that are to be celebrated. 5 A little bit of persnal history now, something I didnt know about Sir Graham. Sir Graham and I grew up in small farming communities, surrounded by whnau kia ora to my sisters who are here today. Me at Whakapara and Sir Graham at Waiharara in the far North; It was during the Second World War where we witnessed the affects of the Crowns lack of honour. During this time legislation was passed, aimed at changing our way of life. Our men were taken away from the farms where we lived and were sent to war. While they were away at war it was the women who were left to manage the farms. Families were remved from their farms by the Mori Affairs and replaced by others. In addition, we saw the pkeha soldiers returning from war, they were offered rehabilitation which was not made available to Mori who had fought alongside them in the same war. It felt like we were slowly but surely being replaced from the landscape. When the very foundations of your identity and your ability to sustain yourself are taken away from you, you are left with nothing. A huge sense of injustice creeps in to fill that void and this injustice facilitates the growth of other emtions which are often maligned in public view. And havent those emtions run high in Ngpuhi land, over the years. History shows us that those who fight for justice are always maligned (even today) or sidelined until it is achieved. It is only once it is achieved that their efforts are recognised as being based on a love for their own rather than a hatred for others. Id like to just read that again, to remind ourselves about that. It is only once it is achieved, in the Mori world (in the Ngpuhi world) that the efforts are recognised as being based on a love for their own rather than a hatred for others. It is for these reasons that we have (Sir Graham and I) resolved to never back down in the face of oppressions, to never back down against our beliefs and to always stand up for what we believe to be fair. The Mori Renaissance: We were not the only persons influenced by the unfair policies and practices of the government in the 1940s and 50s. There was a rising voice of Mori discontent that started echoing throughout our daily lives. The government was trying its hardest to assimilate us mori into their one nation policy as mentioned previously. There was a drive to remve us from our farms, our whnua, our whnau and push us into the cities, and to a large extent the government has been very successful with this policy. And this threatened to destroy our way of life forever. The time had come for us to start fighting back, revive the fighting spirit of Ngpuhi. To our Ngpuhi nation, did our Tpuna cede sovereignty? If not, then why in the early 1970s did Ng Tama Toa along with New Zealand Mori Council emerge? Simply to address the injustices that Mori faced. 25

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Wai 1040,#4.1.1 Weve fought hard for our rights as Mori, our land and culture as well as confront injustices perpetuated by the New Zealand government. Why have we had to fight so hard for the rights of our people, why? Because of the racism in this country; Because of injustice; because they love us as a Mori nation; I leave you with those questions everyone will have their own answers. Many great things were achieved during the 1970s which raised the awareness of the injustices inflicted on Mori through the Crowns continual denial of Te Triti o Waitangi. Did our tpuna cede sovereignty? We keep asking that question. We all know they didnt. The Ngpuhi nation is firm in its belief that our tpuna did not cede sovereignty. This hearing is not about justifying it, but rather to listen to why the Crown thinks that they did cede sovereignty. In 1972 a petition to parliament was signed by 32,000 people seeking Te Reo Mori to be taught in school. This is a precursor (you can see I didnt get to Standard 2) to the establishment of Kohanga Reo and Kura Kaupapa Mori as well as for passing of the Mori Language Act 1987. Why did we have to fight so hard for our reo? Because of the injustices and the racism in our country; In 1975 Dame Whina Cooper led the Land March, today people ask What value was achieved from this march? The answer, the 1975 land march made the whole of New Zealand aware that Mori were concerned about what was happening in the Mori world, alongside this it reawakened our awareness of our tino Rangatiratanga. It woke us up, the 1975 land march raised our awareness and strengthened our resolve for our people to do things for ourselves and that fighting spirit hasnt disappeared. Where to from here? The next step forward: It is for Ngpuhi to decide and instruct the Crown to negotiate a process with a credible entity. Sir Graham and I believe it is important to nominate an entity, Te Rnanga a Iwi o Ngpuhi seems to us to be an institution with infrastructure, capable of managing and representing the needs and aspirations of the Ngpuhi nation. It is the only entity that represents all Ngpuhi, hapu, whnau and marae. Ngpuhi, to strengthen our nation I think Ill read that last sentence again. It is the only entity that represents all Ngpuhi, hapu, whnau and marae. Ngpuhi to strengthen our nation we need to understand and work with a credible entity. 40 The Tribunal process is inconsistent with He Whakaptanga and Te Triti o Waitangi, and totally inconsistent with the absolute belief of the Ngpuhi nation that our tpuna did not cede sovereignty. To the Tribunal, we (Sir Graham and I, in our efforts) have given you our challenge. We are mindful that the Indigenous Peoples Declaration provides us with the absolute right to use the United Nations forum to be heard, no longer as a non-government organisation, but as tangata 26

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Wai 1040,#4.1.1 whenua of our Ngpuhi nation, first nation people. We now have a full voice at United Nations. Ngpuhi, take pride in the knowledge; that you were there to negotiate what we are celebrating today. 5 It is we (Ngpuhi) who with our sweat and our tears and to the persnal cost of us and our families Tribunal, who got you where are you today. It is we of Ngpuhi who have still to benefit and it is the future of all Ngpuhi at stake. So listen to us carefully as we tell the Ngpuhi story, the story that will be told and recorded properly. Sir Graham and I would like to thank you (Ngpuhi) for inviting us to open these historical proceedings and to remind ourselves the Waitangi Tribunal and the Crown that our tpuna did not cede sovereignty. I will be handing out to the Tribunal this krero as well as attachments for this, as well as a copy of the Indigenous Peoples charter (in Mori and Pkeh) so there is a clear understanding of them and I want to say to Sir Graham and to Lady Emily and your family. Kia kaha to you, may the years be kind to you and keep you with us. Im now going to ask my mokopunas and Sir Graham's mokopunas to sing some waiata for you all. So enjoy Ngpuhi, kia kaha, kia manawanui. NG MTEATEA & WAIATA Tn ra kutou. And please note the Mori flag thats sitting on the desk here, for us to celebrate, the only thing weve got from Natinal Party so far is a Mori flag kia ora. 25 OP Trans Kia ora everybody, kia ora. Kia ora [Indistinct] The Tribunal, lest we forget that it was hapu and whnau who signed the Treaty. It was not the iwi, it was not the runanga, it was hapu and whnau. Kia ora, One-roa, good one. Kia ora. Taihoa, taihoa. I just wanted to tell you that Dr Ranginui Walker drew up the first document for the indigenous people. , e te whaea e Titwhai, ng mihi nui ki a koe, , ki a krua. krua r i whrikihia, krua whakaaro, krua krero. Tn koe e te kai whakaw, e Ngpuhi, e T, kua puta t ttou rangatira, tn ttou whakahnorengia t ttou rangatira ariki m tnei r. Kia ora, ki a koe Sir Graham. Mauria atu te aroha ki a Lady Latimer, kia ora ki a koe. 27

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Wai 1040,#4.1.1 Trans JC KT 5 JC KT Ngpuhi stand, please stand. Let us honour our chief, Sir Graham, convey our love to the good Lady Latimer. Tn koe. , [Indistinct] Taihoa. E t ana au i runga o Te Triti o Waitangi e k ana ng hapu kua oti k te t i runga i te khatu kia t mai ki waho, i ng hiahia ttou ki te takah te mana o Te Triti, takah. Me hoki ttou ki Te Triti o Waitangi i whakatau, hnoretia Te Triti o Waitangi e Ngpuhi, hnoretia, i mahara au i t ttou mm o Paremata i a Hone Harawira e t ana me tna pnui i te taenga mai o Te Kwanatanga i ng tau kua phure i runga i tna pnui e pnei ana. Honour the Treaty. He was saying that e krero ana ia ki Te Kwanatanga Stop tramping the Treaty asunder. Koia, tr te krero a t ttou mm Paremata at that time. Trans If we want to trample on the mana of the Treaty then trample on it. Let us return to Te Triti o Waitangi, let that be the thing that settles things. It is honoured by Ngpuhi I thought and here is our member of parliament, Hone and he always had his sign saying Honour the Treaty and he was directing his comments at the government... KT Koia, tr te krero o t ttou mm o Paremata at that time and he stood by that. Honour the Treaty so Im Im only carrying on what he had said many, many years ago, Honour the Treaty. But let us do it first, we do it first, not somebody else. We get up tere t ttou rr ki Te Kwanatanga mehemea ka takahia te mana o Te Triti e te Kwanatanga, e te Pkeh engari ki a ttou an pai noa ki a ttou, m ttou e takatakahia r t ttou triti, pai noa m ttou. Korekau he raruraru ki a ttou, haere, tirohia, rtihia i runga i te khatu. E k ana, hapu, hapu, hapu, khore he kupu rnanga i reira. We are quick to direct our anger at the government, but for us to us, is no problem to trample on the Treaty no problem. Please read what is written on that stone, it mentions hapu. There are no words pertaining to rnanga... There is no rnanga, no such word, hapu owns the lands, they have whakapapa to the land. I cant see this guy call rnanga, Ive never heard of that guy, never heard of him one bit, rnanga, where did he come from? Whakapapa the land then I will say yes. Tell this guy rnanga to stand up and whakapapa the land. Kia ora, Mr Tau-rua. I am saying, for Ngti Rhiri, Ngti Kawa, no. We stand because we are the protectors of the Treaty. The Te Triti is on our grounds here. You

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Wai 1040,#4.1.1 know, huri mtou ki te mahi pnei pai k mtou te haere atu ki te pakarukaru i tr khatu kia ngaro rawa atu. Trans KT 5 Now when we do such debase actions... Its better that we go or Ngti Kawa go and smash it to pieces because thats what its worth, thats what its worth. Its worth nothing, Ngti Kawa, Ngti Rhiri and I hope Ngti Hia-hia will stand on their feet and honour Te Triti, thats where I come from. E hoa m, Im pleading to you, please please honour Te Triti o Te Whakaptanga. My tpuna Treha didnt sign the Treaty, but he signed the Whakaptanga. The other side of me signed the Triti so I honour that too. Im only saying this, kaua e t ana ki te wehewehe i a ttou, engari, Trans KT 15 Let us not divide ourselves. Engri, one thing is this, the government has put a fiscal 170 million. If you as a hapu, you as a hapu, you as a hapu youll get 170 million each. But the idea of putting us all into one amrphous group is that we going only to get one amrphous. Ngti Kawa lost 11,000 acres to Henry Williams, 10,000 to Busby, that means 21,000 acres Ngti Kawa/Ngti Rahiri lost. I want 170 million for myself and my ariki. Kia ora, Mr Tau-rua. Im not going to share it with nobody. Tn koe. And if the government dont settle with me on 170 million, no settlement, no settlement. Ngti Kawa and Ngti Rhiri will never bend. I want 170 million, same with Ngti Rhia, you lost many lands, land that was transacted before the Treaty was ever signed, when English law did not apply in this country, English law did not apply and yet they transacted lands which they stole they didnt have a Deed of Sale, which they did anyway, but anyway I think Im talking too much, but - - Yeah, tn koe, tn koe. We will kia ora ttou. Ko wai ko koe, Erima. Ko kohukohu, ka kohukohu, ka kohukohu ki runga e tangi ana te aweawe, ka kohukohu ki raro, e tangi ana te kirikiri, ttoko mpuna, huaki-rere, e rere ai tu tapu-wae, e nguha ai tu tapuwae, ko tr tu tapuwae karu maki i aha, ha, ko te tapu-wae o T, hokia te whetu, ko te tapu-wae o T, hokia te marama, hpai, kia toa r e. Ngpuhi nui tonu, mai i a Tmaki ki te Rerenga Wai-rua, ng uri o ng tino tngata, o tnei whenua, tn kutou, tn kutou, tn kutou katoa.

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Wai 1040,#4.1.1 Tuatahi e te whaea, e Rangi, ka tautoko ake i te mihi o taku whaea a Ttwhai ki ng whine o te mtu. Ko te tmanako kia pouaru mai, mrena mai, premu mai, i whiwhi kutou ng whine i ttehi perehama i te p r. N reira, tn kutou, ka tautoko ake te krero a taku whaea a Titwhai e k nei, ko te tara-nui o te tne ko kutou ko ng whine tn kutou, e te whnau o tku mm, e ng uri o whio-rau. E te whnau o tku Mm, e ng uri o whiorau rua ko Te Marup, Ngti Awa, Ngti Kawa, Ngti Rhiri, Ngti Awa tn kutou, tn kutou, tn kutou katoa. 10 E Te Taraipiunara ka mihi ake, i rongo au i tu krero e whai parai-kete ana kutou hei whakamahana i a kutou, tn pea, he tohu tn ko te whenua i whakahokia mai, ko ng parai-kete ki a kutou. Hoatu tahi ki r e noho mai r, i roto i te mita o Ngpuhi kore mtou e mhio ana me ng Karauna, kutou, he karaone rnei. Tn kutou te hoa-riri o te r Richard tn koe, e te whaea e Keit, e kitea au i tu khui tautoko inanahi r. Ko te tohu wikitoria o te mana, kawea mai ki te tohu wikitoria o Ngpuhi k a Apiata i runga i tnei marae. Kore a Ngpuhi e te mhio ko to tungne tr ko te Mana nui Kiwa Ngrimu, kawea mai tna wai-rua me tna tonga ki Apiata VC n tnei marae, n tnei iwi e noho nei, kawea mai. Me phea r te krero ki te tokotoru tapu o te Taraipiunara, matua, tama, wai-rua tapu. Ktahi an te krero pea, mai i ng kuri a Whrei ki Tikirau, Mataatua waka e kore au e tau-tohetohe ko thea te tuakana, engari m kutou e whiriwhiri mai n te aha i tau mai ai te waka i roto i a Ngpuhi, n te teina, n wai rnei. Joanne tae atu ki a koe e mihi atu ana ki a koe. Trans (Ritual introduction by the speaker referring to the path set forth.) To the people of Ngpuhi, from Auckland to Cape Reinga, the real true people of this land, I greet you all. 30 Firstly, to the Dame Rangi, I support the sentiments of Titewhai for the women of the land and it is the expectation that the actions of the women received the appropriate gifts last night. I support Titwhais sentiments that the main support of a man is the woman. To the family of my mum, the descendants of Whiorau and Te Marup, Ngti Awa, Ngti Kawa, Ngti Rhiri I greet you. To the members of the Tribunal, greetings; I heard your words that you had blankets there to warm you, perhaps that is the sign that you are taking your blankets back and giving back our lands, and give some blankets to the Crown. We dont know whether you are the Crown or the clowns. The foe for the day, greetings to you Richard Hill and Keit Walker, I saw your support yesterday and the image of your brother Te Mana nui Kiwa was conveyed here, they do not know that was your brother, Te 30

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Wai 1040,#4.1.1 Mana nui Kiwa Ng-rimu, convey his spirit here to Apiata VC of this marae, of this place, convey it here. And what can we possibly say about the Holy Trinity of the Tribunal, the Father, the Son and the Holy Spirit, perhaps only one word will cover. From the Bay of Plenty, from the realm of Mattua I will not debate who is the elder amngst us, but you will deliberate why the waka came to Ngpuhi, Was it the young brother, oh, who was it? Greetings to you, Joanne Morris; HH 10 This is a momentous occasion for Ngpuhi. You have finally arrived here at Waitangi, at Te T, te tau rangatira, thats our chiefs so eloquently spoke of this morning. The place where the text of the Treaty was first conveyed to Mori and where the first signatures were obtained, to endorse a covenant between the many hapu and the Crown. A place redolent with the words, and actions of successive generations, of Ngpuhi, who have gathered here to express their views on Te Tiriti and He Whakaptanga and the way in which its spirit has been trampled by successive governing regimes. Throughout human history, Mori leaders who could visualise a better future for their people were prepared to develop strategies and take risks, to facilitate the achievement of their vision. This is exemplified within the voyaging traditions which show that ancestors like Mui holding fast to what he believed, rose in status from being a bailer, to a navigator, to a fisherman. In line with these traditions, the great voyaging adventures of Kupe, Nuku Twhiti and Ruanui which brought us to this new world, to find a mre prosperous future for their people. Similarly, we look at the pressures faced by Puhi in the Bay of Plenty which compelled him to take his future into his own hands and mve north with the waka Mataatua to find peace for his people on our eastern shores. Our ancestral leaders, our tpuna took calculated risks in signing Te Tiriti o Waitangi based upon their own military capacity and capability at that time, and their assessment that they had nothing to fear from the handful of pkeha who were here. Moreover, they had reasonable expectations based upon early contact and trading relationships that they and their descendants would profit from the Te Tiriti relationship with her Majesty Victoria. Our tpuna took a calculated risk in signing Te Tiriti o Waitangi. They believe the words that were conveyed to them and they trusted the people that explained its meaning. And in that respect I ask, Why isnt the Anglican Church here today? They believed what they were told and they signed it on the basis of that understanding in Te Reo Mori. The Tribunal are here today because we as the descendants of signatories of Te Tiriti believe that the promises made to our Tpuna have not been honoured. Their trust and honour has been betrayed. The

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Wai 1040,#4.1.1 Crown have lied and manipulated the meaning of Te Tiriti o Waitangi to the extent that it has eroded away its very meaning today. Mori have not profited. There has been no reciprocity for what was taken from us without our consent. We have been separated from our lands and domains and deprived of our ability to exercise authority over them. We have become impoverished and oppressed by careless, selfish and often criminal behaviour on the part of her Majestys New Zealand governments. In our case, not only was there no government intervention to limit our losses, the governments were actually complicit in facilitating our impoverishment while our leaders were ridiculed for speaking out. We nevertheless remain optimistic. This optimism exists because of the small window (small window) being afforded by this process to redeem history with the true history. It is ironic (it is ironic) that given our history that we look to you, Tribunal, a creature of government statute, a creation of the Crown that a creation of the Crown could be an instrument for justice, by delving into the past and reporting the truth. But you can, and you have been in the past an instrument for justice. You, the Tribunal, are the only quasi judicial body in New Zealand that has the specific tasks of considering both the Mori and the English versions of Te Tiriti. The Tribunal is regarded by other nations as New Zealand's truth and reconciliation commission. And it is in that vein and in that spirit that we invite you here to hear the truth. We ask you to keep this primary purpose of doing justice upper most in your minds. As you receive our evidence reflect upon it an issue what effectively will become your judgement of the truth. In doing so, we ask you to consider the actions taken by the New Zealand government; to protect others that fall into trouble. Oh, to suffer the protections that have been afforded by the government to Air New Zealand and the Bank of New Zealand. This is also a very important occasion for all New Zealanders as aunty Titewhai has said. The truth has never been told or acknowledged, it has never been told or acknowledged so theres still much understanding and much apprehension about the place of Te Tiriti o Waitangi within New Zealand's constitution and make up. In carrying out your task, we ask that the Tribunal be absolutely clear on the issues that lay before it to consider. The role of the Tribunal is to delve into our understandings, not theirs, ours on Te Tiriti and He Whakaptanga and in doing that I mihi to my whnaunga of Te Whakaminenga who are here today and the reasons for which they were signed. Importantly, most importantly, we seek to have the untruths that exist within the myths that are perpetuated around us thrown off our backs. In this light we ask you to listen to us, to question us and to actively seek our understanding of what our tpuna tried to achieve.

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Wai 1040,#4.1.1 From our perspective there is only Te Tiriti o Waitangi, that is what was signed here. It is to that Te Tiriti that our ancestors, our tpuna affixed their tohu tapu from the ngu of their noses, making it tapu. The other text, I beg to offer, is just the English version, not the same as Te Tiriti o Waitangi and has no mana. It is an English language version that meant nothing to our tpuna, nothing. They signed only what they understood Te Tiriti roto i te reo Mori. We ask the members of the Tribunal that you bear this in mind and give it the weight that it should be accorded. Essentially for us, of Ngpuhi, the so-called Article 2 aspect of Te Tiriti that is what says it all for Ngpuhi. Because our tpuna, our tpuna protected the foreigners that lived here at that time. As my aunty tends to describe, the 30 pimply faced pomes that were living here. In recognition of their protection the Mori way of life, its resources of land, sea, forests and all that would enable the sustnnce of life and the cultural nature of our sovereignty were acknowledged as truths and axiomatic to Te Tiriti o Waitangi. Any other interpretation that would have us ceding our sovereignty or our mana is a denial of historical reality. It is a manipulation of the past to make it fit what exists now. 20 What exists for Ngpuhi is He Whakaptanga and Te Tiriti, and on the basis of these Kawe-fnata, here ki te rangi, here ki te whenua. Ngpuhi do not recognise the legitimacy of the government to this day. You will hear that from the people. To put such an absurdity into Mori perspectives, it may help the Tribunal to understand that the role of Rangatira were roles in the North determined by meritocracy, there were no lineal descent, as of right leadership was earned. The principle pathway to earning that leadership followed in the footsteps of the martial arts of Tmatauenga, the warlord of the Mori metaphysical term. In other words, the rangatira gathered at Waitangi to consider Te Tiriti were proven battle hardened warriors. This was a cultural imperative of those times. You proved your mettle on the battlefield and you earn that respect accordingly. In obtaining a role of rangatira you were entitled to respect. However, you were duty bound to protect the mana of the hapu, its lands and the lives that were led there. You were not entitled to sell your mana o rangatiratanga to anyone. This included the governance of your lands, natinal resources, material resources or jeopardise the mana, lives and welfare of your hapu. Because it was hapu who gave Rangatira their status, it was to hapu that Rangatira owe their allegiance. Obviously, there was occasinal conflict between hapu or iwi that their various leaders resulted in leadership being contested. While these contests were often settled without resorting to warfare, it was the nature of the warrior culture to apply force whenever necessary. The force of arms was a characteristic of the Mori cultural character of the time and Ngpuhi were the best at it.

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Wai 1040,#4.1.1 To suggest then that men from this cultural milieu would or could surrender their persnal and hapu sovereignty without a fight is absolutely absurd. 5 That ceding sovereignty been suggested over that time, that is that the rangatira gathered at Waitangi should surrender their mana to all the foreigners, all hell would have broken loose. And the foreigners would have been ejected or annihilated. Foreigners in the Bay of Islands in 1840 were mainly civilians and a few military personal, they were hopelessly outnumbered. Every Rangatira would have not merely been offended by unjustified suggestions for them to surrender their sovereignty, but would have been outraged and acted accordingly. The later battle outcomes demonstrate compelling evidence of the Ngpuhi capacity to wage war against the well prepared military super power of that time. That the foreigners of the Bay of Islands in 1840 could have been annihilated, it is therefore a reasnable proposition. If that had happened there would have been no Te Tiriti. The Tribunal will therefore not be surprised to learn that Ngpuhi consider Te Tiriti to be the evidential proof of who holds acknowledgement for Rangatiratanga and sovereignty. The fact that Te Tiriti was signed and the foreigners were not annihilated is the best evidence that no demand on the 6th of February was made to cede sovereignty. Had the demand for cede sovereignty been made it would have been the ultimate insult requiring the ultimate sanction, delivered by experts in warfare, resulting in a consequential failure to make a Treaty. In other words, the retention of Mori sovereignty guaranteed the existence of Te Tiriti. We expect our Te Tiriti partner (the Crown) to face up to these issues, here and now and in these hearing in front of these angry people. If you disagree with us say so. If you do not ask questions, but engage with us in good faith and not in lies. Do not hide behind the defacto power of squinty legalism. Madam Chair, Mr Chair, you have a difficult task ahead. Theres an inheritent institutinal bias against our claim. The bias comes with the myths that explain and justify the New Zealand state and the idea of undivided parliamentary sovereignty. The history invoked is not the Mori history. The Treaty invoked is the English version, not the Mori version. For Ngpuhi Te Tiriti has always been seen as a pact of honour, a kawenata. When they put their sacred marks on Te Tiriti, drawn as they were from the ngu of their nose, our tpuna sealed a pact of honour with the Queen, they agreed only to the Queens Governor remaining here, to look after his own, but they valued the relationship, the privileges extended by the Queen. But they never agreed or understood that the Queens Governor or the Queens government could do what it did without limit, contrary to the Treaty itself. My tpuna never agreed to that and neither do we.

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Wai 1040,#4.1.1 Our tpuna saw Te Tiriti as another step in the relationship between themselves and the English sovereign begun by Hongi Hika. We will cover in our evidence examples of this understanding right down to the present day. We will show that despite all of the transgressions of Te Tiriti by the Crown, Ngpuhi have continued to uphold its side. As late as 1939, when Britain declared war on Germany, not many people know that Ngpuhi met and declared war on Hitler, before the New Zealand government did so, that was how they saw their obligation to the Crown of England, under Te Tiriti. Quite frankly, Ngpuhi are totally surprised that Hitler didnt capitulate when he heard Ngpuhi were joining the war, even as they were going on their boats overseas, the very same rangatira my aunty sitting over there, her whaea Dame Whina Cooper and my father along with Hani Te Heuheu were submitting a petition to the Privy Council to require the Crown to honour the Treaty. My father often said, and it applies to you the Tribunal members at this hearing, You have come too far not to go further, you have done too much not to do mre. 20 Look out over the faces of these people. Go to their urupa when you do your site visits, see the number of khatu maharatanga that say, He kai hpai i Te Tiriti o Waitangi, every cemetery here has kaumtua and kuia with gravestones they went to their graves waiting for you to come. And they all say Honour Te Tiriti o Waitangi. In Mori terms our case is straightforward. Under Te Tiriti our Rangatiratanga, our sovereignty was guaranteed to us, not taken away. Ngpuhi do not and have never seen Te Tiriti as cession of sovereignty. At the same time by Te Tiriti our tpuna bound themselves to the Queen and agreed to the Queens Governor remaining here to look after her subjects. In pkeh legal terms this seems to present something of a paradox. Sovereignty is seen as all or nothing. For Ngpuhi Te Tiriti was a solemn commitment, a kawenata to a relationship with the Queen. The Crown and the Mori side by side with God above; The chiefs authority was guaranteed the conversation with the sovereign that began with Hongi Hika in 1820 lives on today. These are matters which we will turn to in our evidence. Historians are fond of saying that in history context is everything. In some ways that is not too far remved from the Mori prespective, although we must start with whakapapa. The foundation in whakapa will be laid by Rima Edwards, Patu Hohepa, Hrini Henare and Hone Sadler. They will set out the tribal landscape, the world view at the time of contact and leading up to He Whakaputanga and Te Tiriti. I will present evidence which focuses in mre detail on the post-contact era. He, Whakaptanga. Te Tiriti, its meaning and affect. My particular emphasis will be on Te Tai Tamawahine.

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Wai 1040,#4.1.1 Patu Hohepa will provide evidence in respect of Te Tai Tamatane. Rima Edwards will also present important evidence related to the meaning of He Whakaptanga and Te Tiriti. 5 At the start of my krero I pay tribute to our tpuna. We recall their courage and vision that brought us to this land. The development of courageous strategies is something that frequently occurs in contemporary society. The fates of such strategies have been brought into sharp focus in recent times with the economic decline that the world has just faced. Mori have seen the way that the New Zealand government has stepped to provide protective mechanisms for those that may be rendered vulnerable in such conditions. We have also seen that the New Zealand government stepped in to rapidly help those in towns on the west coast of the South Island when they were made to stop logging indigenous timber. They were given compensation of $120 million dollars. The willingness of the Crown to provide such protection is worth remembering as the Tribunal hears about the consequences that have flowed to our people, as a result of the development of a strategy based on trust in the honour of the Crown. I finish now with a wero for the Crown: Have the courage to do what is right before Ngpuhi. Honour He Whakaptanga, honour Te Tiriti o Waitangi. E Ngpuhi, ko n te tapp hei tmata i te w o ttou krero, ki te iwi n, ki ng rangatira nei. E mihi atu ana ki te toko-maha o ttou i tae mai i te r nei, e kaha kei roto i te toko-maha, ktahi te kakaho e whati, ka puia e kore e whati, e kore e whati. Tn kutou ng uri o ng tino tangata, kua tae mai kutou i te r nei, ki te tautoko i kaupapa kua hora, tn kutou, tn ttou katoa. Trans 30 And that is the basis for our evidence to the Crown and to the Tribunal. I acknowledge the many who have come today. There is strength in numbers. If one weave breaks, it breaks, but if many weaves are weaved together it never breaks so greetings to you the descendants of the real men, you have come today to support the matters that have been laid forth. HAKA 35 JC Trans JC 40 , Whiti whiti, ka kei te wiwi, ka kei te wawa... Tn koe, Mr Hnare, m u krero e whakapaki nei ng krero m te wiki m ng rangi whai atu nei. Thank you for your evidence, Mr Hnare, and for laying down the themes for this week. Thank you to all of those who have made the opening remarks in opening the claims before us. We now turn to our first speaker giving evidence, Mr Rima Edwards. Ive been informed that lunch is a bit delayed today, it will be at 1 o'clock, so 36

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Wai 1040,#4.1.1 well get Mr Edwards to start his krero and well proceed through to 1 o'clock and see where we are at that stage. Mr Edwards. WAIATA 5 JC ?? JC 10 RE JC RE 15 Taihoa. Mr Edwards, are you kua rr koe? Sorry, can I ask the we cant see Mr Edwards. Hes handsome - the handsome one. The one with big shoulders. , hoihoi, Mr Edwards, kei a koe te w. Mr Edwards, just before you start, I hope you dont mind but at 1 o'clock well break for lunch, kei te pai tn? . Okay. , e ng rau rangatira, Te Roop Whakamana i te Tiriti-o-Waitangi, tn kutou, tn kutou katoa. Kua tae mai nei i tnei w ki te whakarongo i ng krero o mtou mtua tpuna. N reira tn kutou, tn kutou, tn kutou. Ki a kutou Te Karauna, naru tn kutou, e te rangatira e Sam, kutou ko ng kai-mahi a Te Karauna, Tn kutou, tn kutou, tn kutou. 20 Ngpuhi-nui-tonu, o ttou whnau i huihui nei i Te Paparahi o Te Raki, Aotearoa whnui tn r ttou katoa. E rima rau, tekau m rua, rima rau tekau m rua o rtu. Tnei r te tono atu ki mtou mtua tpuna mai i a [Indistinct] ki Tkao m, o roto i Te Wai Pounmu, kutou e mtou mtua tpuna kei tua o te arai, whakauru mai r ki tnei nohonga o Te Roop Whakamana i Te Tiriti o Waitangi. T-t mai r i ng patu o tnei whare, e whakatngia m tnei kaupapa. E te tpuna e Te Kmara, e Kwiti, e perahama Tao-nui, te tini, te mano e Treha, e Kai-toke kutou katoa m, mtou mtua tpuna, whakauru mai r ki tnei nohonga o te roop whakamana i te tiriti, mai i te w e tohungia ai e kutou, kutou tohu tapu e noho wahang ai kutou, i tnei r e mtou mtua tpuna kei tua o te arai. Ka tukuna atu ng krero, i tnei roop i whakatngia ai ki te whakarongo i ng krero i tnei r. E tangi ake nei ki a kutou, ka hoki ng whakaaro i te w i hkoi ai kutou i runga i tnei whenua, te tangi ake nei i mtou ngkau katoa ki a kutou, e mtou mtua tpuna, e Apihai [Indistinct] te kawa o kutou o Tmaki Makaurau, Ngti Whatua. E Te Wherowhero, o roto o te waka o Tainui, e tangi ana ki a kutou katoa. Ng tpito katoa i tohungia ai nei kawe-nata tapu, i runga i ng tmanako i tmanakohia e kutou, e mtou mtua tpuna, tnei te tangi atu ki a kutou, whakauru mai, whakauru mai, whakauru mai, kia kutou e te karu-wh m.

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Wai 1040,#4.1.1 Korekau Te Karaiti i hara i mtou mtua tpuna tae noa mai ki tnei ra. E whakapiri ai a Te Karaiti ki a Tangaroa e Aperahama Taonui m. N reira e te karu-wh m kutou ng uri e haere mai n tn taha o te ao, e mihi atu ana ki a kutou, whakauru mai ki tnei nohonga Te Roop Whakamana i Te Tiriti o Waitangi. Korekau mtou i haere mai ki te whakaw i a kutou engari ki te krero ki Te Roop Whakamana i Te Tiriti o Waitangi te mea i whaka e mtou mtua tpuna, ko n, korekau e t atu i tn. 10 N reira ki mtou mtua tpuna kei tua o te rai e Wremu Hpihana kutou katoa m, whakauru mai, whakauru mai, whakauru mai. Ko taku kaip ka oma nei ai a Hokianga, ko taku kai- kei Muri-whenua, n reira ko ku whnau e rua, kua tae mai kutou i tnei ra, tn kutou, tn kutou, tn r kutou i tt hoki ki t ttou whnau whnui, ng hapu maha o Te Paparahi o Te Raki, kua tae mai nei i tnei r, ttou mana i roto i t ttou iw,i o ttou hapu, ko te rongoa e ora ai ttou kia t ktahi, i roto i te whakaaro ktahi kia whakarite ai o ttou mtua tpuna. Ktahi an taku noi ki Te Karuna i tnei w kia noa ng krero i waenganui, ko mtou e haere atu ki a kutou. Kua e hokona tahi o mtou, ka huri mtou ki te patu i a mtou an engri, i waho n, m mtou an he krero e naru. Tae ki te w e whaka mtou ki ttahi mea i roto i a mtou an. Tr te w ka haere atu mtou ki a kutou, kaua e hokona tahi o mtou. Pr i te mahi e mahia i roto o Muri-whenua ko te utu ko t mtou rangatira e Matiu Rata. Na mtou an Te Ao-Mori kua huru, kaua an e mahia tr mahi. Ko taku noi pono, kia haere atu kutou, waih n mtou kia krero ki a mtou, i te mea, i oti i a mtou, i runga i te ktahitanga o te r ko tera kia haere atu mtou ki a kutou. N reira e te rangatira e Judge, e noi au kia hmaitia ki au e toru r ki te krero. Ko te whakahoki mai a toru hora, n reira ka whakaaro ake au, mrika, n ka porotahi ake ana au ki taku iwi n te mea, e oti au, me tuhi ku krero, ka tuhi au i ku krero nku an i whakapkeh n te mea, ko te mea nui k ehara ko te roa, ko te poto rnei, i te w e krero au engari, ko te whakamramatanga kia tae atu ki a kutou, n reira kia ngwari mai. Matiu Rata tn koe e taku rangatira e Matiu, an, kore au e wareware ki tr, ttou katoa, te wareware ki a ia, n rua ko T Graham t ttou whaea a Ttwhai ng pou tokomanawa, arahi ng whwhai i tnei whakatupuranga. N reira e mihi tonu ana ki a rtu. E tono atu au ki te Hh Mihingare kia haere mai ki te krero i ng krero Judge, mai i nga Phopa, k atu au kaua e wehi, haere mai ki te krero tua, te whanga ki t ttou Hh. Pai ana horekau i tae mai, , ko te mea e tae mai ko te karakia. Ka mea atu au ki taku Phopa, n, kei te General Senate hoki rtu i Kihipene i Tranga nui Kiwa, The General Senate o Te Hh Mihinare n, tau ki a ia kore koe e tae mai tono mai he karakia, ka tmata k au i tn, tana karakia. 38

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Wai 1040,#4.1.1 Tn pea i mua atu i tn, me rapu ake au he tau-para-para mku. ko te kkano, ko te mana ko te mauri, ko te tapu, ko te taketake, ko te wai-ora ko te wai-rua, ko te mata o Tangaroa ko te wnanga. 5 Ko te p-nui, ko te p-roa, ko te p tewhatewha, ko te p whwh, ko te p uriuri ko te p kerekere, ko te p tangotango, ko te p awatea. Ko te ptake o tmore, ko te aka, ko te rea ko ko te wu, ko te kune, ko te wh. Ko te hhiri, ko te hinengaro, ko te mahara, ko te whakaaro, ko te hua ko te whwhia, ko te rwea. Ko te waiwai, ko te tai-tua, ko te tai-ara ko te Ue-papa o Tangaroa, ko te mana au, ko te mana au k, ko Rangi-nui me Papa-t--nuku, ko Tnenui--rangi ko Hine-ahu-one, ko Tiki-te-pou-mua, ko Tiki-pou-roto, ko Tiki-hua, ko Takutai, ko Ngangana, ko Ngana-nui, ko Ngana-roa, ko Te Wai Ariki, tai ngunguru, tai ngangana, tai ngana-nui, Tai-ngana-roa, Torahina tapu, ko Mheattara. Hine-ahu-one ka moe i a Tikinui, ko Ngare-mana, ko Raka-taura, ko Raro-kiko, ko Raro-take, ko Pu-t, ko p haere, ko p whakataka, ko p niwaniwa, ko Mhea, ko Mhea, Takahuriwhenua, Murirangawhenua, ka puta ko Taranga, Taranga o Mheattara ka puta ko ng Mui o Te Ao Mori. Ko Mauimua, ko Mauiroto, ko Mauitaha, ko Mauiwhai, ko Mui Tikitiki-Taranga. N Mui-Tikitiki, ko Rrau, ko Tiki, ko Tt, ko Kawe, ko Whaitiri, ko Wahieroa, ko Hinewhe, ko Rangi, ko Rangi-nui, ko Kupe Ariki te tangata o te waka Matawhaorua. 25 Ko Kupe, ko Mtiu, ko Manga-roa, ko Maio, ko Nuku Twhiti, Papa-t-nuku, Papathuria, Papathuriake, Muriuri, Mrekareka, Morewhetu, ki roto ko Toitehuatahi. Ko Te ata, Ko Te Raurikitahi, ko Te Raukawa ko Tokoterangi, Rangitauanuku, Rangitauarangipou, ko Mroroteika, ko te awa ko Te Awanui, ko Rkei, ko Rangi-nui ko Tama-ki-te-r. Ko Tamaki-te-r ko Puhi-mana-ariki ko te tama o te waka o Mataatua. Puhimoana-ariki, Puhi-kai-ariki, Puhi-taniwh-rau, ka puta ko Hau-angi-angi. Ko Hau-angi-angi, ka puta te mataamua ko Tangaroa-whakamanamana, te tpuna nui o Ngti Whtua. Muri mai ko te teina o Rhiri, ka puta ko tnei iwi, ko Ngpuhi. Ka huri ake taku tau-para-para ki ng poupou tapu o te whare tapu o Ngpuhi. Phanga Thor te maunga tuatahi o te whare tapu o Ngpuhi nui tonu e. Tteara te tpuna, ko taku Ngi T-tapa, whiti tonu atu ki Ue-whati, ki taku mhure-huretanga te maunga whakah o Whakatere. Titiro tonu atu ki ng puke-hau, , ki taku, Ngti Hau-tanga, ki taku Ngti Kaharautanga. Pukehuia, huihuitia, ng whnau, ng hapu, ng iwi, ng marae ko Te Paparahi o te raki. Titiro tonu atu ki te akatrere ki Pongawera, ki Te Okorihi. Tau atu ki runga o Te Rama-roa aku ku khui ariki o Rangitea, ki taku h, ko Ttanga. Hoki tonu mai ki te p o Whiria, Whiria te pai-aka o te riri, te kawa o Rhiri ki taku, Ngti Koro-korotanga. Whakawhiti atu te waha o Hokianga-nui. Tuputupu whenua ng wai a 39

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Wai 1040,#4.1.1 Tangaroa, ka puta ko te puna o te Ao marama. Piki tonu atu ki Pangar, ki Ppata te rkau t-pata-pata i t ki te hauuru ki taku kaittaitanga. Whakawhiti tonu atu ki Maunga-taniwh, ki taku uri ko Huratanga, rere tonu atu ki te taitama wahine, te maunga o te tokerau, ki taku, Ngti Rhiritanga, te maunga whakah e t mai r a Rkaumangamanga, taku Ngti Putatanga Whangarei, Te Ringaparoa te maunga-tapu o Manaia, ki taku Waiarikitanga. Rere tonu atu ki te taitama tne ki Maunganui ki taku Ngti Whtuatanga, te pou whakamutunga o ng poupou tapu o te whare tapu o Ngpuhinuitonu ki Ttamoe. Hoki tonu mai ki te tmatatanga mai Phanga-tohor, ng poupou tapu o te whare-tapu o Ngpuhi-nui-tonu. N reira whakarongo ake r ki ng kupu whakak i herea ki runga i nei maunga whakahirahira, ki te anuwhakarewa i werohia ai rtu ko ng tohu whakaheke mai ki ttou marae maha, e hora nei. I rere ai ki rangi, i rere ai ki tai, i rere ai ki uta r, raro iho i tr i whai-iti noa ki te pou-t ki waho te pou-t tonu mai ki [Indistinct 12.42.48]. Tirohia te whetu marama o te ata te kai-whakaatu mai ki a ttou he mramatanga ki te haere mai. Ui atu ki tna mramatanga te kupu ora e ngaro nei i waenganui i a ttou. Waih ake m ng kohu o te ata he kawa nei i roto i te puni o te wnanga. Hei kawe i te kupu ki te whiti-anga mai o te r kia mwhiti atu, whiti-ora. Ko Kaia-te-uru-tapu-nui--Tane ka marama te ata kei runga Tarama. Kei te koikoi aro noa ake, te kapua-nui, kei te marama hua ki te whai. Tirohia te kura i tihi, ko Matariki e tuki ana i te pae. Ehara ko Matua Hau-tere tn kua tohutohu tn i te r e mau ana. Ko tu mata tn, ko te Mata o Twhaki i tuhi ai, e rapa ana ki te rangi. T noa a Panga-r ka riro ko Te Ngwh, ko Te Pkihi, ko Te Koroi e kai-whakataka ki Wai-hau. Ko [Indistinct 12.43.48] e t ki te aro o rkau ki Wai-rau. Ko P-kura-kura he ngohe kai whakatoi mai, whakatere ki Muri-motu. N te kino o te waha -tai te ppuri ake i te tumu-tumu. Kia kai mrohi ka heke me te tokotoko ki ng rei o Hine-nui-te-p, kia oti atu, kia oti atu, kia oti atu. N reira kutou te hunga wairua, kua mau nei kutou i ng purapura a Hine-nui-te-p, moe mai kutou, moe mai kutou, ki te kinga tturu m ttou, m te tngata. Pap te whaititiri, ur kapa-kapa ki runga o Tai-horo-nuku-rangi. Hiki-hiki t ana ki te papa nei o Tne, ttakina ki te p-nui, ki te po-tango-tango, te papa o te rangi e t iho nei, pkai i runga, pkai i raro. Kua whia te turirangi, i patupatu o te turirangi. Whakamoe a Tai-horo-nuku-rangi ttoko ana ng wheua o Rehua i te rangi. Ka maraua ttahi, ka rere tautoru, ka whakamaua ki ahau, ki a Ptari Kaihau. Ka kwhiti te marama e whai whenua ka whiti aue, ko Aotea, ko Aotea, ko Aotearoa e. Kti ake tnei tau-para-para mku. Kua whakatau ana ki te toi-tmau a Whiti-rau, a, haramai te toki, haumie e, hui e, Taiki e.

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Wai 1040,#4.1.1 Tnei te karakia a Phopa Ktohi Pkahu judge, ar, te roop whakamana, i tukua mai he karakia i mua atu i aku kupu ot. N te Phopa o te Taitokerau, Phopa Te Ktohi Pkahu. He whi karakia i tuku i ng kupu otria mai i mua ki Te Taraipiunara o Waitangi, tekau o ng r o Mei, n, tnei tau. Te whakamemiti me te whakawhetai ki a koe e te Ariki, te tama a te Atua, te puna o te rangi-marie me te aroha, te tapu o te tapu. Nau te k, inoi, , ka hoatu, rapua, , ka kitea, wh-t kia, , ka huakina ki a kutou, kororia ki a koe. 10 Waiata, iwa tekau. E te Ariki ko koe to mtou nohoanga i tr whakatupuranga, i tr whakatupuranga. Kore an i whnau noa ng maunga kahore i hanga e koe te whenua me te ao. Ko koe an te Atua n tua-whakarere, , ake tonu atu. E whakahoki ana e koe te tangata kia Mnga-mnga noa, , e mea ana, hoki atu e ng tamariki a te tangata. Ki tau titiro hoki, e rite ana ng tau kotahi mano, ki te rangi onnahi, kua pahure atu nei, ki te mtaratanga hoki i te p. Haere mai e te wairuatapu, whakahia mai ki roto ki ng hau, ki tku ngkau te kpura o tu aroha, tu rangimarie me tu maramatanga. Kia kaha ai ahau ki te tuku i nei kupu e t ana, nei kupu a ku matua tpuna hoki, ki te mau i ng mahi hei whakakororia i tu ingoa i runga i te mata o te whenua, , kia noho tahi ai ki a koe, m ake tonu atu, m ake tonu atu. E te iwi haere mai ki runga o Waitangi, i te r nei, ka mahara ai ttou i te r me te huihui i hinatia ai te trti i knei, kotahi rau, whitu tekau tau ki muri. N reira, maranga, kua tae mai te mramatanga, kua t-mai-rangi te kroria o te Atua ki runga i a kutou. Kua tau mai ng mana, ng reo, ng waka, te iti me te rahi. Kia mtaara, tirohia atu, kei te hui mai te nuinga kei the whakaeke. E Ihowa, ko wai e tomo ki tu whare-tapu. Ko wai hoki e piki ki tu maunga-tapu. Koia te tapatahi ana te ngakau he tika te mahi, e krero pono ana i roto i tn ngkau. Huakina mai ng tatau o te tika, kia tomo atu ahau, kia whakamoemiti ki a Ihowa. E krerotia ana i ng rangi e kororia te kororia o te Atua. , e whakatria ana i te kiko-rangi te mahi i na ringa. E paki mai ana te reo o tn rangi, o tn rangi. E whakaatu mhiotanga mai ana hoki, tn te p, te p. E te Atua e te toka o nmata, titiro atawhai mai iho ki a mtou kua tt mai nei, ki runga ki Waitangi. Ko tnei mtou, au pononga e t atu nei i mua i tu aroaro. I mua an i tnei whakaminenga tangata e tau nei, tnei an mtou te ppuri tonu nei i ng kupu o Te Kawenata ar, te Trti o Waitangi i hainatia ai e ng Mori me te Pkeha, i te tau kotahi mano, waru rau, wh tekau, kia tturu ai, kia tika ai te noho o tn whakatipuranga, o tn whakatipuranga, mena ko nei kupu i poua nei e rtu hei mramatanga m ng r kei mua i a mtou me te hunga e noho tahi nei ki Aotearoa whnui, ko Ihu Karaiti te huarahi, te pono me te ora. Waiata rua tekau ma wha. N Ihowa te whenua me n tini mea, te ao me ng tngata e noho ana i runga. He mea whakat hoki nna ki runga ki ng mana, he mea whaka ki runga ki ng roma. Ko wai e heke ki runga ki te maunga o Ihowa. Ko wai ranei e t ki tn whi tapu. Ko te

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Wai 1040,#4.1.1 tangata e m ana na ringaringa e hara-kore ana tn ngkau. Khore nei i ara ake i tna wai-rua ki te horihori, khore an hoki i t teka. Ka riro mai a ia te manaaki a Ihowa, me te tika a te atua o tna whakaoranga, ko te whakatupuranga tnei o te hunga e rapu ana ki a ia, e rapu nei tn mata e Hakopa. E ara ake kutou matenga e ng tatau, kia whakaarahia ake an hoki kutou e ng tatau nmata, , ka tom atu te kngi o te kororia. Ko wai tnei kngi kororia ko Ihowa, ko te kaha, ko te m-rohi-rohi, ko Ihowa ko te m-rohi-rohi ki te whwhai. 10 E tu mtou matua i te rangi, kia tapu tu ingoa. Kia tae mai tu rangatiratanga, kia meatia e tau pai ai ki runga i te whenua, kia rite an ki t te rangi, hmai ki a mtou ianei, he taro m mtou i tnei r. Murua o mtou hara, me mtou hoki e muru nei i o te hunga e hara ana ki a mtou, aua hoki mtou e kawea kia whakawaia, engari kia whakaorangia mtou i te kino, nu hoki te rangatiratanga, te kaha me te kororia, ake, ake, ake, mine. E te Atua kaha rawa, ora tonu, ko koe anak hei mahi i ng mahi whakamharo, tono iho tau wairua whakaora ki ng iwi, ki ng hapu me ng whnau katoa. Ki a mtou hoki, ki tau-iwi e hui nei kia mturuturu tonu iho te tmairangi o tu atawhai ki runga ki a mtou, kia paingia ai mtou e koe. Tnei mtou te noi atu nei m mtou rangatira, kia whakahaere, kia whakatikaia rtu ngkau, kia whai tonu ai rtu whakaaro katoa, rtu kupu me rtu mahi, i ng mea e whakahnoretia ai, e whakakororiatia ai koe. Kia tohe hoki rtu, kia noho te iwi i tukua ki a rtu, i runga i te pai, i runga i te rangimarie, i runga i te tapu, tukua mai tnei, e Ihowa, he whakahnore m Ihu Karaiti, koia nei t mtou kai-noi, kai-wwao, mine. Trans 30 Greetings to the members, of the Tribunal who have come to listen to the evidence of the people. To the Crown; greetings Anaru and Sam, the team from the Crown, greetings. To Ngpuhi, we have come here to this venue, greetings one and all. 512, and extending to the South Island, may we theres 512 signatories of the Treaty, may you come amngst us and to the ancestor, Te Kmara, Kwiti, Aperahama Tao-nui and the myriads, Treha, Kai-toke, all of you, our ancestors, come amongst us in this meeting with the Waitangi Tribunal, from the time you signed the Treaty you have been silenced, so our ancestors beyond the veil. We offer up the words to this Tribunal and may you come and listen to the words being spoken. Lamentations to you as the memries flood back in the time when you were here and our hearts cry for you, our ancestors, pihai Te Kawau you of Ngti Whtua of Tmaki region and Te Wherowhero of Tainui waka we lament and mourn for you. And all the places where this sacred covenant was signed in the dreams that you 42

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Wai 1040,#4.1.1 cherished at the time, we murn and we cry and we call upon you to come amngst us. Henry Williams, the Christ did not sin against our ancestors unto this day. Our thunga cleaved Christ unto Tangaroa and the other deities and so Henry Williams and others who came from the other side of the world, I greet you and come amngst this congregation of the Waitangi Tribunal. We do not come here to judge your actions, but rather to speak to the Tribunal of those things which our ancestors agreed to, no mre, no less. 10 To our ancestors beyond the veil, William Hobson and everyone else may you come amngst us. My place of birth is at pnoni so to my kin, greetings to you all, and the many hapu and the many whnau of Te Paparahi o Te Raki who are here today, our mana within our iwi and hapu and the solution to our problems is unity and thought and action and following the path laid by the ancestors. And I have but one entreaty to the Crown this time: Until we have concluded our discussions we will come to you so that we turn to fight against each other, leave us alone to discuss things amngst ourselves and in the right time when we come to a general agreement that will be the time we will come to you. Do not make any offers to any of us. Like what happened in the Far North (Muri-whenua) and the payment was our chief Matiu Rata, it was the Mori people who killed him and I ask you not to do the same actions. Leave us alone to discuss amngst ourselves and when we have reached a general agreement, at that time we will come to you. Judge Coxhead. I prayed that I would be given three days to speak. The response was three hours. And I thought, Okay. So I decided, Well, I better write something down. And so I wrote them down and translated them because the greatest thing is not the length or brevity of the speech, but rather the clarity and enlightenment that comes through. Matiu Rata, tn koe tku rangatira e Matiu. An, kore rawa e wareware, i k tr, , ttou katoa e wareware ki a ia. Well never forget him and Sir Graham Latimer and Titewhai, the main pillars of the fights of this generation so we acknowledge their contribution. 35 I ask that the Anglican Church come to play a part in deliberations. To the bishops, I said to them Dont be alarmed but come and talk about the role of the church. The only thing that came was the prayer. I said to my bishop because theyre at general centre is convening at Gisborne I said to him, If you cannot come send a prayer. So let me commence the prayer. Perhaps I may have to do an introductory chant before this. The seed, and the mana, and the Mori; The life force and the sanctity and the origins and the spirituality and the things unseen. The genealogy, 43

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Wai 1040,#4.1.1 of the creation of the world; descending from the great nights; and the states and descending unto physical forms, and then to the intellect unto the form. 5 And descending through the genealogy; unto Ranginui; and Papa-t-nuku. And to Tane-nui--rangi, Hine-ahu-one and descending through the deities and coming unto the physical attributes of the world, the environment. Hine-ahu-one married Tiki-nui and had those children. And then unto Taranga who marred Makia-t-tara and begat the many Muis, Mui-mua, Mui-roto, Mui-taha, Mui-pai and Mui-tikitiki--Taranga. And descending from Maui-tikitiki and descending to Rangi-nui and then to Kupe Ariki, captain of Mata-whao-rua and unto Toitehuatahi and descending through to Tama-ki-te-r and Puhi mana ariki of Mataatua waka, descending to Hau-angiangi, the eldest was Tangaroawhakamana-mana the great ancestor of Ngti Whtua, followed by the younger brother Rhiri who begat this people of Ngpuhi. And my chant turns now to the holy pillars of the house of Ngpuhi: Puhanga Tohar the first mountain of the holy house of Ngpuhi. Tu-tearu the ancestor and traversing to Wewhati to Te Mhurehure Whakatere. And gazing to the hills of my Ngti Hau and Kaharau identity and gathered were the family and whnau/hapu of Te Paparahi o Te Raki. Gazing upon Ponga-wera and unto Te Ramaroa of Kupe Ariki and returning to the Pwhiria the tap root of strife and to my Ngti Korokoro identity. And traversing the muth of the Hokianga and observing Te Puna o Te Ao Marama. And ascending to Panga-r and to the lone tree that stands before buffeted by the west winds. Traversing to Maungataniwh to my uri o Kpui identity and going straight to the east coast to the mountain Tokerau to my Ngti Rhiri identity. The standing sentinel muntain of Rkaumangamanga and my identity unto Whangarei Te Renga Poraowa to the mountain Manaia and my Wai-ariki identity flowing onward to Maunga-nui to my Ngti Whtua identity and the last pillar of the holy house of Ngpuhi Atutaomue and returning to the commencement at Puhanga Tohor the pillars of the house of Ngpuhi. So listen to these words that are bound upon these mountains and to the symbols that were handed down to every marae that flows inland, that flows to the sea and gaze upon the mrning star that shows us that enlightenment is coming and seeking that word which is lost amngst us and let the mrning mists cloak the words until this rising of the sun. And carrying on the incantation and carrying on to the significant sites: Unto Wairau and onward to Murimotu and observations to Hine-nui-te-p the ultimate destination of man. So the spirit world are with Hine-nui-tep, rest in peace at the ultimate home of man. Thunder resounds above the heavens. And the great nights, gathered above, gathered below, and gazing upon the constellations, tis Aotea, tis Aotearoa. I conclude my chant here. 44

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Wai 1040,#4.1.1 Judge, this is the prayer sent by the Bishop from Bishop Ktohi Pkahu, 10th of May 2010. May I thank you Lord, son of God, the source of love and peace. You said, Seek and it shall be given, seek and you shall find, knock and it shall be opened unto you, all glory to you. In the 90th Psalm: Lord you have been our shield through all the generations. There wasnt a thing, a muntain; land was not created by you. All man returns to you including his children. To you a day is like a thousand years. Let the Holy Spirit descend upon us, to my heart, to the fire of my soul, so that I can give these promises made by you. These promises of my tpuna and that we may bring glory to you on land and we may once mre reside with you forever and ever. People welcome unto Waitangi this day, remembering that the Treaty was signed here. Therefore arise, it is time for understanding, may it descend upon you from every speaker, waka, from the many, from the few who have all come here today. Lord, who can come unto your sacred home? Who can ascend to your sacred muntain with one heart, who does things in truth. Open the doors that I may enter and give thanks to you Lord so that we can speak of the glory of God, from the earth to the heavens. Lord, rock of ages. Let thy blessings come upon us in Waitangi. Here we your servants stand before you, before this gathering and here we hold onto the covenant of the Treaty of Waitangi, signed by the Mori and Pkeh in the year 1840, laying the pathway for each generation to follow. They laid down this understanding for the rest of us to follow. Psalm 24: The land and everything upon it belongs to the God. He created all things in the sea and those things in it and he gave these things to the innocent. To them the blessings, of the Lord; and the right of justice of God; Raise your heads and whos glory but the Lords. 30 Lord of everlasting life, all your work brings glory to our hapu and families and everyone gathered here today. Let your graciousness descend upon us, to give thanks to you. We ask you to bless our leaders and that they may act in a righteous way, that they may layout their thoughts, their words, their work, to give honour to you, that they may profess good and peace and your sanctity in the name of Jesus Christ our Lord, amen. RE JC Judge, I wonder if its time to take a break for lunch? Ive just sent somebody to see whether lunch is ready. If we could Im happy to take the break now, well just wait until um yeah, krero comes back, okay. Kia ora, Mr Edwards. So people well be having lunch now and then well assemble back at 1.50, ka pai? 45

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Wai 1040,#4.1.1 ALL JC Ka pai. Kia ora.

Luncheon Adjournmnet

WEEK 1 DAY 1 SESSION 2 [10.55 am] FINISHES

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Hearing resumes MC Kti kia ora mai an ttou, e Ngpuhi. Heoi an r, tnei hei whakaatu kau ake i t ttou tepara m te ahiahi nei, ao ake nei ka timata ano te wa ki ttou kai-krero ng krero a t ttou kai-krero a Rima Edwards, ka haere tonu r krero tae atu ki te 15 meniti ki te 4 karaka, , ki reira ttou hiki ai w hei kap t ai, ka hoki mai an ttou a te 4 karaka So we are about to continue with the testimony by Rima Edwards and will continue until quarter to four. At quarter to four we will have a break have a wee tea break, and we will come back again at 4 oclock. Kia ora my tatou. ?? Kia ora, just while we are waiting for my uncle you fellows make my uncle want to mm. So ka haere ia ki te whare-paku kore e roa ka hoki mai, nei ttahi waiata hei whakanghau i a kutou.

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WAIATA 20 JC RE Trans 25 RE B? RE Kia ora kutou. Mr Edwards? Kia ora mai an ttou. anei e ng mtua, e ng whaea, e ng rangatira o te roop Whakamana I wish to begin my presentation to the Tribunal by quoting the , nei ng pare,, pare i ku krero, n ko te. Whats that number Brian? A25C. Ah, A25C Ng kupu pare hei tmata ake i ku krero ka tango ake ahau i ng kupu a te Poropiti a Papa Hurihia hei thono nui n tr w. 30 RE Aside, Tata ake, ok. Might be meant to be, , kua pai, , te tn kutou, kia ora.

Rima Edwards reads to his Brief [2.03 pm] Trans by deciding for themselves how to deal with the Crown.

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Wai 1040,#4.1.1 JC RE JC 5 Mr Edwards, that might be an appropriate time before you move into the next section. Okay. Kei te pai tn? So we will have a break for 15 to minutes people, then we will come back for our last session for the day and Mr Edwards will carry on with presenting his evidence. Kia ora. Afternoon Adjournment

WEEK 1 DAY 1 SESSION 3 [3.43 pm] FINISHES

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Hearing resumes JC RE Kia ora ttou. Can we just take our seats again and well hand it over to you, Mr Edwards. Thank you, Judge. Well just wait for the last photo shot here, , ka nui tn. Continuing at page 84 of your brief, of your affidavit, Mr Edwards. Tn koe, Judge. Ko te whakapiri i ng whakapono, hei whakattuki i te noho, i raro i te Triti o Waitangi, muri tonu mai i te hohou-rongo me he maha ng rangatira o ng taha e rua o ng pakang puta noa i tango ake hei a Papa Hurihia hei Atua m rtou. Trans Immediately following the peacemaking many of the rangatira

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RIMA EDWARDS CONTINUES READING TO HIS BRIEF [4.09.52-4.23.46] Trans 25 JC RE remains a sole gripping experience in trying to balance the three. Thank you. Kia ora mai ttou, n reira e te rangatira, e ng rangatira, te Judge, ng kaumtua, ng whaea, te roop whakamana, kua oti ake r te whanga ki tku affadavit, n reira, ng mihi nui, , m kutou i whakarongo mai me te iwi whnui e whakarongo mai nei, n reira kti ake te whanga ki au, tn kutou, tn kutou, tn ttou katoa. To the elders, to the young, I have completed my affidavit so best wishes to the tribunal and to the people that are listening, and so I conclude my affidavit. Tn koe.

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Wai 1040,#4.1.1 NG MTEATEA Tn te tau, te tokotoko i whea nuku te tokotoko i whea rangi, tkia tkia ko te mmu ko te wha,ko te mmu ko te wha, ko te manihi kai ota tkere panapana, ka rau i runga ka rau i raro ka whai tmre i rung ka whai tmre i raro tn ko te pou tn ko te pou, tn ko te pou, te pou o rongo n rongo mauri ora.Ka ora e.. Tau kaha wai, ko te awa o, Ngti Krau te hapu, taku manawa ko Te Hokianga, ko taku aroha ko Te Hokianga kei kn taku kinga taku whnau hoki, taku manawa ko te Hokianga, taku aroha ko Te Hokianga, t mai r Te Ramaroa kei te mana rangatira, tnei mtou u mokopuna o Te Hokianga , t mai r Te Ramaroa kei te mana rangatira, tnei mtou u mokopuna ko te Hokianga, t mai ko Te Hokianga, t mai ttou e JC Tn kutou. Kia ora. Mr Edwards, if I can ask you to remain there just for some questions. Mr Irwin?

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Andrew Irwin questions Rima Edwards [4.29 pm] AI , kei te rangatira, Rima, tn rawa atu koe. RE AI Tn koe, Anaru. I have just a few questions. To begin with I would like to ask you some questions about the section of your evidence that deals with Te Tiriti Tuatahi, and that begins at page 60 of your affidavit. You might like to turn to that page. At paragraph 6.2 in English you say, or you begin that sentence: As recorded . which possibly implies that the events you are describing here are recorded somewhere in writing, but I am not sure that the words in Mori necessarily are meant to imply that, and my question to you is whether the evidence you give about Te Tiriti Tuatahi (which was rejected, you say, by the rangatira), whether in that section of your evidence you rely on written history or whether you rely on oral history handed down to you. RE Both, naru - both oral and written, but the written was really by Judge Manning. He was not a judge at that time, but by Frederick Manning, and the oral was by Heke-pkai and Ng-manu and the others. Over the page at paragraph 6.5 you set out there quite specifically in quote marks the words of Article 1 that you say were rejected. Yes; Are those are you relying there on written history or is that oral history? On both, yes. I can recite the whole Treaty to you if you would like me to. No need, to do that but would we find this record of Te Tiriti Tuatahi in the records of Judge Frederick Manning?

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Wai 1040,#4.1.1 RE AI RE AI 5 RE AI 10 RE AI Yes, correct; Yes; Now for something completely different - - Okay; Would you agree that under tikang a parent (any parent) has some control or authority over his or her children? Depending on how it was qualified. It would depend on how it was qualified, yes. It may apply that, it may not. At paragraph 7.6 of your evidence and you may wish to turn to paragraph 7.6. Yes; You set out there what the word kwanatang would have meant. He matua kwana, i runga i te aroha...and in English you say: A parent/governor on the basis of love. Yes. So can I confirm that your evidence is that those rangatira who signed Te Tiriti would have understood the word kwanatang to have meant that, he matua kwana i te aroha? Yes. Does it not follow then that the rangatira who signed the treaty, in seeking a parent governor for them, were therefore agreeing to a degree of authority over them? The Tiriti in our eyes was really what Queen Victoria was agreeing to what she would do, and they simply agree to what they were agreeing to in respect to the relationship they had agreed to agree to. Koin ku ptai, tn rawa atu koe. Tn koe. Kia ora.

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Dr Ranginui Walker questions Rima Edwards [4.34 pm] RW Tn koe, e Rima, kei te mihi atu ki te pai o ng krero i whakarrangitia mai i te tmatatanga i muri mai o te ao kua heke tonu mai ki a ttou, ka thuri atu ki te ngako o o krero m te triti tuatahi, n te rangatira o twahi e ka nei. Ko foreign office tohutohu ki a Hapihana me haere koe me pnei, me pnei ng mahi, an, ka tuhia e ia he krero m te tiriti i te tmatatanga, an, kua hatu ki a Wremu mna e whakamori, kira te tiriti tuatahi i whakatria e ng rangatira nei n.

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Wai 1040,#4.1.1 Trans Thank you, Rima, for the quality of your evidence. From the commencement, the creation of the world, unto this day. Let us turn to the kernel of your arguments for the first Treaty. It was in overseas, the foreign office, who instructed Hobson to go and what he was to do and he wrote a report for the Treaty, and he gave it to Williams to translate. Is that the first Treaty that was shown to the chiefs? RE Trans 10 RW Trans RE Trans 15 RW RE RW RE RW 20 Trans RE RW RE RW 25 RE RW RE 30 JC , ko te. Yes. An, ka kite rtou i te tono a Te Karauna kia tukuna atu t rtou mana. And they saw the crowns intention, the chiefs to cede their mana and the chiefs disagreed with that? , kia ora, koia tn, . Yes. An, ka whakakhoretia r o rtou , koin. r - - . An, kei te mhio koe e rima ng tuhituhinga o tnei kawanata? Are you aware that there were five versions of this covenant? Kia ora. Nuku atu te rua, e hia k n tuhituhinga - - Kia ora. - - -, kti, ki tku nei whakaaro, ko tnei te ngako o ng krero. mehemea e tika ana tu krero i tuhituhia e Manning he tino nui tn take m mtou hei wherawhera hei tirotiro - - Kia ora. - - -n reira, ka nui te mihi atu ki a koe. Tn koe, kia ora. Kore au he ptai. engari, he mihi nui.ki a koe, e, Rima, nu i whrikihia o krero kei mua i a mtou, kei mua i a ttou katoa n reira, ng mihi nui, ng mihi aroha ki a koe.

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Wai 1040,#4.1.1 Trans RE JC 5 RE I have no questions but I would like to commend you on the quality of your evidence proffered today. So thank you very much. Tn koe. Thank you. Te noho a Kaharau. Kua rr mai kutou, khore te noho a Kaharau, taiho te waiata e parakatihi ng hung nei m ttahi tau, ko te noho a Kaharau, n, mea atu ana au haere mai waiatahia t kutou waiata My group has been practising for twelve mnths to perform this song so I have told them this is the time, come forth. We are indeed privileged. Waiata mai te waiata. Muri mai te waiata nei m Kaharau, , kua oti te whanga ki ahau e ttou m Once I complete this song about Kaharau that completes my role in this for now.

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Ka noho mai Kaharau i roto o Hokianga whakapau karakia, ka tukua mai r, ka mamanu au te t-horo-nuku e, i roto i te ru o Taiamai ki te rapu king m na uri, ka haere, ka piki taku manu, ka t taku manu, ka hoka tku manu,ka whakatopatopa i runga o te p o Ahu-kena, ka tau ki te take o Puketoma, i raro i te p o Pkinga e, ka kata ng priri o Taia-mai tn ukui ng topa r te whenua nei, ng taumata nohoanga o te uri Tkipa o Ngti Rhiri, o Ngpuhi-nui-tnu e, T mai whakarongo-rua, whakarongo r ki ng tai e rua, ko te tai tamatne i te uru, ko te tai tamawhine i te rwhiti, ko te rpo hara-nui i waho mpuna ko te tai herehere i pikopiko-i-whiti e. Hpaia r te ara Ue-nuku ng Pae-iri mai i runga Hikurangi ko Pureora te paiaka o te riri.Te Kawarangi e. Tr te marama ka mahuta i te pae he manu rere ata i runga o Waiwhriki, he tau i tae heke mai n Ngti Maru e tata ki tku kiri ki te rere ua o te p e riwha nei tku roi m wai ra e rongo tku mate. M Puhi tai ariki, m Puhi taniwh rau m Puhimana-ariki e, ko Ritorito te ahi ki Waitangi he mm tai, he ww whenua, he tangi o Horowhenua ko te triti e, ka whakarauika Ngpuhi ka t te tuatara ki Rangihaunga, ka tau iho ko te whakapono e i aha ha, aha ka nuku ka neke, ka nuku ka neke, titiro ki ng toi o Tokerau e hora nei ki tua me he pipiwharauroa takoto i te pae i takoto te pae. Trans Kaharau lived in Hokianga and sent his kite to Horonuku into the valley of Taia-mai in search of a home and the kite soared and flew and soared above the pa and then fell to the base of Puketnga and the priri trees of Taiamai laughed. The hills the residing places of Te Uri Taniwh of Ngti Rhia and listening to the two tides that resound on the west coast and the womens tide on the east coast and beyond Mpuna is Te Taihere-here. Pursue the path of Uenuku and at Hikurangi is the tap root of strife and the moon shines over the horizon above Waiwhriki and a war 51

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Wai 1040,#4.1.1 party came from Ngti Maru and dented my forehead. It would be for Puhi mana ariki. Ngpuhi at Rangi-hau and the Christian faith, came. Look at the tides of Tokerau that crash below as a shining kk 5 JC Tn kutou. Just before I hand it over to Te Huranga, who has some pnui for us and will tell us all about how things are going to go tomorrow, I just once again want to mihi to all those who presented krero today, a mihi to everyone who has been in attendance here today. Well, that is Day 1 folks. We look forward to everybody coming back for Day 2 tomrrow, and I will hand it over to Te Huranga. kti r e Ng Puhi, e t ana ki te tautoko i ng krero o ttou kaikrero e whakapakina ki a rtou krero i roto i tnei ra. Ng mihi nui ki runga ki a rtou katoa. Heoi an tnei e t hoki ki te pnui ake ki a ttou te huatanga a t ttou pae-rua pp, Iwa karaka pp, kua tmata an t ttou hui, ki raro i t ttou tuanui, te kai-krero tuatahi ko Hrini Henare. Enormous commendations to the people who have proferred their evidence and here is the schedule for tomrrow. 9 oclock in the morning we commence our hui here. The first spokesperson is Hirini Henare. 9 oclock sharp tomorrow these proceedings will began again and Hrini Henare is our first speaker. Just a word to the initial hearings personnel, if you have got hearing headsets we would like those back on the front desk here thank you. 25 Kua oti r tnei whanga tuatahi i tria roatia w ttou matua e Ng Puhi e mihi atu ano r ki a kutou i tae mai ki te tautoko i te kaupapa e whakahaerehia nei i roto i a ttou, heoi an r i tnei w ka tuku atu tnei whanga ki te taumata whakahokia atu te mauri o t ttou hui ki a rtou hei whakakap mai i t ttou hui, kia ora mai an ttou. Trans 30 That concludes the part 1, day 1 that we have waited for so long for. I would like to thank you, the people, who came here to support this great matter. But now we hand over to te taumata and for them to close in the appropriate fashion. , tn an r ttou katoa e huihui mai nei i tnei r, e mhio k nei te roa o ttou e noho nei i raro i tnei tuanui, i tnei ra ng whakawhitiwhiti ng krero e ttou kai-krero e [Indistinct 4.43.34] i a ttou hei mua tku tapung o tnei hui e [Indistinct 4.43.36] e huri ki a ttou m e mhio kia ora ng taumahatanga i roto i a ttou katoa, i te mea, i raro ng krero katoa e huri i r t ttou whare, i tnei ra e tautoko ana ttou i a ttou an, ko te mea nui ra, kua ti tnei, ko tku e titiro ki a ttou, ki kr ng tau-tohe i waengnui i a ttou i roto i nei whakaaro a ttou, ka tonu ki ra whakaaro hei mahi-tahi ttou kia tika ai t ttou noho. A te w ka puta pea, ,but t rtou, ka puta pea hei oranga m te uriwhakatupu, m ng uri whakatupu, n reira, ki t te mea, te mea timotimo mai ttou i runga i te amorangi i tnei ata, ka tuku atu te reo 52

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Wai 1040,#4.1.1 whakamoemiti ki a rtou m i raro i te tirohanga. Ka nui, e p, ko koe r kei mua, kei muri i a mtou i ng w katoa kua ttuki r te [Indistinct] e karanga mtou i tnei r, e noho-tahi mtou i te whakaaro ktahi i roto, an, i ng whitiwhitinga krero, whakawhitiwhiti whakaaro, i tau tika ai te kaupapa o te r, i rung an i te rangi-marie ko te pono, ki tna, ki tna o mtou e mhio k ana e p, e te matua. Trans Thank you very much. I would like to commend the witnesses today and thank you, Judge, and thank you for your members efforts. We know the burdens upon each and every one of you and I know that you all support the spokespeople today and despite the differences amongst us it was good to see our unit here that we work together so that our relationships are strong and perhaps in time we may see some benefits accruing to us for the generations to come. And so we began our day in prayer, we shall conclude our day in prayer. Oh Lord you are before and behind us at all times. We have completed our works for the day in unity and in our discussions amongst ourselves we came upon amicable discussions and we know oh Lord that if you are not amongst us then things will not go right, so this is our prayer to. Oh Lord, as we return to our own homes we pray that you care for us and look after us on our paths home and those of us who are ill burdened or in darkness, we ask that you lift the heaviness and give light to them. Our hymn for today is Whakaria Mai. BA 25 Whakaria mai tu rpeka ki au, tiaho mai ra roto i te p, hei knei au, titiro atu ai, o ng mate hei au koe noho ai, whakria mai tu rpeka ki au, taho mai r roto i te p, hei kn au titiro atu ai o ng mate hei au koe noho ai, amene [Indistinct] As we return to our respect homes may the blessings of the Lord, Jesus Christ, be upon each and everyone who are gathered here today, now and forever mre. Amen. 30 Evening Adjournment

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Hearing resumes TW 35 Trans Heoi an e mihi atu ana ki a kutou, kua tae ki te w ki te whakapare t ttou nohonga. N reira, e hatu ana ki t ttou taumata, kia whakaritengia ai t ttou huihuinga, kia ora an ttou katoa. Good morning everyone; It is time for us to settle into our venue and hand over to our taumata to commence our day in the appropriate fashion. Kia ora mai ttou e te whnau whnui, hei pare ake i t ttou karakia, t ttou hmene, whakaaria mai. 53

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Wai 1040,#4.1.1 Whakaaria mai, tu rpeka ki au, taho mai r roto i te p, hei knei au, ttiro atu ai o ng mate, hei au koe noho ai, whakaaria mai tu rpeka ki au, taho mai r roto i te p, hei knei au, ttiro atu ai o ng mate, hei au koe noho ai, mene 5 Kia noi-tahi ttou, e te ariki, e te kariti, te ariki e Tangaroa, e ng atua manaaki o te ao. Kia hari te hmama ki a Ihowa i ng whnua i tmai tuku iho i runga i te p-wai a te haere ki tn aroaro. Ki a mtou ki a Ihowa ko tahi atu nna ttou i hanga ai rawa ki a ttou, ko tana iwi, ttou ko na hpi he parae, tomo ki n tatau i runga i te whakawhetai n marae i te whakamoemiti, whakawhetai atu ki a ia kia whakapaingia tn ingoa. He pai hoki a Ihowa pmau tonu tna mahi tohu, , kei tn whakatupurang, kei tn whakatupurang tn tono. Kia whakakororiatia te matua, te tama me te wairua-tapu, te whakaritenga i a te tmatanga a tnei noi, , ka mau tonu iho, , ake, ake ake, mine. Kia ora mai ttou. Trans Good mrning, everyone; Just to open with our hymn, Whakaria Mai. Oh shine thy lights across down upon us, that it shines and illuminates the dark. I will be there gazing upon the sites. In good, bad, I shall abide thee. 20 Oh Lord, Christ, and the deities of the world let us praise Jehovah to the heavens that Jehovah was the creator of the people and let us pray and offer our prayers to his good name as he guides and leads each generation to glory of the name of the Father, the Son and the holy ghost, now and forever, amen. EG Tn kutou katoa, kua tae mai nei i tnei ata, te r tuatoru o ttou i tae mai ai, n reira, e mihi ana ki a kutou katoa, e mihi aroha ki a kutou, i te mea, mai an i roto i te ao-wh-tanga, ktahi ttou ka rongo i te ua e pp ana i runga i t ttou tuanui. N reira haere mai, haere mai, haere mai kutou i tnei ata, ki ng kawe, ki ng huatang katoa i runga i a ttou. N reira e mihi ana te taumata ki a kutou katoa. Tku kaupapa i tnei ata, ka topa atu mtou i Kingahoa. Ka titiro iho mtou ko Kriparipa, ko Maunga Hona, ko Ohuttea, ko Mtuahuna, an, ka tae mtou ki Rakaumangamanga. Ka titiro iho ko mea, ko Motukkako. Ka takahia ai mtou a Motukkako, n reira he rr an te rr, e kai ai an te kai a ia. Khore ko Mui-tikitiki-a-Taranga taki wai whetu, taki wai tai, he t whai p, he t whai ao, he tapu twake i whnake-nake ki te pp o Whieroa. Ka tangi te kura ki te tnga o Wai-kau, he ata amohanga, he amohanga hae-ata ki te pae-rangi. Koia te kura-p iti, whaoa ki te paparei o te iho rangi e t iho nei, ka ao, ka ao, ka awatea. Hoki mai ki ahau, ki Te Rakaumangamanga au i t ki te mrangai. t te p, t te ao te marae i hanga i te kiria. Tihei mauri ora.

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Wai 1040,#4.1.1 N reira r, e ttou m, ng kaumtua, ng kuia, ng rangatahi kei waenganui i a ttou, e mihi ana ki a kutou katoa, tuatahi, tku mihi, me mihi ake ki t ttou minit, nna nei i whakaara ake te ara-whata m ttou i tnei r. Kia piki atu, ki a Ihowa, kia kkume mai ia i te piki te ora, i te piki te kaha, kia piki te mramatanga me te rangi-mrietanga ki runga i a ttou. E noho nei ttou i tnei r, i raro i te tuanui o tnei whare. E noho ana ttou, e whakaaro ana ki ng huatanga kei mua i a ttou. N reira e mihi ana, he mihi hari, e mihi kau ana, kua tt mai te rangimrie ki runga i a ttou, kua tae mai hoki, e tau nei rtou i tnei w, te Taraipiunara, kua tae mai tnei. N reira ka mihi atu ki a rtou kua tae mai, ktahi rau e whitu tekau ng tau e ttari ana ttou m tnei whang kia tnanangia e ttou i tnei w. N reira e mihi ana ki a kutou katoa. I roto i ng whakamoemiti a t ttou minit e k ake ana ia kia taki, kia manaakitia ttou e ttou m, whakawhirinaki atu ki a Ihowao-ng-mano, whakawhirinaki atu ki a ia, Kei a ia an te oranga, te rangimarietanga me ng hua [Indistinct 9.08.04] katoa kei a ia. N reira e mihi ana, e mihi ana ki a kutou katoa. Kia ahatia r, ehara ku kupu i te kupu roa, engari e mihi ake ki a kutou kua tae mai, ahakoa i roto i te ao-whinga inanahi nei. , i te p nei tae mai ki tnei r, e mahara ana au kua rere katoa ng awa-awa o te rwhiti o i a whi, o i a whi, kua rere katoa i tnei r, n te ua hoki, n reira, e mihi ana ki a rtou, n reira, ka mutu ake i nei kupu mku, i tnei r, he mihi noa iho i tnei w, n reira kei ng p-krero an, kei muri i ahau, m rtou an e pkau ng huatang kei waenganui i a ttou. N reira, huri noa, huri noa, tn kutou, tn kutou, kia ora an ttou katoa. Trans Good morning everyone; who have come today day 3 here at our venue. So I commend your efforts and with love because in the tempest we heard the rain on our roof. So welcome, welcome everyone this morning. And to the matters that are before us, so the taumata acknowledges you all. My matter this morning, we went from Kingahoa and we gazed out Kriparipa and Maunga Hiona and Ohututea and Matuahuna and we reached Rakau-manga-manga. And we looked down and saw the island, Motukkako and we traversed that island. It was not Mui-tikitiki-aTaranga, the tasks at nights, the tasks in the day (an incantation invoking significant land sites) and returning to Rakaumangamanga stood as a sentinel in the night and the day. To the elders and to the young people amongst us I greet you all. Firstly, lest we forget the minister who offered up prayers for all of us that we may ascend spiritually to Jehovah and that good things and enlightenment and peace may prevail over us as we sit congregated here under the roof of our house as we contemplate and think about the matters before us. So I commend you and it is with joy that peace reins over us and the Waitangi Tribunal is present, and I also acknowledge their efforts, 170 years after the event, have we waited for this.

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Wai 1040,#4.1.1 As we see the embodiment in the prayers offered by our minister, he said he called upon the Lord to care and protect us and let us to cleave unto Jehovah of the myriads. He has the everlasting life and peace and good things are in his hands. So I greet you all. I will not be too long but I would like to greet you, despite the tempest yesterday and in the night unto this morning. I thought that the valleys were all inundated by the rain. I will conclude my words here. So to the spokespeople to follow me, they will make their own contributions to the Hui. 10 WAIATA M wai r, e tau-rima te marae ki waho nei, m te tika, m te pono me te aroha e. 15 And who is it that will care for the marae after us? Only justice; only truth and love. N reira, piti hono ttai hono, rtou, kua haere rtou, n reira hoki atu kutou ki a rtou m, haere, haere, haere, ko ttou ng mahi puta noa iho ki a rtou m, e mihi ana, e mihi ana ki a kutou katoa, huri noa tn kutou, tn kutou, kia ora huihui an ttou. 20 Trans Therefore I send greetings to those who have departed, return to those who lie beyond the veil. Farewell. Us who are left behind, we greet each other throughout the house. My greetings, thank you all. Mrena ki a kutou, mrena ki a ttou katoa e huihui nei i tnei r, ko te mea tuatahi me mihi ake ki t ttou kai-hau-t o tnei r, whakatwheratia ai i te r, i roto i te noi ki te kai-hanga. Whakapaingia ai tn ingoa i tnei huihui, i tnei r, mihi tonu ki runga ki a koe e Rima. Ka huri t atu hoki ttou m tnei r kua tkaro k te pae-roa m tnei r, te titiro ki a ttou, me ahu ki mua ttou i roto i ttou whakaaro katoa. Ng whakatau kua mahi i ng r kua phure ake nei, i tnei r kei konei ttou ki te mahi i ng mahi e huihui nei ttou m te take e huihui nei ttou. N reira i tnei w ki a kutou m ka huri ake te tokotoko ki o ttou whare e noho mai nei, m rtou hei whakahaere i tnei hui i tnei r, kia ora an ttou katoa. Trans 35 Greetings to you all I stand in support of our minister this morning and greet you, and thank you, Erima. The plan for today is before us, lets move forward. Youve already been greeted, now we are here to do the work before us. Therefore to you all, I hand over the authority of the Hui to those who will lead us. , kati ra e ttou m, heoi an tku, whakarangi ake i te huatanga o t ttou karakia me ng mihi an hoki ki a kutou e Ngpuhi nui tonu, tn kutou, ko te tmanako i pai t kutou moe i te p r, n, kua ora te hinengro, te tnana, me te wairua o ng krero o tnei r, te ppai hoki i ng krero innahi, kei knei ttou whakarongo an i ng kai-krero i te 56 Tn kutou, , kia ora an ttou katoa.

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Wai 1040,#4.1.1 r nei. He mea pai tnei e mkuku ana i te whenua, he mea pai rawa atu e korikori ana ng tuna whakaheke, n reira e mihi atu ana ki a kutou. Trans 5 Thank you, everyone. My job is just to fill in the missing spaces, so greetings. The hope is that you slept well and the mind is alert and the spirit likewise, because of all of those good presentations of yesterday and we come ready for today. The land may lay wet and the eels may be running, therefore I greet you again. My job is to make sure that things are running smoothly today. Ko Pita Tpene tku ingoa. These are some of the pnui that I need to make sure that people are clear about before we hand it over to the presiding officer and to the Tribunal. We want to reserve the front seats, particularly these ones and these ones for our kaumtua, kuia. Also if we can keep the isles very clear. If we do need to get somewhere quickly we may need to make sure that the isles are clear. This corner over here is reserved for the kai-tautoko, to the speakers, to the kai-krero the kai-waiata, so if we can make sure that these seats are reserved for those people we would really appreciate it. 20 There is an attendance register as you come in that door over there. If you have not signed in already, please sign it. As already said this mrning, we are also trying to find where the register is. Somebody may have picked it up accidentally as they went out yesterday. We need to get the attendance register back please. In the breaks at morning tea and lunch the Waitangi Tribunal staff (who are the bank benchers at the front of the tent) are there to help people with any queries, so please approach them and they will make themselves available. They are Jordan, Barry, Tina and Danny. One thing we need to make very clear today is if there are any media people who have not made themselves known to us, we need to know who you are when you enter this tent. Those people need to report to me and I will be in that corner over there. Our first kai-krero of this mrning is Hrini Hnare. We ask that there be no recording during his presentation, particularly given that there are whakapapa within his presentation, we ask that you respect that as well please. The second kai-krero today will be Patu Hhepa and please also know that at some stage more whakhua and tonga will be brought in. Were not exactly sure what time but we will play it by ear and as people come in we will observe our tkanga on this hallowed ground that we sit and stand. That is all from me for now. If there are any cars or things that have been lost, please hand them in to me the keys to the car that is, and I will make it known. Kia ora an ttou katoa. 57

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Wai 1040,#4.1.1 JC Tn koe, e Pta, tn koe e te matua e Erima, nhau r e whakarite tika, whakarite pai t ttou r, ng mihi ki a koe, nu an i tuku whakamoemiti, otir ki a koe e te matua, e Eru, nu i whakatau i a ttou katoa, , tn koe hoki e te matua, e Bob. Thank you, Pta; and thank you Erima. Thank you for your prayer this morning. To you, Eru, you settled us into our Hui. Thank you. And also to you, the elder Bob; Kia ora ttou; Thank you, Pta, for explaining how our day will be running and really its now just for me to hand it over to our first kai-krero m te rangi nei, e Hrini, kei a koe te w. HH PT HIRINI HENARE EVIDENCE CONFIDENTIAL Ae, ka tira e ttou m, kua oti tn o ng whanga. Heoi an te mea tika me tautoko ake i te huatang o n krero a Hrini. Me te mea ka phea an kutou ka hau mai, e mihi atu ana ki a koutou, krero nei ttou m ng taniwh, e Mana e mihi atu ana ki a krua kua tae mai waenganui i a ttou, tn krua. E ttou m, e me te Judge, me hiki t ttou hui tnei w, engari horekau ana i te m-ata hoki, were a little bit early. Morning tea is not quite ready but we are going to take a break. I have spoken with the Judge. We will come back at 11.00am. Kia ora an ttou katoa. Morning Adjournment

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25 Hearing resumes Trans HH 30 HH JC AI You have the time, Mr Henare. HIRINI HENARE EVIDENCE CONFIDENTIAL Ptai wu? Mr Irwin, do you have any ptai? Kore ku ptai mhau, Mr Hnare. Engari, he krero iti noa iho tku, , he hnore m mtou ki te whakarongo ki krero. Kua haere mtou kua haere ttou katoa mai i te tmatanga o nga mea katoa ki Te Whakaptanga ki Te Trti tae noa ki tnei r. N reira, tnei te mihi atu ki a koe m ng krero. Marama tnu t krero, kore kau he mea kei te huna, mrama k, , mrama k t krero mai ki Te Karauna, , n reira, tnei te mihi atu ki a koe, Mr Hnare. I just have something to add. It is an honour for us to have listened to what you have had to say. We have travelled since the beginning from 58

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Wai 1040,#4.1.1 the Whakaptanga to the Treaty down to today, so I commend you for what you have had to say. What you have said has been clear, you havent hidden anything. We see the Crown hears and sees everything that you have said. Mr Henare, tn koe. 5 HH HAKA Ng mrehu e i e, ng mrehu e i e ng mrehu tt ake ana i te ata, i te p, ng mrehu e, o Ngpuhi-nui-tonu, he iwi kai-tangata, kai-pkeha, kai-taniwha kai-aruhia t kupu oto,, ko wai e ko Ngpuhi-nui-tonu e, ko wai e, ko Ngpuhi-nui-tonu e, Anei r ko te mana, ko te ihi, ko te wehi ko te tangi, ko te riri o Ngpuhi e, tna whakatau. JC Mr Hnare. Tn koe.

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Ranginui Walker questions Hrini Hnare [12.42 pm] - CONFIDENTIAL , kti kia ora e Hrini ehara tnei i te ptaitai, engari he mihi ake r ki a koe i runga i u krero, i rarangihia ai e koe ng tonga, ng whakahua o rtou te hunga, kua rpeke atu ki te p. I krerohia ai e koe te huatanga ki a tua ki te ao mori e honohonotia nei tua ki a tua, tuakana ki te teina i wr huatanga kia mau ai te whenua. Tnei r ka mihi ake r ki a koe i runga i te wai-rua o u krero e te rangatira, tn koe, kia ora ttou. This is not a question but I want to commend you for what youve had to say. That you talked to us abut the treasures and the stories of those that have gone before us, that you spoke about the things that pertain to us, the Mori world, and joined us together, brother to brother, elders. On this day I commend you on the spirit of what you had to say. Thank you. Kia ora kei te rapurapu haere te tonga a te pkeh e phea te, heoi an he mihi atu ki a koe m ng krero engari e koa ana te ngkau i whakahua rawa mai koe ng whine o te ao kore an he ptai, k atu kei nohonoho i kn raparapa krero e, engari ko te mihi nui ki a koe m u krero n reira tn koe. Im just looking how to fix this thing. I want to commend you also, and it brings me great joy when you mention the women of the world. I have to congratulate you for everything you have said. Thank you. Tn koe te whaea. Kore au he ptai engari tautoko au i ng mihi ki a koe nu r i whrikihia ng krero rtou m, ng honohono o ttahi ki ttahi, ng whakapapa o te hunga kua tt mai nei, n reira, ng mihi nui ki a koe, a tn koe, a tn ttou.

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Wai 1040,#4.1.1 Trans I dont have any questions but I support the commendations to you, how you have connected things together, the genealogy of all the people who have come here, that has been a great task you have completed.

NG MTEATEA 5 HH Trans PT 10 Tn kutou, tn kutou, ko tku iwi whnui o Ngpuhi nui tonu tn kutou, tn kutou, ka huri. Greeting us all, thank you. That concludes my part. , kti r e ttou m, heoi an tku e tautoko ake i te huatanga o nei krero a te rangtira nei a Hrini e t honohono nei ttou ki a ttou, a ttou hoki ki ng whenua e nohonoho nei ttou n reira e mihi ana ki a koe e Hrini engari e ttou m, kua mutu tnei o ng wahanga kua mutu katoa hoki ng krero a Hrini. I just want to support what has been said by Hrini. He has joined us all in our relationships, both to ourselves and to the land on which we occupy. This has completed Hrinis presentation. Some housekeeping, people; Lunch is ready. We will come back at 1.45 and start 1.45 sharp. What we would like to do is respectfully ask that I asked earlier this morning that the front here be reserved for our kaumtua/kuia as well as this corner over here. Hokianga are bringing in their taonga at 1.45 at which time Patu Hohepa will begin his korero, E te knaki (indistinct) krero o ng, Hiri. So we do need some space and it would seem logical that we all move back. We need at least two rows in the front, if that is all right. 25 I also asked earlier this morning that Hirini Henares korero not be recorded either by video or audio. If people were not here when I said that and have recorded aspects of his korero, you need to come and talk to Hrini himself over lunch. One of the other things we need to make sure too is that youre comfortable, and particularly with these heaters. If they are either too hot or too cold, please let us know and we will come and do something about it. Not to mention the sound. If the sound is not coming through to you wherever you are sitting clearly enough, please let us know and we will do something to fix up the sound. I do have one pair of glasses here if anybody has lost their pair of glasses. Mena e turi ana koe, haere mai. ?? PT [Indistinct]. N reira, heoi an, please be here at 1.45 sharp when the tonga will be brought in.

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Wai 1040,#4.1.1 Okay, Hokianga Rudy has asked that if Hokianga can gather out there at 1 or just before 1.45 Hokianga will come in together. N, reira, ka whakataungia e ng rangtira nei. Kia ora an ttou. Luncheon Adjournment 5

WEEK 1 DAY 2 SESSION 2 [12.55 pm] FINISHES WEEK 1 DAY 2 SESSION 3 STARTS
Hearing resumes HOKIANGA BRING TONGA INTO MARQUEE MIHI

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Kia whakamoemititia ake ttou e Ihowa-o-ng-mano, e te matua, e te tama, e te wairua tapu, me aua anahera pono, me te mngai, kia tt mai an kutou ki waenganui i tnei whakamoemiti a mtou hei ttari an hoki i ng kupu katoa e whakapakitia ana e mtou i roto i t kutou kroriatanga. Ko kutou nei hoki te tmatanga me te whakaotinga mai o mtou e tmanako atu nei i roto i t kutou kroriatanga mu ano ai e te mngai hei tautoko mai ianei akuanei . E Ihowa-o-ng-mano e te matua, tama wairua-tapu me aua anahera pono, me te mngai, e p, e takingia mai ana hoki ng manaakitanga ki runga ki mtou mtua tpuna, ar, kua tae mai nei i tnei r, hmai an hoki, kia piki te mramatanga, kia piki te ora, te kaha me te rangimarie ki runga ki a ttou katoa, ko koe an hoki e Ihowa, te tmatanga me te whakaotinga mai o mtou, e tmanako atu nei i roto i t kutou kroriatanga, mu tonu r e te mngai hei tautoko mai ianei ake ake, , kia ora ttou Oh Lord, Father, Son, Holy Spirit, true angels and the Mngai, may you come amongst this congregation to adjudicate upon the words and evidence that is to be preferred in your glory, where you are the beginning and the end of all our wishes and desires and you in the Mangai will support us now and forever. And Jehovah of the Myriads, Father, Son, Holy Spirit, true angels and Te Mngai, Oh Father please bless and protect our elders who have come here today and may enlightenments and knowledge and peace prevail amongst them all and it is you, Jehovah, the commencement and conclusion of all our desires and wishes in your glory, and may you support us Mngai, now and forever, kia ora ttou.

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WAIATA EG Thei mauri ora, ki te whai-ao, ki te ao-mrama, hei tmata kupu ake mku, ko ng kupu e ka, ko te wehi ki a Ihowa koia te tmatanga o te mtauranga, kei roto ,e hiko ana te mramatanga e t r mai ng huarahi o te ora, e whwhi ai te kaha. M roto i nei manaakitanga e puta ai te hari i ng ngkau ki te tnana me te wairua. E kaha tonu, e hoki te k o te rama ki mua i ng roaroa o ng tngata katoa, hei whakakroiatanga a Ihoa ki a Ihoa-o-ng-mano. 61

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Wai 1040,#4.1.1 E te matua, e Eru ,tn koe, tn koe, e tuku ake e koe i ng noi ki t ttou matua-nui-i-te-rangi. Kia whwhi tonu ttou ki na manaakitanga i ng w katoa, tat atu ki ttou whnaunga i pwhirihia ake nei kia uru mai ki raro i tnei, ttou tuanui, me te maunga mai i ttou tini mtua, i ttou tini tpuna, o roto o Hokianga. N reira e ng mtua, kutou m hkoi mai i te nuku o te whenua me te kawenga mai i ttou mtua, i ttou tini tpuna haere mai, haere mai, haere mai, haere mai, haere mai. Ka aroha kei roto i tnei whakattakitanga o ttou, i t kutou hkoinga mai me te mauria mai i nei ttou mtua kia t-ttaki ki nei kua irihia mai nei i te r, o innahi, otir ko kutou e Hokianga, kua tt mai nei, me nei o ttou tonga, haere mai, haere mai, haere mai, haere mai. Ka aroha noa kei roto i tnei huatanga ka t te take m ttou mtua, ki a rtou, kei tua o te rai, me mihi tonu an ki a rtou i tnei w. Ka hoki ng mhara i ng w o rtou i hkoikoi ana ki runga i tnei ttou marae-tapu, ki te mahi i ng mahi whakaarohia ake e rtou otir i te w nei ko rtou tnei. E ngaro nei i mua i ttou marae maha, mihimihi ki a kutou mihimihi ki a kutou. E kawe nei i ng tkanga rtou i mhue ki a ttou hei maunga m ttou, n reira r, mauria mai ttou tini mate, ttou tini aitua ki roto i tnei, ttou tuanui. Hei poro-poro-aki ng mihi m ttou ko rtou nei tnei whakangaro nei i runga i ttou marae maha, moe mai kutou, moe mai kutou, moe mai kutou. Ehara i te mea e toroahia ana te huatanga o ng mihi e ttou m, hono tnei a Hokianga [Indistinct 2.10.28] e tt mai nei, me te kawe mai i ng tonga o roto o Hokianga kia huihui-tahi ki nei, nei o ttou tonga, e hora nei i mua i ttou aroaro, mihimihi ki a kutou, mihimihi ki a kutou, mihimihi ki a kutou. Otir ka hoki ake an ki ng kupu rtou, e ka, ka piti hono ttai hono ko rtou ko te hunga wai-rua ki a rtou, e ng tini mate o ia marae, o ia marae, moe mai, moe mai. 30 piti hno ttai hno, ko ttou ko ng mrehurehu, i mhue I a rtou e pai nei i raro i te tuanui o tnei, o ttou whare. E kawe nei i ng whakaaro e whakaarohia, , ki a ttou e Ngpuhi nui tonu huri noa, huri noa, huri noa, tn kutou, tn kutou, , kia ora huihui mai an ttou. Trans 35 To the world of light, firstly observations to the Lord, the commencement of all knowledge and enlightenment shines down from him and shelters us in body and in spirit and the light shines before all the people and the glory of Jehovah of the Myriad. Greetings to you, Eru, you who proffered the karakia to the Great Creator in the Heavens that we may receive as blessings in all times and our kin who were called into our house and carrying the legacy of the ancestors of Hokianga region. So, to you the elders, to you who walked, traversed the land to convey our ancestors, welcome, welcome. And love overflows as you walked into our forum, bringing the ancestors from Hokianga to come together with those tonga and ancestors who were brought here yesterday, welcome Hokianga, welcome. And it is tinged with sadness, this meeting, as we recall the ancestors, they who 62

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Wai 1040,#4.1.1 have gone beyond the veil, lest we forget them and memories flood back to the time when they bestowed this marae and accomplished the tasks that they deliberated. Those who have gone on and it is appropriate that we acknowledge you who, holding fast to the traditions and ways that were left by them, so convey our losses here that we may farewell them with lamentations who have gone from the many marae. Rest in peace; I will not tarry but Hokianga, I stand here to settle you and the treasures that you bring from Hokianga that they may come together with these taonga in our presence before us so I acknowledge the sentiment and so in the time honoured fashion, may those who have passed on congregate amongst themselves, those from each marae, we say rest in peace. And we, the survivors, those left over, we the living, the embodiment of our ancestors and carrying the legacy left by the ancestors of Ngpuhi. Tn kutou, tn kutou, kia ora hui hui mai an ttou. WAIATA EG He kupu mutunga iho mku, me mihi ake au ki tnei ttou mtua ki a Patu. Hau koe e te matua, e hkoi mai nei, e awhi mai nei, koia te rahi, ka mai nei e koe tnei o ttou whaea ka mihi tonu an ki a koe, haere mai, haere mai. N reira e te mano, e te nui, tn kutou, tn kutou, kia ora huihui mai an ttou, kua mutu tnei taha. In conclusion, let me acknowledge Patu, you who led our grand dame here, welcome, welcome. And so to the myriad present. Mrangai, mrangai, mrangai. Ka ruia eke ana i te papa o hua t o hua t, hmai r taku tao ki a haua hauhau ariki te kura te winiwini, te kura te wanawana. Ki tua o Reina ki tua o Retai, i te whakamaunga kekena, kekena mai te kekena, he manu whakatau ki pai. Kua t ki Tara wai-h hotu ki Tara-panga-atu, ki ng kai he tmina, he tmina, he trawa, he trawa. Ka t mumia, ka t rawea, ka t pkauroro-h, whakaoti-nuku whakaoti-rangi ko t manawa, ko tku manawa ka whakairihia e Tne, whano, whano, haere mai te toki e, haumi e, hui e, taiki e. E mihi atu ana r ki t ttou kai-hautu e te rangatira, e Te Amo-rangi, i tuku atu e koe te ara-whata wai-rua m ttou katoa, i tnei wehenga o ttou, n reira ka mihi atu ki a koe, e te rangatira, nu nei hoki ana ng whakapau karakia i whakatau mai ka mihi atu r. E te hunga kinga, te mana whenua, e mihi atu ana, tnei o Nuku Twhiti kua tt mai, tn taha o ttou kua tt mai i runga i te karanga, hei whakattuki i ng wwata a rtou m. N reira e thuri atu ana e kara, Erima, ki te whakatwhera i ttahi whare wai-rua maumahara m rtou, n reira kia tahuri atu ttou ki tnei karakia. Manawa mai ttou mai e T-te-riri e T-te-ruha, e T-te-tupa-nnihi, T, T-tupa-rere, i T-tupa-kk takoto ko takihia ko kotaki raro i ku taha, ka ngaru e T ki te rangi. Ko te whakarangona mai ai ki taku hau, taua 63

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Wai 1040,#4.1.1 papa, te whatitiri i runga i te rangi, kara-rapa te uira mai i te rangi, ko te whakarangona te ati-tipua te ati-tawhito, te tupua-horo-nuku, te tupuahoro-rangi, Horouta. Takina te manu takina te pou ki Raro-tnga, oi, taknaki Hawaiki, ka rongo te p, ka rongo te ao, te ue a riri, te ue-nguha te waewae-riri whakahume. Ko tna ki t whenua papa-kura, te tangi whakamtaku atu, whakararo-tangi amu-amu ki na tuahine nnui, rroa a wai. E kore e taea te rr o whakataua anak te toenga, an, i te tangi a te wahine, rukuhia, hukahuka, t-patu ki te tae hngai ake ki tna ihu, tiro ake ko tn hoe. Heke heke iho ki runga i n aitu ka rrapa ki te rangi mau a Rongo, keo te hononga whakatau, he kke t hua. Tukua atu whakatau ki roto i te whare tn tino, he whaka punga-were-were, t-tara whanga te toi tai nei, he toa, he rere, he ngaro ki roto i te mati-kk, ko tnei au, te tipu o te tt-niho i te pou o te whare. Whakatau, hikitia t tapu-wae, t ana i waho r, me he khui manu, te rkau a whakatau, he ngng, he wh, tae pnei, tae whneke whnaua i. Kua makawe te ng-kina o te tt, te irmutu o T Te Kahu nu mai e waha ki taku t-aka whano tua ki te matua. Manawa i tauria Pakewhara ka riro i a koe n te horahora a Rakai-nui e t nei, e noho nei. Aua wai te rr, aua wai te ngha, whiria te kaha tua-tini mu, kua whakataua anak te toi, t mua whiti rawa, haere mai te toki e haumi e, hui e, taiki e. N reira, ka hoki whakamuri ki a rtou m e whakairi wai-rua mai nei, e ku tpuna ahakoa kutou r tnei kua whakauru-mai ki roto i a mtou, n reira ka whakatau mai i a kutou. Ka whakatwheratia tnei whare m kutou m tnei w, tae noa ki tn ttukinga e ng tpuna n reira, okioki mai kutou ka p tonu te kwatawata aroha ki te mata-hua-tau, ka tangi atu r ki a kutou te hunga kua kpani atu ki ng tatau o te t. N kutou te iwi-nui kua whakarehurehu atu ki tua o Pae-rau, , moe mai kutou moe mai kutou, moe mai i roto i te ariki. Trans Introductory chant to a speakers oratory. Thank thee speaker who offered up prayers to commence this part of proceedings. And, sir, thank you for welcoming and settling in the Hokianga people, so I acknowledge you, the home people, the mana whenua. I am a descendant of Nuku Twhiti and that part of us has arrived on the call to complete the legacy. Therefore I offer this prayer that invokes my heart and my soul to stand and shake the very heavens but the skies may thunder and the lightning may flash and you can go back to Hwaiki and hear the sounds from our great past in Hwaiki-nui, Hwaiki-roa. We cannot replicate the great battles but then all these things descend upon the descendants, so dont leave the house to be covered by cobwebs, to catch only the flies. So let me go back to those people and let us bring them to this place today. Welcome amongst us, let you spirit be here. We have opened this house to you for this time. Our ancestors

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Wai 1040,#4.1.1 welcome home. We mourn you still, you who have gone beyond the doors to the underworld, sleep, rest in peace. WAIATA Trans 5 Let the question be asked, just who are you? I am a descendant of Rhiri, Taur-moko from above. I stand here as Hokianga. The resolution of all incantations; the binding of anger; which is Rhiris principle; Let my flower be the sadness that flows within me and you stand there, fair maiden, the shadow from my past and if love for you remains, then it remains to the heavens, to unveil to those from without. N reira ka hoki atu r ki ng taumata krero a ttou tpuna mtua, o te nehenehe, piti hono ttai hono kutou te hunga mate ki a koutou, e moe, e moe, okioki mai koutou, ka hokihokia ttou ng maramara mrehu, mhuetanga iho r, rtou e mihi nei e tangi nei tira e whakamaumahara tonu nei m rtou, piti hono ttai hono ttou te knohi ora, ki a ttou huri noa, huri noa i t ttou whare e taku iti, e taku rahi, e te manuhiri Kahu-rangi e te manuhiri, Matarae he toku iti, he tku rahi, tn kutou, , tn kutou, heke iho ana kia ora mai ttou katoa May I go back to those great incantations from those from the great past, those of you who rest in peace, rest forever. And to us, the survivors, the ones who have been left behind, who weep still and mourn for them, let us reconnect with ourselves throughout this house to our esteemed visitors, to those who hold positions of great standing, thank you, I acknowledge you. Thank you. Ki k kaumtua, e haere taha mai nei.kua tae mai nei ki te kaha ki te toa, ka hoki an a ng Hokianga whakahaere, tn te kaupapa mai rano, kei runga i tnei ka mihi ki taku kuia [Indistinct 2.23.44] kua tt mai e manaaki i te kaupapa, e huri nei. Kei roto ttou i te pakanga-nui, he pakanga kua tata ki te rua rau tau, he pakanga m te thaetanga o te mana, o ttou tpuna, he pakanga m ng teka, i taina ki runga i a ttou, n Te Kiri-hipi i tuhia ai ng moko, ttou mtua tpuna e kiia nei ko Te Triti. E kore mutu tnei pakanga, e kore e mutu, ki a unuhia rano ng teka, ng rupahu me r mea katoa, runga ana i t rtou nei tikanga n rtou an te ingoa, o te tkanga hamuti tamuti, , kia ora ttou. Ko tn hoki e k ana mai i te w o tr rtou nei rangatira o taua wa ko Humpty Dumpty ko ng kupu ka utaina ki runga i te pepa ko ng whakamrama ko r ka taina nei au. Khore e mua atu, khore e muri mai, ko tn, i taina ki runga i te triti e rtou o t-whi. E mihi ana r t ttou rrangi rangatira Tne, Whine me ng whakahua e huri mai nei ko Hone Heke titiro ana ki a Hone Heke, n mtou a Hone Heke n mtou, ko tna kotiro i moe i tku tpuna ia Arama Karaka Pi. Peke ki tua atu te matenga o Moka, te tuakana o Hongi Hika ki Mremo-nui. Ka moe tna ktiro i a Te Whoki, i a P, Phangu, n, kei reira ng hononga e haere ana i tahi w, ka waea mai ki a mtou e hiahia ana kutou ki te whwhai, n ko tn Te Ao i tipu mai ai. Ko 65

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Wai 1040,#4.1.1 Hone Heke, ko Pangar, ko Hone Mohi Twhai, ko Mohi Twhai, e rrangi ana i knei i roto i ng pukapuka i mauria mai. Ko Waka Nene, ko Patuone, ko Aperahama Taonui, ko tku nei whaea, a Ranga Hhepa e roa nei i pakanga m te whakaminenga o ng rangatira, ko tnei r tnei karanga mai nei koe e taku hoa rangatira e Kngi, kua tae mai, kua tae mai t whaea, kua tae mai t mtou nei kai-taki i roto o Waima. N ko Wremu Kngi, ko Iehu Moe-tara, ko Mrama Moetara, me tn tonga kua tt mai, ko Rwiri Moe-tara ko Hapakk Moetara, Merehira Moetara, kei knei katoa i mauria mai i runga hoki te mhio, me tae mai mtou mtua tpuna, ng kai-haut ng kai mau i a mtou i taua w tae mai ki nianei, mai i taua w ki tnei w, anei he rrangi nei ki knei. Me phea r te mihi atu ki a kutou, kutou e haere mai nei ki te whakarongo, kei te mhio kei knei Te Karauna, e whakarongo nei e wwhi nei i ng kupu, e krero nei e mtou. E whaka te krero, ko te mea tika k, hei a rtou ki knei, hei krero ki a mtou, kia taea ai e mtou i te tmata ki te pata-ptai he aha kutou i mahi pn ai. Ka hurihia k, ko ttou ko ng hunga i thaetia ng taonga, me t ki te whakatika, te krero atu, , i thaetia nei e taea pea koe te whakahoki mai te wra o toku motok n ko n ng mea e whakaaro nei ahau e huri nei, e huri nei, e huri nei, ko rtou k, tika ana ki knei, hei whakaw m ttou katoa. Ka huri ra ki a kutou o Te Roopu Whakamana i te Triti, e Rangi-nui ka arohoa tua, e takahia ana i te huarahi ktahi, ka roa koe e tuhi ana, me whwhai tonu ttou m ake ake ake. Ko tr i mau mai i te w i nohotahi ai i te whare wnanga, i noho ai i raro i ng parirau, ttou kaiwhakaako, ka mhara ki ng kupu a t tua nei Aho-rangi o Professor Peddington e mea mai nei ki a ttou katoa, a teaspoon or a cart load of understanding a teaspoon of understanding is worth more then a cart load of knowledge. He whi iti noa iho o te whakamramatanga he nui atu i te mtauranga, kia mrama ttou i a ttou e hkoi ana kia mrama hoki. Mai i t rtou w ki a ttou e takahi nei ttou i te huarahi kia marama ai he tika, he pono, e tonu ttou mtua, ttou tpuna, ki ng hki i hinatia e rtou i te w o te whakaptanga o te triti. Ko te Paparahi o te raki, ko mtou, ehara ko Hokianga anak, kua tt mai a Hokianga kei knei a Tau-m-rere a Wai-mate a Taia-mai. Kei knei hoki a Whanga-roa e Whanga-roa tn koutou. Whangarei Te Renga Praoa, kei konei, ko Mahu-rangi ko mtou ko te Paparahi o te raki, ko mtou e k atu ana khai rawa mtou tpuna i tuku i t mtou mana, i t mtou Mana Motuhake, i t mtou Tino Rangatiratanga ki tahi atu iwi, Kuini Kngi rnei, kore rawa kore rawa, rawa. Ko mtou ng kai-krero m nei, m ng tangata, m ng rangatira i tono reta ki a Kngi Wremu te tuawh, m ng rangatira i tohu i te kara m te iwi Mori, m ng rangatira i hina i te kiri-hipi, te whakaptanga ko mtou ng kai-krero i tnei w, m ng rangatira i hina i te triti i roto i te reo Mori.

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Wai 1040,#4.1.1 M te katoa o te Paparahi o Te Raki o Ng-phi-nui-tonu o Te TaiTkerau, khore te katoa i hoatu i t mtou Tino Rangatiratanga ki ttahi atu, koin, ka krero ahau m te ao i puta mai ai mtou o te tai-tamatne, me t mtou here ki he Whakaptanga me te Triti me t mtou Tino Rangatiratanga Mana Motuhake, e huri an hoki ki a kutou e Joan, ka mhara i a koe e noho mai ana, i te w o ng whakaw m Ng-wh. M ng mahi i taua w, ki a kutou hoki, ka kite atu kei muri k ng whakaaro e huri haere ana. Ka titiro au ki Hikurangi maunga, ki te whitinga o te r, ki a Hine-m-toro, maha r, an ki te kite, e tku kaitaki e Keit i te w i au i waenganui i a kutou, tnei te mihi atu, ki t whnau, ka hoki ng mhara ki a Santo, taku tariwa e huri haere ana i ng hurihanga, ka mhara. Ki a Hati-rangi Wia, ki a Hendy me a rtou katoa hoki, t tne i mahi-tahi mua i roto i te Wilament Kettles [Ph 2.36.05]. Ko r ng hokinga mhara. Ko te w i poipoia ahau i reira, ko kutou ng kai-taki, ka mihi atu ahakoa i reira taku tuakana a Bill m te rua tekau m tau, rua tekau tau e ako nei i reira engari, i roto nei i ahau taku haerenga atu, he iwi, he taki, hei aroha kei reira ng mhara, e haere tonu ana, kore e mutunga mai ki t matua hoki ki a Hamuera, t whaea ki a Bubby, ko r katoa kei reira, ka kite atu ki a koe, ko rtou e knapanapa mai ana, rtou m hei tiaki, ka mihi ki a kutou. Ng rrangi krero, hia te ptai, ko wai r ahau, i te whakamrama atu o muri mai, te Hokianga-nui-a-Kupe te tmatanga mai o ng whnau me ng hap. Ko te tuatoru, he purapura mtou n Rangi-tea, ka ttiro hua rerek, whakawhnui haere atu ki r, kua rongo kutou i te r nei, i ng r kua phure. Ko te tai-tkerau, te tai-tama-tane, te tai-tama-hine, tama wahine o Ngpuhi. He aha k nei kupu He aha r nei roopu Ka huri au ki te whakamrama haere, he aha te kawa o Rhiri ko te kawa e mau nei i a mtou, ko mtou kuia me noho i mtou taha ki mua. Kore tr i phure, , kua tae mai tahi atu ka hua ttiro ttaha mai, kua ngaro te tkanga, khore, he tkanga mai r an i a Rhiri. Ko te hono motuhake o te whakaptanga ki te trti, te taenga mai o tauiwi, ng pnga o te tai-tama-whine, te tai-tama-tne ki te whakaptanga me te trti, te mana o te reo. Ka oti tahi tnei w, i ng wiki ki muri, ka hoki pea ki ttahi atu ki te mana o te reo, ka waih tr m te wiki tuatoru. N Hokianga nui a Kupe n te pito o te tai-tama-tne ahau, an a Hokianga. i mua tata nei ng whi hei ruku haere, hei kimi haere, kei hea r ng huri atu ki te taha i muri atu, kei hea ng paua, me ng kina o te whi nei, whakawhiti atu ki tr taha he whi kei reira ng ktae, kei reira hei ruku paua i tua atu, a, kei tua atu ki te taha o tr, te whi m ng kur, ko tn te ao i tupu ake au. Kei muri atu, te whenua o te tauranga waka o Te M-hure-hure, kei reira hoki ng whenua o Moe-tara, te kai-taki a mtou, o Kahi, t mtou tino rangatira i taua takiw. Kei te taha, kei runga ake o te whakahua nei, e titiro mai ana ki a ttou, e whakaaro ana, he aha ana r kutou e ku mokopuna, mtou taniwh. Ko rai-te-uru o tna ihu e puta mai ana i te taha mau, ko niwaniwa kei runga ake nei. Ko n te hua o ng taniwh, e ppuri 67

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Wai 1040,#4.1.1 ana i te pwaha o Hokianga, engari, kore e noho ki reira. I tahi w ka ptere mai he ngaru-nui, ka ka he taniwh, i tahi w ka tere atu te awa ki te ia o te tai ki waho, ka kite i Te Totara e kau mai ana ki roto, ka moe, , he taniwh tn e uru mai ana, ko n ng mea katoa, he krero mku a muri ake nei. I reira, ka hau e tipu ake ai, i tahi w ka phh, he tino thunga ku mtua n te mea, ka heke mai mtou i te awa o Waima, huri haere mai ki te h i te paha, ka tae ki Whirinaki, kua k ttahi o ng kaumtua, , me huri ttou, e hoki, kei te kino te wh i waho. Ka titiro au, kore e kite atu ana i te wh, kore e kite ana i waho, ko te mea, e whakaaro ana, he aha k te take i mea atu i a rtou, ki te kino. N muri k, ka hua hh pea taku matua ki ahau, ka mea ttiro ki runga o niwaniwa, mehemea, kua huri k te parauri, i tmata ana ki te heke mai, ahakoa, paki te r o ng ngaru e ppaki mai ana i tua, , e rere mai ana te wairua, , kua mhio te kare nei, ko n te kare nei. Ko n, o rtou tohu-tohu, tku tukunga mai ki tn whi. Ko Waim taku hau-kinga, n Hokianga ahau. N Ngpuhi, n Te Mhurehure, he iwi Te Mhurehure, ahakoa, khore i puta mai i roto i ng tuhinga a Te Kwanatanga, , he tahi ana. Ko ng hap o Te Mhurehure, tokorima i puta mai e mtou. Ko Te Pouaka, ko Ngti Whrara, Ngti Koro-koro, ko n huri atu i roto o Pka-nae tae atu ki Wai-poua, ko n ng toronga o ku pnga ki taua takiw, kei tnei taha ko Te Kptahi, n muri mai i ng pakanga i waenganui i a Hone Heke me Te Karauna. I roto mtou i aua pakanga, engari, he take k t mtou te patunga o mtou rangatira. A muri ake, ka hoki au ki tr, engari, i muri o tr ka tmata te ttakitaki, ki te whakatau i te kaha pounmu, ar, te tatau pounmu ki a kutou, e hono nei ki a mtou, ka whakamoea o mtou taha e rua. Ka heke mai au i a Whwhia, Te Kptahi, i hina i te trti, heke mai i a ia, tae mai ki taku whaea, mehemea mtou ka mate i knei, e kore e hei, ki te whakahokia ki Waim, kia tanumia, me mau k ki roto o Te Kptahi. Ko n ng mea e here ana i a mtou. Ko te awa o Hokianga, ko Waima, ko ng whi e noho i te taka, kei tua atu ko ng maunga, ng pae-maunga e k ana e mtou, ko Te Whtiki o T-poto, e here nei mtou maunga i te taha tnga ki r o te taha raki o Hokianga, i te mea ko T-poto i tuku i tn nei mana ki na tamariki, ko tahi me haere ki te taha raki o tahi me noho ki te taha tnga, ko r ka tirohia, heoi, ko ng mea e toi ana ki a mtou ka titiro atu ki kn, ko ng maunga e muri me ng ng-here i runga, kore e kite atu tahi o ng peehi whenua, te nuinga o te whenua i mua nei, kore kei roto i mtou ringaringa, ko tahi o ng mahi, e mahia ana i te w, i muri mai i te hinatanga o te trti. E rapu ana ahau i te pukapuka tika kei roto i taku phi, i hea rnei, te phi whero. Me huri ki te kinga i te w e rapu ana i a rtou, i tupu ake au he Mori te reo e puta mai ana i mtou kinga, i te mea hoki kei reira tonu mtou kaumtua, kuia i aua w. Ko rtou e karangatia ana mtou ko ng twhito, ko mtou i roto i te mita . t mtou reo, ko ng Nepa. 68

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Wai 1040,#4.1.1 He Mori te reo tuatahi, ko tku nei whaea, e krero ana i te reo i ng w katoa, i te mea ko tn nei whaea e kore rawa e krero i te reo pkeh, i phh ahau, kore e mhio ana, ka kite au i a ia, e tmata ana ki te pnui i te reo herora e ttiro ana, , e mhio ana tnei ki te pnui ki te reo. Ka tupu ake i reira, pn tonu i roto o Rua-trea me ng whi katoa, he hoiho, he kneke, hei haere i tn whi ki tn. He waewae i tahi w, me haere a waewae, he traka mehemea e haere ana, n, ko n te hua o mtou i te w e tamariki ana. Ko te whi hei ko i a mtou ehara ko te ru anak engari, puta atu ki ng ng-here, ki te taku-tai-mana i korerotia ki ng pmu kau, pmu hipi, ko te rohe i haeretia ko Waima, ki Wai-poua, ki Whatu-whwhi. He aha i puta mai ai a Whatu-wh-whi, n te mea ko taku tuakana i reira, whakaako ana, tr te kura tuatahi. Heoi an ka haere te kitea phea na mahi, ka hoki mai. Kotahi an te taenga ki Whangarei, khore rawa i tae ki Tmaki, ki karana, tae noa ki mua o te hkoitanga-nui o Te Iwi Mori, n muri tonu mai. Ko ku tungne, tuhine i haere i te tuatahi, me ng kaumtua i mua atu i ahau me ku tuakana. Tekau m whitu ku tau, ka haere m te tereina atu i Kai-kohe i te tau ktahi mano, iwa rau, rima tekau m toru, n, ka tuhia i muri mai, a Mori community in Northland, m te hua o Waima i te tau ktahi mano, iwa rau, rima tekau m whitu. He whi kaha tonu ng tkanga Mori, te tapu, te mana i runga an i ng whakaaro i puta mai i ng kaumtua o taua w. I tuhia kei te rerek tahi w, kei reira tonu te tapu engari, ka tau tonu, ko te tkanga he tapu engari, ko ng kaupapa whakahaere, ka rerek. Ka mhara ahau, hei tuku whaea i ng w, ki a ttou e tamariki ana, ka tmata te tautohetohe o ng hunga e haere ana ki Keri i ng poka, i roto i ttou whi tapu, he pkk rawa tr mahi, i te mea ka haere ki reira, e rua r e tapu ana, e kore e hei ki te puta atu i te whare-hui, me noho tonu ki reira. Ka phea te mraka kau, ka phea te taki i ng heihei, ka hurihia te kaupapa whakahaere, keria te poka, hroi, hurihia kkahu ki r i waih ake ki waho, haere mai ki roto i te marae, haere ki te patu i muri, karakiatia, kua unuhia te tapu. Kei reira tonu te tino kaupapa, te tino tkanga tapu, engari, ko ng mahi whakahaere e huri ana, e huri ana. Koin te hua i puta tonu i roto i a mtou, ehara i te mea me waih r ki te taha. Ka huri au ki ng kura, ki ng kura ko te kura tuatahi, ko ng paraikete o ku mtua tpuna. I noho, i krerotia, i mauria ki ng marae ehara ko ng marae anak o roto Waima. Ko ng marae o manaia puta atu ki r o Whirinaki i te mea hoki he Ktrika ttahi hwh o t mtou whnau, he Wteri-ana i ttahi hwh, ka haere ki manaia m ng hh Wteri ana ka whakawhiti atu ki Whirinaki m te hh Ktrika, ka mhio ki ng whnaunga o reira, ka haere tonu, ka haere ki tr o taku whaea, atua, ko Whina Cooper, whakawhiti ki Panga-r, te twhiti i te haere ki reira, engari, ka haere mai, ka noho m ttahi wiki i waenganui i a mtou me ng karakia, ka krero-tahi, ka k mai ki ahau, ko te mea pai mu e tupu ake koe hei prihi, . Kore e whaka ki tn kore au tku whaea i whaka.

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Wai 1040,#4.1.1 Kei kn, te tmatanga o te nuinga o mtou i roto, ka haere te kura o Waima, ki te tai-tkerau kreti i roto i taua kreti ko te kai-whakahaere to NP Paisley [Ph 2.53.00] i k mai ki a mtou i te uinga ki a ia mehemea, tkuna mtou kia tmata ki te ako i te reo Mori m te kura twh-kete, , me te uru atu ki roto i ng whare wnanga, ka mea mai, khore. E kore rawa te reo Mori i tukuna kia ako nei i roto i tnei kura, n te mea, haere mai kutou ki te ako i te reo Pkeh me ng akoranga Pkeh, i puta ai kutou i ng whare wnanga. Ko n ng tai-mahatanga i puta mai e Te Karauna ki roto i a mtou, i mtou w e haere ana ki te kura. Ka tae ki te whare wnanga o Tmakimakau-rau, i reira mua ko Rangi i taua w puta noa ka whakawhiti atu au ki Indiana University i Bloomington, kia mhio, kia toru ng rewa e mhio i mua atu i te tmatanga o t rtou nei whi aho-rangi, ka huri au ki te ako i te reo i tri ana, ka tae ki te w, ka taea te krero atu ki ng hunga n rtou te reo. Ka tae ki reira, ka ako i te reo o ng Navajo me te reo o ng Hopi, ko te kupu pai ki a ahau i te w e mahi ana i waenganui i ng Hopi, Pheonix [Indistinct 2.54.27]. E haere ana au ki Phoenix pp, n te mea kua hh au te nohotanga i a r, i a r khore atu he tangata e mhio ana au ki te krero i te reo Pkeh, koin ko t rtou anak. I tn ka hoki mai, ko ng whi i mahi ai, ng whare-patu-miti i Tmaki me tahi atu, a ng whi mahi pouaka, Dalgetys, whi nekeneke haere nga uru, ka haere ki te ako i te kura n te mea, [Indistinct 2.55.02] college, e haere tr te ingoa i mua, kua wareware ahau engari, tnei w ko tn te ingoa. Ka mahi i roto o Williamson Kettles Ruatrea, ko te toa a Matakeri i Waima, i te tari, Education me Anthropology mua tonu i tku haerenga ki twhi. I muri mai, he whare wnanga te nuinga, e wh tekau tau i roto i ng whare wnanga, atu i Tmaki-makau-rau ki Hawaii, ki M.I.T, USP i Fiji, Saskatchewan i Ahitereiria, ko r ng hurihuringa haere i mahi whakaako. E rua tau ku i mahia ai m Mtiu Rata, ka krerotia a muri mai. E whitu tau i mahi m te Taur Whiri i te Reo Mori, e rua tau inianei, tata ana te mate i te whakamahia m Hokianga, hei tuhituhi ng mahi kia oti i a mtou, uru mai ki roto i knei, ko n ng mahi. 35 Ko te hono ki te trt, ko tku nei kaumtua, i tupu ake au i roto i ng parai-kete m Tau Henare o te tau rangatira Werekake, ka hurihia tna ingoa ko te tau rangatira. Ko ng meremere, i pakanga m rtou whenua kei reira nei t rtou kinga, kei reira te whi tapu, e hiahia ana te kooti me Te Tari Mori ki te tango, ki te wero atu ki roto o Waima-topu B, ar, te mea e ka nei, he consolidation scheme. I pakangatia rtou puta noa i ng kooti, kore rawa e neke i ng kinga, te mutunga ake ki a rtou te whenua. I hono, i ako i ng krero tuku iho i te thae whenua, tonga, mana o Te Karauna i Waima, i Hokianga, aha atu. Ko nei i tmata i te kp-haere, koinei te mahi a Te Karauna, ki a mtou o roto o Te Tai-Tkerau. I ako i ng ture me ng mahi kwanatanga i te whare wnanga, i mahi m Mtiu Rata, Te Minita 70

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Wai 1040,#4.1.1 Mori, ki te tuhi-prongo i ture ai te trti. E rua noa iho ng whrangi i tuhia, i tmata r i te rua rawa i te tmatanga, ka mea mai t rtou nei Pirmia, kia iti iho. Ehara mtou i te tangata mhio, whakaititia, kia rua ng whrangi, ka oti tr, ka ka, , engari, ehara ko tr te take i ture ai kei raro iho. I mahi-tahi ki te taki e Te Kooti Whenua Mori ki te whakakore i ng ture rau-patu i puta mai a Hannen, ktahi mano, iwa rau, ono tekau m whitu, n mua i mahi r, engari, e hono atu ana ki te Kaunihera Mori. Ko ng tino tngata, whine i mahi i tr, ehara ko mtou, ko Te Kaunihera Mori, e k mai ana e rua tekau m wh, ng ture e patu ana i te Trti Waitangi. I krero au te khi m Joe Hawke, i krero i te whakaw Te Rroa ki Wai-mamaku, Wai-poua i tuhi-tahi mua ko David Williams, Mori and the Law of Succession, i tuhi prongo m te Ng-wh i neke ki Pneke ki te Taur Whiri i te Reo Mori, n te mea ko te reo, he tonga o te trti, kua tae inianei, he reo rite ana tn mana ki te reo Pkeh. Ko m te reo he p-taka kupu, tautoko kura wnanga, aha atu, aha atu ng mea i mahia i roto i te Taur Whiri i aua w. Ka mihi r ki a rtou, kei knei tahi o Te Taur Whiri i tnei r, ka kite rtou i te r nei, mahana ana ki roto i au. Ko te tau tuatoru tnei m te tuhituhinga o Te Paparahi, ahakoa e whitu ng tau i mahu ai. Ka waih tnei i tnei w mehemea he ptai t te Karauna o tahi atu r nei, i mua atu i taku haeretanga ki mua atu. Trans 25 Let Hokianga speak for Hokianga that is our custom from way back. We are in the midst of a great battle, a battle thats raged for nearly 200 years. A battle for the prolonging of my ancestors mana; It is a battle for the lies that have been put upon us for what was written on a sheepskin that is now called Te Trit. This battle will not end; it will never end until you have removed the lies and all those things on their own principles of Humpty Dumpty, Kia Ora. It is said since that time by the chiefs of Humpty Dumpty, the words on the paper, the kinds of explanation I will place on it, no more, no less, but what was put upon the Treaty by them at that time. 35 I give greetings to the lineages of chiefs, men and women, whose photographs we have here. Hone Hekes looks upon Hone Heke, hes one of ours. His daughter married my ancestor, Arama Karaka Pi. Go beyond when Moka died, the elder brother of Hongi Hika, Morenanui, his daughter Whoki married P Phamu thats where the connections begin. Sometimes they call us and say, Do you want to fight? Thats the world I grew up in. Hone Hekes world that was from Panga-r ko Hone Mohi-twhai ko Mohi-twhai, these are the lineage in the books that we have brought. Waka Nene and Patu-one, Aperahama Tao-nui, my mother Ranga Hohepa who have fought long for the Whakaminenga of the chiefs that you have called Kingi, we have come, we have arrived. 71

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Wai 1040,#4.1.1 The kai-taki from Waima has arrived, Wiremu Kingi, Iehu Moetara, Mrama Moe-tara and their tonga have arrived, Rwiri Moetara, Apakk Moe-tara, Mere-hira Moe-tara, they are all here, we brought them all on the knowledge that our leaders who led us in that time until this time right to this day, here they are lying before you. How can I greet you? Those of you who have come to listen we know the ground is here listening and dissecting what we have to say that we have to say. I agree with what has been said, they should be here speaking so that we can question them, Why have you done this? But its been turned, had our property stolen, we have to explain. Were you asking me whether you will return the wheels of my car and things just continue to be that way, they are the ones who should be here for us to judge. Let me turn to you of the Tribunal. 15 Rangi-nui, you and I go way back, a long, long road. Youve been writing for a long time, that we should fight on and on and on. We go back to the time we spent at university you and I spent beneath the wings of our great teachers, in the gardens of Professor Peddington who told us, A teaspoon of understanding is worth more than a cartload of knowledge. Let us be clear which way we are going, lets be clear, from their time to our time. We have been on this road to understanding justice, truth that our ancestors held onto what they believed. To the promises they signed up to in the time of the Declaration of 1835. The Paparahi o Te Raki, thats us. Not just Hokianga. Hokianga has arrived; Tau-m-rere is here, Hawai-mate and Taia-mai are here, Whanga-roa are here, greetings. Whangarei Te Ringa Paroa is here, Mahurangi is here, we are Te Paparahi o Te Raki. We are saying, our ancestors never ceded our mana, our sovereignty, our tino rangatiratanga to any other person, Queen, King or whoever else, never, never, never. We are the speakers on this issue, for these people, for the chiefs who wrote to King William the Fourth, for the rangatira who created the flag for the Mori people, the people who signed the sheeps hide called Te Whakaptanga for the chiefs who signed Te Trit in the Mori language, for all of Te Paparahi o Te Raki of Ngpuhi nui tonu of Te TaiTkerau, the whole lot us never ceded our tinorangatiratanga to foreigners. I will speak about the world we emerged from, those of us from the western shores and our rangatiratanga, mana motuhake. 40 And I turn to you, Joan I can remember, you have sat on many issues at Ng-wh and we see that the thoughts come from a different place and I look, and I looked to Hikurangi maunga, to where the sun rises, to Hinem-te-oro and it warms my skin.

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Wai 1040,#4.1.1 Keit, I go back to the times when I spent amongst you, to your family, I go back to Tto my driver when we would travel those windy roads to Himi, to all of them. Your husband too whom I worked with, its to those people my memories return, to the times when you were responsible for my development. Even my elder brother Bill spent 20 years there, but for me you were people who nurtured and cared for me and my memories return there always. It goes back to your father Hamuera, to loving and the many others. I can see them twinkling in your eyes. When you ask the question I will explain and I will talk on Hokianga-nuia-Kupe, the beginning of whnau and hapu and Ill speak about purapura the seed from Rangi-tea. I will talk about Tai-Tkerau, Te Taitama-tne, Te Tai-tama-wahine and Ngpuhi. What are these things? What are these words? What are these groupings? What is the kawa o Rhiri, those principles we live by? Those things never disappeared no matter who came. These practices have been maintained. The arrival of foreigners I will speak about and then I will speak on Te Whakaptanga and Te Trit and the mana of the reo. And then which to follow I may go back to the mana of the reo at some later time. 20 From Hokianga nui a Kupe, from the centre of Te Tai-tama-tne thats where I am from. There is Hokianga on the screen. This is the place where we would go to delve into, to seek all the pua, the kna of this world. On the other, side beyond that entrance, is where you will find crayfish, thats where I grew up, thats where the canoes of Te M-hurehure landed. Thats where the lands of Moe-tara-tahi our very esteemed chief. Hes probably on the other side looking back at us and wondering What are you doing my descendants? And from the left side was cared for by Niniwa, those are the taniwh who hold the harbour entrance to Hokianga. Sometimes the river flows with the flow of the tide and then you would see the taniwha running against the tide, in the shape of a ttara. I grew up in that vicinity. Sometimes you would think that my parents were real thunga who would bring us from Waima to fish at the entrance, and having come this far they would say, Lets return home, theres no storm but they would say, Its not a good time. So I used to wonder why they would say, The signs are bad. It was later when my father tired of questioning. He would look upon Niniwa and if the ground had turned brown and the water was flowing from above it this ignoramus would know that the signs were not good, thats the place where I grew up. Waima is my home. I am from Ngpuhi, from Mhurehure Mhurehure is an iwi, even though the government doesnt recognise it as such. The hap of ng Mhurehure there are five from which we all descend. Te Pouaka Ngti Whrara and Ngti Korokoro, beginning with those, then you turning to Pakanae to Waipoua, of my descent from those areas. On this side Te Kptai, from after the battles between Hone Heke and the Crown we were in those battles, but we went for some other reason 73

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Wai 1040,#4.1.1 because our chiefs had later I will refer to that matter - after that time we began to settle the peace. I descend from Whwhia, from Te Kptai who signed the Treaty and descended from him down to my mother. If we die here I cant be taken back to Waima, I must be buried in Te Kptai, thats the tie and the bind between us. The river of Hokianga Waima lie beyond mountains, the ranges we call The Belt of Tpoto, that tie our mountains together to the south, to those to the north of Hokianga. Because Tpoto gave his mana to his children, some went to the north and some stayed to the south. When we look there, to the mountains beyond and the forest upon it, you cant see the lands between, most of it lies in the fore, some are no longer in our hands which were lost after the signing of the Treaty. (Im looking for my papers in my red bag). While theyre looking for my papers let me speak about home. I grew up Mori was my first language. Our elders were still there. We called them the Oldies the Old that was the voice of our children. Mori was our first language. My mother spoke the language all the time because her mother would never speak English. I thought they never knew. And I used to watch her reading the Herald; I thought she knew how to read. I grew up there like in Ruatrea and other places, on a horse, on a sledge and you go by foot everywhere. Sometimes you go by foot, sometimes truck if youre going anywhere. That was how it was when we were children. 25 Places where we learnt, it wasnt just the valley, but out into the forest, into the foreshore, on all our farms and the district we travelled on was Waima, Whatuwhwhi, Wai-poua thats how we connect to Whatuwhwhi was because thats where my elder brother taught. I only went to Whanga-rei once; I never went to Auckland as a child. After the migration of the Mori population then I went to Auckland. I was 17 and we went by train from Kaikohe in 1953 and they wrote a book called The Mori Community in Northland in 1957 about Waima, a place where Mori tradition was still strong, on the things that emerged from our elders of that time, the tapu was still there sacredness. The practices, the lore, the traditions were maintained. And I can remember my mother when we were children, when we began arguing, when they went to dig the graves in our cemeteries, it was a hard job. They would go into the cemetery and they would be tapu for two days and they would have to remain at the marae for two more days. How could you milk cows, look after your animals? And so they changed those practices. Dig the grave, wash, put on new clothes outside and you go behind the marae and prayers were said over you and the tapu was removed. Those were some of the practices that were prevalent in our time. The place where I grew up now let me talk about the schools. Primary School: My first schooling was in the blankets of my grandparents, they 74

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Wai 1040,#4.1.1 took us to the marae, not just in Waima, the maraes in manaia, Whirinaki, half of our family were Catholics and half were Wesleyans. We go to manaia for the Wesleyans and Whiri-naki for the Catholics and thats how we got to know our relatives. And we go there to my mothers relatives across Panguru was Whinaki, it was a long way a way and they would still come and stay with us. They used to say to us, You should grow up and be a priest. I didnt particularly want to follow that line. Thats where most of us began our learning. Then we went to the school at Waima and then to college. The Principal at the time said to us when we began learning Mori for School Certificate and he said, No, you cant be taught Mori in this school. You come here to learn English and the language of the university is English. Those were the kinds of suppression that came from the Crown on us. When we got to the university in Auckland, at that time there was Rangi and then I went to Indiana University and then I had to learn three languages, I learnt the Italian language because I had to learn three, it took sometime before I was able to talk to the people who belonged to that language. And the other language was the Opi language of the Indian, and I enjoyed the time I spent amongst the Opi people. Tomorrow I will be going to Phoenix because I tire and everyday I would have to speak their language. Then I went to the freezing works in Auckland, wrote for Dalgetys, being a wool trader and I went to teach at Ngata Memorial College. I worked for Williams and Kettle in Ruatria, then the Mata-kiri Store and then I joined the Anthropology Department before I went overseas. Later, most of my career is spent in university, 40 years I spent there from Tmaki to Hawaii to MIT, USB in Fiji, Saskatchewan, and Australia. I worked for two years for Matiu Rata Ill speak about it later. 30 Seven years I was at Te Taur Whiri o Te Reo Mori and now two years and I have just about been consumed by the work for Hokianga and that has been my work over the years - the link to the Treaty. My elder that I was raised with was Te Taurangatira Were-kake and he changed his name to Te Tau Rangatira. 35 Ngmeremere, they fought for their lands where their home now is, where their holy place is. The court and the Mori Affairs wanted to take that land and go into that block, Waima topu B to consolidate those land blocks. They fought this, right through the courts; they never left their homes, in the end the land stayed with them. And I connected vividly with the stories about the taking of the land and the seas by the Crown at Waima, at Hokianga and other places, and this where they started to take peace meal the land, this was the strategy of the Crown against us in the north. I learnt the laws and the works of the government at university. I worked for Matu Rata the Minister of Mori Affairs to write reports that would 75

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Wai 1040,#4.1.1 enshrine the Treaty in law. I wrote two pages and then the Prime Minister said, Less! Thats too much words. Can you just summarise all those pages down to two pages and only then did they agree to the report. But that was not the reason why it was enshrined in law. 5 Working with the judge; of the Mori Land Court, to abolish the land taking laws of Hanan; Now we worked on those laws in collaboration with the Mori Council and truly hardworking people of the Mori Council expended their efforts and they found that there were 24 laws that oppressed the Treaty of Waitangi. I spoke for the case of Joe Hawke and at the judgement on Te Roro at Wai-mamaku, Wai-poua. Myself; and David Williams wrote Mori and the Law of Succession. I wrote a report for Ngwh. I moved to Wellington to work for the Mori Language Commission because the language is a treasure under the Treaty and now its status is similar to the English language. M Te Reo is a storehouse of words that supports wnanga and other such projects that were worked on by the Mori Language Commission. I commend and acknowledge some of the staff of the Mori Language Commission here today and it warms my heart. This is my third year writing Te Paparahi, although I was away for seven years. I will leave this part here. If the Crown or any others has a question before I go to the next section of my krero? JC AI 25 JC PT Mr Irwin? No questions, sir. Haere tonu. Ka huri au ki a Mui, ki a Kupe, ki a Hawaiki, i mua tonu i tr, i te mea ka tmata ki te honohono atu i ng krero i puta mai i ng r, e mihi ana r ki te tmatanga o t ttou nohohanga i knei. Ki a Erima Hnare m te whakapuawai i na nei krero i te reo o tau-iwi, tku pai k ki na krero i te kaha tai-maha o ng kupu, khore rawa he ptai i puta mai i Te Karauna. Kore pai mhio ki te hhonu me te whnui o te titiro e puta mai ana i a ia. Tautoko ana mtou katoa o Hokianga, ana te krero hei whriki atu ki runga. Ko te krero hoki e rima e hono nei i a mtou katoa, ki te ao i puta mai e ng tpuna, mai i te korekore tae mai ki te w e haere nei ttou mokopuna kei te mihi atu, e tautoko ana. Ko te krero a Kng me na wero atu ki Te Karauna e whaka, tturu ana ki a ia. Ko tna wero atu ki te rnanga e whaka ana ahau, ehara m te rnanga, e whakahaere mtou. Ehara i te take huri pr i tnei w, ko te rnanga, he kai-mahi i raro i ng ture a Te Karauna, i puta mai i raro i aua ture, e uru ana i aua ture. E k, e k, m te pononga o Te Karauna o te taha Maori e krero ki te pononga o Te Karauna o tr taha. Ehara rtou i ng rangatira o te whakaminenga, i tukuna mai i mtou mtua tpuna, e krero pnei ahau ki te peeh i ng krero i puta mai a Tit-whai, e k ana ko te runanga, te mea tika hei whakahaere, khore, e kore a Hokianga e whaka. 76

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Wai 1040,#4.1.1 E tautoko ana hoki i ng krero i puta mai i a Ngti Kawa me Ngti Rhiri, kei reira ng whakaaro, khore mtou i knei i uru nei i te moni, e uru ana i te mana o mtou tpuna. Ko te mana, me whakahoki mai, ko te mana i tukuna mai i mtou tpuna mai r an, te mana motuhake, te mana whakahaere i a mtou an, te mana heke iho i ng atua, te mana haere mai i te kore, ehara, ko te mana i raro i te tai ture Kwanatanga. He w tnei hoki, he whakamrama mai r an, i krerotia, ko ng hap, ng kai-whakahaere i raro i te kawa o Rhiri. M ng hap e whakahaere ng tikanga, ko te hap te rangatira o ng rangatira. Mai rn i pr ai, he kawa tturu i heke mai i mtou mtua tpuna, mehemea kei a koe te mana hei whakahaere, kei a koe te whakapapa, mehemea ka piki haere t pae m te whakamahi i n mahi, ka whakatria koe, he kai-hau-t hei rangatira m te iwi, engari, rerek ki a mtou te rangatira ki tahi atu. Ko te rangatira, ko te kai-whakarranga i te tira, i t taha, ehara te rangatira kei runga ake i te hapu, koia me whakarongo ki te hap i runga hoki i te tkanga, ka kore koe e whakarongo ka whakarerea koe, kei knei mtou e haere inianei, kua tmata ki te whakarere i ng hunga e kore whakarongo. Ko tnei, i heke mai nei o ng kwai puta noa, me huri ki a Mui, ki a Kupe, ki Hawaiki e kore au e krero, e whakahoki an ki ng krero kua tukuna ki a kutou m Mui me Kupe i tahi w ka huri k au ki ttahi atu ao, i kitea i au e haere ana te nuku o te whenua. Ko Mui, he pi ng Mui ki a mtou, ko Mui-ptiki te ingoa ki a mtou. E mhio ana kia tahi te whi e huri k ana e Mui-tikitiki-a-Taranga, ki tahi ko Mui-tikitiki-o-Taranga, kei phh tahi e h ana nei, khore, e tika ana ng mea e rua, mehemea ko t potiki he a, te potiki-a-taranga, n reira, Mui-tikitiki-a-Taranga, mehemea he kkahu te tikitiki, he , mehemea ko ng makawe, ko ng huruhuru i here ai te kohungahunga nei he o, n, i runga i tnei e tika ana Mui-tikitiki-o-Taranga, mehemea ko te kahu, ko te pare, ko ng huruhuru rnei. Ko Mui-tikitiki-a-Taranga ko te ptiki, ki a mtou ko Mui-ptiki, e here ana i n nei whakapapa, puta noa, e here ana hoki ng whakapapa o tana tuakana ki Hokianga o Mui mua, ar, a Rupe, ko Rupe te ingoa i roto o Hawaii, o Thiti. Karanga mai ttahi hei kapu ti? Waih tnei m muri ake e mea nei kua tae ki te w m te kapu t engari, kei a koe. Trans Turning to Mui; to Kupe and Hawaiki. Just before that, because we will start to link the stories that have been told, I would like to acknowledge the efforts of the first days here and to the speakers, Erima Hnare for expressing his evidence in English. I enjoyed his evidence because of the efficiency of his work there were no questions from the Crown because they did not realise the scope and breadth and depth of his report, but we of Hokianga support him and that is evidence that should be laid forth. Erima in his binding and linking us to the world from whence our ancestors came from the nothing, from the void unto the time that our grandchildren and I acknowledge and thank Erima for that.

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Wai 1040,#4.1.1 And Kingis evidence and his challenge to the Crown, I endorse it wholeheartedly. His challenge to the Rnanga I support that sentiment. It is not for Te Rnanga to carry these matters for us. 5 Why are we turning thus? Because the Rnanga works under the laws of the Crown, it emanated from those laws and it is immersed in those laws. Is that right that the slave of the Crown (the Mori side of the Crown) talks to the other side (slave) of the Crown? They are not the chiefs of Te Whakaminenga that our ancestors agreed to. I speak thus, to suppress the words of Tit-whai who said The Rnanga is the appropriate vehicle to carry these matters. Hokianga will not agree. I support what Te Kawa has said and Ngti Rhiri, thats where our thoughts lie. We are not here for the money. We are following the mana of our ancestors. Its the mana (the prestige) you must return, the mana that descends from our ancestors from before. Mana motuhake, the capacity to do things for ourselves; The mana that descends from the gods, from the void, its not the mana under the governments laws. This is a time for explanation, since time in memorial, it has been said Its the hapu who are in charge here. Under Rhiris principles its the hap who carry out the traditions; its the hapu who are the chief of the chiefs. It has always been so; it has descended that way from our ancestors. If you have the genealogy, if you have the capacity to do that work you can find greatness. For us our rangatira is the person who weaves people together, the rangatira is not above the hap. His job is to listen to the hapu, upon the lore and the practices of his people or they will desert him, and we will desert the people who dont listen. These things have descended through all our generations. Let me turn to Kupe and Hawaiki. I wont go back upon those things that have already been said about Mui and Kupe, but I will talk about some things that I have found in my travels. Mui: Mui is connected to us. We called him Mui-ptiki. We know in other places they call him Mui-tikitiki-a-Taranga, some places call him Mui-tikitiki-o-Taranga. Some people might think this is wrong, both things are correct. Whether we speak of Te Potiki (the youngest) were talking about a cloak, we refer to it as an O. If were talking about the hair that he was wrapped in, the child then its O, thats why its Muitikitiki-o-Taranga, whether its about the clothes or the topknot. Muitikitiki-a-Taranga, Mui-ptiki, the youngest. His genealogy connects throughout and the whakapapa (the genealogies) of his elder brother, Rupe as he was known in Hawaii, and Thiti. I can hear a cup of tea being called. Lets leave this for a later time, its up to you. JC PT Kei te kapu ti a ttou a te hwh phi i te toru. Okay; haere tonu? 78

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Wai 1040,#4.1.1 JC PT JC PT 5 Haere tonu ki rei - - , ka pai. [Indistinct] He [Indistinct 3.09.31] kai-whakahaere. I ng krero m ng whakapapa kua puta k mai i te ata nei, i puta mai rrangi haere ana, rrangi haere mai ana i ng whakapapa e p ana ki a Mui. Kei roto kutou i te whore o Te-Ika-a-Mui, he tohu kino tn, n te mea, an, e kore te whore e haere tika, kua ttaha te haere o t ttou nei Ika, ka tae k pea ki Hmoa, engari, he take an kei muri o tnei. M te whore e pai ai te noho tonu o t ttou Ika, kei ng taha o ng pkau, ko te matenga hoki kei Pneke, engari, m mtou nei kei roto hei hua tua i mtou nei whanaunga e noho mai r i Tmaki-makau-rau, ko te tero kei reira, mehemea e kore te ika e haere ki te wharepaku, ka ttere i ng pp-ringa, ka kore e neke i ng pkau, kua taka te whore ki raro, kua kore ttou e ora, n reira takina a Tmaki-makau-rau, ko tr te krero m te whore. I roto Hokianga, n Mui i waho i ng khatu poro-whita, tino nnui nei, e taea te nui, kei reira, ko mtou e haere ana i mtou nei pt i tahi w kore e mhio kei waenganui tonu, kua p-oro ki te tonga khatu nei, n Mui r i whakarere, hei tohutohu i a mtou, kei hea ng whi kore e pai ana m te haere, waih ki waenganui tonu o te awa. Ko n, i tuhia, i tukuna ki ng hunga o taua w i puta mai i roto i ng tuhinga o Aperahama Taonui m, m Mui i roto i t mtou r. He tpuna hoki a Mui n ng iwi katoa, puta noa i t ttou nei whenua, ehara k i a ttou anak, ko Mui, he ingoa moutere kei Hawaii, i roto i r, tnei krero i mauria he taur ki te reti i ng moutere katoa, kia kumea, kia ktahi, ktahi ka motu, ka rrangi, heoi an te whi nui i toi mai ka karangatia ko tr, ko Maui. I roto o ng moutere i waho noa atu o Porinihia, kei reira an tahi ingoa, ko Samoa, ko Mui Siisi te ingoa o Mui. I roto o Thiti ko Mui Upokovalu, n, ka huri ttou ki ttahi atu whenua, he Mui kei waenganui i a rtou, ko tnei kei ng Horomona, kei tua atu i ng Horomona, kei reira ng moutere e rua, ko Mugava, ko Mugihi, khore i phure i te ktahi hora, ka mhio ahau, ko te ng i roto i t rtou reo, he r ki roto i t ttou, Mugava, Mua-rawa, Mungiki, Mua-riki, ko te mua ko te hua t rtou waka, te Mua-rawa ko te takere, ko te Mua-riki ko te ama, ko tr te waka Mui. Ka toto hei mtou ko rtou i roto i t rtou reo ko ahau i tku e k ana, ko Mui n Aotearoa nei, khore, n konei engari, kaua e haere ki Vanuatu, kei reira tahi hunga e k ana, kei a rtou a Mui. I roto i te moutere o Fila me Mele, i tupu ake ng moutere nei, n Mui i whakat hei whi noho ana m rtou, ka kake haere ka piki haere, ka nui haere, ktahi tana wahine a Sina ka piki atu ki runga me tana kh tino nui, ka patoa [Ph 3.14.53] ki runga ka mutu te tuku, ko rtou e k ana n rtou a Mui, ko n ng pnga puta mai. 79

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Wai 1040,#4.1.1 Ka tae mai ko te tangata nei ko Kpene Kk, ka kite i ttahi pou tino nui nei, ko Maue te ingoa i runga i tna tuhinga, Maue, ka tae mai ki knei, ka ka atu e rtou, i hea e Mui te whenua nei. Ka hurihia ki roto i te reo o Thiti, n te mea n Thiti ng hunga whakatohutohu i a ia, e h an Mui, kei roto i te reo o Thiti, mehemea a Kpene i mhio ko taua Mui i knei, ko te Mui i k, ka mrama ki a ia, e hono ana ttou ki Thiti, ko r ng haerenga o Maaui, ka puta mai ki konei. I roto i ng tirohanga o mua, i krero ttou tpuna i kmea ki a Mui i whakamramatia ng kai-krero m [Indistinct 3.16.10] i ng mahi wetewete i te mtauranga o ng whare wnanga, i k rtou i ng tau neke atu i te ktahi miriona tara tau i mua atu i tnei, e ttaha k ana t ttou moutere, nohinohi noa iho te whi e puta mai nei i waho, ko te nuinga kei raro k i te mana, ka mhio au n Maui i [Indistinct 3.16.41] i puta ake, he ao m ttou. Ko tn te tmatanga mai o te taenga mai o te mramatanga ki a ttou o Aotearoa, ko Mui-ptiki. N wai rnei i puru mai ttahi whakahua o Marlon Brando me Elizabeth Taylor, ko tr kei te taha tonu, kei runga tonu i te whi ko Mugava te ingoa mua ko taku hoa wahine i reira i taua w. 20 Ka huri au ki a Kupe, te tohunga-tere-mana, e k ana tahi he tere noa iho kore e mhio ana e haere ana ki hea, mehemea ka tae, ka tae, mehemea ka mate, ka mate. Kore i pn te hua o ttou tohunga tere waka o taua w. Ko te waka i hanga mai i roto o Raro-tnga, te Au-kiTnga te ingoa, khore i pr te nui i te waka Taki-timu tuatahi. Te waka o Tangia, o Tangihia, Tahatiti ki tahi o ttou, te Uhenga ki tahi. Tata ki te whitu tekau putu te roa i roto i ng tuhinga i puta mai i a Savage, te tangata i mahi nei i t rtou pukapuka reo, e rua tangata te ikaika [Ph 3.18.54] ki runga. I whakaterea ki te rapu whenua, i haere ki te Tnga kua mhio k rtou ki a Rapa-nui, kua mhio k te Ika a Mui. Kei waenganui he whenua atu pea, ko tr, n te weranga o te ao, me te whakarerea ttou moutere, ka haere ki te rapu. I roto i te reo o Thiti i tuhia, ka tae atu ki te tnga, e mnu ana te akatea, e makariri ana ki te patu, te akatea o t rtou kupu m te Coral, e mnu ana, makariri tonu m te patu. Kua tae k rtou ki te whi e ka nei, ko te Antarctic. Ka huri mai, ka hoki mai, ka k, khore he whenua i reira, hurihuri haere, ktahi ka peka atu i Thiti, kei waenganui pea i a Hawaiki raro me Hawaiki-pmamao, n ko Hawaiki-pmamao ko Hawaii, ko Hawaiki-raro ko, Raro-tnga, ko Hmoa, ko Tnga. Ka haere ki waenganui ka kitea ng moutere i reira, Penrin, Rakahanga e rima ng moutere kei reira, ka huri haere ka tau atu ki Hmoa, ka k atu, he whenua kore he tangata kei runga atu, he moutere hua nohinohi nei, ka hoki ki Raro-tnga, ka k atu ki a rtou he whenua an, kei runga atu i a ttou. Ka whakatere atu, ng hunga o Rarotonga ki reira, tae rawa atu ki pukapuka, kua k kei te hunga o Hmoa, n reira ko te reo o te pukapuka e p ana, i puta mai i Hmoa, ko tahi atu n Raro-tnga e p ana ki a ttou. Inahea tnei, i mua atu i te w Kupe tuarua. Mehemea e taea e ttahi rtou te haere pr tae noa ki te whi o ng akatea makariri ka hoki mai ka rapu haere i roto, runga atu o Hawaiki Raro me Hawaiki80

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Wai 1040,#4.1.1 pmamao. Ka taea te haere mai o Kupe ki te mau mai i ng hunga ki knei, ehara i te haere ktiti, ehara i te haere noa iho, ko tnei kia mrama ai ttou me Te Karauna, ehara ttou tpuna i te hunga kare. Ki au, ko te kare ko Captain Cook mehemea i krero atu ki ng hunga o Thiti me Raro-tonga, khore he whenua i waenganui, kua kore ia e moumou taim ki te mau i tna waka ki reira, rapu haere ai, he aha te momo waka. Ko te momo haere i te ao, phea te pai o te waka o te Endeavor kei roto i ng tuhinga i puta mai i a Sir Joseph Banks e krero ana m te waka nei. I haere atu ki te taha o te Endeavor i puta atu i Thiti, ka karanga atu a Tpaea e haere ana kutou ki hea, ka k atu e haere ana mtou ki Paumotu, te whakautu a Tpaea, , ka haere tahi ttou. Ka hikitia rtou r katoa, ng hera ka hikitia ki runga o te Endeavor kia horo ai te haere, ka huri te r o te waka nei, wh tekau kei runga, ktahi ka tmata ki te hurihuri haere i te waka, i te kai-puke o Captain Cook, ka hh pea, ka parare ake ki a Kpene Kk m ki ng hunga o Thiti runga. Ka haere mtou, m mtou e krero atu ki a rtou, kei te haere mai kutou, khore an i ttohu te r, kua ngaro atu i tua. Koia nei ng waka o ttou tpuna, horo atu, whai atu e taea te haere i te tekau m rua r atu i knei ki ng moutere o Rapa-iti, ko tr i mahia i ng wiki e wh kua phure nei, he waka i haere atu n ng hunga o Rarotonga, kua tau ki Rapaiti, ki Raivavai. Ka phea ng whakaaro i puta mai m te krero i te ata nei a Hrini, m ng ngaru e toru, Ngarunui, Ngaruroa, Ngarupmamao. Kei roto i te mera i tuhia mai ki ahau, o ng hunga e haere runga i te waka, i kphia t rtou waka, ktahi ka whiua tino horo nei te whakaaro ki a rtou, tekau m wh ng r ka tae ki Raivavai atu i Akarana, tekau r ka tae. Kei whakahtia i tahi atu te matauranga i tukuna mai i ttou tpuna i roto i te tohutohu mai ki a ttou m nei w m Kupe, koia te tpuna rongonui i roto o Hokianga. N Raitea tna whaea, n Rarotnga tna matua, kei Motu-tapu te kinga o Kupe. Hei t Himiona Kmira, he thunga-tere-moana, he thunga trai waka a Kupe. Kei Hawaiki-rangi-a-Tt e noho ana, ko Raparapa te Uira te ingoa roa atu i puta mai i a Aotea me Kurahaup. Tokorua ng tamahine a Tt, ko Kuramrtini, ko Rongorongo. Ka tono atu a Tt ki a Kupe kia haere mai ki te trai waka m na ktiro, kei te haere rua ki Hawaiki-nui, ko Hotu-roa e noho manuhiri ana i te kinga o Tt, ka whakamoea a Kura-mr-tini ki a Hotu-rapa. Ka oti te waka engari, ko te hiahia o ttahi ki ttahi, kua puta mai i waenganui i a Kupe me Kuramrtini. Ko te wahine a Kupe kei, Motutapu e noho ana, ka whakaaro rua, kphia te waka, haere tua ki ttahi whenua atu, ka kphia te waka engari, e ttari mai ana tna wahine mataamua, ka haere katoa rtou. Ko nei ng kaupapa o taua w, i whaka pea ia i te ttakitanga, pai noa iho kia rua, kia toru ng wahine i roto, an, i tr whi, e rua, e toru ng tne a tahi o ng wahine o Thiti i roto i rtou nei wnanga. Ka haere, ka mauria a Hoturapa ki te h ika ka whakarerea, e ruku ana m t rtou haika, kua rapa hoki ki raro, he pnga, te ingoa ki a ttou, ka 81

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Wai 1040,#4.1.1 rapa te pnga ka mea atu, mu e ruku, pnga atu te taur ki roto, ka tere mai ki te mana ka hikitia mai e ttahi taniwh a Hoturapa ka maurea ki uta. 5 Kei te mhio au ko ng Pkeh [Indistinct 3.29.34], hua rite n ki ng krero m Rumplestiltskin me tahi atu, hua rite ana. Tirohia te hua i roto i ng tirohanga o te whi nei, he kupu taitara, he kupu rangatira te kupu nei, Kupe, ehara i te ingoa tangata noa iho, hua rite nei ki te taitara, kpene o te tm. I puta mai tnei i roto i ng tuhinga o ng pukapuka o Hawaii me Tuamotu, he tohu rangatira, he ingoa rite ana ki te thunga Te Kupe, n reira pea, i rua ai e toru ai ng Kupe e puta mai ana, kore ttou e mhio ana ko Kupe wai, mhio ana ttou ko Kpene Kk, Kpene Tahimana engari mehemea he kpene noa iho, kua ngaro, n reira i puta ai a Kupe. Ko Hawaiki-roa i reira ahakoa inianei, ko ng moutere o Raiatea, Thanga me Borabora, t Porapora kite ttou nei ingoa inianei, engari, mua atu ko te ingoa o Borabora ko huahu. Ko Hawaiki-nui, ko Thitinui, n reira ka kite, ka wtea, ka tino kite atu e haere ana rtou r i tea ki Thiti, e rua rau, neke atu ng kiromita, me hanga he waka pai. Ko Hawaiki te ingoa i whakarerea mai ki a ttou, e k nei ttou m Hawaiki-nui, Hawaiki-roa, Hawaiki-pmamao, khore e hono atu ana ki te tturutanga he ingoa wai-rua k tr ki a ttou engari, kei reira ng ingoa, n reira a Kupe no Rangiatea, ar, a, Raiatea. I tnei w o tr tau i whakawhiti mtou ki Mau-piti, ki te ttiro i te hua -25 Trans As to the whakapapa thats already been recited this morning, weve heard the lines of descent upon lines of descent, they touch us all and you are at the tail of the fish of Mui. And its not a good sign because if the tail doesnt go well then the fish cant swim very well. But theres another reason behind this, its the tail that will ensure the fish goes well. As you know the head of the fish is in Wellington. Some of our when we want to kind of get a little bit we always think that Auckland is where the anus of the fish is and you know what happens if you dont look after that part properly. In Hokianga, Mui left some great round stones, so big, theyre still there. Sometimes when were travelling up the harbour we forget theyre there and we run into them. Theyre there to show us these are the places not to go. The stories about them were written and given to the people of that time in the writings of Aperahama Tao-nui. Mui is an ancestor of many people throughout our land, not simply to ourselves. Mui is a name that occurs in Hawaii, they have stories where the islands were tied together and dragged to where they are now and then let float to their present positions. Mui is known Esisi, in Thiti Solomon's and within an hour in the islands beyond Polynesia, in Samoa, island of he is called Mui-Upoko-waru. In the islands of the beyond, there are two islands, Komungava, Memungevi, I realised the ng in their language is a ri in ours. 82

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Wai 1040,#4.1.1 Muariki, Ngiki. Muarawa is a tkere of the canoe (the bowl sprit) thats the canoe of Mui. And we would argue them in their language and me in mine. 5 And I said, Mui was from here. They said, No, he was from here, but dont go to Vanuatu because they say they have Mui on the island of Fila and Mene. Mui again fished these islands up, so they in Vanuatu say Mui belongs to them. And then Captain Cook arrived and saw a big boat and he called it Mui. And when he came here and they had said, Ma and he was told that Mui fished this land up. So it was written in the Thitian language. If Captain Cook had known that the Mui here was the same Mui that was there he would know that we were connected when he arrived here.. History tells how our ancestors talked of Mui. As the previous speakers have said, they went and presented already the knowledge that have emerged from the houses of learning. So that is the beginning of the enlightenment to us from Mui Ptiki. The last poi and I dont know who these women are, its always Marlon Brando and Elizabeth Taylor I dont know. 20 This is upon the island of now let me turn to Kupe the great navigator. Some say he just drifted on the sea, didnt know where he was going, if he get somewhere, well he got there. If he died, well he died. Our great navigators didnt travel that way. He carved his waka in Raro-tnga, Te Auki-tnga is what it was called. It wasnt a big canoe as Taki-timu was. It was nearly 70 foot long, according to the writings of Savage, and nearly 12 feet high. They floated it to search for land, they headed south. They knew of Rapa-nui. They thought and so they went in search. In the language of Thiti, when they arrived in the south, the akatea was floating, it was cold to touch. The aka-tea was their word for coral. They had reached the Antartic, they turned back with stories that there was no land down there, and they believed that the land was between Hawaiki raro and Hawaik-pmamao, thats why Hawaiki-raro, Rarotnga, Ramoa o Tnga. And if you go between their islands Penwin, Rakahanga, there are five islands there, and you keep going and you land in Samoa. And they would return to Raro-tonga and said, Theres land above us. and the people of Raro-tonga went that why. By the time they got to Pukapuka it had been filled by Samoans. On Pukapuka there is a pa from Samoa and some from Raro-tonga who have connections to us. When did this happen? Before the time of Kupe; If one of them could go that way, down to the place of the coral, coral, beyond Hawaiki raro and Hawaiki-pmamao, Kupe could come this way to bring people here. They did not just drift here. They didnt just wander around the sea and find this place. 83

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Wai 1040,#4.1.1 So that the Crown can understand that our people were not ignorant of these things. The person who was ignorant was Captain Cook. Had he had talked to the people in Thiti they would have told them theres nothing between and that the land was further to the south. 5 How good was the Endeavour, according to Sir Joseph Banks writing, who spoke of this canoe, a canoe that came closer than ever had sight. T-paea called to them, Where are you going? And they said, We are going to Pao-mutu. T-paeas reply was, We will go together. So they lifted the sails on the Endeavour so that it could go faster and they turned their sail 40 degrees and they kept turning around and around Captain Cooks ship. We will leave you and we will go and tell them that you are coming within a day they had gone from their sight. And this is the kind of canoe that our ancestors had, faster, better and they were able to go in 12 days from here to the islands of Rapa-iti, it went from here some four weeks ago and had landed at Rapa-iti. How about those things that was said this morning; from Hrini for the three, great waves; Ngaru-nui; Ngaru-roa, Ngaru-pamamao. It was in the email written to me, on the people who went on the canoe, their canoe had ridden a crest of a wave, quite quickly, from Auckland to Rahikavai in 10 days. In case others may doubt that the knowledge of our ancestors of this knowledge from our ancestors. Kupe is the ancestor, is the greatest ancestor known in Hokianga. He came from Raiatea. His father was from Raro-tnga. Kupes home is at Motu-tapu. According to Himiona Kamira (a navigator and a carver of canoe), Tt is Hawaiki Rangi and he lives there, its longer name is Raparapauwira from which Kura-haup and Aotea came. Tt had two children; Kura-mr-tini and Rongo. Tt sent for Kupe to carve a canoe for his daughters, they were going to Hawaiki-nui. Hoturoa was his visitor. Kura-mr-tini was married to Hotu-rapa. When the canoe was completed; but a relationship had developed between Kuramr-tini and Kupe (a yearning). They thought, Lets just grab the canoe and lets runaway to some other land, but his first wife was there and they all went together. So obviously she agreed to this association. Some of the women of Thiti have three or four husbands. So they took Hotu-rapa fishing and while he was diving for the anchor they left him there. They threw the rope in after him and a taniwha lifted Hotu-rapa and took him back on shore. 40 Lets examine these things in terms of these places. The word Title, this word Kupe is a sacred word, its almost like a title for captain of a ship. This came from the writings in the books of Hawai and Tua-motu. Its a sign of chieftainship, its similar to thunga. So there were three Kupe, but if you are just called a captain, we know Captain Cook and Captain Tasman and if we just called him a captain we wouldnt know who we were talking about, even today in the islands of Raiatea. 84

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Wai 1040,#4.1.1 Ta Pora Pora now: The name of Bora Bora in its time was Ahu Ahu. Hawaiki-nui is Tahiti-nui, so you can see that they deliberately went from Raiatea to Thiti. 5 The canoes had to be sturdy. Hawaiki-nui is the word that has been left to us, Hawaiki-nui, Hawaiki-roa, Hawaiki-pamamao, Return to the original home, but those words and those names are still there. Therefore, this time last year we cross to Maupiti to look at - - JC PT 10 JC PT JC PT JC 15 PT ?? JC PT WAIATA 20 PH Tn kutou o Te Kura o Panguru, e haere mai nei ki te whakarangatira i a mtou katoa, tn kutou. N Nuku Twhiti tr karakia, kia uru mai ai i tna waka ki roto o Hokianga, a muri ake ka whakamramatia atu, ka mihi ana ki a kutou o Panguru. You students of Panguru School who came to elevate the status of our hui. It was Nuku Twhiti who offered that karakia so that his waka was able to come into Hokianga Harbour. I will clarify that in time. Thank you the people of Panguru. PT Kti r e ttou m... E te matua e Patu, tr pea ko tnei te w pai hei paku whakat? , ka pai. Kua mutu te kapu t, ka hoki mai ki ng krero a Kupe. Ah, inu hia - - Kei te pai tn ki a koe? Ah; tn koe. Kia ora. Kei te w m te kapu t. Uncle, [Indistinct] going to do a waiata. Pita - - Okay, a waiata.

Trans 25

Afternoon Adjournment 30

WEEK 1 DAY 2 SESSION 3 [3.36 pm] FINISHES WEEK 1 DAY 2 SESSION 4 STARTS
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Wai 1040,#4.1.1 JC PH E, Patu, kei a koe te w. Kua pai, , tn an ttou i a ttou e tere ana i te mana me Kupe-tahi ttou ka t m te kapu t, i k atu ahau ko Hawaiki twhito te ingoa o Raitea i mua, ar, ko Raitea, ko Wwau i roto i ng tuhinga o ttou mtua i mua, ka tuhia ko Wwau i runga o te krero o rtou e taea ki te whakahua i te kupu Auau ara huahu, , ko tn, he kupu twhito m ttahi Moutere he tini ng waiata, ka a Paikea ki huahu-pakia, n, ko tn huahu.e k a nei, , ko Vavau i Tnga ko Wwau, ko huahu te ingoa twhito m Borabora, ka haere a Kupe i roto i ng tuhinga a Aperahama Tao-nui ka arumia ka uru atu ki roto i ng kupenga a Kahukura. Ka rapu ahau ka kitea, he aha k nei mea te Kupenga Ko Auura ara Kahu-kura he rohe toka akatea i Rapa-iti me Rahi Vavai i raro iho i Thiti ko nei ng mea i hhua kia kite ai ki te tika, ki te pono ng tuhinga a Aperahama Taonui m, tae mai ki a Himiona Kmira e p ana ki t ttou nei htori i te w kei reira ng ingoa, heoi an, ko te mea me rapu, n, ka tae au ki Raitea ka uru atu i runga i ttahi kai-puke, ka whakamramatia mai e Jone Taiuru koia te ariki o Raitea i mau i au ki reira. I runga mua i te kai-puke he urua tono tna kei roto tua i te awa o Takapuna haere atu te awa nei te taha o te h. Ka huri tika tonu ki te urunga atu ki Raitea, n kei te urunga he moutere kei waenganui o ng awa e rua, ka ka, ko tr whi ko Avarua, ar, ko Awarua he moutere kei waenganui ka huri hua ttaha te whi hhonu ko Takapuna tonu te ingoa engari ko te wai ki te taha e oma ana i te one, me te akatea ko tr ko Vaima, ar, ko Waima te ingoa ka huri atu ki ttahi, ka huri te ingoa o Takapuna i te moutere o Motu-tapu. Ka k ia, ko tr, ko Rarava, ar, Rarawa. Kei te taha uta e piki ana i ttahi Kahiwi ki runga rawa ka hmai te ingoa ko Tui-rae. Ka roa ka kitea e au, , i roto i te reo Mori ko Tuhirangi, ng tuhinga, , Te Rangi-h-roa ki a Apirana Ngata i k atu ko wai a Mtuhirangi, te ingoa o ttahi awa, i reira a Kupe, , ko Waima ko te awa ko Tuhirangi he Kahiwi e piki ana ki runga. Ko Motu-tapu kei te taha rawa ka mauria mtou ki runga rawa kei te taha i runga o Te Kahiwi ko te marae o Turi. Ka heke atu ki tr taha ka tae ki te whi hou, n, mehemea ka haere i te taha o te takutai ka huri ki te taha o Tai-whanga ko tr ko Whanga-roa. Kei runga ake ko te maunga o Tokomaru n reira, i hono haere ai ka huri tonu i Whanga-roa ka tae ki Tapu-tapu-tea i mua i te whitu tekau m rua mano khatu i runga i taua marae tata pea ki the wh, rima maero te roa, i raro i ia khatu he tppaku, he kiwi rnei, ko tr tkanga kei roto tonu o ng hunga o Hmoa kei te marae o tku ariki, i reira o Tupuaatua Tama Seisei he whare hou i ketua kia hhonu, ka mauria mai nga k-iwi twhito o rtou nei tpuna, karakia ka waiho ki roto, ka kria an r kei waho i rtou nei whare, ka mauria ki reira ktahi, ka hanga he marae nui, he marae te ingoa ki a rtou ki runga khatutia ka hanga te Fale fono ki runga, kei raro ng tpuna ko rtou nei ng poupou e wero ake ana i t rtou kinga. Ka tae ki runga ka whakaperetia ko n te pikinga atu me te hekenga mai o ng wai-rua rtou tpuna. Ko te tkanga he tapu, rite tonu ki a 86

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Wai 1040,#4.1.1 ttou engari, kua whakarerektia e ttou inianei,i roto i ttou nei tapu, ka mauria k ng tppaku ki roto i ng pouaka, i ng ana i mua, ko t rtou, ka mauria ki raro ng Falefono ka hono tr ki Raitea ki raro i te marae kei runga i te marae o Raitea ko ng whare, he whare toa m ng hunga whwhai, e ttiro atu ana au ki te urunga mai i te ava Moa te ingoa te urunga mai ki reira, , kei ng taha he whare, he whare wnanga, he whare huihuinga he whare noho, ka tae ki reira inianei ko te mea i mhue mai ko te marae ko ng khatu. Ka tae mai ttou ki knei ka mauria mai ko ng whare hei hanga i ttou whare tpuna, ka waih ng khatu me ng hunga e tarumia ana ki raro i ttou whare ka mauria ki whi k, n, ko nei ng mea hei ttiro, ka huri au ki te reo i mauria mai, kei te haere tonu te reo thunga i roto i ttou nei marae, e hia r kutou ka rongo, e karanga ana ttahi, piki mai, kake mai, ko tn he piki ake ki te marae, rtou marae hoki kei runga k i ng khatu ng whare n, me piki atu ki runga. Ka mhara au taku taenga atu, , ki te marae i Mitimiti--Tamatea, ahakoa heke k atu ana au ki te marae ko te kuia e karanga mai n, piki mai, kake mai ko te reo e toi ana, ko te reo twhito e haere tonu ana, heoi an, ko t ttou hei ttiro he aha r te momo reo i mau tonu e ttou tpuna. N, me hoki whakmuri, i roto i ng krero o te haerenga mai o ttou tpuna i tua atu, tae atu ki te whi i k nei a Hrini i te ata nei, tr ttahi momo reo Austranesian, ar, ko Maleo Polynesian te ingoa te whnau reo o ttou, tmata mai i roto o Vietnam, Cambodia i ng maunga heke atu ki Madagascar huri haere mai ki a Papua-New-Guinea huri atu ki ng Philippians ka hono atu ki a Guam whakawhiti atu ki a Hawaii koin ka haere mai te taha o Ahiteriria, ka heke mai ki Aotearoa whakawhiti atu ki Rapanui. Ko r reo katoa e hono ana, i tae mai tahi kai-krero i ng reo o Taiwan i au i roto i Te Taur Whiri ka tae mai rtou, heoi an ko ttahi kai-whakapkeh mai i te reo krero t rtou minit i te reo o Hina ka huri au ki ttahi o rtou, i ptai atu ki a rtou, , ko te reo taketake e krerotia ana e koe i roto i t takiw, ka mea , e aha kupu m te 1,2,3,4,5 ka mea mai tahi lua tolu ha lima. N kei Taiwan k tr, ko n ng hononga i ng tau i ako ai i au i tnei momo wete reo ka whakarppototia e au, n hea ttou, n hea t ttou reo, heoi an, i roto i te reo Pkeh, ko ttou out of Africa and made in Taiwan I tmata mai hoki te reo i reira, ko te mata-ira o t ttou nei reo i tmata mai engari ko te whakawhitinga mai ki roto ki te mana-nui-a-Kiwa i haere tonu ka noho ia ki ng moutere o ng tpuna, i te tmatanga o te reo o Porinihia. Khore rawa rtou tae mai ki a ttou Aotearoa, i takahia te mana t rtou reo i ttahi atu reo. Whakahokia an, khore te mana o te reo m te waru mano tau i takahia e ttahi atu iwi. Rereke ki te reo pkeh Ingarangi no te mea i muia rtou e ng iwi rereke, ka uru mai he reo, ka uru atu ng hononga kupu i roto i t rtou reo, ka uru atu he kupu hou mai k i ttahi atu reo, ka hua miki-apa te reo nei ka puta mai, , he reo e ka nei he Pigeon English. He reo hua honohono ana i tn momo i tn momo, i tn momo reo, t ttou reo, khore rawa i haere pr. E krero ana i tnei, n te mea, ko tnei te reo i puta mai ki ttou tpuna, he reo n Porihinihia motuhake, khore ttahi atu kupu n waho, i tae mai ki roto i t ttou reo 87

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Wai 1040,#4.1.1 n ttahi atu reo. Tae noa ki te taenga mai o Ngi Pkeh m, ka mrama ttou ki tr ka kite, he aha r te tkanga m te reo khore nei i patua e ttahi atu, khore i taina he kupu n ttahi atu, ko te mana motuhake o te reo, ka haere tonu, ka haere tonu, ka haere tonu, ko tn te reo o ttou tpuna Ka p atu ng tkanga ki runga i taua momo reo, e k ana, ko te tao-rakau e taea te pare, ko te tao-kupu khore. Ko ng kupu, ng mea nui i roto i t ttou reo. Ko r ng mea whakaponotia ana e ttou, ka rongo i ng kupu. He tika he pono? Mehemea e krerotia ana i waenganui i ng hunga, , he rangatira rtou i roto i ttou marae, i roto i ttou nei whare tpuna, ka rongo i ng krero, ko ng krero e tika ana, puritia ki roto, ko r kei te h, tukuna ki waho kia whiua e te hau. N reira, ko te kupu te mea nui i waenganui i ttou tpuna. Khore e rite ki te reo Pkeh me t rtou nei whakatauk. Sticks and stones may break my bones but words will never hurt me. Ko n ki au, i mauria mai e Te Karauna i roto i rtou nei whakaaro me phea r e taea ai te whakahuri i a ttou, ko tn te whi poto ka hatu i tnei w. N te mea, me whakarapa atu tn ki roto i te whakamori tturutanga o te reta ki a Kngi Wremu o te, he whakaptanga me te triti, he aha ng kupu nei, he aha ng whakaaro kei roto, i ng hine-ngaro o ttou nei tpuna, kore e krero ana i ng, i te, i roto i ng roro, khore i roto i te hine-ngaro puta mai ki te puku, he aha k, he aha te whakamramatanga. N, kei kn ttahi huarahi e kitea ai, i teka Te Karauna m te kuhu mai i ttou nei kupu, ka whakathurihuritia, kia rite ki ng mea e hiahia ana rtou, n, ko r hei titiro a muri ake. Patu Hohepa reads to his Brief [4.23 pm] Trans Hello again. As we were traversing the oceans with Kupe we stopped for a cup of tea. 30 I said Hawaiki was the old name for Raitea, Wwau. In the writings of our elders they wrote it Vavau because they could not pronounce; a-u-au - Ahu Ahu. That is an ancient name, a term for an island. There are many songs with Ahu Ahu in it. Vavau is in Tonga, also known as Wwau. Ahu Ahu is the ancient name for Bora Bora. Kupe went (in Aperahama Taonuis writings), Kupe searched and entered into the nets of Kahu-kura, and I searched and we searched, What are these things called Kupenga? And Kahukura is a region of Toka Akatea and Rapaiti and Rahivavai, below Thiti. These were the things that were uncovered to prove whether the writings of Aperahama Tao-nui and Himiona Kmira were accurate, so the names are there and all we have to do is search for them. I went to Raiatea and entered on a sailing boat and Jone Taiuru the High Chief of Raitea who took me there, we were on a ship entering and he said, We are entering into the awa of Taka-puna, this awa goes by the side of Taha and it turns directly to the entrance to Raitea. And at the entrance to Raiatea there is an island in between the two currents and 88

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Wai 1040,#4.1.1 its known as Awarua, hence, Awarua an island in the middle. And if you go slightly to the side (to the deep side) called Takapuna, but the waters on this side whiten the beach and that is known as Vaima, Waima to us. 5 And then turning and Takapuna was coined for the island Motu-tapu and then it was called Rarava and in our language Rarawa. And in the inland part you can see a hill and it was given the name Tuirai and in time I found in the Mori language it is Tuhi-rangi. The writings of Te Rangi-h-roa to Apirana Ngata, he stated Waima Tuhi-rangi is the name of a river there where Kupe once was. Now Waima was the river and Tuhi-rangi was a hillock. Motu-tapu is on the side and we were taken to the top of the hill where we found the marae of Turi. And descending on the other side we reached another place. Now if you follow the shoreline around to the outside and that part of the island is called Whangaroa and above is the mountain Tokomaru. And that is how the links and carrying on from Whanga-roa you reach Taputapu-tea. There are 72,000 stones on that marae, its about five miles in length and under each stone is a body or bones (human bones) and that custom is still prevalent with the people of Samoa. At Tokuariki Marae there, Tupuatua Tamasese there is a new house that was excavated deeper and the ancient remains of the ancestors were brought and recited over and left there, and then they excavated places outside their houses and they would construct a large building called a marae which was stone and they would construct the fale fono above. And below are the ancestors buried and the posts hold their home above and there is an aperture for the ascent and descent of the spirits of their ancestors. That custom is because it is tapu, like we do, but we have changed the tapu. In our tapu we take the dead into the caves and recesses. For them they take the remains to under their fale fono and that links to Raiatea, under the marae. On the marae of Raitea are the houses, theres a house for the warriors, for the fighting people, that looks directly to Awa-mo the entrance to that place and on the side of that house is a house of learning, a house of discourse and a house of living. When you go there today the only thing left is the marae and the stones. And when we came here we brought the houses to construct our ancestral houses and we left the stones and the burying of people under their houses and we took them to other places. Now these are the things we need to look at. Now turning to the language that was brought here; The language of the marae and Im sure you all hear the and you hear the terms piki mai, kake mai and that is come onto the marae because their marae are situated above and so you must ascend to get to their marae and I recall my arrival at the marae at Mitimiti named Tamatea. Although you have to descend to the marae but Kuia was saying, Welcome, come up and so that is a vestige of the ancient language that is still used. Now it is for us to examine what is the language that our ancestors still hold onto from the ancient times.

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Wai 1040,#4.1.1 Now going back a bit further: In the stories about the migration of our ancestors and when they arrived at the place that Hrini mentioned and there is a language called Malayo Polynesian it is a family of languages that commenced in Vietnam, Cambodia, in the mountains of Cambodia down to Madagascar, turning to Papua New Guinea, turning to the Philippines and linking to Guam and traversing to Hawaii and skirts to the side of Australia and unto Aotearoa and over to Rapanui, all those languages are connected. Some orate spokespeople of Taiwan came here when I was at the Mori Language Commission they came and their interpreter who interpreted their Ministers language from China and I ask one of them (the group), Is that the ancient language of your area? And I said What are your words for one, two, three, four, five? And he said, Tahi, lua, tolu, wha, lima and thats at Taiwan. Those are the links. In the years when I learned linguistics I precede where our language originates from. In English we are Out of Africa and made in Taiwan. It all began from there, the source of our language began when it came into the Pacific Ocean it continued and our ancestors lived and began the languages of Polynesia. For 8,000 years no other language encroached upon that language, different to the English language which was continually being influenced by other languages and other languages connect to that language, came from other languages and this language became all mixed up. And so we get this new language called pigeon English. Its a language of bits and pieces. Ours remain pure, its never like that. I speak this way; this is the language that came to our ancestor. Its a language of Polynesia alone. There isnt another word from outside. It didnt enter this language from another language until the Pkeh arrived. When we understand that we will see what the purpose was for a language that was never influenced by another language, words from another language werent placed upon it. That language will keep surviving remain the same. And on top of that language was imbued with our practices (our customs). You can parry the spear, you can parry, but a word you cant parry. When we hear the words we believe, its only about the truth and right it its spoken amongst rangatira on our marae, in our meeting houses. When you hear the words in the house, they would say, You hold onto the words that are right, that flow within the house and those that arent you allow to escape and to be blown by the wind. Sticks and stones may break my bones, but words will never hurt me. Those are the words that were brought by the Crown when they came here and decided that this was the way to introduce change. So this was the source from the letter that was written to King William and in Te Whakaptanga and Te Tiriti. What are these words? What are the thoughts that are going to be there in the minds of our ancestors? No, not talking about whats in the brain, these things that are in the philosophical thinking from deep within the person. The pathway is there for us to see 90

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Wai 1040,#4.1.1 why the Crown lied in their translation, so that it would deliver the things that they wanted. When Kupe came to Hokianga it was in the afternoon, even from outside he could see the hills lit up and he called them Te Rama-roa a Kupe, The long light of Kupe, and this is one of the main pillars of the house of Ngpuhi. And he landed at Pouae and thats the way he saw the sun as it came through the clouds, shining on the Nua side of the harbour. And he landed at Pou-ahi and then he moved to Pakanae Pakanae is Te Kupenga a Kupe, the pa that was created with stone and he called the stone foundation there Twakeroa. The Twake is a well known bird, the tail was long and red and when they removed it they called Te Amokura and they gave it this name Twakeroa The Tail of the Twake. There were no signs of people in Hokianga. And the people who are known as Te Popoa are also known as Te Pporo Rengarenga and we tried to find where these people are from because the Rengarenga its colour is yellow and that refers to the Ppaia from Thiti. Just like we call people who come from the islands these days as coconuts, this was a derogatory term; this was a sign that their Polynesian descent had not left them. And their practices and their customs remained as they knew them before they came here, and they brought them here and implanted them here, in the 100 years that followed through the generations down to us. And Kupe traversed the oceans down to Raukawa, to Wai-pounmu and he turned back and arrived at Whanga-rei and then turned around and went back the other way to Hokianga. Because of the shrink of the wind, Kupe took his maro off and to catch the wind and he called it Ko Te Hau-uru The West Wind that Kupe caught with his mr. Some say it was tide by Kupe to his mr-wharau. And his second daughter was born, Kura mr-tini and they called him Mr-whara and that name continues down to us. That name is carried on a son or daughter and points of argument when he went down to Wellington and he put those names onto the islands in the Wellington and now known as Somes Island, e k nei and the person who said that the Treaty was a nullity. On his way back he turned into Ptea, it was a great place for planting food. When he returned to Hokianga in the writings of our thunga there are two lines of descent, from his staying in Hokianga before he returned to Hawaiki that is to Rangi-tea. The names Kupe placed upon Te Hau-uru the West Coast, Te Ram-aroa, Tawake-roa, Kohu-kohu, Othiti, Mahaina, Thana, Kohu-kohu when he went inland to look around and his people from the canoe set forth to look for food and they didnt find any and Kupe swore at them, thats the word for Kohu-kohu, he growled them. Othiti was word that goes back to the birthplace of his mother Ahaina in Thiti. We brought this name Othiti two places, first on this side of the Whirinaki River, Othiti is the name. Between Othiti and Kout is an island, its called Mahaina. 91

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Wai 1040,#4.1.1 What about the name Kout? Kout is a marae; is a marae in Thiti in Rarotnga and Thiti. Until you find this and then you get to understand that we are the descendants of those who came from Hawaiki rang, to Rangi-tea. We are seed that was sown from Rangi-tea. Thats another proverb, those of us from Te ti Awa we are seed sown from Rangitea, and even though small I can cross the great ocean. I can stand upon the surf of the sea. When the lawyer asked the old man, Have you seen a taniwh? And they looked at themselves and they answered this old man said, Ah, you have a cross, you believe in Christ. You believe he walked on water, yes? There was a taniwh underneath him. To me these are the things that bring joy to us, and was sent to us from some other place so that we can know why we do these things, why we make these claims. Kupe released his dogs, the dogs are the caretakers of our hills. In some of the writings by Ttore which were left by Kupe the laws of the forest. Kupe brought the taniwh of the mana, these are the caretakers. Most of us wont see, only a few will see. Kupe set fire to the forest on Wai-reia and all the people who have researched this land have never found the place that had been burnt this way. Among the places he had travelled, even amongst other people the word Te Tai-tapa-t a Kupe emerges. I think youll find it in one of the womens haka, it brings back those thoughts about Te Tai-tapa-t a Kupe. Because Kupe was the first traveller; from Raitea and who gave that mana to the Mori descendants, and thus, the name R-tai-tapa-t a Kupe. In the works of Matu Rata, one of the arguments where the Mori answer to the Mori claims to the seabed. Matu went back to his cabinet and said, I know where it is. At a place where you find fish where there is a Mori name for a fish that is where the association with the sea ends. And this was given to the Crown to once again show when they tried to claim that they have the mana to the seashore and seabed, as according to the laws of England and not to the laws of this country and the practices of Moridom. Kupe left Aotearoa, his last words, Here I leave you the world of light, never to return. And heres a little word thats lost from our language, mai towards me, mai towards, atu, ake, iho, heres a new one ani, its anga to us or toward a direction. And so we look for the name, of what that means, the returning of Kupe; from Hokianga. That established its our mana, our name and it is placed why we say that Hokianga will determine what it should do for itself under the mana of whether we call Hokianga. Kupe returned to Hawaiki. Turi and Uenuku were still battling (fighting). The transgression at Awa-rua, Turi argued with his wife and he left his family and married Rongorongo the daughter of Toto. And the son of Turi was killed by Potikiroa at the river of Waima. In the writings of Rangikaheke he gave to George Gray, according to Mohi Twhai and

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Wai 1040,#4.1.1 Waima Tuhirangi he gave that name at that time, he killed the son of Uenuku, Rakairoa at that time. Turi had to leave. He went. And the reply Kupe gave him was, Go back and sail and Turi and Rongo set sail on Ao-tea with his children. In our area Tuhi-rangi is the Marae, Whakatere is the mountain, M-hure-hure is the people. But the question is, What happened to Kupe? When I arrived at Raitea there is not a word about Kupe. Kupe is unknown to them, but one of the sons of Rangi was called Tupe, they thought that this was Kupe and the talked to me of Tupe. They had no knowledge. And then we received an invitation that an investigation was being made, that there were stories of a canoe that was associated with Aotearoa at Maupiti. Maupiti is a little island beyond Raitea, the last of the islands that has people on beyond Thiti, on the islands above Rarotnga. It was one of the thunga from Hawaii who excavated to exhume 18 bodies, amongst them were weaponry and some stones that came from Aotearoa, dated somewhere between 800-900 years after the death of Christ. Kupe was the only person who had associations at that time with Aotearoa. And Turi came and Kupe remained and so the anger descended on Kupe. So he thought; where would he go? So he thought he would go to Raro-tnga, to the people of his father. He left his canoe at Rarowai, a kaumtua was here, John Clarasich that this was a practice of canoes if it was in the water for any length of time they were submerged they were sunk below the water line. Maupiti where rituals are carried out, in our language that name is Te Reinga it is the name of the waka that departed from Maupiti. Myself, I did not know until later that Hekenui Busby and Te Ao Peeh had gone to take the tapu of Awa-rua, to take away the transgressions at Awa-rua, the battles there. They went there on their waka and they came from Hawaii and one from Rarotnga. The purpose, to take away the tapu that had bound that place and Poihipi realised that here are the links for us, Aotearoa I leave Kupe there for now and turning to Nuku Twhiti at Ruanui. The good thing is, it was the school of Panguru who offered the ritual karakia of Ue-nuku. They were both from Hawaiki, Rai-tea, 23 generations from Kupe, they were expert navigators and the reason they came here, we researched and we found that at the time there was global warming and as the world warmed up they impacted on these islands and the battles raged and starvation assailed them and difficulty to live there. Some said, We must leave, the sea levels were rising. This morning we heard of Ngu and Tnga and the stories that were given to me that were explain to me at Rapa-nui, they left their lands because the islands were sinking. 45 If you are living on an island and the water is rising you will think that it is sinking. No. The world is warming, the sea levels are rising just as they

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Wai 1040,#4.1.1 are today and we look at the thunga. The water rose so there were only two options. To leave or to battle against their kin or to find leave lands. So Nuku Twhiti and Ruanui decided to traverse the path and pursue that path. And Matawhaorua was readzed and given the new name Ngtoki-mata-whao-rua and you saw the adze that shaped the waka. And those were the names of the adzes that fashioned it, and Mmari was a new waka belonging to Rua-nui and his family, there were 42 of them onboard, and we have 22 names given by Kmira, but most of the others had been lost. Puhi-mana-ariki, Arai-te-uru, Niwa (Niua), Rangiuruhinga, Te Hiko-terangi, Mhere-nui-i-te-rangi were the taniwh that accompanied the waka, they searched for the path, given by Kupe, Holdfast to the left hand side of the sun, in the month of Tatau--roa (the lunar calendar). And three waves, Ngaru-nui, Ngaru-roa and Ngaru-pae-whenua brought the waka and the whakapapa was offered this morning. On the entrance to Hokianga they just about capsized and Nuku Twhiti recited karakia. We heard our children reciting their karakia, threw his red feather into the waters and so enabling the waka to go safely on its way, without capsizing or breaking. And from that time unto this day the mauri of Ngpuhi has been concealed within the seas. That was the words given to me when I lived with Joe Toki. In the warm waters of Ngwh he said, We know where the mauri is, he said and he explained these things to me. 25 Rua-nui stayed at Pou-ahi and Nuku Twhiti at Opononi and Pakanae. Rua-nui fashioned his royal house at Pouahi. Nuku Twhiti at Opononi. On the completion of the houses a whale appeared. One gave incantations to turn the whale to his side, the other to his side and the thor tired of both them, turned and went back out to sea, and thats where we get Hokianga Whakapau Karakia from, from these two chiefs and their incantations to the whale. These are the explanations for Mmari: Some say it was a new canoe. 42 people onboard and Rua-nui was the person onboard, according to Himiona Kmira. Aperahama Taonui says Nuku Twhiti was the man onboard. Hone Mohi Twhai says Ngtokimatawhaorua and Ruanui was the man. Tuirangi Ng-pua Hei-tama-ihi, the waka Kaurua. Its okay, leave each to his own explanation; The main thing is, it landed and all of us here are the descendants. When it landed Puhi-mana-ariki and Rangi-uru-hinga were sent back to Hawaiki. And the name Hokianga Whakapau Karakia - and so all the old names were renamed here; these are all old names of old homes on the western shore. Nuku Twhiti went south and called his group Ngpuhi and the waka went by canoe to Waima, Theke, Puna-ki-tere and went by Uta-kura to Om-pere. And they got through to Ng-wh and he created a home for

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Wai 1040,#4.1.1 himself at Puke-tapu because land there was good, the trees had already burnt down, and he created his gardens there. Niwa and Arai-te-uru stayed in the Hokianga. Arai-te-uru became pregnant and had seven children (offspring), and the old people excavated an even deeper harbour. If you look to the photograph we are above Arai-te-uru, one of the taniwh (the caretakers). On the other side is Niniwa her husband and it comes right up the estuary. And join to the taniwh left by Kupe, Tuputupu-whenua, Arai-te-uru the Caretaker. If problems were seen from Phanga-thor thats Arai-te-uru saying, Problems have arisen. And there the saying of Ngpuhi, Taniwh-rau has come. Out of this harbour the taniwh out here, this place called Waitangi is of the taniwh that reside in this place where Mai-kk lived, adjoins Huataka-roa to Mai-kk and so emerges Ngti Rhiri, Ngti Kahu, those that were given to us this morning, this is where it is joined, of all the taniwh in the north, of Ngpuhi. And lets examine the Crown. If youre from Waikato in parts in Ngwh they hung they created a prison on top of our taniwh Tkauware, the Crown did that. They didnt believe in the words of our caretakers, they just pushed those aside and they made cries that it walked on the water, not believing there was a taniwh underneath them. Its because they dont believe and dont hold to the second part of the Treaty. These are treasures that are once again being abused, the taniwh of Ngpuhi, Taniwh-rau. Lets turn to Ruanui: And we have Ngati Te Ati-awa and Ngati Rua-nui later. And the daughter of Nuku Twhiti was married to the son of Ruanui, even though it was a marriage between uncle and nephew, but they left their children to themselves and said to them as a farewell Nukutaawhiti said to his children, When I die cut my head off, hide it, cut the head off my slave Kkeno and leave it beside me. He died at Pipirua. Moe-rewa-rewa is at Kaipara. My belief is, is when they went to the Kaipara they took the canoe of Mmari and the canoe capsized there and broke itself up on the other side of Manganui and they call that place Omamari and they live there and their father died there and they return. When they landed in the right side of Hokianga her brother began the incantations from the other side. Moe-rewa-rewa said in her incantations from Kai-para; and there she saw the head of Kkeno and became angry, and then she cursed the people; who were there, Te Pihe by name; the words they left behind, but maybe someone else will tell us about that at sometime. Those are the travels of Nuku Twhiti and Rua-nui because were ending for this day. Id like to just say, thank you. JC PH Kia ora, Mr Hohepa. Kei te haere mai t roop - - [Indistinct] waiata. 95

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Wai 1040,#4.1.1 JC WAIATA KARAKIA EG 5 E Ihoa-o-ng-mano e te matua, e te tama, e te wairua tapu me aua anahera pono me te Mangai. E p kua rongo iho nei koe i ng nawe, a Marian Baker, kua rongo iho koe i a Kngi Tau-rua, kua rongo iho koe i a Tit-whai Harawira, i a Erima Hnare, n, kua rongo iho koe i Erima Edwards, me Hirini Henare, e Ihowa whakamoemiti, e whakawhetai atu ana ki a koe, kia kkohungia mai e koe te h o tu wairua tapu, kia hau haere i roto i rtou tnana, i rtou kikokiko, i rtou whua, i rtou kiri katoa. Manaakitia mai rtou e p i runga an i u manaakitanga katoa, hmai an hoki ki rtou te painga o ng mea katoa, ar, e whakarongo mai nei Te Taraipiunara i tnei w, ko rtou an hoki e p, e inoi atu kia tiaki, kia manaakitia mai rtou katoa. Ar, ng kaumtua, ng kuia, ng tama-whine, tama-tne, e noho nei i waenganui i mtou i tnei, i raro i te tuanui o tnei whare, manaakitia atu rtou e pa, ko koe an hoki te tmatanga me te whakaotinga o ng mea katoa, n reira e Ihowa e te matua, e te tama, e te wairua tapu me aua anahera pono me Te Mngai manaakitia mai mtou i tnei r, i tnei ahiahi, i tnei p, ar, kia mranga ake mtou i te r hou pp i runga an hoki i u manaakitanga katoa ko koe tonu r e te mngai hei tautoko mai i ng tmanako tika katoa kia tturu, tturu pmau ki runga ki a mtou katoa mu an r e te mngai hei tautoko mai, aianei, akunei, . e te mngai, e ng anahera pono, e te tokotoru tapu, whakangia mai t ktuou aroha noa ki runga ki a mtou m ng w katoa, mu an r e Te Mngai hei tautoko mai. ianei, ake ake, , kia ora ttou. - - - kei te haere mai an rtou ki te tautoko i a koe i ttahi waiata.

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Evening Adjournment

WEEK 1 DAY 2 SESSION 4 [5.09 pm] FINISHES WEEK 1 DAY 3 SESSION 1 STARTS
30 Hearing resumes ET , tn an ra koe, e Pta, e hmai i tnei hnore ki au i tnei ata. E ng mtua, e ng whaea, e Ngpuhi-nui-tonu tn an r ttou i tnei ata. Ka mihi ki a ttou kua uru mai nei an ttou ki raro i te tuanui o tnei o ttou whare, ki te whiriwhiri ana i ng mahi whakaarohia ake e ttou, e mahinga m ttou m tnei r. Kei te matua ake, ka nui te maha o ng whakawai-rua kei waenganui i a ttou, otir i tnei w i hmaihia ai tnei hnore ki au, ka mihi noa atu an ki a koe e te whnaunga e Pta. N reira kia tau tonu an te rangimrie ki t ttou whare me ttou an nei e pai nei rawa. 40 Trans Thank you, Pta, for the honour of the morning proceedings. Ngpuhi-nuitonu, greetings to you all. I greet us all who have gathered under the roof of this house of ours to meet the tasks that we have set ourselves for this day I am aware that there are many spiritual canoes amongst us all and 96

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Wai 1040,#4.1.1 this time they have given this honour to me so I commend you, Pta. Let peace reign throughout our house. KARAKIA 5 E Ihowa-o-ng-mano, e te matua, e te tama, e te wairua-tapu me kutou krere me ng anahera pono, me te mngai. Kei te tpai atu r i ku tini h, kua p-ao tku tnana me tku wai-rua kia horoia atu e kutou, kia meinga hau, kia t wtea, kia rite ki te kuku-peta ehara ko te huka-m me te huka-rere. Kia t wtea ai ahau ki te hpai i ng mahi o roto i t kutou kroriatanga, mu an r e Ihowa, e hmai te mramatanga, te wai-rua o te pono me te kaha ki ahau, m te h an hoki e whaka te paki-aka o tnei peka, e mahi nei ahau. Kia tupu kia whai-hua hei mea kitea ai mtou i ng hua o roto i t kutou kroriatanga, mu tonu r e Ihowa e hmai ng mea e tmanakotia atu ana, hei oranga tnana, hei oranga wai-rua m mtou i ng w katoa ko koe tonu r e te mngai, kei roto e tautoko mai, kia tturu kia pmau ianei, kuanei. E Ihowa-o-ng-mano e te matua, e te tama,e te wai-rua-tapu me a kutou krere, ng anahera pono, me te mngai, kia tt tonu iho an r kutou ki waenganui i tnei whakamoemiti, a mtou, hei ttari i ng kupu e whakapakina atu ana e mtou i roto an i t kutou kroriatanga, i te mea, ko kutou te tmatanga me te whakatinga o mtou me tmanako atu nei mtou, i roto an i t kutou kroriatanga, ko koe tonu r e te mngai kei roto, e tautoko mai, ianei, ake ake, E te mrehu e ttou m e pai nei i raro i te tuanui o t ttou whare, e whaka ake an r kutou m, kua tuku ake t ttou reo hpai ki mua i ttou ariki, kia riro m rtou e kaupare, e t ki te taha, ki te whi kua rite mai i a rtou m ng mea h, kua toha nei, , n, ka noho ttou i roto i te ng-kau rpene-ata, hei mea whnau-hu i ttou i roto i te wairua e E Ihowa-o-ng-mano, e te matua, te tama, te wai-rua-tapu, kutou krere, ng anahere pono, me te mngai. Kua rongo iho nei r kutou i t mtou reo hpai rpene-ata ki mua i kutou aroaro, n reira, i , h ki te tuku atu i t mtou reo whakamoemiti me te noi pmau tonu atu an e Ihowa, kia hia tonu iho noa kutou manaakitanga, kua p an ki a mtou e pai nei i raro i te tuanui o tnei mtou whare. Manaakitia ki a Ihoa, e Ihowa-o-ng-mano, ng tini whnaunga, ng mea mtou kei roto i ng ringaringa o tauiwi, i roto i ng Hhpera, kei roto i ng Whare-here-here, kei roto i ng whare Wairangi, tt tonu iho e Ihowa-o-ng-mano ki ng mea o mtou, kei roto i mtou p-kinga, kei roto i ng muiuitanga, i ng tau-mahatanga, rwhtanga, ngikoretanga, otir ko kutou kei te mhio, ko kutou kei te kite, n reira, he tangi whakaiti atu r e Ihowa-o-ng-mano, m kutou r e wetewete i ng tini muiuitanga, e whaka ana ki runga ki tnei, ki tnei mtou, engari, hmai kia piki te ora, te kaha, te mramatanga me te rangi-mrie kua toa an ki a mtou, he mea t-kaha, t-wtea ai e mtou

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Wai 1040,#4.1.1 ki te t i mua i kutou aroaro, ar, ki te hpai i ng mahi o roto i t kutou kroriatanga. Koia r e Ihowa-o-ng-mano, ko nei mtou noi ruarua, e horahorahia atu nei e mtou ki mua i kutou aroaro kia riro tonu an r, m kutou an e whakamana mai an i runga an i t kutou ingoa-tapu te matua, te tama, te wairua tapu, me kutou krere, nga anahera pono, ko koe tonu r e te mngai, kei roto e tautoko mai, kia tturu, kia pmau ianei, , kuanei, , ttou waiata i whakaarohia ake, he waiata whakamoemiti i whakaarohia ake i ahau ko te toru tekau m rima ttou waiata e te morehu (The opening prayer). HMENE E te matua i te rangi, whakarongo mai, ki te reo o te mrehu, kei kapea e koe. Aratakina te iwi mrehu kia whwhi ai i ng hua kei kapea e koe. Kei te rangi-tt-torona, tu kroria-nui, aroha mai ki a mtou kei kapea e koe, aratakina te iwi Mrehu kia whiwhi ai ki ng hua kei kapea e koe, n te aroha nui ki te Mrehu, tohungia mai mtou, kei kapea e koe, aratakina te iwi Mrehu kia whwhi ai ki ng hua, kei kapea e koe. Amine. KARAKIA 20 E Ihowa-o-ng-mano e te matua, e te tama, e te wai-rua-tapu me kutou krere, ng anahera pono, i tnei r, kei te tuku tonu atu ana i t mtou reo whakahnore, whakakroria, whakawhetae tonu atu an r ki mua i kutou aroaro, m kutou tini manaakitanga i whiwhi ai mtou, mai ng ra i noho ai mtou i tnei huihuinga, , tae tonu mai an ki te hora o tnei ata. N reira r, ka tangi whakaiti an ra e Ihowa-o-ng-mano ki mua i kutou aroaro kia whia tonutonu iho an r kutou manaakitanga katoa ki a mtou, whakangia mai ki a mtou t kutou aroha noa paiheretia ki te rangi-marie i ng w katoa, ko koe tonu r e te mngai, kei roto e tautoko mai kia tturu kia pmau, ianei, ake ake, , kia ora mai ttou. BA Tn an r ttou katoa e huihui nei i tnei ata, me huri-t ake ki au ko te mea tuatahi ko te tmatanga o te whakaaro-nui, ko te wai tonu ki a Ihowa, koinei kei mua, kei muri i a ttou i ng w katoa, tuarua ka mihi atu ki ng kai-hau-t o tnei r whakatwheratia ai tnei huihuinga o ttou i roto nei ki te kaihanga whakapaingia ai tn ingoa n, me tnei huihuinga i tnei r, heoi an r, , mihi tonu ki runga i a koe. N reira, ka huri au ki tnei w ki a kutou, e te roop, e noho nei ki mua i a mtou i tnei r, ka mihi r ki a kutou e mhio ake ana ng mahi kei roto i a kutou, e whakarongo nei i te karanga, o te tangi, a Ngpuhi o nei r, ki a kutou an e Te Karauna, e noho mai n, me mihi atu ki a kutou, an, whakarongo mai ki ng krero e whakatakotohia nei ki mua i a kutou, a te w pea, ka tika t ttou haere i waenganui i a ttou, n reira kei te mihi tonu ki a kutou, ki a ttou e huihui nei i tnei ra, ahakoa e kite ake ana, ko ng tini haere, ng mea hereere mai ana ki mua i a ttou, i t ttou hui, ko te mea pea, kua tae ki te w, kua whakaaro ttou 98

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Wai 1040,#4.1.1 kei runga rnei ttou i te huarahi tika, te huarahi h k, rnei. N reira ki a ttou m ka ttio tonu ki a ttou e whakarongo nei ki nei o ttou kaikrero, ko rtou e whakatakotoranga ng krero, m ttou katoa i ng ra kua phure tae noa ki te r o te Parire. N reira, kia aroha mai ki a rtou, i roto a rtou whakawhitiwhitinga krero, kia mrama ai ttou katoa a te w ka puta pea, he hui, he hua m ng uri whakatipu, wtea mai ttou ki te taha m nei r, n reira ki a ttou m, kore ku mea kei te hautanga o ng mihi, heoi an, ka huri ng mihi ki ttou itua m, hinga mai r, hinga atu nei, e kore nei hoki tnei kaupapa e taea ttou te karo, heoi an, ko te kai-hanga e kato haere ana ng putiputi e hiahia ana kia hoki atu ki a ia, e krero mutunga an, haere atu r kutou ki a rtou m, a te w ko ttou katoa kua huihui atu ki raro i tnei tuanui, piti hono ttai hono, ko kutou n te whakawai-rua, ki a kutou, ka huri-t ake au ki te kai-waiata e noho nei. Trans Greetings to us all this morning. I stand in giving praise to our god and to give praise to our minister this morning who have lifted our spirits this morning. I turn to the Tribunal at this time, I give you greetings and know the great task that is ahead of you and listening to the plaintiff cry of Ngpuhi at this time. Those of you from the Crown, I also greet you. Maybe through these discussions, things may be set on a better path. As I look around, we are starting wonder we are on the right path or the wrong path. These are the questions before us. Our speakers thus far are laying out our thoughts from then until now until Friday so that we can come to understand all of the fruits that may accrue from their the submissions they are to present. I am not here to tarry too long. This is something that we cannot avoid and we will turn the time over to Patu Hhepa. So once again, I greet those of us who have departed this mortal world and to us who are left behind, greetings and thank you. 30 NG MTEATEA BA piti hno, ttai hono, ttou ng knohi-ora e huihui nei i tnei ra, huri an i t ttou whare, tn r kutou, tn kutou, , kia ora an ttou katoa, ka huri ake te rkau ki nei ttou kai-whakahaere i tnei r, kia ora kutou. Tn koe, e te matua, e Bob, hei krero tu, Pta. Kti r e ttou m, e Ngpuhi-nui-tonu, tn kutou, ng mm o Te Taraipiunara, kutou katoa, tn kutou, e Te Kwanatanga, tn kutou, me kutou kei roto i te pou-aka, tn krua, e ttou m, e kaha ana, te rr tonu ana a Twhiri-m-tea e kaha ana te ng keke o ng rr o tnei tnet. To Ngpuhi-nui-tonu, greetings. I wish to acknowledge the Tribunal and the Crown, members of the Crown, plus the interpreters in the booth. We just need to keep an eye on our tent. If theres anything happening down the back we need to be made aware of any tears. And, of course, 99

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Wai 1040,#4.1.1 our safety is paramount we still need to keep these aisles clear and if anything should happen we need to have these exits open very quickly. So please keep the aisles clear. 5 Ill just remind people, if you werent here if you havent been here over the last couple of days, these chairs here are reserved for our kaumtua/kuia, as are the ones in the front and that section there is reserved for supporters of the speaker, who this morning will be Patu Hhepa continuing on with his krero followed by Hone Sadler later on this afternoon and tomorrow we will have Erima Hnare. So that is the general programme for today and tomorrow. In talking about our kaumtua/kuia, this is a long haul and our kaumtua/kuia are our priority in making sure that they are warm, they are seated comfortably and when they are going to and from tents and other things they need that some of the more younger ones please help. So please, if we can all help out in that respect, that would be great. Some people are asking about the photos and the tonga that are up here. The ones that were brought in yesterday by the Hokianga, i te mutunga o ng krero a Patu, ka whakaktahingia ai ng whakahua nei, they will be brought together, but until that time they will remain facing as Patu is facing the Tribunal. I also just need to ask people to keep movement to a minimum within the confines of our tent as well as to keep the noise down. People tend to have their own little conversations from time to time. If you can just respect the speakers please and allow them to deliver their krero. 25 There is a question about the headsets. Because you are getting translations, some people have them. We really need to keep a check or know where they are. Some people are holding onto them and we dont know where some of those headsets are. We have run out. Mihi HarrisBrown over there is the person who has been distributing them and what I need to tell you is that if you have not got a headset and you are finding it difficult to work out what is being said, just sit beside somebody who can translate it for you. Now, the person who is doing the translating, you can give your invoice to the chairman of Te Taur-Whiri i Te Reo, a Erima Henare, at the end of the week. The Tribunal staff at the back, theres Danny Merito, Barry Rigby, Jordan and Tina Mhaere. They have asked me to remind you that if there are newly filed claims, they are here to assist you. So at morning tea or lunch you can approach them and get help with newly filed claims or questions you may have. Other than that, those are the housekeeping matters I was asked to put to you. Otherwise, let us have a good day and I will hand it over to the Judge. ?? Trans E kore au e tmata kia mauri an tnei tp ki waho. I will not begin until this table is taken outside. Take it outside. 100

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Wai 1040,#4.1.1 JC ?? Pta, kei a kutou. I tell you what. You start removing the tonga, the tonga that we bring in, you start removing the tonga that we bring in, Im going to start rearranging all our tonga, you got that? Kia tau te rangimrie. Kia tau te rangimrie. I said [Indistinct], bring your tonga, it will be looked after - - Kia tau te rangimrie. - - - it will not be moved, it will not be tahae. I come in this morning, mines moved, okay, not thaed, moved. So, okay, were gonna start moving tonga, Ill move them, okay? Pta, we as a Tribunal will retire and we will let you sort this out. Well take a recess. Kia ora. [Indistinct] problem. E ttou m, heoi an kia tau te rangi-mrie ki raro i te tuanui o t ttou whare. Kua tae mai - - Ko te wahine e kkoki kkoki nei i tku taha, e whakamanamana nei ko tku whakautu, kia tpato. N te mea, ko tnei he krero m ttou tpuna, i runga au i te krero innahi, me whakatika i waenganui i a Patu-one, me Waka Nene, ko Patu-one te tuakana. Khore an a Waka Nene kia whnau, i te w i tae mai ai Kpene Kk, ka mhue ko te matua me Patu-one me te tuahine i haere ki Te Kai-rua, kei te whakatika haere i ng whakapapa nei. E hoki ana ahau ki te w i whakarrea e ttou innahi. Tta ki te rima rau tau, i noho ai ng uri o Nuku Twhiti rua ko Rua-nui, khore ttahi iwi atu, i tae mai i roto o Te Tai-tama-tane, puta atu ki Manga-muka, kua tukuna atu ng whakapapa, nei e t nei te heke ki a Rhiri, ko te poko-ariki o Ngpuhi te mutunga o ng tino ariki ko Rhiri. Ko wai r a Rhiri, ko tn whakaheke-poto ko Rangi-nui rua ko Papa-t--nuku kia puta mai, ki a Mui, heke mai ki a Kupe-tuatahi heke mai ki a Nuku Twhiti tuarua ki a Rua-nui, ko r ng here e heke mai ana ki a Taur-moko. Heke mai a Mui, ko Taha-titi, ar, ko Tngia te ariki e noho ana i Raro-tnga mai i a Thiti, tae mai ki a Toi-te-huatahi, ko Kupe-tuarua n muri mai ko Apa ko Awa-nui-a-rangi heke mai ki a Awa, a Puhi-tuatahi Te Hau-angi ka moe i a Taur-moko ka puta ko Rhiri. E rua ng whine a Nuku Twhiti ko Aniwaniwa ko Hine-ariki, n n heke e puta mai ana ki a Rhiri tuatru, tuawh, n nei i tau ai te rima rau tau me te whakawhnuitanga o Ngpuhi, me te tupu o te tini ki roto o Hokianga me te haere ki te kimi-kai puta noa ki ng rohe o Whanga-roa tae atu ki a Awa-nui, whakawhiti atu ki te One-roa-a-Tohe te ingoa i muri mai, heke atu ana ki Pewhai-rangi tae atu ki Whanga-rei, n, ko nei ng haerenga o rtou engari, nui rawa atu i tn n te mea, he hunga haere 101

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Wai 1040,#4.1.1 waka, ka haere i runga i rtou waka puta noa ki ng whi katoa o Aotearoa nei e haeretia ana. Khore e tino ptika ana ng whakapapa i puta mai i a Ngti Awa, engari kei roto i a mtou te whakaaro, kei reira an tahi o ng hno kei te piri ng whakapapa i hea rnei. Kore i kite mtou, heoi an ko tku i homai e rtou o roto o Rua-tahuna te whi i noho ai tku teina m te rua tekau tau i roto hoki o Rua-toki mai i Tne-atua ku haerenga m ng whitu tau e whakaako i reira. Ko te putunga mai o Puhi-tuarua nna nei i mau mai te waka o Mataatua. Ko Rhiri te timatanga, te timatanga tturu o Ngpuhi, e ai ki t mtou waiata o Ngpuhi, he uri ahau n Rhiri n Taur-moko i runga r. Ko Te Rama-roa ttio ki a Whiria, ki te pai-aka o te rr ki te kawa o Rhiri. Ko ttahi o ng whanga kei roto i te karakia o Ngpuhi e t ai te whare-tapu o Ngpuhi. Ko wai r a Rhiri, he aha te kawa i roto i te mita, te reo o Ngpuhi, ko tr ka tirohia a muri ake. Ko wai r a Rhiri, anei tana whnau-kaip ka moe a Taur-moko i a Te Hau-angi-angi ko Tangaroa-whakamana-mana te mataamua, koia te tuakana o Rhiri. Ko Punate-tuarua, ko Puna-a-te-ariari, , ko Mui-te-tuatoru. Ko nei ng krero whakapapa i puta mai i ku nei tpuna i ako i raro i a Rete-tai m, i a Rekau-ere m, i krerotia nei i rongo au i te kupu mui ka whakaaro, he aha k i mauitia ai, ehara i a Mui, he nui tn mana, he uri n Nuku Twhiti te tmatanga o Ngpuhi o Te Tai-Tokerau. Ko te tama-tuarua ko tnei te take i whakaaro ai ahau, ehara t mtou Rhiri n roto, i whnau mai i roto o Mataatua, i te mea hoki, kei reira ko Te Uru-trewa mehemea i whnau mai te tuakana ko Tanga-roawhakamana-mana ko tr te mea ka whakamahia hei tpuna mataamua. Khore ahakoa i roto i a mtou e heke, kei roto i a mtou ka tau mai a Tangaroa-whakamana-mana engari ko Rhiri te tino tpuna e hoki nei mtou. Ehara n runga i te whakapapa, n runga i tana mana ki te whakawhnui, ki te ppuri i te pakanga, i puta mai i na tamariki mokopuna, mokopuna tuarua, tuatoru, i pakanga ai kia wtea mtou whenua i a Ngti Awa i runga o Mataatua engari i hono atu ki Mataatua me ng hunga o roto o ng whakapapa e p ana ki ng tpuna, ko Awanui--rangi te ingoa. He hap i te takiw e rua tekau ki te rua tekau m rua ng heke ki nianei, n reira, n te w i mua atu i a Tahi-mana te w i noho ai a Rhiri i roto o Hokianga. Ko te tmatanga o Ngpuhi-tturu, ki roto i mtou nei, mehemea n Te Nota koe, khai koe i heke mai i a Rhiri, he hoih t te tpuna, n, ko tn ttahi o ng krero i waenganui i a mtou, n te mea, i hoki te tini o na whine, i takahia te motu, n, ka ttiro inianei ki ng whine a Rhiri, ko na whine, tamariki, mtua he whnau hereere, i whnau mai i Hokianga i Whiria ko tnei t mtou nei krero engari e pai ana kia tukuna atu mehemea kei te krero tonu a Ngti Awa, kei te pai, ka hua kerme atu mtou i raro i a Puhi, i te mea hoki, i hatu ki a ia te mana o ng pukepuke, whakatngia na kai ki reira, ka toi tonu n te tautohe i runga i ng kai, kore i tipu i roto i ng wai-keri, i runga i te papa-whenua

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Wai 1040,#4.1.1 ka rr tna tuakana ki a ia, koin te krero a Puhi whakarrea mai ki a mtou, he taumaha te whenua he mama te tangata, koin, ka t mai au. Ko tnei hoki te tuku atu te mihi ki a koe, ki ng tai, te hononga atu ki tr o ttou, ng honoa ki roto o Mataatua ng honoa ki roto o Tau-ranga ka mhara au ki te whnau Phama, o Huria Marae, i te w e tamariki ana, ka mate atu a Mhau Winiata, ka tae atu ki reira ki te tangihanga, ka mhio, anei r ng hononga atu e whai-pnga ana ki a Mataatua, e whaipnga ana ki Te Arawa, kei reira ng ktahitanga me ng pakanga i mua, engari, n tr e k nei, kei knei t waka, kei knei mtou ng uri o Puhi, kei knei a Mataatua ko te kai-taki tturu ko Ngti Rhia, kei knei rtou, heoi an, e mihi ana ki a koe, whakatau ora, kei knei te kei o t waka. I a Rhiri e mahi ana i ng pakanga, i whnau mai tna tamaiti tuatahi e haere ana i te ng-here n te mea, e tautohe ki tna wahine ki a Ahu-iti, ka rr a Ahu-iti ki a ia, ka whakarerea, ka whnau mai te w e haere ana i te ngahere, me na kai-taki, i te putanga mai ka karangatia ko Uenuku, n te mea ko Ue-nuku ko Te Kaha-kura-o-te-p, e huri mai ana i runga i te marama, khore he thunga hei hia ng karakia ki runga i a ia, ka hatu te ingoa Ue-nuku-kuare n reira, ko tn ingoa, he tamaiti, ka noho a Ue-nuku-kare ki roto o Pou-e-rua me tna whnau, ko n haerenga puta mai ki knei, ki Waitangi nei, puta atu ki Whanga-rei ng haerenga o rtou, ka tama-tne ka whakaaro, me hoki ki te ttaki ki tna matua. Tae rawa atu ki taua w, kua moe k a Rhiri i a Whakaruru, ko Whakaruru n Ngti Awa, ka hap, ka tae ki te w whnau, he whnau tino pkk nei, ka hatu te kahakaha hei ngu mna i te w e whnau pp ana. E ngu ana, ka puta mai te tama-iti nei, p atu ng thunga ki a ia, kei te hua rerek o te tau, o te mita, o tna ngkau, heoi an, ka karangatia ko Kaharau, ar, n te rau o te kahakaha, ka whakarapatia atu he ingoa manawa-ktt m te hua o te patu o tana manawa. Tupu ake tnei, ko te toa o Ngpuhi, n rua mahi o Ue-nuku-kare i whakaaro ai a Rhiri me wehe, i te mea, ka tae mai tna mataamua ki Whiria, ki te pai a Koterini, ki te p-mai-oro o Rhiri. I k atu e te whaea, uru atu i te kaha tuatahi, kake atu i te tuarua ki te tuatoru ka puta koe i waenganui i ng poupou, kei reira te whi nohoanga o Rhiri, ko tna taumata kei runga ake, kei reira ia, heoi an, ka tae atu te tamaiti tuatahi nei a Ue-nuku i hua whakataka-rr i te urunga, ka oma, ka haere, ka arumia, ka peke atu ki runga ki te taumata. N te hrr mai o ng whakataka-rr o ng hunga, ra, e aru ana i a ia ka puta mai a Rhiri, ka i atu n hea, ka mhio ko tnei tna matua, a mua, ka roa nei ka tae mai. I hua phaehae a Kaharau ki a Ue-nuku, he t-motu m te mahi i hua kkume i a ia, i te haere mai ki te tkaro, , me tna taiaha, kon ka patu atu te waewae, patua te taha, ehara hoki a Ue-nuku i te tangata i ako ki te hhonutanga o te mau rkau engari, ko Kaharau tere k. Ka whakaaro a Rhiri, pai k me wehe, ka tukuna atu ttahi ki te haere ki te ngahere, te kohikohi i tahi rau, ki te rapu i te aute, hei mahi i te manuaute. Ko te ingoa twhito i taua w he Mui. Na he manu-aute ka mahia, 103

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Wai 1040,#4.1.1 ko Kaharau i tonoa ki te kohikohi krari, hei whiri hei taur, hei here. Ka p mai te hau--uru ka tukuna te manu-aute kia rere ki runga, ka karangatia tn ingoa ko T-horo-nuku 5 Ka tukuna ki runga rawa, ka tukuna kia rere pnga atu te taur e rere ana i runga, ko ttahi o ng krero i rapa ki Whiri-naki, n, ko te whiringa o te nanakia nei i rapa ki reira, ka rapa ki Whiri-naki ka tukuna an kia tere tae rawa mai ki Kai-kohe ki tr rohe i te whi i tau ai, ka k a Rhiri, ko tnei taha m Kaharau e whakahaere, i tr taha m Ue-nuku-kare. Ka ka taua whi ko Taia-mai. Ko Tau-m-rere te ingoa tuatahi e whakanui ana i ng mea e rua, ka rere, ka tau, ka tau mai te tau-m-rere, n ko te m i roto i tn kua ngaro i a ttou kei roto noa iho i ttou mahi te tau, tekau m rua, tekau m toru, tekau m wh, n, te tau m rere, ko te, me te rere, ko ra ng huringa o te reo ki a ttou i tnei w. Mai i a Tau-m-rere ki Pewhai-rangi nei, ki ng ngaru e ea mai ana ki uta, ki te tai, ea mai ana i te rohe o Ue-nuku-kare, ka puta te kawa o Rhiri, i taua w, mehemea he raruraru kei roto o Tau-m-rere me haere a Hoki-anaga ki te tautoko. Ka hurihia hei krero m ng puna-wai. Ng puna-wai i ng taha e rua. Ka mmiti te puna ki Hokianga ka tt ki Taum-rere, ka mmiti ki Tau-m-rere ka pp ki Hokianga. He krero tn ehara m te wai anak, e mhio ana hoki mtou mehemea kei te tumu te tai koinei, e pari ana i Hokianga, n rtou r krero, n te mea, e whakawhiti,whiti ana ki ng whi e rua. Ko te tuarua ko te haerenga o ng taniwh, i raro whakawhitiwhiti ana ka mmiti r i Hokianga ka pp ake i knei., ko te tuatoru ko ng toa, he pakanga ki knei, me haere mai a Hokianga ki te tautoko he pakanga ki Hokianga me haere atu Tau-m-rere ki te t-taki. N ko nei, ahakoa he aha i tipu ake a Hokianga, i te w ko Ngti Awa te tino khui nui o Te TaiTkerau. I rapu haere au i ng whakapnga m Rhiri, i roto i te takiw, i whnau mai rnei i Kohi i Whakatne, i te mana o Toi. Ko te whare tpuna hoki o Puhi-tuarua i reira ko, Rhiri te ingoa. Ko Puhi tuarua i haere tahi mai i mau mai a Rhiri, tna mokopuna i runga i a Mataatua, n ko tr t rtou whnaunga, koir te k mai ki au. He marae ko Rhiri te ingoa kei Wai-mana te nekehanga pea m te whi o Puhi-tuarua, ka roa au e krero ana o Tne-atua i te mea, e haere ana ahau ki te ako i reira, e toru r ia marama m ng tau e whitu kua pahure, ahakoa i taua w ko Ngti Awa te tino khui-nui i Te TaiTkerau, nui atu i Te Whare-tapu o Ngpuhi o tnei w, te rohe Ngti Awa o taua w, nui atu. Ka pakanga ko ng ttai pakanga hekenga iho puta mai i te w o Rhiri, o Kaharau, o Taur-moko, T-poto, ka puta mai i a rtou me Mhia, he tuakana ki tahi o T-poto ki a mtou o Hokianga he teina n T-poto. Engari n Mhia me T-poto i noho i te p-t-watawata i whakatria ki waenganui tonu, ka hurihia te ingoa me te mea ka nui atu, ka nui atu, ka whnui atu i runga i ng khui i waho mai o Kai-kohe e ka nei ko Pakinga, te p o roto o Hongi Hika. , kua tae inianei ki te wh tekau m tahi, i te mea ka mutu nga pakanga nei ka whakawteatia a Ngti Awa ka whnui haere ko Ngpuhi, ka tmata ki te takahuri-haere, 104

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Wai 1040,#4.1.1 takahuri-haere rtou toa tae noa mai ki Whanga-roa ki tnei takiw ki Whanga-rei, huri atu ana, tata, tata tonu ki te whi e ka nei inianei ko Taki-wira. 5 Ka whakatria ko te whare o Ngpuhi, he mea hanga ko Rangi-nui te tuanui, ko Papa-t--nuku te Paparahi ko ng maunga ng poupou. Phanga Thor ttiro ki Te Rama-roa, Te Rama-roa ttiro ki Whiria ki te pai-aka o Te Rr ki Te Kawa o Rhiri, Whiria ttiro ki Panguru ki Ppata ki ng rakau-t-ppata ka t ki te Hau--uru. Ko Panguru, Ppata ttiro ki a Maungataniwh, Maunga taniwh ttio ki Tkerau, Tkerau ttiro ki Rkau-manga-manga, Rakau-manga-manga ttio ki Manaia, Manaia ttiro ki T-te-moe, T-te-moe ttiro ki Manga-nui, Manga-nui ttiro ki Phangathor. Ko Te Whare-tapu tnei o Ngpuhi me n munga whakah, t te ao, t te p, ehara i te maunganeke-neke, whakamaua kia tina, tina, hui e, taiki e. I roto i mtou nei tkanga, ehara ko ng waka te mea nui, mai i te w o Rhiri he tini hoki i ng waka e tt mai, ka t ko ng maunga, ng kaitaki. Ko ng maunga, ng poupou e here nei i a mtou ka ttiro ki tnei maunga ki tr e k nei, ko ng hap kei tnei maunga hei tautoko i tr maunga, mehemea ka paku mai he whwhai ki reira. Ko ng maunga e k ana ko ng hap kei reira e tautoko ana ttahi i ttahi. Ko te whakapapa mai i a Nuku Twhiti ki Rhiri kua puta atu, ka huri ki te whi-nui atu e k ana mtou, ko te nuinga o roto o ng hap kei roto o Te Tai-Tkerau e whai-pnga ana ki Hokianga. Ko te nuinga i puta mai Te Mtai-ira, te ira i te tapu o Hokianga kia tupu whnui puta noa, tae atu ki Tmaki-makau-rau. He whare kei runga atu i tr o Ngpuhi hei taki te katoa. Ko te pepeha o Ngpuhi-nui-tonu, e wh ng patu o taku whare. Ko Te Aupuri, ko Ngti Kahu, Ko Te Rarawa, ko Ngti Whtua, ko Ngpuhi te tuanui. He whare an tnei, n te mea ko ng raruraru e p mai ana i Whatu-whwhi m te nohonga m te wehenga, m te mahi kinga ki runga i ng ana-tapu, i reira e p mai ana te mmae ki roto Hokianga, n te mea he ttoronga whnau, he whnaungatanga kei reira. Ko ng mmae i p ki roto o Tmaki, e p ana ki a mtou katoa, kei reira hoki te haerenga atu i te tmatanga mai i Hokianga tae atu ki reira. Ko Ngti Whtua ki mtou nei krero, i tmata mai i roto o Kai-taia o Hokianga ka hkoi haere, tau atu ki reira. Ko Te Whare tapu o Ngpuhinui-tonu, tmata i Tmaki i te awa tae noa ki Te Reinga. Kua rongo mtou i ng krero m ng p-rr i whakatngia ki roto i te whi o St Stevens ka k ia, ko tr te tmatanga mai o Ngpuhi, khore, ehara kei a mtou o Ngpuhi te mana ki te k, kei hea te wehenga ki a Tainui. Ko te mana m tr kei roto k i ng ringaringa o Ngti Whtua, N Te Kwau i wero tna pou ki roto i te awa o Tmaki ka k atu. Ngti Paoa ko kutou ki tn taha ko Ngti Whtua ki tnei taha. Ka tapahia ana huruhuru ka herea ki te pou, koin te mauri i whakarrea e Ngti Whtua i te wehenga. Kei takahia te mana o Tainui e ttou, n te mea hoki he karanga-maha, i runga an i t rtou whakatauk. Ko Tmaki ki raro ko Mkau ki runga, ko Pare Hau-raki, ko Pare Waikato ko Mangatoatoa ki waenganui, ko te mana o Tainui e k nei, anei te 105

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Wai 1040,#4.1.1 wehenga i waenganui, engari i tnei w, ahakoa huri haere ko ng whakapapa e p ana ki a Kng Theitia ko te nuinga an ra ttou n te Tai Tokerau kei reira ng hononga 5 N ko te whakamrama m ng ingoa nei m Tkerau, Ngpuhi, taitama-tane, tai-tama-wahine. He whakahua kei kn e k mai ana, ko e whea ng iwi-nui kei roto o Te Tai-Tkerau. muri ka hoki mai ahau, ko Ngpuhi kei waenganui, ko Ngti Whtua tt atu ana ki Tmaki, ko Te Tai-Tokerau, Ngpuhi, he aha, ka roa a Ngpuhi e tautohetohe ana pnei i te ata nei, ehara i te hua rerek, khore a Ngpuhi e pai ki te ingoa Tai-Tokerau, kore tahi iwi, tahi hap e pai ana ki te ingoa nuitonu. Engari r me whakamrama i haere mai nei ingoa i hea. Ko te mea tuatahi hei tpato e toru k ng Ngpuhi i ng tau tata nei ko Ngpuhi-iti, ko Ngpuhi-tturu ko Ngpuhi-nui-tonu. Ko Ngpuhi-iti, n te w o Hongi Hika me ng hap tautoko i a ia, i tpaia ko ng Ngpuhis o ng Ngpuhis e ng Mhingare, e ng ww e tuhi nei m t rtou kite i te hua o Ngpuhi. Ka mhue ng toenga o ng haps, o ng iwi rnei o Hokianga o Whanga-rei, o Whanga-roa. Ktahi mano e waru rua tekau tau ng karu-wh me ng ww nei e tuhi. Khai i mhio i te tkanga hanga ktahitanga hap m te take ktahi, mehemea he pakanga ka uru mai ng hap e tautoko ana i ttahi. Ka puta mai te ingoa nei ki a mtou i runga i tr kaupapa e haere tonu nei ka hono tr roop ka wehe, ka mahi i ttahi atu roop ka hono, ka wehe, n, ko Ngpuhi-khao-rau. Ehara i te ingoa whakaiti, n te mea, an t mtou ko te who-rautanga i ora ai a Ngpuhi. I haere tonu ai, i kaha ai, e taea te hono ki te whakamahi i ttahi kaupapa ktahi, e ng hap takitini ka wehe ka hono an m ttahi atu. Kei i a hap, kei i a iwi, kei i a whnau tn ake mana. He rerek mtou ki tahi atu iwi, he ariki kei runga, he whnau-ariki kei runga hei whakahaere, he hapu-ariki kei runga, khore ko te mana, i tmata mai i te ktahi, puta atu ki te whnau, puta atu ki te hap mehemea e hiahia ana ka hono hei iwi, mehemea hiahia ana ka hono hei roop m te katoa, ar, ko Te Tai-Tkerau Ko ng kai pupuri i tnei, whakapapa, whnaungatanga. Ko te mea e ka nei a Ngpuhi ko te karanga-maha, e taea te k, te karanga-maha ahau n roto o Wai-kato heke mai ana i a Rei-t ka puta mai nei ng whakapapa tae mai ki au, ko tn te hono, engari e kore e ora te karanga-maha mehemea khore e mpurapura mai ana te ahi k mai i twhiti, te hono atu ki a Te Ata, Te Ataairangi-kahu, he hono hhonu ki te hoa mai rno ki a Te Ktahi Mhuta, ki a Bob, m te mahi-tahi nei mtou katoa i roto i te whare wnanga, ka ttaki ka kimi, anei t ttou whnaungatanga, anei te hononga i moe koe i ttahi o mtou whnaunga, n roto Ngti Manu, o Te Kp-tai. N ko n e kkume mai nei, i karanga-maha ai, i hono ai tn hap ki ttahi atu, tahi atu rnei i runga i te kaupapa ktahi. Ko te kwhao-rau he kupenga, ko te kowhao-rau he whakapapa, ko Te kwhao-rau he kinga-rua he kinga-toru, ko te kwhao-rau he whnaunga-maha, n reira, mtou i ora ai, n te kwhao-rautanga. E nui haere ana t mtou kupenga i t mtou whare, tmata mai i ng patu o Te Whare-tapu o 106

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Wai 1040,#4.1.1 Ngpuhi-nui-tonu e wh, ko Ngti Whtua, ko Te Rarawa, ko Ngti Kahu inianei, e t tonu ana hei patu m te whare, engari ko Te Au-puri kua wehe, kua wehe hei toru Te Aupouri, Ngi Takoto, Ngti Kuri. 5 Kei te korikori te tuanui o te whare nei, ka hoki an ki te whakahua, kia kite atu i ng wehewehenga ko Ngti Kuri, ko Ngi Takoto, ko Te Aupuri, ko Ngti Kahu, kei te whakamahi o rtou nei tkanga i runga i te wehenga, i roto, nui rtou. Ko Te Rarawa, e ktahi ana i a rtou ko Ngpuhi, kei te hua korikori i tnei w. Ko te rroa mehemea e ttiro mai ana ki ta n Hokianga rtou, mehemea e ttiro ana ki te tnga, n Ngti Whtua, ka ttiro ki te mana ko Te Rroa rtou. Ko nei te karanga-mahatanga, whakawhiti atu ki tr taha, ko Ngti Wai, e k nei rtou ko te tmatanga mai o Ngti Wai kei Tpeka puta atu ki tnei taha, mai i a Mahu-rangi, he hua rite ana te ttiro mai ki te tuawhenua, ko Ngpuhi te tai-whi e Ngti Whtua ttahi. Ka mhue mai ko Ngti Whtua e wehe ana i a Ngpuhi me Tainui. N ko Ngpuhi-nuitonu, ko mtou o Te Nota, ko tn kupu, he hua rr nei, ki te ww, Ngti, , n Te Nota mtou, engari ehara i tnei taha o te priti-nui o Akarana, ko tr te whakaaro o te nuinga khore, ko Tmaki katoa ko te tone, mai i Tmaki tae noa ki roto o Takapuna r whi kei roto i Ngpuhi-nui-tonu. Kei Tmaki te rahi o Ngpuhi-nui-tonu e noho ana inianei, ehara i te mea, ko t rtou hiahia kia pr, n ng mahi i puta mai i muri i te hinatanga o te trit, i tau pr ai. N ng ture i takahi i ng whenua, n ng tre i thaetia ai ng whenua i muri mai i te hinatanga o te trit i riro ai ko te nuinga o mtou, ar, o ttou katoa ka haere k ki ng tone. Engari e t tonu ana te whare tapu o Ngpuhi-nui-tonu. I k au ko te tuanui kei te wwahitia tnei w ko Te Rroa ttahi ko Ngti Wai ttahi, kei Te Rarawa tahi, kei te whakatika a Ngti Hine i tn whi i te tuanui, kei te krero a Hokianga kua tae pea ki te w e wehe mai ai a Hokianga ki te whakat ake i tn ake whare, ahatia e kore e taea te wehe i Te Ngpuhi-tanga i roto i a mtou, engari e taea te wehe i roto o Ngpuhi. He whare-nui atu i t mtou inianei ehara i te whare e pkaru-karutia ana. Ka huri ki Te Tai-tama-tne, mai i Te Reinga ki Manu-kau ko te whi i ka, e Kupe, ko te tai hau--uru i kphia e Kupe ki roto i tna Marawhara, tae atu, puta atu ki Te Reinga, i kitea e Kupe ng mmo pp tino nui nei, pr k te nui. Ka hatu te ingoa tohe-roa, te roa o tana tohenga, ki ng hau e ppuhi mai ana, ng hau--uru ka rapa te ingoa tohe-roa mai i te w o Kupe. Ko Te Tai-tama-tane, ko ttahi atu ingoa ko Te Tai-tama-wahine atu i North Cape ki Tmaki, ko Te Tai-tama-wahine he ingoa atu, engari, kei roto atu, kei roto i ng whakapapa tirohia, n hea r ng whine a Rhiri, n waenganui, tata atu r ki te tai-tama-wahine, ka whakaruru a Ahu-iti. N ko n e kkume nei ng taha e rua ko te Tai Tkerau ko Ngpuhinu-tonu, , ko Ngpuhi nui-tonu mtou, ko te tai-tama-tane, ko te taitama-wahine.

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Wai 1040,#4.1.1 Ko te marae-roa e hora atu ana ki a Hawaiki, n Te Tai-Tkerau, ko te taku-tai, te rohe o Te Tai Tkerau, engari, khore he wwahi i te taku-tai, n te mea i roto i mtou tkanga ko te tua-whenua haere tonu ki raro i te mana, ka tae mai a tauiwi me rtou whakaaro rerek, , ko te whi e tt ai te nga o te tai ko tn te wehenga, te koretake o tr whakaaro. He phh tonu mtou, , ka tmata te mana i reira, khore he whenua kei raro, khore. Kia kapi te katoa i tnei taha o Tmaki, ki roto o Te Tai-Tkerau, ko Tainui kei tr taha, khore he ariki, khore he kngi i roto i t mtou takiw, khore he hapu-nui rawa atu te mana i ttahi atu hapu, he hononga whakapapa, he karanga-maha, ko Ngpuhi tturu te iwi-takitini, ko Ngti Whtua te rohe whnui. Ko te tai-tama-tne, ko te tai-tamawahine ng taha-tai e ppaki mai ana ki Te Tai-Tokerau, n, n reira ka huri ai atu i nei kei roto ko tahi o ng kawa e tukuna mai ana ki a mtou. He aha r te kawa, ko ng kaupapa whakahaere, ko ng tkanga kei roto i te kawa, mtou tkanga, ng whakapono, ng ritenga o te reo, ko r katoa kei roto i te kupu nei kawa. Ko te mana tne te mana wahine, te hua taki i ng kai-taki ng rangatira i ng thunga, kei kn e hono ana te kawa o Rhiri. Ko ng tonga tuku iho, i tahi w, ko ng tonga tuku iho ka hurihia i te kaha o ng mahi o ng Mhingare, ka hua-iti haere te mahi trai poupou m ng tpuna, i roto i mtou nei whareariki, whare-rangatira, ka mutu haere nei ka uru mai ko ng whakahua pnei, i nei hei poupou m mtou marae, hei whakamharatanga m ng tpuna kua rr atu ki te p, engari me phea e taea ai te whakahua i a Rhiri, me phea e taea ai te whakahua i a Kupe. N, ko r ng mea e phi nei, ko te mea nui rawa kei waenganui ko te hapu, te rangatira o ng rangatira te mea nui hoki, ko te hono o te taitama-tane ki tai-tama-wahine, n ko nei e whakamrama ana i tahi o ng tukunga iho o te kawa o Rhiri. N, kua k mai ki au, e rua mniti e toi ana, ka hoki au ki Hokianga ki te waiata i timata ai mtou. Trans No worry with the flag. The woman who stands with her utterances, who my reply to her is be careful. These are messages about our ancestors. This is about Patu-one was the elder within He was not born when Captain Cook arrived. It was Patu-one and his father. Just to correct all the genealogies. Going back to where I left off yesterday, nearly 500 years, Nuku Twhiti the descendants of Nuku Twhiti and Ruanui lived on the West Coast through to Manga-muka We have given you the genealogies and here are the descendants to Rhiri. The last of the ariki was Rhiri. Who was Rhiri? His short descendants, Rangi-nui, Papa-t--nuku down to Mui, down to Kupe the 1st, down to Nuku Twhiti the 2nd, to Rua-nui. Those are the connections to Taur-moko. From Mui to Thiti to Tngia, the Ariki in Raro-tnga from Thiti down to Toi-te-hua-tahi, Kupe Tuarua came after, then Tpaea to Awa-nui-rangi, to Puhi the 1st, down to Taurmoko who begat Rhiri.

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Wai 1040,#4.1.1 Nuku-twhiti had two wives, niwaniwa and Hineariki their descent down to Rhiri 3 and 4. This covers the 500 years and the expansion of many in Hokianga. As they went in search for food throughout the region of Whanga-roa to Awa-nui, across to Te One-roa-tohe and come back down to the Bay of Islands down to Whanga-rei. These are the places they traversed, but they went further than that because they were travellers and they travelled everywhere throughout Aotearoa they went. Our connections with Ngti Awa are not clear. But ours we believe that many of the whakapapa are still hidden from us. Our connections go all the way to Ruathuna where my elder brother lived for 20 years and for seven years I taught in that area. With the emergence of the second Puhi, he brought the canoe, Mataatua, to the north. Rhiri is the beginning, the real beginning of Ngpuhi. According to the Ngpuhi song, I am a descendant of Rhiri and Taurmoko. 15 Te Rama-roa, look to Whiria, looked at where the principals of Rhiri were embedded. Who was Rhiri? What does kawa mean in the Ngpuhi dialect? Who was Rhiri? Here is his family of birth: Tangaroawhakamana-mana was the elder. Rhiri and Puna Te Ari-ari was the second born and Mui was the third born. These genealogies came from my ancestors, from Rete-tai i a Rekau-were. They spoke these and I heard them and why they called him Mui and not Mui He had great mana, hes a descendant of Nuku Twhiti, beginning of Ngpuhi in the north, the second son. This is the reason why I thought our Rhiri was not born in Mataatua. We talk about the male lineage. If he was born from the elder at Ue-nuku, Tangaroa-whakamana-mana, but he wasnt. The descendants do come down through Tangaroa to Rhiri. It was not just simply his birthright, but his capacity to hold against all, comes his prestige and his mana to preside over these people. His connections to Mataatua are undeniable. They go back to the ancestors, Te Awa-nui-a-rangi. They werent things that were just created out of the atmosphere. There are 22 generations from then until now, so its from the time before Tasman that Rhiri lived in the Hokianga. The beginning of Ngpuhi within us, if youre from the north, if you did not come from Rhiri then you must have been a horse. That is what we say because he had many wives, he went all over the country and I just want to mention a few of those wives. They were family that moved around, those who were born in Whiria and Hokianga. So its all right if Ngti Awa still speaks of it. So we can have a little bit of a claim to P-tau-aki. Many of these disputes were all over the growing of food in those areas and disputes grew between him and his older brother, and that is why Puhi left and made his way north, so I must greet you as well, Ng-tahi. The connections of Mataatua to Tauranga. I remember the family of Phama. When Maha Winiata died and we arrived to the tangihanga, then we knew. Here are the connections that we have through Mataatua to you. They were there The unity and therefore we can say your canoe 109

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Wai 1040,#4.1.1 is here, we are here, the descendants of Puhi, Mataatua is here. The keepers of it are Ngti Rhia, they are here. So I greet you and I welcome you. The bow spirit of your canoe is here from Ngahere while he was engaged in these battles. His first son went in search for him, and his first wife, Ahu-iti, had a quarrel with him and left him and wandered in the forest. When her son was born, she called him Ue-nuku. Ue-nuku is the light of the evening, of the night. There were no thunga to place incantations on them and karakia and thats where that name comes, it is Ue-nuku, who is known as Ue-nuku-kare, and they lived in Pou-e-rua. He would come often to Waitangi, down to Whangrei and when he reached adulthood, he thought he should go in search of his father. By the time he found him, Rhiri had married Whakaruru. Whakaruru was from Ngti Awa. She became pregnant and the time came for her to give birth. It was a difficult birth and they gave her the kahakaha to bite on during the birth. She was biting upon it when the son arrived and there was a little difference in the way her heart was beating and they gave a name to her as Manawa ktt, the heart that wanders. This child grew to be one of the great warriors of Ngpuhi. It was the deeds of Ue-nuku-kare and this one that Rhiri thought these sons must be separated. When his elder son arrived at Whiria, at the pa at Mai-oro where Rhiri lived, the mother said, Go in through the first door, climb through the second and third. You will come out between the posts and it is there you will find the place where Rhiri sits. At the peak he will be there. So the elder son arrived, Ue-nuku. As he climbed and reached the top of the hill, those in pursuit of him, Rhiri appeared and asked Where are you from? And he knew that this was his eldest son who had finally arrived. Kaharau became jealous to him because of Uenuku. He began to curse him and challenged him to a contest of weaponry. And from there, because Ue-nuku wouldnt wasnt a warrior, Rhiri decided they should be separated. So he went to the forest and created a kite and he called it Mui, he built a kite. From the flax he tied, he created a rope and he let the kite fly in the air and he called the kite Thoronuku and it flew into the air. He let go the rope and one of the the stories say that the rope got entangled in Whiri-naki and it remained there and they released it again and it flew towards Kaikohe, in that region, and it landed and Rhiri said From there to this side to Hokianga, that is for Kaharau and on the other side to the east coast, that will be for Uenuku and that place is known as Taia-mai. This is where the name Taumrere eventuates from. We have lost the ability to know this kind of knowledge, from Taumrere to the Bay of Islands, to the tides that come ashore that come onshore and that is the region of Uenukukare. And Rhiri laid down the principle that if some problem arose in Tau-mrere, then Hokianga would go and support, and they called them the Well Springs on both sides, on both coasts. When the well spring in Hokianga is empty, it will be filled by Taumrere and when its empty in 110

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Wai 1040,#4.1.1 Tau-m-rere it will be filled from Hokianga. We know if the tide is in on one coast, it is out on the other. The second part is, the taniwha from both sides of the coastlines could travel between both areas. When they werent in Hokianga, they were in the Bay of Islands. When there is a battle in Hokianga, Tau-m-rere would go and support. Hokianga grew up in times when Ngti Awa was the predominant iwi in the north. Te Ru, was he born in Whakatne, in the sea of Toi The house of Puhi the 2nd was there, it was called Rhiri. Rhiri brought his grandson on Mataatua and they say that thats the connection. There is a marae called Rhiri in Waimana. Thats where Puhi the 2nd perhaps came from. The last seven years I have spent three days a month teaching in Tneatua Even at that time Ngti Awa was the principal people in the north. Before the sacred house of Ngpuhi, at this time it was the region of Ngti Awa at that time. A battle took place; the battles took place, Kaharau, Taur-poto, Thoro and Mahia, who was an elder of Tupoto and Hokianga. From Mahia and T-poto, they lived at the fortified village and the name changed as expansion took place and it was called Te Pakenga, the pa of Hongi Hika and now we have reached page 14. Once the warfare ended, Ngti Awa left and Ngpuhi expanded and began to expand its warriors throughout Whanga-roa, this area, Whangarei, and to Dargaville. And so the house of Ngpuhi was created. It was created with Rangi-nui as the roof and Papa-t--nuku as the base with the posts Phanga-thoro to Te Rama-roa. I gaze upon Te Whiria, to the principals of Rawi from Pkuru to the west. From Panguru I gaze upon Maunga-taniwh and I gaze towards the north towards Rkaumanga-manga and gaze from Rkau-manga-manga to Manaia, from Manaia to Tu-te-moe, from Tu-te-moe to Manga-nui, Manga-nui to Phanga-thor. This is the sacred house of Ngpuhi and all of its mountains, T-te-ao, T-te-p. It is not a mountain that moves. Within our traditions the waka are not paramount. During the time, from the time of Rhiri, many waka came, and so the mountains were the guardians, they were the posts which bound us. One mountain would gaze upon another. The hapu of this mountain will support the hapu of another mountain if a battle will ensue. These mountains and the hapu of those mountains would support each other. The genealogy from Nuku Twhiti and Rhiri: We say that most of the hapu in the north have connections to Hokianga The essence the sacredness of Hokianga will grow, expanding all the way down to Tmaki-makau-rau. The Ngpuhi proverb is that My house has four walls, Ngti Kahu, Te Aupouri, Te Rrawa, Ngti Whtua. Ngpuhi is the roof. This is another house. For the problems that began in Whatuwhwhi, there is a problem with the creating of homes on that sacred area. So there are great relationships there.

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Wai 1040,#4.1.1 The problems that touch Tmaki, they touch us as well. It is there where the people from Hokianga traversed this area. According to us, Ngti Whtua began in Kai-taia and they travelled until the landed in Auckland, Tmaki. The sacred house of Ngpuhi-nui-tonu begins in Tmaki at the river of Tmaki, all the way to Te Reinga. We have heard of the p-rr that have been grown near the school of St Stephens. That is not part of our story; it is not for us to say where a division between us and Tainui, as that is something left completely between Ngti Whtua and Tainui. It was Apiata Te Kwau who left his post and cut his hair and tied him to the post and said that is the mauri Ngti Whtua left at the place where the division between the two people was. Let us not trample on the mana of Tainui, upon what our proverb says, Ko Tmaki is in the north. Mokau is in the south. Pare Hau-raki to the east. Mangatoatoa in the centre. Today, although you have followed the genealogies to King T-heitia, you will find the connections are mainly from the north. There you will find those connections. The explanations for these names of Tkerau, Ngpuhi, Tai-Tama-tane, Tai-Tama-wahine. There is a photo up showing who the different people within Tai-tkerau are, tribal roots. I will talk about Ngpuhi, who is in the middle, down to Ngti Whtua in the south. Tai Tkerau, Ngpuhi, what are they? Ngpuhi, just like we argued today, we have argued for a long time. Ngpuhi does not like the name Tai Tkerau. Some other people, tribes do not like the name Ngpuhi-nui-tonu. But lets give an explanation from where this name comes from. The first thing we must be careful about, there are three Ngpuhi of recent times. Ngpuhi-iti, the real Ngpuhi and Ngpuhi in its widest form. The missionaries called us Ngpuhi in their writings and when they saw our mana they left out the associations with people from Hokianga So Henry Williams and French were responsible for many of these early writings. So when there was a battle, those in support would gather together. So when these tribal, sub-tribal groups got together, they formed a federation of Ngpuhi. Not everybody was it shows how many divisions exist within Ngpuhi and that has been part of our survival so that we werent united as one but we would be separated and joined together, depending on the purpose. Each hapu was responsible for its own mana. Other iwi have Ariki on top. Theres an Ariki family. We dont have that. So its a reversal, you begin at the bottom with one into the whnau, then to the hapu and then you might come together on specific purposes. 40 The things that join us together are whakapapa and relationships and what we call our kranga-maha, which means our many connections. Coming from Rei-t down to me. But you cant there are no so the connections with other people are reliant on the ahi k principle and if they arent recognised from afar, then those are lost to us. So we continue to revive those connections wherever they may be and they pull us together. And thats why when they call come together those are our many connections and we join together with others in single purpose. 112

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Wai 1040,#4.1.1 kwhao-rau that we speak of is like a net with many holes. It talks of our great relationships and that is why we survive, because we have all of these separate connections. 5 Our network is growing all the time. They begin with the walls of the house of Ngpuhi, Ngti Whtua, Te Rrawa, Ngti Kahu and they still remain and now become three parts; Ngati Kuri, Ngi Takoto and Te Aupuri have separated. So we talk about Ngti Kahu carries on its own principles within themselves Te Rrawa stands alone. Ngpuhi, we are moving around at this time. Te Rroa, if it looks inwards inland, they are from Hokianga. If they look south, they are from Ngti Whtua. If they look to the sea, theyre Te Rroa. These are our many connections we call karanga-maha. On the other side, Ngti Wai. They say the beginning of Ngti Wai is at T-peka, all the way down to this side of Mahu-rangi. Its similar to they look inland, part Ngpuhi and they look to the sea, Ngti Whtua. That leaves Ngti Whtua who stand separate from Ngpuhi and Tainui. Ngpuhi-nui-tonu is all of us in the north. Its a little bit like that expression we, wi wi Ngti, were from the north. Were not just from the top side of the harbour bridge, no. But the whole of the CBD, crossover to Taka-puna, are within the calling of Ngpuhi-nui-tonu. Ngpuhi-nui-tonu, most of us now reside in Tmaki. Its not that we want it that way, but those things that occurred since the signing of the Treaty that have determined that because the laws have deprived us of our lands after we signed the Treaty. That is why the majority of the people of all of us are now living in the towns. But the house still remains, the sacred house of Ngpuhi still stands. I have said that the ridge pole has been cut, has been separated in these times. Ngti Hine is fixing its own part of the ridge pole. Hokianga is speaking of some separation of its own house. Never mind. You cannot separate the Ngpuhitanga that remains in us. We have a bigger house now - we have a greater house now. Its not a house that is being broken down. When we turn to the tai-tama-tne, from Te Reinga down to Manukau, this is the place that Kupe said, this is the west coast. This is the area that Kupe covered with his mr all the way from there to Te Reinga. Kupe found these pipi of the size that I am indicating and gave the name toheroa to them to remind him of the long battle he had with the great winds to come here and so that name toheroa remains. Te Tai-moe-ngatane [Ph] is another name for this area. The Tai-tama-wahine from Te Reinga down to Tmaki, Te Tai-moe-ngwahine [Ph] is another name. So we look and we say, Where did the wives of Rhiri come from? So we find that they come from that side, from that coastline. So its those things that pull at these two sides. We are Ngpuhi-nui-tonu on the west coast and the east coast. The long marae which stretches out towards Hawaiki from the north, the coastal areas of the north but there is no division from the land to sea because 113

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Wai 1040,#4.1.1 within our traditions the areas inland go out towards the sea and when Pkeh came with their unique, different ideas, they came up with that division which was nonsense. We assumed that the sea began there, the high water mark. Tainui is on one side of Auckland. We do not have an ariki or king in our region. There is no hapu which has greater mana than another. Their genealogical linkages, the true Ngpuhi, stretches out to Ngti Whtua, the east coast and the west coast. Therefore I turn my attention to the kawa that were handed down to us. So what is the kawa? They are management purposes and the traditions, our traditions, our beliefs and our arrangements, our language, all of those things are within the word kawa. The mana of the women, the mana of man, the guardians, the leaders and their thunga, they connect the kawa of Rhiri. The treasures handed down, sometimes those treasures are changed due to the efforts of the missionaries and so the practice of carving within our ancestors began to die away and then the pictures like those before me, became posts for our marae in remembrance of those ancestors who have passed on. But how can you make a picture of Rhiri? How can you make a picture of Kupe? The most important thing is that the hapu is the leader of the leaders. What is most important is the connection between the west coast and the east coast and so these are the explanations to explain some of the traditions around the kawa of Rhiri. I have been told that I have only two minutes left and so I return to Hokianga and our song. 25 NG MTEATEA This iwi flows to the sea. It flows away with the tide to the distance But in me a storm brews within me. It is still the great storm. In sea the surf, from our hills. The spirit sleeps in a foetal position, almost like and you to me resemble the fantail. But we will leave you as you are, as you are. 30 PT Kia tau mai r te aroha ki a ttou katoa o te runga rawa, kia mau ar, a ttou mahi i runga i te tika me te pono, mauria nei ki ng maunga kia tina,tina, hui e, taiki e Let the spirit of those from above, the gods from above, descend upon us all. Thank you. Kia ora an ttou, e ttou m, we will now break for morning tea. Please remember to support our kaumtua/kuia as we go to morning tea and as we return. There is one pnui that I have been asked to put out. Tomorrow morning, you might have picked this up in Hrini Hnares krero. Tomorrow morning there will be a gathering at the stone church in Paihia at 7.30. The kaupapa is, as Hrini outlined, Ng Uri a Te Tirarau, a Pmare me Kwiti e hui ana ki te whare karakia i Paihia, 7.30 in the morning. The kaupapa is, is that as you know, those gentlemen did not sign on February the 6th, they did not sign Te Tiriti o Waitangi, they signed in 114

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Wai 1040,#4.1.1 May. The date is a little bit not quite clear, but we have decided, given that we are here, we will observe that by having a karakia at that stone church which used to be the site of Paihia Mission Station. 5 So its not closed off, ki ng uri o n rangatira mena hiahia ana kutou te haere me tae atu a te hwh phi i te whitu karaka, a te ata-t app. Kia ora an ttou katoa. Morning Adjournment

WEEK 1 DAY 3 SESSION 1 [10.16 am] FINISHES WEEK 1 DAY 3 SESSION 2 STARTS
10 Hearing resumes JC PH Mr Hohepa, kei a koe. Tn an ttou. , tn ttou te whnau, i mua i te haerenga ki te kapu t i ttiro ttou ki te kawa e whakarerea mai ki a mtou. I taua w, ka tae ki te w o T-poto, ko ng tonga-nui i roto i mtou takiw, ko ng waka i whakarotia, ng waka tau, i te mea hoki ko ng waka i mauria mai i Hawaiki, e pai ana m te tere mana, engari, e kore e taea te uta atu ki runga, te nuinga o ng toa. Kei knei, kei Waitangi nei, he waka tau e taea te hoe e te ktahi rau, rua tekau, n, kore tn tatau e taea i runga i ng waka i tere mai i Hawaiki, ka hurihia ki ng waka tau, waka tt, waka twai. Tuarua, kua tmata k ki te whakat i ng kinga i runga i ng p hei nohoanga tturu, i te w o T-poto i hangaia te tini o ng p, e ono ng p o T-poto, atu i te awa o Hokianga tae atu ki Puna-ki-tere, ka hono atu ki r o na tuakana ki r i whakarerea mai. 25 E k ana mtou ng tini atu i ng p-t-wata-wata kei roto o Pewhai-rangi ki Hokianga i te nuinga o Aotearoa. He aha r te take m nei. Tuatahi, hei taki i ng kai i whakatngia, kei runga hoki i aua p ng rua, kei ng taha ko ng rua kmara, i tahi whi ka huna ia enei ki roto i ng rua e hanga ana i taha tonu o te ng-here, kua noho ia te whenua, kua tae mai te kmara n muri mai i te w o Toi, n, ko kutou e mhio ana i ng krero m te kmara i mauria mai. I roto i ng mahi o ng thunga, kimi i te mataira o te kmara, ka kitea, ehara n Chile ehara n Peru ng kmara Mori, i haere mai k i te whi o Mexico. I haere mai i te w o te matenga o te mea e ka nei ko te Mayan Civilisation, he kmara, he knga ng mea e whakahaere i a rtou, ka mutu te t, ka p mai i te wera, kua kore he ua, ka whakarerea. I mua atu i tr, kua tae mai te kmara ki roto o Polynesia, ka tae mai ki Aotearoa, nna n i taea ai te noho ki roto i te kinga ktahi, kua mutu te ktt haere ki te rapu kai, kua tmata te wehewehe, te tupu haere o ng hapu o roto o Ngpuhi. I puta mai i ng tamariki, i ng mokopuna, i ng ttai o Rhiri, mtou nei hapu, ko n te krangatanga me te kawa i puta mai taua w.

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Wai 1040,#4.1.1 I te taeranga mai o Ngi Pkeh m, he hua rite ana te hua puta noa ki t ttou nei whenua, ka tae atu a Tahi-mana ki Motu-eka ki r whi kua kite kei te taha o te mana e noho ana rtou i roto i o rtou kinga, kei reira rtou nei waka, he waka ka urua ttahi, he waka twai tahi, he waka tau tahi. Mehemea, pn te hua i reira, whakaarotia, phea i roto o Ngpuhi, he tini atu, he whnui atu, kua tmata k he hononga. Ko ng haerenga mai i ttahi taha ki ttahi, mai i Ahi-para puta noa ki Whanga-rei, ko ng huarahi i mahia e rtou, e haere -waewae, ko tahi ka ka he whi tapu, kaua rawa e pakanga ki runga i ng whi tanumia ai tehi o rtou ki te taha, ka tatari kia hua prau, ka mauria ng k-iwi, ka whakamtia , ka pnia ki te kk-wai. N, ko r katoa o ng mahi i ng huarahi tapu, ko tahi whi hei haerenga m ng toa o ng tau. Ka puta mai ng krero, ka rongo koe i te pttara e tangi ana ki uta ko Ngti Wai e hoe ana i te mana, ka haere ki tr taha ka rongo koe i te pttra e tangi ana i runga i ng maunga ko Te M-hure-hure e haere ana i roto i ng awa, n ko n ng huatanga o taua w. Kua tupu k ng hap, kua tini k ng hunga, ka tae mai a Tahi-mana, ka tau ki Mana-twh, , ki Manawa-twh i te Three Kings, ka tau ki reira, ka peia e Ngti Kuri, kaua e tau mai ki te tiki wai m te aha, i kite atu i a rtou, ko rtou e whakatumatuma mai ana i runga, ktahi mai i ng whakaaro, an, me pehea r te whwhi wai rtou, ko Ngti Kuri, khore. N n, ka tuhia i roto i te pukapuka a Tahi-mana e whai-krero, there were giants striding on the hillsides, hei tna and Moorish trumpets sounding, ka phh ttou n ng Arabs. Ko tn, ka mhio ttou kua tae k a Ngti Kuri, atu i rtou takiw ki Manawa-twh ki te whakat, ki te ruku kur, ki te tiki pua me r mea katoa i reira, pai noa iho te whakawhitiwhiti, he hua tuku iho mai i a Kupe m, n, ko n tahi o ng krero ka tuku atu ki a koutou. Ko te tangata tuatahi Pkeh i kite i a Hokianga, ehara ko Kpene Kk, n ng Uiui k, ko Silvio, i te tau tonu i knei a Kpene Kk, ka tmata te whakaaro me huri haere me mio te whenua nei e haere ana ki Te Reinga i taua w, ka tau mai te wh. He hua pnei engari, n te tngam-rwhiti te hua o te hau, ktahi, ka puhia atu i te taha tonu o te mana engari, ka haere ki waho atu, ki waho atu, ka titiro mai ki ttahi whi, ka tuhia i roto i tna nei pukapuka, hei tuhi ana i a r, kei roto i reira, Doubtless Bay, kore e taea te huri atu ki roto, n, ka noho mai te ingoa Doubless Bay ki reira, ka haere tonu, ka puhia whitu tekau maero ki tr taha o North Cape. I tua w tonu ko De Servilles [Ph] i haere mai he rapu wai, ka tata mai ki Hokianga ka k he awa e rere mai ana, kei te taha tonu o taua awa, he puke-one tino nui nei, kei tua atu ko ng puke me ng ng-here kei runga , he wh ng r pea e uru ana ki roto engari he nui ng ngaru ka mea ko Hokianga tr i kitea. Khore a Tahi-mana i kite i a Hokianga, khore i tau ki te whenua, khore i tata ki te whenua i patua mai i Motu-eka, i Peia, ka hoki ki Batavia.

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Wai 1040,#4.1.1 Ko Kpene Kk ka tae mai, e whakatika ana hoki te whakapapa ko ng hunga i runga i haere te kite i a ia ko tana matua, ko Patu-one me te tuahine, kua hua wareware te ingoa, khore a Nene i reira, ko wai te ingoa. 5 e, kia ora, ko rua i runga khore an a Nene kia whnau k, i taua w, kia tika ai te takoto o ng kupu nei. Ka tae mai a Kpene Kk, haere mai te tai-tama-wahine, khore i tata rawa mai ki uta i taua w, kua tae k atu ng waka ki te tuaki i a ia. I tau mai te rongo ki Hokianga i taua w tonu, i ng mahi kino i mahia i waho nei, te ppuhinga o tahi o Ngpuhi e Kpene Kk. Ka kite i rtou nei momo tonga patu tangata, e mea kua puta mai te ingoa inianei ki roto i a ttou katoa ng P-repo o t rtou waka, o t rtou kai-puke i pah mai, ka arumia te tonga porohita-nui nei, i mahia ki te riro, e haere atu ana ki roto ki runga i te taha o ng moutere i waho nei. Me phea e taea tr krero ki te tae hoenga tne, kei knei ng whnaunga e noho ana, e whakawhitiwhti ana. Ko Whiri-naki e rua ng whi o Te Hiku-t, kei Hokianga ttahi, kei waho nei ttahi, kei Te T Mango-nui, hei whi nohoanga n rtou mai i taua w. Kei knei ng hononga kranga-maha, waih ng w i waenganui, ng w o te haerenga ki te aru i ng kkeno i ng paraoa i waho, ka huri ttou ki te reta ki a Kngi Wremu, ktahi mano, e waru rau, rua tekau m tahi. E mhio ana, puta noa i waenganui te kanga-kino m te iwi a Marian, ki a Ngpuhi, krero whakamrama i tn, kei te pai hoki kei roto katoa i ng tuhinga. I te Whiringa--nuku i taua tau tonu ka tau mai he kai-puke, Le Favorit [Ph] ki Waitangi i Paihia. I haere mai he hua manu-ao nei n ng Uiui, ka tau mai i waho nei, ka kite atu, ko ng Mori e patu mai ana i te tai, e huri haere mai, kia haere mai ki roto. Ko Te Karu-wh kei Kerikeri, ko tna wahine i knei i tana kinga e titiro atu ana, heoi an ka hikitia tna kara i runga ake i tana kinga, hei tohu atu, he aha rnei e haere mai ana, ka tono atu he kai-tt a ia, te putanga mai ka haere a Karu-wh ki runga i te kai-puke ka ttakitia a Kpene La Plas [Ph] ka krero-tahi, ko te krero a Kpene La Plas ki a ia, aroha mai, i whakaaro au i te mau mai i ttahi Phopa Kt-rika ki knei. Kei tr taha, ko Baron De Thierry, kua tae mai tnei e whakaaro ana, kei te matehia rtou nei hramana i runga i taua w, me kai i ng kai e tika ana ki te tango i ttahi mate kino i waenganui i a rtou, e ka nei, he Scurvy. Engari, i roto i taua mahi rtou ka tau ki knei, ka haere rtou nei ptiki, te ttiro haere i pua, kua oho an ng mhingare, kua whakaaro, he mahi kino tnei, ka kohikohia ng rangatira i te tuhi-whitihana [Ph] n Minit Yates i tuhi engari ki tku whakapae, ko te kai-tinotuhi i tnei, he tamaiti e haere ana ki te kura i taua w, he tamaiti rangatira, tekau m toru ng kai-haina, i roto i a rtou ko Moe-tara, Mtangi, Poua-nui, Patu-one, Nene n Te Tai-hoe-r-tne, me Ttore, n tnei taha me n hononga hoki ki Te Hiku-t. I tonoa ki Poi-hkena, kia haere mai ttahi manu-ao i reira ki te karawhiu atu i te Uiui nei ki waho, kua tae k ki roto i ng whakaaro o Ngi-Pkha m, ko rtou ng kai-whakahaere, ng Ingarihi. Tae rawa mai te manuao Ingarihi nei te Zaibra(PH) kua haere k a La Favorit [Ph] ki waho. Ka 117

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Wai 1040,#4.1.1 tuhia te reta, e rua tau e phure ka tae mai te whakautu, ko Poihipi te kaimau mai. Ko te reta a Kngi Wremu kei runga nei, kore pea i kite e maramatia ana e te katoa o knei, e Kingi Wremu , ko mtou ko ng rangatira o Nu Treni e huihuia nei ki tnei kinga, ki te Kerikeri e tuhituhi atu nei ki a koe, i rongo ana hoki mtou ko koe te rangatira nui o Tara-whi nu hoki ng kai-puke mana e mai nei ki t mtou whenua, he hunga rawa kore mtou heoi an, ko mtou tonga he rkau, he muka, he paka, he kpana, heoi ka hokona nei mea ki u tngata ka kite mtou i te toronga a te Pkeh, ko tu kinga anak e atawhai ana ki a mtou, nu an hoki. Ko ng Mhingare, kuanei i a mtou ki te whakapono ki a Ihowa te atua, ki a Ihu Karaiti, tana nei tana tamaiti. Kua rongo mtou ko te iwi o Marian tnei, me ake, mai ki te tango i t mtou kinga, koia mtou ka noi ai kia meinga koe hei hoa m mtou hei kai-taki i tnei motu, kei tata mai te whakatoi o ng tau-iwi, kei haere mai ng tngata k ki te tango i t mtou, e kupi hua ngaro, i t mtou tina ki te whenua nei, he mea oma mai i runga i te kai-puke, mu pea rtou e rr kia rongo ai, kei oho noa te rr o te tangata Mori. N mtou tnei pukapuka, n ng rangatira o te iwi Mori o Nu Treni. Ko tnei e karanga ana i a ia kia t mai hei taki i na ake hunga e tt mai ana ki knei, tuarua, hei phi atu i a rtou e haere mai ana pea, ki te tango i te whenua nei. Ko ng rrangi rangatira, i hina i tr reta, tmata mai a Whare-rahi, Rewa, Patu-one, Waka Nene, Kk-ao, Ttore, Te Morenga, Ripi, Te Hara, Atua-haere, Moe-tara, Mtangi, Makaore-taonui. E rua tau i phure, ka tae mai te whakautu n Te Poi-hipi i mau mai te rei reneti o Te Kingi, n rtou tnei kupu, nna i mau mai, i pnui te reta ki Wremu, i whakamoritia e Karu-wh me Wremu Wremu. Ko te take i haere mai ki te whakakore-thae, whakakore-taka-rr a ng Pkeh ki ng Mori, i tae mai hoki kia kite ai mena e tika ana, e pono ana ng mahi hokohoko a ng Pkeh ki ng Mori i tnei takiw. Khore i tonoa mai ki te whakakore i te mana o ng hap o Ngi Mori rnei. Kei phh tahi, ko taua reta e k ana, kei roto i te reta, mea mai, haere mai, takina, t iwi e tau mai ana ki te noho i waenganui i a mtou, mehemea e kore e k ake n e koe, ka p ki te raruraru, m mtou e taki. Ko te hua tn i puta mai i roto i ng whakaaro m taua w, He Whakaptanga i te Tino Rangatiranga o Nu Treni. E kore au e uru atu ki roto, kei knei an ng thunga m aua krero e noho nei i waenganui i a ttou, a te w ka krerotia e rtou. Ko te whakaaro n Poi-hipi, i runga an i na whakapae, ko Baron De Thierry he take kei Hokianga e noho ana, he take an kua tau mai, kei tau mai he iwi atu ki knei, i tn whakaaro kei te iwi o Ingarangi, te mana haere mai ki knei hei nohoanga m rtou kai-puke, , ka whakangaro atu, kore rtou e pai nei kia tae mai tahi atu. N Eruera

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Wai 1040,#4.1.1 Pare-hongi i tuhi, He Whakaptanga, ko tnei te tamaiti tupu ake i roto i ng mhingare i kona te reo. A te w i haere mai nei, ka huri au ki te reo o ng Mhingare, he aha ng mea i whakaakotia, engari, kia tino mrama ttou, i haere mai rtou ki te ako i te reo Mori. I haere mai ki te ako me phea te tuhi i te reo Mori, i haere mai ki te ako ki te krero, te pnui i te reo Mori, i te nui o te mana o tr mahi, o te pnui i te reo Mori, ko te kupu tuatahi, i puta mai i te reo n te mea, kore an ttou kia mhio me phea te pnui i te reo, ko te kupu tuatahi i taina ki runga i tr tonga, e taea te ttiro ki ttahi, ahau ka krero o te kupu karakia, he karakia te pnui o te reo Mori. Ko tr te kupu i whakatia te w i ttaki ai a Hongi Hika a Wai-kato, ki a Professor Lee, n Eruera Pare-hongi ko te Declaration, te hua Pkeh, n Yates pea, kore e tino mrama ana, toru tekau m wh i hina i taua w, tekau m toru i muri mai, i hina me te mea kia aroha mai i te mea i wai-puketia mtou o Hokianga khai te whakawhiti mai ki tnei taha. Ko te toru tekau m waru o Oketopa, ktahi mano, e waru rau, e toru tekau m rima tnei, e tika ana me hono tnei ki te reta a Kngi Wremu. Ko te mate hoki a Te Karauna, kore e ttiro ana, he hononga tnei, ki tnei, ki tnei, ktahi ka wehe, ka ttiro noa iho ki te triti, a muri ake, ka hoki ku whakamrama, ki tn huatanga i p mai ki a ttou he phi i te tino rangatira o ttou te iwi Mori. Ka phure tr, ka tae ki te w i hmenetia ai te kai-puke, a George Murray i Poi-hkena, khore he pp-arai i a rtou, khore he pepa e whaka ana i Poi-hakena, kia uru atu taua kai-puke, he kai-puke hou i mahia i Hokianga. I runga i te kai-puke nei ko ng rangatira, ko Patu-one, ko Waka Nene, n, i taua w, e hia r nei ng p i roto o Hokianga n Patu-one kei te mhio au ko Waka Nene he p tn, kei Wai-hou engari, he p tn kei te awa o Waima, te whi e ka nei ko huri, ko te p o Waka Nene. Ka whakawhiti rua i t-whi, ka whakatia kia tukuna atu he pp-arai m taua w noa iho, i a rtou i reira i te Here-turi-kk, ar, Akuhata, ktahi mano, e waru rau, e toru tekau m tahi, ka tuhi atu a Poi-hipi ki Te Tari Kwana Koroni i Poi-hkena, kia whakatia he kara m Ngi Mori. I te hari o t rtou whaka mai i reira, ktahi, ka tonoa mai he kara m te iwi Mori, he kahurangi te tae, ko te haki i runga, ko te Union Jack, me ng rrangi kei runga engari, ka titiro atu a Wremu, ka mea, kore e tika ana, ko ng tae Mori, kei reira te tapu ar, he mangu, he m, he whero. Ka tauiratia e toru ng huatanga kara e Te Karu-wh, ka tonoa ki Poihkena, ka tuhituhi e rtou, ka whakahokia mai, i te rua tekau o Maihe, Pou-t-te-rangi, ktahi mano, e waru rau, e toru tekau m wh, ka whakahuingia ng rangatira, ko thea te mea e tika ana ki a rtou. He rua tekau m rima o rtou me rtou khui tautoko, ng kai-puke i waho ng hunga o runga i tae mai, ng mhingare, ng hunga noho ana i waenganui i Ngi Mori, i tt mai i taua w.

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Wai 1040,#4.1.1 Ka whakaaetia, ko te kara e ka nei e ttou i tnei w ko te kara o ng whakaminenga o ng rangatira, ko tr i runga i te tp i knei i te r nei. Ko taku whakataka-rr ehara k m te kara, engari, m te peit tpu, kia patu atu ki te taha o ku kaumtua, ko te kara i tohungia. 5 Ka whakareretia ki runga, ka tuhi i knei, ka rere ki runga i ng tapehete, n te nui o kutou, kore e mhio ana e tapehete he aha tr, , i puta mai tr kupu i roto i ng whwhai i waenganui i a Te Rarawa, i a Te Arawa me Ngti Rangi, heoi an, ka tuhia e Te Rangi-kheke, ka tau te mrino, ka whaka me mutu te pakanga ka rere ng tapehete ki te rangi, ng tapehete, Top Hats, ng Top Hats ka rere ki te rangi, tata ki te rima tau e rapu ana he aha k tnei n te tapehete. N, ka pak mai ng p i waho, ka haka ng Mori, ka rere haere ng waka tau i runga nei m t rtou nei kara. Ko te ingoa i taina ki runga i te kara he paki, he aha te paki ki a ttou, ko te kahu hei whakakore i te ua i runga i ng korowai, he kupu atu i te rapa o te paki ko te tuatoru, kore e paingia i roto o Ngpuhi te haki, ko te haki ko te Union Jack. Ko te kara i puta mai ko tr, i muri ki a kutou ko tn, ka riro tn hei kara m ng kai-puke Mori e tere ana i te ao, ka hanga tahi, ka mauria te kara nei e taea e rtou te uru atu ki ng whanga o Ahitereiria, o Knata, o merika i runga i te mana o te kara, i te mea, i whakatia e Te whare Premata o Ingarangi, i whakatia e Te Kngi i hinatia ka tohua ki te Nawi o Ingarangi he mana kei roto i tn kara, i t ai ttou hei iwi, e kite ana tn mana puta noa i te ao, ka t rite ki te taha o te mana o merika, o Canada, o Ingarangi me r atu whenua i te mana hoki o te kara. Koin te hhonutanga o tnei i waenganui i a ttou, he tohu kei roto ttou i ng kwana o te ao, koin te tino rangatiratanga o te kara. Muri mai, ka huri he whakaptanga ar, te tino rangatiratanga o Nu Treni, n Poi-hipi te whakaaro, i na ake whakapae, ko Barron De Thierry an kei tr taha he take an kua tau atu, ki n ake whakaaro n Eruera Pare i tuhi, the Declaration n Yates, toru tekau m wh i hina, tekau m toru i muri mai, ko r, engari, kia kite, e hono ana te kara, he whakaptanga, kei kn ng rrangi o ng kai-hina i mhue i tku i knei a Patu-one tuhia atu ki roto, kei knei kua tuhia. Ka huri atu i mua tonu i te triti, ka mate te kngi a Wremu tuawh, ktahi mano, e waru rau, e toru tekau m whitu, tekau m waru noa iho n tau, ka karaunatia a Wikitria, ka tae mai a Hopi-hana ki knei i taua w tonu, ka p mai te raruraru ki a ttou katoa. Ko r me ttiro ki te hononga he kngi kua mate, he mea hou kua tae mai, kua rr k te mana whakahaere, ehara, kei te Karauna o Te Kuini engari, kua rr k i te Pare-mata. Ko te triti i muri mai, e whakarerea ana au i tr whanga kei knei k ng kai-krero tika m te whakaptanga. Ko te triti, i whaka ana Te Kuini, kei a ttou te mana, ka tukuna te kai-whakarite ki te whakatika i tna iwi, kei roto tnei i te triti. 45 Ka tukuna te kai-whakarite ki te hoko whenua m te iwi o te kuini, ko te nuinga o ng tuhinga e toi ana, khore e k ana, ka tukuna t ttou mana, 120

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Wai 1040,#4.1.1 mana motuhake, mana whakahaere i a ttou ki a Kuini Wikitoria, khore kei reira, kei roto i te triti te whakarppototanga, ko enei. Khore i t atu, n wai k te k i runga i te trti ka riro te mana, te mana motuhake o te iwi Mori, me phea e taea ai i taua w, i te mea i Hokianga taua w, whitu tekau m toru ng Pkeh e noho ana ki reira. Ko te tekau m rua ng Mori me rtou p, mehemea, ka ka kei te mahi kino rtou, kua phia, ehara tn i te take, kore e mahi ana. Ka tau mai ng tauiwi, ka uru mai ki roto i ng whi, ka ka he Pkeh, Mori, mehemea e hono atu ana ki te whnau, ki te hapu hoki. Kore e k ana kua tae mai rtou, ko rtou ng kanohi o te karauna, i haere k mai ki te rapu oranga m rtou, kore e tukuna ana ki a rtou te mana o Te Kngi, o Te Kuini rnei i waenganui i ng hap, he whitu tekau m toru noa iho rtou i Hokianga. Ko ng mea e taka ana ki te h, he raruraru e p ana, n, ko mtou ng uri o Tame Ktete, Thomas Cassidy, he nui mtou, i whakawhiti mai i te mutunga o tna tonoatanga ki roto o Poi-hkena m na hara i Ingarangi, e rua ng hara nei, tuatahi he kanohi n Te IRA, tuarua, e whakah i ng tonga a Te Ruki o te whi e noho nei ia, ar, e tt ana ki ng ktiro o taua whi, koin ka mauria, tono ki Poi-hkena m te whitu tau, ka mutu ka whakawhiti mai rua ko Pointon he Kt-rika rua ka whakaaro kei reira pea te whi e whwhi rawa ai rua i mua atu i te hokinga. Ka tae mai ki roto o Hokianga ka whakamoea ki te kuri o Te Wao te ingoa, ko ttahi o mtou tpuna, muri mai ka moea e Katete t rua mrena i Poi-hkena i te hh Kato-rika, koia te tuatahi, ka hurihia tna ingoa ko Maraea Katete. I whnau mai ng ktiro tokowh, tokorima i tua w, ka haere tana mahi, he mahi mira, he mahi kai-puke, he mahi ttoro engari, e noho ana i waenganui, he whakatika hoki i ng p o te M-hure-hure. 30 I taua w, kua huri k tna wahine ki ng whakapono i ng ture a Mohi, koin ka huri a Ktete ki ttahi pou-waru e noho ana e rua he Pkeh, ka mau i tna wahine, ka patua e te wahine, mate atu i runga i t mtou p i Waima te whi e mahia nei ia, i runga i tna mahi premu, i raro i ng ture o Mohi. Khore a Ngi Pkeh m, e uru ana hei Pkeh, Mori, i puta ki waho o ng ture kei roto i te hap, ko tn hei ttiro m ttou i te hua noho, kei te iwi Mori puta noa o Ngpuhi te mana whakahaere i a rtou. Khore kei ng Pkeh i tae mai ki te noho ki waenganui, tae atu ki te w o te triti pea, an te hua. Ko ng karauna, te tino here ehara ko ng kai-mahi a te karauna, ko ng karauna i whaka ai, i tuhia te reta ki a Kngi Wremu, i whakatia he kara, i tuhia he whakaptanga, i whakatia, ka mate a Kngi Wremu, i karaunatia a Wikitoria, i hinatia te triti e here ana ki a Kuini Wikitoria, ko r katoa, me hono i roto i ttou nei ttiro, kaua e tapatapahia. Na n i mrama ai t ttou kite, ko te hua o ttou tpuna i taua w, kei a rtou te mana, ko te hono ki te kuini i runga hoki i ng krero i puta mai i t mtou nei rangatira, i a Mohi Twhai, mehemea, ko nei ng whakaaro hei krero, kei hea te kngi, meinga, kia haere mai, kia krerotahi ttou. Ko ng whakaaro k, ko te kngi he rite ana tana mana ki te 121

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Wai 1040,#4.1.1 mana o ng hunga katoa, ahakoa ko Kuini Wikitoria i roto i te reo Pkeh, i roto i t ttou reo, kore he reo rerek, he kupu rerek m te rangatira. He Mori tnei kupu rangatira e p ana ki te tne ki te wahine, kua whakarangatiratia. 5 Kei wareware hoki, ko nei i haere mai i tea, ka tupu mai i reira ko Pmare, hei kngi m rtou, ko Pmare te tuatahi ka tangohia tr, i knei tahi o ng rangatira, ka krangatia ko Pmare tana ingoa, n i Thiti puta mai ko Pmare te tuarua, ka puta mai ko Kngi Pmare te tuatoru, he wahine, engari ka ka ko Pmare te tuatoru, t rtou kngi. N te taenga mai o rtou, o twhi katahi an, ka wehewehea he rerek te kuini i te kngi, he ingoa rerek, ko n ng herenga, hei tirotiro, n te mea, in wehea, e kore ttou e kite i te mramatanga. Ka huri au ki roto i ttahi whanga, n te mea, kei te mhio ka ui mai te karauna, a muri mai he aha k i pakanga ai a Waka Nene, a Patu-one, a Mohi Twhai, ko tahi atu, ki ng rau rangatira nei o roto o Ngti Hine, mtou whnaunga. Ko ng karanga maha, ko te take hei ttiro m ttou, ko te pakanga paka. I te tau ktahi mano, e waru rau, e tekau m toru, ka hoki mai a teina i Poi-hkena, i takina e Kwana Kngi ka hatu ki a teina ng hua momo katoa, he tonga me tahi paka, tekau m whitu noa iho n tau, e rima tau e haere ana i Te Mana-nui-a-Kiwa, tae atu ki Poi-hkena. E rua paka i hmai ki a Te M-hure-hure, ko ng ingoa ko Hani-kura te tne o te wahine, ko Te Mr-o-te-kp. Ka tipu ake ng kunekune mai i taua w, e rua tekau tau e hokona ana tahi. Ka moe te ktiro tama-hine a Mohi Twhai i a Moe-huri, ka moe i te rangatira mataamua o Koro-rreka, engari, ko te tino rangatira o taua w, haere pakanga ana ko Pmare, ko tr i haere atu r ki Te Whet-mata-rau. I te haere mutunga o Pmare te tuatahi, kore i whakarongo ki a Hongi, kore i whakarongo ki a wai, ka uru atu ki te pakanga i roto o Wai-kato, o Taranaki, mate atu i reira. Mhue mai, ko Pmare te tuarua, , ko te tamaiti a Pmare te tuatahi, ko Tiki, ka whakaaro ko tnei te w hei haere ki te mau mai i ng paka i Waima, , ko taku tpuna i riro atu ki a Mohi Twhai. Ka haere ki reira, ka tae ki ttahi o ng whare tpuna, ka tt hei reira, kei au te mana m ng paka nei ka mea atu, khore, ehara ko ng paka a Twhai ki ng paka k a P. Ka puhia a Tiki, mate atu ki Waima, ko n i tmata ai te pakanga, ka puta mai ng Weteri-ana ka puta mai a Whtoi, ko te rangatira whakahaere o tnei w o Koro-rreka, ka puta mai a Patu-one, a Waka Nene, a Muriwai ki te whakatau i ng raruraru nei. Kua tau i taua w, kua whakatia he muru, he tonga me whakawhwhi, me whakamoe tahi, ko ng tne, ng whine, hei whakamutu i te raruraru nei, ka tae mai ko Whare-uru i moe nei i te tama-hine a Mohi Twhai. 45 Ko te tuakana o Pmare-nui, ko te tne a Moe-huri, he ktiro a Mohi Twhai. Ko te kaha kino o ng krero me te kangakanga ka phia, mate 122

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Wai 1040,#4.1.1 atu tr, he hata, t ana ki a Muri-wai, ko Muri-wai te tino kaumtua o roto o Hokianga i tnei w, i reira te whakatau i ng raruraru nei, ka mate a Muri-wai, i te w i mua atu o te tino hemotanga, ka tukuna mai tana whakatauk, tukuna taku tnana kia tere ki Moe-hau, ka purua i a Muri. E k ana ki te katoa me mutu tnei, tkaia, taina ki runga i te whakat-wai, tukuna atu ki a tere, kia mutu ai ng raruraru nei, mate atu ana a Muri-wai. I muri tonu i tnei w, ka krero a Hongi Hika, i kite e ia, ka mate a Te Whare-umu, he moemoea puta mai i a ia, kua kite k au, ka mate ko Hongi Hika. Ko te tekau m tahi tau i muri mai, ka tae mai a Te P o ng raruraru o Waima ki knei ka patua i Koro-ra-reka, mate atu a P, ka toe ko Mohi Twhai anak te rangatira, te tino rangatira o roto o te M-hurehure. N n i tau ai te raruraru i waenganui, e krero, , ka pahu an, i waenganui o Hokianga me Tau-ma-rere. Ka tae ki ng mahi a ng mhingare, ka patua ng mhingare, ka tahuna rtou kinga, kore i patu kia mate i hua, i mngungu ng kai-toke, ka nekhia te mhana ki Waima, ko Kai-toke i roto i ng raruraru nei, ka hono atu ki a Hone Heke, tae rawa mai ki te tau ktahi mano, e waru rau, e rua tekau m waru, e rua tau ki te trti, kua kaha rawa ki te whakataka-rr i roto o Waima, puta noa ki Hokianga m ng mahi mai i te w o Hongi, ka taina ki runga i a Hone Heke, ka taina ki runga i Koro-ra-reka, ka taina ki runga i a Kwiti. Ko nei katoa, me ttiro i mua atu i te tirohanga, i whwhai mtou i te taha o te karauna, he pakanga an t mtou, ko te karauna i waenganui. Ko n te hua i roto o Ngpuhi i taua w, i mua atu i te hinatanga o te triti, koin te take, ko te nuinga o ng rangatira o Hokianga, khore i haere mai ki Waitangi, ki knei te krero m te trti. I runga i te mhio kei te hh tonu rtou nei rr, m ng mahi e whakawhitiwhiti ana i waenganui i ng hapu. Ko n ng whi hei ttiro ki te hua o Ngpuhi i taua w. Ka ttaki ki Manu-ngu-tini, atu i ng rangatira i hina i Mangungu i r i haere ki Waitangi nei, nui atu te roop i reira, i te roop ki knei, engari, ko ng hunga i hina, tata ki te whitu tekau, e toru tekau i muri tonu mai, ka arumia te waka o Hopi-hana ki a mtou, onuhia o mtou moko, tangohia, ko r krero i puta mai i muri i roto i ng tuhinga a Judge Manning, ko n hei ttiro an. I roto i nei katoa, i puta mai ttahi ptai ma te karauna, e titiro ana te kupu, haere mai koutou hei matua, te kngi, te kuini e haere mai hei matua, ehara tnei mea te matua, he kupu twhito, ehara n tnei w, he kupu tuku iho e k ana te whakapapa i te tuatahi, he whakatata heke mai ng tpuna ki ng mtua tae mai ki nianei, ko tn te tuatahi, hono atu ki tr ko te matua te kai-whakahaere o tana whnau. I krangatia kia haere mai hei matua i runga i tr kaupapa hei kaiwhakahaere, ehara i runga i te kaupapa whakapapa. Ko tn i t-mai hei matua kia tae rno ki te w e taea e ng Mori te whakahaere i rtou mahi kia hua rite ki r o te kwanatanga katoa, kua mutu te mahi a tn matua, e kore e noho hei matua tonu, n te mea, khore n whakapapa. Ko tnei, he kaupapa e toa ana, ka mhio ka puta ake, a 123

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Wai 1040,#4.1.1 muri ake nei, kia hua whnui atu, ka haere ttahi ki roto i ttahi atu rohe, kei waenganui i ttahi atu iwi, twhiti atu i t kinga khore e kore nei, he whakapapa ka noho koe ki reira hei ahi-k mai i twhiti m tu whnau. 5 Mehemea ka haere ki tu whnau ki reira, ka noho tonu kutou ki reira, hei ahi-k mai i twhiti kia moe rn ki roto i tr iwi ktahi an ka hono tturu engari, ko te mea i tai tuatahi atu, he matua m te whnau o te ahi-k mai i twhiti, ko na tamariki kua hono atu ki roto a te w ka t hei matua m ng whakatupuranga heke.

10 Khore i roto i mtou nei tkanga, ka hatu te mana hei matua m mtou, ki ttahi ka hatu ki tn, ki ttahi atu, khore, he tkanga k tn n Ingarangi ehara n mtou, n, ko n hei whakaarotanga, kei roto i a mtou, he matua. Kei roto i a mtou ka mutu tna mahi, tn koe, haere mai, haere, ka hoki mtou ki mtou tkanga. M mtou, n mtou e whakahaere a te w e tika ana kua ngaro, n reira he whakautu ki tr a te hokinga mai te krero poto noa iho e p ana ki tku rangatira, ka hoki ki a rtou e rrangi nei i te mua atu i te hononga atu ki r, n reira tn ttou katoa, kua tae ki te w. Trans Greetings again everyone. Before we went for a cup of tea, we talked about the practices, the customs that were left to us. From the time of Tpoto, the most valuable treasures in our area were the canoes that had been carved in our area because the canoes that came from Hawaiki were good for going on the ocean. It is here in Waitangi a war canoe that 120 people could run. They could not carry that number on the canoes that came here. Secondly, we began building our homes and pa as permanent residence. In the time of T-poto, he built many p. He had six p from the river of Hokianga down all the way to Puna-ki-tere, and they were connected to those of his elder brother and those that were left behind. We say there were many more fortified p in the north than anywhere else in New Zealand. Why was this? Firstly, it was to take care of our gardens. You will find on each of those p the pits, food pits, in some places some were hidden in the forest, they lived on the land, the kmara had arrived after the time of Toi and those of you on the Tribunal are aware of the stories pertaining to the kmara. The people who have been those who have investigated the source of the kmara found that they did not come from Chile but they came from around Mexico. They came at a time since the Mayan civilisation. The kmara finally arrived in Polynesia. When they began living in more permanent residence, they stopped moving about and therefore a different hap began to emerge and all have emerged since the time of Rhiri. By the time the European arrived, they found similar things throughout the country. When Tasman arrived in Motu-eka and those places, he saw 124

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Wai 1040,#4.1.1 by the shore they were living in their home their kinga. Their canoes were on the beaches, all forms of canoes, some even war canoes. If it was like that then there, how must it have been in Ngpuhi where more people already existed? 5 Traversing from one side to the other, from Ahi-para down to Whangarei, they travelled by foot. Some places were declared as tapu and sacred and battles were not those were the places that many of the bones of our ancestors were interred Some places were for only war parties to travel When you hear the putatara on shore, that means Ngti Wai was at sea.f you hear the pttara on the mountains, its M-hurehure that are travelling. Those were the kinds of things that went on during that time. The hapu grew and the iwi grew and they landed at Manga-twhiri, at Three Kings. They were attackd by Ngti Kuri, stopped them from getting water and they found Tasman thought of how would they get water and Ngti Kuri rejected them. So it was written in the journal of Tasman according to him, and we were assumed to be Arabs. Now, we knew that Ngti Kuri had arrived from their area to Manga-twhiri to gather seafood and that was a traditional practice coming down from Kupe and those were some of the stories which I will tell you those. The first European who discovered Hokianga was not Captain Cook. It was the French, Silvio In the year that Captain Cook was here, the idea came about to travel around the area He went to Te Reinga and he went to a geyser and there was a south-easterly which blew across the sea and outwards in an outward manner and Cook wrote in his journal, which he wrote in each day, each and every day, and he called it Doubtless Bay and so it was called Doubtless Bay, that area. So he was blown 70 miles towards North Cape. At that time de Serville [Ph] came to look for water and as he approached Hokianga, he saw that on the side of this river that there was a mound of soil and on top of which was bush but there were many waves and that is what Cook found. Tasman did not discover Hokianga, he did not land here, he did not draw near to the land. He was attacked at Motu-eka and returned to Batavia. Captain Cook arrived. The people who went to meet Captain Cook was Patu-one and his father. I forget the name of the sister. What was her name? Thank you. It was those two. Waka Nene had not been born at that time. Let the stories be correct and so Captain Cook arrived on the east coast and he did not reach shore The canoes had already gone to meet him and so the news reached Hokianga at that time about the wrong doings that were committed here where Ngpuhi were shot, some of Ngpuhi were shot by Captain Cook. So they witnessed some of the weaponry, the cannons on the waka and they were pursued, a great treasure, the cannon which was over at the islands over yonder. The relations are here, residing. Whiri-naki there are two parts at Hika-t. That was where they resided at that time. The various links are here. Leave the stories about the pursuits 125

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Wai 1040,#4.1.1 of the seal and the whale and so I turn to the letter to King William the 4th in 1831. Ngpuhi were wrongly called The People of Marian and I will provide an explanation. In October of that year the letter arrived in Paihia and a Portuguese warship arrived and they were trying to come in on the tide. His wife was here, looking out to sea He lifted his flag above his home as a sign that something was approaching and a person was sent out to meet it and Henry Williams went out and met Captain la Plass. Captain la Plass said I forgot to bring a Catholic bishop here. On the other side was Baron de Thierry. He was thinking that the sailors on the canoe were dying, who were suffering from scurvy. But when they landed here and their small boats went around the pua area and they found the missionaries The missionaries thought that something was going amiss and they gathered all the chiefs together and they wrote a letter. But they believed that the real author was the son who was attending school at that time, one of the chiefs sons. There were 13 signatories. Amongst them was Moe-tara, Taonui, Patuone, Waka Nene from the east coast and Ttore from this side and his connections to Te Hikat. A request was sent to Sydney for a warship from Sydney to come and chase the French out. By the time they arrived, the letter was written and it took two years before they got an answer Busby brought the reply. The letter from King William where the chiefs of Nu Treni gathered at Keri-keri, wrote to you. We hear that you are the chief from overseas and that you are the mana of all the ships that are landing in our area. The treasures we have are flax, timber and pigs and we are seeing the Pkehs treasures are only your country cares for us The missionaries belong to you, teaching us to believe in God and Jesus Christ. We hear that is the people of Marian who want to land here to take our home. So we are requesting that you should become a friend of ours and to protect these islands so that those who people who foreigners who wish to deprive us of our land and our bonds to the land, perhaps you could let them know of your anger. It would stop us from going into war with them. So one is that they needed someone to look after the people from England who had come here and to stop others from entering. The rangatira who signed it were Whare-rahi, Rewa, Patu-one, Waka Nene, Kk-ao, Ttore, Te Morenga, Ripi, Te Hara, Atua-haere, Moe-tara, Mtangi, Makaore Tao-nui. Two years later the reply came. Busby brought the answer, the Kings. He brought the letter and read it. Henry Williams translated it into Mori. The reason why he came; to stop the stealing, to stop the wars of Pkeh to Mori. He came to find out whether it was true and the purchases being made by Pkeh in this area were done properly. He was not sent to deprive Mori of their rights in sovereignty. Let no one be mistaken that this letter was an authority. It was a letter for them to come and look after their own people. If you dont look after them, they will be

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Wai 1040,#4.1.1 in great and they fall into problems, we will fix it. That was what emerged from the thoughts of that time. The Declaration of Te Whakaptanga of New Zealand. I will not enter that discussion. There are experts on it that are here, they will speak on that matter. The thought came from Busby because he believed that Baron de Thierry was the reason and he lived in Hokianga Of course, there was that someone else may land in this country and he wanted to secure the English capacity to come and go from Aotearoa. Eruera Pare-hongi wrote Te Whakaptanga. This boy grew up amongst the missionaries and was taught by them. Soon I will change I will tak up the language that was taught by the missionaries. The missionaries came to teach us how to read, how to write English and how they came to learn how to read and write in Mori. The first word in the language (because we didnt have a written language then), the first word on that particular paper that was could be seen and read is the word karakia, he karakia. So the notice was called Ha Karakia. This was the first word that was created when Hongi and Waikato met with Professor Leigh in England. The Declaration, perhaps the h gave that translation. 34 people signed on that day, 13 others later. They were delayed because they were flooded in in Hokianga, they could not make it to this side. On the 28th of October 1835 this was done. It is only right that this be joined to the letter to King William. The problem is Mori did not see these things as being connected and they just look at the Treaty Later I will give a broader explanation. So this has been part of the deception in suppressing Mori thoughts to keep these things separate. In regard to the time when charges were laid on a ship, George Murray, in Sydney, there were no papers to stop them from coming. There were no papers in Sydney to say that these new ships could enter Sydney harbour. These ships were made in Hokianga. At that time there were many p in Hokianga, belonged to Patuone. I know that Nene had a p at Wai-hau, but he had a p on the Waima River. There was a p in Waima that was Waka Nenes. They went abroad In 1831 they secured papers of entry to Sydney and so they askd the authorities in Sydney to allow a flag for the Mori. They were so impressed with what went on there they sent a flag for Mori, it had a Union Jack and the words on it. Wiremu lookd at it and said No, its not quite right. The wrong colours. They were not in the Mori colours of black, white and red. So they gave three examples of the flags that they thought. They were sent to Sydney and they made them up, sewed them up and brought them back. On the 20th of March 1834 all the chiefs were gathered to mak a decision as to which one was appropriate for them. 25 of them and their supporters and the ships that laid out and the missionaries and those who lived here and those Europeans that lived among Mori all gathered 127

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Wai 1040,#4.1.1 here and they agreed that the flag we call The Flag of the Whakaminenga o ng hapu o Aotearoa, that was on the turn. I was angry not at the flag. I was not objecting to the flag. I was objecting to the way the table was used and shoved against one of my elders. 5 Dont know what a tpe-hete is, and that came out of a battle between Te Arawa and Ngti Rangikaheke, wrote: The peace reigned at the battle and they sent their tapehete their top hats were thrown in the air. The guns blasted outside and the Mori would haka and they greeted their new flag. The name they gave to the kara on the paki. What is a paki? That cloak to stop you being rained upon on your korowai. The third word is the hake, its not well liked in the north because it refers to the Union Jack. The flag that emerged is that one on the back there at the left of you and Mori ships carried that flag. Some were made and they carried this flag so they could enter the bays of Australia, of Canada and America. Upon the mana of the flag, it was agreed to by the British government and the King and the Navy of England which allowed us to be a people to demonstrate our mana throughout the world equal with the mana of America, of Canada and of England and other countries due to the mana of the flag. That is the complex nature between us. It is an indication that we are amongst the governments of the world. That is the tino rangatiratanga of the flag. Afterwards came the Declaration. Busby came up with the idea that Baron de Thierry was on that side. Eruera Pare wrote the Declaration, there were 34 signatories on that day and 13 afterwards. The list of signatories is there. It was written before the Treaty. King William the 4th died in 1837. Queen Victoria was only 18 when she was crowned and Hobson arrived here at that time and thats when problems arose for us all. You must look at the connection. Many have died. Others came and control did not lie with the Queen but with parliament. The Treaty came afterwards. There are appropriate speakrs here to talk about the Declaration. The Queen agreed that we have the mana and so the British resident was left to take of his own people and to purchase land for those citizens of the Queen. Those who were left we did not cede sovereignty to the Queen. That is not in. In the Treaty it summarises these things. Who said that through the Treaty we would cede our mana, our sovereignty, the sovereignty of Mori people? How could it be done at that time because at Hokianga at that time there were only 73 Pkeh living there? There were 12 Mori with guns. If they committed wrong doings they would be shot. That did not happen and then the Europeans came and lived here in the areas and were called Pkeh-Mori if they can connect to the whnau and the hap. It is not said that they were not representatives of the Crown. They came to prosper. There were only 73 Europeans in Hokianga. Those who committed wrongdoings, problems would arise. 128

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Wai 1040,#4.1.1 We are the descendants of Tme Ktete (Thomas Cassidy). There are many of us. He came over from Sydney following his mistakes made in England, one he was a representative of the IRA and secondly he rejected the Duke at that time and so he was sent to Sydney for seven years and then he came with Pointon, they were both Catholics, and so they decided that they would acquire resources at Hokianga and they arrived at Hokianga and Te Kuri o Te Wao, one of our ancestors and afterwards Cassidy married in Sydney in a Catholic church and his wife was called Maraea Katete. Their four daughters were born (four or five), and then went to work in the mills and on the ships in logging and he lived with the people and repaired the guns of Te M-hure-hure at that time. His wife turned to Christianity and so Cassidy went to a widow and was killed by the woman. He died at our p in Waima where he worked due to his adultery which went against Christian practices. Europeans did not come who became Pkeh-Mori, did not transgress against the laws of the hap and so we are looking at how Mori lived throughout the country and throughout Ngpuhi. Ngpuhi controlled its own affairs. It was not Pkeh who controlled their affairs right up to the time of the Treaty. The Crown was a real tie, not the workers of the Crown. It was the Crown that agreement was made. Williams wrote, a plan was agreed upon, they wrote a Declaration. When King William died, they crowned Queen Victoria, they signed a Treaty and that tied us to Queen Victoria. All those things are connected to the way we viewed things. Do not trample upon them. Do not separate any of those things. It is those things that we get an understanding of how we view the mindset of our ancestors at that time. It is the connection to the Queen upon what was said by our tupuna at the time, our chiefs at the time. If these things were their thoughts, where is the King? Tell him to come. Let us speak with him. It is the thoughts. His mana was the equal of the chiefs at the time. Even it was Queen Victoria at the time, in our language there is no difference, there is no different word for rangatira. Rangatira is a Mori word. It touches to a man as it does to a woman. Lest we forget these who came from Raitea, who descended from there was Pmare as a king there. Then that title was takn by one here and called himself Pmare here. Kingi Pmare the 3rd emerged a woman, but they called her Pomare the 3rd, their king. Only when those from overseas arrived, they began to separate king from the queen that they were different things. Those are the ties, the bonds for us to look at. If we separate these things, we will not understand them. Let me turn to another part. Perhaps the Crown will ask, why did Waka Nene and Patu-one, Twhai fought against the other chiefs of Ngti Hine, our own relations, our many connections. The thing we should be looking at is the first battle. In the year 1813 Teina returned from Sydney. Governor King looked after him and gave him many things and some pigs. He was only 17. He had 129

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Wai 1040,#4.1.1 been travelling in the Pacific for five years and arrived at Sydney. Two pigs were given to Te Mhurehure, their names were Hanikura, the boar, the female, Te Mr o Te Kp was its name. The piglets grew for some 20 years, some were sold. When the daughter of Mohi Twhai married Moe-huri, the first born of Koro-ra-reka from Russell. But the war chief of that time was Pmare. That one who went to Te Whetu-mata-rau. When Pmare the 1st last went he would not adhere to Hongi and went into Wai-kato, Taranaki and was killed there He left behind Pmare the 2nd, the son The son of Pmare the 1st was Tiki and he thought this was the time to go and get the pigs from Waima that my ancestors given to Mohi Twhai. He went there and arrived at one of the ancestral houses and argued and argued that he had the mana to the pigs. You dont have the mana to Twhais pigs, you have the mana of Ps pigs, and so they shot him and he died at Waima. And thats the beginning of the battles. And from that emerged the Wesleyans. Whtoi arrived, who came from Kororareka and Patu-one and Waka Nene and Muri-wai arrived to settle the peace. They settled it at that time. A tonga had to be given, marriages had to be set and Whare-umu arrived who married the daughter of Mohi Twhai. The elder brother of Pmare-nui is the husband of Moe-huri, the daughter of Mohi Twhai. Because of his abuse and swearing, they shot him. A shot fired and hit Muri-wai. He had come to settle the peace and Muri-wai died. Just before he died he said these words Let my body go to Moe-ahu. Saying to everyone Let it end here and let me drift out to sea. Ill tak these problems with me and he died, Muri-wai died. Just after this time Hongi Hika spoke. He had seen a vision that Te Whare-umu would die. It was a dream. He had seen it and instead Hongi Hika died. 11 years later Te Pi arrived and brought the problems of Waima here and he was killed at Koro-ra-reka, Pi died there and the only one left was Mohi Twhai as chief. That is the only rangatira of the time of M-hure-hure. It is from these things we settled the problem between Hokianga and Tau-m-rere. We get to the work of the missionaries. They attackd the missionaries and burnt their homes at Mangu-ngu, Kai-toke and the mission was shifted to Waima. Kaitoke, do these problems, joined with Hone Hek. Up until the year 1838, two years before the Treaty, there were great problems in Waima and throughout Hokianga from the time of Hongi and they were placed upon Hone Hek, on to Kororareka and they were placed on to Kwiti. You must look at all of these things before you discuss why we battled with each other. The Crown was between it all. That is the way things were in Ngpuhi at that time, before we signed the Treaty. That is the reason the majority of the rangatira of Hokianga did not come to Waitangi to speak of the Teaty, because they knew that the anger was still fervent between the hapu of these areas. Those are some of the things that you must look to understand the ways of Ngpuhi at that time. There were more rangatira signed at Mangu-ngu than those that signed at Waitangi, there were greater gatherings there than there 130

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Wai 1040,#4.1.1 were here. But the people who signed, some 70 people, 30 chased Hobsons ship requesting that their signatures be removed from the treaty. Those have come from the writings of Judge Manning. You must look at those things as well. 5 Throughout all these it emerged the question from the Crown, looking at the word, come here as a parent, come here as a parent. This thing called a matua is not an old world, it is not from this time, it is a word that refers to whakapapa in the first instance, a genealogy that comes down from the ancestors to the parents of today connected to that. The matua is the person in charge of his family, the parent. She was called to be a parent in that sense, not on the whakapapa determination. That explanation of matua to allow Mori time to run its own business on its own. They could not have stayed as a parent as perceived by whakapapa, he did not give that authority. This was a principle. Maybe it will emerge later. Lets develop that thought further. If you go to another area amongst another people further from your own home and there is no genealogical connections between you and you remain as ahi k from a distant place. If your family goes there and you stay there, up until the time you marry into those people you are a whaea at a distance from your own home. But his children become part and they would remain as parents for the descendants that may follow It is not in our practices. It is not something that is transferable. That is a principle from England, it is not our principle. It is not transferable. Think about that. In us is the word matua, parent. You will find within us when the job is done, thank you, hello and goodbye. We will go back to our own practices, we will run our own business at the right time. Therefore the answer when we come back there is a short explanation to rangatira. Before I connect to other things, this is all for now. Thank you. It must be time for lunch. ?? PH [Indistinct 12.01.10] He toru tekau mnit, kei te pai e taea e au inianei. Ka kite au i tnei, kore i tino mrama te tiro atu. E te Tiati, taku nei mihi whakatau ki a koe i runga an i te hononga whakapapa ki a Te Arawa. Ko t mtou tino rangatira a Mohi Twhai, ko tna wahine mataamua tturu, mai ki te w i mate ai, ko Hine-te-koia o Ngti Te Ao-rere, ko ttahi o u whakapapa. I tanumia ki runga i te whi kei reira te kinga tturu o Mohi Twhai, whakahekea mai te ingoa o t mtou pae-maunga a Manawa-kai-aia ki runga i ttahi puke, i raro iho ka hanga tn kinga ki reira, ka mahia he whare karakia i roto i taua whi, ka mahia he whare huihuinga ka hatu te ingoa i taua whare, ko Te Map-o-te-whenua, hei hono ki a mtou katoa ki te whenua e hora ana. Ka tae ki tn w ka tmata te wehewehe i n hunga o taua kinga o Manawa-kai-aia ki ng para-rahi, ki te hanga i rtou kinga ki te whakat kai, kua tae mai hoki te mramatanga i taua w. Kua mutu ng 131

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Wai 1040,#4.1.1 pakanga-nui i taua w, ka hurihia te whi o tn kinga, hei whi tapu, ka taina te ingoa ki runga, ko kahu m Kahu-mata-mmoe. Ko tr kei waenganui i a mtou o te M-hure-hure, he hono tino pono, he hono tturu, he hono e haere tonu ki nei r, ka tau mai tnei o taku taha, ka ttaki n Roto-rua, ka whakapapa, ka moea, he mokopuna tku tnei, ko n ng herenga e mau nei i a mtou. Ko te tuatoru o ng whakaaro i puta mai, ki a koe kia ttiro an, ki ng huatanga e p ana ki te tuhituhi. I tmata au ki te kupu i mua atu, he tapu te kupu, toi te kupu, toi te mana, toi te whenua, n ttou i tn mai r an, kia tika kia pono, mau i ng kupu a ttou tpuna. Mehemea i tuhia karakiatia mai, pnuitia mai, kia rongo ai, kia mau ai ki te hinengaro ko n ng tkanga i kphia i mtou tpuna mai r an, i te mea hoki m te waru mano tau, mai i te tmatanga o ng hunga o Polynesia ko rtou nei krero he tuku iho, he tuku iho, he tuku iho, kia mau tonu, kia kaua e ngaro, kia rongo rn e krerotia ana ka mrama. I krerotia ng kupu nei i te w o te whakaptanga, te w o te triti. Ko te tapu kei roto i a ttou, kahore i roto i te karauna, ka tau ki te w, ko ng pp i tuhia i a rtou, khore he mana. Ko te mea e ka nei e ttahi, na rtou te kupu ko te triti he koretake noa iho, the treaty is a nullity, na rtou tr kupu. Ko ng pp ka ahatia, ka ahatia te triti, ka waihotia ki raro o te tae kingia, hei kainga m te kore, koin te mana o te triti i roto i a rtou o te karauna, kei knei te whakahua, ttiro ki ng taha, ko tn te triti i kuma i raro i te whare paremata i kainga e te kore, n wai i kite n Matu Rata. Kaua e k mai ki ahau, e whai mana ana te triti mehemea an te Karauna koe, he tapu te pp, he tapu te tuhi, he tapu ng kupu. He tao rkau e taea te karo, he tao kupu e kore e mau tonu ana tn. Ka mau ki a koutou ki te tkanga humuti tamuti. Ko ng kupu ka taina ki kn ka whakamrama ki roto ake i a kutou ka waih ki reira e kore e huri ia, khai i titiro he aha r te hhonutanga, he aha te mana o aua kupu ki roto i te Ao Mori, koin te tak i t ai, i hoki te tekau tau.E hoki ki te reta a Wremu, e hoki ki te kara, e hoki ki te whakaptanga, e hoki ki te triti, honoa te katoa, ka titiro ai. Tirohia te kaupapa o nei katoa, kaua e aru i te kaupapa Pkeh, , ko nei kua mhio kutou i pnga atu ki waho, khore he kupu e hono ana, i roto i nei, ko taku noi ki a kutou, e ng kai-whakaw, tirohia, kapohia te here-pono kei waenganui i a ttou me ng karauna o taua tekau tau. E hoki ana te krero o taku tino rangatira, kei hea te kngi, kei hea te kngi kia haere mai te krero, kia krero-tahi ttou. Ka waih m ng poi hei krero i runga i ng kupu e puta mai ana i a Kwiti. E whaka ana te kuini, kei a ttou te mana o tnei whenua me ttou kinga, ttou tonga, khore he rerek ki ng kupu o te whakaptanga, ko ttou ng tino rangatira, kahore he rerek m ttou an e hanga i ng ture m ttou, kei roto i te whakaptanga. Kia honoa atu te kara me tn mana puta noa i te ao, kua rangatira k ttou i te ao-whnui, e t nei te kara, he tohu m te iwi Mori, honoa ki te kara he tonga tuku iho, he tonga n Ngi Mori kia whakaterea i ttou kai-puke ki ng whenua katoa, kei hea te mana i t atu o tr.

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Wai 1040,#4.1.1 I tukuna mai te kai-whakarite, hei whakatika i tana iwi ehara i a ttou, honoa atu ki tr, ki te reta a Kngi Wremu. N ng tino rangatira e k ana, whakatika ana i t iwi, n, ki te kore ka whakatika nei i a mtou. Ka tukuna te kai-whakarite ki te hoko whenua m te iwi o te kuini, hono atu tn ki te whakaptanga, m mtou e hanga i ng ture m mtou, ng ture hokohoko, ng ture m tnei whenua, ahakoa kutou ka uru mai kei raro kutou i o mtou ture, kei roto tn, , ko te whakaptanga honoa ki te triti. Ko te kai-whakarite hei taki i ng hunga i tau mai i a Ingarangi me Poi-hkena in kore kutou e taki, m mtou, e mau tonu te rangatiratanga o ng hap, e hono ana ki r, kua whakamramatia i ng tekau tau. N reira e taki kutou hoki o te Roop Whakamana i Te Triti. Ka huri ki te whakamutunga, t mai nei n Mohi Twhai e rua. Ko te kaumtua a Mohi ko tna tamaiti ko Hne Mohi. I roto i te w o ng pakanga m te hoko kauri, i Te Kauri te ingoa o te whi nei, t-whi atu o Ku-t, ka pakanga i waenganui i ng hap o Ngti Manawa, Te Hiku-t, Ngti Koro-koro, Te Pouka, Te Whrara. He pakanga p i reira, he kauri te take, i te mea, kua whaka k a Mac Donnell, te hoko i r o t mtou taha. Ka haere ki tr taha whakarere nei ka whakawhiti atu, ka pakanga, hokowhitu ng rangtira kua mate, ka haere atu a Mohi Twhai i runga i tna waka, i honoa ng waka-tau e rua, e rua ng p-repo i runga, , ka hoea atu ki taua takiw, hurihia atu ki a rtou e puhipuhi ana, ka peke atu ki runga i tna pt, tino iti nei, ka hoe atu me tna p. Ka karanga te iwi me mutu, i mutu, kei te haere mai a Mohi Twhai ko tna karanga ki a rtou, kia tau te rangi-mrie, me mutu te pakanga, me rangi-mrie katoa ttou in kore ka mate kutou katoa, ko tn hua tr, ktahi an te kupu. E huri ki te tuarua o ng krero mna, i roto i te w, ka tmata ai te mahi a Te Kooti Thae Whenua, Te Kooti Whenua Mori i t rtou tmatanga, ka tae atu ttahi o ng rangatira ko Ue ki te kooti ka k atu, kei te hiahia au te hoko i te Kahiwi, e uru atu ana i a Oue hoki ana ki muri o te puke, ki muri i te p o Uewhati, n mtou tua p, n mtou te tpuna. Ka rongo a Mohi ka k atu, tikina, ka mau te rangatira nei whakahokia mai ki Waima, ko Mohi i reira me tana toki, e ki ana ko thea to ringa haina. Heoi an te krero a te rangatira, me mutu i konei, e krero haina, e kore e mutu. E taea te tapahi t ringa a mua atu i t hainatanga a muri rnei, kei a koe. Khore i riro o mtou maunga. Ko tn te hua kei roto o te taitama tne, o te taitama wahine, ko ng whakatauki i puta mai, m ng rangatira o roto o Ngti Hine khore i rerek te hua i waenganui i a mtou. I te w e takoto ana te whai me whakaiti, me whakaiti, me whakaiti. I te w e pa mai i te raruraru, kia tpato, khore nei i mau tika i te Karauna. Na i runga i tnei, ka mihi ki a koutou, kua mutu te whanga ki ahau i tnei w, ka huri r ki a ttou katoa, huri noa, huri noa ka hoki au ki ku taniwh kai-tiaki o Hokianga, kia waiata i to rtou waiata, me te puaha o te awa o Hokianga. Kia ora ttou.

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Wai 1040,#4.1.1 Trans Oh, theyve given me another 30 minutes. Judge, I wish to acknowledge you due to the genealogical links to Te Arawa. Our great chief, Mohi Twhai, his principal wife up until the day he died was Hinetekoia of Ngti Te Aorere is one part of your whakapapa. She was buried at the place, the principal residence of Mohi Twhai. Bring back the name of our mountain, Mangakaiaia, and his home was built there and a church was built at that place and so was a meeting house and it was called Te Mapi o Te Whenua to connect all of us to the land. Then the people of Manawakaiaia began building their own homes and planting crops. They were enlightened at that time and his home was turned into sacred ground and it was called Okahu. Pertaining to Kahu-mata-momoe, and that is between us of Te Mhurehure, it is an authentic connection which continues to this day, this person beside me, I met from Rotorua and this is a grandchild of mine through whakapapa and so those are the bonds that we maintain. Thirdly, I wish to circumstances surrounding literacy. Word is sacred. Let the word mana and the land endure that has been a longstanding idea. Let us hold onto the words of our ancestors. If it was written then we can conduct prayers and read and so it can be retained by the mind. Those were the traditional practices that our ancestors grasped long ago. It was 8,000 years since the people, the traditions were passed down over 8,000 years. These words were spoken during the time of the declaration and the time of the Treaty. The sacredness that lies within us does not lie with the Crown. Once we reach the time, the documents that they wrote do not have mana. As one said, they had the words, the treaty, that is what they said. What will happen to the treaty? Will it lay on the ground to be consumed by the rats? That is the mana of the treaty in the eyes of the Crown. Here are the photos. That was the Treaty that was consumed by the rats and who found that? It was Matiu Rata. Do not tell me that the treaty has mana if you are the Crown. The words are sacred, the writings are sacred. A blow from a weapon can be parried but not words. Let us remember the story of Humpty Dumpty and that pertains to you. What is the depth, the complexity and the mana of those words in the Mori world? That is the reason I stand and go back 10 years, go back to the letter of King William, the flag, the declaration and the treaty, join them together and then consider it, look at the purpose of each of those things. We know about those things. Throw those away. The words all join together and within these things I pray to you, Judge, grasp the connections between us and the Crown within that 10 year period. I go back to the words of my great chief. Where is the chief, where is the king, where is the king to come and speak with us? I will leave the boys to talk about it. To the comments of Te Kawiti, the queen agreed that we have the mana over these lands, our homes and our treasures. It is no different from the words within the declarations we are the great chiefs. We will create laws to govern ourselves. Join the flag and its mana which extends throughout 134

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Wai 1040,#4.1.1 the world. We are already chiefs and the flag is a sign, indication of the Mori people, it is a treasure of the Mori people which allows us to launch our ships throughout the world. 5 The British resident was brought here to look, take care of his own people, not us. Make the connection with that to the letter of King William and the great chief said You will take care of your own people, not us. So the resident was allowed to purchase land for the queens people. Join that with the Declaration, we will create laws to govern us in terms of trade between the countries. You are governed by our own laws. Join that with the Treaty. The residents role is to care for those who have come from England and Sydney. If you will not look after them, we will. The sovereignty of the hap is maintained within that 10 year period. So Judge, Members of the Tribunal, I turn my attention to our conclusion. There stands the two Mohi Twhai. There is the elder Mohi and the younger Mohi. During the battles over kauri timber and kauti, a battle ensued between the hap of Ngti Manawa, Te Hekutu, Ngti Korokoro, Te Pouka, Te Wharara. It was a battle where guns were involved and kauri was the reason for the battle and MacDonnell agreed to sell their timber and then they crossed over and then a battle ensued where 70 chiefs died, Mohi Twhai went on his canoe and their two war canoes were joined together and two Purupu were on the waka and they journeyed towards those who were shooting and rode his waka with his gun and then they knew that Mohi Twhai was on his way. They told him to cease fighting and let peace reign over all of us. If that does not occur, we will all die. That was his nature. He uttered but one word. Lets turn to the second story about him when he began. Once the Mori Land Court began stealing, began their activities and then Oue a chief of Oue came to the court and said that he wanted to purchase the hill behind the pa of Uewhati. That is our pa, that is our ancestor and Mohi heard and said Go and get it and so the chief took it and came back to Waima where Mohi was with his adze. Which is your hand that you sign with? I will conclude here. He did not sign. I cannot chop off your hand after you have already signed. Our mountains were not ceded. That was the nature of the circumstances on both sides, the west coast and the east coast. The nature of the chiefs of Ngti Hine were no different to the nature of our own chiefs in times of peace be humble and when problem arise meet them. The Crown did not grasp these concepts and so I thank you, I have finished, concluded my submissions and I turn my attention to all of us. 40 I return to the guardian Taniwha of Hokianga and sing the song relating to the mouth of the Hokianga River. NG MTEATEA PH 45 Takoto mai ra koutou, te whi ngaro, tnei r t ttou kai-krero, e inu nei i tnei rangatira, kia hoki atu ki a koutou, tn koutou, mehemea he ptai ko tnei te w.

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Wai 1040,#4.1.1 Trans JC Those of you who passed on, here the speaker removes this cloak and returns it to you. If there are questions, please ask. Ae, tn koe. Mr Irwin, he ptai t?

Andrew Irwin questions Patu Hohepa [12.20 pm] AI Yes, I do have some questions, sir. kti, tn rawa atu koe e, Patu, tnei mihi atu kia koe. PH AI Kia ora. Mehemea, kei te pai kia koe ko tku prangi ki te ptai atu kia koe i te reo Ingarangi? Thank you very much, Patu. My greetings to you. If you like, I would like to ask my questions in English. No, kia au ko te reo Mori tku nei reo mai r an, kei te pai. Hoki ki te reo Mori. Ask me in Mori. If I could ask you first about the pepeha Ngpuhi Kowhaorau, I just had some questions of clarification about that. It seems quite clear from what youve said today that there is no Ariki or no hap that has mana over another hap within Ngpuhi. Ae, mrama ana ki tn, khore rawa i t mai he Ariki i muri mai i a Rahiri, ko ng mana kei ng rangatira o ia hap. Ka hono haere ng hap e rite ana ng mana o tn, o tn. Mehemea, ka haere ki te pakanga, pr i te w o Hongi Hika, ko ng hap kore e whakaa ana ki tna whakahaeretanga, ka hoki ki te kinga. N reira ehara ia i te rangatira o te katoa, he rite ana. Yes, I am understanding. There have been no ariki since Rahiri. Those who have held mana has resided with each hap. When the hap come together their mana was equal. If they went to battle, like the times of Hongi Hika, the hap who did not agree with those, they went home. He was not the rangatira for everyone. Each had their own. My next question is, did the Declaration of Independence change that at all? Ko te whakautu ki tn mehemea i hurihia e the whakaputanga tn, khore, n te mea i hono i runga an i te kaupapa, kotahi te kaupapa ko hono mai ng rangatira o ng hap. Ehara i te mea, e rerek ki r mehemea, he pakanga ka hono rtou e whakaae ana, ka haere. I tnei, ka tirohia he whakaputanga, ka whakaaea katoa rtou ka ki a, ae, whakaae ana, e rite ana te mana o rtou katoa. The answer to that is, if it was changed by Te Whakaputanga, no, it wasnt. There was only one purpose and all the rangatira joined that

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Wai 1040,#4.1.1 purpose. Its not that they were different. If it was a battle, those who agreed joined but they lookd at the Declaration and they agreed. AI 5 PH Kei te pai. Turning to the response that the King gave to the 1831 letter. Your evidence is that that Busby brought the Kings response to New Zealand, Henry Williams translated it and it was read to Mori. Do you know when and where the letter was read out? Ae, ka hoki ku whakamahara, ki tku nei taku mhio, i krerotia i te whare karakia i Paihia, i reira ko ng Mori e nohonoho ana i runga i te pae whenua ko Wremu rua ko Pitiroi e krero ana e whakamoritia na ki ng Mori i reira. According to my memory, my knowledge, it was spoken about at that church at Paihia. Mori were sitting around the church outside. Henry Williams and Fitzroy and it was being translated into Mori. It maybe a difficult question, but do you know when that would have been? Kei roto i te pukapuka i tuhia e au, kore k au i tnei w. I runga ana hoki te kaupapa, whitu tekau ma wha ng tau, he taonga nui te wareware. It is in the book that I wrote. I cannot recall it specifically right now. At the age of 74, forgetfulness is a treasure. Just turning to the Declaration now, your evidence is that Eruera Parehongi wrote the Declaration. Who directed Eruera Parehongi to write the Declaration? Ko te kai-tuhi a ia kei roto i konei, ko ttahi o ng mihinare, nn i tuhi. It was one of the missionaries who actually wrote it. Did Busby direct Eruera to write the Declaration? Ko tn me hoki ana au ki te titiro, n te mea kore au e huri ana ki ng mahi a ng Pkha hei tua w, kei roto kei au, kei hea ng Mori. Mu e whakamrama mai, ko wai ng Pkha i t taha. I would have to go back and reinvestigate that because I did not look at what the Pkeh did. I only reported on what the Mori did. I just want to turn now to the discussion about the word matua. And I just first lik to confirm precisely what it is you are saying. I took it that you were saying that rangatira were asking the Crown to come as a matua in charge of his own family. Is that correct? Kei roto i nga tuhinga, o te reta nei, mrama ana, he mrama ana. If you look at the letter, it is quite self-explanatory. By his own family, you mean British people, not Mori? 137

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Wai 1040,#4.1.1 PH Trans AI PH 5 , mrama ana tn. That is what I believe. And just to confirm, that applies to the 1831 letter? E hono ana tn ki tn reta, engari, ko te whakamramatanga, kei roto tonu i ng mtenga, i ng hinengaro o rtou i reira, i te mea, ko rtou e kapo nei i n momo krero, e kore i tukuna kia waho. Ka tae mai ttahi atu take, kei reira tonu o rtou whakaaro m ng mea i krerotia. It is linked to that letter, but the explanation is still in the minds of those who were there. They were using that kind of language to express. When something arose, they applied their own thinking. The 4th Article of the Declaration of Independence in Mori says Ko ia ka mea ae mtou ki te Kingi kia waiho hei matua kia mtou i t mtou tamarikitanga. Mmhm. Have things changed by this stage? Are not the signatories to the Declaration asking the Crown to be a matua for them as well. Kua whakamramatia atu e au, ka mauria mai te Kngi hei matua m tn tak anake. Ehara hei matua he whakahere o mtou ture katoa, i peheatia i o mtou nei ture i taua w, ma mtou an, e hanga ng ture m tnei whenua. N reira, ko te mahi a te Kngi, e haere mai ki te tohutohu me phea, e oti tika ai a te w e pakari ai ng whakahere, haere mai, haere. I have explained that the King was being brought in relation to that matter and that matter alone. Not as a parent over everything that we did at that time. Things that pertain to us and our lands, we would create those. The Kings job was to come and show how we could do things properly so until such a time as we can work on these things ourselves, then you can come and you can go. Further to the Trti, it is abundantly clear that you and Mahuri say that those who signed Te Trti did not seek sovereignty. I take it though that you would accept that the chiefs ceded kwanatanga? Khore rawa i te hainatanga, khore, khore, khore. Whakamramatia mai an te ptai n te mea, i hua thurihuri. Not at the time of the signing. Can you give me another explanation to the question? Can you explain the question to me again? I te reo Mori. Ko tku patai ko tnei, kua mrama tonu ki a ttou katoa, ko te k a Ngpuhi ko t k kia ttou, kre ng rangatira i tuku i to rtou, sovereignty ki te Kuini o Ingarangi i roto i te Trti o Waitangi, engari, ko taku ptai ki a koe, ka whaka-ai koe ki tnei, ka tuku rtou i te Kwanatanga ki te Kuini o Ingarangi.

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Wai 1040,#4.1.1 Trans My question is this. We all understand what Ngpuhi says, what you are saying, the rangatira did not cede their sovereignty to the Queen of England. My question is do you agree to this, that they ceded governorship to the Queen of England? ko te whakautu tuatahi, khore te kupu Sovereignty kei roto i to mtou Trti, khore rawa, unuhia i whakaaro. Ko te mana motuhake, ko te mana tturu, ko te mana whakahere i a mtou, khore i hainatia. The first reply but the word sovereignty is not in our Treaty. It is not. You wont find it anywhere. Tak it away from your thoughts, remove it from your thinking, mana motuhake, mana tuturu was never signed up to. Ka pai, ka whaka koe ki tnei krero, n ng rangatira te Kwanatanga i tuku atu ki te Kuini. Do you agree with this, that the chiefs gave her the capacity to govern? Kua tae tua ki te whi Hmuti Tamuti. Kei roto nei i u whakaaro, ng whakaaro Pkeh m te kupu na, Kwanatanga, kei roto i au, ko tn kupu i uru mai i te ao Pkeh i roto i a mtou, kore e tuku ana i te momo Kwanatanga o Ingarangi, kia uru mai ki roto i a mtou. We have now arrived at the Humpty Dumpty explanation. According to us, the kind of governorship from England was not what we allowed to come into New Zealand. ka pai kua mutu ki ku ptai. Tnei te mihi atu kia koe, tnei te mihi atu kia koutou Ngpuhi. M koutou an tnei pou krero i whakat hei mnga ma koutou kua pai tn krero, tn rawa atu koe. Tn koe. Taihoa, taihoa.

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Ranginui Walkr questions Ptu Hohepa [12.33 pm] RW Tn koe e te Hohepa Ptu. PH RW 30 Kia ora. Kei te mihi atu ki o krero m ng whakapapa i tataungia mai inanahi e Hirini, a, ka hek mai ki ng whakapapa, i whakaputaina e koe i tnei r, e kore e taea e whakararu i r, n reira kei te mihi atu. I tnei w kei te whakapono au, kei te ora tonu ng atua o te ao Mori, ara r a Tawhirimtea e whakarahua nei i a ttou, me pakipaki nei i t ttou whare, e umere ana ki ou krero. Kti, he ptai tku, e mea ana koe, i wehi ng rangatira o Ngpuhi ki te iwi nei a Uiui, kore rtou e pirangi kia tau mai te mana o Uiui ki runga i tnei whenua. Patu, greetings to you and I commend what you have had to say for the genealogy that began with Hirini gave yesterday to those that you have given today. You cannot set those aside. I believe that the Mori gods are still alive in what you have had to say as we see Tawhirimatia, still 139

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Wai 1040,#4.1.1 applauding what you have had to say. Here are my questions. You said that the chiefs of Ngpuhi feared the French and they did not want the mana of the French to - - PH 5 Trans RW 10 Trans PH 15 E tika ana tn, mehemea ka tau mai hei tohutohu noa iho ia ttou ki te whakahaere, kia hua pai e te pa atu ki te whakahaere or r atu Kwanatanga iwi o era atu kia kaua e takahia t ttou mana motuhake. That is correct. If they came here to direct us and those other governments, we did not want our mana to be trampled. . E whakapono ana ng rangatira o Ngpuhi he Arikinui te Kuini Wikitoria ka t hei whakaruruhau m rtou? The Ngpuhi chiefs believed that Queen Victoria was a great ariki and will shelter them, no? Khore, khore, i krangatia ki ka haere mai kia krero tahi Ariki ki te Ariki mehemea huri ana ttou ki tr kupu. Engari, ehara ia i te ariki koia te tino rangatira o Ingarangi. Haere mai ki te krero ki ng tino rangatira o tnei whenua. Ko tr te krero a tku tupuna, he aha k koe kua neke au, kei hea te Kingi? K atu ai ia kia haere mai ki te krero kia ttou ko r ana kupu i Mangu. She was called to come and speak ariki to the ariki, but she was not an ariki, she was the great chief of England, Come and speak with the great chiefs of this land. That is what my ancestor said. Where is the King? Tell him to come and speak with us. That is what my ancestor said of Mui, the words of Mui. E mhio an ng rangatira o Ngpuhi he tekoteko noa iho te Kuini o Ingarangi? Did the chiefs of Ngpuhi know that the Queen was only a figurehead? I ttaki a Hongi Hika i tna tupuna, ehara ia i te tekoteko. I whakawhiti krero kia Kingi Wiremu ehara i te tekoteko. Ka tae mai ki tnei Kuini e mau ana i te mana. Ahakoa phea tna tawhito, ehara i te tekoteko ko ia te tino rangatira o Ingarangi i runga io rtou ture. Hongi Hika met with his ancestor - he is not a figurehead. He had discussions with King William, who was not just a figurehead. This Queen was not just a figurehead, she was the great chief of England according to their laws. Ae, kua mrama tn. kati, e mhio ana ng rangatira kei te premata k o Ingarangi te mana whakahaere? I understand that. Did the chiefs know that the parliament of England held the power? Khore i taua w. I roto i ka titiro ka titiro. Kore e mhio ana ki nga hurihanga ko tua e mohio ana ko nga kai maui te kaupapa i Ingarangi i

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Wai 1040,#4.1.1 taua wa. Engari, kaua e taina r whakro ki roto i nga hinengaro ttou tupuna. Trans 5 RW Not at that time. They did not understand the changes and the system in England. But do not bring those ideas within the minds of our ancestors, thank you. Kia ora, tn koe.

Keita Walkr questions Patu Hohepa [12.37 pm] KW Tn m krero [Indistinct 12.38.44]. Ko taku ptai, kei te pehea te huatanga o kutou, ki ta Kwanatia ana e noho mai nei. 10 Trans PH Thank you for your submissions. I commend you. My question is, how do you feel about the Governor General? He patai uaua, n te mea i te w e mahia ana hei roia, ko rua ko Mick Brown i puta mai ana ki roto i Te Mhurehure i Point Chev. He tangata humarie, he tangata pai i taua w, ka t ki roto i tr turanga, ka t tonu ia he kai, haere mai te w e tika ana ki a ia ki tna marae, ko te Mhurehure. Ko tr te mana i tukuna ki a ia, kia Mick Brown ki a rtou katoa, kei reira te pnga, he hoa n nehera, he hoa haere, kore tr e tae te tapahi, engari, tna Kwanatianaratanga n te whi k, ko tr te hua peia ki te tahi, engari, i whakatauria i runga i tr, te whakapuaretanga an to mtou marae. Kore au e mhio me phea te whakautu i t atu i tr. That is a difficult question because while I was working as a lawyer, Mick Brown was amongst us Te Mhurehure at Point Chevalier. He was a humble man, a good man at that time during the time he performed that role. That was the mana of Te Mhurehure that was given to him and to Mick Brown, all of them, and that is the connection, he is an old friend, a friend that I have travelled with and that relationship cannot be broken. That came about at the opening of our marae. I do not know what more to say. Ka nui tn whakautu, kia ora. Thank you. That explanation was enough. Kia ora.

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Kihi Ngatai questions Patu Hohepa [12.38 pm] KN Kia ora e tku rangatira, pai u krero whakapapa i puta ai ki a mtou, heoi an, ko taku ptai ki a koe, i te w e mhio r kei te nuinga o te Hokianga ng rangatira, kore i hina i te Trti, koir t krero. N ko taku mea atu ki a koe, i whea te Phopa Katorika i tr w. Trans Greetings my chief. Your submission and genealogical links were good and so my question to you is during the time that most of the chiefs of Hokianga did not sign the Treaty, that is what you said. So where was the Bishop the Catholic Bishop at that time? 141

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Wai 1040,#4.1.1 PH Ko te Pihopa Katorika i tua w, e tohutohu ana, kaua e hina i te trti, tirohia, tirohia, tirohia tuatahi. Tuarua, e whakataka riri ana n te mea, kahore i roto i taua Trti ng ritenga ng Hhi e tukuna e ng Mori kia uru mai ki roto i te takiwa, kei te mhio hoki ki te pakanga ng hunga o Ingarangi ki ng Uiui, ehara ko ng Hhi anake. Ka uru mai whanga tuawha o te Trti, kia tukuna ng ritenga katoa, kia uru mai ki tnei whenua, i whakaae ng Mori ki tr. The Catholic Bishop at that time said not to sign the Treaty, consider it carefully. Secondly, he was angry because in the Treaty there were no arrangements with the church to allow Mori to become involved with the church. We knew that England was battling with the French and so it was not just with the faith and so in the fourth part of the Treaty allowed all faiths to be here and so Mori agreed with that. This is an explanation that does pertain to the Mori version of the Treaty. He whakamrama noa iho r tnei o Te Trti Mori ng kupu Mori, n wai i whakapkeh? Who translated it? I te tuatahi i hatu ki a Wremu m, ko wai atu, ko wai atu, ko wai atu. I panga e au tr ki te taha whakarerea, n te mea kore he pakanga, kore he pnga o tr tuhinga ki te trti i hinatia e o ttou tpuna. Kei reira k ng whakaaro e haere ana mehemea n tnei Pkeh n tr, n tr rnei ki au, he koretake noa iho n whakaaro, ko wai, ko wai, ko wai. Ko te mea k i puta mai te trti, i pnuitia, i krerotia, ka hinatia te Trti Mori, ko ng mahi i muri atu, whakarerek ki ng whakaaro, ko tn te whanga e tautohetohe nei mtou i hinatia te Trti i te reo Mori, me mutu i reira, kei reira te mana. Firstly, that responsibility was given to Williams and others I left that to the side and because there was no relevance those writings to the Treaty that our ancestors signed. There are thoughts that it was this Pkeh or this Pkeh who translated. I do not care who translated. The important thing is it was read and spoken of and the Mori version of the Treaty was signed, whatever happened afterwards and that is the section that we are disputing because the ancestors signed the Mori version of the Treaty. That is where the mana resides. Kia ora, tn koe. Kore au he ptai, engari he mihi, he mihi nui ki a koe, nau i wharikihia ng krero, u krero a ng krero m to Hokianga, ng krero o rtou r, e whakairi mai nei, n reira, tn koe, tn kutou. I did not have a question, but I wish to commend you for presenting your submission about Hokianga and the ancestors who are shown here in the photos. Thank you, thank you one and all. Tn koe.

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Wai 1040,#4.1.1 Trans Thank you all, you can clap now. It is not as if I have got anything great to say. The old people have got that. Patu, all I have to say is thank you. To the rest of you. Tn koe tn koutou, kia ora ra ttou katoa. , kia ora an ttou katoa , hmai te pakipaki. Ehara i te mea kei au ng krero kei nga kaumtua nga krero, mku koe e tautoko atu e Patu, tn koe. E ttou m, some pnui. I just wanted to mak clear the process. The speakers for this week were chosen after Te Ktahitanga o nga hapu Ngpuhi over the last seven months has had a process of selecting our speakrs, of which five were chosen to outline their krero this week. The hui being held here at Te T Waitangi Marae where those five speakrs were endorsed. There are no other speakrs. But some people are wondering whats going on with the rest of the hearing. There is a week two, there is a week three and there is a week four. So there are many Kai-krero to follow, particularly for ng hap and i te mutunga manga hapu an ng hapu e krero ko ai ng Kai-krero. Trans 20 And in the end the hapu will determine who will be the speakers on their behalf. So please be assured that it doesnt end this Friday, there are further weeks, of which in week two our kaumtua, Nuki Aldridge, will lead off the proceedings, kia mhio mai kutou. Trans M? 25 PT M? PH ALL 30 PH So that you know. [Indistinct] Taihoa e Mere, kei au ng krero. [Indistinct] e pa ana ki ng whakahua nei, i mea atu ahau t whakaktahingia ka whakahua e te Hokianga kei a kutou te kaupapa hei whakaneke mai. Kia ora. People have been asking about the video, there is an official video being taken. We will let you know in due course who you will be able to access one, so I will give you that krero when weve got the details to it. The media, if there are any media who have come in since Ive announced it, please report to me in this corner over here. We want to make sure that were reporting it from our perspective. I just want to reiterate also that if any claimants have come in and you have claims that you want more information or assistance about, the Waitangi Tribunal, here at the rear are here to help you, you can approach them over the lunchtime break, which well be taking right now. 143

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Wai 1040,#4.1.1 The heaters, if they are not working and kaumatua/kuia in particular need them to be adjusted in terms of temperature, please let us know also. The programme will continue on this afternoon. We will restart at 1.30, in which we will hand the floor to our next Kai-krero, Hone Sadler. Tomorrow morning will be Erima Henare starting at 9am and immediately after lunch I will be handing over these duties to put the panui over to Te Huranga Hohaia. Kia ora an ttou. The hearing is adjourned. Kai is served. Luncheon Adjournment 10

WEEK 1 DAY 3 SESSION 2 [12.47 pm] FINISHES WEEK 1 DAY 3 SESSION 3 STARTS
Hearing resumes TTH Me whakarapangia ku mwhiti i te tuatahi he kpo, Kia takina ake ra te tautara motu kkako whakathia ra te tikitiki o Tte mahurangi. He manu kawe i ngk ki roto pou e rua ng kohu e papao runga Rkau-mangamanga kei Tahuna. Kia tapu te riri e.whai mai r ki au. Tn ra pea koe Pa e te apatnga i te krero e whare n kia hauhia te rongo, e kore e mau te rongo. Kua whakarauika a Ngpuhi ka t tae haruru te moana i hoea e Ngpuhi ki raro ki Putawiwi. Ka mate i reira ko te wehenga ka ora i reira, ko te au kumearo i ng tae i tn i waho Mrunga, i runga Mrunga he auheretoro e whai mai ra ki au. Ki a Papa-te-Whatitiri hi ra ka [Indistinct 1.35.36] Taihoronukurangi. Hikihiki t ana i te papa Tane e ttaki n ki te p uriuri, ki te p tangotango, kia tkiri t, kia tkiri rangi ko tana i whia mai a Tai Horo-Nukurangi ki te whare tapu Te-ika-a-Mui-tikitiki-a-Taranga. Ki te Moana-nui-a-Kiwa e takoto mai ra. [Indistinct1.36.04] ki te uru Tangaroa i whatui e Nuku-taimaroro. He kura tapu Ariki ko Taimumuhu ko Manini-kura kua takahia te rangi ko te rore whakapiko ko Tohinui-arangi ko te pou tokomanawaora. Ko Tuki Te Ngangahau, ko Te Hau o te rangi he pou whenua, he kura tangata. Tuputupurangi ki te pae o Rehua, tuputupu whenua ki te p o Te Ika-a-Maui e t nei ka tukua nei taku tapuwai. Tapuwai-nuku, tapuwairangi ka hurtanga tu te mea tiaki ki tana ttai ka hurtanga ttai me tiaki ki tana taut. Kei pr hoki ra me te kore penui te kore peroa i te w ki aua atu toatoa, aua atu whakamoe aua ko T, ko Rongo, ko Tama-teawa, whakamaua tama ki te rangi twhangawhanga e puta ng ariki ki te at tauira mai e. He motu ariki uta, he motu ariki tae, tn te uheroa papaki t ana ng tae ki Te Papa rapenui-a-tane. He hkoi ng ariki ki te tapu rua nuku o Tanenui-a-Rangi, , ka mkuru ake ahau ki runga ki a Hikurangi ki taku ruapapa pounamu i whia mai ai te kura tapu tangata i tku tinana nei. Ka whakawhiti rua te wai o ku kamo ki Te Ao-o-te-rangi ki runga ki a Tohirangi ki te wa kinga e t nei hau e t e. 144

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Wai 1040,#4.1.1 Ko te papa o te rangi e t nei, pkai runga, pkai raro. Wwhia te t hi-rangi patupatu te t hi-rangi whakamoea a Taihoro-Nukurangi, ttoko ng pewa mrehu i te rangi. Ka marewa atu tahi ka rere tau toru ka whakamaua ki ahau kia ptari kai hou, ka korowhiti te marama he pae whenua ka whiti au e. Ko Aotea, ko Aotea, ko Aotea. turuturu, a tae turuturu a uta, whno, whno haere mai te toki a haumi e, hui e taiki e. He rr ana te rr he kai i a ia an te kai i a ia, tn ko ahau ko Mauitikitiki-o-te-rangi takiwai whiti takiwai tae he t whai p, he t whai ao. He tapu t waka i whanakenake ki te papa o Wahiaroa ka tangi te kura i te ata o Waikau he ata a Mahanga, he ata ki te paerangi k, hui e Te kura phiti wh ana ki te papa rei o te iho rangi e iri iho nei. K e. Ko, ko, ko te ra. He riri, he riri te riri, he toa he toa. Ppatu ai i raru ai i te kkau o te hoe, ptao ki a koe, Mahuhu ki te rangi e rere ki tua o Hawaiiki he mana, he mana, he manutanga waka. Ka makawe r te ngki ng t whakararo nau mai e waha taua ki tku ehara i ahau ng pakawhara mau o rongo kea, e hora ora ake. Aue te riri, aue te nguha whiria te tuatini he ktuku whenua. E tku whenua e whakatau ana ki te toi e t mu ai, whiti rawa, haumi e, hui e, taiki e. He kau ki te tai e, kau ki te tai e, koura e Tane. Whia atu ra te ngaru hukahuka Marerei ao pikitia atu te aurere kura o Taotaorangi. Tapatapa ruru ana te kkau o te hoe, au e heke ana i t rtou t ana i te puhi patukura, i te puhi mareikura o tk waka. Ka titiro ahau ki te pae ta, ki te pae o waho piki trangi te kkau o te hoe, kumea te uri tapu o tk waka ki runga kia kiri waewae o Papa-t--nuku e takoto mai nei ki runga ki te urutapu nui o Tane e t nei. Whatiwhati r ana te pou a Poupoto tau ake ki te hoe n Kura he ariki whatu manawa. Ko t manawa e Kura ki tk manawa ka irihia. Ka irihia ki Wai--Nuku ka irihia, ka irihia ki Wai--Rangi ka irihia ka whiti au i te whai ao ki te ao marama, kia tupu kerekere, kia tupu wanawana ka haramai te toki i a haumi e, hui e, taiki e. E ttou m ka tukuna atu nei karakia m ng waka o Ngpuhi. Ko te karakia hohou rongo Nuku-Tawhiti. I whakapuakina mai e hau ki te matro Ngpuhi. Kia matra nei ttou e Ngpuhi ki te huatanga kei mua tonu i a ttou i tnei w. Ko te karakia a Ruanui a mamari. Ko te karakia a Mhuhu ki te rangi a whakatau, otir kua waiho ake ki te mutunga ko taku karakia ki a Mataatua. Heoi an r hoki ka mihi atu ra ki a kutou e te tpu tuatahi e te Taraipiunara. Kua tae mai ra ttou ki tnei kaupapa kua tria roa nei a Ngpuhi, kia tirotirohia kia ttarihia i ng kaupapa. Otir e te Karauna ko ahau ko Ngpuhi, e t mma ki mua i t aroaro, he hara kore mk ka whakawkia nei koi au. Ehara ra, ehara ra. Ko te tkanga hoki ko koe ka whakawkia e Ngpuhi. Ng hara katoa ka utaina atu nei ki runga ki a m tukua mau nei m ng rau tau ki muri nei. 145

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Wai 1040,#4.1.1 He aha ra tu ki a Ngpuhi, he aha ra tu ki a Ngpuhi, koi tnei ko te ptai. Ka tae mai nei ahau ki te whakatakoto ake nei nei o wk krero te whakamarama atu nei ki a koe. Ka phea ra koe aia nei ake nei? N reira, a koe haere mai haere a Ngpuhi kua tturu, ko n maunga whakah e rrangi mai nei, ko ana koawawa o n takutai moana, n awa e teretere atu ana ki te ripo. Ko ia nei ko ng mharatanga, ko Ngpuhi e ana, e ana, e ana. Ka mhara atu ahau ki te krero Pta Apiata e Ngpuhi ki a , ki a , ki a . Koi kara ake nei tnei i tnei w, koi mtou e matra atu ana. N reira, haere mai, haere mai kia krero tahi ai e ttou. Ko ng ati whakarre iho mtou matua ka riro mua e whakaparahako. Khore nei ahau haere mai i te r nei, kia mirimiri o raho, engari ko tku ki te whakaatu ki a koe whakarongo ra ki te iwi, whakarongo ra ki ng tangi e tangi aue atu nei, kua pou te kotahi rau, iwa tekau tau. E pkauhia atu ana i nei taimahatanga me ng mamaetanga kei runga mtou tamariki tnei w, me mtou mokopuna. N reira, ka mihi atu haere mai, haere mai kua tae mai ttou ki te tpu kia krero tahi ai ttou. Kia mihi tahi ai ttou, he aha kia tatngia ai tnei kaupapa i runga i te tika me te pono. N reira ko te kawenga nui kei runga i a koe e te Taraipiunara. Ko tku tono e pnei ana. Phea ra te mana o ng krero waha. Ka tae ki te wa ka tukuna atu te ripoata. Mehemea e whai mana ana mtou krero waha, ki ng krero ka tkina atu ai ki roto ng pukapuka tauiwi ma. Mn kua rite nei te takoto, tn tikanga kei runga ake. Kua tae mai nei mtou ki te whakatwhera ai i mtou hinengaro, n reira koi tku e tono atu nei ki a kutou e te Taraipiunara, kei a kutou te kawenga nui. I te mutunga ko te ripoata kei a kutou. Engari me tku mahara ka tika ai te takoto a te kaupapa Ngpuhi, kua whaka katoa nei ttou, engari ko tku iwi e whakaeke ana noa atu te tikanga, kua hoki k mtou ki te kinga. N reira haere mai ra ttou katoa ko ng karakia kua tuku, hei whakamarie i t ttou noho kia marama ai te titiro ki ng kaupapa kei mua tonu i te aroaro. Kia marama ai te ttari o ng kupu, o ng rerenga krero kia taea e ttou te noho tahi aia nei ake nei ka hariru ka kihikihi nei ttou. Tria te w. Heoi an hoki me huri nei ku krero i tnei w, ki a ttou o Ngpuhi, a ttou i heke rangatira, i heke ariki mai i roto i ttou ttai heke. Me tkina atu ra ki runga, i runga i ng whakapapa ka rere iho k tpuna kua oti nei te whao ki roto i tk hinengaro. Me te pono me te tika a rtou whakaaro. Timata mai rno. A Io-nui, tna ko Io-nuku tna ko Io-rangi, tna ko Iopapa, tna ko Io-taketake tna ko te Hapa-paiaroa, tna ko te Ahnui, tna ko Te Kura tna ko Toka tna ko Awanui, tna ko Kiwa, tna ko Tonganui tna ko Rhiri tuatahi, tna ko te Hote-o-te-rangi, tna ko Nuku-tere tna ko Mahinanui-a-Rangi, tna ko Matt, tna ko Te Pae-te-Rangi, tna ko Hine nui-te-p, t Hine-nui-te-p ko Meha. Ko teepa t 146

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Wai 1040,#4.1.1 Teepa ko Tangaroa t Tangaroa ko Tane-i-te-wao tna ko Te Waiora. T Te Waiora ko Meha, t Meha ko Maui t Maui ko Tane-nui-a-Rangi. Tna ko Te Ranginui tna ko Te Rangiroa tna ko Te Rangi-Tareparepa. Tna ko Te Rangi-ki-waho tna ko Ngungunui-i-te-Rangi tna ko Puna, tna ko Pip tna ko Wawaio tna ko Rerea tna ko Mahuta-i-nuku, tna ko Mahuta-i rangi, tna ko Mat tna ko Kohe tna ko Tokat tna ko Waitora tna ko Mwehe tna ko Mouriuri tna ko Morekareka tna ko Morangitua tna koTama-ki-te-ra tna ko Te Rawhitiroa tna ko Te Rapuwhero, t Te Rapuwhero t mua ko Parawhenua mea. Ka rere ki muri ko Matiu tna ko Kupe tna ko Rata tna ko Te Waharoa tna ko Nuku-tawhiti tna ko Ngaru-nui tna ko Ngaru-roa tna ko Ngaru-paewhenua tna ko Te Hikuiti tna ko Taura-ki-te-p tna ko Tauramoko, waiho ki reira. Ka tkina atu an ki a Kupe Kupe tna ko Matiu tna ko Makoro tna ko Maia tna ko Mahu tna ko Nuku-tawhiti tna ko Papa-tahuri-iho tna ko Papa-tahuri-ake tna ko Mouriuri tna ko Morekareka tno ko Morakit tna ko Whiro tna ko Toi tna ko Apa t Apa ko Kauea. Kauea i hono ai a Ngpuhi ki tnei whenua i te iwi o Kui e noho raro i te whenua i kerikeria ake nei te putanga ake ki te Kerikeri koi ko te Kerikeri e t mai ra. Kauea tna ko Te Toko-o-te-Rangi tna ko Te Rangi-Taumumuhu tna ko Te Rangi Tauwhanga tna ko Hekanga tna ko Poupa tna ko Maroro t Maroro ko Te Ika-tauirangi t Te Ikatauirangi ko Awa, t Awa ko Awanui-a-rangi. T Awanui-a rangi ko Rakei-Tapunui t Rakei-Tapunui ko Tama-ki-te-ra, t Tama-ki-te-ra ko Puhi-moana-ariki t Puhi-moana-ariki ko Te Hauangiangi. Ka moe i a Tauramoko kia puta ki waho t mua ko Tangaroa whakamanamana ka rere ki muri ko Rhiri, ka rere ki muri ko Mui, ka rere ki muri ko Puna-teariari, waiho ki reira. Ka tkina atu ai ki runga ki a Uenuku ka moe a Uenuku i a Ngk kia puta ki waho t mua ko Ttakina ka rere ki muri ko Tuakainga ka moe Tuakainga ka moe i a Hine-i-te-p kia puta ki waho ko Thouhia ka moe Tuhouhia i a Matri kia puta ki waho ko Whakatau ka moe a Whakatau i a Hui-a-rangi kia puta ki waho tmua ko Te Toko--te-rangi ka rere ki muri ko Hinewai ka rere ki muri ko Uenui. T Hinewai ko Te Kaha iti a Uenui ka moe i a Tokerau kia puta ki waho ko Tahhunui--rangi ko te tpuna Ngpuhi tn p maioro ko ng pou e rua o te whare tapu Thhunui-a-rangi kei konei atu. Thhnui--rangi ka moe i a Te Kaha iti kia puta ki waho t mua ko Ruakanohi ka rere ki muri ko T-auahiroa ka rere ki muri ko Kawa ka rere ki muri ko Wharepaea, ka rere ki muri ko Paaka. Ka moe Paaka ka moe i a Hinepapa kia puta ki waho tmua ko Te Haakiro ka rere ki muri ko Te Waiora, t Te Haakiro ka moe Te Haakiro i a Kawhi kia puta ki waho tmua ko Whitikainganui ka rere ki muri ko huaiti. Ka moe a Te Waiora ki a Hewa kia puta ki waho t mua ko Whakaruru ka rere ki muri ko Moetonga. Koi nei ko ng whine i moea e Rhiri. Ka moe a Rhiri ka moe i a huaiti kia puta ki waho ko Uenuku Kuare. Kua oti nei te whakamramatia ai e patu inaianei tata ake nei te take o taua ingoa ra, i te korenga o n mtua o tna matua hei whakaako i a ia ki 147

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Wai 1040,#4.1.1 ng karakia, ki ng huatanga ko Uenuku Kuare waiho ki reira ka tkina atu ki runga ki a Kawa. Ka moe Kawa i a Taiheke kia puta ki waho ko Whautere, ka moe Whautere i Taimania kia puta ki waho ko Thuao ka moe Thuao i Te Opengaiti ka puta ki waho ko Kareariki t ttou tpuna nna i kite i ng puia o te ngawh. Koi te r puawai ko e hua ki tna kuri o Te Puri Tki. Otir me te roa a ng hpua wai ko te ppi. A Uenuku ka moe i a Kareariki kia puta ki waho a rua tamariki t mua ko Uewhati. Ka rere ki muri ko Maikuku ka rere ki muri ko Ruakiwhiria, ka rere ki muri ko Tmure ka rere ki muri ko Hauhaua, me whakamramatia atu ai i ng ingoa nei o nei tupuhi a Maikuku a Ruakiwhiria a Tmure. Ka taka ki te w ka haere atu ra t rtou tpuna a Te Haakiro ki te h ika, i te puaha o Whangarei terenga paraoa ka torongi ki reira. Ka t te rhui me t ttou mhio te huatanga o tnei o te rhui. He momo tapu ka utaina atu ki runga, engari ma te pahure o te wa te tapu ka hiki, , ka pahure te wa ka hiki te rhui ka haere an ki te h. Ko te ika tuatahi i mau ko ttahi ika nui he Tmure, te tnga mai ki uta he maikuku ka kitea e puta ake ana i te Mangai o te ika nei. Ka pehea te puku ka raki mai ko te ringa whiria n ko ia ko nei ingoa a o ttou tpuna, n reira kia tpato nei kutou aia nei ake nei te haere te h ika kei mau k kutou i a wai ake rnei, engari waiho ki reira. Tnei tpuna o Maikuku kia mhio mai ttou o Ngpuhi te mana o te wahine. A Maikuku ko tn an kei konei kei Waitangi ko ng kai-tiaki o tn an ko Ngti Rhiri ko Ngti Kawa. Ka mihi atu ra ki a kutou i te papi o te hanga me te rongo kua tae atu ra ki ttahi koro k, e noho k atu ana ki roto o Whangaroa ko tna hiahia kia haere mai kia kite ai ko wai tnei ataahua? Ktahi ka tae mai ka rongo ia i te tangi, engari khore ia e mhio ana i tangi k mai ana i hea? Heoi an tnei te ppahu ka ruku ki raro kia rapu ai he putanga. E hia ake w e ruku ana ka kite ai te putanga ka hou ki roto ki te an o Maikuku te mutunga iho kua kihikihi kua napinapi kua kissy kissy. Te mutunga iho ko Ngpuhi katoa ko mararae mai nei, , Maikuku ka moe a Huatakangaroa kia puta ki waho t mua ko te r. Tn kutou Ngti Rhiri, tn kutou Ngti Kawa. Ka rere ki muri ko Te Rangiheketini tn koe h me Ngti Rangi aue. Ka rere ki muri ko Kao ka rere ki muri ko Te Kaianganga ka rere ki muri ko Torongare ka rere ki muri ko Ruangaio ka rere ki muri ko Ruakino. Torongare tahika hiahia ki tna whaea ehara k te jack i a ia, ka moe a Hauhaua kia puta ki waho t mua ko Te Aongaua i ngaua ki te ao i te whnautanga. Ka rere ki muri ko Hine-amaru ka rere ki muri ko Kotata i te mea kua tata tae ki te whi, ka rere ki muri ko Tamangana ka rere ki muri ko Te Rongo-ptutaonga, me t ttou mhio e Ngpuhi ki tnei o ttou tpuna i herea ttou ki a Waikato. Tkina atu ra kia Torongare, tnei tangata i te moenga o tn whaea ka pei ia i n mtua. E noho k atu ana ki runga o Pou e rua, te haerenga atu ka haere ra ki roto o Whakatere te haerenga atu ki roto Hokianga, te haerenga atu ki roto Whangarei te rerenga Paraoa Te Mangakaahia, Whangarei te mutunga iho ko te tamahine a Hine-amaru i tae atu ra ki te pouaka o Hine-amaru ka mauria 148

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Wai 1040,#4.1.1 e Ngti Hine te katoa o rtou ki reira noho ai, n reira e Kara e Wusi tn ra koe kei roto i t pouaka o Hine-amaru. [Indistinct 2.03.23] 5 Ka moe a Te Aongaua i tn whaea kia kite ra hoki ko te tamaiti e moe ana ki te whaea, ko te whaea e moe ana ki te tamaiti e tika ko te mutunga iho ko ttou k o ttou tpuna ko ttou k o ttou karangatanga. Kia huri ttou hei mtua m ttou an. Ka moe Te Aongaua ka moe i a Rangi-heketini kia puta ki waho ko Tupu-a-rangi, ka moe Tupu-a-rangi i a Te Heimaria kia puta ki waho ko Whakahotu, waiho ki reira. Ka tkina atu ra ki runga ki a Nuku-tawhiti an me ta whakarongorongo nei kutou e kutou ma, i te me tahi an kutou ka rongo ki tnei ttai heke k. A Nuku-tawhiti tna ko Maru tna ko Ppa tna ko Te Koraora tna ko Whai tna ko Tua tna ko Moerewa ka moe i a Ruanui kia puta ki waho ko Twhareppa tna ko Twharekakaho tna ko Te Toko--te-rangi tna ko Taura-i-te-p tna ko Twakehunga Ngi Twake ki Te Waoku, Ngi Twake ki te tuawhenua, Ngi Twake ki te Takutai moana. Tn ra ttou. Twake Hunga tna ko Te Ika--te-awa tna ko Utuhanga, ka moe a Utuhanga ka moe a Whakahotu. Kia puta ki waho ko Kahuru, Kahuru wahine whai mana, pn an ng whine katoa kua uaua ake nei whine whai mana i te mea aia i a ia te mana whenua i tn w ki roto i te whi e whiowhio nei ana te ao m Tautoro tn kia mhio mai. Ka moe ko Kahuru tn waiho ki reira ka tkina atu ai ki a ewhati, ewhati tna ko ematengerengere tna ko Te Ahitpi tna ko Te Rrau tna ko Te Haonui-a-Rhiri. Te Haonui-a-Rhiri ka moe i a Kahuru kia puta ki waho ko Haua Ka moe a Taratikitiki kia puta ki waho t mua ko Katipu ka rere ki muri ko Mihi, ka rere ki muri ko Kuiarua. Waiho ki reira ka tkina atu ki te Haramiti i puta ai tana whakatauki, tirohia horohiwi ki waho kia whakatkitki kia whakatkitki. ii kau ana rapurapu kau ana kei he te waha tangata, aue, he manu anake kei hea te waha tangata. Kei te puke ra i miti, kei te puke ra i koreore, kei te puke Taiamai e noho ana te Haramiti. Ka moe te Haramiti ka moe i a Trotu kia puta ki waho ko Rangi-ka--ki-tewhenua ka moe Rangi-ka--ki-te-whenua ka moe i a Marotoroa kia puta ki waho ko Takurua nama tahi me k. Ka moe Takurua i a Kuiarua kia puta ki waho ko Hineira, waiho ki reira. Ka tkina atu ra ki runga ki a Rhiri ano ka moe a Rhiri i a Whakaruru kia puta ki waho ko Kaharau. Ka tkina atu ai he wahine mna ko Te Hautaringa. Ka moe a Kaharau, Te Hautaringa kia puta ki waho ko . Ka moe a Rua-ki-whiria kia puta ki waho ko Tupoto waiho ki reira. Kia tkina atu ra ki runga ki a Toi-kai-rakau, Toi-kai-rakau, Toi-te-huatahi ko Awanui-a-rangi tna ko Awaroa, tna ko Awa-tuma-ki-te-rangi, tna ko Awa-Mrehurehu tna ko Irakewa, ka moea Irakewa ka moea Kiwa kia puta ki waho ko Tane-atua. E kutou m ka moea Wekanui kia puta ki waho t mua ko Muriwai e Kara e Rangi tn koe. Ka rere ki muri ko Toroa e Kingi. Ka rere ki muri ko Puhi, t Puhi ko Te Hauangiangi t Toroa ko Rua-i-Hono, tna ko Te Tahia-ngaro-i-te-rangi, tna ko Awanuia-rangi Ngti Awa tn kutou tna ko Kaiaha, tna ko Awatopea tna 149

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Wai 1040,#4.1.1 ko Kaiaha, tna ko Manutokatea tna ko Kkako ka moe Kkako i a Hinepare kia puta ki waho t mua ko Reit ka rere ki muri ko Reipae ka moea Reit i a Ueoneone kia puta ki waho ko Kauai. Ka moe Kauai ka moe i a Tupoto kia puta ki waho ko Te Korokoro t mua, ka rere ki muri ko Miruiti, ka rere ki muri ko Tuiti. Korokoro ka moe Te wahine-iti kia puta ki waho ko Te Paahi ka moe Te Paahi a Rua-i-te-Horo kia puta ki waho ko Te Haawai ka moe Te Haawai i a Keteroro kia puta ki waho ko Te Kiripte. E Kara,e Tpari o tua tpuna he tipua. Rongo k atu ana au k mtua e tohetohe ana i te rahi o te tangata nei. Pnei te krero tk ppa e maro t tua tpuna tekau ma rua putu te roa. Te whakaututanga o te tahine ehara e Haki, an kia whakatikatika nei hara e Haki tekau ma rima putu te roa. Kia tpiri atu ra i te krero kia mhio ki tana rahi ko tna krero i k ai, Ka t atu te rangi a Te Kiripte ka t ki Waima ka roro ki Tautoro Te Kiripte ka moea Ngauru kia puta ki waho ko Karawai. I rongo nei ttou i te ata nei te pakanga, ko te poaka ttahi, a te Poaka te take koia nei ttahi o ng matenga o ng tpuna nei a Karawai he mate Poaka te take phingia e tana mokopuna. Karawai ka moea Kare Te Parenga kia puta ki waho ko Karawai Taipa. Ka moe a Karawai Taipa ka moe ki a Hine-ira ka hono ai te heke o te taitama wahine, a ki te tai-tama tane, ki roto i tk ttai. Karawai Taipa ka moe i a Hineira kia puta ki waho t mua ko Kuo-te-mana. E krero nei ana nei momo krero ki te hua noho o te iwi nei me t rtou mahara, kei hea k te arikitanga e tau ana. Ko Kuo-te-mana ka rere ki muri ko Te Whitianga te ringa kaha, ka rere ki muri ko Takirua Te Kai Popoa. Me whakamaramatia atu e hau te huatanga o nei momo mana, i te w i whakaekengia te p Waiwhariki nei tnei Waiwhariki kei konei tata kei Puketona. Koia i rongo nei ttu i roto i te waiata i waiatatia i tr atu r, ka noho mai Kaharau. Tn te marama ka mahuta i te pae. He taua i taiheke mai n Ngti Maru. Ka whakaekengia te p Waiwhariki, kore he taua i reira, ng hoia katoa kua haere. Ko toimai ko ng whine hei tiaki i te p. Ka patua mtou tpuna ki reira. E tokotoru nei ng teina tuakana i moe ki ng whine tokotoru nei, teina, tuakana. Kuo ko tna wahine, ko Ngahau, patua kia mate. Taimarino te wahine a Te Whitianga i mauria e Te Opetaua. Ko Kopaki i ora i ng tamariki, n tnei tpuna nna i huna kia kaua e patua. tir te haerenga atu ka hoki mai ng rangatira ka hoki mai te ariki nei a Kuo. Ko te ringa kaha tna e kai k ana kia Uru-te-rapu-utu. Kia mea ai te tuakana Taria Tewa. Khei Taria Tewa i haere atu me tana hiahia kia mauria atu e ia i tana tama, i a Peehikuru ko te whakautunga hei aha waiho mai e t Kuo pai atu ko koina hei mate, hei t ingoa. Te Ngaronga atu oti atu, mate pirau. N reira i runga an i tr huatanga ka whakaaroaro a Ngti Maru me peha e whakatatu ai tnei raruraru. Ko te whakaaro me whakahoki mai ng Koiwi a Te Whitianga. Ka whakahoki mai he tatau pounamu m te ariki nei m Kuo. N reira te moenga tuatahi, ka moea Ngahau te moenga tuarua ka moea Tatitati. He tatau pounamu n Ngti Maru, hei hohou i te rongo. Otir ko te whi nei 150

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Wai 1040,#4.1.1 e mhio ana ttou ko Whitianga i hua atu te kaumtua nei i patua kia mate. N reira t Kuo, a Kuo ka moe i te tuatahi ng ngahau kia puta ki waho ko Te Ware. T Te Ware ko Maraea, ka rere ki muri ko Mereana. Te Whitianga tn wahine whakahokia mai ko Kopua, i moea Taimarino kia puta ki waho ko Peehikuru, t Peehikuru ko Wiremu e mhio k atu ana te hunga Mahurehure ki tnei ko Tewi Tenaihi, ka moe Tew Tenaihi nei ki a Maraea Te Tuatahi Horeuri. Ka moe i a Mereana, kia puta ki waho ko Tamati Te Maru Peehikuru e hua ake ana ahau i tnei tpuna, i te mea nna te tono tuatahi, m te takutai moana, me te papa moana. I n ra i mea ai te hunga he phauhau he phehe. I nei ra koia ttou e whwhai ana m taua huatanga Te Take, waiho ki reira. Takurua ka moea Kopaki kia puta ki waho ko Tukarawa t mua ko Mehona ka rere ki muri ko Tukarawa ka rere ki muri ko Honetana ka rere ki muri ko Waata Rauhe. A Tukarawa ka moea Tuhate Awha kia puta ki waho ko Te Wharemate. Ka moe Te Wharemate ka moe i a Keti Ngwati Mohi Ngti Wai. Kia puta ki waho ko Hone Pereki waiho ki reira. Ka tkina atu ra ki a Rau-wahine, ka moea Rau-wahine ka moea Ngki. Ngki tnei tpuna i patua ki te pakanga, he wahine, n reira whine katoa o Ngpuhi haere ana ki te pakanga. Ka patua a Ngaki, ka hunaia tana tamaiti i a Matahaea. Ka moe Matahaea ka moe i a Ruatara kia puta ki waho t mua ko Te Korohu ka rere ki muri ko Te Ao-o-te-tohunga. T Te Korohu ko Te Hara, t Te Hara ko Heta. Ko Te Ao--te-tohunga ka moea Huha tahi hei aha whakapkehngia tr ingoa. Ka puta ki waho ko Ngarowiwi ka moe Ngarowiwi a Ngaroto kia puta ki waho ko Hine Tuaiwa, ka moe Hine Tuaiwa ka moea Ngti Porou kia puta ka moe ki a Tuterangi Whiu, Kirk Patrick, kia puta ki waho ko Te Tohunga o te Wnanga o Ngpuhi tna w i a Hori Whiu. Ka rere ki muri ki te teina, kia puta ki waho ko te teina ko Wiremu Te Korohu. Ka moe Wiremu Te Korohu ka moea Elizabeth Regina Beazley. Kia puta ki waho ko Ng Whetu Te Korohu Whiu ka moe i a Hone Pereki ka puta ko te kai-korero o Tui Hone. N reira ahau i tuku atu nei whakapapa,i te mea ti e mhio ana ahau nei whakapapa, kia whakapapa mutunga ake kia mhio ae he tikanga krero whakaputa ake ai. N reira ka mihi atu ra ki ng uri, ka mihi atu ra ki k whnaunga kua tae mai nei, ng uri Kuo, ng uri Te Whitianga, ng uri Takurua, tn ra kutou. Kua tae katoa mai a Ngti Hinemotu me mihi atu ra ki a kutou. E ttou m me huri ake nei ahau ki te krero m t ttou tpuna i a Rhiri. Rhiri he ariki, atia i roto i ng whakapapa. a Rhiri i te w i a ia e tamariki ana i mhue mai tona kinga i roto Whiria. Ka haere te tirotiro haere i te mea ko tai-tama tne tnei tai-tamariki, ka haere nei te hongihongi haere. Ka mahue ake a Whiria ko Reiapae ki ng Hokianga, kia haere mai te rapu whine mna. Ka tau ia ki roto Te Iringa, i reira e whakataringia atu ai i tana kakahu ki runga i te rakau, koia tr ko Te Ihinga--te-Kahu Rhiri. Ka haere mai ra ki roto i ttahi whi e k a nei, i ai a nei ko Te Whakatipi i reira whakatipitipi ai ka tapaina t whi r ko Te Whakatipu. Ka haere tonu ka tae ki ttahi toropuke, e ahiahi haere ana te r, me tana 151

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Wai 1040,#4.1.1 rongo ki te makariri. Ka whakaaro e ia te kohikohi i te whakak te kohikohi wahine hei tah, ka pura mna ka moe te p hei whakamahana i a ia. 5 Te moenga i te p, ka torotoro ai te ahi, ka mau ki te taura here o tn kahu, ka toro. Koia ka tapina taua toropuke, taua whi ra ko Tautoro. Te haerenga atu i te [Indistinct 2.27.37] tanga atu, ka anga tana titiro whakarunga ka kite ia i te poua e maiangi ana. Ka puta tana whakatauki he ahi ka mai tawhiti i tana mhio kei reira tna e hiahia nei te wahine, i te mea kua rongo k ia i te kakara o te wahine, me he tame hoiho. Tana haerenga atu te taenga atu ki te awa Mangakhia ka whakawhiti atu ra ki reira, ka tapina te whi r ko te whakawhitinga Rhiri. Ka haere tika i tana rongo i te kakara, ka mhio ia kua tata atu ra ki te whi e hiahia ana e ia kia taea. Ko tna taenga atu ki reira ka kake atu ra ia ki runga i ttahi Kahiwi ki reira whakapaepae i a ia, i a Mahuruhuru me tna hanga kia hinuhinu ai ng huruhuru, kia pai ai tna aroaro ki mua i te mea ka kite e ia. Ka tapina ia taua whi ko te Tarai Rhiri, kei roto Mangakhia. Ka ttaki atu ra ki Tomai i koingoingo nei, ko huaitu wahine purotu, wahine atahua i te mea ko ng wahine katoa Ngpuhi, he atahua te hanga. I te mea ko te hua o te atahua kia rahi ng kanohi, kia nunui ng ngutu. N reira e wahine Ngpuhi me parakitihi kutou kia atahua kutou. Ka roa ka roa ka noho tahi ai, i te huatanga o te noho ka kpu a Huaiti. T ttou tpuna i a Rhiri, he tangata ahu whenua, ko tana mahi ao popo ao hei tiaki i tana wahine. Ka haere ia te rapu kai, tna mahi tr kia whakahoki kia hoki mai kia whakatpungia ng kai, kia whai kai ai m te Hotoke, pra tna mahi. Engari e hua iti i roto i tana kputanga kua tino ataahua ake ka koingoingotia e ng tne katoa. Ka p mai te phaehae o t kutou tpuna i a Rhiri, ka pnei. Khore au e hiahia ana ko aku poura werawera te rapu kai, te rapu roi, kia whangaitia atu koe ki u tungne e torotoro mai nei i a koe. Ka tpungia ai ko ng roi papai, ko Ngti Hapihana he nahe [Ph 2.32.03] ki te taha, ko tna ki whangaingia atu na kouaka ko wera. Te ngaronga atu kua hoki mai kua pou katoa ake ng roi papai, me tana rikarika, pnei tna k ko ng roi totoro ure o huaiti. he aha te whakapkehtanga o tr e Wuzy? Ko te whakaututanga huaiti he aha ra tu he ure tongitongi? muri mai ka mahu ake. Ka moe tana wahine i a Whakaruru ka hoki atu ki a Whiria. Ka tupu ake nei a Uenuku ko tana mama e mau haere ana i a ia ki ng huihuinga katoa, me te inoi atu ki a ia, ko wai tn, ko wai tn, ko wai tn? Ko te matua tn a mea, ko te matua tn a mea, ko te matua tn mea. Kei hea ake ra nei tku matua. ka pnei te whakautu, te w, ka kau noa atu a haere koe te awa e teretere nei koe, e teretere nei me whakamatautauria e koe i a koe e haere atu ana ki te puaha ka tae ki te w ko totetote nei te wai, kei te ptake nei koe o te p Maioro o t tpuna, o t matua i a Rhiri. Ko ia ka tae atu ra ki reira, te taenga atu ki reira e ko t tana mma ki a ia kaua kka noho ki te tomokanga tuatahi ki te tomokanga tuarua, engari, kia tae rro koe ki te tomokanga tuatoru kei reira t matua e noho ana. He ariki. 152

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Wai 1040,#4.1.1 Te taenga atu ki reira ka pra tana mahi, ka tae atu ra ka kite he nohoanga, ka noho ki reira. Koia e puta ake mai ko te teina, engari rawa te teina e mhio he aha te whnaungatanga, ka puta ake, ka mea atu ra ia. He aha ra koe e noho ki reira? ehara nu te tkina atu ko tna matua i a Rhiri ka haere mai kia patua, heoi an ra ka inoi e Rhiri, ko wai te mea, te mea, te mutunga iho ka huri ia ki a Kaharau ka pnei tana krero. E koro ko t tuakana tnei, koia ko te whakatauki e k a nei. Whiria ko te paiaka o te riri i ara ake nei te riri ki waenganui te teina me te tuakana. N reira kua rongo nei ttou ki te krero, i krerotia nei e Patu i te ata nei e p ana ki te whiriwhiri o te taura, m Tuhoronuku i tau ki Tahuna ki roto Kaikohe i tau ki Tahuna kei reira te whi, engari e Dan me whakaae ahau whi iti nei ki a koe i tau te tuatahi koia koe ki Whirinaki, koia ra ka mihi atu. E ttou m koia nei ng krero e krerohia ake nei m t ttou tpuna i a Rhiri kia honohono katoa nei ttou e te Taraipiunara. Koia tn ko te wehenga o te whenua a Tuhoronuku ki te tai-tama wahine ko Uenuku, ki te tai-tama tne ko Kaharau. Engari, kia mhio mai ttou i te matenga Kaharau i mate k mai ki tnei taha atia kua tohua k tna noho kia noho ki te uru i mate k mai ki a Tupare Huia, i tr whi ttou Ngpuhi ki roto Whangaruru te matenga Kaharau, ka tonoa kia tkina ng Kohiwi, i te mea ko te ptahi e t nei ki Kaikohe e k a nei ko te pptahitanga o ng rangatira Ngpuhi. Ng mate a Hokianga ka mau ra ki reira, mate mai i tnei taha, mauria ki reira. Ko te p o te wheke e totoro nei ki te tai-tama tne me te tai-tama whine. I te wehenga o te whenua khai mea kua wehe whnaunga nei ttou. Ka tipu ake nei a Kaharau, ko ia te ringa kaha o te teina me te tuakana e mhio ana ttou ki tnei mea ko te totereho, ng mea ttou e mhio ana ki tnei mea ko te totereho, mehemea e pnei ana i te tame heihei nei, ko tna e hiahia a ia ki runga ko tna e hiahia kia patu ng mtua hei a ia kia t ki runga ki reira ka tangi nei, kia mhio ai kua wikitoria e ia. Engari ko te mate k, ka whango te reo ka rongo nei koe i te kai, te tangi ko totereho. N, ki taku whakapai pra nei t ttou tpuna i Kaharau, t kutou e Ben te kaitiaki. Ka kaumtua haere t ttou tpuna i a Rhiri, ki taku whakapai peia e Kaharau. Ko ia e mhua ake ka haere atu ki tna iwi ki runga o Taranaki, he aha ra ki reira, mehemea ka hoki ttou ki ng ptai heke i rongo nei ttou i tr atu ra, i a Toto me ana tamhine toko-rua a Rongorongo, a Kuramarotini a Rongorongo i moe i a Turi, Kupe i moe i a Kuramarotini ko te tuakana. Tr whnaungatanga ki waenganui i a rtou, ehara n Aotearoa nei, ehara n konei, engari n Hawaiiki rno. Ka mate atu a Rhiri ki Urenui ki taku rongo, i k mtua e krero ana. Ka tkina ng Koiwi e Kaharau rua ko Uenuku, ka whakahokia mai ki te kinga. Ko ttahi mahi nui e mahitia tonu nei ttou i nei rangi tonu, hei whakamahara atu ra ki tr huatanga, i te mea ko te taenga mai o ng Koiwi ki te kinga ka tohatohaina ng Koiwi ki ng hap, mu tnei, tkina mai tu, tkina mai tu, tkina mai tu. Ko tr kaupapa e mahi tonutia nei ttou i te karanga keke i roto i ttou marino nei r, ttou huritau. Ngti Hao tkina mai t keke, Ngti Hine 153

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Wai 1040,#4.1.1 tkina mai t keke. Koia hei whakamaharatanga atu r kia huhua ake nei ttou hap kia kanga r e memeha. Kua rongo kau ake nei ahau i ng krero e mea nei, hei aha ttou karanga i ng hap nei, i te mea kei mahue ake au ki waho. Ko tku whakautu ki tr, mehemea e hiahia ana koe kia mahue ki waho, ko koe tn ka mahu ake ki waho ka rapua ka kitea e koe i te pwatawata kia mahue koe ki waho. T ttou tpuna Rhiri, i rongo nei ttou i te krero a ttou, inaianei ake nei, e mea ana ko ia te ariki mutunga m Ngpuhi, ko tku e pnei ana. E rerek nei ku whakaaro ki tna, ehara i te mea e whakah ana, engari he rerek ana. Ko tku e k ake ana ko ng hap, ko ng tpuna o ng hap, he ariki kia t ai he hap, i te mea ko ng whakapapa katoa m taua hap e hangai ana ki tr tpuna. Koi au e huri ake nei ki taku kangatanga kia mea ai ko Kuo te mana, i te mea kei a ia te mana ariki. E kore e taea e ttou te nuku i te heke o te ariki, engari, t te rangatira he rerek tna t. te ariki tna arikitanga n tna whakapapa, e kore ra tr e taea te nuku, e taea te ariki kia karangatia he rangatira. Engari khore ng rangatira katoa he ariki, i te mea he ringa kaha tahi. mahara atu ana ahau i te w i whakaarotia ai te kingitanga i te w i a Homi, i puta ai te ptai ki a ia e ng tametame, me hei a ia te kngi. Me tna mhio e kore e taea e ia i te mau i tn mau, kua par k ana ringa ki te toto. Ehara tr ko te hua o te ariki, nei huatanga kua whakairongia mai ki roto i ttou kaupapa tuku iho, tuku iho, tuku iho, tnei w tnu e ttou m me huri atu ahau kia tirohia atu ki te ao Ngpuhi. Ki te tirohanga Ngpuhi ki tna ao, koia tnei e whakaata mai ana, ko te whare Puhi, ko te toka tapu Puhi hei tmaki. Ko te toka tama haere kei te Nota, e mea ana te krero a ttou tpuna, ko Te Rohe Potae Ngpuhi-nui-tnu mai i Tmaki ki Te Rerenga wairua, me n iwi katoa ko Ngpuhi-nui-tn. Koia e waiatatia nei e ttou i mua innahi ra, e rima ng iwi i puta i a Waimirirangi. Ngpuhi, Te Rarawa, Ngti Whatua, Ngti Kahu, Te Aupouri. He aha ana ttou i aia nei e Ngpuhi-nui-tnu ko iwa nei ttou iwi. Koia tnei ko te whare Puhi, i krerohia e Ptu i te ata nei m ng priri, i whakat ki ai hei wehewehe ai i te mana Ngpuhi i t iwi k. E ng priri e k ana, Taiamai, ng priri Taiamai. Ko ng kai-noho ki te tiaki ng priri ko Taiamai, ko Ngi Tawake. E noho nei tn i te r nei, ng uri ki roto i n nohoanga, ki Kka Karamea otir, ki Te Ramarama, ko t Ngpuhi mana ki reira. Ka noho nei tnei whare m ttahi w roa ka timotimo nei, ka timotimo nei ka tut nei ki te whare ki ng ptu, i reira whakaaro ake nei a Homi i te whare tapu Ngpuhi kia tiaki te whare tapu Ngpuhi kia kaua ng Ptu o te whare e parori. E timotimo tn nei te r nei kia parori, Ngpuhi-nui-tn Te Whare Tapu Ngpuhi kaua ttou e tukuna atu ng Ptu o t ttou whare kia parori, kaihoro, ko Te whare tapu Ngpuhi he mea hanga e kore me hanga te whare ki runga i te rorohiko. Ko Te whare tapu Ngpuhi he mea hanga, ko te Ranginui e t iho nei ko te tunui, ko te papa e takoto nei, ko te papa rahi ko n maunga ko ng pou-pou o te whare. Puhanga Tohora, Puhanga Tohora titiro ki Te Ramaroa, Te Ramaroa titiro ki Whiria ki te Paiaka--te-riri ki Te Kawa 154

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Wai 1040,#4.1.1 Rhiri, Whiria titiro ki Panguru ki papata ki ng rkau tpatapata ki te Hauuru. Pangaru Papata titiro ki maunga Taniwh i kauria ai ara i Te Uru-a-Nenewa i te awa Hokianga, kia kite ai i te ataarangi mai o te maunga he whakaataata mai ana i roto i te wai ka k ai he maunga he taniwh. Maunga taniwh titiro ki Tokerau e k a nei a Ngti Rhiri, he ripo kau, he ripo kau, Tokerau titiro ki Rkau-manga-manga, Rkau-manga-manga titiro ki Manaia te whakakohatu mai ra ki te akau, te wahap Whangarei. Manaia titiro ki Ttamoe, Tutamoe titiro ki Mangonui, Taiawhio t titiro ko Puhanga Tohora ko ia tnei ko Te Whare-tapu Ngpuhi. E Ngpuhi tiaki mai i t ttou whare, e Ngpuhi kia kaha ra ttou te tiaki kia kaua e parori ng ptu kia horo. Tnei iwi Ngpuhi ehara i te iwi i ptake mai i nei whenua te ingoa, i ptake noa mai n ttou mtua, n ttou tpuna. He tini kei ng krero e p ana ki te ingoa Ngpuhi. Ko tahi e mea ana, kua hua ake nei ki a Puhi ko te pp tr o Te Hauangiangi kua koni atu i tr ng krero e p atu ana, , e tika a Ngpuhi te waka Mataatua i hoe mai kia whakarerea mai ki roto i te awa Te Akau, ko ng kaitiaki ka mihi atu ra ki a kutou e Ngti Rehia. Kua rite k ki te w kua tae mai a Ranginui ki te tiki i tana waka. Ko kngi katoa, ko te whina i a ia kia mau i tna taha Ngi te Rangi, kua roa nei ki ttou Ngpuhi kaua ttou e apo, engari, e Kingi kia tika ng karakia kua kohatu nei te waka nei, ki te kore e tika e kore e mnu. N reira ka mihi atu ra ki a kutou e ng whnaunga. Tnei ingoa Ngpuhi he tini, he tini ng krero, ng krero e p ana ki tnei ingoa. Ko tahi o ng krero e pnei ana, ko tnei ingoa ko Ngpuhi he atua he tangata. Ko tna kinga kei Hokianga ki te takiw Hawaiiki, ehara koia koe Ben, ka pai kei roto tnei Hokianga i te Pihi ki te haere mai taua tangata i taua Hokianga ka moana ariki te hua o te whenua me te rangi. Mai nei tohu ka mhiotia ko Puhi kei te haere mai, n te mea kua kino te hua o te wai me ng kapua. N nei huatanga ka eke atu ai tn ingoa Moana Ariki ki a Puhi. N Puhi Moana Ariki ng tapu katoa o ng ariki Hawaiiki i kai, koia tn ingoa Puhi Kai Ariki, engari kotahi te tinana, koia tn. I te w i rere mai a Nuku-tawhiti i tana waka i a Ngtokimatawhaorua, ko Niua te ara i Te Urunga Mokaikai Taniwh i arahina mai ai. Ko te tangata i te ihu o tnei waka ko Poupoto. Raro mai ko Kura, , ko tn whakaaro ko tnei, whatiwhatiria te hoe a Poupoto tau ake ki te hoe n Kura he ariki whatumanawa i tnei w ka tukua mai e Puhi Moana Ariki i na taniwh hei tiaki i a Nuku-tawhiti kei raruraru i tahi atu o ng mana Hawaiiki. Ko te tikanga o tnei ingoa, Puhi Te Haua kia mhio mai e ttou m, ttou waka i taua w horo rawa atu te haere o ng waka e mnu ana e tere ana i te moana i tnei w, pnei a New Zealand Black [Indistinct 2.55.44] horo rawa atu te haere nei. N te mea he awatanga, ko te awatanga kia tika ai te anga o te r ki te hau ki te kore e tika te anga o te hau kia pupuhi te r, ka kore e tere, n reira, kua mhio noa atu o ttou tpuna ki r huatanga, koia i k ai ko te awatanga ka haere pra, , ka tae ki reira ka huri ka hoki pra, koia 155

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Wai 1040,#4.1.1 tr ko te teretere koia tr ko te awatanga o te waka. Ko te tikanga o tnei ingoa te iwa e puhi te awa, he awatanga n ng taniwh i roto i te ngaru, he tinana kotahi t Puhi te Awa me Puhi Moana Ariki, ka mai te waka n ki Te Wahapu o Hokianga ka tupu ng iwi Nuku-tawhiti rua ko Puhi te Awa, i tipu atu i Hokianga, , tae atu ki Taiamai krne atu tnei ingoa e k a nei ko Puhi Taniwhrau. Ko te ptaketanga an i t te krero o Ngpuhi ko Puhi Moana Ariki ko ng tamariki Wairua Mtua ko Ariki Tapu, ko Taurikura. Ko te Haonui ka moe a Te Ariki Tapu i a Tama-ki-te-ra. i te w ka hapu te wahine n, ka mate hiakai ki te tangata, koia Ngpuhi e mate hiakai tangata ana. N Taurikura a Rangi Uwhinga he ariki ka tkina taua whine ka patua e Tama-ki-te-r ka mate ka mauria e ia ki a Ariki Tapu me te ptai atu ki te whi e hiahiatia nei e ia ki te kai, ko te whakautu ko te ngkau tku e hiahia ana, ka ptai a Tama-ki-te-ra ka pehatia te tinana, ka utu atu me mau ki te roto Moana Ariki i Hawaiiki, ka kainga te ngkau e te whine nei, ka pau ka tae ki te w i whnau ai he tamaiti ka huaina te ingoa ko Puhi Kai Ariki. Ka tae ki te wa i thia ai ka mauria ki Moana Rua thi ai, i te tinga ka eke te ingoa o te tamaiti ko Puhi Moana Ariki, me te ingoa hoki o te roto ko Moana Ariki. Ko te ingoa Taniwhrau i te pangapanga atu o te tinana ki roto i te wai, pahu ko Rauke ko ia ko Puhi Taniwhrau. N reira e rua ng hua kei runga i te tamaiti n, he atua, he tangata. Koia ttou ko ng uri o ng atua o ng uri o te tangata a Ngpuhi e ptake k mai i a Ranginui i a Papa-t--nuku, nna te kinga ko koha atu nei ttou i te iwi taketake o tnei whenua, ttou i whnau k mai i te whenua, kei reira k ttou mana kei te whenua i ptake k mai ttou i te whenua, kia kaua ra ttou e maumahara atu, e mahara atu ki tr. Ka moea tangata i a Whine ka hp ka hiakai te wahine r ka mea atu ki te tne, e hiakai ana ia, ka haere te tane ki te rapu tangata kia patu ake kai, nna i te hoariri, mea nei te hoariri n, ka haere te tne ki te rapu tangata, ka mate mai te tangata r, he ariki whnau ake te whine r, he tne tamaiti. Ka huaina tna ingoa ko Puhi Kai Ariki n muri i te whnautanga ka t ttahi whwhai m te patunga o te Ariki r. E toru tau e whwhai ana, kua oti nei ttou tpuna i te mhio me phea tnei, he aha tnei mea te tau, n kona ka timata kai tangata ka taea te p o te iwi o te Ariki i patua ra. Ka hinga i te Parekura i Hawaiiki n reira te hari nei ka eke te ww, ka eke te wawa, ka eke te papa rahu ai, rangi tumu hui e, e whakaeke, whakaeke, whakaeke te ww, ka eke te wawa, ka eke te papa rahu ai rangi tumu hui e, whakaeke, whakaeke. Hei aha te pekepeke m te wekuweku. Ko te take tnei haere mai ai Kupe ki Aotearoa nei, kia mhio mai nei kutou ko taku huanga o te kupu nei Aotearoa, ehara i a Aotearoa, ki ku tpuna i krero mai ai ko te Awatea-roa, i aha pra ai, i te mea te haeretanga mai a Nuku-tawhiti i runga i tna waka, i hringia atu te r ki runga m te toru r, ka awatea, ka awatea i te mea, e toru k ng r ka tae mai a Nuku-tawhiti mai i roto a Hawaiiki nui ki nei motu, toru r nahenahe n te aha, n te mana o ng karakia, ko ng waka, ko te tini o ng waka ko t rtou karakia hei whakamarie i ng ngaru hukahuka, ko t te karakia Nuku-tawhiti me tna waka a Ngtoki, kia mm, kia 156

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Wai 1040,#4.1.1 wha, kia rahia ake r ng ngaru kia kaha ai te pupuhi o te hau, kia horo te tae mai. N reira mehemea ka whakataetae nei ki ng waka o nei ra e Moka, kei Ahitereiria tnu rtou e haere mai ana. Kua tae noa mai a Nuku-tawhiti. Ka hoki Kupe ki Hawaiiki, tna hokinga i Hokianga, n reira e hoki ana pnei k ng krero k mtua te ingoa o Hokianga, i tna whakawtea i a ia kia hoki, i tukun atu tana tamaiti a Tumutumu Whenua i te puna a te Ao-marama. Tna taenga atu ka pnei tana k. Tumutumu Whenua hei konei ra. E Hokianga nui ana tnei, e kore r ahau e hoki anganui mai. Me hiki tnei w. Trans HS Trans 15 It is your time to speak, Mr Sadler. Kei a koe me hiki inainei. Ill put my glasses on first, Im quite blind. The bird that lands on Rakaumangamanga and he cries follow me. They are for you, Te Apatunga. When P said lets settle the peace and we crossed the ocean to where Ngpuhi crossed the seas to carry out his battles in the south. On Morunga youll find the current that says follow me. The heavens above, thunder and lightening splits the sky and it runs across the sky, crossing the land and the house of Mui-tkitiki-a-Taranga to the marae that lies outside. I will now resign to all the houses of learning from within Ngpuhi. Tukutuku Rangi is a sign of my authority in this land, as it was since the beginning of time, from the very heavens themselves, from the gods. 25 I come back to my mountain at Hikurangi. It lies on this body of mine and I have a second vision to the home where I was born and I stand here today. I carry these things from high and from down below and rehu in the heavens turn its eyes downwards towards me and even the moon itself cries It is Aotea, it is Aotea. Thank you. He ruru ana te ruru he kai i ai... (Hes reciting one of the incantations of Nuku-tawhiti on his entrance to New Zealand and the ancient karakia of Nuku-tawhitis landing into Hokianga at this point). 35 I recite these incantations about the canoes of Ngpuhi. The incantation of peace of Nuku-tawhiti. The people of Ngpuhi must be aware of the matter before us at this time, the incantation of Runui and Mmari, the incantation of Mahuhuki-te-rangi, and in my conclusion I will recite an incantation relating to Mattua. 40 I wish to acknowledge the Tribunal We have arrived to the great matter of Ngpuhi. Let it be considered and the issues be examined. 157

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Wai 1040,#4.1.1 To the Crown, I am Ngpuhi, I have not sinned and you judge me. You should be judged by Ngpuhi, all of the sins that you have committed against us over the past century. What have you done for Ngpuhi? What have you done to Ngpuhi? That is the question. 5 I have arrived here to make my submission and explain to you. What will you do afterwards? Therefore, welcome, welcome. Ngpuhi has maintained its residence, its mountains and its streams and beaches and the rivers that flow. These are the memories of Ngpuhi who reminisce. I can recollect the words of Pta Apiata and so we stand here aware and therefore welcome, come so that we may discuss these matters and the oaths of our ancestors have been trampled by you. I did not come here today to massage your genitals, but I wish to demonstrate to you, listen to the people, listen to the cries which have over the last 150 years. Those who have carried the pressures and which lie upon our children and our grandchildren and so I acknowledge you, welcome. We have come to the table so that we may discuss things and acknowledge each other so that this matter can be settled with faith and justice and so the Tribunal, you have a great responsibility. My request follows. What is the mana of the oral evidence in the report? That our oral evidence shall have mana within the written reports. If the presentation is thus, we have come to open up our minds and so that is my request to the Tribunal. You have a great responsibility and in the end you will be responsible for the report. If the settlement of Ngpuhi is handled properly then we will all agree, but if it is not, then we will all return home and therefore welcome everyone. The incantations that have been recited are to make our proceedings peaceful and so we can have a clear understanding of the matters before us and so the submissions can be clear and we can sit together and kiss each other, hug each other in time perhaps. Let me turn now to us of Ngpuhi. We come from lines of descent from Rangatira. I go and gather these things from the memories that have been implanted in my mind by my ancestors and how right and proper what they have taught me. Beginning from Io. Ionui, Ionuku who begat Iorangi, who begat Iopapa, who begat Iotaketake, who begat Paiaroa, who begat Ahunui, who begat Te Kura, who begat Poka, who begat Awanui, who begat Kiwa, who begat Tongnui, who begat Rhiri the 1st, who begat Hotu-te-rangi, who begat Nuku-tere, who begat Mahina-nui-Rangi, who begat Matiti, who begat Paioterangi, who begat Hine-nui-tepo. Hine-nui-te-po begat Tangaroa. Tangaroa begat Tane i Te wao, who begat Te Waiora, Waiora Meha, Mui, Mui Tane-nui Rangi, Te Ranginui, Te Rangiroa, down to Te Rangi Treparepa down to Rangikiwaho, who begat Ngungunui i Te Rangi, who begat Pun, who begat Pip, who begat Wawaio, who begat Rerea, who begat Mahu-tai-nuku, who begat Mahu-tai-rangi, who begat Mtu, who begat Kohe, who begat Tokatu, who begat Waitora, who begat Mwehi, who begat Muriuri, who begat Morekareka, who begat 158

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Wai 1040,#4.1.1 Morakitua, who begat Tamaki-te-ra, who begat Rawhitiroa, who begat Te-rapu-whero. Te-rapu-whero was first Parawhenuamea and later Matiu. Matiu begat Kupe who begat Rata, who begat Te Wroa, who begat Nuku-tawhiti, who begat Ngarunui, who begat Ngaruroa, who begat Ngarupaiwhenua, who begat Te Hekuiti, who begat Taura-ki-te-po, who begat Tauramoho and lets leave that one there. Let me go back to Kupe. Kupe begat Matiu, who begat Makoro, who begat Maia, who begat Mhu, who begat Nuku-tawhiti, who begat Papathuriho, who begat Thuriake, who begat Muriuri, who begat Morekareka, who begat Morakitu, who begat Whiro, who begat Toi, who begat Apa. Apa begat Kauwe. Kauwe who married, who joined Ngpuhi to this land, to the people of Kui who lived under the ground, who dug the entrance to Kerikeri as we know it today. Kauwe begat Toko-te-rangi, who begat Rangitaumumuhu, who begat Rangitauwhanga, who begat Hekama, who begat Paupa, who begat Maroro. Maroro begat Te Ika Tauirangi. Te Ika Tauirangi begat Awa. Awa begat Awanuiarangi. Awanuiarangi begat Rkeitapunui.Rkeitapunui begat begat Tamakitera. Tamakitera begat Puhi Moana Ariki. Puhi Moana Ariki begat Te Hauangiangi, who married Taurmoko who married Tangaroa Whakamanamana and the younger was Rhiri, behind him Mui and then Puna Teariari. Leave that there. Let me go back to Uenuku. Uenuku married Kari, who begat Tutakina, who later Tuakainga. Tuakainga married Hinetepo, who begat Tuhouhea. Tuhouhea married Mapri and begat Whakatau. Whakatau married Huiarangi, begat firstly Tokoterangi and behind Hinewai, later Uenui. Hinewai begat Kahaiti. Uenui married Tokarau and begat Tahuhunuiorangi. The ancestor of Ngpuhi, his pa was at Ngapauerua, the sacred house of Tahuhunuiorangi. Tahuhunuiorangi Kahaiti, firstly Ruakanohia, later Tuauahiroa, behind her Kawa later Wharepaia and then Pka. Pka married Hinepapa, begat firstly Hkiro, later Waiora. Hkiro married Tawhi, who begat firstly Whetikinganui and later huaiti Waiora married Hewa, firstly Whakaruru and then later Moitonga These are all the wives of Rhiri. Rhiri married huaiti and their offspring was Uenukukuari. Patu has given you an explanation earlier and why that name was given to him because he did not because his father didnt teach him any karakia and that is why he was known as Uenuku the Ignorant. Kawa married Taiheke and begat Whautere. Whautere married Taimania and begat Thuao. Thuao married Tengaiti and begat Kariariki, our ancestress who found the hot springs of Ngwha, that is why one of the pools is known as -named after her dog, The Bulldog and the other pool, The Ppi.

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Wai 1040,#4.1.1 Uenuku married Kariariki and begat their children. First, then Maikuku, Rua-ki-whiria, Tmuri and Hauhaua. Let me explain the names for these tpuna: Maikuku, Rua-ki-whiria and Tmuri. 5 And Hkira went fishing in the harbour of Whangarei where he drowned and a rahui was placed upon the harbour and we all know what a rhui is, it is a tapu. It was placed upon and after a period of time the tapu would be lifted and then after a while they lifted the rhui and you went fishing again. The first fish that was caught was a huge tmuri When they pulled it ashore they saw a fingernail coming out of its mouth and they pressed his stomach and out came the hand of Whiria and from there came these tpuna names. So be careful when you go fishing. You might catch somebody else. But leave that story there. This tupuna, Maikuku, so that we all know in Ngpuhi the mana of wahine women. Maikuku gave his hair in Waitangi. The caretakers are Ngati Rhiri and I commend you and her beauty reached Whangaroa and the chief there wanted to come and see who this beauty was. But he did not know where the sound was coming from, so he dived under the water to find where it came from. It took him many dives before he reached the cave of Maikuku and the rest is history and here you see them all, Ngpuhi. Maikuku married Huapakangaroa and begat firstly Ter. Greetings to you, Ngati Rhiri. Greetings to you, Ngti Kawa. Later came Rangiheketini. Greetings to you, Hone, of Ngati Rangi. After they came, Ko, and later Kainganga. After that, Torongare and later Ruangaio and later Ruakino. Torongare fell in love with his auntie and married Hauhaua. The first born was Te-ngau-hauha, later Hine-amaru, later Kotata, later Tramarama and later Rongopatutonga. As we know Ngpuhi, we all know this ancestor who ties us to Waikato. Lets go back to Torongare This ancestor, when he married his auntie, he was disowned by his elders. He journeyed to Whakapiri and Hokianga and also travelled to Whangarei. In the end the daughter of Hine-amaru reached the people of Hine-amaru and they resided there and I acknowledge you, Wasi, in your booth, the booth of Hineamaru. ?? ?? 35 HS Trans tika. Kei taka ko koe ki te pouaka. Ka pai r, ka pai r. That is good. And Te Aongaua married his auntie who begat - the child slept with the auntie and the auntie slept with the child and thats how our ancestors were in those days and so we become parents of ourselves. Te Aongaua married Rangiheketini, they begat Tupuarangi. Tupuarangi married Te Heimaria who begat Whakahotu and lets leave that there. I return to Nuku-tawhiti once again. You must listen carefully because you have just this will be the first time that you have heard this. Nuku-tawhiti begat Nuku-maru, who begat Pp who begat Kokoroa who begat Tewhai who begat Tua who begat Moirewa who married Runui 160

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Wai 1040,#4.1.1 who begat Tuwharepp, who begat Tuwharekkaho who begat Tetokoterangi who begat Te-auraitepo, who begat Tawakehaunga, Haitawake inland, Ngai Tawake to the sea, greetings to you. 5 Tawakehaunga begat Te Ika Tewa who begat Te Utuhanga who married Whakaotu who begat Khuru. Khuru was a woman of great mana. Women of great mana are quite difficult because she had mana over the land in her time - that is Taitoro just to let you know, centre of the universe. Khuru married and so I go from Uewhati. Uewhati begat Uemtakerekere who begat Hitpi who begat Terarau who begat Te HaunuiaRhiri. Te HaunuiaRhiri married Khuru and they begat Haua who married Partikitiki and they begat firstly Katupo, afterwards Mihi and then after Mihi was Kuiarua. I leave that there and go from Teharamiti. Teharamititurutu who begat Rangikakitewhenua. Rangikakitewhenua married Marotoroa and they begat Takurua the 1st. Takurua married Kuiarua and they begat Hineira and I leave it there. So I begin from Rhiri again. Rhiri married Whakaruru who begat Kaharau. He took Tehautaringa as his wife and they begat Taurapoho. Ruakiwhiria who begat Tupoto. I leave it there. I begin from Toi-kei-rakau now. Toi-kei-rkau or Toi-te-huatahi begat Awanuiarangi who begat Awaroa who begat Awa-tum-ki-te-rangi who begat Awamorehurehu who begat rakewa. rakewa married Kiwa and they begat Taneatua and that is you. 25 Then they married Wekanui and they begat Muriwai and Ranginui. Following on after Muriwai was Turoa and I acknowledge you, Kingi. Afterwards came Puhi who begat Te Hauangiangi and Toroa begat Ruaihono who begat Te Tahingaoterangi who begat Awanuiarangi, Ngti Awa, greetings. 30 Who begat Kaiaha who begat Awatopia who begat Kaiaha who begat Manutongapea who begat Kkako. Kkako married Hinepari and they begat firstly Reitu and then Reipai. Reitu married Ueoneone and they begat Kauwai. Kauwai married Tupoto who begat Te Korokoro firstly and then Meruiti and then Tuiti. Korokoro married Wahineiti who begat Tephi. Tephi married Ruaitehoro who begat Tehawai. Tehawai married Keteroro who begat Te Kiripute. Our ancestors were supernatural beings. My elders had long standing arguments about this ancestor. My father said that he was 12 feet tall and his sister said, No, Hake, he was not 15 feet tall. 40 According to the saying, Te Kiripute married Ngauru who begat Karawai. As we heard this morning, they fought over a pig. The pig was the reason, one of the reasons why Karawai died, who died for a pig. His grandchild shot him. Karawai married Te Parenga, who begat 161

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Wai 1040,#4.1.1 Karawaitaipa. Karawaitaipa married Hineira and joined the descent of the tai-tama wahine to the tai-tamatane, the east and west coast. Karawaitaipa married Hineira and begat firstly Kuo-te-mana to which the saying, it was about the way these people, where does the arikitanga flow Kuo-te-mana later came Takumuru. Let me explain these types of mana. When they descended on the pa of Waiwhariki, Waiwhariki is just beyond here at Puketona. That is why we are here. In the song the other day, Ka noho mai Kaharau, the muanu run to the horizon, is a sign that a war party comes from Ngti Maru and they assaulted Waiwhariki. There was no war party there. All the warriors had gone. Only the women were left to look after the p. Our ancestors were killed there. Three brothers married three sisters and the descendants of those people were the winds were killed. Taimarino, the wife of Whitianga, was taken by the war party. Kpaki whose children survived, because she hid her children so they would not be killed. When the war party left and the chiefs returned and the ariki returned - Kuo returned and he sent for the strong arm to go and seek revenge. But the elder brother said Wait. They didnt wait and they went straight there and he wanted to take his son, Te Hikuru, as an answer why should we leave ta Kuo? They said Why dont you go and then only your name will disappear and he left and he was killed and Ngti Maru thought how to settle the peace fully. The thought was to return his bones and they returned and set up a place of peace. The second marriage was to Tatitati to create Tatau Pounamu for Ngati Maru, to settle the peace. It is this place that we know as Whitianga. It was named after this kaumatua who they killed. Kuo married firstly Nghau and begat Teware. Teware begat Maraia, later Mereana. Whitianga, his wife who was brought back, was Kpu, who married Taimarino who produced Phikuru. Phikuru begat Wiremu. Mhurehure know this name. Witengaihi married Maraia firstly, know where she was born and then he married Mereana and begat Tamati Te Maru, Phikuru. I am mentioning this ancestor because he filed the first claim for the foreshore and the seabed in his time. The people said This man must indeed be a simpleton. But lets leave that there. Takurua married Kopaki and begat Tkarawa. Firstly, begat Tkarawa and later Wtarauhea. Tkarawa married Tuateao the 4th and begat Wharemate. Wharemate married Ketingawatimohi from Ngati Wai and begat Hone Periki. Leave that one there. Then I go back to Raumahine. Raumahine married Ngk. Ngk, this ancestor who was killed at war, was a woman. The women from Ngpuhi went to war. Ngk was killed and they hid her son, Matahai. Matahai married Ruapara and begat firstly Korohu and later Aotetohunga. Korohu begat Te Hra. Te Hra begat Heta. Te Aotetohunga married Huhatahi I wont translate that into English, too late.

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Wai 1040,#4.1.1 They begat Ngarowiwi and they married Ngarapo and begat Hinetuaiwa. Hinetuaiwa married from Ngti Pourou, married Tuterangiwhiu Kirkpatrick and begat the thunga of the Ngpuhi wnanga, Horiwhiu. Later descended to his younger brother, Wiremu Tekorohu. Wiremu Tekorohu married Elizabeth Regina Beazley and begat dont talk that way about my tpuna who begat Ng-whetu Korohuwhiu who married Hone Periki and here I am, the product. This is why I can deliver these genealogies. Even though I know these whakapapa, I will give the whakapapa to confirm all of this later. I send my greetings to all the descendants, the descendants of Kuo, the descendants of Whitianga, the descendants of Takurua, greetings. Ngti Hine Mutu is all here. Let me now turn to our tupuna, Rhiri. Rhiri was an ariki. Even in whakapapa, Rhiri in his youth left his home in Whria and went looking around the land. This was the tai-tama tane in his youth, went to smell around the place. He had no preference for the women at Hokianga so he went in search and he came to Te Iringa and there he hung his cloak on a tree and so became Te Iringa of the cloak of Rhiri. And he came upon a place, now called Te Whakatipi and he looked here and there and became known as Te Whakatipi. And he tried to reach it was early in the afternoon and he could feel the cold and he thought he would gather up and light a fire, and so he could sleep in warmth at night. When he slept that night the fire burnt and burnt the rope that secured his cloak and thats why they call that hill Tautoro. The next day he left, he looked to the south and he could see the smoke coming up in the distance and so the problem he spoke, there is a fire burning in the distance and he knew that the woman he was searching for was there because he could already feel her scent. Well, maybe like a stallion that he was. When he got to the river of Mangakahia he crossed to the other side and he called that place The Crossing of Rhiri. And he followed the scent and he knew he was close to his hearts desire. When he got there he climbed up onto the ridgeline and there he beautified himself so he could stand handsomely and he named that place Te Trai Rhiri, its in Mangakahia. He met that which he yearned for and her name was huaiti, a beautiful woman, and all the superlatives I can find. But then that was natural amongst Ngpuhi women, was they all had to have big eyes and they had to have big lips. So Ngpuhi women, you have got a lot of practice to make up. As time passed, they lived together and in time huaiti became pregnant. Rhiri, our ancestor, was a hard working man. The things he would do from morning to night was to look after his wife. He would go in search of food, that is what he did and to bring food home for his wife for the winter. That was what he did. Even in pregnancy, huaiti was even more beautiful. Rhiri became obsessive and he said I dont want my sweat to 163

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Wai 1040,#4.1.1 look for food to feed your family and your brothers. So he kept the good stuff and he fed them the rubbish, not the good stuff. When he left she had given away all the good stuff and he became angry and he said, - - [Maori Content] 5 TTH Trans Waihoa t tn kia koe. Uenuku grew up in the care of his mother and he would often ask Who is that, who is that, who is that? That is the father of so and the parent of whoever. He would say Where is my father? and his mother said When the time is right, when you are much older, this river that flows in before you, you must follow it and when it turns into salt water you are at the foot of your fathers pa and that is how you will get there. When he got there his mother said Dont stay at the first level or the second level. Keep going to the third level. That is where you will find your father as an ariki. When he got there thats what he did. And there he found a place to stay and he stayed there. There he met his younger brother but his younger brother did not know him. He said to him You cant stay there and he went to get his father to kill this man. Rhiri began to question him in the end and he turned to Kaharau and he said to Kaharau Son, this is your elder brother and this is why the proverb that says, Whiria, the birth of anger, where anger arose between the younger and older brothers. This is where the kite that landed at Thuna near Kaikohe. I see that Pat said it stopped for a moment where he is from in Whirinaki and therefore I commend you. These are the things that were said for our tupuna of Rhiri. So we can join ourselves together. That was a division of land between Uenuku to tai-tama wahine and Kaharau to tai-tama tane, but let us know. When Kaharau died, he died on this side, even though his home was to stay in the west. He died at Tuparehuia. For those of us Ngpuhi, its over in Whangaruru. When he died they came to claim his bones because Teptahi was in Kaikohe, which is said to be is where the Rangatira of Ngpuhi are collected, all the Rangatira of Ngpuhi where they died this side, they would take them to Putahi. That reaches out to both sides, the east and west coast. Once the land was divided it was not as if the relations were there was a division between the relations and so Kaharau grew up, he was the strong arm between the younger and the older siblings. We are aware of this thing called Totereho, the roosters cry. Its the sound of the rooster where he wishes to kill his parents so that he can reign above and so he makes a sound that he is victorious, but then his voice becomes hoarse. I suspect that our ancestor, Kaharau, was like that. Your ancestor being? Once our ancestor, Rhiri, became old he was driven out by Kaharau and he moved on to his people in Taranaki. What was over there? If we return to the whakapapa that was recited the other day from Toto and his two daughters, Rongorongo and Kuramarotini. Rongorongo married Turi and Kupe married Kuramarotini, the older sibling. That relationship between them was not from Aotearoa, it originated from Hawaiki. Once Rhiri died at Urenui, from what I have heard from my 164

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Wai 1040,#4.1.1 elders, and the bones were taken by Kaharau and Uenuku and brought back home A great practice that continues to be practised today in remembrance of that event is once the bones were returned home, the bones were distributed amongst the hap You will have this, this is for you, have this one. That practice continued. When we call cakes at the weddings and during birthdays as well. Ngti Hine, come and get your cake, and that is in remembrance so that our hapu shall prosper and not be weak and I have heard stories which say Do not call for the hap because I may be left out. My response to that is, if you want to be left outside, then you will be left outside. You will find a way to be left out. Our ancestor, Rhiri, we heard what Ptu said today and that he was the final ariki of Ngpuhi. I have different thoughts. I am not rejecting what he is saying, but it is slightly different. I say that the hap and the ancestors of the hap were ariki for the hap because all of the whakapapa of the hap pertain to that ancestor and that is why I turn my attention that Kuo had the mana of the ariki, we cannot delete the ancestral lines of the ariki. However, a rangatiras role is different, his Arikitanga hails from his whakapapa. That cannot be set aside. The ariki is able to call upon the rangatira, can be called a rangatira but a rangatira cannot be called an ariki. I can recall during the time of the establishment of the Kingitanga, the British asked that he should be King. He said No, my hands are already bloodied. That is not the nature of an ariki. These aspects have been embedded in the causes passed down over time. At this time I turn to consider the world of Ngpuhi, to the world view of Ngpuhi. This demonstrates the house of Puhi. The sacred rock of Puhi lies in Auckland, the sacred rock is in the north According to our ancestors, the area of Ngpuhi is from Auckland to Te Rerengawairua and that is why we sung the song yesterday that three iwi came from Waimirirangi five; Ngati Whatua, Te Rrawa, Ngati Kahu, Te Aupouri. This is the house of Puhi which Ptu talked about the puriri which were planted to divide the mana of Ngpuhi from other iwi. The puriri of Taiamai. Taiamai and Ngai Tawaki were the caretakers of the puriri, where they reside today at Kkkaramea and at Te Ramarama, Ngpuhis mana resides there. This house stood for a long time and fighting began to ensue between the various iwi and thats when Hongi decided that the sacred house of Ngpuhi be cared for and the walls of the house, to the sacred house of Ngpuhi, to not let the walls of our house become broken. They will fall down, the sacred house of Ngpuhi was built. Lets put the house upon a screen. The sacred house of Ngpuhi was built with Ranginui above as its roof and the floor, its mountains are the posts of the house. Puhangatohora and gaze upon Te Ramaroa, from Te Ramaroa gaze upon Whiria to the principal of Rhiri. From Pangaru to the trees to the west at Papata and 165

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Wai 1040,#4.1.1 gaze as I turn I gave to Maungataniwh, to the river of Hokianga, to the mountain the mountain that is a taniwh and then gaze in a northward direction. 5 From Tokerau we gaze upon Rkau-manga-manga. From Rkaumanga-manga we gaze towards Manaia, the Whangarei Harbour and from Manaia I gaze towards Tutemoi and from Tutemoi to Manonui and turn my gaze towards Puhangatohora. This is the sacred house of Ngpuhi. Ngpuhi, take care of our house, Ngpuhi, be strong so that our walls may not fall down. Ngpuhi is an iwi which originated from our ancestors. There are many stories relating to the name Ngpuhi. Some say that it is from Puhi, he is the father of Te Auangiangi. It is correct that Puhi brought the waka of Mattaua to Tkau and I wish to acknowledge Ngti Rhia, the caretakers of the waka that has come in time for Ranginui to take his waka and his friend beside him from Ngai Te Rangi. So Rangi and Kihi, your canoe already is stone. This name of Ngpuhi has many versions. Some versions speaks of it as an atua or man. His home was in Hokianga, which is somewhere in Hawaiki. This Hokianga is in Tepihi, a person who comes from that Hokianga. By these signs we know that Puhi is on his way. The sky and the sea will show bad signs. Puhi carries the mana of all the ariki of Hawaiki. So the name Puhikaiariki was bestowed on him. When Nukutawhiti came on Ngtokimatawhaorua, Niwa and Arai-te-uru were the taniwh that led him here. The man who sat at the bow of this canoe was Paupoto. At this time Puhi Moana Ariki sent the taniwh to take care of Nukutawhiti lest they be set upon by other powers from Hawaiki, Puhi Te Awa is another name. 30 The canoes of that time would travel faster than the modern yachts of these days because they came, they surfed their way here because of the way the wind would hit the sails. Our tpuna already knew all those things. So they knew how to set the direction of the canoe. So the direction was set by the way the taniwh would appear in the water and the canoe landed at the Hokianga harbour. So the last of these names was given to Puhi, Puhi Taniwhrau. The names from other children: Arikitapu married Tama-ki-te-ra. In the time the woman, she wanted to taste the flesh of man, that is why Ngpuhi still used to have a taste for flesh. 40 Pourikura was an ariki, so the women sent for him and he was killed by Tama-ki-te-ra. He was taken to Ariki-tapu and she was asked what part she wanted to eat. Tama-ki-te-ra asked What about the body? The answer was Take him back to the lake of Moana Ariki. She ate the heart and when the boy was born she named him Puhi Kaiariki.

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Wai 1040,#4.1.1 When he was baptised they took him to Moanaroa and baptised him at the end and they renamed him Puhi Moana Ariki and the name of the lake was Moana Ariki. 5 The name Taniwhrau, when they threw the body into the water, it broke into 100 pieces and that is where we get the name Puhi Taniwhrau. So there were two things placed on the boy He was a god as well as a man, demi-god. His descendants were men. Ngpuhi comes from Ranginui and Papa-t--nuku. We are more than just the indigenous peoples of this land. We were born of the land. Our mana comes from the land. We come from the land. So we should not be burdened by that or over concerned. A battle raged for the killing of the man whose heart had been eaten, that created the name of Puhi Moana Ariki, the battle raged for three years. And from there he began to Ka kei te wiwi, ka kei te wawa, ka e kei te papara hu mai rangi, tumu, hui e, a ka eke, a ka eke. And that is the reason why Kupe came to Aotearoa. The name Aotearoa is not the name. According to our ancestors it was Te Awatearoa. Why? When Nuku-tawhiti came on his canoe the sun remained in the heavens for three days. That is how long the day remained. It took Nuku-tawhiti three days from Hawaiki-nui to Aotearoa. He did it in only three days. Why He came on the mana of the incantations. Nuku-tawhitis incantations or karakia caused the seas to rise and the winds to blow so that he could arrive quickly. If he was to compete with the canoes or yachts of these days, they would still be in Australia when he arrived. Kupe returned to Hawaiki.He returned from Hokianga and this is what our ancestors said for the name of Hokianga as he cleared his way to go home. He left his son, Tumutumu Whenua, at the spring at Te Marama and when he got there he said Tumutumu Whenua, I leave you. I have a great journey home and I will not be returning this way again. Lets adjourn our proceedings at this point. I would like an adjournment. JC PH JC 35 TTH Kei a koe, me hiki inianei? Ae, me hiki kao, koe an. Okay. kti r e Karai Hone, e mihi atu an ki te ahu [Indistinct 3.05.55] o ng krero otir ng karakia i karakiatia ai hei whakamrie, te wairua kei roto kei t ttou whare. heoi an, ra e ttou m, ka hiki ttou m te hawhe haora, kapu t ai, well have an afternoon break for 20 minutes oh, half an hour/20 minutes and well resume the proceedings at 3.30. Kia ora mai ttou. 167

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Wai 1040,#4.1.1 Afternoon Adjournment

WEEK 1 DAY 3 SESSION 3 [3.06 pm] FINISHES WEEK 1 DAY 3 SESSION 4 STARTS
Hearing Resumes 5 JC HS Mr Sadler? Tn ra an ttou kua pakariri mai nei ko t ttou tpuna i a Tawhirimataea, hunga tn hei manaakitanga katoa n ki runga ki a ttou kua k katoa w ttou te heke wai ng mea o kutou maroke. Te haerenga mai Nuku-tawhiti, i haere twhiti mai o te toru ra i hria te ra ki te rangi, koia ko t ttou tpuna i tapina ko Rhiri, I te hiritanga ki te rangi i mua atu i tna haerenga mai kua tae k ia ki Hawaii, tn haerenga ki reira kia tkina atu ai i ng koiwi o te tpuna nei Wahiaroa, koir ka k ai ahau ko te hahau i te rongo ki rtou whnaunga m tr mahi. N runga an i tr i mauria mai e ia kia whakatapu ai te noho ki runga i tnei motu, [Indistinct 3.38.36] tumutumu whenua kua tukuna ki konei te tamaiti a Kupe me mauria katoa mai a Wahiaroa. Te nga mai ki uta, koiatia ra ka whawhaki mai o ng ptai waru rimurimu te aha ai i tna meatanga atu ki tna iwi e tau ki runga ki te waka, kia otir n ng karakia ki runga ki raro kia taea e ttou te noho marie, , ki runga i nei motu. I tr ka tukuna atu ai kia rua ng ptau rimurimu, ki ng atua i haere tahi mai, me te k a kia mauria atu ki runga ki te awa wairua, tukuna atu r ki reira hei maharatanga atu nei ki a ttou e noho kainga mai nei ki konei otir ka tukuna atu ki a Rua kia Nenewa kia Rua kia Arai-te-uru, me te k atu, ka whakakohatungia e ahau ki a krua hei kai-tiaki o te Hokianga. Ko Poua ko Nenewa ki runga, , ki raro a te Araiteuru ki runga. Me te tuku atu i a Rangiuru-hinga kia hoki atu ki Hawaiki rno kia mau ake i ng ptau e rua ki a Kupe kia mahara atu ki a ia e noho kainga atu nei ki konei. Koira te tino take i hereherengia i t ttou noho ki nei motu. Ehara i te mea haere mai noa iho tutu noa iho n te haerenga mai ka mauria katoa mai rtou ahuatanga, a te ta noho, i te mea i takea mai tr, r ahuatanga i roto i o rtou whakapono, i takea mai i roto i ng whakapapa i takea mai i roto i to rtou ao, e marama k atu ana rtou, tnei ao ko te timatanga mai, ko Ranginui kei runga nei, ko Papa-t-nuku e hora ake nei, i te moenga a ng tokorua nei kua moetiri e hia te roa kua rapa ai te kiri ki te kiri i reira ka mahara ai ko ng tamariki me t rtou hiahia kia tupu ake ra i ttahi ao ake, i te mea i roto i te noho piri, ka korikori me tangohia tu i tku kti ehara ake tnei tango kti hei whawhai i tnei w, aia ake nei tr. Ka hoki an ki te krero m ng tamariki nei. I te whnautanga o ng tamariki Ranginui Papa-t--nuku kua koni atu i te whitu tekau ng tamariki, heoi an hoki ko te torutoru noa iho e krero nei ana te ao mori i tnei wa, i te mea ko ia r ko ng atua ng 168

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Wai 1040,#4.1.1 kaitiaki o te taio o t rtou noho n reira i te hanganga mai rtou tikanga i te tau wehetanga o ng mtua nei i mua atu i tn ka tautohetohe me pehea, ko te whakatau a Tumatauenga kia patu kia mate rtou mtua. 5 Ko te kore whakaae ko te nui o ng tamariki ki tr ahuatanga, ngari ko te whakaae kia tauwehe, n te piri i te tauwehenga ka riro i te mutunga m Tane e tauwehe, ka tauwehe atu ko n pokowhiwhi ki runga i a Ranginui i te tuatahi, ko n waewae ka tau ki a Papa-t--nuku ki hei e oti ka tahuri nei i roto i tn whakaaro ko te tuara hei papa hei peinga mna. Ko n waewae, te uma o tn matua i a Ranginui ka Tauwehe. I te tauwehetanga ka whnau mai ko te ao marama ko ia tnei ko te ao e mhiotia nei o ttou tpuna, ko tnei mea ko te ao marama Kua koni atu i te ao mtou, kua koni atu i te ao mhio, engari ko te ao marama. He aha ake te rereketanga, he mhio an te mhio, engari mehemea ko mtou, tr an tr. Engari kia tae ki te tino mtau ki te kaupapa kua marama, pnei te k, kua kke mai ng raiti, n reira, koia tnei ko te ao i noho ai rtou, i hanga ai rtou i t rtou ao keri ki t rtou e hiahia ai i roto i ng whakapapa ka rongo nei ttou, me pehea te pehea waihoa atu e kore au e hoki ki reira. Engari, me te mhio ko Io koe o te timatanga mai, i roto i te timatanga mai ko te korekore, engari, i h k te titiro, i h k te whakamarama ai ki roto i te reo Tauiwi ki r krero te korekore, e kore e taea te kupu pkeha te mau i ng aria katoa e p ana ki tn ahuatanga, pn ka whnau tn ka whnau mai ko te p, ko pra katoa, ko te titiro o ng kaituhi pkeh i taua w ko t rtou titiro he p, o p, kihai whakaaro ai ki t te whakaaro a te Mori ko tna whakaaro e k ake ana, ko te korekore koia r ko te timatanga mai o te oreore, khore an kia ahua, kia tae atu r ki roto i te p ka pr an te tupu, i te mea mai i te p, ka puta koe ki te ao marama, mehemea ka tirohia ttou ki te whnautanga o te ppi. Kua hou te kkano ki roto i te whare tangata, ki reira tipu ai, engari kia hua mai ka whnau ora mai, ki te kore hua mai ka kore whnau mai, n reira, koia ttou mtua tpuna i roto i ng poroporoaki e mea ana, hoki atu ki te p uriuri, ki te p tangotango,ki te p kerekere, ki te p tiwhatiwha, ki te p kaua i te moe, he aha ra ra momo krero, ehara i te mea kia tono atu ra ki te p, p phatu t haere, engari, mehemea ka tirohia e ttou he aha k te maramatanga o tr ko ng whakapapa a ttou tpuna e mea ai, ka tae koe ki te p, ka hoki atu ra koe ki te kore tae atu ra koe ki matangi reia. Ka noho tahi ai ki a Io, marama ake atu an ttou tpuna ki tr huatanga e hoki pra atu ana, i te mea kua ti k t rtou i hanga i runga i te tauiratanga, i te w ka tae mai rtou ki nei motu, he rerek ki te hua o t rtou noho ki roto i te moana-nui-a-Kiwa, n reira mehemea kua rerek ki tr kua rerek k ng whakapapa, mea nei ttahi e k ana, ka moe a Papa-t--nuku ki a Tangaroa, mehemea e tika ana tr whakapapa ki tu titiro, kua tika, mehemea ki te ao mori titiro i tnei w, kore kau koe tr e tika ana, kia aha ai i te mea he moe kai-whioretanga tr, ko te whaea ka moe ki te tamaiti.

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Wai 1040,#4.1.1 Tua atu i tr ko te whakapapa e mea ana katahi ka moe premu ki a Ranginui, ka moe Premu ki a Ranginui i te aha i te mea mehemea ka tirotiro nei ttou ki tr whakaaro, me rapurapu kau ake he aha ai i pera ai, kei hea ake te nuinga Papa-t--nuku kei roto i te Moana-nui-aKiwa, ka kite ai kei raro i te moana, koia e k ai, ka moe i a Tangaroa, ka tae mai nei ki nei motu, kua rerek k te titiro, i te mea ko te nuinga Papa-t--nuku kua puta k mai ki waho o te moana, koia ka rerek ai ko ng mahi a ng atua a Tangaroa, a Tangaroa ka huri he tamaiti ki roto i a ttou he tamaiti n Ranginui, n Papa-t--nuku. N reira i tr huatanga ka timata ai i te hanga i te kaupapa, o ttou tpuna, t ttou tpuna i a Mui, Mui- tikitiki-a-Taranga, he rerek ke te mea Mui-tikitiki-a-Taranga ki te Mui-tikitiki-o-Taranga, ko te rerektanga ko te tikitiki o Taranga ko n huruhuru i tkai ia a Mui ka panga ki te moana, ko te tikitiki a Taranga ko te ptiki tr kia kite ai te rerektanga o nei kupu nohinohi o te me te , aia nei ake nei ka kite nei koutou e ahu pehea ana wk krero, ki tr ahuatanga. Ko te whakapono a te Karaitiana e k a nei, i hkoi a Ihowa a te Karaiti ki runga i te wai, me tku whakapono, mehemea ka whakapono ai ttou ki tr krero, e taea nei ttou te mea, n Mui, Te Ika-a-Mui i h ake i te moana, he aha ake te rerektanga o r whakaaro, i te mea te taenga mai o tauiwi ki a ttou, ko r krero kua taina atu ra ki runga i ttou whakapono. Engari e taea kia whakamarama ake he aha ai i pr ai, Ko wai a Mui, tr ttahi tamaiti tutu, i te mea ko n mahi kua mhio k nei i na mahi, ki ng matimati o tana tpuna ki a Muri-Rangawhenua. Ki ana mahi i mahiatia nei ia ka mahangatia ai i te r. Wn momo krero kei roto r ng tohutohu, engari me t titiro kia mhio ai he aha ake ra ng tohutohu. Te hnga ake o Te ika-a-Mui, ko p ana kitenga, nna nei motu i kite. Mehemea ko koe te hunga e noho ana ki roto i te moana, ko tu mahi i ng ra katoa ko te haere twhiti atu i te moana, kia tae ki ng tauranga ika, kia h ika m te roanga o te ra, ka hoki mai nei koe ki uta, ko te huatanga o te motu kia tata atu nei koe, e hua puta ake ra i te wai, koia tr ko te kitenga i kitea e mua, he aha ake ra te tino kaupapa o tnei mea kia kite i te whenua i te tuatahi, i te mea ko ng iwi katoa o te ao, e pr ana, ka p ia ki ng motu, ka p ia ki ng whenua ko tana e haere taunaha ai ko tana ka huahua ko tana ko tapa i te ingoa, te aha ai, nna, nna te whenua, n kia rongo mai nei koutou kihei au i mea, nna te whenua, i te mea ko te whenua nna k, ehara nna k, he aha k te rerektanga o tr. Ko te whenua koia ko t rangatira, ehara k ko te tangata te rangatira o te whenua. Kua pra katoa ki te taiao, ttou tpuna i a rtou e hkoi ana, i hkoi tonu, i karakia tonu, karakia tahi, i hkoi tahi me rtou atua. I hkoi-tahi ai rtou me rtou atua ki t rtou taiao. Hei rahia atu nei i rtou i roto i w rtou mahi katoa, khore he mahi kia timata, kia karakia an, mehemea he tuarakau, mehemea he h ika, mehemea he hanga whare, he iwi whakapono, he iwi marama ki t rtou ao, e taea e rtou katoa i ng karakia te thuri atu i ng tohu o te ao, kia rite ki t rtou e hiahia ana.

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Wai 1040,#4.1.1 Ka taka mai ki a ttou nei ra, kua memeh r mana ki roto i a ttou, ko ng tapu i pikau i mau e rtou mea tuku iho n te atua. Ko te atua krero nei ahau, ko Io, ko ng atua e krero nei haere ko ng kai-tiaki o te taiao, kia mhio mai ttou i tnei, he rerek t ttou titiro ki tnei ao, i twhiti tiro, , ttahi atu iwi, koia i mea ai ttou i hangangia ai te wahine pokepoketia i te oneone i Kurawaka. Kia hua mai engari n ng atua katoa i whai pnga ai ki te hanga i te wahine nei, engari ko te atanga ka riro ki a Tane. I reira ka tmata ai i t ttou heke ttahi mai i ng atua. I te wa i ng atua he kaupapa k an t rtou ki a rtou, he ao i noho ai rtou, he ao i noho ai a Io matua te kore, me ng papa o ng rangi ng huru marua, n ao kua tauiratia mai ki runga ki te tangata e kore r te tangata e tae ki te mahi ttahi mea, mehemea khore an ia kia rite noa. Kia taea e ia te oti tr mahi o tr huatanga, ka taea e ia te hau ki roto ki te mahi i ttahi atu. N reira ko tnei ao, i ptake k mai i a Ranginui i a Papa-t--nuku, koia e mea ana ttou, i nei ttou ki nei whenua, mai noa, mai noa i te rokohanga o te ao. N te h o ttou whakapapa i ahu pr ana. Ko ng tikanga i hanga ai hei aha hei rahi atu nei i a ttou i roto i te hkoi ora o tnei ao e noho nei ttou, i noho ai ttou tpuna kia tauiratia mai i a ttou. Ktahi ka hanga tahi ahuatanga kia maumahara ai ki r kaupapa. Ka tae mai a tauiwi ki a ttou, ko ttou kaupapa ka timotimo ka patua ko te nuinga kua memeha. Ko ng tapu i mau me ng mana i mau e ttou tpuna e rtou r, i taea e rtou te heke. Taka mai ki ttou mtua kihei rtou i taea ai te hiki i ng mana katoa a rtou matua engari ko ng mea e taea kia tika kia pono. Kia pra mai ki a ttou kia tae mai ki a ttou, ko ng mana ng tapu katoa e mau e ttou mtua, e kore te katoa e taea i a ttou i nei ra he ao an tnei, engari ko ng kaupapa e taea te mau, kia tika te mau kia pono te mau. Tnei huatanga e noho nei ttou ki runga i ttou marae, whwhai kaha ai ttou tpuna ttou matua kia ora tonu. Kia ora tonu he tonga tuku iho ki ng tamariki mokopuna, i te aha ko te marae ko te whare hui te whakaahua mai o tr ao. Ka hao ki roto i te whare ko Ranginui kei runga ko Papa-t--nuku kei raro. Ko tn ao marama kei roto ko tn p kei waho me tn kore kei waho. Tnei mea te pwhiri he mea hanga an i tr huatanga i ng w katoa e mahia nei. Koia tn ko te mana o te wahine, i te moetanga Tane i a Hineahuone, kia puta ki waho ko Hine Titama ko ng krero i mea ai i muri mai, ka haere ia ki raro henga i runga i te whakam. Ko tku ptai atu nei, he aha tna whakam ai he hara kore, n reira ka noho ia ki reira hei aha e t ng krero a tauiwi m, me t rtou whakapkehatanga Hinenui-te-p, ko ia te atua o te mate. Ktahi ttou ka whakapono, ktahi ttou ka whakapono ki tr huatanga, engari ehara ake tr kua p ana ko tana kawenga. Ko tana kawenga hei tatu mai i te ao marama ki te ao p he tatu an mai i te p ki te ao marama, me pehea r nei huatanga e tauira atu ai i roto i tnei mea te pwhiri, i te mea ko te manuwhiri ka takahia ai ki runga i te marae, kua hou mai i waho ra i te tomokanga i te kore ki runga an i te marae ki te p,ka riro ma Hine-nui-te-p, e karangahia atu ai ki te ao marama, i te mea ko ia ko te tatu o te p me te ao, ehara ko te tatu 171

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Wai 1040,#4.1.1 ki te p nahenahe, n reira ka riro mai ttou whaea n rtou tn mahi hei karangahia atu ai mai i te p ki te ao marama ki runga i ttou marae, e krero a tr ahuatanga e taea e te tne i te mea ehara te tne i te whare tangata, i te mea kua hua k mai i te whnau, te whnau o te tamariki. Ka tae ki te w, ka mate, kei kna an a Hine-nui-te-p e tauiratia mai i roto i wa ttou tikanga, ko tana mahi hei karanga i te ao ki te p, koia ko te tikanga ka riro hei te wahine he noho tupoupou ai ki te tpapaku. E Ngpuhi tahi o ttou marae kua tae nei ahua, kua rerek k te huatanga i aia nei, n ko ng aroaro kua huri he ure. N reira nei huatanga kei roto ra i ttou tikanga, te tikanga i ptake k mai i te kaupapa, mai i te kaupapa kua takoto, e kore ra te kaupapa e korikori i te mea kua te papa ko Papa-t--nuku tnei, ko ia ko te papa, n reira e ttou m kei reira nei ko t ttou whnaungatanga ki a ttou, mai i ttou atua, kua herehere nei ttou, i roto i ttou karangarangatanga i te taenga mai a ttou tpuna ki konei he kopupu ttahi ttou, tahi ttou ka tini ake ka kore ttou e pai i ttahi ki ttahi. Kia ktahi ra ttou ki a ttou, i te mea ki te kore r ttou e kotahi ai, ko te hoariri, kei k ki te hoariri kia ta kite nei te m o ku kanohi, kia ata kite mari kei te m u kanohi. Ehara i te mea ko koe nahenahe me tku titiro he pononga n te Karauna, koia r ehara i te mea e whakakoretakengia ana i te kaupapa, engari whiriwhiria aia nei ake nei kei hea e tau ana. Ko ng tikanga i ora ai i ttou matua, i ttou tpuna i ora ai rtou, koia r hei tkanga mautanga atu m ttou nga mua. Me hoki atu ra ttou ki ng mea e taea e ttou te mori, e kore au e mea me hoki atu ttou kia kore tarau nei ttou, engari ko ng mea e taea te mau, mau tika, i roto i tnei ao ko ng aria nei ko te mana, ko te tapu, ko te ihi, me te wehi, te mana o te tangata te mana ki te whenua i ahu k mai i ng tua, kiha te mana i ptake mai i te tangata. I mua noa atu, ko nei mana he mana i tuku iho mehemea ka taea e ttou te aru ake i ttou whakapapa, ka mea ai ttou he wahanga Io i tae mai ra ki roto i ku uaua, n te aha, n te heke o ng whakapapa i tae mai. I te whnautanga ki te ao, i aru ake ra i te ara twhangawhanga, he aha ra tr i te ara twhangawhanga he putanga ariki ki ta ttou tauira mai e, ko te ara twhangawhanga koia ra ko tr o te wahine. E ttou whakanui i ttou whine, he toa i roto i ng whakapapa Ngpuhi, i te mea ko te tinia o ttou hap kua hua ki te wahine, ehara k n nianei tata ake nei, mehemea ka tirohia ai ttou ki runga ki ng whakapapa kei reira. Tahi koutou ng tuahine, ng whaea ka whakakoretakengia koutou i a koutou, t ake. Engari kia mahara ai koutou, ehara koutou nahenahe ko ng rangatira, ehara koutou nahenahe ko ng ariki. Ki te ao o te Mori, ki te ao Ngpuhi mehemea ka tirohia e ttou i te ao Ngpuhi, ko te rite o te tne me te wahine, he taurite, i te mea i taea te mana whenua te mau i te wahine. 45 Trans Greetings everyone. Our ancestor Tawhirimatea has arrived. When Nuku-tawhiti journeyed from afar, during the three days that the sun hung in the air and thats why our ancestor was named Rhiri, when 172

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Wai 1040,#4.1.1 the sun hung in the sky. Before his arrival he had gone to Hawaii. He went there to collect the bones of the ancestor Wahiaroa and thats why I say that he went over there to forge peace of his relations over there and he brought back, to make sacred our residence here, and brought back Wahiaroa. And when he came to shore he brought the eights until the incantations above and below were completed and for us to live in harmony on these islands. And he took two pitau rimurimu to the demi-gods that came with them upon the spiritual river in remembrance of those who reside here. And he gave two to Nenewa and two to Raiateuru and said, I will turn you into stone to be caretakers of Te Hokianga. Nenewa was above and Te Araite-uru was below. And he gave Ranginui he told him to return to Hawai and bring two pitau to Kupe in remembrance of him he whose lived here. That is the major reason why we made a connection to this country. We did not just come to have a look around. When we came and brought their practices because those practices originated from their beliefs and the whakapapa and originated from their world which they understood implicitly. This world began from Ranginui above and Papa-t--nuku below. Once they slept together for so long, their skin had become one. And begat the children who desired to live in another world, but due to the close (bond) embrace between Ranginui and Papa Ill take off my coat Im not taking off my coat to have a fight, maybe soon. And so I return to the story about these children. Once the children of Rangi and Papa-t--nuku were born there were over 70 children of Rangi and Papa. But only a few are talked about in the Mori world at this time because those gods were caretakers of their world. And there they established their traditional practices when their parents separated but before the separation the children argued amongst themselves about how they should go about it. Tmatauenga suggested that they should kill their parents. Most of the children did not agree with that suggestion, but they did agree upon the separation of their parents and in the end Tane was given the responsibility to separate the parents. And so his shoulders and so he had Ranginui on his shoulders, Papa-t--nuku below his feet and he would use his back as a base and use his legs, his feet on his mother to help separate his parents and this is the world of light which is known by our ancestors, this thing the world of light it is beyond the world of understanding, it is beyond the world of knowledge, it is the world of light. What is the difference? Knowledge is knowledge and awareness is awareness, but, however, if you gain implicit understanding then you have entered the world of light. So the lights have been turned on so to speak. And so that is the world that they created so that it can meet their expectations of what the world that they wish to live in, and within the whakapapa we heard I will leave that there. However, Io was the beginning of all things. In the beginning there was the nothing, but the explanation in English was wrong regarding Te 173

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Wai 1040,#4.1.1 Korekore. English word is not able to express the various notions and ideas behind a certain word. Once Te Po was born that is also similar. The view of Pkeh at that time was that P was only night, they did not heed the viewpoints of Mori and that is that Te Korekore is the beginning of Te Oreore. Once it has become from the P then things can grow and you can emerge into the world of light. If we consider the birth of a baby: I am the seed plant the seed within the house of life where it will grow, if it does not take form it is not born. Within the farewells of the ancestors return to the darkness. What are those types of expressions? Sir, lets consider the explanation found in whakapapa which say that, Once you have reached the darkness youre go back to the nothingness, to Matangireia where you will reside with Io. Our ancestors were well aware of that fact because they had already come up with examples when they came to this country because the living conditions in the Pacific were different to those in this country. And so the whakapapa were different. As one said, once Papa-t--nuku married Tangaroa, if that whakapapa is correct, in your view that is right but according to Mori view on this time that is not correct because that was an incestual relationship, the mother sleeping with the son. Apart from that, according to the whakapapa she has committed adultery against Ranginui, because if we consider that idea then we must find why that came to be. The majority of Papas descendants lie in the Pacific, underneath the sea and that is why she slept with Tangaroa. And once they came to this country their view had changed because they had come from the great ocean and thats why the actions of Tangaroa are slightly different within those traditions. And in our traditions Tangaroa is a child of Ranginui and Papa-t--nuku. And from there we began to build these principles. Our ancestor MuiTikitiki-a-Taranga, its a difference between Mui-tikitiki-a-Taranga and Mui-tikitiki-o-Taranga. The tikitiki-o-Taranga its her hair that was wrapped Mui way before he was thrown into the sea. Ko te tikitiki-aTaranga thats the youngest child of Taranga. Soon you will see which direction I am taking this discussion. The belief of Christianity they believe that says that Jesus walked upon the sea, and I believe that. If we believe that then we can say that Mui fished up this fish of Mui from the sea. Why is that so different? Because when tauiwi (foreigners) came here they brought their beliefs and they were imposed upon our beliefs. But there is an explanation for those things. Who was Mui? We knew of all his rascally deeds. His ancestor Murirangawhenua to the things he did to affect the ascent of the sun, all these things, in the stories that have been told to us. 45 The fishing up of the Fish of Mui was his vision. He had a vision of these islands. If you lived in the great ocean and what you did everyday was to travel across the sea and you fished for the long periods of time 174

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Wai 1040,#4.1.1 and you comeback ashore. When you see the form of the island as you got closer it seems as though its rising from the very sea itself. Thats how Mui found it. 5 So what is this thing of finding or discovering land, because all of the peoples of the earth did, everyone who went to a different country and the things they named and the things they saw, why? Because he felt they belong to him, the discoverer felt that. So that you can hear I didnt say that our land was his, the land was off him and not his. Its the land that has dominion over you, you dont have dominion over the land. Our ancestors when they walked the earth they prayed and they walked with their gods, they walked with their gods all through their world. They led them everywhere in all the things they did. There wasnt a single thing they did without karakia at first. Whether they went to fell a tree, when they went fishing, whether they were erecting a house, they were people of faith and belief. People who understood their world, they could achieve through their karakia, to read the signs of the world, to accomplish they wanted. And these things come down to us today that power is no longer with us. The sacredness of those times were things that came down, that descended from the gods. The god I speak about is Io. The gods that I talk are the caretakers of the environment, of the world, of the universe. Know this: We look at this world differently than any other people, that is why we say that a woman was created from the earth, so that it took the form but all of the gods had played a part. But the final insertion of life was left to Tane. And there began the descent of man from the gods. In the time of the gods they had a different purpose amongst themselves, they lived in a different world (in their own world). So the world of Io (the parentless), in the 12 heavens, those worlds that had been described, no man could do anything if he wasnt prepared properly for that job, that allowed him to do that kind of work, he couldnt do any other work. Therefore this world is the source of it, it began from Ranginui and Papa-t--nuku. That is why we say Why we cleave to this land, right from the beginning of the world itself. Why? Because of our genealogical lines of descent. The laws and practices that we created were to guide us so that we can traverse this life that our ancestors lived in and set an example for us. And then they developed different things to allow us to remember these. And when the foreigners arrived and slowly they eroded these laws, these practices, most of them now have disappeared. All the sacredness and the mana that existed, at the time of our ancestors, they could carry them all. Then it came down to our parents they werent able to carry the same mana of their parents, but the things they could, they did it right. And the things that our parents carried, and today we are unable to do what our parents did. But the things that we can carry lets do them properly and carry them honestly.

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Wai 1040,#4.1.1 These things that we cleave to on our marae that our ancestors bequeath to us, their grandchildren, their children - why? The marae and our meetings houses are the places where theyre imbued. When we go into the house Ranginui stands above, Papa-t--nuku lies below. 5 This thing called a pwhiri, it was something that was created at that time, that is the mana of women. When Tane slept with Hine-ahu-one and begat Hine-titama and it was said that later she descended into the underworld through shame. My question is, why should she be ashamed? What was there for her to be ashamed of? She had no sin. And she stayed there why? According to the translation by the English that she was the Goddess of Death and then we all believe that and we believe that assessment. But that is not what she was about, that was not her responsibility. Her responsibility was, was to gather from the world of light to the world of dark, she was a doorway. It was a doorway she kept the doorway from the world of light to the world of nothing. And so we have the pwhiri. When the manuhiri comes onto the marae they come in from the outside to the kore, onto the marae which is Te P. And then Hine-nui-te-P calls them into the world of light, for she is at the doorway of light, not just to the dark alone. That is why our women folk is left with the duty to call people from the world of the dark into the world of the light. Man cannot do that job why? Because the man is not the house of life. We are unable to give birth to children. 25 And so Hine-nui-te-P has already given form in our law and that is why women take the place beside the corpse. But things have changed nowadays. All these things are in our laws and practices, and they all come from those things that were set for us and kaupapa doesnt change because they have been cemented to the earth, to Papa-t--nuku, thats the place. Therefore those are to us all, that is our relationship, one to the other. And now that we have connected ourselves to our relationships. When our ancestors came here we all emerged from the same womb and as we grew in number we began to dislike each other. We need to bring ourselves together again, if we dont then the enemy that resides over there when they see the whites of my eyes and I can see the whites of your eyes. Its not only you, and I look around to the servants of the Crown, its not simply because that I am but later let us work out where all this is leading to. The customs and the practices that gave life to our ancestors those are the kinds of principles that we should cleave to. Lets go back there, to the things that we are able to carry. I dont say to go back to that way of life, but the things that we can carry, we should carry. In this world this is the explanations for sacredness, for tapu, for ihi and wehi and things of mana. The prestige of a man is his mana to the earth, are things he derive from the gods. Mana does not come from man. Long 176

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Wai 1040,#4.1.1 before these mana that were derived, but if we can follow our whakapapa back then we can say that a part of Io descended into you why? Only through the lines of descent to you. 5 When we were born to the world, what is Te Ao twhangawhanga which we all came? Thats how ariki are born, thats the pathway. I say thats the pathway of women. I say let us all. Most of our hapu have been derived from the names of women, not just recently. If you look in the whakapapa you will find them there. And so you women who degrogate yourselves its time to stand up, but just remember youre not along as rangatira. In the world of Mori, in the world of Ngpuhi men and women are equal because women could carry the mana to the land. WAIATA 15 HS He mea maro te tpuna Ngti Hine te hap tn whakatauk he pukepukerau. Kei taumarere herehere te riri, te riri i kiria e, te rere i kiria e. A Ngti Rangi t putake mai he wahine. Ngti Moerewa t putaketanga he wahine. Ngti Kahu t ptake mai he wahine. Ngti Whtua t putake mai he wahine. Ko wai ttou kia mea ai kore kau koe he ariki e toi mai ana. nei tapu nei mana, he tonga tuku iho, he tonga tuku iho ko ttahi n t whnautanga mai. Ka tohia nei koe ki ng atua, ka tohia ki ttahi Kakawhati. Koia ra ko te mana a o ttou tpuna. Mahara atu ahau i te krero o tk pp pnei ana ng krero. I te wa i tae ki te whnau o tn tuakana ko te mtamua o t rtou whnau, e roa ana tn whaea e whakamamae ana i aia kia whnau. Tahi ka ara ake nei te whakaaro ko t mtou tpuna kia tkina ake ng atua, kia tkina ake ng tpuna hei whina i te whnau kia whnau mai, i te w i a ia e taki ana ka tae ki te ingoa o te tpuna nei Rangikhui ki te whenua ka whnau mai, koia ka tapaina ko te ingoa ko Rangikhui-ki-te-whenua. He tpuna kia ra ttou ki te whenua, kia ra ttou ki te whenua. Ko te tapu te ihi me te wehi nei mea katoa, e haere ngtahitia ana, e kore ttahi e nui atu i ttahi, ko te mana o te tangata ehara nna te mana, engari nei e wha kua rongo nei ahau, ko mana-whenua, ko manatangata, ko mana-wahine, ko mana-buzz, e ttou tiaki mai. Te mahi o nei huatanga ko te ritenga o te t o te tangata o te wahine rnei. Mehemea ka nui tana mana ko pr k te nui o tn ihi, ka ta matakitaki nei te iwi, i runga i te wehi, ehara i te wehi matku nei, engari ko te wehi whakanui, ko te wehi whakanui, nei ahuatanga katoa i ptake k mai tauiratia mai i a Ranginui ki runga i a Papa-t--nuku ki raro. Ko ng whakaaro katoa a ttou tpuna i te w i tae mai ng Tametame, ko rtou whakaaro katoa ko t rtou ao, me t rtou marama ki t rtou ao. I te taenga mai ki nei motu, kei roto i ng whakapapa e mea ana, he aha ng here, kei roto i ng whakapapa e mea ana he aha ra te mea i oti, he aha ra te mea khai ti, i roto i te huatanga o te tane me te

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Wai 1040,#4.1.1 wahine, kua pau rite te t, kua pau rite te mana, engari ko na kawenga kei reira ra te rerektanga. Ko ng kawenga o te tane me ng kawenga o te wahine, e kore ra e taea e te tane te kawe i te kawenga o te whare tangata. Khore ana ahau kia ttaki noa ki ttahi e pr ana, tn pea. Ka pr an ki ng mahi i thia nei te tangata kia mahi. Engari kia tae ki te ngoikoretanga o te tai ki te tai, tn pea whakaaro. I roto i a Ngpuhi kia rongo mai nei koutou wahine m, e taea e koutou i te w e tika, kia krero i runga i ng marae, engari ehara i te mea ko kutou katoa, kia tika te wahine kia pr an te tika o te tane kia t ki r mahi, e tae e te kawe, koia tn ko te ao i noho ai ttou tpuna, koia au i mea ai ko ng tpuna wahine ehara i te mea noho ki te kainga i te w haere ai rtou tne ki te pakanga, ko rtou katoa ka uta ki runga i ng waka taua. Ko rtou katoa i ta ki runga i ng waka taua, haere pakanga ai. A Turi ka tuku i haere tahi. Kua ti nei au te hua tku tpuna i a Ngaki, patua ki runga i te papa pakanga. Me tku mhio ko pr katoa ttou whnaunga, he aha ra te take e peita pnei ana ahau te pikitia kia mhio ai te Karauna t ttou tpuna i taua w, he marama ana rtou ki rtou kaupapa katoa, he marama katoa ana rtou ki t rtou ao, ko rtou ng rangatira. Tnei mea te mtauranga ehara i te mea ka tuku atu ki te pohauhau, engari nei r mehemea he pohauhau koe ka tae koe te haere ka haere atu nei koe kia rapu he matauranga mu, kia ora ra ki a koe. I te mea ttou mtua ttou tpuna me t rtou mhio ki tnei mea te matauranga he tapu, he tapu nei taonga, n reira ka tukuna atu ai m te wnanga nei taonga e tiaki, he aha ai kia kaua e tukinongia kia kaua e whakaparahakongia, i te haeretanga atu o te rua tekau ma waru ko te whare wnanga o Tokipangari e haere ana, e hia k kei roto i taua wnanga, ka hoki mai ki te kinga he torutoru noa iho te toinga. Ka puta ai te krero o t ttou matua i a Mori e kua p ana kua ti k te hanga i ttahi huatanga hei pah i te ao kia tihaehae te kahu o te ao, ko te whakahoki me pnei ana, ka mutu e taea te whakatikatika a muri ake, me whakaaro atu ra ki tr, i te mea marama k an ki te ao. T rtou noho ki runga i te whenua, i noho ahi kaa, i noho i runga i te ringa kaha, i noho an i runga i te Raupatu, engari nei huatanga e taea e rtou kia mhio ai tn tangata, tn tangata, ko wai kei runga i ng whenua, i te mea e taea ai te noho ki runga i te whenua m t mhio ki ng kokonga katoa o te whenua. Kia mhio ai koe he aha ra tn ana, kei hea ra ake ng puru Tuna, kei hea ra ake ng rhui Weka, kei hea ra ko ng rhui Kukupa, i te mea i a rtou ko te atua tnei e tangi mai ana ki ahau. E mhio atu ra rtou ki tr, n reira ko t rtou here ki te whenua, ehara i te mea here noa iho ki te taura ka taea te tapahi. Engari ko te here ko te here o te pito ki te whenua. N reira koia ko tku e k ake ana ko te nohonga a ttou mtua a ttou tpuna i hangai e rtou i runga i ng

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Wai 1040,#4.1.1 whakapapa mai i haere mai rtou ko rtou nohonga katoa he mea he mea tturu, e kore ra e taea i te wetewete. N reira, e te Karauna, me phea ra e taea e ku tpuna te tuku koretake noa iho, te tuku ngoikore noa iho i na mana tuku iho ki a wai, ki r iwi. Ko koe ka haere mai i te ra nei ki te whakaw atu, ko koe ka haere mai ki te patapata ai mai ki au a Ngpuhi ki tk maramatanga ki k tikanga, ki k maramatanga ki k mhio. E te Karauna whakarongo mai, ehara tnei i te tangi a te tangiweto, engari ko tnei he tono atu nei ki a kutou kia areare mai i ng taringa. Kia whakapaki mai i ng taringa kia taea ai, kia taea ai te pono. Kua oti nei te who ki roto i mtou tikanga, i roto i mtou pakiwaitara, mtou moteatea, waiata, whakatauki, i te hua o te hono ki mtou tonga tuku iho. Tnei mea te whakapapa kua koni atu i te whakapapa o te tangata, mehemea ka tirohia e koe i ng whakapapa nei, he whakapapa t matua, he whakapapa t te ao, he whakapapa t te tangata, ko te titiro o te ao mori ki n whakapapa he whnaunga katoa ng mea katoa o te rangi o te whenua ki a ia, kua herea ra ki roto i tn huatanga, ehara ake ta mtou kaupapa pupuri i nei mtauranga i te w i k tpuna he mea pupuri ma te huruhurutanga ohia mai te ktore o te rakiraki. Engari i te mea kore kau he whakapapa ki reira, engari ko twhiti mehemea he whakapapa kei reira ko tawhiti k. Engari ko na pupuritanga kei roto i na whakawaha krero kei roto i ng wnanga, ka mea mai me phea ra ka tturutia ai ng krero ki roto i ng wnanga kei kotiti, kei h ki k, kei h ki k. Mehemea ka tirohia ai i ng tuhituhinga e tini kei ng hapa kei roto i ng tuhituhinga, engari n te mea kua mang me te m, kia m i te krero he pono. Ati, , khai taua pono i ptake mai i te pono, i ptake ke mai i te teka he pono. M roto i te wnanga e taea e te wnanga e whakatikatika, kua kite nei kutou i te roanga ake o ng ra e toru pahure ake nei kua t k mai tr kai-krero mehemea he hapa e taea ttahi te whakatika, ko te tini o te iwi ka rongo ki ng krero nei, kua tika ai ana kua mauria he pono, he tino pono. N reira, ko tku e k ake ana ko ng wnanga i t i roto i ng tau pahure ake nei, e ahu nui atu ana ki ng kaupapa he whakaptanga o te rangatiratanga o Niu Treni me te Trit--Waitangi. He mea tpari runga, raro, roto, waho. E te hunga i whai pnga ki roto i aua wnanga. I twhera atu ra ki te iwi kia rongo kau ake te iwi ki ng krero. Kua whakaae nei a Ngpuhi, ko na krero he pono. He tika wku krero mehemea ka tirotirohia e koe ki te hunga e marara mai nei khore he mea kotahi rtou kua mangu te kanohi. Khore an, i te mea i whaka ai ngkau i whakaa ai a tinana atu ki ng mea whakarere iho ttou mtua ttou tpuna ki nei kaupapa.

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Wai 1040,#4.1.1 Tnei mea te whakapapa e taea te ttari i ng mea katoa o te ao, o te rangi, o te whenua. Ko ng kaupapa mori khore an kia tino whakapono ai a tauiwi m, he mana tonu, khore, i te mea ka hokihoki tonu i te mutunga kia riro m te tuhituhinga e whakatikatika ai i ng krero i ng kaupapa, engari ko wai k ng kai-tuhi? Kei konei kei i au, ko tahi whakapapa, n te kaumtua nei n Hone Mohitawhai i kite nei ttou i tn whakaahua mai nei i te ata nei. Ko tna titiro hei ttari i ng whakapapa o te Trit--Waitangi, me pnei tku k. Ko Aotearoa ka moe i te mana Ingarangi, ka puta ki waho ko Kawana Hopihana. Ka moe i ng rangatira mori Aotearoa me Te Waipounamu ka puta ki waho ko te Trit--Waitangi, ka moe i te Paremata ka puta ki waho ko ng tre Niu Treni pea, ka moe te kai-whakaw tmuaki i a kai-ruri, ka puta ki waho ko Karauna Karati, nei huatanga i patu kino i a mtou. Ka moe te Kooti whenua Mori ki a Roia, ka puta ki waho ko Rihi, ko Wira, ko Mketi. Me nama katoa, ka moe te tinihanga i a te waipiro, ka puta ki waho ko Haina. Ko te hoho me te hngari, ka moe te whenua kore i a te ngkau pouri, ka puta ki waho ko mate noa iho. Me tkina atu ra a Mori, ka moe a Mori ki te Kooti whenua Mori, kia puta ki waho t mua ko ngkau pouri, ka rere ki muri ko whenua kore, ka rere ki muri ko ngoikore, ko ngkau pouri ka moe i a noho tone, kia puta ki waho ko kore mahi. Ka moe kore mahi i a nama, kia puta ki waho tmua ko kore whare, ka rere ki muri ko matekai, ka rere ki muri ko Haumate. T kore whare ka moe i a whnau, ka puta ki waho ko whnau tkino, a matekai ka moe i a pahau kia puta ki waho ko whare herehere. Whenua kore ka moe i a Hauare kia puta ki waho t mua ko mangere, ka rere ki muri ko moritanga, ka rere ki muri kua ngaro noa, ka moe ngoikore ka moe i a ngaro noa, kia puta ki waho ko te matekino, ka moe kore mahi i a waipiro kia puta ki waho t mua ko Haurangi, ka rere ki muri ko Patu wahine, ka rere ki muri ko patu tamariki, ka moe kore mahi i a tarukino, kia puta ki waho ko wairangi, kia puta ki waho ko raruraru kia puta ki waho te whare kooti. E te Karauna, koia k ng mamaetanga kei runga i a Ngpuhi, me phea r e taea te whakatikatika, ko tku ngkau e tangi atu ana ki tku iwi, he aha ra tu hei pani, hei panipani i ku mate. Kua rongo nei ttou ki ng krero innahi, kua tae mai nei ki tnei ra tonu, khore an r mamaetanga kia hiki. Kua maranga te iwi. Heoi an t mtou e k ana, e tono ana ka whakahokia mai ng mea n mtou, puritia mai ng mea n kutou, t mai ra te Karauna ki te whakatwhera i ng hara katoa i hara mai ki runga i a Ngpuhi, kia kaua ra e mahi huna, kua kotahi rau whitu tekau tau nei huatanga o te mahi huna o te tkino, kua mau ki runga i ng pokowhiwhi o tku iwi. Ko ahau ko tku iwi, ko tku iwi ko ahua, waiho ake te w ka rite, mehemea, kua ea te nohotahi ko te mutunga iho ko ku tamariki e noho nei, ko ku mokopuna e noho nei. He aha ra he tonga hei tukunga atu m rtou i o rtou w.

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Wai 1040,#4.1.1 E te Taraipiunara tn ra kutou, tn ra kutou kua roa nei o kutou taringa e areare mai nei. Engari ko te timatanga mai tnei, n reira, ka mihi atu ra ki a kutou m tnei w ka hiki, te rangi popo ttou ttakitaki ai. Heoi an e karangahia atu ana ahau ki te iwi kia moteatea ai i ttahi moteatea n t mtou tpuna n Hone Heke nna nei krero. Ka tukuna atu ai ma tku tamaiti hei whakamarama ai i tr huatanga ki taua moteatea. Kia marama ai ki a koutou. Trans 10 Ngati Rangi, your source comes from a woman. Ngti Moerewa, you came from a woman. Ngti Kahu your origination is a woman. Ngti Whtua you originated from a woman. Who are we to say there are no ariki. These tapu these mana are gifts from our past, its a legacy left to us. One you receive when you are born and you were consigned to the gods. I remember my father saying, who went to the birth of his mother a long time in labour for him before he was born and our grandparent thought that it would be an opportune time to turn to the old gods to help her. While he was in the middle of his incantations and when he got to a certain point in the incantation and he got to Rangikahu ki te whenua the child was born an ancestor, to remind us to hold on to the earth. The tapu, te ihi and wehi, all these things are united, they are equal, one is not more important than the other. The mana of a person, the mana does not belong to him. But you have all these terms mana whenua, mana tangata and so forth. These are the certain arrangements regarding the stand of a mans stance of a woman. And so the people will watch in awe, not awe in terms of being scared, but in terms of being inspired. All of these things originated from Ranginui above and Papa-t--nuku below. All of the thoughts of our ancestors when the French came they brought their own ideas even though our ancestors had a keen understanding of their own world. When they arrived to this country, within the whakapapa, the whakapapa shows those things that were accomplished and those things that were not accomplished. Within the whole situation regarding the male and the female they are of equal mana. However, their responsibilities are different. The responsibilities of man and responsibilities of woman are different. Man cannot take on the responsibilities of the house of life, I have not seen someone else who has given another viewpoint on that matter, and that is similar to the tohi (ceremony). Within Ngpuhi listen up women, you are able to speak at the appropriate time on the marae, but its not as if all of you can speak on the marae. Only the appropriate man can speak on the marae and take on that responsibility. And that is the world that our ancestors lived in and thats why I say that our female ancestors didnt just stay home while the men went to war, they also went on the war canoes to battle - they all went on the war canoes to go to battle, they both went together

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Wai 1040,#4.1.1 I have already spoken about my ancestor Ngki who died on the field of battle and I understand that thats what happened to all of our relation; and why I am painting the picture like this? So that the Crown will know that our ancestors of that time understood their purpose and their world, that they were the chiefs. This thing called knowledge is not something that can just be given away without thought. You can go and get a degree in Mtauranga Mori and I commend you for that. However, our ancestors were well aware that knowledge is sacred. These treasures are sacred, and so through wnanga the wnanga will protect this knowledge so that it shall not be harmed. When the 28th Mori Battalion, the wnanga of Pukepngari was taking place at that time. several people participated in that wnanga and once they came back from the great war there were only a few of them and then our elder Mori said that they have already created a situation where they can destroy the world. And the response was thus, Once it is over King, can things be corrected? Because he knew his world implicitly. They lived on the land through the rights of occupancy and the strength of arms and they were able to carry these things so that each and everyone would know who was on the land because one can live on the land if you know the four corners of the land. And so you know what that cave is, where the eel catchments are, where the rhui on weka are and the rahui they were well aware of that fact. And so their connections to the land was not like a rope that can be cut, but it is like the connections of the umbilical cord to the land. Therefore that is why I say that how our ancestors lived was established through the lines of descent that they came from and all of the settlements were maintained and cannot be separated. 30 And so to the Crown, how can my ancestors give up needlessly, give up in weakness their mana which was handed down to anyone? You have come here today to judge us. You come here to question me, to question Ngpuhi, my understanding of my traditional practices, judging my understanding and my knowledge. And so to the Crown, listen. This is not a cry of a cry baby, but this is a request to you to listen carefully and open up your ears so that you can hear the truth. It has already been imbedded within our traditions, within our stories, our songs and our proverbial sayings, that is our connection to our treasures. 40 Whakapapa is more than the genealogy to man. If you look at the whakapapa there is a whakapapa of the gods, there is a whakapapa of the world and there is whakapapa of man. The worldview of Mori when it comes to whakapapa is that everything is interrelated from the sky to the land, it is interrelated to him to people, they are joined within that notion.

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Wai 1040,#4.1.1 When the ancestors retained the knowledge our way of hanging on is not dependent on taking a feather taken from the posterior (ass) of a duck. It has its own whakapapa, but it is from a distance. But he holds onto these things from those things that come from his mouth and from his universal understanding. And they tell us how were these things imbedded in our universities that they dont just fly off to go in any direction. If you look at the writings, there are many mistakes in the writings. However, just because theyre in black and white people believe them to be right. Even if that truth is not born out of truth, but began with a lie. But if we sit down and we study these things we can fix them. Nowadays when one speaker stands somewhere else and makes a mistake and everybody around listens to what has been said and if an error has procured someone will fix it. If its right everybody will know what is the truth. 15 So what I am saying, that the schools of learning in many years that have passed they are heading in the direction of Te Whakaputanga Niu Tireni and Te Trit--Waitangi, have been carefully studied by the people of those places of learning. So that the people knew exactly what was being said, and Ngpuhi agrees, What he says is the truth. What I have said is the truth. If you look around these here and no one here has stood to object because their hearts agree and physically agree to the things that were left to us by our ancestors that pertain to these matters. This thing called whakapapa can relate to each and everything in the world, those things of Moridom that Pkeha still find hard to believe of the Mori world, only because we must go back to correct the things that have been written. But who are the writers? I have here some genealogy from this elder Honemohi Twhai and we saw his photo earlier this morning. This is his view, his perspective of the whakapapa of the Treaty of Waitangi and I shall recite it thus: Aotearoa marries the mana of England and begat Governor Hobson, who married the chiefs of Aotearoa and Te Waipounamu and begat the Treaty of Waitangi and married parliament and begat the laws of New Zealand... perhaps. ...And they married - all these things have been sent to suppress us. The Mori Land Court married the lawyers and begat lease, wills and mortgages and bets. And they married Tinihanga Delianis marries alcohol and the offspring is, Lets sign it away and sell it and drunkenness. And the landless married the sad heart and begat ko wai? Now let me go to Mori. Mori married the Mori Land Court and begat first secondly, landless and then despair. Ngkau pouri (sad heart) marries urbanisation and their descendant is unemployment. Unemployment marries debt, the first descendant is no housing and then hunger and then death. Homelessness married family then gave birth to child abuse. Landless married No purpose and begat laziness.

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Wai 1040,#4.1.1 The last issue is Lost, Uselessness begats unemployment marries alcohol, gives birth to drunkenness, violence to women, to child abuse. Unemployment marries drugs and the issue is mental-illness, problems and the courts. 5 Crown, that is the pain that is upon Ngpuhi. How can we fix these things? My heart cries for my people. What have you brought as a remedy to remedy my pain? We have heard what was said yesterday and we have arrived at this day, and those pains havent been lifted or removed and the people will stand up. The only thing we are asking for, return the things that are ours, hold onto the things that are yours. Let the Crown stand and reveal what it has done to suppress Ngpuhi. Dont hide the truth. For 170 years you have visited these things, hiding the truth and abusing us upon my people. My people? My people are me. In time well find an answer, when we find a way to settle the means by which we live together. In the end my children who sit here, my grandchildren, what legacy will I leave them? To the members of the Tribunal, you have spent a long time listening. However, this is only the beginning and I commend you for this part which we will adjourn and well meet again tomorrow. I am asking the people to sing a song a mteatea from our tpuna Hone Heke, and my nephew will explain the meaning of that mteatea. ?? 25 Ngpuhi tn kutou, i runga i ng huatanga o te ra, me ng krero kua rangona n ko Hone matua tnei ko Hone ihu hupe tnei. Heoi an i runga i te tono o tku matua ka tukuna ttahi whi whakamarama ake nei ki te Taraipiunara, i ng huatanga o tnei waiata a Hone Heke, kutou, mtou, ana ki ng krero na hohonu na whanui katoa. Heoi an kia mau i a rtou tahi pitopito krero o tnei waiata tuatahi, tahi ka waiata ttou ne, waiata ttou i t ttou waiata. E te Taraipiunara tn kutou, ko te waiata nei, te waiata a Hone Heke, he mea tapiri ki ttahi reta nna i tono ki te Kawana i te tau kotahi mano waru rau wh tekau ma iwa. K hei roa mai, k hei kotahi tau muri mai nei ka mate tnei tpuna o mtou o Ngpuhi. Heoi an i roto i te hua o te tuku t reta ka tono ki te Kawana ng mharahara ng riri, ng whakaroto i roto i a ia e kai ana i a ia. I te mea an ki a ia, kua oti i waenganui i a ia me te Kawana i te huatanga te tipu, tuku kupu, kanohi ki te kanohi, tangata ki te tangata, kua oti te tae whakartenga i waenganui i a rua. Heoi ki hei ttuki, koia ka rere atu na kupu kore te k patu te makere noa i te ngutu, me takoto mhiotanga ki te tikanga o tr rerenga krero, e mea ana. Haa! Ka tukuna ng kupu engari khore he ngkau e whai muri ana i aua kupu. Kua rangona ng krero k mtua i te rangi nei, me a rtou pono ki ng kupu. N reira, e te Kawana kia areare mai o kutou taringa ki ng kupu me ng huatanga o roto i aua kupu. Kaua

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Wai 1040,#4.1.1 mutu takiwa noa iho nei ki t kutou whakarongo mai ki t kutou whakarongo mai ki te kupu tahi taima n ka mutu ki reira. nei a Ngpuhi ka mau tonu ki n kupu, e kore e tuku puka noa i te kupu, koia ko te huatanga o tnei waiata, koia ka mea atu a Hone Heke i roto i te waiata. Ko t tinana kei te whiti, ko t reo pai kau, ko t reo pai anake, ka tae mai ki au. Ko te kikotanga tr ki hei kitea. K te tiri w te ripa ki Akarana, ko taua rerenga krero e mea ana kua tawh, kua tat mai ttahi tawh i waenganui i te Kawana me Hone Heke i a ia e noho ana ki Tautoro i tr taima o te tukunga reta nei. Ka p whia te rae ki Tautoro, n ko te wha i rongo nei ttou i te ra nei, n koia tr. Ka p whia te rae o Tautoro kua mutu ng rangi o te whakarongo, kua mutu ng rangi o te whakarongo. ?? 15 Ngpuhi greetings. This is Hone my uncle and this is Hone of the runny nose and I shall give an explanation for this mteatea of Hone Heke. Those of you who know about this song so that they can get some of the meaning from this song and then after that we will sing it. Members of the Tribunal this song, this is a song of Hone Heke. It was accompanying a letter he sent in 1849, but within a year of that he died. In his letter he sent to the Governor his concerns and the things that worried him. It seemed to him he had settled this between him and the Governor, they could settle matters eye to eye, man to man, thats what he believed they could do, but that was never done. So he sent those words, but there was nothing of substance behind them. So the Crown, listen to the words and the things that are said within those words. Dont just listen to it once and leave that knowledge there. This is why Ngpuhi will hold steadfast to the words, they dont just throw the words around, thats the reason for this song. Thats why Hone Heke says, Your land, your body is somewhere different. Only your good words come to me. The substance of that is not seen. And the voices come from Auckland, from the Governor to me here in Kororareka. The storm we hear today (oh, its the same thing). He said that the time for listening was over. NG MTEATEA 35 Khore te ki patu te makere noa i te ngutu. He poro waiho i a Kawana i runga. E mataku ana roto i te hau krero, e herengia koia Te Heke te rakau ka whiria, te ata whakarongona ng mahi a te arero. Ko t tinana ra i waiho atu i tawhiti e ko t pai reo kau ka tuku mai ki ahau, kia hua ai atu, e arotau mai ana e. Ka te tiriwa te ripa ki a Karana, ka pwhea te rae ki Tautoro ka whakamutu ano ng rangi o te whakarongo e. ?? THH E te Judge, e te kai-whakaw ka nui ra m tnei w ka tukuna atu te whakahoki atu nei ki te taumata. Tn ra ttou katoa. Presiding Judge, that is all for now. I return the mauri to the taumata. Thank you, and thank you all. 185

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Wai 1040,#4.1.1 Kti r te Taraipiunara e mihi atu an ra ki a koe. Kia a kutou ki ng kaimahi a te Kawana tatu ra hoki ki a ttou kaimahi katoa i tr taha, i whangaia ttou, i ora mai a tama roto, tae atu ra hoki ki wa ttou kaikrero katoa e kara iho nei, an ra te ataahua o ng krero tae atu ra hoki ki tr o a ttou kai-krero i te ata nei e patu e mihi katoa atu ana, ki te ahuranga o wera ttou kore. Tae atu ra hoki ki ng kairanea mai i a ttou krero i roto i te ahuatanga o te wairua, an ra te ataahua, n reira, kua tae ra ttou ki te pito whakamutunga o te ra tuatoru. Ka tukuna atu ra tnei wahanga ki wa ttou kaumatua hei kapi mai i t ttou hui. N reira, huri an i t ttou whare. Tn kutou kia ora mai an ttou. Trans Thank you to the members of the Tribunal, to the members of the Crown, to all those who have taken part today, to you who have looked after us, sustained us, and to all our speakers of the day, Hone, thank you. But to Hohopa thank you. We have reached the end of the day of the proceedings. We return this part to our kaumtua. Throughout the house thank you everyone and we are now going to have our closing prayers. EG 20 Trans WAIATA Whakaria mai, t ripeka ki au, taho mai ra roto i te p. Hei kona au, titiro atu ai, ora, mate hei au koe noho ai. Whakaria mai, t ripeka ki au, tiaho mai ra roto i te p. Hei kna au, titiro atu ai, ora, mate hei au koe noho aiAmine KARAKIA E Ihoa o ng mano, tuauriuri, whioio, k tonu ra te rangi me te whenua i tu kororiatanga. E Ihowa kua rongo nei koe i a Pakarika Hohepa me Hone Sadler. Ng kupu katoa he kupu hohonu, he kupu whnui, he kupu teitei, n reira, e whakamoemiti e whakawhetai atu ana ki mua i t aroaro. Kia kokohungia atu e koe te haa o t wairua tapu, kia noho marika i roto i rua tinana, otir, i roto i Ngpuhi nui tonu e tau nei i raro i te tunui o tnei whare, manaakitia mai rtou. Whakatwheratia mai hoki ng huarahi ki mua i a mtou, hei whiwhinga an hoki m mtou e ng hua o te oranga tinana, me te oranga wairua, manaakitia mai ra mtou katoa tatu ana an hoki ki te Taraipiunara, manaakitia mai mtou e p, i runga an i te tukunga iho o te matua o te tama o te wairua tapu me aua anahera pono, ko koe tonu ra e te mangai hei tautoko mai i ng tmanako tika katoa kia tturu, tturu pumau aia nei ake nei. E te Mangai e ng Anahera Pono e te tokotoru tapu whakangia mai ra ki runga ki a mtou katoa tu aroha noa. Paiheretia an hoki ki te rangimaria m ng w katoa Matua, Tama, Wairua tapu me aua Anahera kua rongo iho r i ng krero, n reira, me t ake ttou waiatangia mai te himene nei Whakaria mai. Thank you for that is said. Therefore let us all stand and sing this hymn, Whakaria Mai.

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Wai 1040,#4.1.1 Pono mu an ra e te Mangai hei tautoko mai aia nei, ake nei , Kia ora ttou. Evening Adjournment

WEEK 1 DAY 3 SESSION 4 [5.00 pm] FINISHES

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Hearing resumes NGTI TE PARAWHAU BRING IN TAONGA ?? Karanga mai ra, karanga mai, karanga mai. Karanga mai ra ko Te Parawhau tnei kua tau, kua tau a te Tirarau, no reira karanga mai, karanga mai, karanga mai. This is Te Parawhau who have arrived, so welcome us, welcome us, welcome us.

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KARAKIA 15 Haere mai e te wairua tapu, whakakhia ng ngkau o ng tngata e huihui nei. Kia whakapaingia ttou e te matua, e te Tamaiti, e te Wairua Tapu. E t mtou kai-hanga ko mtou tnei e hui nei i runga i te whenua i Waitangi i te Tokerau, Aotearoa, whakaka mtou ngkau katoa, mtou hinengaro e te huatanga tika ki ng tonga katoa e tuku iho koe, kia ki te tangata. I te ao taketake, nu i hmai e rua ng tonga kia ki te tangata o te kawa, o te tkanga. Kia pai ai tku i whakatau ng pai roa hei arahi, hei whakatka tku ta noho i runga i te mata o te whenua. Homai ki a mtou te mtauranga, ana, i tuku iho nei mtou tpuna, t rtou tino wairua, kia ta mtou e mtou ki te ora rtou whakaaro, ahakoa, kotahi rau e whitu tekau ma rima o ng tau ki muri. Kia mau tonu o rtou whakaaro, kia whakaaro e tika ai mtou katoa, ki o rtou hiahia, kia pai ai t ttou ta noho, ta tiaki i te huarahi e pai ana m taua motu tonga. Ko koe te Ariki e ora nei, e mana nei, ng tau mutunga kore, ka k ai ki roto i ng kupu a Hhu i a ia e wake ana i te whenua. Ko tna krero e tnei te hua tonga u kupu ki te inoi mai k ki au. Ki te pp o ng tngata ki ng tngata o te Pkeha, kia ta mtau ng kai-hautu i a ttou i ng tonga pai hei arataki i a ttou, kia pai ai to ttou honohono i roto i te pono, i te tka. Ko koe an te ariki e ora nei i ng tau mutunga kore, kia whakapaingia a ttou, e te matua, e te Tamaiti, e te Wairua tapu Amine. Trans In the name of the Father, the Son, the Holy spirit. Oh Lord, we, thy servants are gathered here on the land of Waitangi in the north, Aotearoa. Fill our hearts and our minds with the correct path and the treasures that you have bestowed upon man. In the beginning you gave two treasures to man; it was the rituals and the traditions that I could guide and correct my living on this land. Give us enlightenment that our ancestors gave up their spirits that we may ascertain their thoughts, although 170 years have passed, that their thoughts are maintained amongst all of us and we are true to their desires that we may be settled. 187

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Wai 1040,#4.1.1 You are our lord for ever and ever and the words of Jesus as he walked the land and he said if you are to pray to me, pray to my father and the father to the children and may those who are leading us be aware of those things which may lead us in truth and righteousness, you are the lord for ever and ever. May we praise your name in the Father, the Son, the Holy spirit; Amen. HIMENE M Mria, aianei, ttou waiata, kia kaha ra ttou, kia nui te aroha. 10 BA EG Aroha ki te Atua, aroha ki a Mria, i te rangi, i te whenua, ke tonu, ke tonuAmine. Let the energy of love drift upon all of us. Tn an r ttou katoa e huihui nei i tnei r, te mea tuatahi e huri au te tmatanga na whakaaro nui ko te wehi tonu ki a Ihowa, koinei kei muri a ttou i ng w katoa. Tuarua mihi atu ki te kai-hautu o tnei r whakatwheratia ai i t ttou r i roto i ng ingoa ki te kaihanga, n reira mihi tonu ki runga i a koe Tass. Huri t ake ki a kutou te whnau o Parawhau kua tae mai nei i tnei ata, tn r kutou, tn kutou, tn kutou katoa. Hkoi mai kutou kei te haria mai nei o a ttou tonga ki raro i te tuanui o tnei ttou whare i tnei r, n reira te mihi ki a kutou, ttou rangatira a Tirarau, kua tae mai nei i a kutou i tnei r, ko te mihi whnui tnei ki a kutou, nau mai, piki mai kua tau mai kutou i waenganui, te whnuitanga atu o Ngpuhi i tnei r, n reira, tnei te mihi ki a kutou, ttou m, kare e kumea ki te huatanga o ng mihi n te mea, ko ttou aitua m, [Indistinct 9.27.56] Kua tae mai kutou i ng mate i roto i a kutou, ko ng mate i roto i aua tau i tnei w, kua tuhonohono rtou, kua hkoitahi atu rtou i te kinga i hanga ai m ttou m te tangata ki a kutou e ng mate, moe mai r kutou i roto i te kaihanga. Apiti hono ttai hono, ko kutou n ko te hunga wairua kia kutou, e moe kutou, e moe kutou, e moe r kutou katoa. Trans Greetings everybody here. Firstly, beginning of everything is observations to the Lord, so I like to thank our Minister this morning who opened the links to our lord. Thank you Tass; Welcome whnau of Parawhau, you are here this morning, greetings. I know you have conveyed the taonga, so thank you very much. And Tirarau, I also note your presence, greetings, welcome. You are here amongst the greater Ngpuhi confederation. So I will not be too long, but the main thing is, we observe those who have passed beyond the veil. They have come amongst us. To those who have passed on, abide in the Lord, abide amongst yourselves; rest in peace. NG MTEATEA Wairua tapu tau mai ra Wairua tapu mai runga Uhia mai ng tonga pai 188

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Wai 1040,#4.1.1 Hmai to aroha Wahia kia tika Akona mai ra kia ki te pai Horohia kia mau tonu ra Nu te tino kororia EG ka huri e t atu ai, ng mihi ki a kutou e t rtou roopu whakahaere i tnei ttou huihuinga i tnei r, i tonu mai nei kutou ki te waka e hoe nei i a ttou i tnei r, huri noa atu i ttou whare, tn r kutou, tn kutou, kia ora ano ttou katoa. Me mihi ake hoki ahau ki t ttou Minita nna nei whakaara ake te arawhata m ttou. Tuatahi, i roto i na whakamoemiti, ka mea ia me tau katoa mai ki runga ki a ttou katoa, kia Ngpuhi-nui-tonu, e tau nei i raro i te tuanui o tnei whare. Manaakitia mai mtou i roto i ana hoki e pai ana i ng mahi, e mahi ana e ia, n reira ko te atawhai, ko te manaaki, n ko ng mea i homai e ia ki a ttou, n reira e mihi ana ki a koe e te rangatira e mihi ana ki a koe Tass. E mihi ana r ki a ttou katoa, kua tae mai nei i tnei, i ttou tpuna e tau nei i moe i a ttou. Ka aroha ake ki a rtou, inanahi nei, ka heke te ua, ko ng roimata nei o ng kaumtua nei, o ng tpuna nei kua tae mai i tnei r, n reira ka mihi ake kia kutou katoa. I haria mai nei nei tpuna ttou, o Ngpuhi-nui-tonu, n, kia tirohia e te kanohi, ka aroha ake ki a rtou, n reira e mihi ana ki tnei whnau kua tae mai nei i tnei r, mahara ana au app an, ka tae mai an tahi ttou kaumtua, ttou pki [Ph 9.32.17]. N reira, ka mihi ake, ka mihi ake, ka mihi ake. Trans Morning, Members of the Tribunal, greetings to you, as you observed our rituals and works this morning. So to one and all, greetings - have a good day. Let me greet our Minister as well who erected a ladder for us to climb this morning, the prayers he offered. As he says, the things that may be the blessings, that may be bestowed upon us all, allowing us to carry out the things that before us, to bless us. Those are the gifts given to us from above. Therefore we commend you, Tass. I commend us all who have come again today and bring our ancestors who are gathered in front of us here. Our thoughts are with them. Yesterday the rain poured down. I like to think that these were their tears they sent down yesterday and they have arrived today. That is why I commend you all. You have brought all these ancestors of ours from throughout Ngpuhi so that we can gaze upon them. So I give you greetings and I guess more will arrive tomorrow of our kaumtua. So I add my greetings to you. NG MTEATEA EG N reira r, piti hono, ttai hono, ko rtou kua tomo atu i roto i te ao wairua, haere kutou, haere kutou, haere kutou. piti hono ttai hono, ko ttou ng mahuetanga iho i a rtou ma. E aroha atu ana, e mihi tonu ana ki a rtou, huri noa, huri noa, i raro i te tuanui o tnei whare, tn kutou, tn kutou, kia ora an ttou katoa.

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Wai 1040,#4.1.1 Trans Therefore we go back to those things that we continue to say. We bid farewell to those who have departed to the world of the spirits. Farewell, farewell, farewell. Here we are; those who have been left behind. We still mourn them under the roof of our house. I commend you all. Thank you. tutu mai a Pari karangaranga werohia ki a Papa-t--nuku. Ka werohia ki tai he mareikura ki te ao turoa, turuturu a tai e rua o ng tohu, he toroa, he amokura, turuturu au he huia tna tohu. I krerohia ai whakarongo, whakarongo ki te huia e tangi mai nei, hui, hui, huihuia. Tui, tui, tuituia, tui ai i runga, tui ai i raro, tui ai i roto, tui ai i waho. Tui ai i ng marae o te motu ka rongo te p, ka rongo te ao. I te pkrero i te wnanga Pawhio-rangi, p-takataka te mrama, ahunuku te mrama, ahurangi. Homai r taku tao ki ahau, a hauhau ariki. Ka takoto kutou i te w o T, T te winiwini, T te wanawana, T ka whakaputaina ki te whai ao ki te ao mrama, mauri ora ki a ttou katoa. E t ana r i runga i ng tmatatanga krero ko te wehi ki t ttou kaihanga. E mihi atu ana ki t ttou kai-hautu i whakatwherahia ai te arawhata wairua m ttou katoa. I whiria e ia te aroha ki te whakapono, he taura kumekume i a ttou i mua i te aroaro o to ttou kaihanga, n reira, e te rangatira e Dash, ka mihi atu r ki a koe. E te taumata tapu ng waha krero o tnei, rohe ttou, ka mihi mai r. E te matua e Eru, e Pp, ng mihi mai r ki te Parawhau kua tat mai i tnei r. Kua tat mai ki te whakatau noa i ta mtou tpuna a Te Tirarau, hei tirotirohanga ake ma ttou a te roanga ake, n reira, e mihi ake ana ki ng reo pwhiri, reo karanga e ng whaea, ka mihi atu r ki a kutou, i whnaungahia ai mtou i tnei w, n reira, e kore troahia te huatanga e ttou m, e aroha ake ana ai i te marea, i te huhua ttou mai i te tmatatanga o tnei kaupapa ki tnei w tonu, kei te kaha ttou katoa ki te t mai ki mua i tnei kaupapa, n reira, e Ngpuhi, tn r ttou, tn kutou, kia ora mai ttou katoa. Trans A time honoured convention, observations to the Lord, our Creator and so I turn to acknowledge and thank our Minister this morning who cleaved our spirits and brought forth the love and faith as a rope to bind us closer to our Creator So thank you Tass. To the orators and to the speakers of this region, thank you, the elder Eru and Ppu, thank you for acknowledging Te Parawhau who have come here today. We are here to bring our ancestor, Te Tirarau that we may gaze upon him in our gathering. So I acknowledge the grand dames who called us into our house. So I will not be too long, but my love extends forth to our packed house from the beginning, day one, and I acknowledge and commend your persistence and determination, Ngpuhi. NG MTEATEA Rimurimu, teretere, tere ki te moana. Tere ana ki te ripo, i waho e. Tirohia i waho r, e marino ana e. Kei roto i ahau, e maranga ai ana e. Kei te tio te huka kei runga o ng hiwi, kei te moe koromeke, te wairua e. I te tunu to hanga, ki te Tirairaka e. Waiho ki t hanga, te wairangi e. 190

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Wai 1040,#4.1.1 Ka moe Rangi Papa ka puta ko Tmatauenga, ka moe, kia puta ko Pakea-tutara [Ph 9.40.40] ka moe a Taranga kia puta ko Mui-i-runga, ko Mui-i-roto, ko Mui-i-taha, ko Mui-i-pae, ko Mui-i-tikitiki. Nna nei tu a te tangata i hea ng, e hinga nei, e hinga nei, e hinga nei haere ng mate, haere, haere, haere atu r. piti hono ttai hono, kutou te hunga mate ki a kutou, piti hono ttai hono ttou te kanohi ora kia ttou, huri noa, huri noa, , tn kutou, tn kutou, tn r ttou katoa, e heke iho ana, kia ora mai kutou. Trans 10 Rangi married Papa and begat Tmatauenga, who begat Pakatutara who begat Tranga who begat Mui, the Mui brothers unto the youngest, Mui-tikitiki. It was he who farewell to the losses, farewell to those who have passed on and may you congregate amongst yourselves as we the living congregate amongst ourselves, to the kin, one and all. Thei w mauri ora, te hawa mauri ora ki te whai ao, ki te ao mrama, mihi atu ki a koe e te matua, nu e tukua ng whakamoemiti kia tmata ai hoki tnei whakaminenga, i runga i te ingoa tapu Ihowa o ng mano, n reira tn koe. Tn kutou hoki ng rangatira, i whakatau hoki i a mtou, n reira, e ng whaea, karanga mai, ng rangatira mihi mai, mihi mai. Mhio ana kua ttari ana kutou ki a mtou engari, kia mahi hoki te tkanga tturu i mua i te haerenga mai ki roto i te whare nei. E kore e hihianga m te Karauna, e whakahorohoro i a mtou, kua oti hoki tr kaupapa ki roto i tr t ttou whare tpuna, teka. N reira ka mihi atu ki a kutou ng [Indistinct 9.42.20] i a kutou hanga moe ana kutou, te noho ki te tae mai hoki mtou i waenganui i a kutou. Ka rongo hoki ttahi ttou whanaunga kei a ia ttahi p. Kua tae mai ahau me tku p, engari tnei p ehara hoki he M16, he M1840 koia tahi ana haki te whi tmata hoki te tkino hoki ng Kawenata e rua, ka rongo mai ki te keko o tnei pu. N reira e ttou m, kua whakaaro hoki nei hoki te Karauna i ai a nei. E ttou ma ka titiro hoki ki ng tau ane, ko nei ng roimata ttou hap, ka kite hoki [Indistinct 9.43.25] hoki ng roimata ttou mtua, kei knei hoki rtou te titiro ana ki a mtou. Tn kutou me ng roimata, tn kutou. Na wai i teka, n mtou i tuku atu, Tino Rangatiratanga, e kore e taea kutou te nehu [Ph 9.43.56] o tr krero. [Indistinct 9.43.57] Ko te tikanga na kutou i takahi ng Kawenata e rua, me hoki atu te kawenata, t ana tahi, kua haere a kutou ki waho. Koia tn hoki te krero ki roto i Ngpuhi, puhi-a-runga, puhi-a-raro, ng pkrero. [Indistinct 9.44.37] 40 N reira ka mihi atu, ka mihi atu, e ttou m, kua tae mai hoki te tautoko hoki i ng krero o ng kai-krero, t mai i te tuatahi a Patu m, t ttou whnaunga kaua an hoki tr p kutou, mihi atu ki a kutou katoa. Kua mutu hoki te hua, kua paki hoki te r. Te take tae mai reiti hoki mtou e Waipokira kia k i a mtou, pr hoki t mtou tpuna i tae mai 191

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Wai 1040,#4.1.1 hoki te r nei ki te hainatia te Tiriti. Me ng Kawenata e rua, kaua e warehiatia, ka hoki mtou ki te huna te Kawenata tuatahi, get off our land. 5 N reira e ttou m, horo ki tnei kawe, krero roa he raki te t mai ki te mihi atu ki ng kai-krero i tmata ai mai i te timatanga, tae noa ki tnei r, ka hoki ng mahara ki tku tuakana Te Wera Tapau, kia mri ma ki a rtou ka hoki rtou ki te whawhai, mhio ana ka titiro ki tnei hui e hari ana hoki ng ngkau o ku tuakana. N reira e ng maha hap, ki roto i Ngpuhi, tn kutou, tn kutou. Ki a ia nei ka rongo hoki te tautau o ng kuri o Ngpuhi, i te kaha koe ki te whakahh i a rtou, ka huria mai rtou ki te ngau i a koe. N reira e ttou m, ka nui hoki m tnei w, koia tn ka aroha ana ki ttou whnaunga, a rtou kaha, a rtou ki te t mai ki te mihimihi, ka haere mai te second shift. N reira huri noa, huri noa tn kutou, tn koe e te whaea, te mihi atu [Indistinct 9.46.55] i a kutou m, koia tonu ahakoa te kaha ki te whwhai mai ki a ttou ki a ttou an, pai ana. Ahakoa te kaha ki te whwhai, kia mana hoki te kaupapa, mehemea, korekau e whwhai, koretaketake noa iho, pr hoki te whwhai m te tuppaku, ehara hoki te tuppaku ki aianei. N reira e ttou ma, tn kutou, tn kutou, tn ano ttou katoa. Trans Thank you Tass. It was you who offered our prayers and entreaties to Jehovah of the thousands and thank you to the orators of the home people. You settled us and welcomed us to our forum and to the women who call us in and to all the chiefs, we are aware that you have been waiting for us, but we must do things properly before we come into the forum, we did not want to come unless the Crown tried to compromise our process as it happened the other day in the other house. I gaze upon the members of the Tribunal, and you are looking a big sluggish today but we hope that your energies will revive. One of our kin has a musket. I have come with my musket, but my musket is not a high powered M16, it is an M1840 because that is when the two covenants were tampered with and they will hear the retort of this gun. Let us gaze upon this greenery, these are the tears of our hapu and the tears of our ancestors have flowed freely as they gaze upon us. Thank you, I acknowledge the tears. Who told the untruth? Who was it who lied, that we ceded our sovereignty? Who was it? The truth is the Crown has stood upon these documents. It is enough reason for Ngpuhi to take up arms. We have come in support of what is to be said today, that have been covered by Ptu. My greetings to you all; the weather has changed. The reason why we are late is because we were flooded out. This is the day our tpuna came to sign the Treaty, both documents. They went home. Therefore to all of us, this is not going to be a long dissertation. My thoughts go back to my elder brother who came back from if they look up this gathering they would be glad. So to the many hap; of Ngpuhi; greetings to you all.

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Wai 1040,#4.1.1 Now they can hear the barking of the Ngpuhi dogs and if you dont be careful they will turn around and they will bite you. So that will do for now; I give praise to all our relatives who have stood in greetings, so throughout the house. Although we fight amongst ourselves, that is okay. Because we argue amongst ourselves, that adds to the prestige of the cause that we stand for. NG MTEATEA No reira, ka hoki ng mahara ki ng rarangi kua piti hono, ttai hono, te hunga wairua ki te hunga wairua, ko rtou hoki ng petua kia hono ki roto i te p-nui, te p-roa, te p-whekerekere, te p-whakawai i te moe. N reira e ng tpuna, moe mai ki roto i ng tpuna i mua i a kutou. N reira piti hono ttai hono ko ttou hoki ng waihotanga a rtou m, n reira, huri noa, huri noa, tn kutou, tn kutou, tn an ttou katoa. Trans 15 ALL ?? Trans 20 WAIATA ?? PT 25 Trans [Indistinct] hei [Indistinct] tupuna tr, [Indistinct] kia kutou, tn kutou, tn kutou, tn ttou. Kia ora an ttou, e ttou ma, heoi an e mihi ana ki a ttou, mn ka titiro kutou ki muri ki te kuaha o te teneti nei, ka kite kutou i ng taumata o te moana. E pari tonu ana e timu tonu ana, n reira, e haere tonu ana t ttou kaupapa, e mihi atu ana ki a ttou r hoki. Thank you ladies and gentleman. If you look at the back at the gates, entrance to the tent you see out at sea. It is still quite rough. But we carry on, the work goes on. Everyone this morning, Hone Sadler will be carrying on with his krero. The programme, depending on how were going, may be after morning Erima Henare will begin his krero. That krero will continue on until tomorrow, at which point we will have a panel discussion at some point. So thats generally our programme. You can see kua mutu k, kua pau te hau, kua mutu k te ua, engari kaha ana te pmahu condensation is our enemy now and I can see it dripping down. Kia kaha ttou te tiaki i ng kaumtua/kuia. ko tku mate ka haungakiekie ai nei. 40 Just a few quick notices; we have not made this known before. There are toilets available down this side. If you need to get there more quickly than 193 To the ancestors, rest in peace, along with those who passed on before you. So to one and all, tn ano ttou katoa. Kia ora. Ktira e ttou m i te w e hariru ana ng hunga nei e mihi atu ana ki te kura o Waikare n roto i te Kapotai, ma rtou ttahi waiata. While the handshakes go on, the Kapotai School children have a song.

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Wai 1040,#4.1.1 you can get to these ones, those ones are available as well. Something that we have noticed is that more and more people are coming into this tent to eat. The taumata has asked that we not eat, particularly in close proximity to these taonga. I dont think that we need to eat in here at all. So if we can please respect what the taumata has asked for, thank you very much. There are a couple of things that have gone missing. Deirdre Walker has lost a black diary. It has got 2010 on it. If you find a black diary, can you bring it up to me please? Also if you have not gone out to your truck, there is a black truck out there, registration number GDG175, it has still got its lights on. The only other thing that has been handed in to me are these gloves. Theyre not boxing ones but if you belong to these gloves, kei au. Otherwise, we need to get straight into our programme. Heoi ano tn ano ttou e tonu nei ki t ttou kaupapa, tutuki noa, ka mihi tonu ki ng tamariki o te kura o Waikare, kore rtou ko te wareware i tnei hui, ko ttou katoa tn. Kia ora an ttou e te Judge, e hoatu ana ki a kutou. Trans 20 JC HS I commend us for maintaining our stance and being consistent with our kaupapa. Thank you, the children of Waikari School. Over to you, Judge. Mr Sadler, kei a koe. Me tangohia nga k kei phh kutou, tae an ka hoki mai te ngawh. Thei w uriuri, thei w nakonako, ka tau, ka tau h ko te Rangi e t iho nei, ka tau, ka tau h ko te Papa e hora ake nei, ka tau, ka tau h ko te matuku mai i Rarotonga, koia i rukuhia a Manawa-pou-roto, koia i rukuhia a Manawa-pou-waho, koia i rukuhia ake a whakatin, kia tin te more i Hawaiki. E pupu ana hoki e waw ana hoki, kia tawera atu ki te rangi, kia eke, eke panuku, eke Tangaroa, whano, whano, whano mai te toki a, haumie, hui e, Tiaki e. Waiho ake tnei karakia mutunga ki au m Mataatua, kia herehere nei ttou ng mtou, ttou katoa Mataatua mai Tikirau ki ng Kuri a Wharei, tae noa mai ki roto i a ttou e noho kainga mai nei ki roto te Nta nei. Hei w whi ake nei k krero mo te r nei, kua mihia ng mihi, kia tapiri atu r, me te tautoko ake i ng poroporoake i ng mihimihi kua utaina atu nei ki runga ki a rtou, waiho ki reira. Ka tikina atu ai i ng kupu i whakatare atu ki runga i te Pahh o t ttou whare i mahue ake nei inanahi, kia honohono ake r ki ng kupu krero, hei krero panga atu mk, kia otir te whanga ki au. E Kara e Te Ihi, kua roa k koe noho ana ki runga o Poura mo te whitu tekau tau, kua wareware k koe, ko wai te hoariri kei roto nei, ko t p ko h te anga. Engari me tmata ai waku krero. I mahue ake r i te ao i noho nei ttou tpuna i te w ki a rtou, ka hoki atu an ki te r ao, kia kapo ake i te ia a rtou mahi i taua w, i te w i tngia ai rtou i o rtou mokotapu, i te ng o te ihu ki runga i te Kawenata tuatahi, te whakaputanga o te rangatiratanga o Niu Tireni. Tr i 194

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Wai 1040,#4.1.1 hainangia ai tr Kawenata, kia whakaatu ai ki te ao, ko rtou ko ng kino rangatira. Kia mhio ai i te ao katoa, he iwi motuhake e noho mai nei ki tnei whenua, kei a rtou, rtou mana, rtou mana i takea mai i rtou whakapapa, tr an tr, engari ka hau mai ai ko ng Pkeh tametame nei, kia tutu ai ki ng kaupapa, n rtou i hanga, kia whakakoretakengia o rtou pnga ki taua `kawenata. Kua kite i roto i ng pukapuka, te take i mea ai te Pkeh n Te Poihipi m, tnei Kawenata i whakaaro. Ko tke e ki atu ana, e h, e h, e h tr whakaaro. Ehara ng tpuna o Ngpuhi i te hunga kuare, kua mpou k rtou ki te ao e noho ana rtou. Tnei Kawenata i tngia i te tau, kotahi mano, waru rau, toru tekau ma rima ng tau, kua pai noa atu ttou tpuna, ki twhi i mua mai i tr. Ko ng karanga tamaiti a Hongi i tae, ko ng tamariki a ttou tpuna e noho mai nei ki konei i whai atu r ki roto Poihkena, kia ak, kia mhio ai rtou pehea ana te ao whnui. Ko te tino take i hangai i taua kaupapa o te whakaputanga i taua w, e raingia ana rtou kaipuke ki runga i te moana, e raingia ana e hmenetia ana ki roto Poihkena. Koia t rtou tono, i tonohia atu ai kia Kngi Wiremu, kia awhina atu i te take. Engari n rtou te whakaaro, ehara na ttahi atu, i te mea ko rtou ng rangatira nei motu, ko rtou ng rangatira nei whenua, a Hongi i tae ki roto i Ingarangi i te tau kotahi mano, waru rau, rua tekau, kua tae k ia kua kite ki ng huatanga e mahitia ana i taua w, kua tae k ia ki te Kngi. Kua kite ake e ia i ng mahi e mahi ki a nei ki reira, ka whakanuitia e ia e rtou, ka tkohangia, ng tkoha ki a ia. Ko ng pko hei pkohatia, ora kau k i te p. Engari kaua pkoha ka mauria mai ki roto Poihkena, n reira kia kite mai r kua mhio ai r ki te ao e noho nei rtou, whnui atu ki te ao e noho nei rtou ki nei motu. rtou e mtau ana, ki te pnui e t Hohepa inanahi, ki te karakia pukapuka, ko mtou k rtou engari, ki roto i t rtou amo reo, korekau k i roto i ttahi atu. N r, ehara rtou i te kuare, ma t rtou aroha i tono atu ai i te Kngi kia awhina mai. I taku whakapai, i tautokohia atu, n reira, ka puta te Kawenata he whakaputanga te Rangatiratanga o Niu Tireni, n runga i te tautoko, i tautoko kaha atu ai ng motu, ng whenua k i Amerika, a Ingarangi, a Uiui, i whaka atu. Koia tnei ko te Kawenata e mau tonu ana a Ngpuhi i tnei r tonu. Khei rtou, a mtou r hoki o Ngpuhi i tuku i taua Kawenata, kia wai k rnei. E ora tonu ana ki roto i a mtou i nei r, korekau kei ta atu konei mai e ora tonu ana, mea nei ko ng uri e marara ana mai nei. I tku huringa atu ki roto Ngpuhi i te tau kua pahure ake nei, kia rapua ng krero ki roto i ng wnanga Ngpuhi m nei take, kahore he mea kotahi te hunga i tae atu r ki ng wnanga i whakaae kua memeha he whakaputanga te rangatiratanga Niu Tireni e ora tonu i nei r. Ka mutu, ka pahure r te rima tua, ko te Triti o Waitangi tn ko te pukapuka i tae mai. Ki roto an i ng wnanga, i whakaae katoa a Ngpuhi, khai te Triti o Waitangi i patua te whakaputanga kia hemo, korekau rawa atu. Ko te Triti ko tna hei whakaa mai i a Tauiwi m, kia noho mai ki konei, i runga i t rtou wangawanga i ng mahi 195

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Wai 1040,#4.1.1 taurekareka, i ng mahi phh, phauhau, e mahitia ana a Tauiwi ma ki konei, n reira, ka whakangia tnei Kawenata engari, ko te mate k i te tnga te r i te ono Pepuere, i te tau kotahi mano, waru rau, wha tekau, kua hemo k te Triti o Waitangi, kua ara ake r he taniwh hou. Ko taua taniwh hou, ko The Treaty of Waitangi. Khore a Ngpuhi e whai whnaungatanga ana ki The Treaty of Waitangi engari, ko tna whnaungatanga e mau kaha tonu ana i tnei r ki Te Triti o Waitangi, koia ka kohatungia ai i ng krero i oatitia rtou e t mai nei ki runga i tnei marae ttou Te T Waitangi. I te mea, i mhio ai rtou ki r kupu rrangi k ana, ehara i te whakaiti i a rtou, ehara i te tuku i rtou mana. Nna te mahi mamenga, n te mahi teka, n te mahi tinihanga kua huri k ki The Treaty of Waitangi, he arataki te Kwanatanga ki roto i ana mahi, me pnei taku k. N te pahure a te w ng uruta, kua mauria mai ki roto Aotearoa nei, koia ko te kai-patu i taku iwi. Ehara r ko te mea e whakapaingia na te p a te Mori e ia i whakamatemate ai. M ng urut khore rtou e taunga ana, i horo matemate ku tpuna, mehemea, ka whakapono ake nei ttou ki ng whakapai a Kuki i tna taenga mai, ko tna kotahi rau mano te hunga e noho mai nei ki nei motu, engari, he whakapai noa iho pma tna i haere, i haereere ki ng akau khei i kuhu ki tua whenua. Kei reira ko te tini te iwi e noho ana, ko ng kinga kei uta, n reira, ki taku whakapai a tia tne e ki ai kotahi rau mano, ko tku e whakapai ana, ko koni atu i tr, koa atu r, ko te rua rau mano, atu ki te wh rau mano, te hunga e noho mai ana ki konei, i te mea ko te krero a Ruatara, i pnei ai, ko taku matua a Moka, e taea e ia te whakara ake i te ake ope taua kia tekau mano ng hoea. N reira kia kite mai i taua w, ko te rahi o te iwi e noho ana ki nei motu, ko mtou, ehara i a kutou e te Karauna. Ki taku whakapai, ko rua mano n h kutou kua tae mai nei ki nei motu i te w te hainatanga te Triti, n reira, he porangi nahe, he phauhau nahe, ka tukuna atu te mana whakahaere ki a wai k rnei [Ph 10.14.09], whakaarongia tr, heoi ano kua waiho ake, khei tekau ma rua tau muri mai kua pau heke te tataunga te Mori ki roto i nei whenua, n mtou te tono haere mai, kua pei ake mtou. N te pahure te w, kua memeha haere Mori m ki roto i tna ake motu, mai a rawa ake koia tn ko te mutunga e kite mai r, whakaat mai ana te ngaronga te whenua. Heoi ano i tnei w, ko te mahi e tautohetohengia ana ki ng kupu nei, engari, ko ng kupu nei n mtou ko kutou k e whakamrama mai ana ki a mtou, he aha r nei kupu, me mutu tn mahi, me mutu rawa atu tr mahi, i te mea, ko wai r kutou kia tohutohu nei ki t mtou reo, mtou ki t mtou ake r. I tupungia atu ai ku mtua, ku tpuna ki ng rekereke a rtou ake mtua, i whngai k atu r i kai atu r, i te paraoa ka ngote ai te [Ph 10.16.04] ki ng tonga i tukuna atu ai rtou. N reira, ka tirohia ai he aha r ng kupu nei e tawh ana, ng kupu e tawh ana, he aha r tnei mea, ko te Kwanatanga. Mrama nei mtou tpuna i tua w ki tua kupu, atia he kupu hanga i te mea horakau k he kupu t te Mori i pr ana, he rangi na roopu an i t rtou mhio ki te paipera tapu, ka kitea rtou, he aha r kia 196

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Wai 1040,#4.1.1 mramatanga aua kupu, taua kupu r te Kwana. I te mea, mhio k rtou ko te Kwana ehara ia ko te Riki, heoi ano he pononga k ia, he pononga ia na ttahi atu, i te mea koia k te ahua kei roto i te Paipera Tapu e hangai ana ki a Pontius Pilot, ko te Kwana. 5 Atia tr rawa rtou i whakaae ko te Kwanatanga, e mea nei ko t rtou mana i tuku ana. Engari, i tomo atu r ki te Kwana kia haere mai kia whina atu, kia haere mai ki te awhina atu i a rtou. Ka whakaa rtou te Kwana kia haere mai, engari, ko tua whaka ehara i te whaka hei kwa m rtou. Engari, he kwa m m runga i tna iwi, e ttai mai ana ki nei motu. N reira, tr no tr, he aha r, ka takahuri atu r ko taua kupu, ka rite ki t ttou i rongo inanahi, kia Hamuti Tamuti. Ka mea ai kutou, mea nei tnei kupu, nei ku whakamramatanga e Rangi khei i whki mai ki mtou, he aha ake o kutou whakamramatanga. Tnei mea te matua, ae, he karangatanga tn, i te tuku o tnei karangatanga ki runga i te Kwana ehara i te tuku pnei he matua mku te tamariki, ehara au i te tamariki. Engari ko taku tuku ki a koe, hei matua mku, i te w i ahau e mahia ana aku mahi, ka tutuki tn huatanga, nu te awhina mai ki ahau, kua mutu nei t mtuatanga ki ahau, i te mea, korekau k aku whakapapa ki a koe, korekau k whakapapa mai ki ahau. Kua kuiti [Indistinct 10.20.26] mahe te titiro kutou e te Karauna ki ng kupu nei, kuiti nahe te titiro, ka kapohia ake ai kutou, ko te mea, ka rite ki t kutou e hiahia ana. He rerek atu an, kua whnuitia k ng aria katoa kei roto i tr kupu a matua, i te mea ka pnei taku k he kaupapa matua tnei, he aha r tr. He rite k ana tr ki tau e phh ana, he matua mku, khore. Te Triti ehara i te Kawenata, kia riro m Tauiwi e whakahaere i a mtou, Te Triti ehara i te kaupapa, ka tukuna atu ai kia riro mu hei takawaenga ki waenganui i ahau me koe. Te Triti i whakaa kutou kia tae mai, koinei an, korekau k koa atu [Indistinct 10.22.11] ko te whaka, kia haere mai ttou kia noho pai ai ttou. Kia mhio mai i te w i tae mai a Tauiwi m ki nei motu, t rtou oranga, kei roto i ng ringaringa aku tpuna, mei korekau k ku tpuna e aroha atu nei, kua patua te katoa e kutou, i te mea, kua rongo nei ki ng krero ng toa Ngpuhi, ng toa te ao Mori, ko na kaupapa he utu, ki ng h ka mahia e rtou i tnga i te Ringak [Ph 10.23.14]. E hiahia ai ku tpuna, ki ng tonga kua kite nei rtou kei a koe, i te mea mhio ai rtou e wanga tnei kuhu atu. I te w i tae mai ai ng kaipuke ki roto Aotearoa nei, i kite ai rtou e haere k mai ana i Te Paia, me te phh, he manu e rere atu ana i ng r e puta ake mai ana i te mrunga. Koia i h ake nei he manuao, kua hau r ki roto i t rtou ao, kua rapua ka ppringa [Ph 10.24.21] kei hea te whakapapa o tnei mea. T atu ka kite r rtou i Te Pti e hoe mai ana ki uta, o te phh he taniwh, i te mea, he kanohi kei ng murikkai, koia e hoe muri mai ki uta, khore an rtou kia kite tr huatanga i te hoenga waka, kua pna e hiahia mai ki ng tonga he whakarane ake i ana tonga e puritia nei e 197

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Wai 1040,#4.1.1 ia. Ko te Triti i whakangia ai e te Karauna, mna ana ake tutu, e tiaki, kia mahara ai ttou ki taua w, e haerere mai ana, e haere atu ana, ko te tini Tauiwi, engari, ko ng praruraru ka noho ki konei. Pnei te manu e ki a nei ko te Karoro, ka tau, ka tiko, ka rere, ka waiho ake ko ng para m ku tpuna hei [Indistinct 10.26.17]. N reira e ttou m, te huatanga o te noho ku tpuna i tua w, ko rtou nei, ko ng rangatira, ko ng Tino Rangatira nei motu, e kore r mtou e whaka, ka tukuna atu i roto i te rima tau te mana whakahaere i a rtou ki ttahi atu, kore, kore rawa. Tnei kupu i roto i te tamarikitanga, ehara i te mea, e mea ana ahau, ko koe he matua mku n te mea e tamariki k au, he aha r tr. Ko tku e mea ana ko taku tamarikitanga i roto i taua kaupapa, kua pou ng kaupapa nahe, kia whakangungutia ahau kia pai ai taku hopu, kia pai ai taku hopu i r pukenga a muri ake, ka nui tr, thank you very much, hoatu r, haere mai, haere. Koia ana r hoki, kore [Indistinct 10.27.53] N reira, e kore e t kia aro nei krero kua pai k ki te mutunga, heoi ano ko aku krero mutunga, e mihi atu ana ki te Taraipiuanara, e ppouri ana ko nei take nunui o Ngpuhi ka rongo nei i roto i te wh wiki, koia taku ppouri. He whakarapopoto n te w e tukuna atu ana ki a Ngpuhi, kia twhera i tna ngkau ki nei take, i te mea ko te Triti Waitangi, he whakaputanga o te rangatiratanga Niu Tireni, koia nei ko ng Kawenata hei anga atu ki mua, he mau haere te motu katoa, ng iwi katoa e noho mai nei. Engari, kia tika ai t ttou tirotiro, kia pono ai ttou ki nei take, kua mahara atu ahau ki te whakatauki, khore a Broma [Ph 10.29.23] i t ki roto i te kotahi tau me tukuna atu a mtou o Ngpuhi, kia hanga i t mtou whare, ki te Tiriti me t mtou whare kia whakaputanga, kia tika ai t mtou anga mua, kia tika ai te motu kia anga mua, koina tku e inoi atu ana kia kutou e te Taraipiuanara, kia whakaarongia tnei take, engari, ko ku kupu mutunga, kua hoki ano hau, ki te whakapapa. I te whakapapa i whakatakotongia e ahau inanahi, kia mau ai ki kutou hinengaro e te Karauna, ko nei whakapapa. Ko Aotearoa, ka moe i Te Mano Ingarangi, kia puta ki waho ko Kwana Hopihana. Ka moe i ng rangatira Mori Aotearoa me Te Waipounamu ka puta ki waho ko Triti Waitangi. Ka moe i te Paremata ka puta ki waho ko Ng Ture o Niu Tireni, ka moe kei whakaw atu m ake i a Kairuri ka puta ki waho ko ng Karauna Karatiu, marara mai nei. Ka moe a Te Kooti Whenua Mori, a Roia kia puta ki waho ko Rihi Tomua, ka rere ki muri ko Wira, ka rere ki muri ko Moketi. Ka moe te tinihanga i a Te Waipiro kia puta ki waho te Te Haina, ko Te Hoko, ka rere ki muri te haurangi. Ka moe te whenua kore i a Te Ngkau Pouri kia puta ki waho ko mate noa iho, ka moe Mori ki Te Kooti Whenua Mori kia puta ki waho tmua, ko Ngkau pouri. Ka rere ki muri ko whenua kore, ka rere ki muri kua Ngoikore. Ngkau pouri ka moe kia noho tone, kia puta ki waho ko kore mahi. Ka moe i a nama kia puta ki waho t mua ko kore whare, ka rere ki muri ko matekai, ka rere ki muri ko haumate, ka moe kore whare i a whnau kia puta ki waho ko whnau tkino. Ka moe matekai i a tahae kia puta ki waho ko whare-herehere, ka moe a whenua kore i a hau are kia puta ki waho ko Mangere, ka rere ki muri ko Moritanga, ka rere ki muri ko ngaro noa. Ka moe Ngoikore i a ngaro noa ka puta ki waho ko te mate kino. Ka moe 198

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Wai 1040,#4.1.1 kore mahi i a waipiro kia puta ki waho ko haurangi, ko patu wahine, ka rere ki muri ko patu tamariki. Ka moe kore mahi a tarukino kia puta ki waho ko wairangi, ka rere ki muri ko raruraru, ka rere ki muri ko Te Whare Kooti. 5 I whakaarongia e ahau kia tukuna atu a ia nei whakapapa an, kia rongo nei ki ng h kia rongo nei ki ng mamae, e mau tonu ana a Ngpuhi i nei r, , h ake r nei h e whakatikatika. He aha r te panipani ta te Karauna, hei whakaora mai i nei mate, koia r hoki, mauri ora. Trans I want to remove these keys lest you think I am a prison warden from Ngawh. Let me send my greetings to the heavens above to join with the earth below. It takes us back to our origins from Hawaiki where all things began. Lets get started. Let me begin this last incantation and my connections to Mataatua. From Mataatua from Tikirau ki nga kuri a wharei, to those of you who are now resident here in the north as I begin what I have to say this day. All the appropriate words have been spoken. Let me only join with those salutations. Let me go back to the words I left on the ridge pole of our house yesterday and join them to things I wish to say today that pertain to me. Let me begin, which I left that in the world of our ancestors. Let me go back there again and pick up where I left off. At a time they put their signs onto the first document, on the declaration of New Zealand. They signed it as a sign to the world that they were the sovereign power so that the whole world would know that there was a sovereign nation in this country, that they held the power and that power descended down through their genealogy. Leave that as it is. However, when the British came in and began to desecrate these principles and debate these principles. It has been found in the writings lie the Pkeh that this was a covenant thought up and devised by Busby and company. I am saying that is wrong, wrong, totally; wrong. Our ancestors were not ignorant. They knew their world very well. This document that was created in 1835, our ancestors have already been overseas long before then. Hones children had been and the descendants of those who lived here had already travelled to Sydney to learn so that they knew the ways of the wider world, the reason for the Declaration at that time. Their sailing ships were not being recognised there. They had no right of entry into Sydney and they sought the help of the authorities to settle that matter. It was their fault, no one elses because they were the rangatira of these isles. Hongi went to England in 1820. He had seen how the world was in that time. He had met the King. He had seen what was happening there and they had paid homage to him and gave him many gifts. The things they gave him were not guns. But he brought those gifts into Sydney. So you

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Wai 1040,#4.1.1 can see it already made some estimations; about what the world outside their own. They knew these things. Pat told us yesterday they already knew how to read, but in their own language; not some other language. Therefore, they were not ignorant. It was their concern that they asked the King for help. I believe they were supported and so the Declaration of 1835 is the result. It was recognised around the world; in America, England, France they recognised it. This is the Declaration. This is the covenant that Ngpuhi holds fast to, even to this day. We have never deserted that covenant to anyone. It lives still in our thoughts today. It does not go beyond and here are the descendants sitting here as I traverse through Ngpuhi this last year as I searched for information through the houses of learning of Ngpuhi. What I found was that nobody had ever given up or had said that there was no mana to the Declaration. Within five years we had the arrival of Te Trti. According to the houses of learning, all agreed in Ngpuhi that the Treaty did not override the Declaration, never. The Treaty, its purpose was to allow foreigners to reside here because of our concern about the things they were doing at that time. So they agreed to this covenant. The problem is at the end of the day on the 6th of February in 1840 the Treaty had subsided and something else had emerged and the thing that arose was this thing called the Treaty of Waitangi. Ngpuhi holds no relationship to the Treaty of Waitangi and what we hold steadfast to today is Te Trti o Waitangi and that is why you will find a permanent reflection of that on the stone that stands on this marae, because they understood and knew those words. These words did not belittle them. These words do not secede; their mana. It was the deception. It was the lies. It was again, as I stated, the deception propounded by the Treaty of Waitangi, by the government to do what it does. Let me say this As time passed, the diseases that have been brought into Aotearoa, those were the things that killed my people. It was not the muskets and the wars that followed that killed us. But the diseases to which they had never been exposed to that killed my ancestors. 35 If we believe what Cook said in his time, he thought there were over 100,000 living in these islands. But that was only what he suspected. All he saw was those on the shoreline. He never went inland. The majority of the people, I believe, lived inland So if you take his 100,000, I believe was way beyond that. We could have been 200,000, maybe even 400,000. According to Ruatara, he said, my father (Moka) could raise an army of 10,000. So you can see the number of people that lived here was us. It was not you represented by the Crown. I believe at the time there was only 2,000 of you had arrived at that time of the signing of the Treaty. Therefore only a fool - a silly fool who would allow his mana - his sovereignty to someone else, think about that. But lets leave it. 200

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Wai 1040,#4.1.1 Within 12 years the Mori population in this country had already decreased. It was almost as if we had already been thrown out. In due course our numbers had decreased in our own land. In the end how much land, as you can see up there, had been lost. So now we are only arguing about words. But these words are our words. But you are telling us what they mean. You must stop doing that. You must absolutely stop doing that. Who are you to tell me what my language says? My parents, my grandparents who grew at the heels of their ancestors and parents who fed them from the breast; the treasures of this language. So lets look at what are these words that were written, the words that were written What is this thing called Kwanatanga? Our ancestors knew, understood that word, even though it was a new word. But because they knew from the Bible and they knew what that word meant, Te Kwana meant. They knew that the governor, they knew that he was not the ariki, the lord. He was a servant. He was a servant of someone else. That was what they had heard and seen in the Bible that touched Pontius Pilate He was a governor. Even that, they did not agree that Kwanatanga possessed their sovereignty, their mana. But they sent for the governor to come to help, to help them. They allowed the governor to come. But in that agreement it was not to govern them, but a governor for their own people that were already arriving on this island to this country. So lets leave that in that place. Let me turn to the words that we heard yesterday about Humpty Dumpty. As you say, here is this word. These are my explanations, but you did not tell us what it meant to you This thing called matua, that is a reference to when they gave this nominal to the governor as a parent for a child, I am not a child. What I was talking about is that as I was learning these new things, you can guide me and when I have learnt them and I have learnt these things, then your parentage of me is over because I am not linked to you by whakapapa. You have no whakapapa to me. You are looking at this narrowly, so you only have a narrow view, the Crown only has a narrow view of these things and you take this up and you use it to express what you want to find. It is a wider issue in that word matua and I am saying that this is a principle. Is it aligned to what you think a parent should be for me? No, no. The Treaty is not about foreigners having power over us. It is not about to stand as an intermediary between you and us. The Treaty only allowed you entry, and that is all. Nothing more, nothing less, except to agree that you can come here and we can live together. Just remember that in time when foreigners arrived, their life, their whole life was in our hands of our ancestors. Their survival was in their hands. If our ancestors had not shown any passion for them, you would have long disappeared. Ngpuhi had already exercised their capacity as warriors. They knew how to exact things in terms of war and settlement of grievances. There is no doubt that our ancestors wanted the things 201

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Wai 1040,#4.1.1 that they had seen you possessed because they knew this was another world they should enter. When the ships began to arrive in Aotearoa they thought they thought they were birds; when they first saw the sails they thought they were new birds as they came over the horizon, and that is why they called them Manuao, these were birds coming into their world and they began looking for what was the genealogical descent of these things. Beyond that, they saw boats being rowed to shore and they thought these were taniwha because they had eyes behind their heads because they were rowing backwards towards shore. They had never seen that before. What they wanted was the resources that they had to build upon the things that he already owned. Te Trti that allowed the Crown to look after its own, the people, who came and went, and came and went, that was the way it was with the foreigners. But the problems they left right here. Like a seagull, it would land and it would defecate and then leave and they would leave their excrement behind for my ancestors to clean up. Therefore; all of us, to all of us; The way our ancestors lived at that time, at that time they were the real sovereigns of this land. We do not agree that in five years they would give that up to someone else. No, never. It is not as if I am saying, I did not say that you should be a parent for me because I am a child. Why would I say that? It was only because of my I still had many things to learn about this new world. I have many things to learn about so that I could possess these things properly, knowledge. Once I have accomplished that, thank you, and you may go. Nothing more, nothing less; Therefore, there is not much more for me to add. I have arrived at the end. Let me end this way. I send greetings to the Tribunal and commend them. A thing that saddens me that these great matters of Ngpuhi; that we must hear all these things in only four weeks; We have shortened the time to open our hearts to these things, to these matters because the Treaty of Waitangi and the Declaration of the Rangatira of New Zealand, these are the covenants that should be leaving this nation and the right of everyone to be here. But let us consider these things properly and I remember the proverb that says Rome was not built in a day. Let us in Ngpuhi erect our house according to the treaty and the Whakaptanga so that we can move forward correctly and the rest of the country can move forward properly, and that is what I commend you, the Tribunal, to think on. But my last words, I go back to genealogy, to the whakapapa I laid here yesterday so that it may be embedded in your minds, Crown. Aotearoa married the mana of England and begat Hobson and the Mori chiefs married and they begat The Trti of Waitangi. Parliament begat the laws of New Zealand and judge married surveyor and they begat Crown grants. 202

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Wai 1040,#4.1.1 The Mori Land Court married soldiers and begat leases. The first was will followed by mortgage and deception married alcohol and they begat the signing, the sale and the elders, the drunk. The landless married the dark heart and begat only death. Mori married the Mori Land Court and begat first was a dark heart, eldest was landless followed by listlessness. Dark heart married suburbs and begat no work and married bills and begat no house. First was hunger followed by ailments; Landless married family and begat tampered family and hunger married landlessness and they begat poverty. Landless married no purpose and they begat laziness and Mori identity came to be, followed by lost in space and listlessness married lost in space and they begat the great death. No work married alcohol and another child was beating children. No work married drugs and they begat adult minds. First was trouble and the courts system. I considered that I would offer these genealogies again so that the wrongs may be heard and the pain may be heard, that Ngpuhi still feels today. When will these wrongs be righted? What is the salve of the Crown to release me from these ailments? Long life; JC 20 AI JC Tn koe, Mr Sadler. He ptai Mr Irwin, he ptai t? Yes, sir. I do have just a couple of questions, but I see that its past 10.30. Well take the questions and then we will break for morning tea.

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Andrew Irwin questions Hone Sadler [10.33 am] AI Okay. , kti, tn rawa atu koe, e p, Hone, tnei te mihi atu kia koe. 25 Me ki tuatahi, ko taku mahi kei konei i tnei wiki he whakarongo ki ng krero a kutou, ko taku mahi, ko taku hiahia, kia mrama tonu ng krero, ng kerme, ng nawe a kutou me kutou whakaaro mo nei take katoa, kei mua i a ttou. Taku hiahia kia mhio he aha u krero m nei kupu Kwanatanga, mtua nei ake kaupapa, ehara tnei te w maku te ki he aha te tikanga tn n. N reira, kua ptai au i tahi ptai mo nei take kia mrama he aha kutou whakaaro m kutou krero. Kua mrama kutou krero m tnei take e te Matua, ka waiho au i taua take kei konei, engari, he ptai aku m tnei mea a te Kwanatanga, kia mrama, he aha to whakaaro m tnei take e te Kwanatanga. Trans Thank you, Hone, I commend you. Firstly, my job here today, this week, is to listen to what you have to say. What I would like to do, I need to have a clear understanding to what you have to say that are before us. What I want to know is what you have to say about Kwanatanga, mtua, these things This is not the time for me to say what those things mean. I have asked questions about these 203

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Wai 1040,#4.1.1 things so that I understand clearly what you think. I think your explanations are clear, so I will just leave those things there. I want to ask about Kwanatanga so that I am clear as to what you think on these things - - 5 HS AI Trans HS AI 10 Trans JC AI Trans 15 Ko te Kwanatanga - - Taihoa, taihoa. Hang on, hang. horo k te hoiho kia puta. Kore an kore an au kia ptai i te ptai. I am still coming up to the question. Kia ora, Mr Irwin. Mr Irwin, haere tonu. Anei te ptai, ko taku ptai, i te reo Pkeh. Here is the question. I am going to ask it in English. This thing Kwanatanga, it is abundantly clear that your point of view is that Kwanatanga is restricted to foreigners; to British subjects coming to New Zealand, not to the rangatira who signed Te Trti and Mori people here, is that correct? HS 20 Trans Tika tu, tika tu i te mea me whakamramatia e ahau, atia kua whakamramatia ahau ki mua kia mhio mai koe, i te mea n mtou te tono kia whaka mai kia haere, engari kaua koe e haere mai hei rangatira mku hei Kwana mku, engari, kua thae. Yes, you are correct. Let me explain. Because we asked you to come, but do not come as a chief, as a governor for me, but over your own people. If your ancestors, if the rangatira who signed Te Trti wanted Kwanatanga to apply to Mori lands, they would have said so. Is that correct? Certainly would have. Tika tu, engari khai pr. Yes, but it did not turn out that way. And if they were going to say that they might have used some specific language, they wouldnt have just referred to Kwanatanga. They might have said something more specific like Te Kwanatanga katoa rtou whenua? , i te mea mehemea ka tirohia ki roto i te tae ng rrangi krero e mea ana kei a rtou tonu te rangatiratanga o rtou whenua, me ng taonga. 204

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Wai 1040,#4.1.1 Trans AI 5 Trans Yes, because if you look at one of the lines, it says that they still have the rangatiratanga over their lands and their taonga. kti ka mutu i knei aku ptai, tn rawa atu koe n au i whakatakoto i ng ptai whakamharo i mua kei runga i tnei marae na reira tnei te mihi atu ki a koe. My questions conclude here and I would like to thank you very much for your questions that you posed, very important questions on this marae. Thank you. Tn ra. Kia ora. Kia ora. Kore ku ptai kia koe engari, ko te mihi atu ki a koe m u krero kua whakamramahia mai koe, pai hoki kei te mrama rawa atu ki a mtou engari, te ahua nei kore au he aha ake he kupu mahau hei whakamrama atu tua atu. N reira tn koe. No questions, but I would like to thank you for your evidence. You have made many clarifications and we are very clear now. But, to me, what further words, terms that you could clarify for us. But thank you. Tn koe e, Hone, kaore ptai engari, e mihi ana ki whakamramatanga m te kupu i tnei Kwanatanga, tino mrama inaianei m whakamramatanga m te ahua kia noho te Kwana hei matua i a ia m ttou i taua w, hei tohutohu i a ttou, kia puta ai ttou i roto i te ao hou, n reira, kei te mihi atu tn whakamramatanga. Thank you, Hone; No questions, but thank you for your clarifications for the term Kwanatanga.It is very clear now and your understandings that the governor; stay as a parent over us at that time to teach us, to instruct us so that we go into the new world. So thank you for that clarification. Kia ora e, Hone, tnei ka mihi ake r ki a koe. Ka mihi ake kei te rongo i ng whakapapa i puta mai i a koe, e whakahuahuatia ake nei t taua waka, Mataatua, tnei ka mihi, ka mihi, kia ora. Thank you, Hone, thank you. Listening to the genealogies that you offered and mentioning our waka, Mataatua. Thank you, thank you. Kore au he ptai engari, tautoko au ng mihi, kua mihi nei kia koe, m u krero, m ng whakaaro e wharikihia nei, n reira tn koe, tn kutou. I have no questions, but I would like to endorse the sentiments of the other members for your evidence and thoughts that you presented. Thank you.

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Wai 1040,#4.1.1 I tekau ma wh ka te whakapono e, ki runga i Oihi, ka t te matenga e i, o te kupu tnei, kei te rangi te atua. Me huri kutou me titiro ki reira e i, ka huri te Mori, ka titiro whakarunga e. Ka huri te mtenga ka titiro whakararo e i, ki ng papa oneone i Aotearoa e. Kei apa rawa mai ki te paraharaha e i, ki te patt, ki te rria rino e. Ki te parai kete whero nu e te Kwana e i, kua riro te whenua, e tere r i te moana e i. Trans On the 14th, faith came, landing at Oihi and then began the rustling of the word that the Lord God lived in heaven. You should turn and look there and the Mori turned and looked unto heaven and then Marsden turned and looked down to the land, to the earth of Aotearoa. Then they began to fence the land, the grass, to the railway and with the red blankets you brought, governor. That is what took the land. It may as well have floated out to sea. N r waiho ake r ng krero ki konei, o taua paraikete whero, ka whakahoki atu ki a koe te w e rita [Ph 10.42.37] Engari, kia tkina atu he kupu whakamutunga ake mku, ka ttai whetu ki te rangi, mau tonu, mau tonu, ttai tangata ki te whenua, ngaro noa, ngaro noa. Ko ng rrangi maunga ka t te ao, ka t te p, ko te rrangitanga whakaheke, ka ngaro kia k ai hinga mai r he tt kura, kua r t mai r he kura tangihia, he maimai aroha ki a rtou, kia aroha mai r he tt kua tt nei ko ng mahuetanga i a rtou m ko ng maramara i ruia mai i Rangiatea, kua ttu an ko ng urup ko ng ptaka krero o rtou m te kai-tarai, te kai-whakairo i te korere, e noho mai r ki tua Para-ninihi, n reira huri hoa rapa i t ttou whare e t iho nei, e aku whnaunga, tn kutou, tn kutou, tn an ttou katoa. Leave these things here. We return your red blanket to you. This is the last word from me. The stars that remain in heaven will remain there forever and the descendants of reliance of man on earth disappear. So we say here we are the descendants of those who have gone to carry on. We are the urupa of those who have disappeared. Throughout our house, thank you. My relatives, thank you, thank you, thank us all.

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WEEK 1 DAY 4 SESSION 1 [10.44 am] FINISHES WEEK 1 DAY 4 SESSION 2 STARTS
35 Hearing resumes KARANGA Trans Welcome; to the parents, the mothers of the family. Bring your relatives to join these here. Welcome, welcome, welcome. Bring the tears. Welcome, welcome, welcome. tn an r ttou katoa, kua huihui nei i tnei r, kua huri ake ana ng mihi ki nei ttou whnaunga o roto Ngti Hine tae tnana mai nei i tnei r ki te hari mai ng tonga i roto i a rtou, kia uru mai ki roto i tnei ttou whare, kia t honohono rtou nei kua tae an nei i ng r kua 206

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Wai 1040,#4.1.1 pahure, i mua i a kutou e ng whnaunga haere mai r kutou, haere mai kutou ki te whakaaro te mahi e mahia nei kutou e p ana ki ttou tpuna e ngaro nei te tirohanga ka nui. N reira haere mai kutou, haere mai kutou i mhio k r ng taimahatanga ki runga i a koe Erima i tnei w, te mea k, ko koe arahi nei nei ttou whnaunga o roto Ngti Hine, n reira tnei te mihi atu ki a koe, mihi atu ki a koe. E ttou m, kua thonohono a ttou mate i tnei r, ko ng mea e ngaro nei te tirohanga kanohi, tae noa mai ki nei kua tae mai nei i tnei hora. Te uere [Ph 11.18.28] kore kumea kei te huatanga o ng mea [Indistinct 11.18.31] te whakatau i a kutou i ng kai-krero i waenganui i a kutou huri noa i t rtou whare, tn kutou, tn kutou, kia ora an ttou katoa. Trans 15 Greetings to all of us who have gathered here this day and this is the greetings of Ngti Hine and their tonga being brought into this house to join those who are here and all who have passed on. So welcome, welcome, welcome you and the work that you are doing for our ancestors who have disappeared from our eyes. So welcome, welcome; we know the heavy weight on you, Erima, but you are the one who is leading us. So we greet you and all of us, we now have our dead joining those who have disappeared from our sight, those who came this hour and I will not extend these in a lengthy way and therefore all of you, all of you in this house, welcome, welcome all of us. [Indistinct] te matua e, Bob, ki a koe te matua e Bob, mihi mai, whakatau mai, heoi an i tnei w e ttou ma he tonga t Ngti Hine hei tuku ki a Ngti Rehia, i ng tau ki muri, tonoa mai te Taiaha Treha m Ngti Hine tiaki, i runga i te mataku, kei hokona e ng uri. e, i te r nei kua kite au i te hua o ng uri, e kore hokona, ka whakahokia mai ki a koe, kia Ngti Rhia, kei a koe te w, ka tikina atu te tonga nei. My elder, Bob, welcome me and at this time all of us. There is a tonga to be given to Ngti Rhia and the time passed that the taiaha that belonged, it will be given back and the fear was that they might be sold and so we are bringing it back to you, Ngti Rhia, and so it is your time to come and fetch this taiaha. The beginning of an ancient chant, to gather together everyone and talking of all the debris that has been strewn from the heavens down, from the skies to the earth; Those of human birds and all the various para that have gone on. This is a greeting to the sky and the earth. The sticking of the spear into the ground is a sign that this is a time of peace and sorrow and the welcome now is between the two and the transfer over of the taiaha. NG MTEATEA Trans The land from past years is talking. You have shaken the power of the world. Behold, we are alive. This is a reply to Ngti Hine and for the time of our ancestors, the links. Up to this day we did not know that the centre of the world of our ancestors here, and so we thank you, we thank you, we thank you who have looked after this precious heirloom of our 207

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Wai 1040,#4.1.1 ancestors and so I thank you and I acknowledge you. Behold, behold, we are still alive. MIHI EH 5 ku tuakana, e ku tuahine, e aku whaea Ngti Rhia, heoi an kua ttuki, kua ttuki, kua ttuki. I hiahia t mtou papa ki te whakahoki te tonga nei, engari, n te roa ka tae mai te Taraipiunara, i tatari ia kia tae mai rtou i mua atu i tana matenga, te tuku i te tonga nei kia kutou whakahokia, heoi an kua ttuki i te r nei. Haere mai, haere, i kawea te honey, kaore pr kupu te Taiaha e mhiotia ana e Ngpuhi i ng tau ki muri, he honey k, anei te honey a t kutou tpuna, Te Treha, whakamaua, krerotia, e t ki runga i ng marae, tn kutou, tn kutou, tn kutou. Heoi an e Ngpuhi, hoki mai an, kua hoki mai an, ana hei krero i ng huatanga o ng tonga i maua mai i te r nei, hei arahi i a ttou i roto i w ttou krero, n te mea, kei phh ttou, ko ttou tnei e krero ana. Mtua mhio ttou, he waha noa iho ttou mo te hunga e whakaatu atu nei ki a kutou i te r nei, ko ng krero, kua krerohia mai i te tuatahi, tae noa mai ki tnei r, tae noa ki tna mutunga, i ahu mai te hunga i rrangi mai nei, n reira ka mihi ake ki a rtou. Heoi an, ko tahi atu o ng tonga i maua mai i te r nei e te whaea, Kate, ko ng medals taku pp I tana matenga- - he uaua te krero, ko tana matenga, trehia ng toto o ana hoa, i mahue ki te mara te Pakanga ko te Trit te take. Moumou te whakaheke toto, ko te kore noa iho, koia tana mate nui i hinga mna mo te kore noa iho. Mhau e whitu rau rtou kei t whi e takoto ana, khei ia te matenga, e whawhai tonu nei ttou mo te Trit i runga i te phh, ma te whakaheke toto, ka ea te whanga ki te Trit, te aio an te noho o te ao Mori, mate noa, thei ia, koia ka haria mai nei i te r nei. Ko te tonga tuarua, ko te hoariri a t mtou tpuna, ttahi o ng raruraru nui i roto i t mtou whnau, he wangawanga n t mtou pp i te mea ko te hoari nei na t mtou tpuna na Robert Henry Williams, nn te Premata tuatahi i huakina ki tnei whenua i te whi e t nei, Te Whare Wnanga o Tmaki. Ko tna inogoa ko Robert Henry Williams, kore aku tpuna i pai ki te ingoa Pkeh mtou, ka tangohia tana ingoa karaitiana Henry, ka huri mtou hei Henare. Ka maua mai tana hoari ki konei i te r nei, e takoto tahi ana kia Patu-one i runga Takapuna, krerotia e Hirini i te r inanahi r. Kei reira t mtou tpuna a Winiata [Ph11.37.44] e takoto ana i te taha Patu-one, kei tana hoa. Ttahi atu an o ng tonga kei a Hirini e mau ana, ko te Paipera tuatahi, tnei tae mai ki tnei whenua, i aku tpuna. He mea t e Tipene rua ko Toki i te tau 1832 o te pukapuka karakia nei, i tr w ko te Kamupene i Poihkena na rtou nei i t, ko Stevens and Stokes, anei e k a nei ko Tipene rua ko Toki. Ka tngia te pukapuka nei ka noho ki roto i Ngti Hine, i te w i whakaekengia te p Ruapekapeka te whi e karakia ana a Ngti Hine, Te Kapotai i Ngti Manu me Ngti Wai i muri mai i te p ka whakaekea te p ka mahue tnei Paipera ki reira. Ka kapo ake ttahi hoia Pkeh ko Captain Otway te ingoa, ka kawea ki ngarangi, an, 208

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Wai 1040,#4.1.1 pnei i te Honey a Te Treha i whakahokia mai i te r nei, tata ake nei, ka hoki mai tnei tonga ki roto i a Ng Puhi ana, i kawea mai ki konei i te r nei, hei whakak te wharuarua i mahue mai i ng Mihinare Mori i konei, i runga an i te whakapai, n rtou, ttou i tae mai i te r nei. 5 N reira e mihi atu ana kia kutou Ngpuhi ki a ttou, ar, me ng whakaahua e rrangi mai nei, hunga [Ph 11.39.35] aku mtua, ko Rniera Te Koroh T-te-rangi Whiu, ko Matiu Reweti Te Pwh o Te Uhinga e noho mai n i k, ko t mua tpuna, ko Te Uhinga Te Hikuwai Heemi, me tn ko te tohunga o Ngpuhi i ona r, m te waiata. Kia raihone tana tekero, ki r o ng uri o Pmoka, ana, ko n ng whakaahua e rrangi mai nei i raro nei. E kara e Te Ihi, Te Parawhau, me te whakaahua i raro nei o te pakanga mutunga i waenga i a Ngi Mori, i krero r tua i tr wiki 1910 ka pakanga Te Uri Roroi me Te Parawhau m ng Kpia, i roto Porot, an, ko te ope taua tnei Ngti Hine, haere atu ki te awhina. Hei whakanui i te r Te Tirarau rtou ko Kwiti me Pmare i te r nei, ka kawea mai tr whakaahua ki konei, ko te tangata kei roto i mate Ngti Hine, ko to, an, ko te tungne tr o te whaea Tau Henare a Pane i mate i tr pakanga. Heoi an ka kawea mai nei tonga ki konei kia whaikrero rtou ki te Taraipiunara, ko te tonga mutunga ko te rkau e whakaara akengia nei, kia kitengia e kutou i te mea na kutou tnei tonga. Te w i tae mai a Hine Amaru ki Waiomio i reira Rku e noho ana, he wahine ahau Moewrangi [Ph 11.41.35], an, nn te tokotoko nei, kua wh- - kk atu i te wh rau te tawhito. Ka riro mai a Hine Amaru ka heke iho, ka heke iho ki a Kwiti, ka heke iho ki a Maihi ka tukuna atu ki a Hokianga, i puritia m te w e te maunga e Rtetai, ka mate a Rtetai ka tukuna atu ki Himiona Kmira, ka mate a Himiona Kamira ka tukuna atu ki a Ng Kuru-pene Hre, i mua atu i te matenga Ng Kuru-pene Hre ka tono i taku matua kia haere atu i manaia i te kite atu i a ia, kia hoki mai te tonga Ngti Hine ki a ia. N reira ka kawea mai i te r nei, ko ng krero e krerotia nei e ttou i roto i tnei hui, i ahu mai i nei tngata i puritia ai i tnei rkau i ng tau ki muri, n reira tn kutou, tn kutou, tn ttou. Trans 35 To you, my elders, my sisters, my mothers of Ngti Rhia, this is now complete. This is completed. Our father wanted to go back and give back this tonga, but it was such a long time and now they waited until the Tribunal turned up before his death so that he can ceremonially return this. It is completed on this day. Welcome, we farewell it, carry it. The term taiaha was not known to Ngpuhi in the past. It was known as honey. This is the honey, the taiaha of your ancestor, Pareha. Take it, let it speak on your marae. Thank you, we acknowledge you. Ngpuhi have come back again, I have come back again to talk about these tonga that was brought back today to carry us with the words of today so that we start thinking wrongly it is us who are speaking. We have to know clearly that we are just mouthpieces for the people who are looking at you from photographs today. What has been said from the beginning until today, right at the beginning, came from these people who are lined before you and I give my acknowledgement to them. Some 209

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Wai 1040,#4.1.1 other heirlooms that were brought today; for you Kate other medals on my father. When he died it is so hard to talk. On his death he remembered the flow of blood of his friends who died in the battle times for the Treaty, the reason. It was such a waste, it would have been a waste of blood for nothing and that was the greatest pain that his companions had died for nothing. So many of them are lying there overseas and their feelings have always been there that by the loss of blood that our part in the treaty would be paid off and the payment on Mori people would be paid and so to remind us that the deaths have never been repaid and therefore we put these down. The second heirloom is the sword of our ancestor. There was one huge battle within our family. It was the fear and concern, a fear that this would be a problem for us because this belongs to Robert Henry Williams. It stood on the place where now stands the University of Auckland. His name was Robert Henry Williams. Our ancestor did not want us to give him a name and so his name, Henry, was taken and we were then known as Henare and so his sword came and it is lying there with Patuone, his mokopuna and Hrinis talked about that yesterday. Our ancestor, Wynyard, is there lying beside Patuone, his friend and companion. Another of the heirlooms that Hrini has, the first Bible that came to this land comes from our ancestors. It was printed in the year 1832. This prayer book at that time was in the Sydney Company by Stevens & Stokes called Tipene & Toki. This book was printed and it remained within Ngti Hine. At the time that Ruapekapeka was attacked, at the time Ngti Hine, Te Kapotai, Ngti Manu were doing their prayers behind the pa, their pa was attacked and his Bible was left there and a Pakeha solider called Captain Ottway and he picked it up and took it to England and was like the spear, the honey of Tarewa. This has now come back to Ngpuhi. It was brought here this day to fill up the store house that was left by the Mori missioners of the time and because of the knowing that you were coming today. So I greet all of you of Ngpuhi, all of you who are laying here Rarera, Tuterangi, Matiu Rewiti, the father standing before, and our ancestor Te Uhinga Waihemi is there, he was the thunga for music in his time. And Hone Tekero, one of the descendants of Pmoka and those are the alignment of photographs lying there. You of Te Parawhau, it is the end the last battle between Te Parawhau, the last battle in 1910 Te Uri Roroi fought with Te Parawhau for the gum of kauri in Poroti and this was a war group from Ngti Hine who came to honour the day of Tirarau, and Kwiti and Pomare in those days. The one who died from within Ngti Hine was Uetoko and he was the sister of, the mother of Tau Henare and Pani. So these have all been brought here so that they can talk to the Tribunal. And the last tonga is this, this branch I am holding up because this belongs to you. At the time when Hineamaru came to Waiomio and the wife of Haumoe Wharanga was here this walking stick belonged to her and it is more than 400 years old. Hineamaru carried it all her life, 210

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Wai 1040,#4.1.1 handed it down to Kwiti and to the others and then Retetahi held it in Hokianga and left it to Himiona Kamira and then it was released to Ngpukuru Penehri and all the death of Penehri, my parent called go to Omanaia and he picked it up from Omanaia and we took it home. So the words we are speaking of today came from those ancestors, those people who held onto this walking stick and so in those terms I greet you, I thank you. EH JC 10 EH Sorry, your Honour. Mr Henare, kei a koe te w. Te ihi, te wehi, te tapu, te wana, e noho mai nei kutou mtaki mai nei i a Ngpuhi te krero atu nei, me te whakaaro ake an, ka phea te roanga ake o ng krero hei whakattuki i tnei take, tn kutou, tn kutou, tn kutou. E te tuakana e Rangi, tn koe, tn koe e te tpuna ku mokopuna, ko ttahi kei te kura Tawera e kura ana ko ttahi kei te kura kaupapa Rutoki. Ka kite ake i te huatanga i p ki a koe ki a Thoe i te mana kua taha atu nei, ka mihi ki a koe. E takahi mai nei i te huarahi, t mai ai Te Mai-tara-nui ki konei, ki Waitangi ki Te T, ana, i manaakingia e Te Kmara, ki te tame heihei me ng uwha heihei, hei koha kia Te Mai-tara-nui tana hokinga atu ki te kinga, Thoe Maunga, Thoe tangata, Thoe Moana, Thoe Awa, tn koe, tn koe, tn koe. E Te Uhinga, hua kake koe ki tr tr m tnei w, e Kara tn koe, kore au i te mhio mn he whnaunga koe n Steve Irwin, e hua ana ng mea Ng Puhi ko Tipene Reweni, tn koe. Ka nui te rangi rua Erima e t nei, i te mea i mau ana Erima i ttahi tae i te ptae toihau Te Taura Whiri i te Reo Mori, ko tna mahi, he whakakaha ake i te krerotia o te reo Mori i roto Aotearoa, an, ko koe tnei e krero ana i te reo i te r nei, me te noho mai Ngpuhi ki te whakaaro, ki r atu an ttahi Pkeh i tae mai ki konei, he pr tna hua, pr i a koe. Nn te k he iwi tahi ttou, engari, e ai ki te Kwanatanga e k a Hopiana, e iwi m, kotahi ttou. Tn koe, te waha krero o te Karauna o te Kwanatanga ki tnei hui, i kite au i u krero i roto i te pepa i te Turei, o te krero a ho-ai i Pneke, kia haere t mai koe ki roto Ngpuhi, me hoki t atu koe ki Pneke. Heoi an ko tku ki a koe, korekau te hui kia mutu noa, te w i tat mai Hpihana i konei i te ana Mai-kuku, i reira ka ttaki atu ki a Te Kmara, ko te krero a Te Kmara ki a ia, oi, he tamariki engari e kore roa ka mate. Kre i pau te rua tau hemo atu ana Hpihana kei raro i te piriti Grafton e mmmngia ana e ng hunga kore whare. Ko te tumanakohia he Mori katoa n tngata, tn koe me t roopu e noho mai n i kona. E te Taraipiunara ko Erima Henare tku ingoa, i kite kutou i roto i aku krero i whrikihia, i k ai au, ko au te Kwana Whngarei, ana, i runga an i te krero a taku tuakana a Hone ki a kutou i te r nei m Humpty Dumpty, i te mea, kei runga au i te, ko au te toi hau Te Taurawhiri i te Reo Mori, kei runga au i te Poari Toi, Aotearoa, kei runga au i te Poari Hauora Te Raki, Mana Hauora Te Raki, kei runga an au i te Poari North Tech, m tr ka k ake au i raro i a Humpty Dumpty, he Kwana ahau.

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Wai 1040,#4.1.1 He takahuri i te kupu, kia riro mai te mana i au, ana, kua mhio kutou n te aha i pr ai. I roto i aku krero, te ihi, te wehi, te mana, ka Kawenata ahau i runga i te tkanga aku tpuna, ko te mana ko te kupu, ko te kupu an, ko te mana, here ki te rangi, here ki te whenua. 5 Trans I au e waituhi ana i ng krero nei, he mea hou tnei ki au, kia krero pepa au, n reira kia aroha mai, te Genie o ng pepa, kei runga, kei raro. You are there looking at Ngpuhi speaking with the thoughts perhaps, how long will there be words flow to complete this matter? So we thank you, we acknowledge you. To my tuakana older brother, Rangi, I greet you. You, the ancestor of my grandchildren, one is at Te Tarewa and the other is Te Kura Kaupapa at Rutoki. When I look at what happened to Thoe, I acknowledge your presence here. You tramped on the paths that Mai-te-rangi came here to Te Tii and Te Kemara supported him with roosters and hens to be taken back with him, back to Thoe of the mountains, Thoe of the rivers, Thoe of the forests, Thoe of the valleys. I greet you, I acknowledge you. To Te Uhinga, you have gone to that other chair for this time and I acknowledge you. I do not know whether you are a relation of Steve Irwin. Tipene Erewini is the one we call and we acknowledge you. I have double thinking here because I carry on one side as the Commissioner of Mori Language and its work is to strengthen the speaking of the Mori language within New Zealand and you are there talking our language this day and with the sitting of Ngpuhi, thinking, here is another Pakeha who came exactly like you. It was his word. He said we are one people. But according to the government, we are white people, one white people. So we acknowledge you, the mouthpiece of the government here at this gathering. I saw what you said on Tuesday, what your friend said in Wellington, that you come here and then you go straight back to Wellington. But my word to you is no, the hui has not finished. At the time Hobson landed here, it was where he met Te Kemara and the words of Te Kemara was Oh, he is so young but he will die very soon and it was not even just two years passed and there he is, under the Grafton Bridge being pissed on by the people of the top part. And so we welcome you and your group thats here. And you, the Tribunal, my name is Erima Henare. You have seen that I am the Governor of Whangarei. You have seen my words and in the words of Hone today, also Humpty Dumpty because I am the Commissioner of Mori Language and I am on Toi Aotearoa, on the Board of Health of the North and also on the North Tech Board and therefore under the terms of Humpty Dumpty, I am a Governor. Yes, words can be turned around so that the mana comes to me and that is why I have given these words and within my words, the ihi, the power, the strength and the mana. There is a covenant I stand, a covenant of my ancestors. Words have mana and mana has words. Tie us to the sky and to the land.

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Wai 1040,#4.1.1 While I was writing these words, it is a strange thing for me to talk from papers. There are so many above and below. Great powers come from ariki. KARAKIA 5 Manawa mai te putanga te ariki, manawa mai te putanga mai Te Tauira, ka eke ki Rangi-t-hua-hua, ka eke ki Rongo-rupe. Tnei te whatu kei au, kei te kohunga tapu te mauri, t te Whiwhi-a-nuku, t te Whiwhi-a-rangi, kei te whiwhia mai i waho kei te rawea mai i waho, puritia mai i waho, twhia mai i waho, tnei te mauri ka whakapiki tnei te mauri ka whakakake, ko te mauri o tnei Ariki, ko te Mauri a tnei tauira, ko te Mauri i runga i te rangi, e rangi e. Ko te mauri ka p kei waho, ki te whai ao, ki te ao mrama, whano, whano, haere mai te toki, haumie hui e, Taiki e. I whnau mai au, i tupu mai au i te take Mtatau maunga, t te ao, t te po. Ko ng pakiaka o tnei tinana koretake, i ahu mai i ng iwi e rima te Tai-Tokerau, otir, koia p tn o te ptake o taku ingoa. Ko Te Aupouri, ko Te Rarawa, ko Ngti Kahu, ko Ngti Whtua me Ngpuhi aua iwi. E te kai-whakaw i hua whakaaro au tr pea, n ng ture a te Karauna i tupu ai kia tekau ma tahi ng iwi i roto Te Tai-Tokerau, ka tono kereme au ki te Taraipiunara m te hara o te Karauna ki taku ingoa. I te mea tekau ma tahi ng iwi kei te Tai-Tokerau i tnei w. Ko taku whakapapa i roto i a Ngti Kuri, Ngti Kahu, Ngi Takoto me Te Aupouri, ka me a Parata i a Kahutia-nui kia puta ki waho ko Mmangi, t Mmangi ko T-kanikani, t T-kanikani ko Te Hputea [Ph 11.50.57]. T te Hputea, ko Te Hae-ttahi-marangai, t Hae-i-ttahi-marangai ko Tpoia, ka Tpoia ko Te Waha-nui, t Te Waha-nui ko Kura-heke, t Kura-heke ko Te Awa. I konei ka hoki au ki a Runui, t Runui, ko Korako-nui-a-rua, tna ko Wawenga, tna ko Haku-manu, tna ko T-puta, tna ko Tai-wawe, tna ko Mrama, tna ko Papa, tna ko Hau-te-rangi, tna ko Wai-miri-rangi, ka moe a Wai-miri-rangi i a Kai-rewa, kia puta ki waho ko Haere-ki-te-r. T Haere-ki-te r, ko Taka-moana tna ko More-te-korohunga, i moe a Te Awa Mai-maru waka, t rua ko Te Ika Nui, n Te Ika Nui ko Mnga, t Mnga ko Te Ika Nui tuarua, t Te Ika Nui tuarua, ko Iri-mate, n Iri-mate ko Te Ng-tete, n Te Ng-tete ko Retihia, ka moe i a Tiopira Paerata kia puta taku tpuna a Hera. Ka moe a Hera i a Tau Henare kia puta taku papa a Himi, ka moe i a Rose Cherrington, kia puta ko te kaikrero e t nei. Taku whakapapa i a Ngpuhi, ka moe a Rhiri i a Huiti kia puta ki waho ko Uenuku, ka moe a Uenuku i a Kre-ariki kia puta ki waho ko Mai-kuku. Ko Hau-hau me te maha atu, ka moe a Mai-kuku i a Hua-taka-roa ka puta ki waho ko Torongare, ka moe a Torongare i tana whaea i a Hauhau te teina Mai-kuku. N rua ka puta ko Hine-amaru me te maha atu. T Hine-amaru ko pr tna ko Wai-piha-ng-rangi tna ko Moeahu, tna ko Puhi, tna ko Te Mana, tna ko Wai-utu-kura, tna ko Pni. T Pni ko Pane, ka moe a Pane i a Henare Winiata te tamaiti o te hoari

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Wai 1040,#4.1.1 nei, kia puta ki waho ko Tau Henare. Ka moe a Hera kia puta ki waho ko taku pp, ka moe taku mm, ana ko te kai-krero e t nei. Taku whakapapa mai i a Ngti Whtua, ng tahh rangi, ko T-auahiroa, tna ko T-hurihia, tna ko Tane-nui-a-rangi, tna ko T-tenga-nui, tna ko T-hukia, n T-hukia ko Te Traru, tna ko Traru ai tna ko Tau-puwai, tna ko Ruke, tna ko Korau, tna ko Ngau-takere, tna ko Te Heke, tna ko Ere-atara, t Ere-atara ko Pni, ta Pni ko Pane, ka moe i Henare Winianta, kia puta ki waho ko Tau Henare, ka moe i a Hera Paerata Ngti Kuri, Te Aupouri, Ngi Takoto, Ngti Kahu me Te Rarawa, kia puta ki waho taku pp, ka moe taku mm ana, ko au tnei e t atu nei. He tino marenga nui, he waimaria nku, khei aku tpuna e noho whakatumutumu ki roto i a Ngpuhi, engari, haere i te kimi ira-tangata hou mai i te puna Rongo-whakaata rua ki Te Aitanga-a-mahaki. I te w i whakaekengia te p Te Mhia e Pmare rua ko Te Wera Hauraki, ka kawhakingia mai a te tpuna wahine e rua mai i reira, me t rua tungne a Rukupo, ko te whaea e Kate e mhio ana koe, tekau ma wh ng tau a Rukupo ka whakahoki atu ki Turangi-nui-a-kiwa, whai muri mai i tr ka whakairohia i Te Hau-ki-turanga me te Mana-ki-Turanga, ana, me te maha atu o ng Whare Whakairo i roto i tr rohe. N Rongo-whakaata ka puta mai ko Rongomai-Rtahi, n Rongomairatahi ka puta ko T-rau-rau, n T-rau-rau ka puta ko Whare, n Whare ka puta ko Rongomai, n Rongomai ka puta ko te Mkai--hunga. N te Mkai--hunga ka puta ko Huka, Huka-ipu ka moe i a Te Whwhatu, t rua ko Ptiki ka moe i a Mata-ki-twhiti, t rua ko Koa, tna ko Riwai, ta Riwa ko Pakura ka moe i a Runa kia puta ki waho ko Hauora-to-mua, wahine kino tmuri. Ka hoki au ki a Hauora, ka moe a Hauora i a Te Aho, ko tnei tangata Te Aho i tao t i te pakanga Ruapekapeka ka mate ki reira. Kina te ingoa o te whi kei reira e ki ana i te r nei ko Touwai, i pupuhitia ki te tau, ana, ka mate i tna taotutanga. I kawea ia ki raro i te awaawa, ka tautaungia tna tau ki roto i te wai, khei ora mai, he mea tn i raru ai taku whaea me taku pp i nei taumaha, he k n taku pp kotahi an te take e puhia ai te tangata ki te tau e oma atu an. An, ka moe a Te Aho i a Te Hauora kia puta ki waho ko Mkeke, ka moe a Sargeant John Cherrington n te 58 North Hamptonshire regiment, i Ruapekapeka, kia puta mai ko Hone, ka moe a Hone i a Ihipera Ngti Manu, kia puta mai ko te Honi-hana, ka moe i taku tpuna i a Alice Ashby, te whaea taku matua a Bob e noho nei, kia puta mai ko taku whaea ko Rose, ka moe taku papa. Ka hoki au ki a wahine kino ki te teina Hauora, i moe a Wahine Kino i a Captain Gladwin James Henry Wynyard, o te 58th North Hamptonshire regiment, an, ko tna pp ko Colonel Wynyard te tumuaki o te 58th North Hamptonshire regiment i tr w. Kia puta ki waho ko Henare, ka moe a Henare i a Pane Peni o te Orewai kia puta ko Tau Henare, ka moe a Tau Henare i taku tpuna i a Hera, ka puta mai taku pp ka moe i taku whaea, he karanga toru rua, pea.

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Wai 1040,#4.1.1 E taupatupatu tr i waenga i a ttou i a rua ko thea te tuakana, ko thea te teina, katahi i ttahi taha i roto i a Ngpuhi hei whaea taku whaea ki taku papa, i ttahi taha hei tungne ki taku papa, r momo hua ne. E toru k ng whine Erima kua amuamu a Ngpuhi, tr, tr. Ko nei krero ka whrikihia mai nei ki mua i a kutou, i akongia mai au i te whare wnanga Ngti Hine, ko Marino-kato te ingoa. He whare wnanga tnei i ahu mai i te w o taku tpuna, Hine-amaru. Ko tna ahurei mutunga o te ao kohatu ko Hare Whiro, muri mai i a Hare Whiro, ko te teina Tau Henare ko Pni, ko te ingoa o taku tamaiti. Ko te pia mutunga i horomia i tna kohatu, ko tku matua ko Himi-te-nn Henare. Ko tnei whare wnanga, Marino-kato i Taumarere e t ana, kei muri i te kinga o te whnau o ng Bristoes i reira, Marino-kato e t ana i te taha o te Porowini me tna wharekai me te tau pane koti, ka ptai mai, he aha i huaina ko te tau pane koti. Engari, kihai taku tpuna a Maihi m te whai tau o te wahine, ka te pane koti. Ko taku matua an, te uri mutunga, o tnei roopu, ko Te Rnanga o ng Rangatira o te Trit Waitangi, i ka ai tna w, ko te Whare Premata o te Trit Waitangi, ka toa ng tngata kei roto i tnei whakaahua, he tangata i haina i te Trit katahi, he tamaiti rnei na te hunga i haina. Tekau m wh noa iho ng tau a taku pp ka tono te Rnanga nei kia uru atu e ia ki roto, kia rongo ia i ng krero o r iwi i reira. Anei te whakaahua, kei raro nei, kei phh kutou ana tr ana, ko taku ki a kutou Ngpuhi, tirohia mai ng kanohi kei konei, o kutou matua i haina kei konei, kutou tpuna i haina kei konei. Anei te whakaahu e iri ake nei, ko te kaupapa o tnei Rnanga, o tnei whare Premata, he hui ia tau, ia tau, ia tau ki te whaka i ng krero o Te whakaminenga, katahi, i te Trit Waitangi, ka rua. He Rnanga an i wnanga me phea e whakatturu ai i ng kupu i roto i te Trit, a, he akiaki tonu i ng uri Wikitoria, ki te Kawenata i hainatia e t rtou tpuna, matua nui ko te hunga an tnei i kawe ng krero m he whakaputanga. Take i whakahuahua ake au i tnei whakaahua i a ia tonu nei, kia mhio mai kutou ki te h o ng krero, o ng kai-hopu krero i tr w, e k ana ki roto i ng purongo a tn Historian a tn Historian m tr w. E k ai, kre te whakaputanga i hui, i hui te whakaputanga, heoi an te raruraru, kre a Busby i reira. N, ko te huatau tr, ko te ptai tr, ko te uru pounamu tr, e whai mana te komiti mn i reira te puhipi, kahore rnei, engari, i te hui tonu te Rnanga nei ia tau, ia tau, ia tau. Tapiri ake ki ng akoranga mai a tku ake matua, ko Raniera Te Korohu T-te-rangi-whiu matua mua ko Hone. An, ko Rai-hone-tna Tekero, kei hea koe Piripi. E noho mai n Piripi te mokopuna, he mokopuna a Pmoka, i taka ai te mtenga e te hoari Lieutenant Phil Potts ki Kororreka. Ko Matiu Reweti te papa Te Uhinga i noho mai r i kon, ana, me te tpuna Te Uhinga, a Te Hikuwai Hmi. Ka taku a te ake ki a rtou i te mea na rtou nei krero i tatari taku papa ko rua tekau ma tahi tau mai i te matenga, kre i roa i mua atu ko te papa Te Uhinga kre i roa atu i mua atu i tr ko taku tpuna matua 215

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Wai 1040,#4.1.1 Raniera rua ko Ratana, mn i konei rtou i te r nei. He kaumatua an nei ngkau nuitia ana e ahau tae noa mai ki tnei w, ko te manako, ko te awhero an hoki ka rauh mai rtou wairua, ki te minenga nei, hei whakamahana, hei korowai i a ttou ki te aroha. [Ph 12.04.13]. Tmata i aku krero m te tai-tama wahine, ko te rohe te tai-tama wahine, ka tmata mai te hurihanga o Kwharu ki te Tonga, e ki a nei, te Pkeh i tnei r ko te Brynderwyn Hills. Mutu mai i te Tauranga Thoronuku ki Kaikohekohe, ki tae a mai ki te p Te Wheke. I kite kutou i ng whakapapa a Hirini rua ko Patu m ng tpuna, e rua i puta katoa mai ai ng tngata o tnei rohe, kua k a nei ko te taitama wahine. Ko aua tpuna, ko Manaia rua ko Tahh-nui--rangi, ko ng uri Manaia i k a ko Ngti Manaia i ng w o mua, engari, i te r nei ko Ngti Wai rtou. Ko ng uri Tahh-nui--rangi, i ka ko Ngti Rangi tua w, ko te ttakitanga o ng whakapapa o nei tpuna, kei a Thh-ptiki me tahi atu. I te kaha ptata o nei iwi, e taea te k, ko Ngti Wai a Ngti Rangi ki tai, ko Ngti Rangi a Ngti Wai ki uta. Ko te p harakeke tupu whakaritorito tnei \ Ngpuhi o tnei r, i pnei ai taku krero n te mea, katoa ng whine a Rhiri, tpuna Ngpuhi, i ahu mai i te taitama wahine, t mai, t mai. Anei taku mokopuna, Willow, te mokopuna o te wahine tuatahi i a Rhiri a Paru, ka kite koe i taku mokopuna, ka mhio koe he aha te take e hkoi mai ra e Rhiri hoki ana r ki konei, te tiki i ana wahine, kia ora e k. e, ana, ko te wahine tuatahi ka puta ko Te Kapotai ttahi wehenga Ngti Hine me ttahi wehenga Ngti Wai. Whai muri mai i a Paru, ka tutaki i a Rhiri ki ttahi atu wahine, ko hua-iti te ingoa, n kona an, n tua hap, hua-iti, engari, i pou e rua e noho ana. I rongo kutou i ng krero a taku tuakana a Hone inanahi r, m ng roi aruhe, e Rangi, kia tika t whakapkeh i aku krero, e mea ana te Pkeh hei met a fork [Ph 12.07.23] e tn, ki ttahi r i ki atu ai a Rhiri ki a hua-iti, kia kaua e tuku i ana roi ki ttahi atu, hei kai. Ka ngaro a Rhiri ki te pakanga, ka hoki mai, kua pau k ana roi i te kai. Ka whakatika ake a Rhiri, ka hoki atu an ki roto Hokianga me tna wahine hou me whakaruru. Kei phh kutou i k ai te ingoa Uenuku, ko Uenuku Kuare, n te kore a tana matua Rahiri i reira ki te whangai i a ia ki te krero. Ko te take i wehe atu ai a Rahiri ehara k m ng roi, ki ake au, he met a fork k tn, engari, na te moe hua-iti, ki te teina Rhiri te take i wehe atu ai a Rhiri, ko n ko ng roi i kingia, ko ng roi kei waenga i te hh o te wahine, an, ka ngaro atu a Rhiri ki konei me tana wahine hou me Whakaruru,whai muri mai i a Whakaruru, ana, ka moe an i a Moetonga. I au e haere mai ana i te huarahi inanahi r i rongo au i taku tuakana e mea ana a Rhiri, he Tohunga m te ngaki kai, engari, ko te tino tohungatanga Rhiri he ngaki mate. Te mea ko te tuarima o ng wahine Rhiri ko Rkei, ko Rkei n roto i a Ngti Rhiri ki roto Taranaki, haere koe ki Motu-nui, kei reira a Ngti Rhiri e noho ana, he aha ai i khai a Rhiri he ngaki mate te mahi, i te mea ko ng krero Ngpuhi, n Rhiri a Ngti Awa, i peia atu i te Tai-Tokerau. Na Rahiri, Awa-nui-a-rangi i whai tau atu ki roto Taranaki, ana, i reira, ka moe a Rkei, ka whakatika ake a Te Awa-nui-a-rangi, ka hoki ki roto i te 216

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Wai 1040,#4.1.1 awa Te Atua, kei reira a Ngti Awa e noho ana i te r nei, me tnei wehenga i te hokinga mai Puhi. Ana, ko n ko ng wahine a Rhiri i k ai au ko te tai-tama wahine te pa harakeke Ngpuhi, ahakoa te ki o taku pp Patu i ahu mai Rhiri i Hokianga he tika tonu tr, engari, ko na whine katoa, i tua atu i a Rakei i ahu atu i konei. Ina haere koe e te whnau, haere te whnau nei ki roto Taranaki kei te huarahi Epiha, koin ng Epiha e noho mai nei e matauri i roto hoki Ngti Kura Ngi Tpango, ko te huarahi Epiha, kei reira te torere e k a nei ko te Taniwh, ana, kei reira tahi o ng koiwi a Rhiri e takoto ana ki roto Taranaki, engari, me hoki arorangi mai au ki te tai-tama wahine. Ki roto i te Tai-Tokerau e rua ng ingoa k atu m te takutai, ko ttahi ko te takutai ki te uru o te moana Tpokopoko-a-Twhaki, ko te takutai i Te Rwhiti ko Te Moana-nui-a-kiwa. Ko ttahi ki te takutai ki te uru ko te taitama tane, ko te takutai i Te Rwhiti, ko te tai-tama wahine, heoi an r i roto i tr huatanga ka mihi ki aku whnaunga ki a Ngti Kuta, Te Patu Keha, me ngi te waka i te moana na rtou nei a Tama-nui-te-r i tmai tana ana i te ata nei. Ki te uru te take i pnei ai ng ingoa nei, ki te uru ko te takutai he wh, ana, ko te r hua tr te r i te Mane me te Trei, i te w e t ana Hokianga ki te krero, e tika ana i wh. Ki te uru he wh, he ngarungaru, he hukahuka, ko ia e k ai ko te tai-tama tane, e k a nei ko te Male Sea. Ko te takutai i te Rwhiti, pr i ana wahine, he marino, he mene, he aio, koia e k a ai ko te taitama wahine. An, e krero ana nei kupu m te kaupapa i puta mai te mtuatanga Ngpuhi i a Rhiri i Hokianga, koia ka ki a ai ko te tama tane tr, ko Rhiri. Ko te tai-tama wahine e k a ana n te mea, katoa ng wahine i ahu mai i tnei taha i te tai-tama wahine. An, e k ana tahi o ng wnanga, n te mea he ringa kaha, a Kaharau, tamaiti tuarua Rhiri, teina Uenuku e tika ana ko Hokianga te taitama tanetanga Ng Puhi, r runga i te ringa kaha o Kaharau, te hua nei, n Hokianga aua wnanga. I whnau mai t mtou tpuna a Hine-amaru ki roto i a Ngi Tamatea, tr iwi a Ngi Tamatea ko ng uri taitama, Tamatea-pokai-whenua, i ahu mai kapo wairua ka heke i Te Umeroa a The whakawhiti mai i te awa Hokianga i te whi e noho nei te roro i tnei w, i whnau mai a Hine-amaru i reira i ana matua i a Toro-ngare rua ko Hau-hau. E ai ki ng krero, hua tekau ma rua, tekau ma toru nei ng tau a Hine-amaru ka wehe mai rtou i kona, ana, ka tahu au ki taku pp kia Patu, ki a Te Mahurehure, e noho mai r i kona, i raro i te maunga o Whakatere, ko tna roanga ake, ko Te Whakaterenga mai o Toro-ngare rua ko Hauhau i Hokianga. Ka tau mai ki te awa Pun-ki-tere, haere ki Toka-whero, ka whakawhiti atu i te pai maunga i Toka-whero ki mauri. I te taenga atu ki mauri, kua kuia kaha k a Hau-hau i tr w, mahara ake kutou i moe tana tamaiti i a Toro-ngare. Kaua kutou e kata ki tn, I am my own brother, kaua Ngpuhi e kata ki tn, kaua te Karauna e kata ki tn, he ngoi 217

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Wai 1040,#4.1.1 tamariki, ngoi whaea rnei te mahi, kia mhio mai kutou aku whnaunga Ngti Rhiri Ngti Kawa e noho nei i te w i konei te Wremu e noho ana, n Te Wremu rtou i ako ki te whakatupu hipi, ka pau te toru tau, ka mea a Te Wremu ka nui tn, ka haere atu au ki Waiapu, ki taku teina ki a Wremu, ki te tiki tame hipi hei eke i o hipi. Kei roa rawa e haere ana ka moe te tungne i te tuahine, ka raru o hipi, ka ptai atu ng tpuna Ngti Rhiri, he aha i pai ai kia moe ai te wahine Wremu i te tane Wremu, engari, kore e whakaaengia i ana hipi kia moe. N reira kaua kutou e kata i mtou tpuna. N te taenga atu ki mauri, ka mate a Hau-hau ki reira, ka poua hei pouk ki reira ki mauri, kina te tkanga o te ingoa o tr kinga mauri. Ka poua ng koiwi o te kuia na ki reira a Hau-hau, m ana uri whakatupu i ng tau ki muri. Ka hunuku te whnau Toro-ngare ki roto Ruarangi, ko Ruarangi kei te tonga o te taone Whangarei i te r nei, i reira ng toka ataahua e t ana i ng tau ki muri, engari, n ng whakapapa i rongo au ki taku tuakana i a Hone e whakapapa ana i te whakarapopototanga i ana krero i whakaae te Kooti Whenua, kia haere atu a Winstones ki reira, ka keria katoa, ana, ka toe kotahi an te kohatu kei reira ko te nohoanga Toro-ngare, kei te tino toropuke e t ana. Tr w ko te Kooti Whenua i te r nei, ko Gerry Brownlee, e ahatia. An, whai muri mai i tr ka hoki ake an a Hine-amaru ki mauri noho ai, kei reira tana pa. N te taenga atu kei reira ka whakawhiti atu ia i te pai maunga i karoro ki Waimahai, ki te kinga te autaia nei a Kevin Prime, kei reira ia e noho ana i te nei ko Waimahai te ingoa o tna kinga. An, i reira ka t te Marino-kato o te whare wnanga tuatahi Ngti Hine ki reira, kei reira an e taiapatia ana tae noa mai i tnei r i runga i te tapu o tr whi i Waimahai. Ko te whi tuatahi tr i kite ai tn mea te papa koiwi e t ana i roto i ng rahurahu, ko ng papa koiwi r i whakairongia e Rwheao rua ko Kohuru, i mirara haere nei i roto i ng whare pupuri tonga Tauiwi i te r nei. Atu i reira ka hunuku mai a Hine-amaru ki Waiomio, i reira ka kite ia i te auahi e puta mai ana i te koiawa, whakaaro ia ko au pea te tuatahi ki konei engari, n taku taenga mai konei ka kite au i te auahi e puta mai ana i te torere. Haere atu te wahine nei a Hine-amaru, ka tono atu ki roto ka kite atu ttahi kuia i reira e noho ana ko Roku te ingoa, ko te iwi tuaiwa tr Ngpuhi i te r nei ko te uri Hau, i te mea ko te wahine tr Hau-moe-a-rangi o te uri o Hau. Ko tana wahine tr ko Roku, nn te tokotoko nei e noho ana i roto i te ana, tae noa mai ki tnei w kei reira tonu te ana Roku, haere atu koe ki reira, haere turuhia kua kite koe. I reira ka tahuna e ia ng rkau Rta i reira e tupu ana, ka huaina tr whi ko Whart, ko Papa-rt. Ka whakatngia e ia te kumara ki reira, ko te tapu tini te kumara i whakatngia ki reira, e ai ki ng tpuna koia tn ko te kumara reka o ng kmara katoa. Ka puta ake i roto i tr hua whakata ana i ana kumara ki Papa-rt, ko te whakatauki a Ngti Hine i te r nei, he tkau n te mr, Hine-amaru, ana, ko te huatanga tr, kotahi an te tupu e werohia ki te whenua, engari, he maha ng kai kei raro, e pr tonu te krero m Ngti Hine.

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Wai 1040,#4.1.1 Whai muri mai i tr ka hunuku mai a Hine-amaru ki te p i tuhi ai ia ng mihinare ko te p Pmare ki tihu, i reira e noho ana ka whakatngia tana kinga ki te p roa kei tr taha o Kororreka. N tr, huri haere ana i roto i nei takiwa katoa, ka eke ki te krero a Kngi rua ko Maryanne i tr rangi r, ko ng uri a Uenuku rua ko hua-iti, kapi katoa te taitama wahine. Tmata mai i a Ngti Kuta, Te Ngare Raumati, Patu Keha, Ngi te waka i te moana, i te torehina ki Pare-ngaere, e Ngti Rhia ki te tiheru Mataatua, ki te whnau Te Whiu, tae atu ana ki roto i a Te Uri Taniwha, Ngti Hine-ira, Ngti Rangi, Te Ngare Hauata, Ngti Moerewa, kia tau atu ki roto Mangakahia, Ngti Te Rino, ko Ngti Toki, ko Ngti Horahia, ko te Kumutu, tae atu ki a Te Uriroroa, kia Te Parawhau ka hoki ake ko Ngti Hau. Ko ttahi wehenga Ngti Wai, Ngti Manaia, kia tau mai ki roto i a Ngti Hine, ko Ngti Manu, ko Te Kapotai, ka hoki mai an ki konei, kia Ngti Kawa rua ko Ngti Rahiri. Koia r ko ng hap o te takutai moana ki tnei taha, ki te taitama wahine, ko nei ko ng matua ko ng tpuna o te hunga i hainatia e rtou i te Trit Waitangi, i huri haere au i nei krero kia whai mana aku krero, kia whai mana ng krero o ng hap o tnei taha o te tai-tama wahine ka t ki te krero a taihoa ake nei, kia kore te tangata e t ki te k, kore o mana ki konei i krero ai. Me puta nei krero ki mua i a kutou hei tupapa, hei thh m ng krero ka whai muri i tnei wiki. (Traditional incantation, clearing obstacles and the spiritual powers have been now cleansed and now we will speak.) 25 I was born and grew up on the summit of Motatau Mountain that stands there day and night. The branches that I have come from the tribes of the north, Te Aupuri, Te Rrawa, Ngti Kahu, Ngpuhi, Ngti Whtua. And I thought, so, Judge, that the laws and so I thought that maybe 21 claims should be sent and I shall also send one on the slurs cast on my name in to the Tribunal. There are 21. My genealogy joins up to the four northernmost tribes. Tukanikani begat Tehpute who begat Te Haititaimarangai who begat Tpoia who begat Te Wahanui who begat Kuraheke who begat Te Awa. Now returning to Runui: He begat Korakonuiarua who begat Wawenga who begat Hakumanu who begat Tuputa who begat Taiwawe who begat Marama who begat Papa who begat Hauterangi who begat Waimirirangi who married Kairewa and begat Haerekitera who begat Takamoana who begat Moretekorohuna. Moretekorohuna married Teawa of the Waka Mmaru. They begat Te Ikanui who begat Mnga who begat Ikanui the 2nd, who begat Irimate who begat Te Ngatete who begat Ritihia who married Te Opirapairata and begat my ancestor Hera, who married Tau Henare and begat my father Hemi, who married Rose Cherrington and begat the speaker standing before you. My descent line from Ngpuhi: Rhiri married Hutika who begat Uenuku who begat Kariariki who begat Maikuku, Hauhau and others. Maikuku married Huatakaroa and begat Torongare. Torongare married his aunt, 219

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Wai 1040,#4.1.1 Hauhaua, the younger sister of Maikuku. They begat Hineamaru and others. Hineamaru had Pera who Waipihangarangi who begat Moiahu who begat Puhi who begat Temana who begat Wai-utu-kura who begat Pni. Pni had Pane who married Henare Winiata, the child of that soldier and they begat Tau Henare who married Hera who begat my father who married my mum and produced the speaker who stands forth. My genealogy from Ngti Whtua: Tatahuhuorangi had Tuauahiroa who begat Tuhurihia who begat Tnenuiarangi who begat Tutenganui who begat Tuhukia who begat Tetraru who begat Traruai who begat Taupuai who begat Ruke who begat Krau who begat Ngautkere who begat Teheke who begat Ereatara who begat Pni who begat Pane who married Henare Winiata who begat Tau Henare who married Hera Paerata of Ngti Kuri, Te Aupuri, Ngi Tkoro, Ngti Kahu and Te Rrawa who begat my father who married my mum and produced me. It is a great pleasure that my ancestors did not create great disturbances within Ngpuhi, but they searched for the blood lines of other peoples from Rongowhakta and Te Aitanga a Mahaki at the time that our pa was attacked by Pomare and Wera Hauraki. And two women were brought back from there and their brother, Rukupo, and my mother, Kate. It was 24 years she was taken back to Tranga and he then carved Te Paia Tranga at Te Mara o Tranga and there was so many other places built. And from Rongowhakta came Rongomat who begat Turaurau who begat Whare who begat Rongomai who begat Te Mokaiohunga who begat Huka Ukaipu who married Te Whawhatu and they begat Ptiki who married Matakitawhiti and they begat Koa, who begat Riwai who begat Pkura who married Runa and they begat Houora, the eldest, Wahinekino following. Returning to Houora: Houora married Te Aho. This man, Te Aho, was wounded at Ruapekapeka and died there. That is the name of a place there called Tauwai because he was shot in the buttocks, and died of his wounds. He was carried to the stream and his buttocks were immersed in the waters, but that has dropped down to my father. There is only one reason why he was shot in the buttocks, because he was running away. Te Aho married Te Houora and they begat Mokeke who married Sergeant John Cherrington of the 58th regiment at Ruapekapeka and they begat Hne who married Ihipera of Ngti Manu and begat Te Honihana who married my ancestor, Alice Ashby, the mother of my uncle Bob and they begat my mum, Rose, who married my father. Returning to Wahinekino, to the younger sister of Houora: Wahinekino married Captain Gladwin James Henry Wynyard of the 58th North Hampshire Regiment. His father was Colonel Wynyard, the Commanding Officer of the 58th Regiment and they begat Henare who married Pni of Te Oriwai and they begat Tau Henare who married Hera and they begat my father who married my mother and they are related three ways perhaps.

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Wai 1040,#4.1.1 It is a debate that still goes on between my mum and dad, which was the elder amongst them in terms of the family. On one side of the Ngpuhi side my mum is an auntie to my dad. On another side she is my dads cousin. Those sorts of things that occur now and again. Erima has three wives at Ngpuhi and he complains - putting that aside. These talks I put before you. It was taught to me from the University of Ngti Hine, Marina Kto is a house of learning that came from the time of my ancestress, Hineamaru. Its last trained person was Hare Whiro. After Hare Whiro was a younger brother of Tau Henare called Pni, which is the name of my son also. The last trained one trained was Hemi Tenana and this university at Bay of Islands is behind the grounds of the Bristows and that is where Marino Kato besides Korowini and its meeting house and a place called Taupanikoti. It was Maihi who said by having the beautiful buttocks, a woman would have a taupanikoti, a petticoat backside. My ancestor was the last of the organisation called the Runanga of the Treaty of Waitangi. In the past it was called The House of Learning of the Treaty of Waitangi and all of these people had signed a Treaty is the first time, all was a child of one who signed. There were only 24 when this runanga called my father to enter so that he can hear the discussions of those people there. Here is the photograph beneath here. You may think it is there, up the top there. To all of you from Ngpuhi say eyes look down here, the ones who signed are here, your ancestors who signed are here. That is the photograph going up there. The purpose of this runanga, this house of parliament, was to meet each year to confirm the words of the runanga and secondly the Treaty of Waitangi. It is also the runanga that would decide how to interpret the words in the Treaty and also to keep pressure on the people of Victoria to keep pushing them and these are the people who carried on the words and whakapapa. The reason I am giving this photograph is that you will know. It is the wrongness of the ones who caught all the words of that history, of that story that are now held by them of that time how wrong the words were. We keep saying that Te Minenga never met but the problem was Busby wasnt there and that committee had mana if Busby was there or not. But this runanga met every year, every year. Joined to this from the information from my father and was Raniera Tuterangiwhiu information who is a parent of Hone and I and Raihonetana Tekero and Waiu Phillip. So Philip the grandson of Pumuka whose head was cut off by Lieutenant Philpots at Russell and Matiu Reweti, the father of Te Uhinga, sitting over there and the ancestor of Te Uhinga and Hikuwai Hemi. I will sing, deep within my liver I wanted to say because before that one died, before that Raniera died and Raitana. If they were only here today and these are elders that have been well treasured by me right from the 221

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Wai 1040,#4.1.1 past. They are the ones and the wishes that their spirits flow through here with us to warm and become a sheltering cloak for us under aroha. I begin my words concerning the male sea. It starts with the turning of Kwharu to the south, which is the Brynderwyn Hills. And unto the Tuhoronuku at Kaikohekohe to Taiamai, Te Pu o Te Wheke. You saw the genealogies of Hrini and Ptu pertaining to the ancestors, the two ancestors from whence all the people of this region come from. On the east coast Tai Tamawahine, those ancestors were Manaia and Tahuhunui-o-rangi. The descendants of Manaia were called Ngti Manaia in terms of the past, but today they are the people called Ngti Wai. The descendants of Tahuhu-nui-o-rangi were called Ngti Rangi during those times and on their meeting of their genealogies comes Tahuhu Potiki and some others. Because their lineage is so close, it can be said Ngti Wai is Ngti Rangi on the sea coast and Ngti Rangi is Ngti Wai on the inside and their harakeke, their descendants, they are the ones who grew the ones of today. I am saying this because the wives of Rhiri, the ancestor of Ngpuhi came from the eastern seaboard. Here is my grandchild, Willow. The mokopuna of the first mokopuna, Paru, and you will know why she came all the way from Hokianga to fetch his wives and the first was Te Kapotai that came, one of the separations from Ngti Hine and Ngti Wai after Paru. Rahiri met another man called Ahuaiti. She was also from the same hapu, Ahuaiti, but she was living at Pouerua. You heard my older brother talking yesterday for the roots of the fern. And, Rangi, get your words right, it is actually Patu, and he said, Look, those are for the night. On one night Rhiri spoke to Ahuaiti, Dont give his fern roots to another to eat. Rhiri went to battle and when he came back he found they had all been eaten and Rhiri stood up and went back with his new wife, Whakaruru. And you may think that was the name for Uenukukuari because his father was not there to feed him. The reason Rhiri separated was not the fern roots. That is a metaphorical expression. But it was because Ahuaiti married the younger brother of Rhiri and thats the one that was eating, it was fern roots between the thighs of the woman. And so Rhiri disappeared from here with his new wife, Whakaruru, after Whakaruru and married Moitonga. While I was coming along the road yesterday, I heard my older brother saying that Rhiri was an expert in cultivating food. No, he was a cultivator of death because the third wife was Rki. She was from Taranaki and so when you go to Motunui, New Plymouth, Ngti Rhiri lives there and why is Ngti Rhiri called the cultivator of death? Because the stories are told of how Rhiri and his people drove out Ngti Awa and they followed Ngti Rangi part of it to Taranaki and that is where he married Rki and then they came back also to Te Awa Te Atua and thats where they walked to and they came back to the place where Puhi is from. And thats why we talk about the eastern seaboard, that its over there, is the fruit basket of Hokianga. But all his wives came from this end and not from the Hokianga side according to Patus father. 222

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Wai 1040,#4.1.1 When this whnau goes towards Taranaki, the Epiha family who live in Matauri and Ngi Tupango, Te Kura, the pathway of the Epiha, there is a tunnel called Te Taniwh and some of the bones of Taranaki are lying there with them. Let me come back to the eastern seaboard. Within TaiTokerau, there are two other names besides Takutai. One was the Takutai - the seaboard to the south and the one to the south is Te Ponanui-a-kiwa. One to the west is te tai-tama tne, the male side, and on the eastern seaboard is the Tai Tamawahine and so I greet Ngi Tawake of the sea coast, Patukeha and all those who have praised their people this morning. To the south, the reason for these names to the south the uru is called Te wh, the storm. That was the storm while Hokianga stood and spoke. It is quite right that storms come and the uru where the heavy waves and the waves and the big clouds and everything else is called the male sea. The east is where the women come from, where the women are calm, composed, elegant. That is why it is called the eastern seaboard and we talk about and how the parenting of Ng puhi began with Rhiri and thats why it is said it comes from Rhiri. Tai-tama wahine, the womens tide, comes because all the women come from this side. As well as some of the wnanga, are saying that Kaharau was a warrior, the second child of Rhiri, and it is quite right that Hokianga is the male side because of the fame and prowess of the sons, and that is why. Hineamaru was born within Ngi Tamatea. They are the descendants of Tamatea-pokai-whenua, came from the Cape Reinga/North Cape area, came down and through the Hokianga harbour and to the place where Te Roroa lives today. Hineamaru was born there. His parents, Torongare and Hauhaua. He was around 13 or 14 when they separated from there and I thank Ptu and Te Mhuruhure under the mountain called Whakatere, it was called the migration of Torongare and Hauhaua from Hokianga. And come to Punakitere, the river, going to Tokawhero and crossing the mountain range of Wharetuomauri when they got to Omauri and by that time she as a strong woman and remember, she married his nephew, Torongare. Dont laugh to the words I am my own brother. Dont, and please, the Crown, dont laugh at that. We marry children arent and that is part of us, and dont forget, Ngti Rhiri and Ngti Kaua were sitting while Te Wiremu was living here and Te Wiremu taught them how to raise sheep and when three years went past and Wiremu said Thats enough, I will go to Waiapu to my younger brother, to Wiremu, to William Williams, to get a male to have children with the views and otherwise the older sister will marry to the younger sister and why? Why is that good for a Williams male to a Williams female and wont allow their sheep to marry each other? So dont laugh about our ancestors. When Hauhaua reached Omauri and Apaukaomauri, thats the name for the area where she was placed into the cave and put there of Hauhaua for her descendants to come and Torongares family then shifted to Ruarangi near Whangarei. It is to the south of the town of Whangarei 223

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Wai 1040,#4.1.1 this day and standing there today and I heard through the whakapapa, the geneage given by Hone yesterday, that and Winstones agreed to go and dig up the rocks and now only one rocky area is left and it is where Torongare lived and sat and the person who was in the Mori Land Court at the time was Gerry Brownlee. But leave that aside. After that, Hine-amaru came back to Omauri to live there and her fort is there. On arriving there she crossed over the range of mountains Paimaroro to Waimahai, to the home of and to this magnificent man called Waimahai of Kevin Prime, thats where he lives. That is where the first platform of the wnanga of Hineamaru is there. It is still fenced in at Waimahai because of the sacredness of that area. That is the first time that skeletons - skeletal forms were carved there by Kohuru and now it is going through all the museums. These are the carved chests and after that Hineamaru came to Waiomio. There he saw the smoke rising from the Koiawa and she thought I am perhaps the first here and she saw the steam coming out of the crevices and she entered in to that area and she saw an old woman sitting there called Roku. That is the fifth group, Te Uri o Hau. Te Uri o Hau is the fifth group. Roku was the wife and this is her walking stick. She was living in the cabin and the cave of Roku is still here and going as a tourist you will see it. There she burnt the rata trees and called that area Te Rata Papa Rata, The Platform of Rata. She grew kumara there and a multitude of kmara and the ancestors say that it was the sweetest of all kmara, the ones planted there, and came out from her method of growing kumara and the brilliant amount of kumara from the garden of Hineamaru. There is so much food that comes up from what is planted there. Then Hineamaru shifted and she shifted to what is called Te Pa Pmare at Otuihu and built her home at Te Proa on the other side of Kororareka. It was because of that migration of hers within this whole are that Kng and Maryanne talked about yesterday, the descendants of Uenuku and Ahuaiti covers the whole of the eastern seaboard coming through Ngti Kuta, Te Ngareraumati, Te Patu Keha, Ngi Tawake i te Moana, Ngti Rhia ki te Tiheru Mataatua and whnau of Te Whiu and unto Te Uri Taniwha, Ngti Hine, Ngti Rangi, Te Ngarehauata and Ngti Moerewa and unto Mangakahia where Ngti Terino, Ngti Toki, Ngti Horahia and Te Kumutu unto Te Uri Roroi, Te Parawhau and returning to Ngti Hau and a part of Ngti Wai and Ngti Manaia and then resting upon Ngti Hine and Ngti Manu Te Kapotai and returning here to Ngti Kawa and Ngti Rhiri. Those are the hap connections of the eastern seaboard. These are the parents and our ancestors of the people who signed the Treaty of Waitangi. They went around all this so that my words have mana of the hap of this side of the eastern seaboard to stand and talk for them, so that nobody can stand up and say you have no mana to stand up and speak here and these ones have to be put in front of you as a platform and as the top of my home to tell you at the end of this week. ?? [Indistinct]

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Wai 1040,#4.1.1 ER 10 minutes to lunch. Ka hoki ana au ki te tino ptaketanga Ngpuhi, i mhio whnuitia e ng iwi o te motu, ko te tukunga mai tr o te uri Hua, a Hongi Hika. Tmata mai tnei tangata i roto i te whi i tau atu ai a Thoro-nuku, ka whakawhnui ake i te rohe Ngpuhi atu i reira, he rohe tpuna te katoa, engari, nn i whaka he ringa kaha, ka haere mai ng raru a Ngti Pou i a ia, ana, ka tau ia ko kuratope, noho ai. Whai muri atu i tn ka tau atu ia ki roto Te Kerikeri, ka poua tana tuakana a Kaingaroa ki reira, i te w i whakaekengia a Ngti Pou, ka noho a Ngpuhi ki reira ka hoki mai a Ngti Pou ki te whawhai atu ana ki a Hongi Hika kia Ng Puhi i roto Taiamai, ka patua te aupro ki reira. I roto i te mra keha, mea ana te Pkeh, Turnip Garden, e mahi ana e ia i ana kai ka patua te au rr [Ph 12.24.44] aupro e Ngti Pou e Te Ngare Raumati. Ka haere mai a Ngi Tawake, mai i te tuawhenua i reira ki Te Kerikeri, ki te Rawhiti e noho nei Ngai Tawake i te moana, ki Patukeha, Ngti Puta me te Ngare-raumati i tnei r. Ko te ingoa tr e mhio whnuitia ana e ng iwi o runga Ngpuhi, he mea mharo tr ki au i te mea, i roto k r i ng tuhinga a Tauiwi, engari, n Pmare rua ko Te Wera te nuinga o ng whawhai i kawea, n Pmare rua ko Te Wera. Ka umere a Ngti Porou ki a Ngpuhi m te whet matarau, n Pmare i eke. Pr tonu te mhia, pr tonu te matakitaki ki roto Tainui, ko W Hongi, ko Mau-inaina, ko Te Ika-aranganui, ana, ko Ngti Maru i te Totara, haunga r kia kutou e te parawha e kihi, ko Te Morenga rua ko Pmare n, tae atu an i te w tuatahi tau atu ai Te Morenga ki roto i te awa o te Atua ki a Thoe. Hunga te taenga atu a Pmare ki reira ka rongo i te tame heihei e ttere h ana, ka mhio ko te kinga tr o te Moe-tara-nui, ka hoki mai ki konei ki a Hongi m, ka tmata te whnui haere o tnei mhiotanga kia Ng -puhi, he krero nei ttou i te r nei. I ahu mai i tr ringa kaha i a Hongi Hika, e ai ki ng iwi o te Tai-Tokerau kia Hongi Hika Ureroa, katahi, kia Hongi Hika Tanuku-a-uira, Tanukupoto. Ko n ko ng ingoa o te kinga nei m tr rangatira. Me t pea i tnei w e te kai-whakaw kia hoki mai ttou, hei raua atu ki roto i ng krero ka Tareha. Trans 35 I go back to the real platform of Ngpuhi, the origins known by people of the land. That was the growth, Te Uri o Hau of Hongi Hika. This person grew up in a place where the kite landed, called Tuhoronuku. When you widen the land from there, it is the land of the ancestors, but he strengthened it by conquest. He defeated Ngti Pou and then he came to Okuratope and lived there. Immediately after that came into Te Kerikeri and Kaingaroa was put in place to live there, his older brother. At the time when Ngti Pou was attacked, Ngpuhi lived there. Ngti Pou came back to fight again with Hongi Hika to Ngpuhi within the Bay of Islands and Te Aupro was killed there in a garden of turnips. She was doing her plants and she was killed by Ngti Pou and Te Ngareraumati. Then Ngi Tawake came right from the interior and came across, joining those of Te Kerikeri and Tekeha and Ngareraumati this day.

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Wai 1040,#4.1.1 That is a name that is known by the people of the north, of the south Ngpuhi. I am quite amazed because those are in the writings of Pkeh and Pmare and Tewera carried most of the battles to the south and the whaling of Ngti Porou over Te Whetumatarau, it was Pmare who attacked like that Te Mahia and Mtakitaki within Tainui. And Hongi, Mauinaina, Te Ika a Ranginui, Ngti Maru at Te Totara and to you, my brother, Te Kihi, Te Morenga and Pmare were the ones that came, came at the first time, came into Te Awa o te Atua into the Tuhoe area and when Pmare heard the rooster crowing and knew that this was the home of Maitaranui so he came back to Hongi and the others and this knowledge of all this came to Ngpuhi. That is what we are talking about today. It came from that warrior to us of we call him Hongi with a long penis and other of Hongi of the fast and short furious attack. That is the ones. And so I will end at this point, and I will end there because theres a break here because this and Treha. JC PT 20 E oho, Pta, e oho. Kia ora e te Judge. e, i te ringi mai nga kai takat i ng kai kua reri k te tina. N reira, ko te hiki ttou i t ttou hui i a ia nei na tonu, te hwhe pahi i te kotahi karaka, ko reira ka tmata an. Kia ora an ttou.

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WEEK 1 DAY 4 SESSION 2 [12.27 pm] FINISHES WEEK 1 DAY 4 SESSION 3 STARTS
Hearing resumes 25 EH Trans Heoi an, e tautoko ana e nga mihi a Pta ki nga ringawera. rtou nei a Pto i whakawaho. I am standing in support of the mihi to the cooks and I have extended my --Before I start the next part, I just want to share a joke with you. There were these two Mexicans crawling through the desert between Mexico and America, trying to immigrate into America. They had been two or three days crawling through the desert, no kai, no water and one of them smelled this bacon smell. This is my mihi to the ringawera. They smelt the bacon smell and Luis said to Pepe, Pepe, do you smell the bacon? and Pepe said, Luis, be careful. It might be a mirage. Pepe said to Luis, You fool. If you can't see it or you can see it is a mirage, but if you can smell it, its a bacon. So these two went up over the sand dunes and in the distance they saw a tree and all around this tree, hanging from this tree were these cooked bacons. Ooh, ka miharo nga tokorua nei. So they broke into a trot, running. You are right, Pepe, you are right. It is a bacon. As they got close, about 20 feet from the tree and a machine gun opened up and shot Pepe and Pepe fell to the ground and he yelled out to Luis, Luis, Luis, it is not a bacon, its a ham-bush. 226

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Wai 1040,#4.1.1 heoi an, hoki an ttou ki a Ngpuhi. Trans ?? ?? 5 EH Returning to the subject. [Indistinct] An. Heoi ano, te ihi, te wehi, te wana o te tapu ka mihi tn kia kutou. Te w i mutu ai ku krero, ko te ahunga mai Hongihika ki Te Moana Tokerau ki Ipipiri, engari ka hoki au i mua atu i taku timatanga m te taenga mai Tauiwi ki konei, ki te whakawhnuitanga o tnei iwi Ngpuhi ki tnei taha ki te Tonga Ngpuhi Hokianga. Kua rongo k kutou m te whnui Ngpuhi i tra o ng tai a Hokianga. I whnui ai a Ngpuhi ki tnei taha i te tai-tama wahine te Tai-Tokerau n, i timata mai i a Moeahu rua ko Moeraki, rongo kutou innahi r i ng whakapapa a Hirini m nei tokorua, n rua a Ngpuhi i whakawhnui atu i konei ahu atu ki Pipiwai ki Matawaia ki Akerama ka mutu. An, i puta te krero a Hirini innahi ra, ko Moeahu rua ko tana tuakana ko Moeraki, e whawhai ana i a Ngti Whtua, i tra w a Ngti Whtua, te uri hau tae noa mai ki Tautoro te twhiti tata ki Kaikohe. Te twhiti mai o te rohe o Ngti Whtua m te uri hau i tra w, he rohe nui. N Moeahu rua ko Moeraki a Ngti Whtua i hoki whakamuri atu i Tautoro atu i Pipiwai, atu i Matawaia ka mate a Moeraki ki reira. Patua e Ngti Whtua me te uri o hau ki te whi e k a nei Pipiwai ko te Patutahi, i te mea i tae rua ki te kuititanga o te awa he tuporo e kurupai ana i te awa ka whiriwhiria e rua kotahi noa iho ka taea te puta, ka noho ttahi ki te tiaki i te ara nei, an ka whakawhiti atu a Moeahu ka noho atu a Moeraki ki reira, ka patua ki reira. An he ringa kaha wra n Ngpuhi n Rhiri, whai muri mai i a rua ko te mokopuna o Moeahu, ko Hingatuauru, ko Hingatuauru rua ko Pongia n roto mai o Mangakhia, an tae noa mai ki tnei r kei reira tn te whnau o Pongia e noho ana i roto i a Ngti Terino i te uri roroa i r takiwa, i te r nei e mea ana rtou he wat, ana n rua ko Te Hingatuauru a Ngti Whtua i whakahoki ki waho mai i te rohe o Ngpuhi e noho nei Ngpuhi i te r nei, tae noa ki te Brenderwin Hills e k rua i te ata nei ki te hurihanga o Kwharu. Ko tr kaumtua o Kwharu i tae mai ki konei i whnau mai i roto o Kawhia, mhio ana kutou, engari e hiahia a Ngti Whtua i a Kwharu hei whina i a rtou ki ng whawhai i Moremonui ana ki a Ngpuhi e noho nei, an i kuhu mai a Kwharu ka ttaki ki a Hawe o Ngti Pare, he hap tnei kei roto i a Te Kapotai, an ka ttaki atu ki a Hawe ka whaia a Hawe, kia tae ki runga i te hurihanga o te Brenderwin Hills, an i reira ka patua a Kwharu i tana huringa mai ki te rapu kei hea a Hawe ka patua a Hawe i reira tn, ka mate a Kwharu, an koina i whnui ai te rohe o Ngpuhi i tnei taha, mai te hurihanga tae noa mai ki Kaikohekohe ki Ngwh, i r takiwa. Heoi an ko ng toh i krerotia e Hirini innahi ra, an, ka mhua mai a Huitoka te mauri o runga i a Mahuhu ki te rangi te waka o Ngti Whtua ki roto o Pipiwai ki Roma, an kei te marae o Tau Henare a Huitoka e takoto ana i te ra nei.

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Wai 1040,#4.1.1 An he krero tra kia mhio katoa ai te whnau o Ngpuhi, he aha i ngtahi ai ttou, he aha i tnoa e Ngpuhi a Kukupa a Trarau, Wataurau ki reira hei pare tae ki waenga i a Ngti Whtua me Ngpuhi, an ko ia i tukuna ai a Kukupa a Te Tirarau, a Taurau ki reira hei rai atu i a Ngti Whtua ki tr wehenga, i mua iho i o rtou whine i roto o Ngti Whtua i te r nei ka noho an ng uri a Te Tirarau, Taurau a Kukupa e Ngpuhi e Ngti Whtua an. N ka hoki mai au ki konei ki te w i tae mai ai a Kapene Kuki ki konei, i mea mai ana ng Pkeh n Kapene Kuki tnei whenua i kite, engari, ko te krero a Ngpuhi i kitea Kapene Kuki ki konei, khore a Kapene Kuki i kite i tnei whenua, i konei k mtou e noho ana i tana taenga mai, an ko te hunga i ttaki i a ia n ko te tpuna o Ttewhai me wtahi o Ngti Rehia Te Ppua. An ko Te Ppua rua ko Patuone i piki ki runga i te waka o Kapene Kuki m Tuarohia kei tua o Kororreka. taua w i whiwhi rua ki ng tonga rino he toki, he nra r momo hua tonga. N i te taenga mai o r o tr waka ki konei, ka kite rtou ara ak atu i ttahi ao hei kite m rtou, taenga mai o Kapene Kuki. Whai muri tn mai ka tae mai ng Ww, whai muri mai ka tae mai ng Amerikana, he mea tr kore i te kreronuitia i roto i ng htori e tuhi ana e ng kaituhi htori Pkeh. Ko ng Amerikana i tae mai ki konei he iwi whai Tohora he iwi Kekeno, whai i ng Tohora i ng Kekeno o nei takutai, ka noho mai ki konei ki te moana o Tokerau ki pipiri ki Kororreka. Ana i riro n o mtou mtua n o mtou tpuna rtou i tiaki, i manaaki i te w i a rtou i knei, i runga i te aha he maha ng krero ktahi he kanohi hou ki te ao, ka taea rtou te kite i te ao. He maha ng tpuna o te hunga kei roto i tnei whare i tau atu ki San Francisco i tau atu ki Boston, i tau atu ki hia, i tau ki ropi, mai i aua Amerikana i tae mai ki konei aru Kekeno aru Tohora. N muri noa mai ka tmata te Ingarihi te haere mai ki konei, n muri noa mai i ng Amerikana. Ka tmata te haere mai o ng Kaipuke Ingarihi ki konei, i rongo kutou i a Hone e krero ana i te ata nei. N t mtou tpuna Kawiti i te tau tahi mano, waru rau, tekau ma rua te tau ka eke ia i te Kaipuke kia tau atu ki Paramata. E rua na tau e noho atu ana i reira i te taha o te mtenga, ana i tana taenga atu ki reira i reira a Ruatara, i reira Te Morenga i reira Te Toro, i reira a Whiwhia, noho mai ana taku whnaunga te mokopuna o Te Toro i muri ra, a Te Wrahi Kokowai Hetaraka, e krero ana ng tpuna i tra w he tangata pai te hua Te Toro i te pai o tana hua ka moea e ia moe huna e ia te kotiro a Te Mtenga, a Elizabeth. Ka timata rtou te nohotahi ki ng Mihinare ki reira in haere koe ki te Ngauru pa i Paramata kei reira te nuinga o ng tpuna o Ngpuhi e takoto ana. Koina, i tmata mai te miharo o Ngpuhi i te krero a te Karauna m te Treaty of Waitangi, n te mea i kite rtou i ng hoia i Poihakena e patu ana i te tangata whenua o Ahitereiria. E whaiatia nei pnei te manu Te Kararehe rnei e puhipuhingia ana e ng Tauiwi Poihakena e Poipiripi, i kite rtou i tr huatanga, i roto tr mena koe e mhio ana i kite rtou i tr huatanga ka pai rtou kia haere mai te Pkeh ki konei hei rangatira m mtou, ka mutu i kite an rtou i te tkino, i te tkino o ng Pkeh ki a rtou an, i te mea he kinga tr m ng Mauhere he tini he nui te Mauhere i kawea mai Ingarangi ki 228

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Wai 1040,#4.1.1 Poihkena ki Poipiripi ki Thimnia, ana ki reira matemate ai, ka kite ng tpuna nei i tr hua kohuru o te Pkeh i te Pkeh. An ka ptai an te ptai, mna rtou i kite i tr huatanga, mena rtou i mhio ki tr huatanga e whaka rtou kia haere mai te Pkeh ki konei hei rangatira m mtou, khore, khore, khore, , i rongo kutou i te waiata a Hone i te ata nei i te tau, tahi mano, waru rau, tekau ma wh i tae mai ai Te Mtenga ki konei i te r o te Kirihimete, n Ruatara rua ko Te Morenga i mau mai. Kei te hua o t titiro atu i te taenga mai o Te Mtenga te hua o t whakaaro i tnei r. I te mea kua riro k te nuinga o mtou i te Hhi Karaitiana i tnei r, ka titiro atawhai koe ki a Te Mtenga. Engari in tirohia hhonutia e koe Te Mtenga me na mokopuna i tae mai muri mai i a ia Te Karuwh m e kore koe e pai. I te mea n rtou te mate urut te mate ko ia ng momo mate katoa i mau mai ki konei. I t ia ki Oihi me tana Kauhou, ka mutu te Kauhou ka ptai atu ng iwi e Rua, e krero ana ki a Ruatara, e Rua phea mai ana t Pkeh, ka mea au a Ruatara e mea ana Te Mtenga kaua e wehi, tnei r i te p o Rawiri te whnau o Iharaira kua whnau a Karaiti Ihu Tama te tua, ka tmata te koropiko atu o Ngpuhi ki raro i te atua Pkeh mai i taua ra, ka mutu e mhio katoa ana ttou e noho nei i raro i te tahuhu o tnei whare, ki te kaupapa e krerotia nei te kupu Pkeh; Colonisation tmata mai i ng Mihinare, tmata mai i ng Mihinare tukuna mai ki konei an ki ng krero e krero nei k whnaunga titiro ki te Atua. Ka anga ake ng kanohi ka riro ng whenua. I te tau tahi mano, waru rau, toru tekau ka tae mai ttahi Pkeh rangatira ki Kerikeri, i tr w he kinga t Kawiti i Kapiro kei tr taha o Te Kerikeri o Waipapa, ka mau ai e Kawiti i te tangata nei ki runga i Kororipo ka k atu, titiro ki ng whenua kua riro katoa ia Te Wiremu. Engari koin te tmatanga o te noho a te Karauna i konei he huatanga n rtou huri noa te ao, ka tnoa ng Mihinare i te tuatahi m muri ka whai atu te kwanatanga o Ingarangi. I tr p tn i runga i te ia rere o History, i runga i a Sky Tv te krero m Awherika ki te Tonga. M Kng [Indistinct 1.49.18] te kingi o ng Zulus he pnei tn, tukuna ko ng Mihinare i te tuatahi hei whakawai, whai muri atu ko ng Hoia me te Kwanatanga o Ingarangi. Ka mutu kua kite k o mtou mtua i r huatanga ki Ahitereiria, kua kite k i te peehi i a Amerika i te iwi o Amerika ktahi an ka riro i a rtou t rtou mana motuhaketanga mai i a Ingarangi. I hoki mai r mtauranga ki konei mai i r tpuna i te hokinga mai ki te kinga, kua kite k rtou, kua rongo k rtou m Napoleon Bonaparte me ana whwhai i ropi kua rongo k rtou i te mana o Ingarangi, i te mea n rtou i Parekura ai a Napoleon me tahi atu he iwi mtau tr, ng kaumtua i haere ki twahi ka hoki mai, n tr, n r krero ka toko ake te whakaaro i roto i a Ngpuhi, kia tnoa a Tui rua ko Titere ki Ingarangi, i t te hui ki Kororipo i roto Te Kerikeri, ka whaka rtou kia tnoa a Tui, mea ana ng kaituhi History ko T-, ko Tui, ana ko te tpuna o Moka m o Korokoro o mea, o Rewa rua ko Moka, t rua Irmutu, ka tukuna atu i a rua ko Titere he aha te take i tukuna ai.

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Wai 1040,#4.1.1 I tukuna ai hei whriki he parai te huarahi m te haerenga atu o Hongi Hika. Ktahi, ka rua he hiahia n Hongi Hika kia riro mai i a rtou te taiao mahi rino, mahi rino. I te mea kua kite k rtou i te mana o tn, tn tonga o Terino. He ai ki ng krero i whakahokia mai e Tui rua ko Titere. I t rua taenga atu ki te awa o Thames, i te w e haere atu ana t rtou Kaipuke ki te wp o Ranana, i kite a Titere i ttahi kararehe i te taha o te awa, e t ana me tana miharo ki taua kararehe r, kare kau ia e mhio he aha te kararehe r, engari i k mai ia i tuhia mai ia i muri mai i tana haerenga te hua o Te Kararehe, e rua na whiore. I oho tana wairua i te hikitanga ake o te whiore o Te Kararehe nei i ng kai ka rau atu ki tana tero. Kore ia e mhio i tr w he Arewhana tr, e kai ana he pono tnei krero, he Arewhana i phehe ia e rua na whiore, n tana kitenga i ttahi hpai ake ana i ng kai ki tana tero ka whakaaro ia he aha tn momo kararehe, kore ia e mhio i tr wa he Pkeh tn Heoi an, i te taenga atu ki Rnana ka manaakingia rtou e ng Mihinare o reira, ka kawea ng tokorua nei ki Shropshire, ko Shropshire i tr w koina te kinga mahi rino o Ingarangi. Ktahi kia kite rua me pehea tnei tonga hou e mahi ai kia whai rino ai Ngpuhi. Kua kite k Hongi n tnei tonga ka raru katoa ng iwi o te motu i a ia, ma te rino. N te mea kei phehe ttou, kua riro k ttou i te ia o te Kwanatanga. I te taenga mai o ng Pkeh ki konei me ttahi mea pnei nna t, Hirini e takoto mai ra, ka anga atu ki ng mnu heoi an ka pak atu ka taka iho te manu. N i reira rtou me a rtou Patuonewa e t ana e mtaki ana i te Pkeh nei pupuhi ana te Kukupa, ka taka iho ka mea te Mori nei, me peha au e whiwhi i ttahi tonga pra, ka makaia atu ka panga atu ana mere ki ng whenua,koia i whai mahi ai ng Archeologists o ng whare wnanga nei, kimikimi haere huahu haere ng tonga n. Ka mau rtou ki tnei tonga hou i tae mai, kongia mtou i te Karauna i tnei w mua atu i t tangonga i te tonga me hui consultation koe i te tuatahi, kore Ngpuhi pra kite i te p, ka mea rtou e hiahia ana au ki tr tonga. Heoi an ka kapo ake ka hoki mai ng tokorua ra i Rnana, hua rua maramara aua ki reira. Ka hoki mai ki Kororipo ka hui Ngpuhi ki reira, te whakarongo i ng krero m te Arewhana Pkeh i kitea ai e Titere, me te maha atu o ng mea i kite ai rana. Ka k a hongi ki te iwi, kti ko au tn ka whakawhiti atu ki Ingarangi kia ttaki atu au ki te Kingi ki r mahi. Khore te iwi o Ngpuhi e whaka kia whakawhiti a Hongi, khore, engari i runga ake i tna ake mana ka mea ia, ko au te rangatira e haere ana au. Ka whakawhiti atu a Hongi rua ko Waikato, n tn ahakoa Pkeh rangatira nei i tnei w ahakoa Mori tnei w. In haere koe ki Rnana tn whakaarohia mai, ka taea koe te ttaki i te Kuini i roto i te wiki kotahi wiki rua rnei, khore engari a Hongi Hika, engari a Hongi Hika i tana taenga atu ki Ingarangi, ka ttaki atu ia ki te Kingi, Kingi Hori te tuawh, peha mtou i mhio ki tnei i te mea i hoki mai i te hokinga mai o Hongi. I krerotia ng krero e Hongi i puta i roto i ng niu pepa Ingarangi, e krero ana ki te kingi, i te mea i tr w e premu ana te wahine o te Kingi ki ttahi atu, ka k atu a Hongi ki tana hoa, he aha rnei t raruraru e rima k ku wahine, kotahi noa iho kei a koe kei te raru koe, he tika tn tr krero. I te taenga atu o Hongi ki reira, kore e k ki te Kingi, e 230

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Wai 1040,#4.1.1 te mtua kia mhio mai koe i tnei kore ia e k, e te mtua he ttakinga o te tangata rite, mana rite, mana rite. Ka mutu te ttakitanga o ng hunga nei, tr te whakapai i Aotearoa nei tae noa mai ki tnei w. N ng krero a ng kaituhi Htori e whai manahia nei e te Karauna. I tuhi ai e rtou e rua [Indistinct 1.57.37] kaua e krero m ng tuhinga a te Pkeh Ko te krero a Hongi ki te Kingi i te whakawhitinga o ng tonga ka ptai mai te Kingi, he aha mu, ka k atu a Hongi he tangata whwhai ahau, me whai p ka tika. Ka mutu te hua nei kua krero k ng Mihinare ki te Kingi, ka tukuna atu he hui terino ki a ia. Te potae, te rai i te ma, me ng hha me te aroaro te tangata o te Hoia i tukuna ki a Hongi. Ptai atu ki a Waikato he aha t tonga pai ki a koe, ka mea he p, i te mea he tangata ahau n te maungarongo, heoi an ka hoatungia he p ki a Waikato haere koe i te whare tt runga ake nei kei reira te p o Waikato e takoto ana. Ko te h i roto i ng tuhinga krero a ng Pkeh e mea ana ng Mihinare i te mea n ng Mihinare nei krero i whangai, kaua ttou e phehe n Mihinare he tangata hoko p, e mea ana ng Mihinare i te taenga mai o Hongi Hika ki Poihkena ka hokona tana hui terino ka hoko p mai ia, h ana tr krero. I hoki mai ia me tana hui terino, he aha mtou i mhio ai ka krero atu au ki a kutou akuanei, ng pakanga a Hongi,ana me tana mau i tana hui terino, m tr ka mhio koe kore i hokona e Hongi te hui terino. Engari i haere rua ko Waikato, ki Te Whare Wnanga o Kemureti i reira ka ttaki atu ki a Professor Lee ka tmata te tuhi te reo Mori tuatahi, i a Hongi Hika rua ko Waikato, na ka krero atu au te iwi tinihanga nei ng Mihinare, i a rua i reira, i ttaki rua ki ttahi Pkeh e k ana ko Baron Charles de Thierry. Kore tr Pkeh i haere poka mai ki konei, i ttaki rua ki a ia, nna ng pwhrau i hoko m Hongi. N Baron Charles de Thierry, ehara ia i te ww e krero nei ng Mihinare he ww ia n ng whnau ariki o Ingarangi e kura ana ki te kura o Kemureti, , he maha ng whnau ariki o Ingarangi he ww ng ingoa. Ar n Charles de Thierry ng p i hoko i tuku ki a Hongi, koina i tana taenga mai ki konei phehe ia he whenua tna kei konei, n te tukunga o ng pwhrau ki a Hongi, n i rongo kutou i ng krero o Hone i te ata nei m Ngpuhi tekau mano hoia i te tangata kotahi. Te w i haere ai a Hongi Hika i ana haere, k atu i te rua mano ng p i a ia, ko te nuinga he mea hoko mai i ng Mihinare i runga i t rtou hiahia ki te hoko i ng rangatira Mori ki raro i a rtou, ka hoki mai a Hongi Hika ki konei, ka noho ki Poihakena i te taha o Te Matenga. I reira ka ttaki atu ki a Te Hinaki, Te Hinaki o Ngti Poua o Ngti Maru me tana k atu, kei te haere mai au ki te kite i a koe, n te aha, i te hokinga mai o Hongi ki Aotearoa kua tae k mai a Ahurei o Ngti Maru me tana ope ki konei ki te moana o Tokerau, ki te whwhai i a Ngpuhi. I te taenga mai ki waho o Tpeka e t mai ra te kura e t mai ra, ka parare atu ka mere atu te rangatira o Tpeka a Tarakuku ki a ia, ko wai koe anga ana koe ki hea, ka whakahokia mai e Ahurei, ko Ahurei o Ngti Maru e haere ana ahau ki te Kerikeri ki te awa o te rangatira,. ka whakahokia e Tara, ehara taku hoa Kinga-roa he purupuru he taka.

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Wai 1040,#4.1.1 An ko Kinga-roa ko te tuakana tr o Hongi e noho ana i Kororipo, ana ki a Ngpuhi he purupuru he mallet tr ko te taka he momo faol tr, e k ana Kinga-roa he wood carver, ehara taku hoa Kinga-roa he purupuru he taka, ka ptai au, ko au ko te titi ko te aporei ko te angaanga titi iho i te rangi, Ngti Rangi purupuru marire e takoto nei Taumarere te awa o te rangatira. He aha te tikanga o tr krero Tara, e mea nei ng Pkeh i konei te Moriori e noho ana, hei aha e raupatu i te tangata whenuatanga o te Mori ki konei, ko tr krero a Tara ko ku waewae ki te whenua ko taku matenga kei te rangi, ko taku mana kei au he mea tuku iho mai i te rangi, ehara taku hoa a Kinga-roa he purupuru he tak he pta au ko au ko te titi ko te aporei ko te angaanga titi iho o te rangi. N tr ka huri mai a Ahurei ki te awa o Waitangi tae atu ki Te Rere i haruru i runga ake nei, ka tae ki Te Waiwhriki i Puketona ka patu a Ngpuhi ki reira, ka mate ko te teina o Hongi ki reira. I k ai ko Te Waiwhriki te mahu o ng tppaku i roto i te awa o Waitangi an nei he whriki e taea koe te whakawhiti atu i tnei taha o te ao, tr taha m runga i ng tppaku. Ka oma a Ahurei ka whaia e Ngpuhi, ana kei reira tonu te whi e puritia tonu nei e Ngpuhi ko te piki o Ahurei tana pikinga i te awa e oma ana kei mau i a Ngpuhi, ka puta ana te take tr i hoki mai a Hongi Hika me ng p hei ngki i tr mate, te mate o tana teina ki Waiwhriki. Tuatahi ko tana krero ki a Te Hinaki, ka heke atu ia ki Mauinaina ki a Ngti Poua ka parekura a Ngti Poua te whi e k a nei te r nei ko Panmure, ana pki parekura a Ngti Poua i reira, n i reira ka whakamoea e te tpuna o tku whaea Titewhai nei a Patuone i tana wahine, n Ngti Poua hei maungarongo hei hahau i te rongo ki a Ngti Poua. N muri mai i tr ka hoki mai Ngpuhi, whai muri atu i tr ka heke atu rtou ki a Ngti Maru ki te Totara, korekau au e hiahia ana ki te kaha krero m tr take i te mea he mate tr e ngau tonu ana ki roto o Ngpuhi tae noa mai ki tnei r. I te mea ahakoa te whai p o Ngpuhi, kore i eke ia te Totara, engari n te mahi tinihanga k, ka mea a Pmare, kti me hoki, ka mea a Hongi, ko me hohou i te rongo i te tuatahi i te hohoutanga o te rongo ka hau atu a Ngpuhi ki te p ka parekura a Ngti Maru. Ka riro mai ko te mere o Te Uira, te mere o Ahurei, ana kei te whare pupuri tonga i Whangarei e takoto ana te mere Te Uira i te r nei. Ka hoki mai a Hongi me Ngpuhi ki konei te moana o Tokerau, tr ttahi pakanga i te huringa o te rau tau ki roto Moremonui. Ko Moremonui kei tr taha i te tone e k a nei i te r nei ko Takiwira tr taha o te Wairoa. Ka whwhai atu a Ngpuhi ki a Ngti Whtua, Ngti Whtua i raro ia Te Murupaenga, he rkau kawa he toa taumatarau a Te Murupaenga. I parekura a Ngpuhi i taua whwhai i Moremonui parekura, ka titiro ttou ki ng huatanga mua, te marenganui te tangata te waimarie te tangata. Ka whati a Ngpuhi ka oma i te one i Ripiro, ka haea te one e Te Murupaenga kia kaua ng toa o Ngti Whtua e whakawhiti atu i te one i haea, ko te tangata mutunga o Ngpuhi i whakawhiti i te haeatanga o te one, ko Hongi Hika, ana ka mea a Hongi Hika, haere atu au ki a koe Te Murupaenga ki te ngaki te mate, ki te whakatikatika i te raru i Moremonui. Ka haere a Ngpuhi ki Te-Ika-a-Ranganui ko te tone tr e k ana i te r nei ko Kaiwaka kore i mamao atu, engari ko te k whnga ko te matakite ko te tohunga o Hongi Hika ana ko te kaumtua nei Kaiteke. N te kore o 232

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Wai 1040,#4.1.1 Karuwh i pai ki te ingoa Kaiteke ehara nei te take ka hoatu ki a ia te ingoa Mr Campell, Te Kemara, ana ko te krero a Te Kemara ki a Hongi ko tnei. Ki mai te atua o te p ko Mangawhai au ka mate, khore khore, i te pikitanga au ka mate, khore khore, ki Pukekroro au ka mate, khore khore, kia kite au i te uru o te tai, kia kite au i te tai te awa e ka ktia ka wherahia. Heoi an kore a Ngpuhi i hinga i ng paripari i Mangawhai, khore i hinga i Pukekroro i te p o Ngti Whtua i tnei taha mai o Mangawhai, n te taenga atu ki Kaiwaka i te awa o Te Kuititanga ko te whi tr e ttaki ai te awa o Kaipara ki te tai-tama wahine ko Kaiwaka ko Te Kuititanga o te awa, i reira ka parekura Ngti Whtua e Hongi ehara i ng parekura noa iho, tata ki a Mrehu a Ngti Whtua i muri mai ia Te Ika-a-Ranganui. Ka hinga Te Murupaenga ki reira te rangatira Ngti Whtua ka t ko t ki waho te rangatira o Ngti Whtua. Ka tukuna e Kawiti kore Kauweti i haere i tr pakanga tukua e ia tana iramutu, a Mate hei hahau i te maungarongo ki a Ngti Whtua, me tana k haere mai haere whakatupu i a koe, kia nui an koe ka hoki mai an tua ki te whwhai waiho ko Te Tirarau, , ko Kukupa ko Te Tirarau ko Taurau hei paretae m tua i te piki mai koe ki runga ko koe te utu, i te piki atu ko au ki runga ko au an te utu. An ka noho tr huatanga i waenganui i a Ngpuhi rua ko Ngti Whtua, he aha e mhio ai ki nei huatanga, i te rongonga o Hongi Hika kua whrikihia e Kawiti te maungarongo kia t ki waho o Ngti Whtua ka k atu a Hongi ki a Kawiti, ka tirohia koe e ahau. Ka whakahoki atu a Kawiti ki a ia haere mai, haere mai. Ka tae mai koe ki Orauta e kore an koe e kite i ng priri o Kuratope ka patua koe ki reira, ana ka noho te raru i waenga i a Kawiti rua ko Hongi Hika, whai muri i tr ka haere atu a Ngpuhi ki roto i a Ngi-te-rangi, Ngti Ranginui, Ngti Pkenga, an ko Te Morenga te kai mau i tr o ng pakanga. I te matenga o te teina Hongi Hika ki Waiwhriki i te taenga atu ki Ngti Maru ka wehewehea te tinana o tana teina, ka tukuna atu ttahi whanga ki a Te Arawa. Otir ki a Thourangi me kaua au e mea ko Te Arawa ko Thourangi. Ka tae atu a Hongi Hika an e mhio ana ttou m te taenga atu o Hongi Hika ki reira kia mhio ttou i tnei, koinei te krero e mhio nei ttou kore a Hongi i hoko i tana hui Terino, i te mea i te pakanga i Mokoia mau ana a Hongi Hika i tana ptaerino. Kotahi an te p o Te Arawa katahi ka whakatikangia pnei te sniper nei whakatikangia te tangata me te p, , ka phia a Hongi atu te mata ki te rae o Hongi, engari i te mea mau ptaerino ana mea ana Ngpuhi mkka mai ana Hongi, engari khei mate, kore ia i kite i te nuinga o te whwhai i Mokaia, i te mea mkka mai ana. Ka whakaeke a Mokoia ka mutu tr, Trewa ?? EH 45 Kia ttou Ngpuhi, n te ua mutunga i tae mai ki roto i mtou, , ko te tekau ma rua Oketopa i tr tau, , he roimata tnei. Whai muri mai i taua pakanga i Mokoia, ka whrikingia e Kawiti tana tamaiti a Hikamate hei maungarongo i waenga i a Ngpuhi rua ko Hikairoa o Te Arawa, ana ka noho a Ngti Kawiti ki roto Te Arawa hei hahau i te rongo, i ng uri o Hikamate. An ka hoki mai a Hongi Hika ki konei ki te kinga ko te pakanga i muri mai ko Pmare rua ko Hongi Hika ki Petumatarau, kore i te nuinga krero m tr, t muri mai ko Pmare e haere ki Matakitaki ki 233

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Wai 1040,#4.1.1 roto i a Tainui. I te hokinga mai o Hongi Hika ki konei he mea mharo tnei, tr tangata kawe i te riri ki k, ki k, ki k hoki mai ki te kinga n tona ake ia i pupuhi. He tohu pea tr m ng rangatira tnei ra, i te hokinga mai o Hongi ki konei ka hunuku ia ki roto o Ngti Uru noho ai ki te taha o tana wahine reira ka mate a Hongi ka pupuhingia a Hongi ka mauria mai ki konei ki Kororareka takoto ai ka mate mai a Hongi ki konei. He aha te tkanga o nei krero m Hongi Hika, ko te mea nui kua taka tana ttakitanga ki te Kng o Ingarangi, he rite ki te rite, he mana ki te mana, he rangatira ki te rangatira, he ariki ki te ariki. Koia au e hua raruraru ana ki te krero te Karauna m tnei kupu m te matua, kua rongo k kutou kua huri k au ki te ppa kei ptai mai an te Karauna m te matua. Ko tnei i te taenga mai o Irihpeti te tuarua ki konei, i te tau 5364 t ng rangatira Ngpuhi ki te mihi atu ki a ia te ihi, te wehi, te wana, te mana, kore ia, rtou i mea te whaea haere mai. Ka tukuna atu te ingoa ng kupu e puritia ana m tr momo tangata, he matua an te matua, engari te ihi, te wehi, te mana, , he rerek tr. E ai ki ng krero kore ia i tohu i aha ki te Kng o Ingarangi, ko tana hiahia he nui ng krero te Karauna tae noa mai ki tahi iwi o nei r ko te kupu partnershipnei ehara tr, ko te whnga Hongi Hika he relationship k. He whakahoatanga rite, koina te haere o Hongi Hika ki Ingarangi. Ka timata tr noho i waenga i a Ngpuhi me te Kng o Ingarangi, ka mate Hori te tuawh ka t mai ko Wiremu. I te w i mate ai Hongi, tukuna atu e Eruera Pare Hongi tana tamaiti, ko tana tamaiti he taukeke, e mea ana ng whakatupuranga o tnei r he ringawhati pnei ana te ringa (action). Eruera Pare Hongi i tuhia e Ngpuhi i te reta ki te Kng ki te whakatu atu kua mate tana hoa Hongi, kore tr i te krerotia ng kai-tuhi htori o nei r me ng mea o mua. He aha te tikanga o tr, he whakahoatanga e haere tonu ana, ina mate taku hoa e korekore ka tuhi mai tana wahine ki au ki te mihi mai, e kua mate t hoa kua wtea ahau, kua mate t hoa. tr momo whakawhitiwhitinga i waenga i te hoa, kaua i te pononga ki te rangatira, engari hoa ki te hoa. An, kua hua tata ttou ki Te Whakaputanga, ko taku hiahia e te kai-whakaw e ng mema o te Taraipiuanara, i te mea khore nei krero e tuhi ana te tangata, n te mea tnei iwi Ngpuhi, he iwi ap ki rtou krero, n te aha, n te aha, ehara n te ap matapiko nei engari he mataku n rtou kei hah ke kei thahungia rtou krero e ng kai-krero Pkeh e ng kai-tuhi htor o nei ra. Ko ng krero Ngpuhi kei roto i te ngkau o tn, o tn, o tn e noho mai ana, koina kore he pukapuka m Ngpuhi kia puta he mataku n mtou he thaea mai ng whrangi hei whru i ng tau, ana ko mtou tpuna wn he mataku n ng tpuna hei thahu ng krero. Ko ng krero kei roto i ng pukapuka ng Pkeh ko tku ki kutou o te Taraipiunara, unuhia mai ng whtu Pkeh kei mua i kutou, rau atu ko ng whtu Mori ka anga atu te titiro ki te ao me ng kanohi o te Mori kaua me ng kanohi o Tauiwi. Koina te huatanga an m te krero o Te Karauna m te matua, ana pnei taku matua Hahi Morehu Eru e noho nei, i ttahi taha he teina he tuakana mua, engari i roto i te whakapono hei matua ki au, ana he momo krero he momo whakhua tr i tr kupu e mea ana te Pkeh Keep it in context. Kaua e tango i te kupu, kotahi noa 234

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Wai 1040,#4.1.1 iho mai i ng tuhinga, ka mea he mea nui tn, ko keep it in his context ana whai muri matu i tn, i mua atu i te matenga o Hongi, i haere atu a Kawiti ki te kite i a ia i Pinia, he maha ng haerenga o Kawiti ki Pinia, ki ng rangatira o Whaingaroa. 5 I mua noa atu i te matenga o Hongi Hika i haere atu Kawiti ki reira, ka noho rua ka krero m ttahi whakakotahitanga o ng iwi o te TaiTokerau, e mea ana i te Pkeh e Wheta Reihana, kua timata noa atu rua ki te krero i tr krero, kua kite k a Hongi i a Napoleon, kua rongo k a Kawiti m m tr momoa, kua rongo k Nene, kua rongo k Patuone m tr huatanga kei tn whenua, kei tn whenua, kei tn whenua. Kua timata na atu rtou i te 1816, 1818 ki te krero m tnei take, kia whakakotahingia te Tai-Tokerau i raro i te Kng kotahi, ko Hongi i phehe koia, ko Pmare i phehe koia, koia i whakarerek i tana ingoa mai i a Whetoi ka tangohia ko te Kng o Tahiti, ko Pmare, ko ia hei Kng m Ngpuhi, ehara tr i te whakaaro i taka mai i te rangi te taenga mai o te Puhipi, ehara tr i te whakaaro i kapoa noa mai i roto moemoea i te moehewa, i ta ttarihia, i ta wnangahia, i ta krerohia timata mai i te tau, tahi mano, waru rau, tekau ma ono Ko te take i tuhi ai te reta i te mea i te kaha rangatira o tnei iwi, rongo kutou i te whakapapa Hone i mua atu i te hikinga i te ata nei, ko tnei iwi Ngpuhi i tr w, he iwi whai rawa, i a ia tonu ana whenua, n tnei iwi n Ngpuhi ng mauhere me rtou kai-tiaki i Poihakena i whngai katoa ng rwai, ng kmara, ng pkana me ng hambush, i whakatpua e Ngpuhi i kawe atu e Ngpuhi ki Poihakena ki Poipiripi ki Tahimnia hei whngai i ng mauhere hei whngai te hunga e tiaki ana i a rtou. Kei hea te manaaki i t atu i tn, ko te utu tnei. Kua whai Kaipuke k Nene rua ko Patuone i tr w kua whai Kaipuke k Pmare. Ko ng Kaipuke nei e haere ana ki Amerika, e haere ana ki Tahiti i haere ana ki Poihakena, Poipiripi, Tahimnia ki hia. Engari te mea kore he kara o runga koina te take i tuhi ai te reta ki te Kng me ana tangata i knei, ko ng Pkeh i konei i tr w i t atu i ng kai-patu Tohora Kekeno he mauhere i oma mai i Poihakena Trans 35 I ended talking about Hongis travels from let me go back to a time before Pkeh arrived. You have talked about the breadth of Ngpuhi from Hokianga, how Ngpuhi extends into the Tai-tama wahine, began from Moeahu and Moeraki. They were responsible for extending Ngpuhi into this area to Matawaia, Pipiwai, Akirama and Hrini told us the other day about Moeahu and Moeraki fighting with Ngti Whtua. Ngti Whtua extended right up to Tautoro, nearly to Kaikohe. Ngti Whtua extended that far because of their influence at that time. Moeahu and Moeraki were responsible for pushing them back. Moeraki died in Matawaia. In Pipiwai there is a place called Patutahi. When they got to the narrowest part of the river, a log crossed the river and only one would get through and one would stay to close off the pathway. Moeraki stayed in defence of that position and was killed there. Ahingatuarua was Moeahus grandchild and they came from Mangakahia. The whnau of 235

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Wai 1040,#4.1.1 Pongia still lives in Ngti Terino in Mangakahia. Hingatuaru, and it was they who took Ngti Whtua back outside of the Ngpuhi rohe that we talk about. 5 That elder, Kawharu, was born in Kawhia and they wanted Kawharu to help them in the battles at Moramonui against Ngpuhi. Te Kawharu met his wife and when he turned to look for Hiawi, he was caught and Kawharu was killed at the top of the Brynderwyns. So we established the boundaries of Ngpuhi to this side and beyond Ng-wha. Hirini talked about those boundaries yesterday. Huitoka was left and its left in the mauri of the waka in Pipiwai and its still there today in Pipiwai. So now we all know what united us all in Ngpuhi. And thats why Tirarau and company were sent there, to be a wall between Ngti Whtua and Ngpuhi Tirarau and Taurau, they were the wall of defence against Ngti Whtua. Those descendants are still here today. They are Ngti Whtua and they are Ngpuhi. Going back to the time Captain Cook arrived. Pkehs believed that Captain Cook discovered this country. Ngpuhi says We found Captain Cook here, he did not find us We were already here living when he arrived. The people who saw him, who met was Titewhais relatives, some from Ngti Rhia Te Tpua. Te Tpua and Patuone, who boarded Captain Cooks ship At that time they received iron from their nails and adzes and when they arrived they saw indeed there was another world they found here. Not long after the French arrived. After that the Americans arrived. That is something that is not referred to often in the history by Pkeh historians. The Americans who came here were whalers and sealers and when they had decimated that population, they stayed here in Russell and Kororareka. Our ancestors looked after them, nurtured them, took care of them. Why? They were new eyes from the world, they had seen the world. Many of the tupuna of our people here who went to San Francisco, Boston, to China and other places, they went overseas as whalers and sealers themselves. It was much later that the English started coming here, way after the Americans. When the English ships started arriving, Hone spoke about them this morning. Our tupuna, Kawiti, 1812, he went by ship to Parramatta in Sydney. He lived there for two years with Te Mtenga. When he got there, Ruatara was already there, Te Morenga was there, Tetoro was there, Whiwhia was there. Tetoros well Te Rakai is at the back, he is a descendant. He said Tetoro was a handsome man. He had his way with Elizabeth Marsdens daughter. So you will find Ngpuhi ancestors in the cemeteries of Parramatta. Ngpuhi became fascinated when the Crown started speaking of the Treaty of Waitangi because they saw the soldiers in Australia, in Sydney, assaulting, setting upon the indigenous people there, almost as if they were just animals They just shot them in Sydney and in Melbourne They 236

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Wai 1040,#4.1.1 had seen these things happen. If they saw that, do you think they would want Pkeh to come here and reign over us? They saw the abuse, how Pkeh would abuse themselves. That was a home for prisoners. There were many convicts there, to Melbourne, to Tasmania, and they all would come and die there and our ancestors saw that and this was Pkeh attitude to Pkeh So we ask the question: if they saw that, if they knew that, would they want the pkeh to come here to reign over us? No, never. No. You heard Hones song this morning about the coming of Christianity in 1814. Te Morenga and Ruatara brought them Marsden. How you consider Marsden and when he arrived then is how you might see him today. Because most of us are Christian these days, we might look kindly on Marsden. When we look at what Marsden did and what his descendants did when they arrived here, the Williams and so on, you might not quite like it. They brought many diseases here. He stood and gave a sermon at Oihi and people asked when he finished his sermon, the people asked Ruatara, Rua, what did your Pkeh say? And Matenga says, Dont be afraid this day. In the city of David, Lord Jesus Christ, the saviour of man was born and so from that day they accepted Christianity. So when we talk about the colonisation, it began with the missionaries. So they followed what they were told, they looked up to the heavens to god and while they were doing that, their lands were taken. 1830. Kawiti had a home at Kapiro at that time, just on the other side of Kerikeri at Waipapa Kawiti had a home there. Kawiti took this man up on the hill and said, Look, all this land has been taken by Te Wiremu. Wiremu has already taken all this land. That is the beginning of when the Crown began to exert itself here. It was their way across the world. Later the rest would follow. The other night on Sky we saw the story of South Africa and the Zulus experience with Christianity. Right behind them came the soldiers and the governments of overseas and our ancestors had seen those ways in Australia, in America and people in America had only just got independence and our ancestors are returned from that kind of they had seen all that. They had heard about Napoleon Bonaparte and his wars in Europe. They had already heard of the mana of Ingarangi and they had seen how they defeated Napoleon and others and that was the way it was with our ancestors who went overseas and came back. So the thought grew in Ngpuhi to send Tui and Titere to England. The hui was held at Kororipo in Kerikeri and they greet the son, Tui. The historians called him Tuai. His name was Tui. Moka is his ancestor of Rewa and Moka, their ancestor, their nephew. Tui and Titere left. Why were they sent? They were sent as pathfinders firstly. Secondly, because Hongi Hika wanted the knowledge of how to create steel because they had seen the mana of that resource. According to the knowledge that was brought back by Tui and Titere, when they got to the river of Thames, as they approached to the wharf of 237

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Wai 1040,#4.1.1 London, Titere saw an animal by the side of the river. It was just standing there and he was amazed by that animal. He did not know what it was. He described that animal. It had two tails and he saw this animal lift food from the front and planted it in its backside. He had not realised that it was an elephant. He thought it had two tails. What kind of animal could do that, he thought. He did not know it was a Pkeh. No, lets get serious again. When he got to London they were looked after by the missionaries there and they took them to Shropshire. That is where they made steel, iron, and they saw how this resource was created. Hongi had seen that if he possessed this iron, he could hold power in New Zealand. When they came here they saw how he could point the sticks at birds and they would just fall out of the sky and they looked at this Pkeh doing that to a pigeon and when it fell and Hongi thought how could I get something like that? And so they threw their meres behind and that is how the archaeologists have been and they set their hands upon this new technology. Well he saw that gun and said I want that. Those two came back from London, they were there for about two months and they returned to Kororipo. Ngpuhi gathered there to listen to what they had to say about the world of the Pkeh they had seen and everything else they had seen and Hongi said to the people Now I am going to go to England. I want to meet the King. The people of Ngpuhi did not want Hongi to go. On his own cognisance he said I am the chief and I am going to go. Hongi went across with Waikato. Even these days when you go to London, would you get to meet the Queen in one or two weeks? No, you could not. But Hongi Hika, he did. Once he had arrived in England he met King George the fourth. How do we know that when Hongi returned? Hongi told, and it was printed in newspapers in England. He was talking to the King. Because the Queen was committing adultery with someone else and he said to the King Why do you have such a problem? I have already got five wives... and thats the truth, ...Whats your problem? When Hongi got there he did not say to the King My parent. He saw it as a meeting of equals. It was a meeting of equals. That is how they met. That is what we believe in Aotearoa then and that is what we still believe now. That is what Hongi said to the King and the exchange of gifts, the King said What do you want? I am a warrior, you must give me a gun. That is the only rightful thing to do. But the missionaries had already talked to the King, so they gave him a suit of armour, a hat, a breast plate. These things, a suit of armour was given to Hongi and he said to Waikato What do you want? and Waikato said Give me a gun because I am a man of peace. If you go up to the Treaty house Waikatos gun is still there, musket. The mistakes of the historians, what has been written, is because it is sourced from the missionaries. The missionaries said that when he sold his suit of armour and bought guns. That is wrong. He brought his suit of armour home. Why do we know? I will tell you about it soon, about the

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Wai 1040,#4.1.1 battles of Hongi and his suit of armour. By that you will know he never sold his suit of armour. But when Hongi and Waikato went to Cambridge University and they met Professor Leigh and began the first Mori translations, Hongi and Waikato. I would now tell you about the deceptive missionaries. When they were there they met a Pkeh who was Baron Charles de Thierry. That Pkeh did not come here by accident. They actually met him. He sold 400 muskets to Hongi Baron Charles de Thierry, he was not a French, that the missionaries say he was a Frenchman. He was from the blue blooded aristocratic families of England and he was schooled at Cambridge. There are many blue blooded families of England with French names and it was Charles de Thierry who sold the guns to Hongi. When he came here he thought that there was land set aside for him because of the 400 muskets he sold to Hongi Now, you heard the stories of Hongi about Ngpuhi, 10,000 soldiers could be gathered by the one chief. When Hongi would go on his war raids he would have over 2,000 guns. Many bought from the missionaries, on their desire to sell, to buy the favours of the chiefs. Hongi returned here and lived at Sydney beside Marsden. There he met Te Hinaki. Te Hinaki was a chief of Ngti Poa and Ngti Maru and he said to him, I am coming to see you. What for? When Hongi returned to Aotearoa, Ahurei of Ngti Maru had already come here with his war party to these waters to fight Ngpuhi. When they came outside of Tpeka, at the promontory over there, and Tarakuku called out to him Who are you and where are you going? And the reply was from Ahurei I am Ahurei of Ngti Maru. I am going to Te Kerikeri, to the river of the rangatira and Tara said My home is not appropriate for that. Kaingaroa was the elder brother of Hongi stayed at Kororipo. Kaingaroa was his name and Ngpuhi calls a mallet a purupuru and a tak is a chisel because Kaingaroa was a wood carver. I am that which peace is the heavens. Ngti Rangi pupuru marire, here at Taumrere the river of chiefs. And what is the meaning behind that word of Tara? The Pkeh say that Moriori were living here and that word from Tara saying, My feet are on the land, my head is in the heavens, my mana comes from the heavens, descends to me. So my place here is not impermanent. It rather pierces the heavens and the land. And because of that Ahurei turned and came to the Waitangi River and unto Te-rere-ahuru just further up here. When he reached Te Waiwhriki at Puketonu, Ngpuhi was defeated and Hongis younger brother was killed. And its called Te Waiwhriki because so many bodies were lying in the Waitangi River as if there was a mat that you could walk from one side to the other, over the bodies of the slain. So Ahurei was pursued by Ngpuhi and there is a place there which Ngpuhi still holds. It is called Te Piki o Ahure, The Ascent of Ahurei on his fleeing from Ngpuhi. 239

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Wai 1040,#4.1.1 And he escaped and thats the reason Hongi came back with the muskets, to avenge that loss and the death of his younger brother at Waiwhriki. 5 First he said to Te Hinaki Im coming to Mauineina to Ngti Poa and he slaughtered them, Ngti Poa, at the place called Panmure today. It was a terrible slaughter of Ngti Poa and there the ancestor of Titewhai, Patuone married his wife of Ngti Poa to establish a peace with Ngti Poa. Afterwards Ngpuhi returned. Afterwards they went down to Ngti Maru at their pa, Te Totara. I do not want to go into depth about that battle because that is a battle thats still felt keenly by Ngpuhi, even today, because even though Ngpuhi had guns, they did not take Te Totara. But it was because of an act of treachery. Pomare said No, I will return. I am going home. Hongi said No, lets make peace first and when peace was made, Ngpuhi went into the pa and slaughtered everyone of Ngti Maru. Te Wiras mere was taken, Ahureis mere. It is at Whangarei museum today, Te Uwiras mere. Hongi returned and Ngpuhi returned to the seas of Tokerau. There was a battle at the turn of the century at Moremonui. Moremonui is located on the other side of the town of Dargaville on the other side of the Wairoa. Ngpuhi fought Ngti Whtua. Ngti Whtua were under the leadership of Te Murupainga. He was a tried and famed warrior, leader, strategist. Ngpuhi were defeated, severely defeated. Now we look at the ways of old and the sheer luck of some people in those times. Ngpuhi broke and fled on the beach at Ripio and Muripainga slashed a line along the beach and said Ngti Whtua warriors must not cross that line and the last Ngpuhi warrior who crossed that line of Muripainga was Hongi Hika and Hongi Hika resolved I will come to you, Te Murupainga, to avenge the deaths and to correct the wrongs from Moremonui. So Ngpuhi went to Te Ika a Ranganui. That is where the town of Kaiwaka is today, not far from there. But the prophecy was Kaiteke, it was Hongis prophet because Karuwha did not like the name Kaiteke. I dont know why. He gave him the name Mr Campbell (Te Kmara). And Te Kmara said to Hongi The gods of the night said I will not die. At the ascent I will not die. At Pukekaroro I will not die at Pukekaroro so that I can see the tide turn, that I can see the tides running up the river and they will be pierced, they will be crushed. Ngpuhi was not defeated at Mangawhai. They did not fall at Pukekaroru, at the pa of Ngti Whtua on this side of Mangawhai. It was on the arrival at Kaiwaka, at the river, at the narrowing of the river where the Kaipara River comes out to the east coast and there Ngti Whtua were severely defeated by Hongi. It was not just an ordinary defeat. It was just about annihilation.

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Wai 1040,#4.1.1 After Te Ika a Ranganui, Murupainga fell there the chief, the warrior chief of Ngti Whtua, and then Tukiwaho succeeded him as chief of Ngti Whtua and Kawiti did not go into that battle. He sent his nephew, Mate, to open a peace with Ngti Whtua and he said to him Go and grow yourself and when you have grown sufficiently and have enough men, we will battle again and we will leave Kukupa, Tirarau and Taurau as a buffer between us. If you come up to here you will be the payment. If I go to you, I will be the payment. So that situation, that state between Ngti Whtua and Ngpuhi remained. Why did we know of these things when Hongi heard that Kawiti had cemented peace with Tukiwaho of Ngti Whtua? Hongi said to Kawiti I will look at you and Kawiti responded Come, come on then. You come to Orauta, you will not see they puriri trees of your home. You will be killed there. So there was an uneasy state of relationships between these two. Afterwards Ngpuhi went to Ngti Rangi, Ngti Ranginui and Ngti Pukenga and Te Morenga was the leader of that group. At the death of Hongi Hikas younger brother, when they got to Ngti Maru he divided the body of his brother, gave a part to Te Aho, to Tuhourangi. He gave it to Tuhourangi. We know the story of Hongi Hika and Te Arawa. We know that Hongi did not sell his house at the battle of Mokoia. He was wearing his helmet. Te Arawa only had one musket. They stood on the island as a sniper and they shot Hongi and hit him in the forehead. Because he had his helmet, it just knocked him out, did not kill him. He did not see much of the battle at Mokoia. He was concussed and they set upon Mokoia. Hold fast, Ngpuhi. The last time it rained here was the 20th of October last year. These are tears. After the battle at Mokoia, Kawiti sent his son, Hikamate, as a peace settlement between him and Hikairo of Te Arawa, to settle the peace to the descendants of Hikamate. Hongi Hika returned here back home. The battle that followed was Hongi Hika and Pomare at Te Tumatara. Not much to say about that. Later Pomare went to Mtakitaki in Tainui. Hongi Hika returned here, quite amazing. That man who went to war here, there and everywhere came back home and was killed at home. That is a sign perhaps for the rangatira of these days. When Hongi returned home he went to live in amongst his wifes people at Ngti Uru. He was wounded then brought to Kororareka and he died. What is so great about Hongi? He met the King. It was a meeting of equals. Rangatira to Rangatira, Ariki to Ariki. So that is why I have a problem with the Crowns interpretation of matua. You can see its hard to speak about Papa. They might ask me about matua again. When Irihapiti the 2nd came here (Elizabeth the 2 nd), the years 63 and 64, Ngpuhi greeted her. They didnt say Mother, come. They greeted her in her standing as an Ariki for those types of people. A parent is a parent but people of prestige are something else. What he wanted from the King of England was not partnership. He wanted a relationship, a relationship of equals. Thats why Hongi Hika went and that is the 241

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Wai 1040,#4.1.1 beginning of that relationship between Ngpuhi and the Kings of England. When Hongi died, his son was a homosexual. Eruerawhare Hongi wrote the letter to the King telling him that his friend, Hongi, had died. The historians do not recall that, the ones from before or even now. Why? Because it was a relationship that went on. If my friend dies, his wife is sure to contact me and say Your friend has died. Not a servant to his rangatira, but friend to friend. We are getting closer to the Declaration. 10 What I would like, Members of the Tribunal, because people have not written these kind of talks because Ngpuhi are people who hold what they know to themselves. Why? It is not because we are parsimonious. Because they know that these writings, this knowledge may be desecrated by other historians. That is why a book for Ngpuhi has not been written, that somebody might rip the pages to wipe their backsides because our ancestors were afraid that they would desecrate our knowledge. What is in you will find in the writings of Pkeh? You have to take off your Mori. Dont look at it through foreign eyes. That is the way. Lets look at what the Crown sees for the word matua. When I speak of my matua, Eru, in faith, he is a parent to me. Dont take a word out of context. Keep it in context. After that, before Hongi died, Kawiti went to visit him in Pingia. To the chiefs of Whangaroa, long before Hongi Hika died, Kawiti went there and they sat together and they talked about a unity of the people of the north. They began speaking about it long before. Hongi had 10 things about Napoleon. All these chiefs knew of these chiefs in other lands. By 1816, by 1818 they were talking about unity in the north under a single King. Hongi thought it might be him. Pomare thought it might be him. Not something that just fell out of the sky when Busby came. They did not just grab these concepts from the stratosphere. They thought about them long. So from 1816 they began studying these. 31 when they wrote the letter because these people were of such standing, as Hongi referred to them, these people of Ngpuhi were people of great resource at that time. So Ngpuhi was responsible for feeding the prisoners and their caretakers in Sydney. Ngpuhi fed those people and we traded there to feed the prisoners, to feed their caretakers. What did we get? This is the payment. 40 Nene and Patuone already had ships at that time. These ships would go to America, to Tahiti, to Sydney, to Melbourne, Tasmania, to Asia. But because they did not fly a flag that is the reason why they wrote to the King and to his people here, his authority here, beyond the whalers and the sealers. We are all people who escaped from Sydney. They were prisoners, convicts, escapees from Sydney.

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Wai 1040,#4.1.1 EH Canibal Jack n, mhio ana kutou, ana he mauhere tr i oma mai i Ahitereiria, me te maha atu Jackie Marman ana i konei e noho ana. N koina te reanga tangata te momo tangata i konei i tr w e whakatupu raruraru ana, tae atu ki ng Mihinare, koia e mea e Puhipi mai ana k, e Wiremu mai ana k, e Yates mai ana k, e Karaka mai ana k, e Katene mai ana k, hunga te koroneho. Tae atu ki te kai-tuhi i ng krero m te Triti--Waitangi, rua tekau ma rima tau i muri mai ka tuhi a Te Manene i ng krero, engari i kitea te hoiho o Te Manene i ng kinga o ng pouaru o Ngpuhi ia r, ia r, ia r koia ai i toko ake te whakaaro mn ko Te Manene te hoiho, ko te hoiho rnei a Te Manene, he tika n krero, Hokianga, engari me hoki mai ki te kaupapa, koina te hua i konei i tr w, he iwi whai mana, he iwi whai rawa Ngpuhi, ttau te waihoro i te h te rawa ki te raho, n pai ana koia au i hua mharo ki Pta, tana phuretanga mai ki au, a ko au te mea kaumtua e mhio ana he haunga raho k tr ehara i te haunga kke. . Cannibal Jack, he was a prisoner, a convict from Australia. Jackie Marman came, they all lived here. That was the kind of person who came here at that time. So trouble followed them. The same with the missionaries. That is why you have a Hohepa here and Williams and Yates over there, Clarkes there. Never mind Colenso. Down to the writer of the Treaty here, but his horse saw many of the widows home throughout Ngpuhi. People kept thinking whether Te Manana was the name of the horse or Manana was the rider. Hokianga, is this right? Lets return to the business at hand. That is how it was then. That is how it was then. They were people of prestige and people of resource. Thats Ngpuhi. Kei a koe tn. We will keep that in house. ?? ER 30 Me hangai nga krero ki te kaupapa nei. I te wa i tuhi ai te reta i Te Kerikeri n tr momo tangata i konei o Tauiwi katahi, ka rua ko mauheretia ng kaipuke Nene rua ko Patuone ki Poihkena n runga i ng ture Pkeh o te ao i tr w me whai kara rn te Kaipuke katahi an ka hei te toro haere i ng whenua o te ao, an i roto i tr huatanga kore tr i rerek pnei i a Tonga, i a Hmoa me r momo whenua i te r nei, ko Aotearoa te kai-kawe i te kanohi o Hmoa o Tonga ki te ao, engari ko te mana tonu kei roto o Tonga ko te mana tonu kei roto o Hmoa, i hiahia a ng tpuna kia riro mai i a rtou ttahi kara pr kia rhitangia ki Ingarangi ehara tr i te tono kia haere mai koe, engari kia rhitangia te kara nei ki roto Ingarangi, i tr w koina ttahi o ng whenua mana nui hei rhita i nei momo kara. I tnei w tonu e haere tonu ana ng krero Ngpuhi ki te whakakotahi i Ngpuhi, ka taea ttou ki Te Whakaputanga. E tuhia nuitia ana e ng kai-tuhi htor Pkeh i te huatanga me ng mahi te Phipi, kore kutou i rongo i te krero i te r tuatahi, he manuo kore n p, i tukuna mai te Phipi ki konei hei tiaki i ng Pkeh e whakararuraru nei i a Ngpuhi, i te mea kore n mana i te haerenga mai, ka k Ngpuhi he manuo kore n p. N e tuhia nuitia ana te Phipi nna i whai whakaaro nna i waihanga, nna i waitohu Te Whakaputanga, n mua noa atu te haerenga atu o Kawiti ki Pnia ki te krero atu an ki ng iwi o 243

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Wai 1040,#4.1.1 reira ki Hokianga i te krero o Nene rua ko Patuone ki a ngtahi Ngpuhi, waihangatia ttahi momo whakahaere i a ttou. Ka mutu ko ttahi an o ng tngata i awhi i tr kaupapa, kore i te krero hhonutia e ng kai tuhi hitori ko te ingoa o taku ppa a Himi Te Nana, James Clendon. Kua oti k Amerika te k mai he whenua whai mana Aotearoa, tukuna mai a James Reedy Clendon hei waha krero m Amerika ki konei. Ko Ingarangi anake te whenua te hua nei i te raru mai ki Aotearoa, kua whaka k Amerika he whenua whai mana tnei ka tukuna mai James Reedy Clendon. Tirohia ng tuhinga o Te Whakaputanga kore he congress o Ingarangi, engari kei reira an ng krero mai i te ture i te charter i whakatngia ai tr whenua America te constitution. Ka krero ng kai-tuhi htori he kooti mana Te Phipi koia i ngkau nui ki te Mori, ko te krero Te Tirarau i pnei, i te tuatahi i tae mai kutou ng Mihinare, whai muri mai i kutou ko Te Phipi whai muri mai he tahae. N ng tpuna te whakaaro mn n Te Phipi rua ko Te Nna Clendon te whakatinanatanga, ko ng whakaaro ko te a ko te kaupapa kei muri i Te Whakaputanga nei ko ng uri e noho atu nei, ehara n Tauiwi he mea hou tn ki Ngpuhi, koia e tonu nei te nuinga o Ngpuhi ki Te Whakaputanga he whakaaro i puta mai i ng roro o ng kaumtua i tr w. Taihoa kia rongo ai kutou i te tauparapara i karangatia ai Ngpuhi kia hui ki konei ki te tau rangatira i te w i whaka ai rtou i Te Whakaputanga, tauranga kotuku rerengatahi kuaka marangaranga ki te Thuna korimako pai ki te kttara pwaiwaka ktia te mate, te ihi, te wehi, te mana te tapu pai ana te pkaitara ki Waitangi, i te hata hpara i te krehurehutanga mai o te tai-awatea, i te kakarauritanga o te maru ahiahi i te pkerekeretanga e parangia nei te ao troa. I ahu mai te rapunga i te kimihanga i te hahaunga ki manu-o-uta ki manu-o-tai i tria ai te marae e te marama, ana ko te ingoa tr o Ngpuhi m ng uri o Rhiri e Te Marama, i whai krero i te puauatanga i puta te ihu ki Rangiatea i mau ai te puni wahine te khui tara te tira tai-tama, te teretere p mahara ko ng krero kia krerotia te tuhi mreikura kia tuhia heoi an r, haumi e, hui e, taiki e. Koina te tauparapara te pnui i tukuna atu ki ng rangatira o Ngpuhi kia hui mai ki Waitangi. Ki te krero i Te Whakaputanga, ka mutu n Ngpuhi an Ngpuhi i whakatiki i te taenga mai ki konei. N Ngpuhi an a Ngpuhi i whngai i te taenga mai ki konei, ko te take e krero pnei nei au kore i pr i te w o te Trit n te Mihinare i whngai, n te Mihinare i toha tpeka, n te Mihinare i toha paraikete, engari i Te Whakaputanga ka nui ng krero o ng kai-tuhi htor m te phipi kore he kapa kotahi i taka mai te pke o Te Phipi. N Ngpuhi an Ngpuhi i whakatiki koia Ngpuhi e tonu nei ki te mana o Te Whakaputanga, i te mea he mea waituhi i runga i te whakaaro i tot ake i ppu ake i te hinengaro tn kaumatua tn rangatira, o tn rangatira. Heoi an n Eruera Pare Hongi an tr i tuhi, ko t Te Phipi e whakatakoto i roto i ng krero Pkeh kia taea te whakamanahia i te ao otir, i aha, i tukuna atu ki Ingarangi whakamanahia mai e te Kng o Ingarangi i mua atu i te matenga ka t ko Wikitoria. 244

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Wai 1040,#4.1.1 He aha i pr ai, he aha te Kng kore i mea, i te mea tnei, tnei momo Kawenata he mea waihanga i roto i te reo Mori kore au i te mtau, he aha ng krero kei roto, engari e whaka ia ki Te Whakaputanga ana ko te whakatptanga o Ngpuhi-nui-tonu mai i Te Rerenga Wairua ki Hauraki, n muri mai Te Hpuku rua ko Te Wherowhero i haina koina te huatanga e raru nei mtou o Ngpuhi n, e te kai-whakaw ahakoa kore e k koe i ng judicial conference kaua krero m ng pakanga, me paku krero au m ng pakanga n te aha i tnei w, engari pp ka krero ana au. Ko te paku krero m te pakanga i t i tr w ko te mhio o Ngpuhi ki ng krero i roto i Te Whakaputanga n rtou i waihanga, ka mutu ko tahi o te hunga i tuhi te reta, koina tahi i haina i Te Whakaputanga ana me te maha atu o ng rangatira i roto i te Tai-Tokerau i a Ngpuhi. Ka mana tr kaupapa ka mea ng kai-tuhi htor kore a Ngpuhi kore Te Whakaminenga i hui, , tr pea kore i hui ki Waitangi kore i pnei i te Paremata Pkeh ka hui ki Pneke noho tonu atu ki reira, t te Mori hua i tr w koia au e mea atu me rau atu ko ng kanohi ko ng karuwh Mori kia kite atu i te huatanga o te Mori, heoi an hei hpai i te taumaha kei runga i tn i tn an ka hiki te hui ki k, ki k, ki k, ki k. Kaua ki te whi kotahi mn i t ki Waitangi anake ko Phara wk whnaunga o Ngti Rhiri me Ngti Kawa. Ka titiro ki ng huiti he iwi whai rawa, ana koina te wangawanga nui kei roto i a Ngpuhi mn koia tn, ko te whakaaro o ng rangatira i toko ake i roto i a rtou an, he aha ra ka whaka rtou ki te trit i te wh tau i muri mai, he aha. Kia mhio ai kutou ka hngai atu au ki te Trit ka hoki mai an ki tnei ki Te Whakaputanga, ka krero ttou m te Trit-o-Waitangi. E rima koatu te maha o ng tuhinga o te Trit, ko te ptai tnei. I tono ng Mihinare kia tae mai te iwi ki Waitangi i te kotahi marama i mua atu i te ono o Ppuere. Ka mutu ka tmata rtou i te krero i te Trit ka tmata rtou ki te krero m te Kwana e haere mai ana, n ka ptai te ptai, n te aha rtou i mhio ki tnei, kore kau te Kwana kia tae noa mai ki konei. Ko te raru i tata raru ai te hainatanga o te Trit-o-Waitangi n te mea kua hua rha k tahi o ng kaumtua i te wehenga rua o te marama, kua tmata tahi ki te hokihoki kua pou k ng kai, kua pou k ng tpeka, kua pou k ng Paraikete te toha. Kua tmata ng mea o Hokianga ki te hoki, ana ko tahi i hoki koia tn ko te take i haina rtou ki roto o Hokianga, engari he aha ng Mihinare i mhio ai, tnei te tama o Te Hh e haere mai ana i muri i a ia me ana krero, ko te krero i roto i a Ngti Hine kia mhio mai te Taraipiunara. I mate Kawiti i te tau tahi mano, waru rau, rima tekau ma wh, i te tau tahi mano, waru rau, rima tekau ma rua ka hnuku a Kawiti atu i Waiomio ki Pakaraka ki te taha o Te Wiremu o Karuwh noho ai. Ka huri Kawiti hei Mihinare hei Hh Mihinare mate atu hei Hh Mihinare, ana i roto i mtou te krero e k ana, ko te krero i ptai mai koe inanahi r e te ppa e Ranginui, ko te ptai Te Wiremu i te krero rua m te kore i te whakauru i te kupu mana, rangatira ranei ki roto i te Trit ka whakhua ake Te Wiremu mn i pr kore haina e kore rtou e haina. Ka hoki mai an ki Te Whakaputanga mn Te Phipi, mn Himi Te Nna, mn Wiremu Wiremu, mn Karuwh he pr i a Rangi te 245

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Wai 1040,#4.1.1 toa ki te whakapkeh ki te whakamori krero, he aha i rau atu e rtou te kupu Rangatiratanga ki roto i Te Whakaminenga engari khore i roto i te Trit, he aha i pr ai. Kotahi noa iho te kupu Mori kei ng papa kupu katoa o te ao ko tnei kupu ko te mana, ahakoa he aha te papa kupu, Oxford, Websters ko te kupu Mori kotahi kei roto Mana, he aha te tikanga o te mana ko te mana kei a koe te mana e taea koe te krero m te ora me te mate o te tangata, koina te mana. He aha i tuhi ai r kupu Te Rangatiratanga ki roto i Te Whakaminenga kore i puta r krero ki Te Wiremu, koinei ng Wiremu n rua nei ng papa kupu i tuhi r momo huatanga katoa, e tika ana kia mtou ki te reo, khore rnei e mtau. Ko au e mea ana aua atu tr aua atu, kore kau Ngpuhi e ware ana ki ng koretaketanga ki ng rarurarutanga a Wiremu wai atu. Ko te mea k ko ng krero o Te Whakaputanga he mea tuhi ki te ngkau o te Mori, ki te kanohi te Mori. Ko te Trit he mea tuhi ki te kanohi o te Pkeh ki te reo o te Pkeh ka whakawhitia mai, koia au e mea nei unuhia ng mwhiti karu Pkeh rau atu ko ng mwhiti karu Mori me haere mai te ao Mori te titiro ki nei krero, me haere mai te ao Mori te titiro. Koia i hainatia te nuinga o ng rangatira o Ngpuhi i tr w i Te Whakaminenga i te mea he krero Manawa, he krero ngkau, , ka mutu tr ka hokihoki Ngpuhi ki n moka, ki n raorao, ki n awaawa, ki n kinga, engari ia tau tae noa mai ki tnei w e hui ana Ngpuhi te krero i nei take koina te raruraru e kaha nei ttou ki te wetewete i ng kupu o te Trit mai i hea, mai i te karu o Tauiwi, tika tonu i te mea nna i waihanga, nna i whakamori engari kei Te Whakaputanga tr tr, ka nuke mai ki te Trit, ko ng rangatira i tr w n ng Mihinare i tono kia tae mai ki konei hei krero m te Trit. I rongo kutou i au e k ana i te ata nei, te kaupapa o tr mahi o te colonisation, tukuna atu ko ng Mihinare hei whakawai whai muri atu ko te Kwana, he tika tonu ng krero Hone i te ata nei, n wai te Karaiti i ripeka n Ponchius Pilot. Kua kite k rtou i Governor Gibbs i Governor King me r atu o ng Kwana i Poihakena, koina i toko ake te mhio i roto i a rtou tr momo tr hanga tangata he tkino i te tangata, engari n ng Mihinare i tonotia Ngpuhi kia tae mai ki konei, i te marama o Hnuere, n e mhio ana kutou ka hoki ana au ki taku krero ki a Te Waihoro i te krero Matawaia kia paikarahengia te mea i roto i ng kanohi Mori ki te Tai-Tokerau nei. Ko te w e whakat ai koe i te mra, e whakat ai koe i o hua ki te mra kei r takiw o te kuhata o te Hepetema kore i pera i ng iwi o runga, i tr w kua pai k te mahana ki konei, ina kore tere whakat koe i o kai he korekore te hua. Ko tr w o Hnuere he w ngaki he w hauhake kai i te Tai-Tokerau, ka tae mai koe ki te ra o Waitangi kei konei te Waimerengi e hokohokongia ana kei konei te knga e hokohokongia ana, kei konei te peruperu me tahi o ng iwi o runga maihe rno ka puta r hua. N he marama uaua tr kia haere mai ng tpuna ki Waitangi hui ai, tr ka mahue ng mra i te kainga, ng mahi o te kinga i te whakatikatika m te Htoke. Koia au i mea n ng tpuna rtou i whakatiki te w e hainatia ai te Trit-o-Waitangi n ng Mihinare k.

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Wai 1040,#4.1.1 E ai ki ng kupu o nei ra conflict of interest n, n ng Mihinare rtou i whngai koia i tere tata pou ng kai, ka titiro atu koe kore au i taea te rau atu ki runga i te rorohiko nei te whakahua o te tamira i t ki Kororareka. Te tamira i t ki Kororareka i te w i hainatia ai Te Whakaminenga, te tamira kotahi rau, rima tekau iri tna roa, rima tekau iri tna whnui, ono tekau putu te teitei ka mutu e maru ana i te kai, e maru ana i te kai, kumara, rwai, poaka, pwh, kai-moana he iwi whai rawa. Engari i te w i hainatia e te Trit-o-Waitangi i riro k ma ng Mihinare rtou e whakatiki, e tika tonu he finger food, ana koia e teretere hoki ai tahi o ng rangatira, engari ka tae atu au ki te krero e te kai whakaw m te Trit i muri mai i te hikitanga mna ko te hiki ttou, i te mea tata ana ki te toru karaka. ?? EH 15 ?? EH Trans 20 Kei koe. Pirangi hiki inaianei? me hiki. E Pta. Taihoa kia waiata tnei i tana waiata m Ngpuhi, ka hoki atu ki Pta, heoi an kia mhio a Ngpuhi whnau kotahi ttou. At the time of the writing of the letter in Kerikeri, by that type of person who was here then. Then Patu and his ships were being seized in Sydney because of the laws of the Pkeh at that time. It must run its own flag before it can sail the seas. Because of that, no different to Samoa and Tonga these days. So the flag carries their mana across the world, but the sovereignty remains where they are. So our ancestors needed a flag like that for themselves and register it in England because that was one of the great powers of the time. Even today the Ngpuhi still talk about bringing ourselves together Pkeh historians still write about the great works of Busby. Did you not hear that he was a warship with no guns? When he came he had no mana. So Ngpuhi said he was a battleship with no guns and so they say he created the Declaration Not long before Kawiti went to Pinia to speak with Nene and Patuone to bring themselves together, lets create something to exert the way we carry out our business. One who followed that is not talked about in history. The name, my father, James Clendon or Hemi Tenana. He had already written that. He was sent from America here asan ambassador. Only America seemed to recognise Aotearoa at the time and already recognised the sovereignty. James came from there. There was no congress in England. What is talked about in Te Whakaptanga reflects the constitution of America. Everybody says Busby had great heart for Mori. Tirarau said firstly, hes speaking to missionaries. Missionaries, you came first. After you was Busby. After Busby, the thieves. Our ancestors, it was our ancestors thought that Puhipi and Tenana, the embodiment of the Declaration. Here are the descendants sitting here. It

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Wai 1040,#4.1.1 is not a foreign thing. Ngpuhi says that is new information to us. That thought came from the mindset of the ancestors of that time. Just hang on and I will give you this tauparapara. They called Ngpuhi Tu Taurangatira, right here, at the signing of the Whakaptanga. 5 In the early dawn of the world and in the going down of the sun in the evening, it blazes across the sky and came from the search inland and on sea and the name for Rhiri is Te Marama and found voice at Rangitea and the group of women and noble people was captured and the memories hold fast and the stories are told and the nobility expressed. And that is the call to the chiefs of Ngpuhi to come and meet at Waitangi to discuss Te Whakaptanga and it was Ngpuhi who gathered themselves here. It was Ngpuhi who fed themselves when they came here. The reason I am talking thus, it was not like at the time of the signing of the Treaty when the missionaries feared the chiefs. It was the missionaries who doled out tobacco, who doled out the blankets. But at Te Whakaptanga there are many, many writers who say that Busby did not drop one penny to that hui. It was Ngpuhi who looked after themselves and that is why Ngpuhi still cleaves unto the mana of Te Whakaptanga, because it was constructed from the thoughts and intellect of each and every chief. It was Eruera Pare Hongi who wrote Te Whakaptanga. Busbys role states in the Pkeh historians that he had a major role there so that his name could be extolled. What happened was it was sent to England and it was given mana by the King before Victoria. Why did that happen? Why did the King say that this type of covenant was in Mori? What are the words within? Why did the King ask that? What are the contents of this covenant? Yet he agreed to Te Whakaptanga. But that was the accumulation of Ngpuhi intellect from Te Rerengawairua unto Hauraki. Afterwards Te Hapuku and Te Wherowhero came in and signed. That is why we are perplexed, we of Ngpuhi. Judge, although you said at the judicial conferences dont talk about the battles, let me just talk briefly about the battles. Tomorrow I will expand, but just a little here for the battle at before battles Ngpuhi knew what was in Te Whakaptanga because they crafted it. Some of the people who wrote the letter were some of the signators to Te Whakaptanga and many other chiefs of the north of Ngpuhi. That Te Whakaptanga gave mana. Historians assert that the gathering of the chiefs, they did not meet and discuss. Well, perhaps they did not meet at Waitangi, perhaps they did not meet at Waitangi. But it is not as if the Pkeha parliament that they go to Wellington and meet there all the time. The Mori way in those days, that is why I said put the Mori eyes on when you look at these things. So to ease the burden on each, the hui was carried around to different areas. If it was held at Waitangi all the time, my kin of Ngti Rhia, they would all be poor, unlike the rich people they are today. That is the big problem that we have because if those were the thoughts of the chiefs 248

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Wai 1040,#4.1.1 from within, why on earth did they agree to the Treaty a mere four or five years later, why? So that you know, I will talk briefly about the Treaty and then come back to Te Whakaptanga. 5 When we talk about Te Triti o Waitangi, there are five drafts of the Treaty and the question is asked, the missionaries called the people to Waitangi one month before the 6th of February and the missionaries began talking about Te Triti, then they started to speak about the governor who was coming. So you ask the question, how did they know about this when the government had not even come here? There was no governor here and the thing that just about upset the Treaty was because some of the chiefs had become tired, bored, some of them had gone home, there was no more food, the tobacco was all gone, the blankets had all been apportioned. The Hokianga people started to go home and so some did go home and that is why they signed over there in Hokianga. But how did the missionaries know that this is the son of the church that is coming with its words? Ngti Hine holds onto the story, Tribunal. Kawiti died in 1854. In 1852 Kawiti moved from Waiomio to Pkaraka next to Williams residence and Kawiti turned an Anglican and he died an Anglican. We of Ngti Hine say, the question that you asked, Ranginui, yesterday, the question Williams in their discussions with Kawiti, why the word mana did not find a place or rangatira in the Triti. Wiremu said If that word was in there, they would not sign it. So come back to the Whakaputanga. If Busby, if James Clendon, if William Williams, if Henry Williams was like Rangi, who knew how to translate into English, why did they put rangatiratanga into Te Whakaminenga but not into the Treaty? Why? There is only one Mori word in every dictionary in the world. There is only one word, and that word is mana. Mana is the only word What is mana? Mana belongs to you, to speak about the life and death of a man. That is mana. Determine life and death. Why did the put the word rangatiratanga into the Declaration? These are the Williams who created the first dictionaries in Mori. They knew the language. Either that or they did not know the language. They said nevermind that. They were not bothered by the inadequacies of Williams. The words of the Declaration comes right from the heart of Mori, from the eyes, the face, the mind of Maori. The Treaty was written in English and then translated into Mori. You have got to take off your Pkeh spectacles and put on your Mori spectacles if you want to look at these documents. It is the Mori worlds view that must prevail. That is why the majority of rangatira signed, because it was something from their hearts. When they had done that, Ngpuhi went back to their places, to their valleys, to their places, to their homes. Each year, down to this time, Ngpuhi still meets to talk about these things.

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Wai 1040,#4.1.1 That is the problem, that is the problem. We set about dissecting the words of the Treaty, we always do that in terms of the English version, through English eyes, through Pkeh eyes. 5 Now lets move to the Treaty, Te Triti. The chiefs at that time were invited by the missionaries. You heard me this morning what colonisation was. You send the missionaries in first and then the soldiers. What Hone said this morning was correct. Why crucified Christ, Pontius Pilate? They had seen the role of governors in Sydney. So that is why they knew that that type of person had a cruel manner. The missionaries sent for Ngpuhi to come here in the month of January. I go back to what I said before. So you have to set your spy glass from Mori point of view When you plant your gardens you start planting in August and September, not like the people from the northern hemisphere. At that time the warmth has already entered you If you do not plant then, then you will have nothing to harvest That time of January was a time to harvest your food. When you come to Waitangi even these years that is why watermelon is plentiful. Other places, you have to wait until March. That was a rainy time for ancestors to come to Waitangi. People were left at home to prepare for the winter It was not our ancestors who brought people to go hungry at that time, but the missionaries. The missionaries were responsible to feed them. Thats why the food ran out. If you look at the tmira that stood at Russell at the time, at the time of the signing of the Declaration, there was 100, it was 150 yards long, it was 150 yards wide, it was 60 feet high and it was a heap of food; kumara, potatoes, pigs, ham, chickens They were people of great resource. By the time of signing of the Treaty the missionaries responsible for feeding them, it was finger food. That is why many returned home quickly. If we are going to adjourn now, I will come back to this point later. So we will adjourn. NG MTEATEA WAIATA Tnei ka whakakai ka rere taku p taka t p taka tukituki ka traingia ki te taurata trai, trai, traia ki te taurata krero e. He krero n wai, Ngpuhi kai-tangata iwi whenua, Ngpuhi taniwhrau i kwhiro e..e Hikahika te taurata hikahika te taurata te taura me te Manawa kia t tangata ng te ra ki te Hiku-o-te-Ika e k a nei te whare Kupe. Kare, kare, kare a koe e Ptakat kia piki ki runga Manaia Maungatihi Kohatuhatu hurihuri t haere ki te uru ki Maungatape ra ki te rae o Rhiri ki te krai o T-te-moe moe, moe, moe ana te kuri i a Ihenga, Ihenga whakatau kuri. Tr Ngti Whtua hpai heru kotara mai nuku T-te-moe ki Maunganui ki ng Tai Hauuru i whakatria e Kupe ki Te Marowhara ko Miromiro te haere i te w n Toho n Te Roroa ko Waipoua e Tahia tahia ana hoki koe Ptakat ki Pihanga Tohora ki Te Ramaroa ko rai te Uru ko Nenewa ki te tai-tama tne e piki, e piki ki runga Whiria te Paiaka o te riri Te Kawa o Rhiri, Rhiri iwi whenua eTarapekepeke 250

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Wai 1040,#4.1.1 i ng wai o Te Puna i te ao marama tau atu ki te tihi o Panguru o Papata ki te rkau tpapata ki te Hauuru Te Rarawa whenua Mmari te awa, ka kite waenganui te tapuwai nui o te waka nei ko Ruanui, ko Ruanui. 5 E huri t haere taku Ptakatta ka rahina koe taurata ki Maunga Taniwh ki te whare Moko puhi puhi kai-ariki puhi taniwhrau. Hhoro t haere i te hekenga i a Maunga Taniwh teretere ki te Rwhiti ki Tokerau piki ng tangata Tokerau piki ng Ptakatt ko Ngpuhi ko Ngi Twake, Ngi Twake ki te waok, Ngi Twake ki te tuawhenua e E huri t haere mai Tokerau ki uta ko Maunga Pkka ko Maunga Taratara ki te tuawhenua ki te Rwhiti tonu, ki Pukehuia ki Rkau manga manga kia mai koe taku Ptakat hurihuri t haere ki roto i o ake Ngti Wai-kiuta Ngti Wai-ki-tai, Ngti Wai ki te tuawhenua, Ngti Wai ki te takutai moana e pepehtia nei. Whakattonga ki Mimiwhangat ki te whananana ki a Puhi hoki mai ra koe ki runga Manaia ko te whare tnei o Puhi ka heke ka piki, ka heke ka piki ki runga Maunga Parihaka ki kra hoki koe e tau mai ai e.. ngerengere ana huri wairangi ana te haere o taku Ptakatta n tana topatopa huri noa i te Tai-Tokerau e hora nei ki tua me he Ptakat takoto te pai, takoto te pai. Trans The song traverses significant places and sites in the realm of Ngpuhi in the north, reaching Whiria and jumping of the waters of the spring of Te Marama unto the summit of Papata and the tree that was buffeted by the west wings, Mmari is the Waka and Runui is the Captain and I will guide you to Maungataniwha and the house of Puhi Kaiariki, Puhi of the 100 taniwha and descending Maungataniwha and rushing on to Tkerau, ascending it is Ngpuhi, it is Ngi Tawake, Ngai Tawake inland, turning your travel from Tokerau inland to Maungapkk, Maungatarata inland and to the east at Pukehuia to Rakaumangamanga and arriving on your travel into the realm of Ngti Wai inland and Ngti Wai on the coast. Ngti Wai on the shore and gazing to the south to Whananaki and return Puhi, return to Manaia, the house of Puhi descending and ascending, descending and ascending to Maungaparihaka and it travels around the realm of the north. Kia ora ra, kia ora ra ttou. Heoi an ai ki nga krero a Erima, e Tamarama, tn koutou, kia ora an ttou i mua i te haerenga ki te kapu t, kei konei wetahi k m te motoka, n kore te tangata e haere mai ki tiki wnei k kua riro te motoka ki ng tangata whenua o konei. Ki a Eru m, e aha ake rnei te momo tnei motoka engari kei konei ng k. Thank you all. I would like to commend Erima and what he has given us this afternoon.

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WEEK 1 DAY 4 SESSION 3 [2.56 pm] FINISHES WEEK 1 DAY 4 SESSION 4 STARTS
Hearing resumes

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Kutou, kre i riro ng kai i patu, ka hoki mai ki te hui tn kutou, an e iri ake nei te whakaahua o te ataamira kai i krero rua i t ki Kororreka, titiro. Ka titiro atu kutou ki tr, ka mutu ta rua atu ng kai ki ia whanga o te ataamira. Na, ko te take e hiahia ana au kia kite te Taraipiunara ki tnei whakaahua kia mhio rtou he iwi pai rawa tnei, karekau e hiahia ana, ma ttahi atu mtou e tiaki, anei, te mana o tr iwi, ar, atu an ttahi ataamira i pnei i t ki roto o Ngti Manu. Whai muri mai he pnei te hua o tana nui, k katoa i te kai. Na, i te hiamana o te Taraipiunara, kina i hiahia au kia kite kutou i te whakaahua nei, kia mhio kutou, ehara na te mea, i hiahia Ngpuhi ma ttahi atu a Ngpuhi e tiaki, anei tna mana. I ng w o mua, ka haere koe ki te marae o te tangata, khore e tirohia ana ko te ataahua o tana wharekai, ng kai rnei kei roto, ko tana whare hui, tana whare puni rnei, engari, ko te mana o te iwi kei roto i tana pataka kai, anei tnei i t ki Kororreka, i te w o te whakaminenga.

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N i phh tr pea i phh kutou ka huri au i te krero m te Trti inianei, ko taku hiahia kia hoki mai kutou app, kia tino turuturu ai te huare i o kutou kauae, ka tuku atu ng krero m te Trti. Ko taku hiahia i tnei w, kia paku hoki au ki te whakatikatika i tahi o ng krero i te w o te Trit, i te whakatikatika i tahi o ng krero i te w o ng pakanga. I rongo kutou inanahi r te krero o taku papa a Patu i krero m te haerenga o Tiki te irmutu o Pmare ki te tiki poaka mai a Mohi Twhai, ka tae atu a Tiki, ka hoatu te poaka ki a ia, ka hua kai ponu a Tiki, ka hoki an i te p ki te tiki tahi atu an o ng poaka o Mohi, ka patua a Tiki, ka haere atu ki te Whare umu, te ingoa o taku tuakana e noho mai r i kona ki te ngaki i te mate o Tiki, ka tae ki Waima ka whaia e P, te rangatira a P rua ko Mohi Twhai, ng rangatira o Te M-hurehure i tr w. Ka patua Te Whare-umu, he mea mau kre ao, i a ia e oma ana i te nghere ka whiwhi ana waewae ki te kareao, ka hinga, ka patua e Te Whare-umu. Whai muri mai, kotahi tau pea i muri mai, i tae mai a Pi ki Waiomio, ki mua i te whare whakairo o Kwiti e t ana, te whi e t nei te rapunga i tnei r, ko Te hua-reka te ingoa o te kinga o te whare o Kwiti i tr w. Ka tae mai a P i roto i na whakahoki i ng mihi a Kwiti ki a ia, ka puta te krero i a ia m tana patu i a Te Whare-umu, ka mutu ana krero, ka mutu m te kaumtua ana ko P, ko te hua e te whaea e Marara i a Turei-heke, kore e t ana pnei tnei ki te krero, ka oma, ka peke, ka tau ka hoki ake me ng krero, ka peke ka tau. Kei reira tonu, tae noa mai ki tnei w kei mua i te whare hui, te Rapunga, te whi e k ana e Ngti Hine, ko Te Piki o P. Ka oma a P, ka peke, ka tau me ana krero, ka hoki mai an, ka puta o ana whakahh kia Kwiti m tr mahi, ko te whakahoki a Kwiti ki a ia e kore an e pn, he aha te hua. 252

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Wai 1040,#4.1.1 I te tau, kotahi mano, waru rau, toru tekau ma waru, ka t te pakanga o Wai-kere-puru-ki-opua, ko te pakanga o Te Wai-kere-puru i waenga i a Te M-hure-hure i a Ngti Hine, Ngti Manu me te Kapotai. I Te Waikere-puru i raro iho i te p i tihu i pua, ka patu a P e Kwiti ki reira, ka mate a Pi, ka mate an a Moetarau rua ko Koukou, kotahi an Te Kapotai i mate, ko te Atua-kawaia, app ka rongo kutou i te waiata o te whnau nei, te waiata a mahanga rua ko Kkwai m Te Atua-kawaia i mate a Wai-kere-puru. Na tr kaumtua a Te Atua-kawaia ko te tpuna tr o te tangata e k a ana i te r nei ko Huirangi Wai-kere-puru, ko tna ingoa ake ko Ray Edwards, engari ko te Atua-kawaia tana tpuna i mate i Waikere-puru ka tangohia te ingoa Waikere-puru ki a ia. Ka mate a P, a Koukou, a Moetarau, kaua ko Moetara, ko Moetarau, ka tae ng whanaunga o Pane e noho nei ka hokona ng mtenga o Moetarau rua ko Koukou, ka hokona ki te Pkeha, tau atu ana ki ngrangi, a, n te tekau ma rima tau ki muri nei, ka whakahokia mai e Tauiwi ng mtenga o Koukou rua ko Moetarau, i whakahokia ki te urup i Munu i te mea o rua tinana i muri mai i te pakanga i mua ki rairai. rairai te whi tapu kei runga o Whatitiri, ka tkina atu a Te Uri Roroi i ng mtenga a Moetarau rua ko Koukou, te tanumia ki Munu. Kei reira e takoto ana e rapu ana, kei hea ng tinana. Take i krero ai au nei krero, i te mea ahakoa i roto i a mtou i a Ngti Hine, e krero pnei ana i te r nei. He aha a Mohi Twhai i huri ki raro i te Karauna, i te whwhai ki a Kwiti rua ko Heke, koinei te take o te mtenga o P, ki Waikere-puru. I hiahia au te krero o tnei krero i te mea korekore ara ake i roto i ng roro n e noho mai r, ko te take i uru mai a Mohi Twhai, ki te whwhai i a Heke rua ko Kwiti, na tana whina i te Karauna, khore. I uru mai ki te ngaki i te mate o P, o Moetarau, o Koukou, katahi ka hoki an au ki tua w tonu, ka krero au he aha te take i uru mai a Nn, a Patu-one me Pana-ka-reao i te whwhai ki a Kwiti rua ko Hone Heke. I runga i te aha, ehara i te tautoko i te Karauna, engari, ttahi pakanga i konei taea mai, na Hone Heke te wahine a Patu-one i Patu, mate rawa. Ko te wahine o Patu-one ko te kotiro o Pana-ka-reao i moe i a Patu-one, na Hone Heke i patu ko wai r a Nn, a Patu-one, a Pana-kareao i uru mai ki te whwhai kia Heke rua ko Kwiti, te ngaki mate ehara i te tautoko i te Karauna, ehara. Me rongo an Ngti Hine i nei krero, i te mea kei reira tonu rtou e whakaaro ana he aha i huri mai ng tngata nei kia Ngti Hine, koin ehara i te kino, ehara i te tautoko i te Karauna, he ngaki i te mate, te wahine a Patu-one katahi, i te mate o P ka rua. Na nei krero, ka whrikihia ahau he tupapa hei tahh m te take i haina e ng tpuna i te Trti o Waitangi. Kia mhio mai kutou i muri mai i te pakanga i Ruapekapeka i hui tahi a Nn, a Patu-one me Kwiti, hei hohou i te rongo, waih tr kia takoto. Kaua e ngakia a muri ake nei i te mea kua tau te mate a Pi, kua tau te mate o te wahine o Patu-one, waih ki reira. Ko ng kai-tuhi hitori, Pkeha e k ana i tautoko a Nn rua ko Patu-one me Mohi Twhai i te Karauna, ehara, ehara tr i te pono. Heoi an kia mhio ttou i mua atu i te hounga atu i ng krero m te Trti o Waitangi, kia mhio ai ttou, he aha te take i ngtahi ai rtou ki te krero tuatahi i ng krero i puta kei roto i te Trti o Waitangi. 253

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Wai 1040,#4.1.1 Tr pea me hoki mai ttou ki te Trti e ng tuhinga o taku roia. Kia mrama ai kutou na kutou n roia e noho mai r i k, i aua kuhu mai ana ki te au ng rorohiko, he facebook, he trademe kei runga, e utungia ana rtou e kutou. E te Taraipiunara ka hoki atu an au ki taku krero ki a kutou, kia mau ki ng mohiti a te Mori, kaua i te Pkeha i roto i tnei kaupapa. Ka tae ttou ki te Trti o Waitangi, he aha ng whakaaro a Ng Puhi m te Trti o Waitangi. Ko ng whakaaro o Ng Puhi m te Trti o Waitangi e hoki ana ki te ttakitanga o Hongi ki te Kngi, he ttaki i ng hoa, he ttaki i ng rite e haere tonu ana. Khore i tua atu, khore i tua mai, ko ttahi an ng tino hiahia o ng rangatira o Ng Puhi i tr w, ko ng rawa o ng iwi o t whi, kaua ko Ingrangi anak. Ka whriki au i nei krero m muri ku krero m te Trti ka kite kutou, he aha ai i whrikingia e ahau i nei krero, e hiahia n rtou ki ng rawa o whenua k. Whakaaro ake koe ki ng tngata whenua katoa o te ao, ko wai te iwi i pr. Ko wai te iwi, kre i noho kinga noa iho, engari i puta ki te ao, ki te kimi i ttahi oranga kei tua atu o ng taumata o te Moana. He iwi mtou, he iwi mhio, he iwi whai rawa, na reira he aha rtou i hiahia ai ma ttahi atu an rtou e whakahere. Kina te pai o te Phipi i tr w, he manaaki i ng iwi i tna taha koti mana, he manaaki i te iwi i roto i r huatanga m te kimi rawa, m te whakat pkihi, m te whakahaere pkihi, r momo huatanga, karekau ttou e kuare ana, ahakoa taku matua te waihoroi e noho mai na i Hurae, ko te Kooti mana e rite ana ki te Hurae i te matapiko, engari, ko te phipi i noho ki te tiaki i te iwi Mori, kia puta ai ng rawa o t whi ki a ttou ki a Ng Puhi. Ka tae ttou ki te Trit o Waitangi, karekau o ttou tpuna i mhio ki tnei kaupapa, i mua mai i te tononga o ng mihinare, kia tae mai ng rangatira ki konei, ki Waitangi i krero ai. Ka hoki an ki taku ptai, he aha i mhio ai ng mihinare e haere mai ana ttahi tangata, me r krero, he aha, na te aha, na te mea, kina tr, ko te hiahia o ng mihinare, kia uru atu tnei whenua ki raro i te Karauna o ngrangi, mai r an tr hiahia i te taenga tuatahi mai ki konei. Ko te mharo k, he aha kore i krero hngai mai kia ttou, ka waih kia mahi kuhu, kia mahi huna, i rongo kutou i a Erima ka nei inanahi r e rima ng momo Trti i whakatngia i tua w. I te mea tuatahi, kre ng rangatira i whaka ki te krero Pkeh m te Sovereignty, ko te mana, kre ng rangatira i whaka, he aha i rerek mai i te mana ki te Kwantanga, te mea i hainatia e rtou. He mhio n rtou he aha te Kwanatanga, he mhio n rtou He aha te Kwana, ki ttahi whi he Kwana te Kwana, he Kwanatanga te Kwanatanga , ki tahi he Kwanatanga te Kwana, he Kwana te Kwanatanga. I konei i te tau rangatira ng rangatira e hui ana, i te taenga mai o Hpihana ki knei i tau atu ki Kororreka i roto i tana manuao, i mua atu i taku krerotanga m te Trti, kua rongo k au i ng krero m te Kwanatanga, te mana i riro ai te whenua o ttahi atu, katahi me Trti, ka rua me pnui, Proclamations. Ka toru me raupatu, ka wh acquiescence [Ph 3.43.52], ko te krero o tn kupu ka tuku ttou, ka kore e kaua e riri ki te Kwanatanga i muri mai, i pr a Ngpuhi, kre 254

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Wai 1040,#4.1.1 i moe oke tonu. Te w i pnuingia e Hpihana ana pnui ki Kororreka, kotahi noa iho te Mori i reira, kotahi noa iho, i raupatutia a Ngpuhi, mn i raupatutia, krerotia mai te pakanga i raupatutia ai a Ngpuhi, an, ka hoki mai an ttou ki te Trti. Te take i puta ai i au nei krero i roto i tku poto ki runga i te mata o te whenua i tnei ao, wh tekau noa iho ng tau. Kua rongo au i ng minit o Te Karauna e k ana, i riro tnei whenua i te Trit, ko tahi e mea ana, he conquest, ko tahi e mea ana, proclamations, ko tahi e mea ana, you acquiesced, mn kre rtou i te mhio, ko wai e mhio ana e noho nei a rtou ria, tr pea m rtou e krero mai, engari, kre a Ngpuhi e kite i tr, ko te Trit o Waitangi, i hainatia ki konei, ko te whanga nui o te Trit i hainatia ko te whanga tuarua, kia noho tonu te mana, te Rangatiratanga ki ng iwi taketake o tnei whenua. Ka eke ki te krero a te papa a Patu inanahi r, a Erima, i whaka rtou, koin ng krero i puta i te tau rangatira, i tere puta ai rtou ki te haina i te mea i whaka rtou me noho mai te Kwana, me noho mai, hei tiaki i ng Pkeha i konei, katahi, karua, kia haere tonu te whakahoata ng rite, tmata mai i a Hongi. Korekau rtou i whaka, ki te tuku i te mana, kite koe te mhio o ng mihinare, ka kite koe i te whakaputanga, e k ana ko Nu Treni, tirohia te Trti, ko aua kaiwhakamori an e k ana ko Nu Tirani, tirohia te kohatu i waho nei, he matakite n rtou, ka tmata, he Nu Tyranny ki konei, he rerek i te Treni ki te Trani, ae he rite tr ki te Tyranny, koia i mau a Hpihana i roto i ana kkahu moe, ka kite ttou i ng pikitia i te w i hainatia ana i te Trti e noho mai ana te tangata me tana hoari, tana ptae ttaha, ko ana kkahu Heramana, he teka, i tae mai ia i roto i ana kkahu moe, ko te ptae nahe i mau, he tika tonu, na te aha i pr ai i te w tuarua i pnuihia e Te Wremu , e Te Karu-wh i te Trti e hoki mai ana o ng tpuna ki konei kre i whaka, heoi an, ka hui an i te rima o Pepuere. Ka mutu tr ka hoki mai an ng rangatira ki te tau rangatira, krero ai, ka whaka rtou ki te haina, ahakoa i whakaritea ko te whitu k te r i haina ai, i reri rtou i te ata o te ono, ka tono i a Hpihana kia haere mai, koia i haere mai i roto i ana kkahu moe. Koia ana ko ng momo whakawai i a ttou, ka titiro koe ki ng tuhinga, te rangatira mai o te hua o te tangata, he iti noa iho ma koe krero atu ki a kutou e iti noa iho ng tngata e pr ana te rangatira o te hua, maranga mai i te ata. Ka tae mai te kaumtua ana ki runga, ka haina tahi o ng rangatira, ko tahi awangawanga, ehara i te mea, khore i tautoko, engari, i awangawanga, n te mea, korekau i rite i a rtou i roto ake i rtou roro Mori, i rtou kanohi Mori, ki te Mori world view e krero nei m ng kupu i roto i te Trti, korekau rtou i mhio, engari, i haina rtou, i runga i te aha, i runga i to rtou whakapono ka mau tonu te mana ki a rtou i te mea, koia tn ko te ao o te Mori. Ka hoki ki ng pakanga o mua atu i te Trti, i ng mau ttahi rangatira, e te ope tua, e te matua tua rnei, ka patua tr tangata, heoi an, te mea e wtea ana ki a ia mn ia i te hiahia, mna e tohu, ko thea te rkau e mate ai ia, he toki pou tngata, he Mere whai ingoa, he Taiaha whi ingoa, he Honey whai ingoa anak, koin te tohu o te mana, mn o ttou tpuna i mhio i tae mai a Hpihana i te tau toru tekau m waru, i 255

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Wai 1040,#4.1.1 runga i tana manuo. Mn Te Kemara i kite i te ingoa o tana manuo, tr pea ka whakap ia he tinihanga tnei kei te haere i te mea, ko te ingoa o te manuo i te taenga tuatahi mai a Hpihana, HMS Rattlesnake, engari, i haina tahi o rtou i runga i t rtou whakapono, he momo manaaki tnei i te tangata, he momo aroha tnei ki te tangata, me tae mai tnei tangata ki te tiaki i na ake, kaua i a Ng Puhi, an, e taea an e Ng Puhi te tiaki i a ia. Ka mutu, ko te hunga i haina i te w o te whakaputanga, i whaka i a rtou te mana o tnei whenua i a rtou te mana ki tnei whenua, ka k ttou, ka whaka rtou i roto i te wh tau i muri mai ki te tuku i tr mana ki ttahi atu, ko te Karauna anak e mahi ana i tr mahi. I tua rangi tonu r i hainatia i te Trti o Waitangi i amuamu te nuinga o ng Pkeha i konei i runga i te kore whakamori tika o Wremu me Phipi i ng krero, ka pukuriri a Hpihana, ka takariri me tana k, mn e kore e taea te hopu i te tangata whenua ng krero o roto i tana Trti ehara an na te h, mn ehara an na, n wai, n wai te h, koin ng awangawanga nui kei roto i a Ng Puhi i te r nei e te Taraipiunara. Ko r hunga ko Henare, ko Te Karu-wh, ko Wremu, ko Henry Tacey [Ph 3.53.57] Kemp, te tamaiti o Te Keepa me te maha atu o r tngata i muri tonu mai te Trti i puta ng ihu ki waho, he tangata kaiwhakapkeh, kai-whakamori, huri katoa te hoko haere i ng whenua, na rtou katoa i ta tuhi ng pepa hoko, mn i tika t rtou whakatakoto i n kupu he aha ai, i h ai i roto i te Trti. Kotahi an te whakaaro e toi ana ki te poko o te tangata he tinihanga, he mmenga, koia i pr ai. Ko ttahi atu an o ng take i hiahia ai i ng tpuna te haere mai ki konei e noho ai, te Kwana ki konei e noho ai, na ng mihinare ng tpuna i whakamataku ki te iwi o wiwi, ka mutu i konei te Pihopa o Pikop e noho ana, te kaha o tn iwi ki te noi i huaina ng Katorika e Ng Puhi he Pikop, i a w o te p e koropiko ana ki te noi. Ko James Ready Clendon me Bishop Pompallier, na rtou ng krero ttika ki ng tkanga, kia tpato ai rtou, ko ng mihinare, tirohia e koe ng tuhinga htore Pkeha i muri mai, ko ng mihinare ki reira e whakakoretake ana i a Himi Te Nn rua ko Pomo Pariau [Ph 3.55.50], m te aha, m te aha te take. Kia mhio mai kutou i muri tonu i te hainatanga o te Trti o Waitangi, i tae mai a Charles Darwin ki konei i te moana o Tokerau e ngunguru mai r i waho, i tae mai tr koroua o Paehau ki konei, e rapu ana i ng hakohako mutunga i puta ai i ng Pkeha ki tnei ao. Ko tr kaumtua me tana ope i haere ki Waiomio, ki te tirotiro i ng koiwi o Ngti Hine, o Ngti T, o ng uri o T-hukia kei reira, e whata ana. Kia mhio ia i ahu mai te iwi Mori i hea, i a rtou e kuhu atu ana ki te awa o Tau-ma-rere i ttaki rtou ki te p o Pmare ki tihu, ki tahi Mori i reira, kre i roa i muri mai te Trti e amuamu ana m te Trti, he aha te mutunga o te Trti ki a Ngpuhi. I muri tonu mai i te rirotanga i te thaetanga rnei o Hpihana, i te mana ki tnei whenua, i nukuhia ki Tmaki, ka wehe atu te Karauna i konei, mai tua r, ka hoki mai i tnei r, i wehe atu i konei, kre i hoki mai, he aha te tkanga o tr, mm noa iho ng tauira huri haere, titiro ki ng rori o te Tai Tokerau, titiro ki ng tauranga rere rangi, titiro ki te 256

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Wai 1040,#4.1.1 huatanga o te noho o te Mori i te Tai Tokerau nei, he phara nei, tekau ma whitu mano tra i a tau ki te tangata Mori kotahi, wehe atu te Karauna i konei, kore i hoki mai, kua riro i a ia te thae i te mana o Ngpuhi, khei hoki mai ki konei. I te r nei i whakanuia e te Parawhau, e Ngti Hine, e Ngti Manu te hainatanga o Kwiti, o Tirarau o Pmare i te Trti. Kua kite k te karauna, kua kite k kutou i ng krero o taku papa m tr huatanga, i tat ng rangatira, ko tahi ka haina i konei ko tahi e kore haina, n muri mai ka haina atu r, engari, i haina i te Trti o Waitangi, ko te uauatanga kei runga i a kutou ko te uauatanga i puta i a Kngi i tr p r, hei tr ata r, ko te ture i waihangatia ai kutou me tirohia e kutou te Trti reo Mori, te Treaty reo Pkeha. Ka eke tr ki te krero o taku matua, Te Kereitia Toa na tnei, tr i patu, he aha, kre te Kngi o Ingrangi, i manako mai i te tiaki i te hunga i haina i te Trti o Waitangi, i au i te kura, karekau nei krero i whakaakongia e puta i roto i ng akoranga tana tamariki. Na, i te r nei kua pei tutai ttou, kua pei ake i te tutai tupuke [Ph 4.00.45] na te aha, na te kuare o Tauiwi ki ng krero ake a ttou tpuna, khore i tuhia. He whakarpopoto i tr whanga, i te mea ka huri au ki tahi atu an krero, me tirohia te Trti ki te whakaputanga ki te hiahia a Hongi, kia hoa tahi rua ko Te Kngi o Ingrangi, ko te Trti he whanga an tr o tua ngtahitanga, ka whai muri i au i te hainatanga o te Trti. Khore i roa i muri mai i ngang [Ph 4.02.01] Ng Puhi m ng huatanga i mahingia e te Kwanatanga ki a rtou, waih te Trti ki te taha m tnei w i te mea, i whaka rtou ki runga i t rtou mhio, he aha ng krero kei roto i te Trti. Ka tahuri te Kwanatanga ki te tkino i a Ng Puhi, ka whakaara ake te Rnanga o te Trit o Waitangi o te whakaputanga, mai i te tau i hainatia e te Trit o Waitangi ka tmata a Ng Puhi ki te tuhi reta whakah ki te Kngi o Ingrangi, ko te mea, karekau r tpuna i mhio, otir ko te nuinga o ttou i roto i tnei whare i te r nei e ng tuhi atu koe he reta ki te Kngi o Ingarangi, e kore twhiti atu i Pneke. Ka tae t reta ki Pneke ki te Kwana Tianara, ka tukuna atu e ia ki te Kwanatanga, m te Kwanatanga e waihanga mai i te whakautu ki t reta, ko ng reta o ttou tpuna i tukuna ki te Kngi o Ingarangi, i aukatingia ki Poihkena, me phea ai te Kngi, te Kuini rnei i tr w o Wikitoria e mhio ki te rauhanga, ki te tinihanga e mahingia ki te iwi Mori, khore ng krero i tae atu ki reira. Tae noa mai ki tnei r, kia mhio mai kutou ki ng tpono kutou ki ttahi raruraru, ki ttahi Kwanatanga, ka tuhia e kutou t reta ki te minit ka tae atu ki te minit, ka whakahokia mai ki te tangata i krero atu ai koe i Whngrei, mn e tuhi te whakahoki, , i pr o ttou tpuna, khore e roa i muri mai ka ara ake te pakanga. Ttahi atu an ng take i t ai te pakanga ki Kororreka ana na Nn te pou kara i t, te mea tuatahi, ko te trakitanga e Hone Heke, ka raru an a Nn rua ko Hone Heke, ko te utu o tr ka whakaara akengia e Hone Heke te pou kara, krekau ia i pakanga i tana trakitanga i te w tuarua i te mea nn i whakaara, i te tuatoru, i te tuawh, ka pakar te riri ki roto o Kororreka. I te w i whakaekengia ai i Kororreka, i haere mai a Hongi mai i Waitata, mrunga o Pukematu, ki te pou kara e maikiki ka turakina an. Ko 257

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Wai 1040,#4.1.1 Pmare rua ko Kwiti me Te Kapotai me Kiwi-kiwi i haere mai i Urut, i Mata-uwhi. N i reira ka taka te mtenga o Pmuka, te tangata e k ai a Hirini inanahi r Leftenant Toby Philpotts, nn i poro te mtenga o Pmuka, tata a Kwiti te pr an, i ora ai a Kwiti na tana pononga, nn a Kwiti i pei ka te hoariri ki te pononga, an, na tr ka puta te whiu o Kwiti ki tana tamaiti mataamua ki a Taura, i te mea k ko hau k Taura ki roto i ng toa hko rama, ko ng poro hurangi ai, an, i puta te riri o Kwiti ki tana tamaiti ki a Taura, i hea ia i te w i tata mate ai ia, riro k m tana pononga ia ka ora. I muri mai i tr ka wehe atu te Karauna i te ngota ki roto o Tmaki, ka haere ake ko kti whero, ka tau mai ki Te Kerikeri, ka hkoi atu ki Te Mwhe i Puke-tt, an ka t an te pakanga ki reira. I reira ka taot a Hone Heke, kaua i Te Mwhe tonu, i reira, i te hiamana, i k atu au ki a koe, ka whakamramahia, he aha te take o nei krero, e krerotia ana m te Trti. E ai ki ng Pkeha, ko rtou i wikitoria i Te Mwhe, e ai ki a rtou, engari, ehara tr i te krero Mori, tirohia e koe ng tuhinga o ng piha hoia e whakahoki prongo ana ki ngrangi, e phh koe, kua hinga te ao katoa i a rtou, engari, ko te pono k kre a te Mori i raru ki reira. Ka hnuku atu te Mori ki hwai, ki tahi ko Hoe-a-wai, ki te p o Penetaui, ka whakaara akengia he p whwhai p, whwhai p repo, e ttou m, i te r i tukuna ai ng hoia, te whakaeke i te p i hwai i roto i te rima mineti, kotahi rau hoia i mate i te w kotahi, engari, ko ng tuhinga o ng kaituhi htori, ko ng tuhinga o te hunga o ng piha, i tuhi krero prongo ki Ingrangi, o rtou i wikitoria. Kotahi noa iho te Pkeha i uru ki te p ana ko Leftenant Toby Philpotts, i k ai te Mori ko Topi, i tana ingoa Toby, an, i te urunga atu o Philpotts ki te p ka poroa te mtenga. Ka whakatngia ki te pou ka puta te haka o Ng Puhi e te mate uaua ana, he tama te mrr, ina hoki r te tohu a te uaua, kei taku ringa e mau ana, te kaki o te kawau mrr, ka eke te wiwi, he haka pr, engari, ehara tr ko ng prongo i tae ki ngrangi. Whai muri mai ko te pakanga i Ruapekapeka, an, e noho nei te Paipera, tatari m te Rtapu, ka whakaekengia te p, te w o te kaupapa i maua mai e ng mihinare ki konei, ka whakaekengia te p, me aua krero an i hoki ki ngrangi, ko tku e mea nei, i roto i nei huatanga. E te hiamana, i te w i whakatngia ai i te kaupapa m pp kia noho ttahi panel, hei wnanga i nei ptai, he wnanga i nei take, i puta mai te whakahokia te Karauna, ka tatari rtou m ng Technical Witnesses. Ko ng technical witnesses me a rtou krero i ahu mai i ng pukapuka, i ng krero Pkeha ka nui te h, koia au i whriki nei krero m ng pakanga, na te mea ko ng prongo i hoki ki ngrangi, ehara k ko ng mea tika i tau mai ki konei, he aha ttou e whakapono ana ki nei huatanga m ng krero i puta m te Trit o Waitangi i tuhia te mnene, he mea tuhi, rua tekau ma rima tau ki muri. Mn ng Pkeha e k ana, e h ana te momo mau o te Mori i tna matauranga, te waha, ki te taringa o te waha, ki taringa o te waha, i a whakatupurangi, i a whakatupuranga, i a whakatupuranga, he aha ta ttou i he ai i tika ai t rtou, e mea ana te Pkeha, history is written by the victor, kei hea te paku whakaaro Mori i roto i n krero. Koia au i 258

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Wai 1040,#4.1.1 takariri ki te Karauna i tana k mai ka tatari ia m ng technical witnesses, engari, harekau ana krero ki a mtou, mn pr ng moumou taima noa iho i te t. 5 Engari ko taku hiahia kia mtou ai te Taraipiunara, ko ng krero m te Phipi, i h, na ng tpuna te whakaputanga i waihanga m roto mai i te manawa i o rtou kitenga, i a rtou e huri haere ana i te ao, katahi, i a rtou e whakarongo ana i te hunga e huri haere ana i te ao. Ko te Trit he pr tonu, hunga ng taupatupatu a ture m te huatanga o te Trit me te Treaty, ko te mea i hainatia ttou mtua ko te mea i mhio ai rtou, engari ko ng krero, i puta i a Patu m te simple, to amuse, peasants r momo mea, simple nullity r momo krero, i ahu mai r krero i te ao o Tauiwi, koia au i tangi i te ata nei, an, kua hua tau taku mauri inianei, puta taku krero ki a koe, ko te tino wangawanga nui a tku papa, mate noa, i te mea nn te roopu rua tekau ma waru i whakahoki mai i ropi, whitu rau rtou i mahue ki reira, i whakaheke toto i mate m tnei whenua i runga an i te whakatauki a ttou mtua he wahine, he whenua, e ngaro ai te tangata. Ka mutu ka hoki mai ki konei, ko tua mahi kino tino i a ttou ka mate taku papa he tangata kaha ki te aki kia whakamanahia te Trit o Waitangi, i mate i runga i te ngkau whakamomori, kre tr i tutuki m te hunga e mahue ki t whi. Koia au e mea nei, ko ng krero i roto i ng technical reports, tata ake nei i tuhia e Jamie Bellage m ana krero, e p ana ki ng pakanga i te Ngt nei, tino rerek i ng krero i puta i roto i ng tuhinga o tr w, n te aha, i noho ia ki te krero ki a mtou, kia puta ai ng krero a te Mori ki waho, engari, ka toa ng krero kei roto i ng pukapuka, ka wnangahia a te wiki e t mai nei, i ahu mai aua pukapuka, k nei te h. I mea au i ku kupu whakataki, ko te take nui o tnei kaupapa, ko te kore whaka o Ngpuhi, otir, ehara ko Ngpuhi o tnei r e noho nei engari, i a whakatupuranga, i a whakatupuranga karekau rtou i haina i te Trit o Waitangi, The Treaty of Waitangi, haina rtou i te Trti. I muri mai i te pakanga i Ruapekapeka, ka ngaro atu Te Karauna i konei, wiwi, wawa, kupu whi e whia kore. Ko tnei whenua i mahue Te Karauna i tr w, kia krero au m te mana e ai nei ki Te Karauna i riro i a rtou, ko tnei whenua i mahue i Te Karauna, i riro an ma Ngpuhi, Ngpuhi e whakahere. I hui an te rnanga nei i a tau, tae noa ki te hui kohinga mrama, i karangatia e Apihai Te Kawau, e Paora Tuhaia. Ko tnei whenua i tr w i te Tai-Tokerau, hua pnei i Afghanistan i te r nei, hua pnei i a Pakistan i te r nei, kei roto i tr krero, ko te Kwanatanga, kei Karachi e noho ana, engari, ko ng rangatira o waho atu ng kaiwhakahaere i o rtou ake whi, e pr tonu Afghanistan. Ko President Karzai, kei Kabul anak tna Kwanatanga, engari he Warlord kei k, he warlord kei k, he Warlord kei k. I pr te Tai-Tokerau, kore a Te Karauna i noho mai me tana mana i thaetia, i puta atu i konei mai i tr w ka tmata te riro o ng whenua o Ngpuhi ka kite rtou i te tino ngau o te Treaty of Waitangi, tino ngau nei, ko te kaupapa i whakaaro ai rtou he Kawenata, ko te Kngi me te Kuini me te iwi Mori, taha ki te taha, ko te Atua kei runga, i riro k, ko te Atua i te taha o te Mori ko te Kngi kua piki ki runga. Koin e mhio ana ai kutou, koia au e mea ana

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Wai 1040,#4.1.1 e tirohia m roto ake i te reo Mori, he aha te Kawenata, khai ng tpuna he Kawenata te whakaputanga, he Kawenata te Trit. Koia ai i puta te krero a Hone Heke i muri mai i te pakanga i Ruapekapeka i tana tuhinga ki te Kngi ko tnei krero ka haere tonu, me krero atu au ki a koe tahi tauira, i noho tonu te mana o Ngpuhi ki a Ngpuhi. tahi o ku tpuna a Wiki Te Kiri Moeanu, i konei i Pokapu e noho ana i te tau 1920, ka heke, i a ia tonu tana pononga mai i ng pakanga a iwi, i heke atu ia ki Te Kawakawa, te taone o Te Kawakawa ki te tiki kai m rua, ka k atu tana pononga, ko koe e tiaki i t tua mr, kaua e tuku i ng Pkeko kia hau atu ki roto, i te hokinga mai e moe ana a toru karapa, koin te ingoa o tana pononga, toru karapa, thruppence. E moe ana i te taha o te mra kai kua hau k ng Pkeko ki roto, hoki tika atu a Wiki Te Kiri ki tana kinga ki te tiki i tana toki, hoki mai ka poutungia te mtenga o toru karapa, mate atu. Ka mutu i tae te rongo ki ng pirihimana i Kawakawa, kua khurungia a toru karapa, ka puta te krero a te pirihimana a tr w e kore ia e ahei te haere atu ki te mauhere i a Wiki Te Kiri he nui rawa an tna mana. He maha ng krero pr m te mana o Te Karauna ki tnei whenua, e k ana a Ngpuhi i a ia tonu e puritia ana, i k ake au i te whakatakinga o ku krero kei tn urup, kei tn urup, kei tn urup ng tohu, e k a ana ng kohatu, whakahnoretia te Trti o Waitangi, he kai-tautoko e te Trit o Waitangi, he kai-hpai i te Trit o Waitangi, kei reira tonu a Ngpuhi e noho ana i te r nei. N reira e te kai-whakaw anei te w i hoki mai ai te rua tekau ma waru ki Pneke, i k ake au kia kutou e tika tonu, i hua raruraru taku rorohiko, engari, riro mai i au te tuhinga i roto i te Northern Advocate, o te hui o Ngpuhi i t ki Waiomio, ki te whakat i te pakanga, i te whakaara i te pakanga ki a Hitara, i puta te krero o ng kaumtua i taua hui, ka whakatngia, ka whakaara akengia te pakanga i te mea e haere tonu ana ng krero i tmata i a Hongi, tae noa mai ki a Kngi Hori i tr w. I k ai puta ai te krero a te kai-krero mai i te hui, ka mau a Ngpuhi ki tana Kawenata i roto i te Trit ki te Kinga o Ingarangi, kua raruraru nei ki a Hitara, ka rua atu a Ngpuhi ki tana taha, ko te hokinga mai tnei o te rua tekau ma waru mai i t whi I t te hui ki kna, i mua atu i te wehenga atu o te ope rua tekau ma waru i tae mai ki Waitangi nei, i konei te poroporoaki. Kore rtou i tatari kia puta te krero a te Kwanatanga o Niu Tireni, kia kawea te riri ki a Hitara, kia whakaara ake te pakanga, engari, i puta i a rtou i runga i te rongo, kua puta te krero o te Kng o Ingarangi, kei te noho pakanga rtou kia Tiamani, kre i tatari, anei ng tohu. Trans Here you see the picture of that platform of food at Kororreka in 1835. Now look at that platform. Each level was groaning with food. The reason I want the Tribunal to see this picture so that they know and this confirms that Ngpuhi was an affluent person. We did not want someone else to look after us. There, there is the proof. There is the proof of the mana of the people. There was another such platform erected at Ngti Manu after this. I will tell you how big it was filled with food, 150 yards long.

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Wai 1040,#4.1.1 Judge, I just wanted you to see this to illustrate because Ngpuhi did not want someone else to provide sustenance for him. No, this is the proof of its influence. In the old days when he went to another persons marae, you did not look at the beauty of its houses. It was a meeting house, but the mana of the people was in its food store, in its food store. There is our food store that stood at Kororareka in the time of Te Whakaminenga. Perhaps you thought that I would turn to speak about The Treaty. I want you to comeback tomorrow so that the saliva is dripping from your mouths. My desire at this time is to return briefly to correct some of the statements uttered about the time of The Treaty and to correct some of the statements about the battles. You heard yesterday from Patu. He spoke about Tiki, the nephew of Pmare, went to fetch pigs from Mohi Twhai. Tiki arrived and the pigs were given to him. Tiki got a bit greedy and he went back at night to get some more pigs belonging to Mohi. As a result, Tiki was killed. Te Whareumu went, the name of my brother sitting over there, to avenge the death of Tiki. He reached Waima and he was pursued by Pi, the chief. Pi and Mohi Twhai were the chiefs of Te Mhurehure at that time. Whareumu was killed. As he was fleeing in the forest, he tripped over a steeple-jack and he subsequently was killed. After that, one year perhaps afterwards, Pi came to Waiomio. Before the carved house of Kwiti which stood where Te Rapunga stands today and the name of that carved house of Kwiti was called Te Ahuareka. So Pi came and in his returning the oratory of Kwiti, he spoke about killing Te Whareumu. After he spoke and Pi, Marara, he was similar to Tureiheke. He wouldnt stand like me. He would jump and he would walk and he would trot and he would jump and from that day to this, in front of the house Te Rapunga, the place called by Ngti Hine called Te Piki o Pi, The ascent of Pi. Pi would run and trot, all the time orating his speech and he spoke boastfully of killing Te Whareumu to Kwiti and Kwiti said to him That will not happen again. What is the result? In the year 1838 the battle of Waikerepuru was held at Opua. The battle of Te Waikerepuru; between, Te Mhurehure and Ngti Hine, Ngti Manu and Te Kapotai. At the Te Waikerepuru under the pa of Otuihu at Opua, Pi was killed by Kwiti. P died and Moetara and Kaukau died. It was only one of Te Kapotai who died, Te Atua Kawaia. Tomorrow you will hear the song of the family, the song of Mahanga and Kokowai for Te Atua Kawaia who was killed at Te Waikerepuru. Te Atua Kawaia he was the ancestor of the man known today as Huirangi Waikerepuru His name is Ray Edwards but Te Ataua Kawaia is his ancestor who died at Waikerepuru and the name Waikerepuru, he took for himself; did Ray. P died, Kaukau died, Moetara died - not Moetara, Moetarau. Panis kin; and they sold the heads of Moetarau and Kuku, they were sold to the Pkeh and taken to England and about 15 years ago they were 261

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Wai 1040,#4.1.1 returned by the Pkeh, the heads of Mtenga and Kaukau and returned to the urupa of Mnu. Because their bodies after the battle; were taken to Orairai. Orairai is a sacred place above Whatitiri and Te Uri Roroi went to fetch the heads of Moetarau and Kaukau and buried them at Mnu and they are there to this day looking for their bodies. The reason I am telling this story is because although we of Ngti Hine talk about these things today, why did Mohi Twhai fall under the influence of the Crown and fought against Kwiti and Heke? This is the reason, the death of Pi at Waikerepuru. 10 I wanted to express this story because these stories did not come out of the Crown team. The reason Mohi Twhai came to battle Heke and Kwiti was not to assist the Crown. No. He fought to avenge the death of Pi, of Moetarau and Kaukau. Now returning to that same period, I speak of the reason why Nene, Patuone and Panakareao were involved in the battle against Kwiti and Hone Heke. Why? What was the reason? It was not to support the Crown, but there was a battle here at Taiama. It was Hone Heke who killed Patuones wife and the wife of Patuone was the daughter of Panakareao. The daughter of Panakareao married Patuone and it was Hone Heke who killed her and that was the reason why Nene, Patuone and Panakareao took up arms against Kwiti and Heke. Not to support the Crown, but to avenge the deaths. Ngti Hine should listen because Ngti Hine is still there and pondering why these people turned against Ngti Hine that is the reason. It was not an evil reason, it was not to support the Crown, but to avenge the death of Patuone first and the death of Pi second. Now, these stories we lay down as a base for the reason why the ancestors signed Te Triti o Waitangi. So that you know that after that battle at Ruapekapeka, Nene, Patuone and Kwiti met to cement the peace and let it lie, and let it lie. No more revenge killings after this because Pis death has been avenged and Patuones wife has been avenged, leave it there. The historians, Pkeh historians, assert that Nene and Patuone and Mohi Twhai supported the Crown. Hell no. That is not correct, that is not true. So that we are all aware before we go further into the story about The Treaty of Waitangi, let us be all clear of the reasons why they came together to discuss firstly about the drafting, the words of The Treaty of Waitangi. Now lets come to The Treaty, Te Triti. My lawyers writings, now those lawyers way down at the back, I saw the laptops, Facebooks and they were playing with their Trade Mes and youre paying for them. Members of the Tribunal, I return to what I said earlier. Put on your Mori glasses, dispense with the Pkeh glasses. Te Triti o Waitangi: What was behind the thoughts of Ngpuhi for Te Triti o Waitangi? Ngpuhis thoughts goes back to the time Hongi me the King. It was a meeting of friends, a meeting of equals that was 262

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Wai 1040,#4.1.1 continuing. No more, no less. One of the other things the chiefs of Ngpuhi really wanted was the resources of all of the people from other countries from abroad. When I finish what I have to say about Te Triti you will know why I have laid the foundation thus. They wanted the resources from other lands. If you think about the people of the world, who else was like that? Who are the people who only lived in their own homes but once they went abroad seeking new horizons beyond the horizons they knew. They were people of learning, they were people of knowledge, and they were people of resource. Therefore, why would they want someone else to run their business? Busbys real proverb was to help his people of his own side of Scotland running their own businesses. We are not ignorant of the fact. As we know, Scots are as mean spirited as those Jews. Puhia Busby stayed to work with Mori so that they could receive the resources from overseas. Our ancestors were not aware of this kind of principle of a Treaty before the missionaries sent for the governor to come here. So why; Why? I say. It was because that is what the missionaries wanted, that this land should be taken under the sovereignty of England. That was their very thought from the first time they came here. What is amazing is why they did not tell us the truth then, but they hid the truth and deceived us. Erima told you yesterday there were five versions of The Treaty. The first one, the rangatira did not agree about sovereignty being referred to as mana. The rangatira would not agree. Why would mana be different to kawanatanga, the thing that they signed? What is the difference? Because they knew what a government was? Because they knew what a governor was In some places a governor is a governor and a government is a government. In some places a governor is the government. All the chiefs met here at Taurangatira When Hopihana arrived here (Hobson), he landed at Russell (Kororareka), on his warship. Before I speak about Te Triti, I have heard what the government has had to say. Before you can take sovereignty of something, you must have a Treaty, then you have to make a proclamation. Three: You take it by conquest. Fourth: By acquiescence. That means that we would give that up, we would cede it. Did Ngpuhi do that? No, they did not. They persisted. When Hobson raised his proclamations in Russell; there was only one Mori there, only one; did they conquer Ngpuhi? If they did conquer us, tell us where that battle was held. So let us return to Te Triti, why I am saying this, even in the short time I have been in this world. I have heard Ministers of the Crown say that the Treaty gave up this land. Some say by conquest, some say proclamation and some said you acquiesced the land, you gave it up. If they do not know which it was, how would they know and their lawyers opposite us? Maybe they will tell us. But Ngpuhi has never seen that. Te Triti o Waitangi that was signed here, the most important part of the Treaty is its 2nd Article that the mana, the rangatiratanga would remain with the indigenous peoples of this country. 263

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Wai 1040,#4.1.1 As Rima said the other day, we agreed because they agreed that the governor could remain. That is what they agreed, to look after the Pkeha who were here firstly. Secondly, to develop on the friendship of equality that began with Hone. They did not agree to cede their sovereignty. That is how the missionaries in the Declaration they talked about Niu Treni. Same translators, they talked about Niu Tireni. Did they know that a New Tyranny was about to be visited upon us? So why did the Treni become Tirani. Was it Tyranny? That is why Hobson was caught in his pyjamas when he saw at the time of his pictures; he is sitting there with his sword and his sideways hat and his navy uniform. It is a lie. He came here in his pyjamas. He only managed to wear his hat. It is correct. How do we know? In the second time Henry Williams read The Treaty, the ancestors came back here again and did not agree. That was the 5th of February. So they returned here to Taurangatira and spoke about it again. Although they thought they would sign on the 7th, they were ready on the morning of the 6th. So they sent for Hobson and that is why he came in his pyjamas. Those are the kinds of deceptions we have suffered and we see in the pictures that depict the time. There is only a few people who can look that good when they get up in the morning. When he arrived up at the Treaty grounds, some of the chiefs signed. Some were still concerned. It was not because they did not support it but they just naturally had some concerns. Because they had not settled it in their own Mori minds, in their own Mori view. They were not satisfied with the words of Te Triti. Some things they werent aware of, didnt understand. But still they signed. Why? Because they believed they maintained their mana because that is their world. Lets go back to the things that happened before the Treaty. If a chief was caught by a war party they would kill that man. The only thing that was open to him, he could choose the weapon by which he would die, he could die by the axe, he could only choose his weapon of death. That is the sign of mana. If our ancestors had known that Hobson had arrived in the year 1838 on his warship, if Te Kemara had seen the name of it, if he had seen the name of it, he would have known that there is something amiss. He came here on the HMS Rattlesnake. But some of them did sign on their belief. This was a way of showing your respect of others. This man had come to look after his own. Not Ngpuhi. Ngpuhi was well equipped to look after themselves and the people who has signed at the time of the Declaration, it was determined that they had the sovereignty over this land. We say that four years later they would give it up to someone else? Only the Crown believes that. At that particular time that they signed the Treaty of Waitangi many of the Pkeha here were disturbed that Henry and the others had not translated into Mori. What was the will at the time? Henry Williams said that the indigenous people would not understand the language of the Treaty. If they could not, then whose fault was it?

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Wai 1040,#4.1.1 Those people, Henry, Henry, William, William, Kemp and all those others, they emerged as people who were interpreters of Mori. If they could now translate it into Mori, why couldnt they do it in the Treaty? The only thing that emerges is that these people were deceptive and wanted to cheat us. Another reason the ancestors wanted the governor to come here and stay, that the missionaries had made our ancestors afraid of the people of France because Ngpuhi referred to the Catholics as Tikapo because they were ready to pray at anytime of the day or night. 10 If you look at the writings of the missionaries, they were there being disparaging about James Clendon and Pompallier. Why? Because they were cautioning Mori; so that you know; immediately after the signing of the Treaty, Charles Darwin came here. He came into this harbour. That whiskered gentleman came here. He was looking for the last link to the monkeys that Pkehs came from. That old gentleman went to Waiomio to look at the bones of Ngti Hine. They went to look at the bones that were found there and he wanted to find out where they came from. When they entered the river of Taumrere they saw the pa Pmare Otuihu. Not long after the Treaty they were grumbling about the Treaty. What is the final conclusion about the Treaty to Ngpuhi? Just after Hobson had stolen the sovereignty of this country, he moved to Auckland. The Crown left here. From that day, it has come back today. They departed from here and never came back. What is the reason for that? You could easily have travelled there. Look at our roads, look at our airport. Look at the way we lived at the destitution of Mori in the north, $17,000 per person. The Crown has gone from here. They have already stolen the mana of Ngpuhi. They did not come back here. This day Parawhau, Ngti Manu and Ngti Hine, we remembered the signing of these people, signing of the Treaty, of Te Triti. The Crown knows what my father wrote about those things. Some signed here and some would not sign. It was later that those signed. The difficulty that lies upon you is what Kingi talked about the other day. Which version of The Treaty you want to look at. Takareitia Tohia will tell you that the English version killed the Mori version. Why did the King of England not want to look after the people who had signed the Treaty? When I was at school you would not find any of this in the curricula of the time. Now today we are pushing excrement up the hill because Pkeha have never written about what our ancestors perspective on these things from that time. 40 Just to summarise on that part. I have other things to talk about. You must look at the Treaty and the Declaration and Hones wish that he and the King of England should develop a relationship of equals and this was an expression of that togetherness, that equality. Now I will turn to the things that followed after the signing of the Treaty. Not long after Ngpuhi began to lament the things that happened immediately after. Leave the Treaty aside for the moment because they 265

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Wai 1040,#4.1.1 believed in the things they had signed up to and the Crown began to abuse Ngpuhi, to abuse Ngpuhi. The runanga, the Treaty of Waitangi were raised. The year they signed they began writing to the Queen of England because those ancestors were not aware. You do not know if you write to the King of England you will never get past Wellington. When your letter arrives in Wellington to the Governor General, you send it to the government and the government will reply to your letter. The letters we wrote to the King were cut off in Sydney. How would Queen Victoria have known of the deception that was going on, that was being done to the Mori people the letters would never arrive there? Down to this time, if you run into a problem with the government and you write to the Queen, then you write to the minister and it will come back to an official in Whangarei and he will write a reply to you. It was the same in the time of our ancestors. Not long after that, war emerged. One other reason that war in Russell was because Nene put up the flagpole. When Hone Heke chopped it down there was a problem because him and Nene again. He raised the second one himself and then he chopped it down himself, so he did not have a concern. The third and fourth times, then war descended on Kororareka. War broke out in Russell. The time they led the assault on Kororareka; Hongi came from Waitata upon Pukemata to the flagpole at Maiki and chopped it again. Kwiti and Pmare and others came from inland and thats where Pumaka lost his head to the sword of Lieutenant Toby Philpot who decapitated Puwaka. Kwiti nearly fell to the same death. Why he lived was because of his servant. He pushed Kwiti aside and the sword struck him. Tauri said to his son, Taura, who was in the grog shop, and his anger at his son, he said Where were you at the time I nearly died? I was nearly killed. But for my servant, I would have died. So after that the Crown left the north into Auckland and the red coats came and they landed at Kerikeri and they marched to Puketutu. Battle raged there. Hone Heke was wounded at Te Mawhe. It was there. I said I would explain why I brought these points to bear today. According to Pkeh, they were victorious at Te Mawhe, according to that, and that is not what Mori say, that is not what Mori say. If you look at the writings of the officers who wrote back to England you would think that they had conquered the world. The truth is Mori were never defeated there or beaten there. Mori moved to Ohwai, some call it Hoiwai, to the pa of Penetaui and they raised their palisades for warfare, for gun warfare and cannon warfare. I say to you the day the soldiers assaulted the pa at Ohwai. Within five minutes 100 soldiers were killed in the first assault. But the historians would have us believe the writings of the officers who sent news to England they were victorious. Only one Pkeh reached the pa. Only Philpot entered the pa and they called him Topi. When Philpot entered the pa they decapitated him and thats where this haka was raised. But that was not the news that reached England. After that, the battle at Ruapekapeka and this is the Bible that was there, they waited for the 266

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Wai 1040,#4.1.1 Sunday. That is when they assaulted the pa. At the time when the practice that the missionaries had brought here and the news that went back to England was; what I am saying is in these matters. 5 Mr Chairman, when they set the kaupapa for tomorrow to the panel, the Crown team said, No, they will wait for the evidence from the technical witnesses, from Pkeh historians because the reports that were sent back to England, they were not the correct reports. So why are we believing these words, the things that were wrote by many about those times were written 25 years later. Now, if Pkeh assert that Mori were wrong, the oral way of transferring information is wrong through the generations is faulty, why were we wrong and they are right? They say, the Pkeh says where is the consideration for the Mori side in their reports? That is why I am angry at the Crown, because they say they are going to wait for the technical witnesses, but they dont want to talk to us. If that is the way things are going to be, this is a waste of time. My desire that the Tribunal is clear; in its understanding of Busbys words were wrong. It was the ancestors, it was Te Whakaptanga constructed from within their thoughts and their experiences of the world in their listening to people from around the world. Te Triti was like that. Regardless of the legal battles about the Treaty and Te Triti, the thing that was signed by our ancestors was the one that they were acquainted with, the one that they were intimately acquainted with. But the reports that Patu spoke of simple, the derogatory statements and nullity, those statements came from a Pkehs perspective. That was why I cried. I am okay now. But this morning I said the great concern of my father, up to the day he died, because he commanded the 28th Mori Battalion and brought them back from Europe. 700 they left behind who died, shed blood for this land because they were true to the saying that man dies for woman and land they returned to this country and what happens? They are being abused. My father died, he was a strong man to support the Tribunal, he was disconsolate, and he died a broken man because of those who died on foreign fields. That is why I say the words that are in those technical reports. Jamie Bellich recently wrote his histories about the northern battles. They are very different to the reports of the time. Why? Because Bellich sat and spoke with us, he talked to us so that the Moris stories would be broadcast. But all that is written in the book, we will be taking evidence from those books that are full of errors. I said in my opening remarks that the reason of this matter, Ngpuhi, each generation who will never agree that they did not sign the Treaty of Waitangi, but they signed Te Triti. After the battle of Ruapekapeka the Crown disappeared away somewhere, wherever they go, wherever it was.

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Wai 1040,#4.1.1 This land that the Crown thinks that was taken by them, this land that was left by the Crown, Ngpuhi continued to look after itself. This runanga met each year at the appointed time. The time they were called to assemble by Apiha Tekauau and Para Tuhaire. This land in the north at that time is a bit like Afghanistan today, a little bit like Pakistan today. In that I mean the government lives in Karachi and leaving the people in the outlying areas to govern themselves. President Kazai lives in Kabul with his government. They have warlords here, there and everywhere, Tai-Tkerau was a bit like that. From that time the lands of Ngpuhi began to disappear and they really learned about what was behind the Treaty of Waitangi. The thing that they thought had been a covenant that the Queen and the Mori people were equals, that god above, but they reduced the god to the same level as us and the Queen had risen. That is why I say look at this covenant through Mori eyes. Our ancestors said the Declaration was a covenant, that Te Triti was a covenant. Thats why Hone Heke said after the battle at Ruapekapeka when he wrote to the King, this matter will continue I will give you some examples. Mana of Ngpuhi remained with Ngpuhi. One of my ancestors, Wiki Tekirimoianu, he lived in a place called Hokapu. In the year 1920 he still had his servant from the Mori battles, Mori wars. He went to town in Kawakawa to get some food for them and his servant said to him You look after our garden, dont let the pukeko enter. When he came back Torukapa was sleeping, that was his servant, his name was Thruppence. His servant was sleeping, the pukeko had entered. He went to his house and retrieved the axe and he cut the head off Torukapa and when the message got to the police that Torukapa had been killed, the police refused to go and arrest him because his mana was too great. There are many things about the Crown holding such a mana. Ngpuhi says no, they still hold it. At my introductory, every urupa you can go to, the cemetery, on the memorial stones Honour the Treaty of Waitangi. This was a supporter of the Treaty, Whakata. This was someone who upheld the Treaty of Waitangi, Te Triti o Waitangi. Ngpuhi remained in that place today and so it is for Ngpuhi even today. Therefore, Honourable Judge, here is a photo of the return of the 28th Mori Battalion to Wellington. As I said to you, I brought the report in to advocate for the gathering in Waiomio, to declare war on Germany and the kaumtua at that meeting, they raised the matter of the war. There were things that began from Hongi down to Kingi at that time. And the speaker of the Hui said, Ngpuhi would hold to its covenant to the King of England, it would hold to that covenant that the King of England had problems with Hitler and this is the return of the 28th Mori Battalion from overseas. The Hui, before they left these shores, this was where they fare welled the 28th Mori Battalion in Waitangi. They did not wait for the government of New Zealand to declare war on Hitler, to go to war. But they declared just on the news that England had

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Wai 1040,#4.1.1 declared war on Germany. They did not wait, they did not wait, they declared war. NG MTEATEA PT 5 Kti ra ttou m, kua mutu t ttou r, kua mutu ki konei, na reira, heoi an, i muri i te kapitanga e ng kaumtua nei, kei au tonu aua k me ng karaihe nei me ng mwhiti, mn hiahia ana koe nei, haere mai, tkina mai. N reira e hoatu ana ki a kutou e ng matua, engari, e ttou m, me noho mai i muri i te karakia, he kaupapa k an ta ttou, kia ora an ttou. Thank you everyone. Our day is coming to a close. We will end things here for the day and hand it back to the kaumtua to close the day. Ladies and gentleman, after the karakia can the people stay behind? We have a matter to discuss. tn an r ttou katoa, he huihui tonu nei i tnei r, e mhio ake nei rta na te r e noho tahi ai ttou i whakarongo ai i ng kupu krero e whakatakototia ai o ttou kai-krero i tnei w, n reira kei te mihi tonu ki a kutou, e noho tonu nei i waenganui i a ttou an i roto i tnei hui, e mhio ake ana te r pp, kua ttuki te kaupapa m tnei hui, hoki mai an ttou a ng wiki kei mua i a ttou, ka oti ng whakamrama ana, khea ttou e haere ai, n reira, kua wtea tnei krero ki konei, i te mea ka huri t ake au ki a kutou o te tpu, heoi an, o ttou karanga o tnei taha, me mihi tonu ki a kutou, te mea e noho ana t mtou i mua i t mtou haerenga me mihi tau ki a kutou, kia wtea ai kutou ki te hoki, ki te haere rnei ki waho, ka noho mai mtou ki te whakattuki te kaupapa e whakaarotia ai e mtou. N reira i mua i t kutou haerenga, tuku atu o tnei o ttou kaumtua, nn nei i tmata ng inoi i tnei ata, mn an e tau puhi i roto i tnei ahiahi, n reira- Trans 30 Ladies and gentlemen, I know we have had a long day. We have heard the evidence proffered by the spokespeople today. I commend your efforts, your persistence, and your determination to stay here. I know tomorrow is our last day for this week one and we will gather once again in the weeks to come. Now I stand here, turn to the members of the Tribunal and to the Crown team, thank you. Before we depart, I must commend you and thank you so that you may go and we, the people, will stay here to discuss the matters that need to be discussed. So before you go, our minister who administered the karakia this morning will close with the appropriate karakia. Over to you, Tass; TD kia whakapaingia ttou e te matua, e te Tamaiti e te Wairua Tapu, e o mtua an mtou ki a koe te whaea o te Atua, hei piringa m mtou, aue whakakino mai ki a mtou inoi m a mtou mate, engari whakaorangia mtou e ng mea kua taputapu katoa ko koe te rangatira o ng mea katoa e p ana ki te whenua ki te tangata, ai a nei, ake nei Amine, kua paingia t ttou e te Matua, e te Tamaiti e te Wairua Tapu, Amine. 269

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Wai 1040,#4.1.1 Trans Let us pray; in the name of the Father; the Son and the Holy Spirit. O lord, holy mother, we cleave unto you, do not look badly upon us for our works, but save us for you are the lord of all things upon the land and pertaining to people now and forever, Amen. In the name of the Father, the Son and the Holy Spirit; Amen.

Evening Adjournment

WEEK 1 DAY 4 SESSION 4 [4.39 pm] FINISHES WEEK 1 DAY 5 SESSION 1 STARTS
Hearing Resumes 10 KARAKIA ET Ki te whiriwhiri nga mahi whakrohia ake i a ttou e mahinga ma ttou, m te pounga o tnei wiki. Otir, ka mihi tonu an ki a koe e te whnaunga e Pita m tnei hnore i hmaitia e koe ki au i tnei ata, i taka twhare ake i t ttou whakamoemiti ki t ttou matua nui i te rangi. Khaitia e maha ng waka kei waenganui i a ttou, otir i tnei r i te mea r mutu an ttou e whakaaro ake a Ngti Kawa tn pea, mn te inoi i whakamutunga ake m ttou m tnei r. N reira kia tau an te rangimaria ki t ttou whare me ttou noi pai nei i roto, ia whakamoemiti ake ttou, kororia, hnore, hareruia ki a koe e Ihowa o ng mano, ki te Matua ki te Tama ki te Wairua Tapu me kutou karere me ng Anahera Pono, ko koe tonu r e te mahanga kei roto i tautoko mai kia tturu, kia pmau, aia nei ake nei . E Ihowa o ng mano e te matua, e te Tama, e te Wairua tapu me a kutou karere me ng Anahera Pono me te Mangai, kei te tapai tonu atu r i ku tini h, ko t taku tinana me tku wairua kia horo i a t i a kutou. Kia meinga an ahau kia t wtea kia rite ki te kukupata hara [Indistinct 9.04.24] ki a m me te hukarere. Kia t wtea ai ahau ki te mahi i ng mahi o roto i t kutou korriatanga. Ko kutou nei hoki e Ihowa t mtou piringa, t mtou pka hae [Ph 9.04.39] e whiwhi ai mtou ki ng mea pai. Hei oranga m mtou tinana me mtou wairua, ko koe tonu r e te mangai, kei roto i tautoko mai, kia tturu, kia pmau aianei, ake nei . E Ihowa o ng mano e te Matua, e te Tama, e te Wairua Tapu me a kutou karere me ng Anahera Pono me te Mangai. Kia tat tonu i hono r kutou ki waenganui i tnei whakamoemiti a mtou, hei ttari ng kupu e whakapuakina atu ana e mtou i roto an i to kutou korriatanga, i te mea ko kutou i te tmatanga me te whakatinga o mtou nei t mana kua oti nei mtou, i roto an i t kutou korriatanga, ko te Mngai i tonu r, kei roto i tautoko mai, aianei, ake nei . E Ihowa o ng mano, tnei tonu r kei te tuku tonu atu an r i t mtou reo whakahnore, whakakororia, whakawhetai tonu atu an r ki mua i kutou aroaro m a kutou tini manaakitanga i whiwhi ai mtou, mai o tnei nohonga, o tnei wiki i whiriwhiri ai e mtou ng huatanga i whakaarohia ake mtou, hei mahinga mm atu otir, i tnei w e Ihowa 270

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Wai 1040,#4.1.1 o ng mano, kua tae ki te aka pounga [Ph 9.06.05] o te wiki, i whakaaro ake mtou ko tnei te r e noho mutunga ai mtou m tnei w. Otir ka whakapono tonu ake e Ihowa o ng mano, na i roto i a kutou manaakitanga, i uwhia he [Ph 9.06.20] ki roto ki tnei, ki tnei o mtou, e pai ana nei mtou i raro i te tuanui o tnei o mtou whare, ki te mahi i ng mahi, whakaarohia ake ia mtou e mahinga m mtou. Otir ka noi pmau tonu atu n r e Ihowa o ng mano, kia uwhia tonu i hono au manaakitanga ki ng tini whnaunga, ki ng mea o mtou kei roto i ng ringaringa o Tauiwi i roto i ng hhipere, kei roto i ng whare herehere, kei roto i ng whare wairangi, tat tonu e Ihowa o ng mano. Ki ng mea o mtou kei roto i o mtou p kinga, kei roto i ng muiuitanga, taimahatanga, rwhtanga, ngoikoretanga, otir, ko kutou kei te mhio ko kutou kei te kite, n reira e tangi whakaiti atu r m kutou e wetewete ng tini muiuitanga e whaka ana ki runga ki tnei, ki tnei, ki tnei o mtou, engari, kei te noi atu hmai e kutou a piki te ora, a piki te kaha, piki te mramatanga me te rangimarie katoa, hei mea i t kaha, t wtea ai mtou ki te hapai i ng mahi i roto i t kutou korriatanga, koia r e Ihowa o ng mano nei a mtou noi ruarua, e horohoro hei atu nei e mtou ki mua an i o kutou aroaro kia riro tonu an r m kutou an r, e whakamana mai ana i runga an i t kutou ingoa tapu, te Matua e te Tama, e te Wairua Tapu me kutou karere me ng Anahera Pono, ko koe tonu r e te mngai kei roto i tautoko mai, kia tturu, kia pmai aianei, ake nei . A ttou waiata whakamoemiti, whakaarohia ake, kei roto i ng pukapuka a te Mrehu, e rima tekau ma wh a ttou hmene. Trans Here in our forum to address the works that have been placed before us this week. Thank you Pita for giving me this great responsibility and privilege to open our hui with a blessing. There are many descendants from the various waka attending and as this is our last day, perhaps someone else may close our hui with a karakia and may peace reign in our house and let us pray. Glory, Hallelujah to you Jehovah of the Myriads, to the Father, the Son and the Holy Spirit and the true angels, you the Mangai are here to support Jehovah of the Myriads, the Father, Son and Holy Spirit and the true angels and the Mangai, as we lay down our transgressions before you and we call upon you to wash and cleanse our spirits that we may be as pure as the doves of the heavens, that we may be able to commence the tasks in your glory, for you Jehovah, we cleave unto you that we may receive all the good things of this world as benefit for our body and spirit for you the Mangai support now and forever. Jehovah of the Myriads, the Father, Son, Holy Spirit and the true angels and Te Mangai, may you come amongst this congregation to sift and deliberate over the words that we offer up in your glory, for you are the commencement and conclusion of all things that we wish for in your glory and Te Mangai for support now and forever. Jehovah of the Myriads, we offer up our entreaties in honouring your name and we pray to you for the boundless blessings you have 271

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Wai 1040,#4.1.1 bestowed on us from the commencement of our week as we have deliberated over the issues and the works that replace before us Jehovah of the Myriads, we have reached the end of the week and this is the day that we close this week. 5 And Jehovah of the Myriads, it is through your blessings that you bestowed on each and every one of us under the roof of our house today as we commence the works and we pray to you, Jehovah, that your blessings be bestowed on our many kin, those who are in the hands of tauiwi, who are in the hospitals, who are in the jails and the mental institutions. Jehovah of the Myriads, to those of us who are at home and who are poorly and you know and you see all things and we pray humbly to you to take off these burdens and these ailments of the body and the mind and we pray to you that you give us life, sustenance and energy and peace, that we may stand strong and tall to do the works for your glory and these are our entreaties to you, Jehovah. We lay before your presence and we leave it for you to give us power in your Holy name, Father, Son, the Holy Spirit and the true angels, Mangai, to support now that it may be permanent, our hymn for today in the Morehu Hymn Book, 54 HIMENE KARAKIA E Ihowa o ng mano e te matua, e te Tama e te Wairua Tapu me a kutou karere me ng Anahera Pono e te Mngai, kua rongo iho nei r kutou i ng kupu he waiatahia atu nei e mtou ki mua an i o kutou aroaro. N reira r, whakangia, i hono r ki a mtou katoa an rtou, kutou aroha noa, paiheretia mai mtou ki te rangimarie i ng w katoa, ko koe tonu r e te Mngai kei roto i tautoko mai, kia tturu, kia pmau, aianei, ake nei, , kia ora mai ttou. Trans 30 Jehovah of the Myriads, Father, Son, the Holy Spirit, the true angels and Te Mangai. You have heard the words of our hymn that we offer up to you so may you infuse us with your boundless love and bind us unto the peace at all times where you, the Mangai, will support to make permanent now and forever, amene.

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MIHI 35 BA te ra tn an r ttou i tnei r hou, ko te mea tuatahi ana ko te tmatanga na whakaaro nui ko te wehi tonu ki a Ihowa, koinei kei mua, ki muri i a ttou i ng w katoa. Tuarua ka mihi a te kai-hautu o tnei r, e whakatwheratia ai tnei r hou, i roto i ng noi ki te kaihanga, whakapaingia tnei i tna ingoa me tnei huihuinga i tnei r, mihi tonu ki runga i a koe Eru. Ka huri tua ki a ttou e huihui nei i tnei r, kua tae mai r ki te mutunga o tnei wiki o ttou, kei konei tonu e aru nei ng kaupapa e whakaarotia ai i ng r kua pahure, n reira, ka mihi tonu r ki a kutou e huihui mai nei i tnei r, e mhio ake ana ng taimaha kei roto i a ttou katoa, e toru 272

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Wai 1040,#4.1.1 ng mate i roto i t ttou rohe o Waitangi i tnei r, e phea ana kutou e hinga mai r, hinga atu o ttou aitua mai i waenganui i a ttou, n reira, ko te aroha ake i a rtou, e hkoi tonu nei ki te w kinga, n reira, ki a kutou e ng mate, haere atu r kutou ki a rtou m, a te w, ko ttou katoa kua huihui atu i raro i tn tuanui, e moe kutou, e moe kutou, e moe r kutou katoa. E kore te roa ake ng mihi ki a ttou e mhio ake ana e roa te r nei i a ttou e noho tahi ttou kai-krero ki konei i tnei r, kia tmata ai na krero, kua [Indistinct 9.15.25] ng mihi ki a kutou, e mohiotia ana, ko ttou katoa e hui nei i ng r kua pahure, n reira, horekau k e whakataura te tangata i tnei w, n reira, ka mihi ki a kutou. piti hono ttai hono, kutou te hunga wairua ki a kutou. Trans 15 Good morning everyone. Firstly, of course, observations to the Lord for he is with us at all times and thank our Minister for his prayers, so thank you, Eru and to one and all. We have come to the last day of our week as we have delved into the issues so I commend you. I know that there are many matters before us. There were three deaths in the area this week so compassion and love we extend forth to those who have passed on. In time we will all be as one so we ask that you rest in peace. I will not be too long. I know we have a long day and we have our speakers ready to commence so I will not tarry, so to one and all in these days of this week, so may those who have passed on. WAIATA 25 Hoki hoki tonu mai te wairua o te aroha, ki te awhi reinga ki tnei kiri e. Ka pinea koe au ki te pine o te aroha, ki te pine e kore nei e waikura e. piti hono ttai hono, ko ttou ng kanohi ora e hui nei i tnei r, huri noa i t ttou whare, tn r kutou, tn kutou, tn r ttou katoa. Huri ake te tautoko ki te rangatira e noho mai nei, kia ora. 30 Trans JC We, the living, our observations, greetings to you. Turning now to Judge, over to you. tn koe e te matua e Bob, i mua i ng krero o te matua a Erima Henare, ng mihi tonu ki a kutou te taumata, i a r, i a r, na kutou an e whakarite i t ttou r, n reira, ki a koe e te matua a Eru, nu r te mahi i te rangi nei, ng mihi ki a koe e whakarite i t ttou r, n reira ki a koe Erima, kei a koe. Thank you, Bob. Before we turn to Mr Henares evidence, we would like to acknowledge you, Te Taumata, and thank you the elder, Eru, as you opened our day in the appropriate fashion, and so now, Erima, over to you. heoi an e te matua i roto i te whakapono e Kara, e Eru e mihi atu ana ki a koe, ki u kupu hei whakangungu rkau m te whnau e tau nei i raro i te thh o tnei whare, kua whakakaingatia nei e ttou i te r nei. 273

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Wai 1040,#4.1.1 Otir, koin te rerek o tua o te Mori, ka tomo mai ki roto i ng huihuinga pnei, ahakoa, he aha te waka wairua e kawea ana i te kaupapa o te r, ka mene katoa ttou ki ng whakamoemiti, na reira ka mihi ake ki a koe. 5 Tuarua e te matua e Bob, e mihi atu ana ki ng mate e whakahuahua mai nei e koe, he mea ohorere tr ki te nuinga o ttou kei konei i te r nei, heoi an, koin an te rerek o tua o te Mori, ahakoa te iti o te tangata, ahakoa te rahi o te tangata, kotahi tonu te poroporoaki mn, haere kutou ng mate, haere, haere, haere. Haere i te ptahitanga nui o Rehua, te urunga te taka, te moenga, te whakaarahia, te maunga keket, keket mai ai te keket, hara mai i te ara, ko kutou n kua rpeke mai, ki tua o Paerau, haere, haere, tn ttou katoa. Trans 15 To my elders in faith, I add my commend to you, who addressed the needs of all this family that have gathered in this place. That is what makes us as Mori, different. When we come into these gatherings, whatever our spiritual canoe may be we begin the day and we all say Amen together. Therefore we commend you. Secondly, Bob I greet you and I commend you on those tests that you have mentioned already this morning and that is again a difference, what makes us as Mori, different. We join together in the same farewell and bid them farewell, return to the original source of men, though you are those who have gone beyond the veil, farewell, farewell. I greet us all. EH 25 Sir, Members of the Tribunal. Firstly, my apologies for yesterday, with ones ageing, the back that one possessed is a 20 year old prop playing rugby, no longer supports me the way it did then and standing for so long, I started to feel the suspension of this old car failing, so I had to sit down but thankfully with the mirimiri and the romiromi by Wesi and Mini last night for and hour and a half of pounding my back, hopefully today we wont have the same problem. If we do, just trade me in. I thought this morning, Members of the Tribunal, that I would stay in English because I was getting to the point of summarising what I had to say and there several key messages that began at the pwhiri on Sunday right through to now, that I wanted to make abundantly clear to Members of the Tribunal and to the Crown and I didnt want those to be lost in translation: One, but more importantly speaking in English tends to not excite me as much a speaking in Mori so I am able to speak much more slowly and deliberately. So, not unlike my back that there are probably elderly hands amongst the Members of the Tribunal whose writing speed may not be what it once was. We want to start today with your indulgence, your Honour, with a video clip. It is 10 minutes long, it was the video that we wanted to show yesterday prior to my concluding remarks and again, with your indulgence I will read to you the comments of a 78 year old man written in 1988 on this topic, on this issue that we are gathered here for today. VIDEO CLIP OF SIR JAMES HENARE

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Wai 1040,#4.1.1 Tekau ma waru ku tau, ka [Indistinct 9.23.09] e ng rangatira, kaumtua o Ngpuhi ki roto i te Rnanga o ng rangatira o Ngpuhi o te Trti o Waitangi, tekau ma waru n aku tau. I te w nei, ka toe ko ahau anak te mrehu, n te Rnanga o ng rangatira o te Trit o Waitangi. Kua mate katoa ng kaumtua o tr Rnanga, ko tnei Rnanga he mea whakat i hui mai i te Trti o Waitangi, e ng matmua o ng tamariki a ng rangatira o Ngpuhi, hei hainatia e te Trti o Waitangi. Ka tuku iho, ka tae hoki te whnau o ng whakatipuranga, tnei me ahau, [Indistinct 9.24.03] n te Rnanga i wnangatia n te Trti o Waitangi. Tuarua, he mema au n te Poari tiaki i Waitangi, n te Poari o te motu katoa, kei te mhio kutou ko te Trti o te whi i hainatia ai te Trti o Waitangi, he mea hokona o mtou tpuna ki te Pkeh, m te w i a Kwana Bledisloe, nn i hoko mahi ki tua Pkeh , e ng uri o te Pkeh tuatahi. Ka tuku ai r tr whenua katoa a Waitangi, ki te whi o toi hainatia a te Trti o Waitangi, engari, te katoa ko nei motu, whakatngia e ia he Poari kei tiaki i Waitangi me te Trti hoki o Waitangi. N te w, ka tmata au, ng rangatira kei te haere ki te pakanga i te tau kotahi mano, e iwa rau, e wh tekau te tau, ka tohungia au he [Indistinct 9.25.12] m te Poari kei tiaki i te Papa [Indistinct 9.5.15] o Waitangi katoa, mhio mai kutou a, wh tekau ma waru ku tau i te Poari Kaitaiki n te papatau [Ph 9.25.25] i te poari. Te hua nei i hoatu taku mea ku au me te Trti o Waitangi. Ko te Trti o Waitangi koia nei tnei o te pou hereng o ttou whakaaro katoa, koia nei tnei te pou herenga o ng mataa waka katoa o ng moutere nei. I k pnei e ahau mehemea, i roto i nei w kei roto hoki ng tau kei mua i a kutou, takoto mai ana, mehemea ki te ngaro o te Trti o Waitangi, mehemea ki te [Indistinct 9.26.01] o te Trti o Waitangi, ko te ptai tonu, ki a ttou katoa ki te iwi Mori, tn ko thea ttou, ko tku nei whakamutunga m tnei ptai, mehemea ki te kore te Trit o Waitangi, ka tere ttou te iwi Mori ki te oma [Ph 9.26.20] ka tngia ttou e Tauiwi, me whakarongo ake kutou ki ng krero a Tauiwi i te w nei, he tohunga [Indistinct 9.26.31] tonu rtou kei te k me whakawai atu tn Trti, me whakahounga he Trti hou, mhio tonu mai kutou, mehemea, ki te whakakorea te Trti o Waitangi. Kua kore he pou herenga waka m ttou whakaaro, kua kore he pou herenga m ng mt waka katoa o te motu, ka [Indistinct 9.26.51ki te waka e teretere noa iho ana i te moana, kre e mohiotia e haere ana ki hea i ahu mai pea, ka riro m ng hau o te w e awhi, , [Indistinct 9.27.13] ka tonoa. Otir, khore m tn whakaaro o taku tpuna n te Trti o Waitangi, ka tino kaha k [Indistinct 9.27.19] mai r an i muri mai o te hainatanga o te Trti o Waitangi, haere tonu ai ki nei r, ko ttou m ng tau uri kei konei tonu ttou e whakangatau [Ph 9.27.30] kei te mau ttou i a rtou omaka, i rtou whakaaro m te Trti o Waitangi, me a rtou whakah ki ng ture, [Indistinct 9.27.44], e ng Kwanatanga, kei te rahi a ttou, kei tngia ttou ki raro r.

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Wai 1040,#4.1.1 Kei te ptai ng Tauiwi, he aha te take o ttou te iwi Mori, e kaha nei ki te [Indistinct 9.27.58] i te Kwanatanga, e kaha nei o ttou waka ki te karanga, e karanga ki te tangi atu i a rtou. He poto noa kei taku whakamutunga, [Indistinct 9.28.09] Tauiwi, anei r taku whakautu, i te w i o ttou pakeke, i te w i ttou tpuna, kore hoki rtou e mhio ki te reo Pkeha, kotahi tonu te reo e mhio rtou, ko t rtou reo Rangatira. Kahore rite o rtou whakaaro e Pkeha, ka tangi rtou [Indistinct 9.28.36] he toto, i ng toto [Indistinct 9.28.38], ka pakanga ki te Pkeha. Otir ka mutu te pakanga i te Pkeha, ka noho tonu moe rtou ng uri o ttou tpuna ki te pakanga a waha atu e rtou e te Pkeh, tae noa mai e ttou i te r nei. Kei te pakanga a waha tonu hoki ttou i a Ngpuhi, m ng ture i hanga mai rtou, kei tutaki i a ttou te Mori ki raro, hei hapai hoki a rtou i a Tauiwi, ki runga. Ka tae mai a ttou i tnei r, kei te pakanga tonu, m te taha, ki a au nei, te [Indistinct 9.29.20] kore e mutu te pakanga atu ki a tau, moe noa[Ph 9.29.27] ku nei motu. Hoki mai au [Indistinct 9.29.31] o ttou tpuna, ka tino kaha k taku pana atu ki a rtou, ki Tauiwi, m te Trit o Waitangi. Kei te krero a waha noa iho Tauiwi, tae atu ki te Kwanatanga, i t rtou whakaaro ki ng tkanga e puta mai ana i te Trit o Waitangi, ko ahau kei te k atu ki a rtou, e whai mai [Indistinct 9.29.56] ng ritenga me ng tkanga, e whnau mai ana i te Trit o Waitangi, ko te mea nui k ki ku whakaaro, me ng whakaaro o te iwi Mori, ko ng rrangi e toru noa iho o te Trti, ko tnei tohu kia honongatia, kia whakamana e te Kwanatanga. He krero whakatpato ki au ng krero o te mea nui m ttou whakaaro e puta wairua o te Trit, he aha te wairua o te Trti mehemea, khore te mana o te Trit. Kia mana an te Trti, katahi an, ka mana te wairua engari, [Indistinct 9.30.37] katoa o te Trit o Waitangi, otir, ko te Kwanatanga kei te krero me te Pkeh nui tonu kei te krero, , ko te mea nui tn, ko te wairua, koira te mea ka whakaaro ai ttou. E mea ngaro r te wairua, kore hoki i kite atu au e te whakamutunga, engari an, ko te tinana ake o te Trit, i hainatia ai t ttou tpuna, ko te mea tr, e mhio k ana, ko te mea tr e kite ai [Indistinct 9.31.06]. Trans I was 18 years old when the elders of Ngpuhi took me into the runanga of elders of Ngpuhi. I was 18. At this time, I am the only survivor of that gathering of Rangatira. They have all passed on, members of that runanga. This runanga that was set up by the children of those who originally signed the Treaty and they descended down to the fourth generation and I am the survivor of that number. Secondly, I am a member of the Trust Board of Waitangi. As you know, the place where the Treaty was signed, our ancestors sold to the Pkeh. In the time of Governor Bledisloe, he bought it back from the descendants of Pkeh and he bestowed all of that land to the people of this land and he set up the Trust Board of the Treaty of Waitangi.

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Wai 1040,#4.1.1 In 1940, I was preparing to go to the meeting at Pakamai and I was appointed to that Board. So I have been 48 years on that Board. It would seem to me that I grew up with the Tiriti o Waitangi. This is at the post on which all our thoughts are bound from all of the tribes throughout this country. If in these times the Treaty were to be lost, all as Mori we must ask the question, my answer would be without the Treaty of Waitangi, we would as Maori people drift out to sea. We must endure that Pkeh, tauiwi, foreigners, who will hear our message about the Treaty of Waitangi. We wouldnt have somewhere to bind ourselves. All the tribes of the country would not have something to bind us together. We wouldnt know where we were going, what we were doing and we would be decimated in time. Our ancestors thoughts about the Treaty were never we are the descendants. We must continue to stand in defence of Te Tiriti and their continual objection to the laws that created to suppress us. If Pkeh ask why do we cling to this so fervently, and why we keep urging them continually, this is my short answer: The time of our elders, they did not know the English language, they only knew one language their own language. And when they couldnt reach that understanding, then war was the only result and those battles continue in the verbal manner these days. For the laws that they keep creating to suppress us and to elevate them above us, down to us today, we are still battling. This elder of yours says I will continue to do this battle until my eyes are closed. My battle with them for the Treaty of Waitangi will never end. There is nothing wrong with what was embodied in the Treaty of Waitangi, those are the Mori thoughts. There are only three articles and we continue to say that you must honour each and every one of them. What we have to look at is not so much the words but the spirit of the Treaty if we are to cling to it. When you uphold a treaty in its word, then you will uphold its spirit. The greater part of it is the spirit of the Treaty because that is the part you cannot see and that is what our ancestors signed up to and what is important to them. I guess Members of the Tribunal, the statement was pretty explicit but, in case it is not clearly understood, I will read some of his thoughts and I will abridge them as I travel through them because there are many pages of it, and probably what you heard was a reasonable summary of what he had to say EH 40 In appreciation of the real nature of the Treaty, must take into account the many perceptions of that agreement. What it was thought to be in 1840, what it was made to be over the 148 years of New Zealand history of European settlement and what New Zealanders considered it to be today. From 1840 until the present, attitudes of Mori and European have become at variance and rapidly reaching maturity mainly because of a fundamental difference in the perception of both, regarding the

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Wai 1040,#4.1.1 relationship between the Crown and the Mori people deriving from Te Tiriti. Because of this divergence of attitudes, Europeans and Mori have tended to make use of the Treaty in varying ways to further what each other considers to be their legitimate interests and to validate their rights in relation to one another. For these reasons, Te Tiriti has not been and cannot merely be seen to be a historical document. As it is sometimes the case with Treaties, rather it continues to shape European and Mori conception of their identity as a people and their views of the past. Generally speaking, there were two main factors leading to official British moves in New Zealand. The first involved the growth in the activity of British nationals in the country over a period of some 40 years prior to 1840. Much of this activity was an expansion of British interests from Australia and comprised sealers, whalers, traders, escaped convicts, missionaries and settlers. Briefly, New Zealand became a frontier of European enterprise outside of the restraints of European law and order. In common with all such frontiers there were cultural clashes and contact clashes between the European and the Mori people aggravated by increased settlement and hunger and greed for land. Two years before 1840 saw an unprecedented rush of land sharks and speculators from New South Wales. The British government, although aware of the situation, was reluctant to adopt measures that would increase expenditure and possibly encourage further settlement. Britain chose not to act in spite of appeals. Instead it adopted political and diplomatic expediency by sending James Busby, the British resident, here who assisted Mori in the formation of an embryonic Mori Federated Assembly of the United Tribes of the North, He Whakaputanga. This independence was duly recognised by the King and by Great Britain. By European standards pertaining at that period, sovereign or quasi-sovereign rights that the Mori enjoyed as the indigenous people was not in accord with European nation state sovereignty. When Britain decided to intervene in New Zealand, a decision forced by the New Zealand Companys colonisation schemes, it was considered necessary to abrogate British recognition of Mori sovereignty and that has been done regardless of the status of the Whakaputanga. The Treaty of Waitangi, the Pkeh document, served to negate Mori sovereignty thus allowing Britain to assume sovereignty over these islands. One historian referred to it as indispensible political preliminary to the peaceful settlement of New Zealand. Another referred to it as a triumph of British manoeuvres in diplomatic and political chicanery. There are only three articles of the Treaty of Waitangi drafted by Hobson, Mr Busby and the missionaries and translated into Mori by Archdeacon Henry Williams and his son, Edward. Te Tiriti signed at Waitangi was the text in the Mori language and was regarded by Hobson, however, as the de facto treaty. If it was in fact de facto, over 500 chiefs subsequently signed the Mori text and only 39 signed the English text. A comparison of the Mori and English versions of Te Tiriti indicate a substantial 278

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Wai 1040,#4.1.1 difference between the two. The Mori text granted the Crown Kwanatanga but confirmed Mori chieftainship over their lands. On the other hand, the English version secured all rights of sovereignty over the entire country to the Crown. In acknowledgement of this, the Crown guaranteed Mori possession both collectively and individually, of lands, forests, fisheries and other properties and conferred upon the Mori the rights and privileges of British citizens. From the time that Te Tiriti was signed up to the present time, there have been problems of interpretation. By 1860 attitudes to Te Tiriti had polarised into two broad divisions; those who believe that colonisation and the Treaty were incompatible and those who adhered to the belief that the Crown had incurred an obligation to uphold the agreement. Wakefield of the New Zealand Company described the Treaty as a fraud on ignorant savages and J Somes in a letter to Lord Stanley, Secretary of State, described it as a praiseworthy device for amusing and pacifying savages for the moment. The Oxford Dictionary defines the Treaty as a formally concluded and ratified document, an agreement between nations or states. The legislature has never ratified the Treaty, therefore the legal opinion of lawyers and the courts is that Te Tiriti has no legal validity in both international and domestic law. Therefore, whenever Mori have brought claims against the Crown on the grounds that their rights as promised and guaranteed by Te Tiriti had been transgressed, they have been consistently rejected by the Courts or the government of the day, legislated to invalidate Mori land rights. In fact, it led one chief justice to refer to Te Tiriti as a mere nullity. Successive governments in New Zealand have enacted laws which violated Te Tiriti and its principles. Over 145 years the Mori people have been protesting about violations of Te Tiriti by way of wars, petitions to governments, the Privy Council, to the Crown all to no avail. Unless the legal status of the Treaty is addressed and resolved, then I am afraid we shall continue to face litigation after litigation ad infinitum, at what cost financially and in human strife and degradation. Simply put, the legal status of the Treaty depends entirely upon the political will of the government of the day, no matter how temporary they may be. The problem for the Mori is further compounded by the political process and the political impotence and powerlessness of Mori in Parliament, highlighting the monocultural, monovalue criteria which applies to the application of domestic law. Partnership on equal terms was something that our people expected to result from the Treaty but all they have received to date are broken promises, disillusionment, dishonour and confiscation. He defines partnership as implicitly includes cooperation in its meaning and requires volition or the actual act of making a partnership come about. By definition, partnership involves partners and a partner is one who has a share or part in anything. Good faith involves the virtues of honesty and sincerity which are fundamental requirements in human relationships which depend upon trust. Mutual trust indicates a feeling of certainty existing between peoples that will not fail in any situation, where 279

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Wai 1040,#4.1.1 discretion, fairness, mutual benefit and protection is essential. Collectively however, the three terms embody a degree of feeling in human relationships which are extremely powerful and they can be thought of as virtues. They are the very essence of Te Tiriti o Waitangi. 5 Therefore, the violations of the terms of Te Tiriti through the years make it more imperative to pursue these virtues relentlessly. By both parties living out these inherent principles, Te Tiriti of Waitangi yet could reveal itself as a covenant of justice, peace and harmony and a social roadmap for the burgeoning bicultural journey. Word of warning to you: The word partnership should not be used loosely by politicians and others as part of their Treaty rhetoric that promises so much but delivers so little. Britain has gone to war over Treaty transgressions but a negative response towards Te Trit o Waitangi continues. Somehow or other, New Zealand must recognise clearly the old common law doctrine that a right without a remedy is null and void. We must firmly grasp the fact that measures should be taken to back up good faith in the observance of Te Tiriti. The worth of treaties depends purely upon the good faith with which they are executed and it is indefensible and indeed mischievous folly to enter into treaties without providing for their proper execution and, what is worse, entering into them if they ought not to be executed. So far, Te Trit o Waitangi is in this category. In the long run there can be no justification for the dominant race managing or controlling another, unless it is exercised in the interests of that race. In spite of its imperfections, the Maori have always recognised Te Tiriti as their Magna Carta. Indeed, it is the only tangible bill of rights we have without it we are lost. For the Mori people Te Tiriti has retained its relevance in their dealings with land and other relevant matters and in their continuing struggles to obtain satisfaction for old grievances and recent intrusions. The cumulative result of the foregoing train of events has been an increasingly discordant different of opinion among both Mori and European society as to the position of Te Tiriti as part of New Zealands national scene. The Mori look upon Te Tiriti as a potential, an actual guarantee of their Mori identity but differ in their emphasis in attitudes. Europeans by contrast, have tended to regard Te Tiriti as an historical event and a document that embodied ideals that lead to a better bicultural society. If this tendency on the part of the two parties to Te Tiriti continues, then it will be a potentially divisive matter catapulting our peoples towards a dangerous situation. It is essential, indeed imperative, that Te Tiriti in its subsequent history are treated to a deeper appraisal and more honest action by more honourable men and women. Their approach to Te Tiriti and its ultimate recognition should be bipartisan and not used as a political football. It is a never ending source of amazement to the Mori that Europeans with their love of democracy and concerns for human rights can continue seemingly to regard Te Tiriti as an anachronism in this day and age as their forebears did in the past. Since the signing of Te Tiriti to the present day, New Zealand is proud to say that democracy reigns in this country and internationally it is not backward in saying so. 280

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Wai 1040,#4.1.1 Perhaps it is opportune to refresh our minds as to what principles comprise true democracy. They are equal and exact justice to all citizens regardless of race. Freedom of religion, freedom of the person, freedom of the press, peace, commerce and friendship with all nations, the support of government in its whole constitutional vigour, free election of the government for the people and by the people, the supremacy of the civil over the military, preservation of public faith and others these principles are certain and binding for all democracy. When illusions are dispelled, when misconceptions are rectified and then those who are elected to govern search their souls and are consecrated to truth, justice, honesty and duty, they ark of the peoples safety will still be discerned in the keeping of those who hold fast to the principles of true democracy. Let us look for guidance to the principles of true democracy which are enduring because they are right and invincible because they are just. When things happen in other countries, such as Russia, South Africa and more recently in Fiji, we tie ourselves in knots, gnash our teeth, rush into homilies over the horror of arbitrary rule and satisfy ourselves by the reflection that we are not as other nations, hardened political sinners. Much polemics have been abroad recently and uninformed disputations levelled at Moridom. Te Tiriti of Waitangi of the Waitangi Tribunal by political gymnasts both inside and outside of Parliament aided by vested interests, no doubt edifying their own consciences. Some people are petitioning Parliament for a referendum to be taken on Te Tiriti. Others are saying Te Tiriti is an ancient document and not relevant to this day and age. Some members of Parliament are asking who is a Mori? And suggesting Te Tiriti should be scrapped or updated. I will endeavour to ask these questions. The Mori people are opposed to a referendum for obvious reasons; they are numerically inferior to the other partner. If taken the result is a foregone conclusion. The question as to who is a Mori, I reply to you, who is an Englishman, who is an Anglo Saxon?. Did not the Normans under William the Conqueror invade and conquer England? Yet the English are still proud of the fact that they are English in spite of their mixed blood, despite the fact that there are few full blooded Mori today, they are proud to be called Mori regardless of the degree of blood. I turn now to the question that the Te Tiriti is an ancient document being irrelevant to this day and age. It should be scrapped or updated, it locks us into the 19th Century. I wish to refer to a treaty signed in 1839 by European nations guaranteeing the neutrality of Belgium. One year before the signing of Te Tiriti. In 1870, a war broke out between France and Germany. Bismarck gave a written assurance that Germany and her allies would respect the neutrality of Belgium. Mr Gladstone in the House of Commons had this to say, and I quote: The circumstances that there is already an existing agreement in force is of necessity an important fact and a weighty element in the case to which we are bound to give full and ample consideration.

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Wai 1040,#4.1.1 When war with Germany commenced in 1914, Sir Edward Grey, the Secretary of State for Foreign Affairs in Great Britain said, and I quote: The Treaty is an old treaty, 1839, The honour and interests are at least as strong today as they were in 1870 and we cannot take a more narrow view or a less serious view of our obligation and of the importance of those obligations than was taken by Mr Gladstones government in 1870. In 1914, Mr Asquith, the Prime Minister stated, and I quote: What account should we, the government and the people of this country have been able to render to the tribunal of our national conscience and sense of honour if in defiance of our plighted and solemn obligations, we had not done our best, yes, and to avenge those intolerable wrongs. Mr Bonar Law, the leader of the opposition, in reply to the German Chancellor said: You are going to war for a scrap of paper. Yes, a scrap of paper which was bound up in a solemn obligation and with that obligation, the honour of a great nation for that scrap of paper and all that it means that we too have already watered with the blood of our sons on the fields of France. The Right Honourable Mr Balfour added his contribution by asking the question: Are the powerful always to trample on the weak? No. Is the fate of the small nations always to be miserable? No. Quote to me and I believe to all men of English speech, wherever they live, to whatever nation they may belong, it seems that the future of our race is in raising more and more the dignities of treaties between states. The Right Honourable Lloyd George said: National honour is a great reality and any nation that disregards it is doomed and our shame would have run down through the everlasting ages. Theodore Roosevelt, former President of the United States said: It is quite indefensible to make agreements than to not live up to them. I have quoted these eminent and distinguished English and American statesmen of yester-year to show the Treaty should not be dependent on the whims and fancies of politicians when it suits them or through timidity or through a perverted calculation of self interest or through a paralysis of the sense of honour and duty to be false to ones word and faithless to ones friends. Those quotations also support Mori assertions and claims that Te Trit o Waitangi is as strong today as it was in 1840, it is a living document, neither is it in a time warp trap or a scrap of paper. The choice today for the Crown, for the government is quite clear: To honour or dishonour between treachery and good faith and that we have at last reached the dividing line which makes or mars a nation worthy of the name. I wish to say at this juncture, you have done too much not to do more. You have gone too far not to go on towards honouring Te Tiriti, thus restoring the honour of the Crown in the eyes of Maori people, indeed of all informed New Zealanders. I need not, I am certain, assure government of the depth of our gratitude for courage and tenacity in spite of threats in the opposition. (I think in 282

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Wai 1040,#4.1.1 that time he was talking about Winston Peters.) I respectfully suggest to government that matters will not mend til the statesmanship of makeshifts, palliatives, expedients and coercion are abandoned by enlarging the purpose of your politics and having done so, give due recognition to the status of Te Tiriti. To some people ah, this is the Winston Peters statement, to some people including some politicians, the moment Te Tiriti o Waitangi is mentioned, they bid au revoir to commonsense and act like tyrants with the fatuity of idiots. Ambitious political opportunists who see themselves as future messiahs of our people, who have short memories, for every conflict this nation has participated in the Mori contribution has been out of all proportion to their numbers in helping their European comrades to rescue our country from the claws of would-be conquerors. Although Te Tiriti has not yet been ratified, it has been sanctified by the blood of thousands of Mori and Europeans who neither distinction of colour or race could keep apart on those foreign fields of suffering and death. WAIATA Rua tekau ma waru hikoi, hikoi ki tna mutunga, rua tekau ma waru hikoi, mauhia te mana o te iwi Mori e, ka whwhai tonu ttou tae noa ki tna mutunga, te tua, te Kingi me te motu, aue, ake ake kia kaha e Trans Mori Battalion march to victory, Mori Battalion march to war, Mori Battalion march to glory, and take the honour of the people with you. And well march; march, march to the enemy and well march, march to the end for God, for King and for country, aue, ake, ake kia kaha e. If attacks continue on our people, on the Mori it would be fair to ask did they all die in vain? The Mori is like a rhinoceros and I think the Crown has seen that at the last few days. It is a terrible beast because it defends itself when it is attacked. I submit that Te Trit o Waitangi should be paramount in every law enacted by Parliament so as to give full binding, lawful and moral status. The principles of Te Trit are many and I suggest the real way to deal with them, special note to the government, is to stand by them when they are unpopular, as well as when they are popular, knowing that their truth will one day manifest itself. If you see nothing but the difficulties where difficulties are so great, you will achieve nothing, for efforts hitherto have been far too timid and too politically cautious. Before we succeed in remedying one evil, fresh ones crop up. We are hopelessly in arrears. Te Trit and its promises must be considered on a grand scale and woe to the generation and government that lacks the courage to undertake the task. The Crown has to be prepared to be bold. Let us say now that the claims to the Waitangi Tribunal are not because we are materialists, but to satisfy wrongs committed in the name of the Crown. In our conception of these things, we are not materialists. We are untainted with the materialist creed that in both this world and the next, the only thing to look forward to is wealth and cheapness.

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Wai 1040,#4.1.1 Although we are idealists, we live in a world of facts and not in a world of fiction. I sometimes think that the saddest part of politics is that the experience of 148 years of dishonour and treachery have no lessons for the people of today and are those ancient words to be forever true if they hear not Moses and the prophets, neither will they be persuaded by one who rose from the dead. Let no man accuse the Mori of deliberate racism for race hatred is an unreasoning passion. Though bitter is the memory of past and present injustices inflicted upon us, the majority of us assert there is no thought of revenge but only justice for the future. Let me say by endeavouring to right the wrongs of the past, you are in truth engaged in a noble work. Nothing less than championing the weak against the powerful, the afflicted against the prosperous. In conclusion, since the signing of Te Trit, our Mori history has been one of continuous struggle over overwhelming odds. Numerous Mori attempts to find common grounds for reconciliation have foundered on the shilla and serendipitous of Crown indifference and on rare occasions when that indifference has given way to self interest. We the Mori people have been sustained by the vision of a coming day as we walk through darkness, hopelessness, suffering and oppression when the triumph of our cause is consummated. May the God of the poor and the oppressed, the God of justice and mercy watch over yours and our liberties. Ka mutu tn krero. Those were the musings of a 78 year old man in 1988, six months before Dad died he wrote that. I guess it is a reflection of why we are here today and the continuing struggle, that we have here, as Ngpuhi, and you know one of the things I want to put across to the Tribunal and to the Crown, Ngpuhi are carrying this case on behalf of all Mori in this country. We are not overcome by self interest and self gratification because we believe that if justice and the truth prevails in the report thats delivered by the Waitangi Tribunal, then all Mori in this country will pause to reflect on the day that Ngpuhi took this case to the Waitangi Tribunal. We never saw our father. Our mother brought us up, six of us and 15 whangai because our father dedicated his life to them and to this cause that we are here today. Before we move on with my summary and concluding results, I want my cousin Dion and Willow and others to sing a Takuate Kawitis Takuate, which I will translate for you. The translation was done by Dad and I, so I trust its accuracy more than those that are in various historical reports and accounts that you will see WAIATA Kaore te mamae te wahi ake nei...ka pakapatu ana te tau o tku ate, i, ki te iwi rae kahurihi atu r ki raro ki te maru o te Kuini e, i, hei hapai mai i te patu Ware ki runga ki taku kiri ng rahu e, i, te ng o taku ihu na e whakamaua mai ra e te tini o te hoa kia riro ko ahau e, i, hei matangohi m roto i te pakanga i maha ra hoki au he riri kotahi e, i, hei riri pupu te riri Ngpuhi te riri Rhiri te riri Kaharau e, i, kia tohi iho ana ki te tohi 284

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Wai 1040,#4.1.1 o te riri te tohini Karaka whati e, i, hei huna tangata ki te po nui arewa tenei taha ka hora nei e, i, te tapu i te tinana te tapu i te whenua n e titiro ana au ng hau e wh o runga o te rangi tnei ka tukua mai e, i, ko Ngi Tai ko te mere haka ko p o te hauauru te tai-tamatane, i, ko te maro hara nui ko te ripo hara nui i waho mapuna e tangi ana i e, i, he mumu tai he wawa whenua kia to te marino ki roto Hokianga e, i, i tuku mai i Panguru i papat ng puke iringa krero o te hauauru e, i, ka tere te taitapu te kauranga o te rangi he aumanutanga toroa he huri hanga whakataua e, i, thuri ki te riri ka riri tua ki te riri horahora ki te riri tauaki e, i, ki te riri parapara ki te riri whnaunga kawea mai te riri ki te manu waitai e, i, roto i Ngpuhi ko Whaorau e kore au e mutu te t ki te pakanga e, i, kia kai r n au i te rere ua o te p katahi an au ka mutu te t ki te pakanga e, i, ka hinga hoki ra te wao nui Tane, i, ka hinga ki raro naai This Taku ate the translation of which will give you a better understanding talks about the complexities within Ngpuhi. You have, over the last five days, heard about those complexities, how Ngpuhi, to the outwards gaze, is a group of people who would seem mainly disparate groups who have very few common links or ties. Hopefully over the last five days, we have dispelled that notion of Ngpuhi. Ngpuhi is very capable of fighting for or defending itself in tau tau when it wants to. The translation goes like this: Trans 25 The pain is endless and cannot be separated from the throbbing of my heart, the seat of my affections, causing me grave concern for the people who have turned to the authority of the Queen, assisting to lift up the weapon to strike upon my chiefly brown skin. The sacred moko marks on my nose, the same moko marks adorning my friends who now desire me to be the first chief killed in battle. I had thought that we would all be one, united in the common struggle of Ngpuhi, the struggle of Rahiri and of Kaharau. Anointed and baptised in battle using the sacred incantation of Kakawhati... Karakawhati, Members of the Tribunal, is the ancient Ngpuhi karakia tohe for all warriors going into battle. ...Upon the jaws of war thus consigning men to the deep night of Antares. My thoughts turn to the heaven, to the sacredness of both my person and the land, I gaze to the four winds, from the skies above bringing with them Ngaitai, the hidden weapon from the west where springs the male seed, the place of the widespread war kilt... And that is a reference to the many krero you have heard about Rahiris son Kaharau being the ringakaha for Rahiri, as opposed to Uenuku. ...Now weeping for the eddying tide and the disappearing land, may peace reign in Hokianga commencing from the hills of Pangaru and Papatai, the repositories of oratory and the law of the west coast Ngpuhi. The sacred tide flows resounding unto the heavens, the boisterous wind blows causing the albatross to remain suspended afloat, now turning the war canoe to the battle of words, to the spreading quarrel, the quarrel of Ngpuhi. Enough! Finish! Bring with you the anger 285

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Wai 1040,#4.1.1 of the sea bird into Ngpuhi of a hundred holes. I shall never cease fighting until I have tasted the falling rain of night. Then and only then will I see struggling, alas, the mighty tree of the great forest of Tne has fallen. 5 EH Kawiti was not just a warrior or a rangatira or, as historians have written up, a warmonger. Kawiti was actually a peacemaker. The whakatauki for this river Taumarere is Taumarere herehere te riri. Te punaike te ariki te riri e tiria. This was true as you heard from me yesterday when Kawiti gave his nephew Mate to tu ki waho of Ngti Whtua to seal the peace and his oldest son, Hikamate, to Te Arawa to solve the problems that occurred at Mokoia. These Takuate and the krero you have heard over the last few days are our references, our sources. The historians who have written technical research have turned to George Greys krero, to Mannings krero, to Hobsons krero, to Busbys krero. We go to our whakapapa, our waiata, our pepeha, our mata, our motatea, because they are far more beautiful. They can say hard things too whenever there is fighting between kin, there is mamae and when blood is shed, always profound sorrow. Kawiti sang this Takuate, I want for you to remember the translation that you heard. will go through and analyse this Takuate as my concluding remarks for the last five days. You heard the part that refers to turning the war canoe to the battle of words, the quarrel within Ngpuhi. At that time, it was over the very words we are here today discussing, the words of Te Tiriti. 25 In my opening remarks on Monday, and I think I skipped over this and I apologise sincerely to my whaea, Titewhai and the descendants of Nene and Patuone, and I will say it now, because you heard my remarks yesterday on the internecine wars that were going on within Ngpuhi. When Waka Nene and Patuone fought against Kawiti and Hone Heke in 1845, they did not do so to uphold the British idea of undivided sovereignty but to honour their understanding of Te Tiriti o Waitangi. Kawiti and Hone Heke fought for the same reason. So I wanted to put that right because that comes up in the first part of the Takuate where he refers to the chiefs who align themselves with the British and to re-affirm to you and to Ngpuhi the reasons why, as I outlined yesterday, and as Patu outlined, and that statement there, Nene and Patuone fought against Kawiti and Hone Heke in 1845, they did not do so to uphold the British idea of an undivided sovereignty but to honour their understanding of Te Tiriti o Waitangi. When the chiefs signed Te Tiriti they believed that the kupu that was conveyed to them and trusted the people who explained the meaning, trusted the people who explained the meaning. Within a short time that began to change and in the opening of my krero yesterday, you would have heard me say that well known Mori axiom: Ko te mana te kupu, o te kupu ko te mana, and I guess that is what they expected in signing Te Tiriti o Waitangi. The nature of this is an ongoing relationship since the time of Hongi Hika. 286

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Wai 1040,#4.1.1 Hone Heke, interestingly enough and people tend to confuse them in history. Hone Heke was Hongi Hikas son in-law and we all remember within Ngpuhi as Hone Heke did when he took battle to the Pkeh, that King George told Hongi when they met this is a true this is the story recorded and reported back to Ngpuhi by Hongi on his return; King George told Hongi that if you see my flag flying on the land, that is the sign of my mana over that land. All the chiefs, Patuone, Nene, Heke, Kawiti and others, saw the relationship with the Crown under Te Tiriti as confirming what had been begun by Hongi Hika. The Queen and the Mori side by side, with God above. Soon after 1840, Heke began to doubt things. The Governor had moved away from the north. There was talk of lands taken by missionaries and Pkehs before Te Tiriti would not be returned back to the chiefs but instead would go to Te Kawana. Hekes idea was that the Mori flag should fly alongside the flag of the Queen, which was curious because whenever Heke sailed around the Bay of Islands, he flew the American flag. That is what he asked the Governor to do but the Governor said No. That is the start of Hone Heke chopping down the flagstaff. He remembered what Hongi, his father in-law, had told him that if the Governor puts his flag up, the Mori flag down, then perhaps, indeed, the Governor was now claiming all of the land. After Heke chopped it down for the second time, the Governor was going to send the soldiers. Interestingly enough, all of Ngpuhi united against this. Lucky for the Governor, he listened to wise counsel and did not send the troops. Nene told the Governor of the time, Do not send your troops, we will resolve this within Ngpuhi. Now, some of the more interesting side lights to this time, things that arent written by Paul Moon in his book, various books actually, that when he talks about the time that Heke sent the mere smeared with excrement to Kawiti as a sign to join him, and after the battle at Kororareka, when Kororareka was sacked, Hone Heke wanted Ngpuhi to sue for peace at that point in time, and Kawiti said to him: I te w i tae mai ai koe ki te tono i au. I pohehe au ka kauria e tua te hohonu o te moana kei reira nei ng ika taniwh. Hui kei nga ptihitihi ngoiho ko hiahia koe ki te puta. Trans When you came to ask me, I thought that we would wade into the deepest waters of the ocean where the taniwh are, for we are in the shallows and you want to get out. Kawiti says in the takuate I have thought that we would all be one, united in the common struggle of Ngpuhi, the struggle of Rahiri and of Kaharau. These chiefs had made peace after the fighting I talked about yesterday, the killing of Pi, Moitarau, Kaukau, Te Whareumu and Tiki. Now, these chiefs are all united against the idea the Governor would send troops into Ngpuhi land but they quarrelled and argued who to trust. In the end, it was the word of the missionaries. Heke and Kawiti knew that the flagstaff was chopped down for the last time that it would lead to fighting within Ngpuhi. They knew that Nene and Patuone were 287

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Wai 1040,#4.1.1 bound to uphold the word of the Governor. Kawiti is expressing sadness about this. To strike upon my chiefly brown skin the sacred marks of my nose. 5 The ngu of the nose for those of us who dont know t moko bears the mark of your rank. The mark tattooed on the nose determines your status in life, and hence, his reference to the patu being used to strike the ngu on his nose. The male sea you heard me talk about that, the Tai Tamatane yesterday, the awesome enlarged whirlpool of Mpuna now weeping for the eddying tide. Ngpuhi have a whakatauki which uncle Pat probably put to you the other day: Ehara te toka ai Akiha ha toka whiti ngara, engari ka te toka i Mpuna ko te ripo kaupu e ki te. Trans EH 15 The rock at Mapuna is not a rock which you can see. That the rock of Akiha in the Hokianga Harbour is a rock that regardless of the tide, where its in or out, you see all the time... seagulls sit on it as Hone said yesterday in his opening address ...and they pass their waste on the rock. But the rock of Mpuna, whether its high tide or low tide, all you see is the whirlpool on top of the rock. Talking about the deep, innermost feelings of a person. I want, again, to draw on the images that have been explained since Sunday, about Ka mumiti te puna i Hokianga ka toto te puna ki Taumrere. Katoto te puna ki Hokianga ka mimi ti ki Taumrere. Trans EH 25 When the well springs in Hokianga. This whakatauki talks not of springs of water, it talks of the springs of human beings. When the people of Hokianga require assistance, the people of Taumrere help them. When the people of Taumrere require assistance, the people of Hokianga help them and the reference to this is the reference that Hone and Patu left with you about Rahiri sending Tuhoronuku the dividing place between the one son, Kaharau, and one son Uenuku. Ngpuhi can, when it wants to be, united and it does that fortunately more frequently over the last few years than it may have in the past. All the chiefs, regardless of who they were, Patuone, Nene, Kawiti, Hone Heke, Pomare, all of them, saw Te Tiriti as confirming what Hongi had began. Soon after, now Heke, to strike upon the male sea, (turnover), now weeping for the eddying tide and disappearing land. Already our tupuna were seeing in that statement, weeping for the ebbing tide and disappearing land. We talk about the issue around the foreshore and seabed now, back then our people saw the foreshore and the sea disappearing, as with the land. May peace reign in Hokianga that was the hope then. I believe it still may be the hope now. And then he talks about never fighting and that is the spirit of everyone sitting here; we will never stop on this take. You know, I was talking to my son and my grandson over the last few days 288

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Wai 1040,#4.1.1 that they have been here with me and I said to them both to pay very, very good attention to everything that is said by everyone here, because I have a sneaky suspicion that in 20 years time, Pni will be back here saying the same thing and in 40 years time Tawera will be back here saying the same thing. My krero is my attempt, with what I have been privileged to learn to try and convey to you the Mori understandings of He Whakaputanga and Te Tiriti and to urge you again to put on your Mori hats and Mori glasses and see everything you have heard over the last five days through the eyes of Mori, through the eyes of Ngpuhi. I have a sneaky suspicion that with the structure of the way that this claim is to be heard and over the subsequent weeks, that there may be a misgiving amongst members of the Tribunal and possibly the Crown, that the evidence that you have had over the last five days may in some way be disconnected from what you might hear over the coming four weeks. We have not stood here to endeavour to just give you a landscape view of Ngpuhi history and where Ngpuhi is today. Buried in amongst all of that which is why, again, I have asked you to put on Mori eyes and Mori hats, buried in amongst all of that are the various strands and the various korero that link all of Ngpuhi in common unity on what their rangatira did sign in terms of he Whakaputanga and what Ngpuhi rangatira did when they signed Te Tiriti o Waitangi. I didnt want you to walk away thinking that this week had been devoted entirely to the political landscape and whakapapa of Ngpuhi. Those whakapapa and the krero, the historical landscape that you have been given over the last five days leading to the korero, my final krero yesterday, are intrinsically linked to both He Whakaputanga and Te Tiriti and you know, it talks of the dominant culture and the dominant nature of Ngpuhi here at that time and you know, Ngpuhi doesnt get to be 124,000 strong today because it gave into someone else. The whole landscape contains the threads and strands which lead to the reasons why our tupuna wanted their own rangatiratanga and mana. They were all powerful, they were all dominating at that time and this is not boastful, this is not being boastful and I dont want members of the Tribunal to take this wrong. The fact that Ngpuhi were able to sustain an economy, the fact that Ngpuhi were able to sustain almost everyone living in Port Jackson and Port Phillip at that time, it waged war against almost every iwi in this country, speaks of the mana of Ngpuhi. Those are but some of the threads in the krero that you have heard over the last few days, but I want to keep you bringing through to perhaps the reason why they would never have wanted someone else to rule over them. We have deliberately tried to stay away from the individual tpuna who signed because that is for their families to tell you why they signed. It is not for us to tell you. It is for them. This landscape has been to allow the Tribunal to understand Ngpuhi thinking, Ngpuhi politics at that time. This is no simple matter; it never is 289

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Wai 1040,#4.1.1 regardless of the iwi. It is not a matter of knowing who was there, who was where when or who had mana over whom, but to really understand these kawenata, you need to understand the relationships and the tikanga that underpin them, and that is what the landscape over the last five days has attempted to do. I want to back to recapture the greatness of our tupuna, Rahiri. Te Paiaka o te riri, te kawa o Rahiri. The root place of all anger. Now a lot of people even within Ngpuhi, tend to not understand what the kawa o Rahiri is. We tend to get caught up in kawa being something related to the protocol of a marae. But te kawa o Rahiri refers to the well known Mori aphorism to describe a warrior of great renown, he rakau kawa, he rakau kawa. And thats self explanatory to those who understand te reo Mori. Te rakau kawa means a person whose taiaha, whose hani, which is the Ngpuhi word for a taiaha, hani, is sour. What is that? Is that it brings death and death has to be one of the most bitter experiences that people have in life. So it talks about the greatness of a warrior, that his hani, his taiaha, is able to bring widespread death and destruction. That is the crux to the issue of Te Paiaka o te riri te kawa o Rahiri. And thats why we start with Rahiri and we bring those threads through to the various ringakaha within Ngpuhi from Rhiri down to the many great warriors of Ngpuhi down to Hongi to Nene to Patuone to Te Morenga to a whole host of rangatira, too many to mention, who were men of great martial strength and who were great warriors. I want to remind you of what I said yesterday that in 1818 when Hongi returned from England, Kawiti visited him at Pnia in Whangaroa to hear the report that Hongi brought back from England and they were the beginnings of the discussion around federating Ngpuhi together. Hongi at that time, as I said in Mori yesterday, while in England had heard of the great military genius of Napoleon and while historians tend to regard Te Rauparaha as the Napoleon of the south, my observations that I want to leave with the Tribunal, that indeed Hongi was the Napoleon of the south. That Hongi Hika battled further and wider than Te Rauparaha did and he tried to do that to attain a federation among Ngpuhi based around their martial strength and he and Kawiti discussed this in 1818. Ngpuhi can still fight over matters such as the story you heard from Patu around Tiki and the pigs from Mohitawhai, and how Te Whareumu went over to avenge Tiki and was killed. But I want t talk to you that at the same time that matters such as this were going on, our people were able to sit down and treat with one another and people who were landing on these shores and again, that goes back to the economic and martial strength at that time that it was enabled to deal with all its internal exigencies as well as its external ones. By the time Busby arrived and they had gained some trust in him, and the reason why they gained some trust in him, because Busby was a Scotsman and not as I jokingly said yesterday, that the nature of Scotsmen is not too different from those of Jews, but the Scots had 290

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Wai 1040,#4.1.1 similar experiences to what we were going through at that time, therefore they trusted him about cobbling their ideas together and how to deal with the will of the Pkeh. He Whakaputanga, as constructed by Busby and James Ready Clendon, aligned with the idea that those chiefs had at that time: For the mana of te iwi Mori to reside here in New Zealand. In concluding, I said at the beginning from our Mori perspective, there is only Te Tiriti o Waitangi. That is what was signed here, it is to that Tiriti that our ancestral tupuna, tohu tapu, were signed. The other text is the English language version. It is not the same as Te Tiriti o Waitangi, it is an English language version which meant absolutely nothing to our tupuna. They signed only what they understood. Essentially for us as Mori, Article 2 of Te Tiriti says it all, because our tpuna protected the foreigners in Article 1, so that they could live here in safety in recognition of that protection, the Mori way of life, its resources of land, sea, forests and all of that would enable the sustenance of life and the cultural nature of our sovereign leadership. Actually, I should say not our sovereign leadership but our mana. These were acknowledged as truths and axiomatic to the Treaty. Any other interpretation would have us ceding our mana or sovereignty, is a denial of the historic reality. It is a manipulation of the past to make it fit that which exists now. My whero in concluding, Chair and members of the Tribunal, to you and the Crown remains, have the courage to do what is right. Honour He Whakaputanga and honour Te Tiriti o Waitangi. Tn koutou, tn koutou, tn koutou katoa. WAIATA Whakarongo mai ki te reo e tangi nei, e ringihia mai ana, mai ku kamo ng roimata e, whiti mai te ra ngaro ana te mamae ngaro noa te pouri kaua e mauriri nei nhera maranga mai e te iwi o ng hap o Ngpuhi kia mau, kia u, kia pupuri ai ki ng akoranga nui, takahia te ao ka kitea te iwi e tutangata mai ttou ng uri o rtou kua mene ki te p tnei te mihi ki ng kaiawhina e ki ng whaea ng matua nei ra n ng hua e puawai ana mai maranga mai e te iwi o ng o Ngpuhi kia mau, kia u, kia pupuri ai ki ng akoranga, maranga mai, maranga mai, maranga mai, maranga mai. Tuturu whitiwhiti whakamaua kia tina, tina, haumi e hui e taiki e. MIHI OP Trans 40 Tihei mauri ora [Indistinct] I would like to acknowledge the prayers this morning. Hapu of the western shores, I acknowledge you Erima who laid down the broad outline of Ngpuhis case history, to lay forth as an example and a template for the future so I thank you as you laid forth the ancestors stories as sustenance for each and every Ngpuhi and thank you for enlightening the Waitangi Tribunals works. Ngpuhi hapu did not cede mana. Our ancestors cleaved unto the covenants of Te Whakaputanga. The covenants of Te Tiriti were in the spirits and hearts of our ancestors 291

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Wai 1040,#4.1.1 and now they are as a legacy and the blood shed by ancestors. I am glad that the hapu of Ngpuhi hold fast to the Treaty and Te Whakaputanga. Tihei mauri ora. KT 5 JC KT JC KT JC 10 KT Tihei mauri ora tn kutou- - Tai - - Hear your enemy again. Mr Taurua, tai Tn tatou katoa i roto e ng huatanga o te ra - - E, Kingi - - - -ko hau taku mana o te Marae, waih. (He patai t mtou m Mr Henare) E t ana ahau i runga i ng taumata krero o aku tpuna ko mtou e noho nei, ko te mauri o te marae kia t toki ng tkanga o te marae, kaua ttou e t ko koe te kai-krero m mtou. Mai r an, ko te mauri o te marae, kei roto i o mtou ringa o Ngti Rhiri, Ngti Kawa e noho nei, ko mtou te kai-tohutohu atu ki a kutou te huarahi e haerenga, waih te kawa ma mtou, e kore au e haere atu ki te takahi te kawa o Te Arawa, kia mhio mai kutou inanahi r, i te atu r e ptai ana au, ko wai nei tngata, engari, khai au whakamrama, ko wai ahau. I hold on to the mana of this marae. I stand here before the presence of the Taumata. Let us cleave unto the correct processes of the marae, you are not the speaker for us. From ancient times the mauri of our marae is in the hands of Ngti Rahiri, we will lay down the path for you to follow. I do not come to your area to trample on your kawa. The other day I asked who these people are. I did not clarify who I am. My name is Kingi Taurua. I served overseas and before I went overseas, I did my army training in a place called Salisbury Plains in London. While I was at Salisbury Plains, I was asked to do the guarding at Buckingham Palace and thats why I ask the other day where I was doing the guard at Buckingham Palace was the main gate where the Queen and Royal family went through. And as they drove through I saw the crown on top of her head. And not only did I guard at Buckingham Palace, I also did guard at the Tower of London looking after the Kings and the Queens jewels and I looked after so many beautiful crowns that I know what they look like. And so that is my experience. I came back here afterwards and then I became a prison officer. First officer, at the maximum security prison, Paremoremo. From there I was appointed as a chief Mori adviser to Jenny Shipley. Here I am now today. I hold the mauri of the marae and so it goes right through Waitangi Day. I beg to differ about this guy, Busby. How is your English? How is your English, pai to English or [Indistinct 10.47.55]? Well, I will tell something, here it is. All that piece and parcel of land - - 292

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Wai 1040,#4.1.1 ?? KT ?? KT 5 ??: KT ?? KT ?? 10 KT ?? KT ?? KT 15 ?? KT ?? KT ?? 20 KT ?? KT 25 E ttou m. - - - situated in the district of Hu-shi - - E k atu ana ahau ki te mea atu kia ttou In the north hey - - E thahu ana o nei krero i te kaupapa - - Hey, hey - - Khore Kingi. Eh! Khore. Waih, te kawa ki ahau. Waih te tikanga - - Kua takoto k te kaupapa e Kngi e te taumata. [Indistinct] K wai ng kai-krero. waih te kawa ki au. Noa. kua oti k ng kaumtua nei te mea kua takoto k te kaupapa. E hoa, e t au - - [Indistinct tn. He mea ana au kia koe, e noho ki raro. Noa, e kore Do you fullas want me to sit down? Kua oti k te taumata nei te mea ko te kaupapa ko whrikitia, koina te mea e toi ana me ptai atu i ng ptai na ko wtea All the piece and parcel of land situated on the district of Hushi in the island of Yosland bounded on the south by the bay of Tpuna on the town of Rangihu on the north by a creek of fresh water and on the Westside a public road into the interior together with a right members privileges and pertances thereto belonging to have and to hold to the [Indistinct] committee of the church miseries society for the Africa and [Indistinct] in London in the Kingdom of Great Britain. Hey. I will never never sit down by nobody, Im telling you now.

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Wai 1040,#4.1.1 Morning Adjournment

WEEK 1 DAY 5 SESSION 1 [10.49 am] FINISHES WEEK 1 DAY 2 SESSION 2 STARTS
Hearing Resumes 5 JC ALL JC So, just to reiterate, the recordings are for the purposes of these hearings only. Ka pai? Ka pai. Mr Henare kei a koe, Mr Irwin.

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Andrew Irwin questions Erima Henare [11.41 am] I have some questions first of all about the Whakameninga, the Confederation, and you said in your evidence that the Confederation met each year after the Declaration was signed, it is just that Busby was not there at those meetings. My questions are simply questions of clarification. I didnt catch where they met. Do you know where they met? EH They met here at Waitangi and at other places around Ngpuhi. I would like to just add to that that the addendum to that was that the kaupapa of Te Whakaminenga morphed into this group here. You heard my Dad say it was not long after the signing of the Treaty that this group formalised its process, formalised itself as what I said in my evidence was Te Premata o Aotearoa o Te Whakaputanga me Te Triti. Now the Declaration says that they would meet at Waitangi every autumn and so did they meet in autumn in 1836, 37, 38 and 39? No, which is why I asked people to put on Mori glasses and a Mori hat when they viewed this. The purpose is to share the burden of hosting the hui, it was scattered around Ngpuhi as opposed to the burden falling on Ngti Rhiri and Ngti Kawa. You know, listening to my tuakana, Kngi talking earlier will have told us all why the burden would rest unfairly on Ngti Rahiri and Ngti Kawa because by this time, they had lost almost all of their lands. I want to turn to something different now. I want to turn to the words mana and mana i te whenua and when I use the word mana I mean mana as it pertains to land. Now did these words and these concepts, mana and mana i te whenua include with them the concept of ownership?

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I have a long track record of being recorded and written up for my views on this matter in relation to Te Triti o Waitangi and subsequent claims by other iwi based on mana whenua and mana moana. Let me be clear that in the Mori paradigm nobody has mana whenua, nobody has mana moana, except Tangaroa who has mana of the moana and Papa-t-294

Wai 1040,#4.1.1 nuku has mana for the whenua. Hence my coining that phrase mana i te whenua, mana i te moana which means that the authority that you might have over those domains is purely temporary and I guess you know, in the idea, the notion of Pakeha worldview, this is personal space. To the Mori the worldview is that your freedom ends where my nose begins. So, the ability of people to exercise mana i te moana, mana i te whenua is contingent upon their being able to defend that right to exercise that authority. AI 10 EH AI The concept of ownership has been said by some to be a bundle of rights. Sorry? It has been said by some to be a bundle of rights and within the bundle it is said that one of the rights is to exclude people from land if one owns the land. Another right within the bundle is the right to do things on the land and to stop other people from doing things on the land and another right within the bundle is the right to alienate the land if that is what you wish to do and the right also to say No, I do not wish to alienate the land and for it not to be alienated. So when you conceive of ownership in that way, a bundle of rights, is there some overlap with the concept of mana i te whenua? I would invite you to read the various writings of my great uncle, the late Mori Marsden on this issue. Mori talks about what all of Ngpuhi in this tent would agree to today, which the issue that you refer to is covered by the word kai-tiakitanga not by mana. But the word hat is why I prefaced in my krero to you the other day that the word mana as believed by Ngpuhi is actually the absolute authority over life itself and death itself. Another way of conceiving of this issue is this: If one person has mana i te whenua over a discrete piece of land, can another person or a different group have ownership of that land? I think we keep using the word ownership. The word is not ownership, the word is kai-takitanga. For instance, there isnt an inland tribe within Ngpuhi or inland hapu within Ngpuhi that did not have access to the sea. Ill talk about Ngti Hine because it is the thing I am most knowledgeable about. Ngti Hine had access rights to Whngrei Terenga Paraoa and it had access rights to the Bay of Islands. Those rights were exercised and acknowledged by all of the hap living within those areas where those rights were exercised. It was one of the serious issues that Ngpuhi raised with the government in the Simms Commission and the Ngata Commission, was the notion of lands that werent being used, a surplus lands they became called, not realising that the nature of Mori society is that while I may live Motatau I also have kinship relations with my uncles here, so at times I may choose to live in Oromhoe. At times I may choose to live in Waitangi.

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Wai 1040,#4.1.1 Now, because of my kinship ties and the kinship ties elucidated on by Erima and Hrini and Uncle Patu, those kinship ties were recognised by giving me rights of kai-takitanga as and when I was permitted to do or as and when I required them. 5 AI EH AI 10 EH If one group had mana i te whenua and another group, quite separate, say a - - The Crown. - - - say the Crown or a group of settlers from Britain said We own this land, is that permissible, can they do that? Or does the mana i te whenua of te hau kainga te tangata whenua or the group that has mana i te whenua prevent the other group from saying, I own this land? I am interested in why you are traversing that given that in several Waitangi Tribunal reports prior to this meeting today, they have traversed the issue of tuku whenua and the constant requirement of English law for tuku or hoko to mean sale of ownership. Im not too sure why you are following this line of questioning in relation to that matter. The issue is that like let me talk about the case I raised yesterday about Baron Charles de Thierry whom Hongi met at Cambridge University where he was studying. Now we know that Baron de Thierry purchased 200 muskets from Wesley and Co in London. Now, interestingly, Wesley and Co still manufacture fine arms. De Thierry purchased those weapons and gifted them to Hongi. Now de Thierry in his mind felt that the exchange of weapons meant that he owned half of Ngpuhi. That was not the understanding of Hongi. In the art of Mori tuku, you saw the tuku yesterday of Trehas Taiaha back to Ngti Rhia, there are strict rules that govern tuku, there are strict rules that govern the exchange of gifts. None of those exchanges related to sale. AI 30 EH AI 35 I want to turn to a different topic now. How important are the words of Te Triti to our understanding of Te Triti? For Ngpuhi the words of Te Triti are all encompassing and all understanding. During this week we have heard evidence about the context and the build up - and you have given evidence yourself about that - to these documents, to He Whakaptanga me Te Triti. Would you accept the proposition that that context helps us to understand He Whakaptanga and Te Triti but does not override the words of those documents? The evidence that has been shared with you over the last five days allows you to glimpse into our world and our understanding of that time and of those documents. It was a full side step. Sorry? 296

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Wai 1040,#4.1.1 AI EH AI 5 EH That was an artful side step. Oh, I am responsible to several Ministers. If the words of these documents are clear, the context does not override the clarity of the words, but rather the context helps us to understand what the words mean. That is the proposition I am putting to you. Do you agree with that? I think lets go to your concept. Whenever an act of Parliament is disputed in court reference is made back to Hansard which gives the intent of Parliament at the time that that law is drafted. That is why we have delivered the context of that time to you, to support the words of our tpuna that they signed for. Kati kua mrama, kua mrama t krero mai. . Kti konei ng ptai a tnei taha ki tn taha, n reira tn rawa atu koe, te rangatira, Erima, nhau ng i whakapapa, nhau i ng krero, a kui m, a koro m whakatakoto i mua i te aroaro o te Roopu Whakamana i raro hoki, i mua hoki i te Karauna, he krero t na te ate, na te tau o te ate, n reira, tnei te mihi atu ki a koe, i tnei wiki kua whakawhiti krerohia he krero e p ana ki tua kupu matua me te tamarikitanga, kua mrama ki au nei, te tama an te matua, n reira, tn rawa atu koe. Thank you, I understand. The questions from this side are completed and I thank you, you gave us genealogy and the words of your ancestors you lay before us, before the Tribunal and before the Crown. You spoke from your heart, therefore this is why we commend you and you have spoken about matua and tamarikitanga and I now understand this from the Ngpuhi perception, therefore thank you once again. Tn koe, Anaru. Waimarie mtou anei e noho nei te toihau o te Taura Whiri o mua atu i au, an, ka toe ko au, te toe hau o Te Taura Whiri i tnei w, e mhio ki te takahuri ki te wetewete i te kupu, kia hoki mai te mana m aua kupu ki a mtou, tn koe. We are indeed fortunate that the Commissioner of the Mori Language Commission before me is present and I am the present Commissioner of the Mori Language Commission and we are adept at analysing words and to return the mana of those words to the appropriate people that is us.

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Richard Hill questions Erima Henare [12.29 pm] RH Tn koe, Erima. EH RH Richard, my old friend. Thank you. Im here today not as a Pkeh, sorry.

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Wai 1040,#4.1.1 We had krero many years ago, well not too many but under different hats and you enhanced my understanding of Ngpuhis worldview enormously at that point and you have done so even more this week. 5 I would just like to clarify one point. On Monday I think you explicitly said that certainly rangatiratanga wasnt ceded, mana wasnt ceded, sovereignty wasnt ceded. You said, I think even more explicitly that even had the rangatira wanted to cede it, they could not have done so and it seems to me that was implicit in what you were saying yesterday and today as well. Could you elaborate on that or I would invite you to, if you wish. It seems to me are you saying that under no circumstances would the rangatira be permitted to transfer mana or sovereignty? EH 15 I think, as I alluded to in my krero on Monday, and carried on by Uncle Patu during the week, the notion of rangatira in Tai-tokerau is based on merit, that the principal indicator of that title is your ability to look after and steward the resources and the people of your hapu, not unlike the Samoan matai system, now if you understand the thats what operated here at that time. If you understand the Samoan government system, the Samoan government deals by and large with the things that a local body in New Zealand would deal with. New Zealand looks after its foreign relationships with other countries, mainly because Samoa is not in a position to affect those relationships, so New Zealand looks after them on their behalf. But the absolute authority and mana within the villages is held by the Matai. The Matai is able to exercise the issues that the crown counsel talked about over life and death, in fact there are issues within Samoa right up to the current day where those issues exist. So, in the time of our tpuna, that was also the situation. I think in Dads krero today is a reflection of that issue. If one looks at the lady in the western paradigm, the lady of justice holding a set of scales in one hand and the sword in the other hand, like it is with our tpuna, if you accept the rights that go with that position, then you also accept the attendant issues on the other side that balance it up. So, a rangatira is able, in some situations, to make unitary decisions and declaratory decisions on behalf of their hapu when they relate to minor issues. But when they relate to major issues like, I suppose we go to things like ttau pounmu where you have relationships being sealed between hapu, between iwi, where brides or women are exchanged in order to create political alliances, then those decisions are made collectively by the hap and the whnau. And likewise in the situation of giving their mana away, to give a woman away like that in an arranged marriage, in a ttau pounamu, is treated in the same way as giving your mana after all, that lady carries the mana of your hap into her new hap.

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Wai 1040,#4.1.1 So there are some situations where declaratory and unitary decisions can and were made by tpuna but there were other situations that clearly reflected on all of the members of the hap or the iwi that were only made collectively. 5 RH Kia ora. Thank you very much.

Ranginui Walker questions Erima Henare [12.01 pm] RW Tn koe, Erima, n wai i tito te pepeh nei. Trans I greet you, Erima. Who wrote this pepeha? Youve done so much. No? 10 EH Trans RW EH RW 15 EH RW Trans 20 RW No, n pp. My father did. N t pp. e. Kei te mihi ki tn pepeha. We are making history today and that surely will be written. As much as I would love to have claimed the credit. Yes. There are too many who already know I didnt do that. Kia ora koe m t pono. Thank you for your honesty. N whakaptaina e ng rangatira o te Kamupene o Niu Treni, fraud on savages, pacifying savages, tr krero whakaparahako i te iwi Mori. He aha t whakautu ki tr? Trans 25 EH Trans EH The New Zealand Company when they called it fraud on savages, pacifying savages, these words of -. What is your answer to that? He aha te whakautu ki tr e haere tonu nei, e haere tonu nei. It still goes on, disparaging. Look, you know, lets not this morning we heard that the New Zealand Rugby Council had issued an apology to Mori rugby players and to Mori in general about the situation and apartheid in South Africa and the fact that you know when the Mori Battalion went to Egypt during the war, they were not allowed to disembark in Johannesburg. They had to stay on the Mauritania while the rest of new Zealand Soldiers got off the boat and enjoyed sojourn in South Africa, one. In 1814, Mori were restricted to a pioneer role in the First World War. Why? Because some Englishmen said It would not be prudent for 299

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Wai 1040,#4.1.1 savages to fight in the gentlemens war. That sentiment continues today, either in fact or in action. RW EH 5 RW EH Trans RW 10 EH Engari r, he iwi manaaki kutou- He aha? He iwi manaaki i ng mihingare i ng tngata e tau mai ki konei? I manaaki Ngpuhi te Taraipiunara i tana taenga mai? Did Ngpuhi look after the Tribunal when they arrived? e, koir r te krero te kupu whakautu i tr krero whakat. I was interested in your declaration of war before the Prime Minister declared war against Germany. i puta an he prongo m tr? Yes, it was printed in the Northern Advocate, uncle. I tried to get an electronic copy of it so that we could show it here today. Yes, it was in the Northern Advocate. And that was in terms of honouring your obligation to the Crown under the Treaty? Te Riri Maihi Kwiti who was spokesperson for that hui in the article said that their treaty partner had put out a call and Ngpuhi would answer the call of their treaty partner. Kia ora m tn whakamramatanga, e mhio ana koe e rapa ana te krero a te kupu mana i roto i te whakaputanga n, an, kore i whakauru atu tr kupu i roto i te Trti, he aha i pr ai. Thank you for the explanation. You know that the word mana is in the Declaration. They didnt put that word into the Treaty. Why? I rongo i te tere o ku krero inanahi r, tr pea, karekau koe i rongo i te tuhinga tuatahi o te Trti o Waitangi i uru i roto i te reo Pkeha i uru te kupu mana i te whakamoritanga e Te Wremu m te Sovereignty, kore ng tpuna i whaka ki tn ka tangohia mai e te Wremu, ka whakaurungia ko te Kwanatanga. Maybe because of the pace at which I spoke yesterday. In the English language version, because they put it into the English for sovereignty and now ancestors didnt agree with that, so they removed it. Ae. Engari, i roto i ng tuhituhi o ng Pkeh i roto i ng pukapuka htori e ki ana rtou kore te iwi Mori e mhio ana ki te tkanga o tnei kupu ko te Sovereignty, he aha t whakautu ki tr? But in the Pkeh histories they state that the Mori people did not understand the concept of sovereignty. What is your response to that? I puta tku krero inanahi r m te hunga i whakaakongia e ng mihinare ki te reo Pkeh, tuatahi i tmata mai tnei hua i te haerenga o Hongi 300

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Wai 1040,#4.1.1 Hika i k ake au, i ta krero atu a Kngi Hori ki a ia, in pep [Ph 12.07.35] taku kara, te kara o Ingarangi ki runga i ttahi whenua, he krero tn, he tohu tn, nku te mana ki tr whenua, an, i te tau, kotahi mano, waru rau tekau ma rua, kua mar k Ngpuhi ki roto o Poihkena, o Poi-piripi o Tahi-mania, i kite rtou i reira he aha te huatanga kei muri i tr kupu, sovereignty. Ka hoki mai an i te taenga mai o ng Karaitiana ki konei, waihotia te Paipera ki roto i te motoka, engari, ka hoki an ki te krero a Hone i krero m te tohu me te tranga o tnei mea o te Kwana. I ahu mai i te whakawtanga o Pono Tio Pirato i a te Karaiti, i mhio ng tpuna he Kwana te Kwana, he Emperor te Emperor. Trans I said already yesterday, for the people who had been taught by the missionaries, to, the English language, firstly began when Hongi Hika went to England when King George said to him, When my flag raised above a land, that is a sign I have the authority in that land. In 1812, we already had a presence in Port Jackson, Port Phillip and they knew what that meant. When they came back lets go back to Christianity and when Hone spoke about their understanding of kawana, they were aware of it through the what a Governor was, through their knowledge of the Bible. Ae, kia ora m tn whakamrama, anei te ptai whakamutunga, te kupu nei, te ingoa nei Touwai i krerotia mai inanahi nei, he rite an ki t wai, he rerek rnei. Last question. The name Towai you referred to yesterday. Is that similar to Tauwai, is that the same or is it different? He rkau te Twai, n te Touwai tna tikangatia U W A I, an, he maha ng ingoa Mori kei tnei whenua, tana pnei i te Taumarere (tama-reeree) nei i te r nei, ko tna ingoa ko Te Mareretanga-o-ng-taura i here ai i a Rangiriri, ana he roa rawa tn ka whakapotongia te Pkeha ko Tama-ree-ree. Engari te ingoa r i te taha o te huarahi, Twai - Ko Touwai k, i te mea, ko taku tpuna ko Te Aho, te tangata i puhia, i rongo kutou i te krero a Hirini tr rangi r, i kite a Matarra te Ringakaha o Kawiti rua ko Te Aho i te mangumangu nei, e te mangumangu nei he pononga n ng hoia Pkeha i konei i tr w. N, i tr w o te mahi a Matarra rua ko Te Aho, hei tiaki i te puna-wai kei runga i te toropuke o Ruapekapeka, heoi an te wai kei reira, an ka haere mai te mangumangu r, ka k atu a Matarra ki a Te Aho me puhia te mangumangu nei, kia rongo ai tua, phea te reka o Te Kiri mangu, an ka phia a te mangumangu nei, an, ko te mea waimarie, i tuhia e ng Pkeha i mate a George, a Black man, i te r nei, koin i waimarie mtou m tn krero, ka phia te mangumangu nei, ka oma atu a Te Aho ki te tiki i te mangumangu nei, ka hiki ake ki runga i ana pokowhiwhi, na i a ia e oma atu ana, e hoki ana ki te p ka phia te Pkeh ka t te mataa ki tana tau, an, ahakoa te aha i tr w, in t koe ki te mataa e uaua ka ora mai an koe.

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Wai 1040,#4.1.1 I whakaaro ng tpuna i runga an i te tirohanga o te ao Mori, m te wai Mori e mai ai te tau o Te Aho, an, ka kawe a Te Aho ki te awa e rere ana i raro i te huarahi matua i Touwai, ana, ka toutoungia ki reira, ka karakiangia ki reira i te tnga [Ph 12.11.26] ake o Te Aho i te wai, kotahi wiki i muri mai ka mate a Te Aho, ana, ka noho tonu tr ingoa ki tua awanga ko te Touwai. Trans Towai is a tree. There are many Mori names in this country, it is like the Taumrere, (Tama-we-we) today. There are many abridgements of these names. And so the English have always found these things too long so they abridge the names. But that name beside the road, its supposed to be Touwai because my ancestor Te Aho who was shot there, you heard what Hirini had to say. Mataroria saw the warrior, he saw this negro, he was a servant of the Pkeh soldiers. Mataroria and Te Aho looked after the water source on top of Ruapekapeka. This negro person would come and they said to him, they wanted to shoot this man so they could taste the black man. Lucky that the black man was killed this day and Te Aho ran to collect this man. He picked him up on his shoulder and he was running back to the p and as he was carrying this person to the pa, he was shot in the backside and if you were shot in the bum, it is a hard wound to recover from. The belief was that if you take it to freshwater you could heal the wound and they took him there and bathed him there. They bathed him there but a week later Te Aho died and that name remained there, Touwai. 25 RW Trans . Kei te maumahara i te pakanga m Parihaka, Parahaki, tr pea he pakanga an kei roto i tnei? I recall the battle for Parihaka and it was tampered with, the name and changed to Parahaki and perhaps there is the same tenor with these terms. , he huatanga tr i raruraru ai nei ingoa ka toa i te taenga mai o te poutpeta ki konei, he pr an i te taenga mai o te reriwei (railway) ki te Tai-tokerau. Ko te kinga i noho ai mtou i Mtatau, ko Weka-t-papa tna ingoa, an, ko te kinga o Tau Henare ko te tama i mhu. Engari, i te w i tae mai te tereina, i hiahia Te Kwanatanga kia kotahi te ingoa m te teihana tereina o Mtotau, koin ka whakaae ng kaumtua kia tkina atu te ingoa o te maunga i te tino mutunga o te awa-awa ka haria mai te maunga, te ingoa o te maunga, ki te teihana koia e Mtatau tonu ana ki te r nei, engari ki roto i mtou, krero mtou m te haere ki te kite i ng whnaunga ka mea mtou, e haere ana mtou ki Tikokauae, ki Mata-parua, ki Whaka-kiore, ki Te Horahora, ki Waimhae, karekau mtou e mea ana o haere ana mtou ki Motatau. Trans This is the kind of things that happened when the English brought us post offices. And it was the same when railways arrived in the north. The place where we lived was called Weka-t-papa and the home where Tau Henare lived was mhu. 302

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Wai 1040,#4.1.1 When the government wanted one name for the station at Motatau, so the people agreed that we should go and get the mountains name so the name of the mountain was brought to the railway station. At home when we talk about going to see our we talk about going to Tiko-kauwai, to Mata-parua, to Whaka-kiore, to Waimhai, we dont say were going to Motatau. RW JC EH 10 JC Tn koe e te rangatira. Ka nui te mihi kia koe. Tn koe e te rangatira, Erima. Tn koe e Kara. I krero mai koe m r hui i konei tonu, tata rawa atu ki te hainatanga i te Trti. Ki whakaaro, i mua tonu i te hainatanga o te Trti, ka whakaaro ake ng rangatira, kore e kore ka whakaaro ake ng rangatira m ng hua e whai mai ana i te hainatanga o tn, he aha r hua? You spoke about hui here at the time close to the signing of the Treaty. In your memory, just before they signed the Treaty, there is no doubt they thought about things that may accrue from this signing? Kua takato r tr tauira i te hiamana, e ku krero m ng kai-puke a Nn rua ko Patu-one, o ng kai-puke a Pmare e iri mai nei, kua tae noa atu rtou te huri haere i te ao ki te kimi i ng rawa, kia tiki ai, kia mau ai a Ngpuhi, an i roto i tua tirohanga, ki te whakaminenga me te Trti o Waitangi, ko n ko ng hua i whakaaro ai rtou ka haere tonu ki raro i te hainatanga o ua Kawenata, pnei i a Pmare rua ko Nn me Hone Heke, ko rtou te hunga i kohikohi i ng tke o ng kai-puke i tae mai ki konei. I te w i t tonu te pou kara o Ingarangi ki runga o maiki, i riro n te Kwana r rawa i kohi, kore rtou i whakaaro kia pr, ko t rtou i hiahia ai, kia haere tonu mai ng kai-puke ki konei, ki te mau taonga mai kei konei hei hoko, an, kia hei ng kai-puke o konei ki te mau atu i ng tonga o konei, hei hoko ki t whi, hei aha, koin hei ora, hei kimi oranga, hei oranga m te iwi whnui, an, ko ttahi an aua tonga, me krero au ko te rwai, ko te tawa i te taenga mai o te rwai ki konei, tata kia mahue e Ngpuhi te whakatipu Kmara, n te aha, i kite ng tpuna e kore te Kmara e ora in hauhakengia ki konei, kia kawea ki Poihkena, ki Poi-piripi me r whi, engari, te rwai. Hauhakengia te rwai hua kotahi tau nei te roa o te rwai e pai tonu ana m te kai, n, ka hei tr ki te tuku ki t whi hei hoko ki ng iwi o waho atu o Aotearoa, koia tn ko ttahi o ng tino take, i hiahia ai te iwi, kia puta ng hua i raro i te whakaputanga me te Trti o Waitangi. Trans The JudgeI gave the example of the ships of Nene and Pomare and others, that they had already circumnavigated the world, they had experienced the benefits that would benefit Ngpuhi and in their view of the Whakaminenga and Te Tiriti o Waitangi, those were such benefits that they thought would carry on after the signing of those covenants.

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Wai 1040,#4.1.1 Just as Pomare, Nene and Hone Heke, they were the people who would take the tax from the ships that came into harbour. When the British flag was flying on Omaiki, it then became the responsibility of the Governor who collects those taxes. The chiefs did not realise that would happen. They still wanted the ships to come here to bring goods here for sale so that the ships from here could take goods overseas. For what purpose? As income, as benefit for all the people. Another example let me speak of is the potato. When the potato was brought to New Zealand, Ngpuhi just about left kumara growing entirely because the elders could see that the kumara would not survive if it was dug up here and exported to Sydney, to Melbourne, to other places. But the potato, you could harvest the potato, dig it up and it would last for up to a year and it was still suitable for eating and those could be sent overseas, exported to other countries and that was one of the main reasons why the people wanted the benefits that the Treaty and Te Whakaptanga guarantee. JC I krero mai koe m r wangawanga kei waenganui i ng rangatira m ng mahi o ng Pkeh kei konei i tn w, n reira, tono atu ki te Kuini r, mn e tiaki na Pkeh e noho nei, e whakararu nei i a Ngpuhi r, mn he tika taku krero, koin ttahi take, ka tono atu rtou ki a Ingrangi r, kia tiaki mai a rtou Pkeha r, koin ttahi o ng take. Katahi ka krero koe m ng hua, ka puta mai i te hainatanga o te Trit, he take an m te hainatanga o tn, te Trit? You spoke about the concerns of the rangatira for what Pkeh were doing here at that time and so they wrote to the King to come and look after their own people causing problems here, in Ngpuhi. If I am getting it correctly, that was one of the reasons they talk about, they sent for guardianship from people, that was one of the reasons. Then you spoke about the resources that might come from the signing. Are there any other things for signing of the Treaty? E whakapai ana ahau ko te nuinga o ng whakahoki ki tr ptai ki roto i te pnui a taku matua i te ata nei, ko ng mea i hiahia ai a Ngpuhi, kia riro mai i a ia, i raro i te Trit o Waitangi. I believe that most of the responses to that question are embedded in the statement that we heard from my father this morning, that Ngpuhi wanted, under the Treaty of Waitangi, those benefits. Koir aku ptai, ng mihi ki a koe, ng mihi, kua mihia, nu i whrikihia e ng krero ataahua, a ng krero hoki o t pp. That is all I have to ask. Thank you. I would like to add my congratulations to all those who have gone before me to you and to your father. Tn koe. Tn koe. 304

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Wai 1040,#4.1.1 HAKA & KARANGA JC PT 5 Tn koe, tn ttou. Panel? Nows the time for Pita. , kti r, koin an taku e hakaranea ki te huatanga o ng krero, kua whiua ki mua i a ttou, i tnei w kua tae ki te w m te panel, ko ng kai-krero i krero i tnei wiki, The speakers who have spoken this week are arranged in this front row here. The panel discussion the questions will come from the Crown and from the Tribunal. The only thing I really need to add is that our two people who are translating, ko te puta mai rtou rua i t rua pouaka mati - - ?? PT Ko rua rua. - - -te rua. Waihoroi will be doing a translation of the questions if they are posed in Mori and we will also have them translated into English - the answers as well. So krua, e puta mai e Wasi? Then well hand it back over to the Judge to keep the proceedings going. Kia ora. As I understood it, the panel it was an opportunity for us and the Crown, if there were questions that we did not have earlier in the week, then we could ask them now, and also it may be that we ask one person a question and others may be able to assist them in answering that, so that we get the full krero come through. Mr Irwin? Sir, I dont have any questions but, with your leave, Id be grateful for just a very short moment of explanation of that position to the Crown. Would that be all right? Yes. Sorry, what was the? I have no questions but Id be grateful if I could be given a very short opportunity to explain why. Why? ...I dont have any questions. Oh, yes. Hang on, we will just have a little hui on whether we are going to let you do that. Confrontations. Yes, weve agreed, well let you explain. Thank you, your Honour. Tn rawa atu koutou katoa, inanahi r i puta he krero m tnei mahi, te ptai i ng ptai, karekau he ptai tnei taha ki te panei, ehara i te mea whakaiti ehara i te mea whakaiti i ng krero i tnei mea hou te panel, i muri e i a krero, e i a krero, kua ptaihia ng ptai, kia mrama ai te krero, kia mrama ai ng whakaaro m nei take katoa, kua tae ttou ki te mutunga o ng kai-krero kua pau ng

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Wai 1040,#4.1.1 ptai a tnei taha, n reira ehara i te mea he whakaiti, i a kutou e noho mai n, mihi tnei mea hou te panel. Trans 5 Yesterday it was mentioned about us the questioning of the witnesses. We have no questions to the panel. It is not because we want to belittle the speakers of the panel. After each witness has spoken, we have asked questions of clarification and the thoughts behind actions. We have come to the end of the contribution of the witnesses and we have exhausted our questions so it is not to slight the panel. Id like to answer the questions that have not been asked, kia ora. I think this is a time when we can talk freely to each other so that nothing is left unturned, no stones. I am talking for my ancestor when I think of stones because his words on the Treaty were, let the voice of every person be heard but at the end of the day what will we see? Your talk are the floats of the net will keep floating. Ours are like the stones of the net that will sink down. The stones have now come up and they want to talk and I think the floats should also start questioning themselves. Kia ora ttou. HH 20 , me tautoko ake au taku matua, kaua te krero e hunaina, whakaputaina, i te mea koia tnei, ko te kiko o ng whakaaro, kia wehi ki te krero huna kei muri, t mtou e mea ana, kaua e ng krero huna m muri ake nei, ka whakaputa ai, whakaputa ai ki mua i t mtou iwi o Ngpuhi e noho nei, kia kore mtou e patu e ng krero o muri nei, tn ttou. I support my uncle. Do not conceal words, express them openly because this we have come to the kernel, to the heart, and let us be fearful of concealed words, do not take concealed words and then express them afterwards. Express them in the presence of the people. We will not contest open debate. An, pouri ana au Anaru, karekau he ptai, n te mea i puta, e ruia tonu ana pono Joe Williams i tr w, ka puta ttahi krero mai i a ia, te Trti o Waitangi i roto i ana tuhituhinga, we will always be a fetter on the supremacy of Parliament, n runga i tr, horekau ptai? Kia ora mai. I am sad, Anaru, that you have no questions because when Jo Williams was a lawyer before he became a judge he said Te Triti o Waitangi will always be a fetter on the supremacy of Parliament and because of that, you dont have any questions? Kia ora mai. HS 40 E ttou m, ko te whakaaro nui ake ki t ttou noho, kua pahi nahenahe [Ph 12.24.40] te w, ka tuku mai ki a Ngpuhi, kia twhera tna ngkau. I ng r kua pahure ake nei, kua twhera ng ngkau o Ngpuhi ki mua i te aroaro o te Taraipiunara, otir te karauna kua tae mai nei, mehemea, horekau k he ptai wu, he ptai k wku.

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Wai 1040,#4.1.1 Trans The main thing is our congregation. Very few opportunities does Ngpuhi have to open its heart. In these past days, the hearts of all Ngpuhi have opened in the presence of the Tribunal and the Crown. If you have no questions, then I have questions. I wonder if you can answer this simple question and that is, why hasnt the Crown as yet, acknowledged the legitimacy of He Whakaputanga and of Te Trit in the light of how our understanding of our tpuna? And those are the mamae that our people have been carrying the last 170 years. I want an answer as to why the Treaty has not been through the parliamentary process of giving it legitimacy, kia ora. JC Can I just interrupt there? Ng mihi kia kutou i ptai mai ng ptai ki te Karauna, heoi an, tr pea te w ka krero mai a tr wiki, a te wiki tuawh pea, ka krero mai te Karauna me na whakaaro e p ana ki tnei mea, hei tnei w, he w m kutou an, e whrikihia o kutou, ng whakaaro o kutou krero. Thank you for the questions that you have offered for the Crown to respond, but in the week 2 it is anticipated that the Crown will express its thoughts on these matters that you ask of. So, Mr Irwin, youve heard the question and it may be something that you have your Crown people address in Week 4 when its time for you to explain the Crowns version of events but now we focus on the Ngpuhi version of events, ka pai. Ka pai? 25 Trans EH Wasi JC 30 I have a question and Im going to ask it in English because piringa i te whakaaro ki ng ki te whakamori o Wasi nei. I want to hear Mr Shortlands interpretation. An Tipene hoki - - Tn koe. And it relates back to the issues that the tribunal set down some time ago and the question weve heard it in the krero that has come through this week, in different ways and in different parts, but I just wondered if each of the people who have spoken could give me their view on when the rangatira were getting ready to sign He Whakaptanga, what was their understanding of what was going to happen, what was going to happen? Ko te ptai kia kutou e pnei ana i te w i mua tata atu i te hainatanga o kutou tpuna, ki te whakaputanga, he aha k o kutou tokorima nei whakaaro i roto i o rtou hinengaro, ka puta mai i taua hainatanga? Immediately prior to the signing of your ancestors of the Whakaptanga, what is the panels view, was the thinking of the chiefs? I konei ttahi ku tpuna a Whiwhia n te Kapotai

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Wai 1040,#4.1.1 Trans One of my ancestors, Te Whiawhia of Te Kapotai was here. ...o Te Kapotai. So I can talk as a descendant of Whiwhia. At the time of Marsden, he took Marsden into his village and showed him a whare, beautifully constructed, and then brought out, wrapped up, the body of his father. That was their tkanga in this place where all the beautiful women are, according to Erima. It was a different way to how those of Hokianga handled bodies at that time so there are questions running in my mind. What was his thinking at that time? And I think only the ones from this side can answer that because Hokianga, the majority never came here, they signed at Mangungu. At Mangungu when they met, they already had the feedback from those of Hokianga who had come here and sat at te Taurangatira and they were the ones who were safe and they sat there, they heard all the discussions and those discussions went back to Hokianga. Twelve days later it was pretty clear to Hokianga where each one stood. And the clearest vision we have is the words of Pane Kariao, The shadow of the land goes to the Queen. The substance is with us. Kia ora ttou. HS 20 He mrama nei o mtou tpuna i mua tata mai i te w i haina i muri ake, i te mea, ko rtou ko ng rangatira, ko ng Pkeh i tae mai nei, he mkai kinga [Ph 12.31.07] rtou, koia e mea ai, nku i tn Pkeha, ko taku Pkeha tnei, kihei i mea, nku tn Pkeh, ko tku Pkeh tnei, he rerek k tr titiro. I te mea nn m kei a ia te mana, hei whakahere i tr huatanga, na, ka tae mai ki te Kawenata nei, ko te Whakaputanga, mhio tonu rtou he oranga kei roto, i te mea, he ao kua kkiritia rtou ki roto, he ao hou. Me te mea an r hoki kua pau k te rua tekau tau rtou e mhio ana ki ng nekeneke o Tauiwi, kua tae noa atu rtou ki t whi, kua kite a kanohi, kua rongo areare mai ki te taringa, he aha kei mua i te aroaro. N reira, te ptai, mehemea mrama k rtou mua tata, kore he raruraru, koni atu, koni mai ki te whakautu, mrika, yes, te w i hainatia, marika yes. Muri mai i te hainatanga ko tua, marika, yes, kia ora mai. Trans 35 Our ancestors were clear before the signing and immediately after for they were the chiefs. The Pkehs who came, they were merely servants, slaves. That is why they would say that Pkeh is mine or this is my Pakeh. They did not say this is my Pkeh of high standing, now that is different because if the chief said that is mine using the a then that would indicate that the chief holds seniority over that which he speaks of. And they knew that there were benefits in the signing because they had seen the world, the new world and all it had to offer. For over 20 years, they had observed Pkeh. The ancestors travelled overseas, they had seen with their own eyes, heard with own ears what is beyond what they can see. So the question, if were aware, clear about before the signing, I say yes, absolutely, had their they yes. 308

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Wai 1040,#4.1.1 When they signed, yes, absolutely. After the signing it is that same answer, absolutely, yes. HH 5 ra na, tn ra ttou katoa, ki tku mhio ana ake [Ph 12.33.13] kei roto i tku ngkau me tku hinengaro, e pr ana i o ttou tpuna e hora nei. Te marae ttou i t ttou ao e haere mai ai ttou, mai a Io ki wairua meremere a Tane, ka heke, ka heke, ka heke, i nohongia r e ttou r taputapu o ttou, i noho a Atua-hia e ttou, e noho a Tumu-tumuwhenuatia e ttou, ko ttou ng tngata whenua o tr ao, tae mai ki t ttou kikokikotanga. Ka huri haere an ttou i te ao, ki roto i ng krero i whakaputa, hei rpopoto ake ka tau ttou ki roto i tnei motu ka poua tna tapu kia auai t ttou noho i runga i te mata o tnei whenua m te Mori, ka kite ake rtou i roto atu i o rtou hkoi, te wairuatanga o te Atua kei roto tonu i rtou, ka tae mai ki tnei, kua mahara ake rtou me whakaputa ake tr wairua, hei tiaki ake i ng mtauranga e mhio ana rtou, he whakauru atu te w ki o rtou uri kei te haere mai. Koia tnei ki au, ko te whakaputangatanga ko t ttou wairua motuhake o te Atua, i kawea mai e rtou ka whakaputaina ake hei aha, hei painga m ttou, ko te tonu t ttou wairuatanga e k ake nei, i mngia [Ph 12.35.11] o rtou ihu. Ka titiro rtou ki ng hua o tnei ao hou, kua kite rtou, , he tonga an kei konei, me haere tpiri tahi t rtou mana wairua, ki te hua o ng hua ka kite ai rtou, kua kite nei rtou kanohi, anei ki au ko te tmatatanga r tr o te kupu, ko te whakaputanga i t rtou Atuatanga i runga an i t rtou mana, hei tirohanga atu ki ng tau kei mua, hei oratanga [Ph 12.35.44] m ng uri whakatupu, anei taku whakamrama m tr whakatupuranga. Trans In my knowledge and in my heart and intellect, just as our chiefs arrayed before us. Let us recall the world from whence we came from Io and descending to Tne and descending down through the generations.We occupied and lived as permanent place of occupation for we were the people of the land of that side and unto the time and we traversed the world and the evidence that was preferred. In summary, we came to arrive here in this land and they made rituals to enable Mori to live in this land and the ancients saw in their travels the spirituality and the godliness was still embedded within them. On their arrival here, they thought that they must express that spirituality to protect the knowledge that they had gained and, over time, they wanted to infuse the spirituality and godliness into the generations to come and that was the expression of their godly spirit embedded within and they conveyed it here and let it show itself and that was expressed by the ng moko on their nose indicating high status. And so they knew, and they were aware of what, where the benefits. To me that was the commencement of the word, to express their godliness in their own prestige and they were able to look to the years ahead and see what was to come. And that was my clarification for those generations.

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Wai 1040,#4.1.1 EH Members of the Tribunal, before I answer your question, I just want to say something to Mr Irwin. I had brought this along in case I had to wear it in the face of your fierce questioning. I think you better pick it up for you and wave it around. Hindsight is always a great thing, Members of the Tribunal and your question is brilliant in bringing hindsight to the forth. Firstly, I am pleased that the parts of our krero are as great as the sum. What, other than trade, what our people hoped for in He Whakaputanga was that the Mori worldview would remain dominant in this country. Article 2 of Te Tiriti o Waitangi reaffirm that. RE E te matua, kei ng mtua, ng whaea o Te Roopu Whakamana, koinei e tautoko ana i ng krero o ng rangatira, kua krero aketia nei. I muri tonu mai i te hainatanga o te Trti ka whakawhrikitia ng take e ng rangatira o Ngpuhi hei tuku ki te Kuini me Wremu Hpihana, i roto hei tpiri atu i te taha wairua ki roto i r kaupapa, ka tuhia he karakia e Aperahama Taonui, kotahi an rrangi i roto i tr karakia i p ki te whakaputanga o te rangatiratanga o Niu Tireni, e k ai i roto i tana karakia, he whakaputanga o te rangatiratanga o Niu Tireni, he whakaaturanga ki te ao, ki te mana o ng rangatira o ng hap ki tnei whenua ki Aotearoa, koin an ana krero i roto i tr karakia. He whakaputanga i pnei i te rkau, te kkano o te rkau i whakatupua, a tna w, ka kitea ng hua ka puta, i krerotia ai i roto i tr Kawenata i tr w, ko mtou ng tino rangatira, ko tr krero e k ake ana, ko rtou ng tino kairanga i te tira o te waka, an, te tkanga o tr krero, ko te tairanga [Ph 12.38.57] i ng tira, te tira o te waka. Tuarua, he mrama, kua rongo katoa i runga i Te Roopu Whakamana nei whakamramatanga i mua atu i te tuarua, n, ko te whakat, te whakaminenga o ng hap o Niu Tireni, ko te manga tuarua. Te manga tuatoru, kia hui ki konei, te whakawhitiwhiti krero, te whanga ki ng kaupapa e pai ki tnei whenua, ko te manga tuawh hoki, n, ko te kara o Ingarangi, n, ko r ng manga o te rkau nei, a tna w ka kitea ng hua ka puta. I k ai te karakia o ng manu, i tna w te muri mai i te hainatanga o te Trti o Waitangi, haere mai e te Trti o Waitangi, haere mai ki tnei ao, haere mai me ng hua kei roto i a koe, he tpiri katoa r krero mai te whakaputanga ki te Trti o Waitangi, m te kkano te rkau nei whakatupua, a tna w, i kite ai na hua, kia ora mai. Trans To the elders, the Members of the Tribunal, I support the other panellists views. Immediately after the signing of Te Triti, the chiefs of Ngpuhi laid forth issues that they to take and set before the Queen and William Hobson and they added a spiritual side and Aperahama Taonui composed a karakia. One line in that karakia pertained to the Declaration and in the karakia it said This is an expression of the chiefliness of Niu Treni to show to the world the prestige mana of the hapu, chiefs of this land, and this was in his karakia. That Whakaptanga was as a seedling. In time the fruits of that seedling would come forth and in that covenant at that time it stated we were the true chiefs and that means they were the true navigators of the waka.

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Wai 1040,#4.1.1 Secondly you have heard these members prior secondly, was to establish the congregation of the hapu of New Zealand that was the second mana. The third mana was to convene hui here to discuss the matters pertaining to this land. Fourthly, the mana of the flag are the branches of this tree. In time, we saw the fruits that would come forth. Aperahamas karakia said just after the signing of the Treaty of Waitangi, come the Treaty of Waitangi, come to this world, come with the benefits you have with you and those sentiments were added for the tree, the branch and the seedling and in time, the benefits, the fruit would be seen. KW Tn ttou, taku ptai i te whai kia whakamramatia ana ki au ana, e te wehenga o te tama tane me te tama wahine, ki hea w te wehetanga i te t tama tane me te tama wahine, i roto i te hap i roto i te iwi, he aha te whinga a tr [Indistinct 12.40.51] My question, points for clarification purpose: The division between the eastern seaboard and the western seaboard; when do they separate as hapu as eastern and western? Ae tn ra koe, tn koe e te whaea, tn kutou ng rangatira o Ngpuhi, kua tae mai nei i tnei r, tn kutou e te Taraipiunara me te Karauna. Greetings, maam. Greetings the people of Ngpuhi here, to the Waitangi Tribunal and to the Crown. I stand before these illustrious in amongst these illustrious leaders, chiefs of Ngpuhi and proudly stand and share the wairua that they bring to this hearing, And I stand to acknowledge the speakers who have laid the whriki for these chiefs and for mana of Ngpuhi, tn ra koutou. The question is a very important question for me. Did our tpuna know what they were about to sign? Absolutely they understood what they were about to sign. They were well travelled and it is documented. They understood how the kings of England and how the hierarchy operated there. They understood the significance of ohaki, they understood trading and working with other nations. They were not ignorant, they were not savages. They understood clearly what they were about to do and they did it when they signed those covenants. They signed them believing that the Crown would honour their word because at that time, a persons word was their bond. Our tpuna believed clearly that those covenants would protect us today and, as you have heard the krero of the people who have presented in the last five days, our tpunas understanding was as clear then as it is today from their descendants. And Im always proud, when this question comes up and our people are able to say through research, through whakapapa, that our tpuna understood clearly that those kawenatas, when they signed them, would protect us and not reduce us to being servants of the Crown today. And

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Wai 1040,#4.1.1 Im pleased the Crown has no questions for our thunga because in my mind, the krero of our tpuna is not negotiable. Kia ora. JC Trans 5 KW Tr pea ka ptai an te ptai o t ttou whaea, pirangi ptai mai an? We will ask Kate Walkers question again. I runga i tr whakamrama, ka t tonu i tahi w, te hononga o te tane me te wahine kia noho na te hap, na te whnau, na te hap, ng tono, ng kaupapa e [Indistinct 12.45.16] nei, koia r, a kia ora, kua mrama. On that answer, the link between the people come together at the appropriate times. Ptai an. Kia ora - - I rongo koutou i te ptai, Patariki, ko te ptai a te kuia nei e hngai ana hea, taitama tane ai, taitama-wahine ai, me phea te whakarite, he rerektanga rnei i na w. You heard the question of Keita Walker about the western people and the eastern people of Ngpuhi, how they came together and their times that they separated and let me respond in English, although I have spoken prior only in Mori. Me whakautu i te reo Pkeha i te tuatahi kia mrama ai te katoa, ahakoa ku krero i roto i te reo Mori mai i te tmatanga. The vision of having a western seabord called Te Taitama-tane or the tidal area of males versus Te Taitama-wahine, the tidal area of females was affirmed at the time of Rhiri. What date are we looking at? Way before Tasman got here, long before. And the vision is, the male paddling sea where the seas are rough with the wind called Te Tai Hauuru, or Te Hau--uru, that was named by Kupe for that area versus the calmer sea and probably thats the reason why our women who are born on that side are not as beautiful as the ones on this side. Sorry, sorry, Hokianga. And they are stronger because they not only paddle like males in that sea but also use a paddle on stupid people like me who say the wrong things. So that is one of the answers to the question. The second answer to the question is the reality that Te Rhiri had both his wives have come from the female paddling sea. So that is the second tie. The third tie is that they were aware that the two tides syncopated while one was low the other was high. So you had a tidal thing in their knowledge that when it is low on the side, the waters from the Hokianga flow underground through the taniwha (passageways) and that is where they criss-crossed. So that gives added depth to the male paddling sea and the women paddling sea that were syncopating when the tidal flow starts.

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Wai 1040,#4.1.1 The fourth reason for that comes from the covenant that was placed by Rhiri on his two sons. When there is trouble in this area, that area must come across and help. 5 N ka hoki ki t ptai e te whaea, e k a nei, he aha r ng herenga i waenganui i te Taitama-tane me te Taitama-wahine, ko r here i heke mai i a Rhiri, i tukuna ki ng tamaiti i moe na wahine n tnei taha, , ka hono te taitama-tane me te Taitama-wahine, kei reira, e huri haere ana nei ptai, tn ttou. Trans 10 Returning to your question, Keita, the links between the western shore and the eastern shore, those links descend from Rhiri through his children. He married his women from this side thus linking the western foreshore to the eastern foreshore. Thank you. Kei puta te phh, e taiapa ki na waenganui ki ttahi taiapa ko ng pr kei ttahi taha o te taipapa, ko ng wh tnei taha mai o te taiapa, i te mea, atia pr me taku mhio, ko tua taiapa r ka pkarukarungia e ng pr. E tautoko k atu ana i ng krero e krerotia ana e Ptu, m te hua o te noho o tua w o ng tpuna, me t ttou mhio ki te hnga e whakatupu whnau ana, e kore r e tau i te rangimarietanga i te w katoa, i te mea, ka ara ake i tnei mea ko te phaehae, he tonga tuku iho na ttou, na reira, koia e whakaarohia ai te tpuna nei a Rhiri, kia noho marie na tamariki, koia i tukuna atu a T-horo-nuku, hei tau wehe atu ai te noho, e rangi me te whakahou, kia tae ki te w ka kik ttahi t, me tae mai ttahi ki te awhina, ka kik mai ttahi t, ka tae mai ki te awhine, koia ai e puta ake r, kua tua whakatauki e k nei, i ng tot o te puna i Hokianga, i ng mimiti te puna i Hokianga, ka pp te puna i Taumrere. I ng tt o te puna i Taumrere, ka mimiti te puna i Hokianga a Taumrere, herehere i te riri, na koia tr e whakatakoto ana. Kia ora mai The misapprehension that there is a fence, a boundary that the bulls are on one side of the fence and the cows are on the other side. If that is the way, if that is true, there is no doubt, I have no doubt that that fence will be trampled over in a short time by the bulls. I support Patus evidence about how the people lived in their time and in the knowledge that they were raising families. The peace will never reign at all times because we know that jealousies arise, this is a trait that comes down through the years, and so Rhiri decided that his children live in amity, and that is the reason he set the kite to Horonuku to decide the until the time and so from that time to this, one side assists when the other side is in trouble and vice versa and hence that saying When the spring at Hokianga runs dry, the Taumrere spring flows forth. If the Taumrere spring runs low at Taumrere, the Hokianga spring wells forth and it binds the anger. HS 45 Me tmata ake e te whaea ki te hua o ng krero i puta i au i tr r. Ka rere te toto i te wahine, ka puta te ira-tangata, ka heke ng huatanga i roto i mtou whakapapa ki tn, ki tn, ki tn, ki te whaea e ahu muri atu ana i te hua o ng krero, kua rangatira i mua i au, te w e khia nei ng uri o Rhiri, ka haere ng taitama-tane ki te whwhai, kore i muri 313

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Wai 1040,#4.1.1 atu o ng whine, tahi o ng tino mana o te wahine i tua w, he patu tangata. Ka hinga ttahi toa e te tane, kore he mate, ko te wahine e whakatutuki i tr kaupapa, ko te wahine te kai whakatutuki, an, ttahi o ng tino here ki au nei, m te huatanga o te mana o te wahine- - 5 Trans Let me commence Keita, on the words and the evidence I expressed the other day. Blood flows from the woman, hence creation of man. Through the generations and the whakapapa, that trait, that aspect comes down through the people and following on and endorsing the previous speakers, when Rhiris descendants, the sons would go to war, the women would follow close behind. Some of the true strengths of women at that time was warfare, killing people. When a warrior fell, if he did not die, the woman would come and complete the task. That is one of true expressions of the mana of women. E haumria ake ana au i te w nei i puta au i ttahi o ng whakaheke o Ngti Hine, te wahine, whakahoki an ki t ptai e te whaea, e kore e taea e mtou o tku iwi ake, te krero, te huatanga o mtou hkoi mehemea, khore o mtou whine kei muri i mtou, tautoko ki tr, kia kore e taea mtou te hkoi, hei whakamutunga ake mku e te whaea, nhau i whakatupu ake au e tku tpuna whaea, khore ku pp, khore ku mm e mhio. Ka mahara ake an i te mana o ttahi o ng hoa o taku tpuna whaea, khore i mhio ki te krero Mori, ka mahara ake au ki te tpuna o Waihoroi, tnei kuia a Hiku, te mharo i reira, nn i tt mai i ng huatanga o te ao kohatu, ma roto mai i te kararehe, he manumanu i runga i tana haunga atu ki tana whare, ko tua manumanu pnei au nei te mhio ki te krero Mori, he manumanu, he mekepai(magpie), ki taku mhio i muri mai me poro te arero o te manu r, kia pai ai te karawhiu o tana arero m tana reo Mori. Mehemea, ka taea e te reretanga o te toto i roto i o ttou whakapapa, te here atu ki r hua manumanu tonga, i taea o ttou whakapapa, e taea e ttou i te hkoi tonu i roto i te mana tane, i roto i te mana wahine, i te mea koia tn, ko t mtou hua motuhake, tn kutou. Trans 35 That is one of the true expressions of the mana of women. I recited one of the genealogies of Ngti Hine from a woman and responding to your question, Keita, we of my people cannot talk about our travels and experiences if our women were not behind us. I support that We could never go forth. In conclusion, Keita, I was raised by my grandmother. I did not have a father, I did not have a mum. I recall the mana of one of the friends of my grandmother and I recall the grandmother of Waihoroi, Hiku. I was in awe of her, because she would bring forth those aspects of the ancient world through the animals. She would have birds around her house, that bird could speak Mori, it was a magpie. I think afterwards the tongue of that bird had been cut so that it could speak Mori. As the blood flows through our generations unto these such animals, we can through genealogy, through the mana of men and women, because that is one of the traits from long ago of our people. 314

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Wai 1040,#4.1.1 HS HH JC RW 5 Tn kutou. And the krero e t atu i tn kua tika. Ka pai. Kia ora ttou. Not only are we making history today, but were also interrogating history and hopefully rewriting it as well. Now, anei taku ptai kia kutou m ttahi krero whakaparahoko i Te Whakaputanga na ng kai-tuhituhi htori o nei krero, and it touches on Baron de Thierry and the exchange by Kendall apparently arranged for him to get those muskets in exchange of land. He was going to come here to set himself up as King of New Zealand. Ana, i reira ka hangaia e Phipi tana Kawenata e ka nei, ko Te Whakaputanga. But the historians have written that to be a paper pellet a paper bullet, fashioned by Busby to shoot down this pretender called Baron de Thierry. 15 PH He aha t kutou whakah i tr whakahuatanga o t ttou htori? The answer to that will come in the second week because the thunga for that one is here and he will go through as deep as he can on He Whakaputanga, tn ttou. I agree that the substance of the question should be left to our resident expert when he speaks. However, I just want to point out that Busbys putting down of de Thierry was linked to what I call the Marion culture around the missionaries and the British who were here, and that was from the time of arrival of Marion de Fresne, de Serville and others, the missionaries, started to take on an anti French behaviour. Then, of course, when Pompallier came across from Hokianga and established the mission over here in Russell, the same people also said that the whore of Catholicism has arrived in the Bay of Islands. So I think not only is this matter linked to de Thierry, but it is linked to the behaviour of the missionaries and the British residents towards all Frenchmen. JC Ka pai. Ive got a question. He ptai tku, Erima, i krero mai koe mo te relationship ehara i te partnership and so upon the signing of the Treaty, what was the nature ki ng whakaaro ng rangatira r what was the nature of that relationship and the commitments that they made? I go back to my statement yesterday and Hone Heke alluded to that in his discussion with Governor Hobson, as I also relayed yesterday, that the relationship began with Hongi. It was a relationship of co-equals. The history of Hongi visiting England and meeting with the King of England, one could surmise, even at this stage in life that not many English people would have met the King and here is an absolute foreigner who gets to have an audience with the King who he treats as his brother.

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Wai 1040,#4.1.1 In the letter by Edward Parry, Hongis son, Eruera Pare Hongi, he writes to the King when Hongi dies and says, kua mate t hoa. And I guess thats the nature of the relationship that we hoped would endure through the Treaty. 5 The issue around the relationship versus a partnership: In the Mori worldview there is really no issue between the two words. They did agree that the governor should stay here to look after the Pkeha people who are living here, and that is the nature and possibly the extent of the partnership that they envisaged. But the relationship, which is the question that my tuakana Kngi raised today and is live in the hearts and minds of everyone here today is; that if that relationship that we began with King George in 1918 is to endure, then it is to the Queen of England who we should be speaking to now. PH 15 JC KN 20 Trans EH Trans 25 HS JC HS For Hokianga, in the discussions that were going on just before, Twhai raised that matter when he said Where is the King? Why isnt he here? I leave it at that point. E krero an, kei te pai. , kti, kia ora kutou, heoi an e hngai ana ki ng tpuna he whakaahua mai i mua nei. Ko te krero ko te kupu nei Te Paparahi o te Raki, i ahu mai hea. Thank you. Now in relation to the ancestors portraits arrayed in front, the term Te Paparahi o Te Raki, where did that originate from? I kutou kai-mahi. From your workers. Me te tau [Indistinct 1.02.43] Krero mai an. Nn i t kutou kaimahi, e noho nei, i te w i tae mai tnei huatanga m te nho m ng kereme nei, ki taku whakapai e rima k ng whanga, ng wehenga hiahiatia nei ki roto i te North nei. Ka whakaaro ai ng kai kerm, kia whakakotahi ai te kereme, kia kotahi ai mai i Hauraki, tae noa mai ki Whangaroa, i tua ww katahi ka whakaaro ake, he aha he ingoa, he aha r te ingoa, i te mea, ko tahi e kore pai ki a Ngpuhi ai i te mea, kei kk atu, ko tetahi atu, ka tahi e kore pai ki te ingoa o Tai-Tokerau, n reira, i tae mai te tohunga nei t kutou kaimahi, na Ptu, na Nara, i ha ake nei tnei ingoa hei hora pai ng kereme, na reira, ka hari kapa ai te iwi, waih ake mn hei tuku atu te whakapapa m tr, kia ora mai. It was your staff member at the time when first came the Tribunal to hear the claims. I believed that there would be five divisions in the north The claimants decided to have the claims heard as one, the claims from Hauraki unto Whangaroa. At that time they considered and pondered on a name for this because some did not like Ngpuhi, because they were from other areas and some others did not like the term Tai-Tkerau. So 316

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Wai 1040,#4.1.1 your expert, your staff member, Bob, and it was his works that brought forth this title to gather all the claims underneath it. So I will leave it for him to offer the origins and genealogy of that name. PH 5 He nohinohi rawa te ingoa, Ngpuhi tturu, he nui rawa te ingoa Ngpuhi-nui-tonu, n te mea, kua puta k ng kerme a te Uri-o-hau me rtou katoa, me Muri-whenua. Ko te hiahia i roto o Whangaroa me Hokianga me Taumrere me Whngrei, kaua mtou e wehewehea, he kerme m kona, he kerme m kona, whakakotahitia, ka rapua te ingoa. Ko te ingoa i kitea, ko te hau, ko te wha i pupuhi mai ki ttou i ng r tmatanga, ko Te Hau o Te Raki, ko tn te hau kaha, i ka ai Hauraki i tr taha, he whi kino m ng waka, m ng kai-puke, mehemea, ka pupuhi mai te Hauraki. Ka kapohia tr ingoa, hono atu ki te Paparahi, puta noa, n, ka puta mai m ng wehewehe nei i whakakotahitia i raro i te ingoa kotahi, te Paparahi o te Raki, kia ora ttou. Ngpuhi tturu was considered too small. Ngpuhi-nui-tonu was considered too big because the claims have already been set forth from Te Uri Hau, Muriwhenua and others. The wish of Whangaroa and Hokianga and Taumrere and Whangarei do not separate, divide us in terms of claims here and claims there, unify them and so a name, a title was sought. The title sought was exemplified by the rain and the storms that we witnessed this week. The winds of the north, Te Hau o Te Raki. That is a very significant wind, it is a turbulent wind and trouble for any sailing ships when it blows. So that name was taken and combined with Te Paparahi and we have the title to unify those divisions under the title, Te Paparahi o Te Taki. Koia e k ai au e te pp e Kihi na kutou kai-mahi, i te mea e noho, e mhio ana a Ngpuhi ki tna kotahi, katahi ka tae mai tnei kaupapa, ka taki wehewehengia a Ngpuhi, Hokianga, Taumrere, [Indistinct 1.06.28], Taiamai, Whngrei me tahi atu, na tr i k ai me noho mtou ki te kimi i ttahi ingoa m tnei kaupapa. That is why I say, my elder Kihi, it was one of your staff members because Ngpuhi knows and is well aware of its unity. Then this matter came before us and then Ngpuhi divided into its constituent parts and it was because of that that we decided we must find an appropriate title for these gatherings. Heoi an, i roto i te roa ngatahitanga, tn pea, he haumariatanga tnei m mtou o Ngpuhi, ko te rahi o t mtou papa, kei raro i ng tono, mai atu i tnei rahi, ki te rahi o te moana, hoki mai an, ma raro moana, taumaru i runga i te whenua, te rahi o Ngpuhi-nui-tonu. Sitting in unity and this is a time of peace for we of Ngpuhi and all of the claims are from the lands, under the sea and unto the land again is the dimensions of that which Ngpuhi claims. Tn koe, tn kutou, kua rongo ttou i ng krero a Te Whakaputanga me te Trti,

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Wai 1040,#4.1.1 Trans JC We have heard evidence on Te Whakaputanga and Te Triti. That we do not look at them in isolation and there are a number of contextual issues and factors that need to be taken in consideration and you spoke about that, Mr Henare. So what then would the Ngpuhi rangatira have seen as the relationship between Te Whakaputanga and Te Triti? I just return to my earlier statement, Judge, and that was that one reaffirmed the other. Heoi an r ki te hinengaro Mori, he matua, he tamaiti, he Whakaputanga te matua, te Trti te tamaiti. To the Mori mind a parent, a child, Te Whakaptanga is the parent, Te Triti is the child. Ko te piringa o te matua Kwana i runga i te aroha, i roto i te Trti, hei noho tahi ki ng rangatira, koia nei te mngai o te Kuini o Ingarangi, kei Ingarangi nei tna mana, tna trangawaewae. Ko te piringa o tr nohotanga, i waenganui i ng mana e rua nei, te mana o Ingarangi, me te mana o Aotearoa, koia tna piringa o te Trti ki Te Whakaputanga o te rangatiratanga o Niu Tireni. The governor in the Treaty would sit as one with the chiefs. This was the head of the English people whose mana resided in England. So these two mana came together, the mana of England and the mana of the chiefs of New Zealand, and that is the relationship between Te Triti and Te Whakaptanga. Kei a Nuki te hhonutanga atu o ng krero a te wiki tuarua, heoi an, kia mahara mai n te w o ng Amerikana i tae o mtou rangatira ki reira, ka titiro ki t rtou nei Whakaputanga, ka kmea mai te hua ki konei, ka tau te ingoa, whakaputanga o ng hap o Aotearoa, whakakotahitanga i puta mai i roto i tr, hua rite nei ki te United States of America, tirohia. Nuki will expand on this in week two. But lest we forget the time of the American whalers, our chiefs went there, to America. They saw their declaration, American declaration of independence, and took the template and brought it back here and titled it Whakaputanga, the expression of the hap of Aotearoa. The unity came forth from that. Similar somewhat to the United States of America. Poto noa iho tnei, ko te rangatiratanga i tautokohia e te arikitanga. I will be brief. The rangatiratanga supported the royal identity. I just wanted to add to Mr Sadlers comments. The other day in my mihi to you I referred to you three gentlemen as the Father, the Son and the Holy Ghost. Hone has quite rightly said that the Whakaputanga is the father, the Treaty is the son and your report will be the Holy Ghost.

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Wai 1040,#4.1.1 JC Trans 5 WAIATA Tro mai t ringa, kia harirtia, t ringa e whi pono, e whi taku tnana, aue, aue te aroha, ki a rtou m, aue, aue te aroha, nu whakaroto nei. Hikitia e ng iwi, ki a rewa ki runga ng tonga ng mtua kua ngaro i te p, aue, aue, te aroha, ki rtou m, aue, aue te aroha, nu whakaroto nei, hi aue, hi. PT Trans 15 Kia ora an ttou, kua tata pau k te whanga ki au, i mua i te whakahokitanga atu ki te hunga kinga, heoi an kotahi an te pnui, My role has just about come to an end. But before I handover to the home people, just one notice. People have been asking about the videos being taken from the main camera there. All I can say at this point is that we will try to have them available for week two. I dont want to make any promises. Too many promises have been made here at Waitangi in the past. Apart from that, last Friday the organising komiti, Te Kotahitanga o ng Hap, Ngpuhi, was welcomed by Te Hunga Kainga and they handed te mauri whakahaere to the working committee of Te Kotahitanga o ng Hap o Ngpuhi, of which Reddy Taylor and myself are the co-chairs. It is time to hand that mauri back to Te Hunga Kainga. So I am not saying that the working party has been organising this hui. It has been the many hui held every month on our marae around Ngpuhi, of which you people have been there and have given the backbone to the working committee to go about organising this hearing and inviting the Tribunal and the Crown to hear the Ngpuhi understandings of He Whakaputanga me Te Trit o Waitangi. N reira, heoi an tku, e whakahoki atu ana ki a kutou e ng mtua, i mua i te krerotanga atu o te kaumtua i muri i au, a Kihi m, n reira, e hoatu ana tnei whanga, engari, kia mutu te whanga ki ahau, kia ora an ttou. Trans 35 JC For me, I would like to return the mauri back to the elders before Kihi and the other elders speak to us. But my role here is finished. Thank you very much. I mua i te krero o taku koroua nei, ng mihi ki a kutou, tuatahi ng mihi ki ng kai-krero, ng kai-krero o te wiki nei i whrikihia ng whakaaro, me k he ataahua o ng krero kua rongo ana e ttou, n reira ka nui te mihi ki a kutou. I k au i te tmatanga o tnei wiki, kei a kutou te mahi nui, , kua tutuki, kua tutuki a tnei mahi o kutou, kua rongo ttou katoa, te ataahua o r krero o rtou r, te ataahua o r krero i heke mai kei a kutou, n reira, tn kutou. 319 kua pau ng ptai i tn, kua mutu ng ptai o Te Taraipiunara nei, e Pita. We have exhausted our questions. The Tribunal has no more questions. Over to you, Pita.

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Wai 1040,#4.1.1 Ki te tini te mano i tae mai i a r, i a r, mai i te iwa tae noa ki te rima, tn kutou, na te kaha o te tautoko, ka kite mtou te nui hoki o tnei kaupapa, te nui hoki o tnei kaupapa ki a kutou, n reira, kutou e noho ana, whakarongo ana ki ng krero, ng mihi nui mai a mtou, ki a kutou hoki o Te Karauna, kua whai noa ahau koe e Anaru, i Pneke r ko Andrew, tae mai koe ki konei, a, ko Anaru, ko koe me t tma me t roopu, tn kutou, tn kutou, ka hoatu te rkau ki tku koroua, ki tku kaumtua r. Trans 10 Before my elder speaks, thank you very much. Firstly to the witnesses this week who expressed and laid down the thoughts, how beautiful they were. So warmest acknowledgements to you all. I said at the commencement of our week that you have the great task before you, and it has been completed. We have all heard the beauty of the words handed down to you. Thank you. To the many people who came every day from 9.00 to 5.00, thank you. Because of your fervent support of the kaupapa, we sense the importance of this to you. So to you sitting there, listening, I commend you all. We commend you all. To the Crown counsel team, you have a new name. In Wellington you are Andrew. Here you are Anaru. So to you and your team, Anaru, thank you. I handover now to my elder. Kti kia ora an r ttou, heoi an, ki a kutou te tokotoru tapu, ko te taumata krero, tnei ka mihi ake r, ka mihi ake i roto i ng karakia, i whakaputaina i waenganui i a ttou mai i te tmatanga, tae noa ki tnei, ka mihi ake r ki a kutou. Ki a kutou e te toko ono, ka mihi ake r, ki ng krero i puta mai i a kutou, ng krero hhonu, ng krero whnui i te wairua o te krero, i rongo ai mtou ki ng huatanga, e p ana ki a Ngpuhi-nui-tonu, tnei r, ka mihi ake r ki a kutou e taku rangatira, Erima, mihi ake ana r ki a koe. Mai i te w, i tahuri ai te waka o t tua Ariki nui, a T-heitia, i huihui ai ng rangatira o te motu ki roto i t tua tpuna whare, ka tohuhia t ttou Ariki, ka tohuhia ko koe, hei t, hei krero i ng huatanga o ng rangatira, tnei ka mihi ake r ki a koe, ka mihi ake ki a kutou, otir, ki a ttou e noho nei i roto i tnei whare o ttou tnei ka mihi ake r. Ko kutou i tat mai ki te whakarongo i ng krero, e krerohia ake nei i o ttou rangatira, ka mihi ake r i runga i ng krero i krerohia ai ttou. N reira ki ng tpito o Ngpuhi-nui-tonu, tnei ka mihi, ka t maioha atu r ki a kutou katoa, tn kutou, tn kutou, ki a kutou e Te Karauna, ko kutou i krero, i twirihia o kutou taringa e te hunga nei, ka mihi ake r ki a kutou kua tae mai i tnei r. Ki a koe e Pita, e mihi ake ana r, ko t mahi ki te arahi i a mtou i runga i ng huatanga mai i te tmatanga tae noa ki tnei w, ka mihi ake r i runga i ng huatanga, ahakoa, ng piki ng heke, i riro r i a koe te huatanga o rtou n reira ka mihi ake r. Otir ki a ttou e kore tohiaroa [Ph 1.19.57] te krero kua tae r, kua tata r te w e huri ai te ihu o tnei waka, ki na taumata krero katoa, tnei r ka mihi ake r ki a kutou i puta mai ai ng whakaaro o ng krero, ko kutou ng waiata, ng mteatea, ka mihi ake r ki a kutou katoa, n reira tn kutou, tn kutou, tn kutou katoa. Trans Greetings to the holy trinity. To the seats of oratory, I would like to thank you for your prayers from the commencement unto this time. Thank you. 320

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Wai 1040,#4.1.1 To the six, I commend you for the evidence. Much depth and breadth and the spirituality infused within your words and we heard about the experiences impacted upon Ngpuhi. So thank you. To you, Erima, I acknowledge you. From the time that Tuheitias waka had experienced trouble, the chiefs of the land met and chose you to stand and speak the words on behalf of the chiefs. So I acknowledge you, Erima. To us all here congregated, I commend you. You came here to listen to the words of our witnesses and I commend you and them for the witnesses. So from all the corners of Ngpuhi, I offer my love to you all. To you, the Crown team, you were severely castigated by these people. But I applaud you, thank you. To you, Pita, for your work to guide and lead us in our schedule from the commencement unto this time. So thank you. Despite the ups and downs, the trials and tribulations, you maintained consistency. So I will not tarry. We are near the time when we must turn our waka and so I congratulate you and you expressed your thoughts, your words, your chants and your waiata. Congratulations. WAIATA Makere ana, nghere, purea nei e te hau, horoia e te a, whiti whitia, e te r, mahea ake ng praruraru, mkere ana, ng here. E rere, wairua e rere, ki ng ao, o te rangi, whiti whitia e te r, mahea ake ng praruraru, makere ana, ng here. KN N reira, piti hono ttai hono, ko rtou te hunga kua huri atu ki te ao wairua ki a rtou, piti hono ttai hono, ko ttou r tnei te marea, e mihi nei ki a ttou, huri noa, huri noa, tn kutou, tn kutou, kia ora ttou katoa, e tau ana. Kti, tnei ka tango ake i te ptae, te kai-tiaki o te Karauna, tangohia taku ptae Erima, kei te tango ake i ng whakaaro i whakaputangia e koe, m ng mwhiti me te ptae, n reira ka tango ake au taku ptae hei tiaki i Te Karauna. Mihi atu ana ki a koe i te tuatahi Erima, na te mea i kaha ake te wairua i mauria mai nei e koe, ma tua mtua tpuna i ng whakaahua tae noa ki taku tpuna matua, ar, te pp o taku whaea a Te Hikuwai, i mhio ki tn whakaahua, n reira taku mihi ki a koe, ki a kutou ki te whnau. He poto noa iho aku krero, anei ka tukuna atu ki Te Karauna inianei, puta noa iho tku, mn ka tangohia ake te ptae nei, ka titiro atu au ki te whakaahua o ku kaumtua ki tnei au, ka tautoko au ng kaupapa kua puta i roto i a kutou, ku rangatira, e kore e rerek ake. E tautoko ake au i ng whakaaro i ng kaupapa kua puta i a kutou, n reira, e kore e roa ake ku krero, ka hoki an au ki te krero i krero au ki roto i ng iwi o Whanganui i roto i Te Arawa, i roto o Twharetoa, Taurangamoana, kia poto ng krero a te kai-tiaki i te Karauna, n reira, ka mutu ake au i ttahi waiata, kua k tangohia mai ki roto i te kohanga reo, engari, nku i whakarerek. Ko te tkanga o tnei waiata ko te tumanako o roto i taku ngakau, kia mau i ku hoa e noho nei Te Karauna, anei te waiata:

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Wai 1040,#4.1.1 Trans At this juncture I rest myself of the arraignments of the Crown. Take my hat off, my Crown hat and Erima, just picking up on the points you raised about the glasses and the hats and as a guiding person for the Crown team. I applaud you, Erima, because you brought a spirit into our hearings that brought our ancestors alive unto my ancestor, Hikuwai. That is the first time I have seen that photo, so thank you to you and the whanau. I will be brief and then hand over to the Crown. I take my hat off and look at the portraits. I support all of the things that you have mentioned. My thoughts are no different from yours and I support those things which you expressed. I will not be too long and returning to the statements I have made to the peoples of Whanganui, Te Arawa, Twharetoa and Tauranga Moana, that the Crown must be brief. So I conclude with a song which is prevalent in Te Kohanga Reo, but which I slightly altered. This waiata expresses the desire, the yearning within that my fellows of the Crown may truly listen.

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Kore mtou i haere mai, ki te tohutohu e ng ariki te whakarongo, ki ng kaupapa, tn pea app, ka pouri i ng ngkau, ahakoa kore mtou i haere mai ki te tohutohu e ng ariki e tautoko, i ng kaupapa. 20 E rua ng kaupapa, te tumanako o te ngkau Mori i roto i ahau, kia tautokongia e ku hoa, kua haere mai ki te whakarongo, kua haere mai an ki r hoki atu, heoi an kei a rtou, n reira kei te noho wehe mai au m tnei w, heoi an, ka tukuna atu ki taku hoa ki Te Karauna ki a Anaru, ahakoa ta kutou whakahwea i ku krero, horoua e mahi ana m Te Karauna, kore kutou e whakapono, he noho kpapa tonu taku mahi, kei a kutou tr, ko t kutou kuare tr, me k, ko te Atua e mhio, n reira, kia ora ttou. Trans 30 We did not come to tell you what to do. Rather we came to listen. Perhaps in time hearts will darken. So we did not come here to tell you what to do, but rather to support the matters at hand. As my Mori heart supports you and so they will be coming to other hui to listen. But that is up to them. At this time I separate myself from them and also to hand over to Anaru. I am not working for the Crown. I do not care if you call me a kupapa, that is up to you. That is stated in ignorance. Only the good lord knows. Kti, tn rawa atu ki a kutou katoa, te taitama-tane, te taitama-wahine, tn kutou, tn kutou, tn kutou, kua hh pea kutou ki te rangi a te reo a tnei Pkeha, na reira, poto tnei mihi, e kui m e whaea m e noho mai nei, tnei te mihi atu ki a kutou, ka whakarongo mai nei te mahi atawhai ki a ttou katoa i tnei wiki, kutou ng koro e noho mai n, e whakahere i t ttou hui, kutou ng minita, tn kutou, kutou ng kai-krero, tnei te mihi an ki a kutou katoa. Me k kua mrama k te kupu a Ngpuhi i tnei wiki, tr ttahi tama e haere mai nei i tnei marae, he thate tn, kei muri r, ng kupu 1840 Ngpuhi did not cede sovereignty, n, kei mua na 2010 we still have not ceded sovereignty, marama tonu t kutou krero mai, we get the message.

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Wai 1040,#4.1.1 Kore au i te tino mhio ki ng tkanga ana a Ngpuhi engari, tnei hoki te mihi atu ki ng ringa-wera, kua pai k ng kai m te katoa o te hui. Ka huri au ki Te Taraipiunara, tn kutou katoa, te toko ono e noho mai nei, tn te toko ono kua pai t ttou hui, tnei te mihi ki ng kai-mahi hoki, tn kutou. Ki ku hoa e noho mai kei muri n, e hoa, tnei hoki te mihi atu ki a kutou, mhio mtou, kua nui k ng mahi a kutou kia pai te haere a te wiki nei. Tnei hoki te mihi ki tku kaumtua ki a koe Sam, uaua k t mahi, he mahi [Indistinct 1.29.58] m te Karauna, tnei hoki te mihi atu ki a koe, heoi an, koin ng mihi, tn kutou, tn kutou, tn kutou katoa. Trans Greetings to all the people, greetings. No doubt you are tired of listening to this Pkeha so I will be brief. To the elders, thank you for listening. To the women, thank you for caring for us. To the orators and chiefs of the home people, thank you for guiding us. To the speakers this week, I would like to congratulate you for your efforts. We are clear in this week on Ngpuhis thoughts. There was a chap at the back who had a t-shirt with the word 1840 and in front of his t-shirt. Now that is clear. I would like to thank the workers for the food provided. Tribunal, to you, the six at the table, we have one group of six there and one group of six at the top table. We have had a good hui and I would like to thank the staff for their efforts. To my friends at the back, the lawyers way at the back, congratulations, commendations. I know and I understand the workload upon your shoulders, and more is to come. Sam, you had an unenviable task as an elder for us, for the Crown, so I thank you. Those are the acknowledgements.

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Wai 1040,#4.1.1 kutou, e mihi ana hoki ki a kutou Te Taraipiunara e Te Karauna, , e mihi ana hoki ki a ttou katoa. Ka nui te hari i te koa, kua tae mai nei i te w, kua tae mai Te Taraipiunara me rtou tokowh e noho mai r kei reira ki te whakarongo ki t ttou nawe, i a ttou preareatanga, ng rarurarutanga katoa, ng whakanohinohitanga i a ttou, koin ng mea katoa, n reira e mihi ana e ng hap kua tae mai i tnei r, n reira e mihi ana ki a kutou katoa, huri noa, huri noa i raro i te tuanui o tnei whare, tn kutou, tn kutou, tn ttou katoa. E Ihowa o ng mano, e te Matua, e te Tama, e te Wairua Tapu, me aua Anahera pono me te Mngai, e p tukuna atu r Te Taraipiunara me Te Karauna, kia hoki rtou ki o rtou w kinga i runga an i au manaakitanga katoa, kia kaua an hoki te kino o te mataku, kia wehi te aitua, te whara, te mamaetanga, te pouritanga, e whai whi mai ki runga ki o rtou tinana, ki rtou waka, kia tae pai ki tai ora rtou ki te w kinga. Tat mai ana hoki ki a mtou katoa Ngpuhi-nui-tonu, e Ihowa ko koe an r te tmatanga me te whakaotinga o ng mea katoa, n reira, tiaki, manaakitia mai mtou i runga an hoki i roto an hoki i ng manaakitanga, e hmai nei e koe ki runga ki a mtou. Kua rongo iho nei koe i ng nawe, i ng krero, e krerotia nei e mtou i mua i Te Taraipiunara, n reira e p, whakahuahuangia mai an hoki, ng arohatanga, ng mamaetanga, ng huatanga katoa e p ana ki tn, ki tn o ng hap e noho nei hoki i te takutai moana, o roto katoa o Aotearoa, n reira e manaakitia mai mtou e p i runga an i te tukunga iho o te Matua, o te Tama o te Wairua tapu, me aua Anahera Pono, mu tonu r e te mngai hei tautoko mai, aianei, ake nei, . T ttou waiata himene, m te mria. Trans 30 We have heard all the words Ngpuhi and we have heard the responses and it just about sounded like they agreed. In the prayer this morning we mentioned the father, the son, the holy spirit, the true angels and the Mangai. Andrew has mentioned the angels. They have come amongst us and under the roof of our forum. I commend you all, Ngpuhi-nui-tonu, the hap, all the hap I commend you all. So to the Waitangi Tribunal, thank you for your noble words, what you said to us. Five days have elapsed in our hui You have been listening to the stories and the words of Ngpuhi-nui-tonu and so I congratulate you, commend you. Turning to the Crown, I acknowledge you. It is our fervent wish that the lord protects you as you return to your homes. But hold fast to the words of Ngpuhi-nui-tonu in your thoughts. So I commend you, to the Tribunal, to the Crown and to us. Much is the joy and happiness that we have reached this point. The Tribunal has come amongst us and the Crown team here to listen to our concerns and those obstructions that are in our path, all the problems and the belittling that we have experienced to the hapu here today.

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Wai 1040,#4.1.1 So to one and all under the roof of our house, tn koutou, ttou katoa. O lord, father, son, holy spirit, true angels and the Mangai. O lord, may you release the Tribunal and the Crown to return to their homes under your boundless care. Let not evil or anything negative impact upon their bodies, their vehicles, that they may arrive safely at their homes and also to all we of Ngpuhi-nui-tonu, o lord Jehovah, you are the commencement and conclusion of all things, so care and protect us. In the care that you bestow upon us, you have heard our entreaties and cries that we have uttered in the presence of the Tribunal. So lord may the boundless love, your boundless love come upon us, come upon the hapu, living on the foreshore and all parts of Aotearoa. So care for us, o lord. In the name of the father, the son, the Holy Spirit and the true angels and you, Te Mangai, will support now and ever. Our hymn Ma te Marie. HIMENE KARAKIA E Ihowa o ng mano, e te Matua, Tama Wairua Tapu me aua Anahera Pono me te Mangai, hmai r e p u tu ao, tu manaakitanga ki runga ki a mtou, whakangia mai an hoki tou aroha noa, m ng w katoa, mu an r e te mngai hei tautoko mai, aianei, ake nei Afternoon Adjournment

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