Our Mission
The Te Aitanga a Mahaki Trust was incorporated as a Charitable Trust in 1995 to 'advance and promote Te Aitanga a Mahaki as an Iwi.'
Our Mandate
Te Aitanga a Mahaki Trust represents Te Aitanga a Mahaki as an "iwi authority" for the purposes of the Resource Management Act 1991 and as the "mandated iwi organisation" under the Maori Fisheries Act 2004.
Our Marae
The Trust represents its 12 marae spread throughout the largest catchment in the Gisborne region, the 2,200 square kilometre Waipaoa River Catchment.
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Mangatu Marae
Matawai Marae Ngatapa Marae Parihimanihi Marae Pakohai Marae Rangatira Marae |
Rongopai Marae
Takipu Marae Takitimu Marae Tapuihikitia Marae Tarere Marae Te Wainui Marae |
He Korero mo te marae o TakipuTama-i-uia: This extract and translation was compiled by Rutene Irwin - March 1997
Tama -i-ui a was a prominent chief of Te Aitanga a Mahaki, solely responsible for policing the boundaries of this rohe, which boundaries to Whakatohea in the north and west, to Ngati Porou in the north and east, to Kahungunu in the south, to Tuhoe in the west. It was said that he was no ordinary person, and on his maternal side he was regarded as a supernatural being, with powers from his uri taniwha ancestor, Hine - Te - Ariki. His grandmother, H ine - Te - Ariki, a beautiful maori woman, was wedded to Tumokonui, a direct descendant from uri taniwha, who dwell in the dark depths of the Waikohu, kin to mermaids of ancient mythology.
The first born of Hine - Te - Ariki were twins, and while they slept with their parents, spirits of the mist visit ed them and on a misty night, took both children away. Hine - Te - Ariki gave birth to another set of twins, whom she kept close to her at all times. However, one night she was mesmerised into a deep sleep, and while she slept, the spirits came and took the second set of twins away. A third time she gave birth to twins, and again they were taken away by the spirits. She was very depressed with the loss of her children, so she decided to go to her father to seek help and advice, who spoke to her of Whanatuku Rangi. My child, were you not aware that your husband is merely a common person, and you are a descendant fom a long line of taniwha! You must take great care of your situation and if you ever became pregnant again, you must do certain things to avoid losing your children to the spirits. When you see a heavy mist coming upon your children, you must cover them and remain with them and be alert, for within that mist, are the spirits of your tipuna who will take your children away from you! Hine - Te -A riki conceived again, and gave birth to a single child. She observed all her father's instructions, and was pleased with her strong will over the spirits. She named her child Tonoa -k i a-a ua, meaning doubtful directions. Tumokonui passed away, and Hine-Te-Ariki returned to her watery abode in the Waikohu river. She occaisionally appears, revealing her presence to her descendants.
Tonoa -k i a-au a, matured into a beautiful young lady like her mother. She was coverted, and married to Whakauika, who was the son of Taupara, a renown chief of Te Aitanga a Mahaki . The union was of great significance to the people, as they were both descend ants of rangatira, and, as a result of this union, the people looked forward to the birth of a male child, to carry the name and the mana of their ancestors. When she became pregnant the people were very excited, and made enquiries from one to the other: When will the child be born! Where will the child be born! The birth of the child was close and the people gathered together from neighbouring homes and long distances away, travelling over slips and slides, undulating terraces, rivers and swamps. Eventually, they arrived with their gifts to find that the new born child was a girl. Piki noa mai nei matou i nga pari me nga horo, no te whanautanga mai he wahine ke. We have travelled long distances over rough terrain, eroded lands, to find that the child was a girl. They decided to name her after their rough trip, Pikihoro - climbing over undulated rough slips and sildes. After a period of time, Tonoa -kia-a ua became pregnant again, and again the word was passed around, and again the people gathered gifts and fine food for the haakari, for the birth of a boy. To their disappointment, another female child was born. The people had woven garments and fine cloaks for the child, which they attended. Auru noa mai tatou, i te kakahu, no te whanautanga mai he wahine ano. We had gathered all these fine garments to present to the child to find that it is another girl. She was named Hineuru. (Maiden of gatherings)
Tonoa -kia-a ua felt that she had dissapointed her people, and w ondered what would be the next step. Feeling quite miserable, she thought that she would go and visit her taniwha ancestor and pour her troubles out to her, that perhaps, she may be able to help her, to produce a male child to satisfy her people's desire for a male child to be born of this union, to become a chief for their tribe. Her watery tipuna gave her some things to do, and things not to do: do not at any time wade across rivers, swing , wash nor bath in these waters. Do not drink waters from any rivers. Y ou must wash bathe and drink from a special pool of water, specifically prepared for you. She did this throughout her next pregnancy, till such time as a child was born. Her people again heard the news of the pregnancy, and in spite of their p ast dissapointments, they gathered together again, and walked the distances with food and gifts for the new child. The day arrived and the child was born, and to their delight it was a boy! To commemorate the anxiety and the dissapointment of the people awaiting the birth of this boy, the people named him Tama -i-u ia. (The son enqired after.)
In later years the boy grew to be a well developed young man. In his upbringing from youth to manhood, he was taught and trained by his warrior tipuna in the art of warfare, defence and attack. He had to think ahead of his enemies, to read all the signs of bushcraft, to know how to read the trees, birds and animals, listen to all the sounds of the bush, day and night. The extra powers the tohunga bestowed upon him and the area of responsibility placed upon him was very great. He had to contend with Whakatohea in the north, and in the south there was Rongowhakaata and Kahungunu. To the east were numerous tribes from Ngati Porou, and from the west were t h e people of the mist, Tuhoe. Tama -i-ui a was kept on the alert at all times, now becoming the guardian of his people, with such a large area to patrol and protect, with also the fear, of being ambushed and attacked from unexpected quarters, by his neighbours on all sides and at all times. Tama -i-u ia was a stong and powerful leader, who held respect for his enemies at all times, and in return, he had the respect of all his neighbours, in peace and in war.
The boundaries that he had set up between Te Aitanga a Mahaki and Tuhoe, was a selected rock called Te Puhinui, which was at Waikohu close to Te Tahora. His neighbour on the other side was Aniwaniwa (Te Rangi) Aniwaniwa. He also declared boundaries on the east coast, close to Tolaga Bay , this was to signify the peace between them. The name of this area was Hinatore, where he was temporarily stationed, and it was during his absence, that the pa was raided by Ngati Porou, killing and maiming a lot of his people as well as taking two of his children captive. Some of the people escaped from the pa, and went to tell Tama -i-u ia of the massacre and the kidnapping. Tama -i-u ia gathered together, a strong and powerful fighting force of Te Aitanga a Mahaki, and set off after the invaders. Towards the first night, they reached the stronghold and he ordered his warriors into battle and laid a siege on this pa, not finding his children there. The next morning, he again swiftly followed the tracks of the fleeing enemy. He was well ahead of his warriors, chanting the karakia of his tipuna, and as he reached the outer walls of another stronghold, he was seen by his warriors to stop, and then fall to the ground. The warriors raced up to him, to find that he was embracing his two children, who were lowered over the walls to run back to their father, Tama -i-u ia. He was so pleased to get his two children back, that he made a pact of peace with these people. Here he set up the Pou Rohe, Hinatore Te Pou. His quotation: Ko Te Huiwhenua ki tena taha, ko Tama -i-u ia ki tenei taha! a boundary which has been respected by both tribes up to this day. Te Whiwhi, a grandson of Tama -i-u ia and Te Ruru a descendant of Te Huiwhenua, have honoured and respected this pact of everlasting peace between them.
Tama -i-u ia had 5 wives: Utatu- his favourite wife, Wharetonga, Te Manawa, Wai o Rehua, Hine i Taitanui
Through his whole life as a warrior, a chief and a tipuna, he had gained the respect from all his people and his neighbours. On his deathbed, a chief from Uawa wrote and composed a song in memory of him, a song which is sung on Takipu Marae today.
Te Waiata a Pikihoro"Kati ra e hika te takoto ki raro ra he ue ake ra ka he to Manawa, ka titiro ki waho ra ki te waka hoe hoe, kei Wairoro ra e
Ka puta te pa raki, ka pa ki to ihu, nau i moe po, no muri i mate ai, e tukua mai nei
Ko te Tonga huruhuru, ko te Tonga hawi, ko te Tongo taupuru, ka pupuru te Atua, ki roto ki a koe
Whai atu na koe, i a te Aomatangi, kia katakata e, kia Wheru e, kia Kiwa ra ia
Naana nei te moana, naana te ngarunui, naana nei ngaru roa, ka wawae i te peka kia marangai e,
KiaTikohaere ra, kia honuhonu e, kia Kerekerepo, ka taka mai ki waho
Hei a Iputangi e, hei a Ipupawa ra, Ka mamao ki te rangi, ko Takurangi pea
Ka tau ki raro ra, ki Waianui e, ki Kokoariki, he whare ka tu mai kei to matua e, Kei a Te Auhori e,
Kei a Ngatapa ra, na te Hiakai koe, na Hineteariki, ko pikihoro pea,
Ko Hineuru ana, ko Tamauia e.., ko koutou ra tena e tama ma e"
Tama -i-ui a was a prominent chief of Te Aitanga a Mahaki, solely responsible for policing the boundaries of this rohe, which boundaries to Whakatohea in the north and west, to Ngati Porou in the north and east, to Kahungunu in the south, to Tuhoe in the west. It was said that he was no ordinary person, and on his maternal side he was regarded as a supernatural being, with powers from his uri taniwha ancestor, Hine - Te - Ariki. His grandmother, H ine - Te - Ariki, a beautiful maori woman, was wedded to Tumokonui, a direct descendant from uri taniwha, who dwell in the dark depths of the Waikohu, kin to mermaids of ancient mythology.
The first born of Hine - Te - Ariki were twins, and while they slept with their parents, spirits of the mist visit ed them and on a misty night, took both children away. Hine - Te - Ariki gave birth to another set of twins, whom she kept close to her at all times. However, one night she was mesmerised into a deep sleep, and while she slept, the spirits came and took the second set of twins away. A third time she gave birth to twins, and again they were taken away by the spirits. She was very depressed with the loss of her children, so she decided to go to her father to seek help and advice, who spoke to her of Whanatuku Rangi. My child, were you not aware that your husband is merely a common person, and you are a descendant fom a long line of taniwha! You must take great care of your situation and if you ever became pregnant again, you must do certain things to avoid losing your children to the spirits. When you see a heavy mist coming upon your children, you must cover them and remain with them and be alert, for within that mist, are the spirits of your tipuna who will take your children away from you! Hine - Te -A riki conceived again, and gave birth to a single child. She observed all her father's instructions, and was pleased with her strong will over the spirits. She named her child Tonoa -k i a-a ua, meaning doubtful directions. Tumokonui passed away, and Hine-Te-Ariki returned to her watery abode in the Waikohu river. She occaisionally appears, revealing her presence to her descendants.
Tonoa -k i a-au a, matured into a beautiful young lady like her mother. She was coverted, and married to Whakauika, who was the son of Taupara, a renown chief of Te Aitanga a Mahaki . The union was of great significance to the people, as they were both descend ants of rangatira, and, as a result of this union, the people looked forward to the birth of a male child, to carry the name and the mana of their ancestors. When she became pregnant the people were very excited, and made enquiries from one to the other: When will the child be born! Where will the child be born! The birth of the child was close and the people gathered together from neighbouring homes and long distances away, travelling over slips and slides, undulating terraces, rivers and swamps. Eventually, they arrived with their gifts to find that the new born child was a girl. Piki noa mai nei matou i nga pari me nga horo, no te whanautanga mai he wahine ke. We have travelled long distances over rough terrain, eroded lands, to find that the child was a girl. They decided to name her after their rough trip, Pikihoro - climbing over undulated rough slips and sildes. After a period of time, Tonoa -kia-a ua became pregnant again, and again the word was passed around, and again the people gathered gifts and fine food for the haakari, for the birth of a boy. To their disappointment, another female child was born. The people had woven garments and fine cloaks for the child, which they attended. Auru noa mai tatou, i te kakahu, no te whanautanga mai he wahine ano. We had gathered all these fine garments to present to the child to find that it is another girl. She was named Hineuru. (Maiden of gatherings)
Tonoa -kia-a ua felt that she had dissapointed her people, and w ondered what would be the next step. Feeling quite miserable, she thought that she would go and visit her taniwha ancestor and pour her troubles out to her, that perhaps, she may be able to help her, to produce a male child to satisfy her people's desire for a male child to be born of this union, to become a chief for their tribe. Her watery tipuna gave her some things to do, and things not to do: do not at any time wade across rivers, swing , wash nor bath in these waters. Do not drink waters from any rivers. Y ou must wash bathe and drink from a special pool of water, specifically prepared for you. She did this throughout her next pregnancy, till such time as a child was born. Her people again heard the news of the pregnancy, and in spite of their p ast dissapointments, they gathered together again, and walked the distances with food and gifts for the new child. The day arrived and the child was born, and to their delight it was a boy! To commemorate the anxiety and the dissapointment of the people awaiting the birth of this boy, the people named him Tama -i-u ia. (The son enqired after.)
In later years the boy grew to be a well developed young man. In his upbringing from youth to manhood, he was taught and trained by his warrior tipuna in the art of warfare, defence and attack. He had to think ahead of his enemies, to read all the signs of bushcraft, to know how to read the trees, birds and animals, listen to all the sounds of the bush, day and night. The extra powers the tohunga bestowed upon him and the area of responsibility placed upon him was very great. He had to contend with Whakatohea in the north, and in the south there was Rongowhakaata and Kahungunu. To the east were numerous tribes from Ngati Porou, and from the west were t h e people of the mist, Tuhoe. Tama -i-ui a was kept on the alert at all times, now becoming the guardian of his people, with such a large area to patrol and protect, with also the fear, of being ambushed and attacked from unexpected quarters, by his neighbours on all sides and at all times. Tama -i-u ia was a stong and powerful leader, who held respect for his enemies at all times, and in return, he had the respect of all his neighbours, in peace and in war.
The boundaries that he had set up between Te Aitanga a Mahaki and Tuhoe, was a selected rock called Te Puhinui, which was at Waikohu close to Te Tahora. His neighbour on the other side was Aniwaniwa (Te Rangi) Aniwaniwa. He also declared boundaries on the east coast, close to Tolaga Bay , this was to signify the peace between them. The name of this area was Hinatore, where he was temporarily stationed, and it was during his absence, that the pa was raided by Ngati Porou, killing and maiming a lot of his people as well as taking two of his children captive. Some of the people escaped from the pa, and went to tell Tama -i-u ia of the massacre and the kidnapping. Tama -i-u ia gathered together, a strong and powerful fighting force of Te Aitanga a Mahaki, and set off after the invaders. Towards the first night, they reached the stronghold and he ordered his warriors into battle and laid a siege on this pa, not finding his children there. The next morning, he again swiftly followed the tracks of the fleeing enemy. He was well ahead of his warriors, chanting the karakia of his tipuna, and as he reached the outer walls of another stronghold, he was seen by his warriors to stop, and then fall to the ground. The warriors raced up to him, to find that he was embracing his two children, who were lowered over the walls to run back to their father, Tama -i-u ia. He was so pleased to get his two children back, that he made a pact of peace with these people. Here he set up the Pou Rohe, Hinatore Te Pou. His quotation: Ko Te Huiwhenua ki tena taha, ko Tama -i-u ia ki tenei taha! a boundary which has been respected by both tribes up to this day. Te Whiwhi, a grandson of Tama -i-u ia and Te Ruru a descendant of Te Huiwhenua, have honoured and respected this pact of everlasting peace between them.
Tama -i-u ia had 5 wives: Utatu- his favourite wife, Wharetonga, Te Manawa, Wai o Rehua, Hine i Taitanui
Through his whole life as a warrior, a chief and a tipuna, he had gained the respect from all his people and his neighbours. On his deathbed, a chief from Uawa wrote and composed a song in memory of him, a song which is sung on Takipu Marae today.
Te Waiata a Pikihoro"Kati ra e hika te takoto ki raro ra he ue ake ra ka he to Manawa, ka titiro ki waho ra ki te waka hoe hoe, kei Wairoro ra e
Ka puta te pa raki, ka pa ki to ihu, nau i moe po, no muri i mate ai, e tukua mai nei
Ko te Tonga huruhuru, ko te Tonga hawi, ko te Tongo taupuru, ka pupuru te Atua, ki roto ki a koe
Whai atu na koe, i a te Aomatangi, kia katakata e, kia Wheru e, kia Kiwa ra ia
Naana nei te moana, naana te ngarunui, naana nei ngaru roa, ka wawae i te peka kia marangai e,
KiaTikohaere ra, kia honuhonu e, kia Kerekerepo, ka taka mai ki waho
Hei a Iputangi e, hei a Ipupawa ra, Ka mamao ki te rangi, ko Takurangi pea
Ka tau ki raro ra, ki Waianui e, ki Kokoariki, he whare ka tu mai kei to matua e, Kei a Te Auhori e,
Kei a Ngatapa ra, na te Hiakai koe, na Hineteariki, ko pikihoro pea,
Ko Hineuru ana, ko Tamauia e.., ko koutou ra tena e tama ma e"
Nga korero mo Rangatira Marae
Rangatira Marae was built on a land block known as Rangatira 3J1A1 block, which is situated on the north side of Te Karaka, the land being gifted by the following Haronga family members - Eru, Hani, Hipora, Mangunangu, Pepi, Pera, Rangi and Tanara Haronga.
It was partitioned on the 23 rd day of October 1924 in the Gisborne District Council and was ordered and declared on the 17 th of September 1929 before Judge Harold Carr. (It measuring half and acre). The block remained in the name of the Haronga family until 1998 when the family petitioned the Maori Land Court that this block of land be changed `to a Marae Reservation, this request was processed and confirmed on 4 th May 1999.
The current trustees of the block are - David Tautau Jnr, Eru Haronga, Pani Haronga, Rui Charlote Te Teehi Haronga and Tapeka Maureen Katipa.
Rangatira Marae was one of the four Marae that was requested by Te Kooti Te Turuki Arikirangi in the late 1800's, for the following of the Ringatu Haahi. The tohunga in those days was Wereta who gave instructions on where the meeting house, Te Whakahau, was to be built. The name of the marae came about from a visit by elders of Te Aitanga a Mahaki to Te Kooti when was living in Te Rohe Potae. The elders asked that Te Kooti should hold a ra whanui in Te Tairawhiti. His answer was, Haere, hoki atu, whakahauhia te Rongopai i runga i Te Aroha, i runga i Te Ngawari. Go back and promote the simple message of the Gospel, using the spirit of charity. From this quote the following buildings were built; Te Whakahau at Rangatira, Te Rongopai at Patutahi, Te Aroha at Tapuihikitia and Te Ngawari at Mangatu.
Tare Haronga a builder and carver started building the wharenui around 1920, but due to his death the wharenui was not officially completed with carvings. Later in 1924 a man Wilkins completed the building which allowed the wharenui to be officially opened on the 5 November 1926 and become active. The opening ceremony was conducted by Jo Kingi and his followers who were apart of the Ringatu Haahi.
The wharenui contained portraits of past family members from the late 1800's to the early 1900's.
Rangatira was mainly used for the monthly Ringatu Haahi. The biggest ceremony held at Rangatira was the welcoming of the 28th Maori Battalion.
There were always large vegetable gardens and fruit trees around the marae to feed the congregations that came to the marae. There were many harakeke plants around the marae which were used to make whariki, kete and piupiu for special occasions.
The Marae Committee are: Charles Brown (Mahaki Trust rep), David Pikia (Chairman), Kelly Tuapawa (Treasurer) and Karenza Maynard (Secretary).
Current Developments: In March 1988, Rangatira Marae was a victim of the Bola Cyclone, the flood going through the wharenui and wharekai.
In 2001 the Marae committee commissioned a report by the Historical Places Trust. The report has been used as the plan of restoring the marae. The whanau have being working towards making the marae active again.
Rangatira Marae was built on a land block known as Rangatira 3J1A1 block, which is situated on the north side of Te Karaka, the land being gifted by the following Haronga family members - Eru, Hani, Hipora, Mangunangu, Pepi, Pera, Rangi and Tanara Haronga.
It was partitioned on the 23 rd day of October 1924 in the Gisborne District Council and was ordered and declared on the 17 th of September 1929 before Judge Harold Carr. (It measuring half and acre). The block remained in the name of the Haronga family until 1998 when the family petitioned the Maori Land Court that this block of land be changed `to a Marae Reservation, this request was processed and confirmed on 4 th May 1999.
The current trustees of the block are - David Tautau Jnr, Eru Haronga, Pani Haronga, Rui Charlote Te Teehi Haronga and Tapeka Maureen Katipa.
Rangatira Marae was one of the four Marae that was requested by Te Kooti Te Turuki Arikirangi in the late 1800's, for the following of the Ringatu Haahi. The tohunga in those days was Wereta who gave instructions on where the meeting house, Te Whakahau, was to be built. The name of the marae came about from a visit by elders of Te Aitanga a Mahaki to Te Kooti when was living in Te Rohe Potae. The elders asked that Te Kooti should hold a ra whanui in Te Tairawhiti. His answer was, Haere, hoki atu, whakahauhia te Rongopai i runga i Te Aroha, i runga i Te Ngawari. Go back and promote the simple message of the Gospel, using the spirit of charity. From this quote the following buildings were built; Te Whakahau at Rangatira, Te Rongopai at Patutahi, Te Aroha at Tapuihikitia and Te Ngawari at Mangatu.
Tare Haronga a builder and carver started building the wharenui around 1920, but due to his death the wharenui was not officially completed with carvings. Later in 1924 a man Wilkins completed the building which allowed the wharenui to be officially opened on the 5 November 1926 and become active. The opening ceremony was conducted by Jo Kingi and his followers who were apart of the Ringatu Haahi.
The wharenui contained portraits of past family members from the late 1800's to the early 1900's.
Rangatira was mainly used for the monthly Ringatu Haahi. The biggest ceremony held at Rangatira was the welcoming of the 28th Maori Battalion.
There were always large vegetable gardens and fruit trees around the marae to feed the congregations that came to the marae. There were many harakeke plants around the marae which were used to make whariki, kete and piupiu for special occasions.
The Marae Committee are: Charles Brown (Mahaki Trust rep), David Pikia (Chairman), Kelly Tuapawa (Treasurer) and Karenza Maynard (Secretary).
Current Developments: In March 1988, Rangatira Marae was a victim of the Bola Cyclone, the flood going through the wharenui and wharekai.
In 2001 the Marae committee commissioned a report by the Historical Places Trust. The report has been used as the plan of restoring the marae. The whanau have being working towards making the marae active again.
Nga Korero mo Te Rongopai MaraeRongopai remains one of the most outstanding heritage buildings in New Zealand . The whakairo and decoration is so absolutely unique that it's retention and preservation is vital to the national profile of heritage in this country. The following are excerpts about Rongopai that were published in the local Gisborne Herald newspaper during the last time the whare was extensively restored.
The history of the house is no less interesting than it's decorations. It was built in the 1880's by followers of Te Kooti Arikirangi in anticipation of a visit by him after his pardon in 1883, and was built and decorated in less than three months by young men of Te Whanau a Kai. Descibed as an important example of art in transition, Rongopai is painted rather than carved, and though kowhaiwhai and tukutuku panels are in evidence, the house is notable for the freedom of colour and inspiration in the other designs. There are trees, vines, flowers (some of them in vases), a boxing match, a horse race and a man hunting with his dog. A notable member of Te Whanau a Kai is also depicted. He is Wiremu Pere, a long standing MP for Eastern Maori, and he has been painted with due attention, not only to his moko, but also to his spurs and bowler hat. Kahungunu is there too, with his daughter, Tauhei.
The rafters and some of the tukutuku panels (made of totara slats) display the traditional kowhaiwhai designs in the traditional colours of red and white, white and black, but much of the house is decorated with an exuberant riot of colour. One of the paintings on the wall of the porch is entitled Queen of the Pacific. It shows a fair-haired woman with a pink complexion, a crown on her head, and with the moko of a maori on her chin. Elsewhere a door panel depicts the figure of a mermaid.
When elders saw the completed house they were alarmed. The obvious break with tradition worried them, and it seems that they were particularly bothered by the modernistic treatment of revered tipuna even down to the blue eyes and neatly parted European haircuts.
Te Kooti Te Turuki Arikirangi never visited the house, upon which a partial tapu was imposed. This was not lifted until a special Ringatu service in 1963. The tapu meant that the house remained in it's original condition, and though some of the porch paintings were damaged by exposure to the weather, the interior of the house has remained as it was decorated in preparation for the visit of Te Kooti Arikirangi.
In 1888 Te Kooti Arikirangi announced his intention of visiting the Patutahi distrct near Gisborne. In anticipation his followers built a house called Rongopai. Although it was hurriedly built and is a very large meeting house measuring 35 feet by 35 feet.
Marae Trustees are: Alan Haronga, Albert Horsfall, Caesar Pere, Carol Marino, Hana Edwards, Hiraina Wilson, Joe Pere, Kura Beech, Martin Baker, Olive Tamatea, Peter Tupara, Bill Ruru, Riperata Pere, Riria Williams.
The history of the house is no less interesting than it's decorations. It was built in the 1880's by followers of Te Kooti Arikirangi in anticipation of a visit by him after his pardon in 1883, and was built and decorated in less than three months by young men of Te Whanau a Kai. Descibed as an important example of art in transition, Rongopai is painted rather than carved, and though kowhaiwhai and tukutuku panels are in evidence, the house is notable for the freedom of colour and inspiration in the other designs. There are trees, vines, flowers (some of them in vases), a boxing match, a horse race and a man hunting with his dog. A notable member of Te Whanau a Kai is also depicted. He is Wiremu Pere, a long standing MP for Eastern Maori, and he has been painted with due attention, not only to his moko, but also to his spurs and bowler hat. Kahungunu is there too, with his daughter, Tauhei.
The rafters and some of the tukutuku panels (made of totara slats) display the traditional kowhaiwhai designs in the traditional colours of red and white, white and black, but much of the house is decorated with an exuberant riot of colour. One of the paintings on the wall of the porch is entitled Queen of the Pacific. It shows a fair-haired woman with a pink complexion, a crown on her head, and with the moko of a maori on her chin. Elsewhere a door panel depicts the figure of a mermaid.
When elders saw the completed house they were alarmed. The obvious break with tradition worried them, and it seems that they were particularly bothered by the modernistic treatment of revered tipuna even down to the blue eyes and neatly parted European haircuts.
Te Kooti Te Turuki Arikirangi never visited the house, upon which a partial tapu was imposed. This was not lifted until a special Ringatu service in 1963. The tapu meant that the house remained in it's original condition, and though some of the porch paintings were damaged by exposure to the weather, the interior of the house has remained as it was decorated in preparation for the visit of Te Kooti Arikirangi.
In 1888 Te Kooti Arikirangi announced his intention of visiting the Patutahi distrct near Gisborne. In anticipation his followers built a house called Rongopai. Although it was hurriedly built and is a very large meeting house measuring 35 feet by 35 feet.
Marae Trustees are: Alan Haronga, Albert Horsfall, Caesar Pere, Carol Marino, Hana Edwards, Hiraina Wilson, Joe Pere, Kura Beech, Martin Baker, Olive Tamatea, Peter Tupara, Bill Ruru, Riperata Pere, Riria Williams.
Our draft strategic plan has been released for comment
| DOWNLOAD draft_te_aitanga_a_mahaki_strategic_plan_-_2017_to_2037.pdf |
Reports & Presentations
These were presented to the tribunal by the following people:
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MAHAKI STATEMENT OF CLAIM
These were presented to the tribunal by the following people:
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MAHAKI STATEMENT OF CLAIM
- BRIAN MURTON
- Report Brief (109 pages)
- Report Summary (54 pages)
- Report Synopsis (11 pages)
- Social Experience of Te Aitanga a Mahaki (678 pages)
- JACQUALINE HAAPU
- Mangatu Report (236 pages)
- Mangatu Summary (41 pages)
- Mangatu Summary Notes (2 pages)
- KATHRYN ROSE
- Mahaki 1873-1890 (598 pages)
- Mahaki 1890-1970 (597 pages)
- Mahaki - Rose - Response to SOI (51 pages)
- Response to Statement of Issues (14 pages)
- Summary1 (4 pages)
- Summary2 (2 pages)
- Summary 1873-1890 (27 pages)
- Summary 1890-1970 (28 pages)
- Tribunal Questions (51 pages)
- MERATA KAWHARU
- Bennion - Clarification Questions Week 2 (5 pages)
- Kawharu - Further Questions Of Clarification (6 pages)
- Report Summary (36 pages)
- Te Mana Whenua o Te Aitanga a Mahaki (208 pages)
- VINCENT O'MALLEY
- An Entangled Web-Final Version (566 pages)
- Questions-Entangled Web (60 pages)
- Summary-Entangled Web (60 pages)
- Vincent - Report Summary (5 pages)
- Vincent O'Malley-Questions (60 pages)
- CROWN REPORTS
- Afforestation at Mangatu by Gould (195 pages pdf)
- Bibliography to Macky (7 pages pdf)
- Capital, Finance & Dvlpt by Hawke (23 pages pdf)
- Cession Retention Maps by Parker (20 pages pdf)
- Conflict in Poverty Bay by Battersby (144 pages pdf)
- Crown Purchases by Hayes Issue 16 (91 pages pdf)
- Crown Statement of Response (414 pages)
- Detention on Chathams by Edwards (111 pages pdf)
- Issue 3 by Battersby (21 pages pdf)
- Issue 4 by Edwards (23 pages pdf)
- Issue 6 by Goldstone (8 pages pdf)
- Issue 8 by Parker (20 pages pdf)
- Issue 9 by Edwards (24 pages pdf)
- Johnson's Title to Te Kuri by Parker (8 pages pdf)
- Joint Tenancy by Hayes (52 pages pdf)
- Katherine Orr-Nimmo (40 pages pdf)
- Katherine Orr-Nimmo (18) (11 pages pdf)
- Katherine Orr-Nimmo (ECMT) (24 pages pdf)
- Keith Pickens SOI (27 pages pdf)
- Latimer P Riki (6 pages pdf)
- Lee Martell (2 pages pdf)
- Ngatapa by Goldstone (31 pages pdf)
- NLC by Goldstone (88 pages pdf)
- Peter McBurney (31 pages pdf)
- Private Transactions by Pollock (108 pages pdf)
- Public Works by Parker (41 pages pdf)
- Rose Thompson (2 pages pdf)
- Te Hau ki Turanga by Edwards (83 pages pdf)
- Turanganui a Kiwa by Edwards (206 pages pdf)
- Tutekawa Wyllie (5 pages pdf)
- Waipaoa Catchment by Waugh(77 pages pdf)
- KAWHARU MAPSThese maps can be sent to you by clicking on the map you want. Doing so will open your email client The email has been automatically filled for you...all you need to do is click send.
- 1 Tui's Boundaries
- 2 Places associated with Paoa
- 3 Paoa & Rongokako
- 4 Battles against Rakaihikuroa
- 5 Battles against Rakaipaaka
- 6 Places Associated with Kahungunu Mahaki and Ruapani
- 7 Ngati Ira Battles & Hinatore Boundary
- 8 Te Aitanga a Mahaki Tribal Boundaries
- 9 Te Aitanga a Mahaki Land Blocks of Interest
- 10 Te Aitanga a Mahaki Land Blocks of Interest
- 11 Marae Today
- OVERVIEW MAPSThese maps can be sent to you by clicking on the map you want. Doing so will open your email client The email has been automatically filled for you...all you need to do is click send.
- 1 Satellite Imagery Map of Turanganui a Kiwa
- 2 Satellite Imagery Map of Turanganui a Kiwa
- 3 Satellite Imagery Map of Turanganui a Kiwa
- 4 General Orientation Map
- 5 Gisborne Inquiry District
- 6 Turanganui in 1769
- 7 Places of Conflict 1864-67
- 8 Places of Conflict in 1868 Involving Te Kooti
- 9 Biggs Map 1867
- 10 Biggs Proposed Confiscation 1867
- 11 Land Tendered 1867
- 12 1866-1868 Raupatu Boundaries
- 13 Oil Springs and 1866-1868 Raupatu Boundaries
- 14 1868 Deed of Cession
- 15 Changes in the Waipaoa River since 1868
- 16 Sketch Map of Land Conceded to the Crown 1868
- 17 Land Conceded to the Crown 1868
- 18 Land Conceded to the Crown 1868
- 19 Old Land Claims Granted by the Poverty Bay Commision 1869
- 20 Crown Grants under the Poverty Bay Commission
- 21 Crown Grans 1871 - 1889
- 22 Read's Land Purchases in Turanganui a Kiwa by 1878
- 23 Wi Pere Estate 1908
- 24 Land Affected by NZ Native Land Settlement Company
- 25 East Coast Native Trust Bank Security Blocks sold by Board
- 26 East Coast Native Trust Land Outside Back Securities sold by Board
- 27 East Coast Native Trust Lands set aside for Use & Occupation
- 28 East Coast Native Trust Lands available for Lease or Maori Occupation
- 29 Main Land Blocks in Turanganui a Kiwa
- 30 Land Blocks - Detail of Waipaoa Flats
- 31 Land Blocks - Southern Land Blocks
- 32 Blocks Adjacent to the Gisborne Inquiry District
- 33 Active Marae Today in the Gisborne Inquiry District
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