We lost our land.
We lost our way.
When the Crown arrived
Ngāti Whare suffered.
We're still suffering today.
Ngāti Whare take heed.
Ngāti Whare is rebuilding itself.
If we look back to the days of our ancestors
when the language and culture was thriving
our ancestors governed themselves.
I firmly believe
God has a plan for us.
It's a mammoth task
to restore our home,
to uplift our people.
I was born here in Te Whāiti Nui a Toi.
Not far from this marae.
My name is Kohiti Kohiti .
I was named by my grandfather.
The name Kohiti Kohiti
has been passed down through the generations.
Kohiti Kohiti Hatata came from Waikaremoana.
The name varies from Kohiti Hatata, to Hatata Kohiti.
My mother registered me at the post office in Murupara.
Subsequently I became Andy Kohiti.
The registry gave me an English name.
I knew the correct names I was given.
That was far too Māori for them.
They gave me a Pākehā name.
I'm 71 years old.
I was quite old when I started school.
I was seven or eight years old.
My early years I spent with my elders; gathering food in the valley.
We went eeling,
we gathered traditional medicine, their knowledge to this day.
My meeting house; repository of knowledge.
My meeting house; a place of learning.
As a child, I played here.
When the bell rang
we all gathered inside the meeting house.
Prayers began in that corner.
Everyone would take part.
Sermons would then begin.
We often drifted off to sleep for hours.
When we awoke, the sermons were still going, until sunrise.
We were exposed to cultural practices at a very young age.
Our grandmothers were our teachers.
They taught us on the courtyard
and inside the meeting house.
The men taught us too.
But women held the power.
They would order us to jump;
swinging a broom stick or a manuka branch at our legs.
Once you landed you'd get whacked on the knees.
We thought if we jumped we wouldn't be hit.
We certainly felt the pain. We also learned a lot.
It was tough love.
Wharepakau Tao Tao ki te Kapua is our eponymous ancestor.
Wharepakau was a spiritual man.
He was a visionary.
He had two guardians;
a lizard he taught to speak
and a bird.
Wharepakau came here. He grew up in Whakatāne
Along his journey,
he picked up Tūhoe who was in trouble.
He took him under his wing.
He nurtured Tūhoe as a young man,
along with Tangiharuru. They came this way.
Tangiharuru is the ancestor of Ngāti Manawa
Wharepakau could smell the forest from the coast.
He came to check it out.
On his expedition, he engaged in battle with Te Marangaranga.
The original inhabitants of these lands.
They were a different people
of the super natural kind.
They inhabited this area.
After they were defeated, the journey continued:
'There is a place called Kuhawaia.
Tangiharuru, you follow the river Rangitaiki.
When you reach a clearing continue following the river.
You will find a place to light a fire.
I'll wait for the smoke signal'.
'Tūhoe, when we reach the Whirinaki,
you occupy from Tarapounamu to Whakatāne.
I'll remain here between you two.'
We still occupy those areas today.
Wharepakau Tao Tao ki Te Kapua is my ancestor.
My tribe is Ngāti Whare.
I am the principal speaker of Ngāti Whare.
The meaning of Te Whāiti Nui a Toi
is 'whāiti' as the top of the Whirinaki River is narrow.
is 'whaiti' as the top of the Whirinaki River is narrow.
'Nui' refers to the vast landscape.
'a-Toi' acknowledges Toi the demi-god.
He arrived before the seven canoes.
Toi arrived on his spiritual canoe.
His canoe was Te Ara Whāiti.
Our guardian is Hineruarangi.
Hineruarangi is Toi's daughter.
She was in high demand.
A lover on this side of the river.
Another on that side of the river.
That was common practice
Jealousy grew between the two men.
They began to fight over her while crossing the river
Hineruarangi fell in. She drowned.
She now watches over Ngāti Whare.
I've seen her beauty flying over the marae.
My grandchildren and I were walking
not far from the marae.
My grandchildren saw something
flying over the meeting house;
flying in that direction.
One said to me: 'Can you see that?
It's a spirit.'
I looked up. I was stunned.
It looked like a rainbow.
But in the shape of a human; a female.
I knew immediately this is Ngāti Whare's guardian
revealing herself to us.
I spoke with my grandchildren. Once we looked up
she was gone.
I am the Whirinaki.
The Whirinaki is me.
Let me take you back in time.
This forest was full of giants.
Those trees have listened to the land
That was Wharepakau's pantry.
All his relatives came from afar
to gather food.
Our elders always said such was the density of the canopy,
they could cultivate kumara under the trees.
The light didn't reach the ground
as the trees were too dense.
That allowed them to cultivate all year round.
The snow would settle on the canopy,
a micro climate beneath.
They knew the science behind it all
for the sustenance of the people.
The birdlife was so rich.
You could strike one with a stick.
The wood pigeons were so fat some couldn't fly.
Miro berries and other native berries were plentiful.
They likened flocks of birds to clouds;
flying from one side of the valley to the other.
Kiwi could be heard throughout the valley.
Such was the abundance of the food source in the valley.
People perish but the land remains.
Te Kooti Arikirangi came this way.
He was evading the Crown.
He was pursued.
He reached Ngāti Ruapani through Waikaremoana
passed Maungapōhatu to Ruatāhuna.
Upon his arrival,
he was advised to come this way.
The Colonials were closing in on him.
He had a bounty on his head.
They wanted him dead or alive.
He eventually ended up here.
When he arrived at this marae,
children greeted him.
They informed the elders: 'We have a visitor'
'Who is he?'
'Te Kooti Arikirangi is his name'
'Bring him in!'
He came on to Murumurunga Marae.
It was his turn to speak.
He had a prophecy for our elders:
'Ngāti Whare, you have a curse'.
'What is the curse?'
'You will lose your land for a time.'
At that time the land was covered in native bush.
In a very short time,
trees that stood here for thousands of years
were destroyed.
Te Kooti took refuge here in the forest.
Our elders helped him.
As the Colonial forces closed in on him
He went via the Kaingaroa forest to the King Country.
We lost our land.
We lost our way.
We were punished. Our ancestors were murdered.
War broke out.
Tragedy struck one marae.
Grandmothers, grandfathers,
parents, children, families,
They were all shepherded into the meeting house.
The doors were locked.
The house was doused in gasoline.
and set alight.
Those who tried to escape were shot.
We bear the pain,
both sides bear the pain.
We suffered generations of injustices.
Later came the Public Works Lands Act,
and the Native Lands Act,
a legal confiscation of our land.
Deforestation
meant the people suffered.
Many of us worked in forestry.
We were young.
We worked with our fathers and uncles.
In the 70's Minginui and Te Whāiti was bustling.
Ngāti Whare was humming.
We had at least fifteen mills all in operation.
Some were great big mills others were smaller.
We have major issues now since the forestry closure.
Many of our young people turned to gang life.
Contemporary societal ills that plague us.
Huge problems. It's debilitating.
That is the end result.
A broken people
living in a broken village.
But we've reconciled. We're moving forward.
I use Te Kooti's prophecy on our marae.
It was the foundation of our claim.
As used in the Tūhoe claim.
We want it all back.
We want Te Whirinaki - everything.
That's not possible at this stage.
We're in a co-management phase.
We are working with the Crown.
Eventually Ngāti Whare will have authority over its land once again.
That is the hope.
This is the start of Ngāti Whare's resurgence.
I'm a trustee on Ngāti Whare's board.
The prophecy said: 'We as Ngāti Whare will regenerate the native forests.'
How? With this nursery.
That is the manifestation of our hopes.
Why? To create employment for the future of Ngāti Whare.
It takes a tree to generate a forest.
Presently, we're mobilizing our young.
You could say self-governance is in action.
Although we're in partnership with the Crown,
this is the first step.
We're starting now,
to ensure the foundation for the future is robust.
My language
is my strength.
Something that is affecting many iwi, including us.
The dearth of our language.
The situation is dire.
I am the only orator.
I was ill in Waikato hospital
when my cousin died.
I was devastated as I lay in my bed.
There was no one here to welcome her and her family.
Hence the importance of reviving our language and traditions.
With no young children, our kōhanga reo is derelict.
Maybe the parents have become baron or something.
Whatever the reason, that is the situation we face.
It was not like this in the past.
In my time, it was thriving.
The tribe and the language was once strong.
We need to emulate those days.
We've got a mammoth task ahead.
We must identify those who will speak,
who will teach and nurture our children in their language and culture.
Ngāti Whare, heed this message.
It's time to come home.
Don't cast judgement from afar.
Return home to witness the change.
Take part in the restoration of your marae, of your home.
We must all make this journey together.
For this is the plan
that is in place for us Ngāti Whare.
As people perish,
the land remains.
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