Chapter in new book draws on
Tenths mahi

Chapter in new book draws on Tenths mahi

 

“Despite all the collective challenges we face as a result of the settlement process, and into the post-settlement era, what continues to sustain us is hope. Through all of our work, we continually look for ways to sustain our hope for a better future for ourselves and our children.”

 

Hope. A constant theme in our 180-year long struggle to resolve the Nelson Tenths.

 

Also now the theme of ‘The Enduring Power of Hope: The Impact of the Treaty Settlement Process in Te Tauihu’, a chapter written by Te Here-ā-Nuku | Making the Tenths Whole project lead Kerensa Johnston in a new book out on 1 October 2024, Te Tiriti o Waitangi Relationships.

 

Kerensa draws on the work taking place to resolve our case, and other issues, in her personal reflection on the impact of the Treaty settlement process in our region.

 

She writes about positive movements towards change in Te Tauihu and how these bring us closer to the vision of our tūpuna at the time of the signing of Te Tiriti o Waitangi and the settlement of Nelson.

 

Te Tiriti o Waitangi Relationship: People, Politics and Law
Bridget Williams Books

 

Faces of whānau | Hamuera Manihera, Ngāti Koata, Ngāti Kuia

“Talk with your kaumātua — your nannies, toro, aunties, uncles, and cousins. Take the time to sit, listen, and listen some more, and kōrero when you can. Don’t take these moments for granted; in the blink of an eye, whānau can come and go, and with them, the stories and connections.”

 

What does whakapapa mean to you?

 

Whakapapa is both my identity and my connection to the whenua where I live, linking me to my tūpuna and the environment. For me, whakapapa is a treasured legacy that carries with it the responsibility to care for and pass on.

 

What is your advice for someone starting out on their whakapapa journey?

 

Talk with your kaumātua — your nannies, toro, aunties, uncles, and cousins. Take the time to sit, listen, and listen some more, and kōrero when you can. Don’t take these moments for granted; in the blink of an eye, whānau can come and go, and with them, the stories and connections. For those raised away from Whakatū or Te Tauihu, don’t hesitate to reach out to your local iwi or to Aunty Celia and her team at Wakatū.

 

Share an anecdote or a fact about your tūpuna on the 1892 list

 

I descend from Riria Pakake, a daughter or Harirota Pakake and Te Hura Pakake of Ngāti Koata.

Riria Pakake married Teone Hippolite of Ngāti Kuia and settled at a place called Te Matapihi ki te Rangi in the Croisilles Harbour.

 

Can you tell us about your own whakapapa journey?

 

I was fortunate to be raised around my kuia, Nellie Robb (née Manihera), a custodian of whakapapa, including charts, photos, and taonga. She lived in a kaumātua flat behind Whakatū Marae, so we often played in and around the whare and the kaumatua flats.

 

This environment provided countless opportunities to learn from the taonga and from the many aunties and uncles who lived around the marae.

 

More Faces of Whānau here

Expanded Te Here-ā-Nuku
Working Group

Expanded Te Here-ā-Nuku Working Group

 

Our commitment to hold the Crown to account to make good on the Nelson Tenths weaves together many strands of work.

 

Litigation, human rights, communication and engagement, tikanga and reconnection of whānau to whenua and identity – to name a few.

 

We have recently expanded the Working Group that supports kaumātua Rore Stafford to oversee this kaupapa.

 

You can read more about the Working Group here: https://tehereanuku.nz/our-people/working-group/

 

We thank them for their commitment to Uncle Rore and to this kaupapa.

 

Faces of Whānau | Dan Solomon, Ngāti Tama, Ngāti Koata     

I strongly believe that whakapapa has a strong wairua element to it. Many of us may not know all our whakapapa, but our whakapapa knows us and will come to us in the right time.”

 

 

What does whakapapa mean to you?

Whakapapa is everything to me. It is our genetic makeup, our identity, it is the reason why each one of us are so unique. There is so much value in knowing more about ourselves. I’m so happy for my tamariki, because from a young age they will learn a wider view of who they are.

 

Whakapapa is the beginning, end and everything in between. It contributes to so many factors of our lives. But most of all it is our connector, it binds us to our living whānau and to the legacy of those who have gone before us, and it inspires me to add to their legacy in my own right and way.

 

It grounds me in this world that is constantly moving and allows me to stand firm knowing who I am.

 

 

What is your connection to the Nelson Tenths whenua?

My connection to the Nelson Tenths whenua is through my tūpuna Wauwau, Wikitoria Te Hau and Tiripa Wauwau of Ngāti Koata.

 

They were named as people who gave their whenua in Nelson to the New Zealand Company in 1841. I also connect to this whenua through my Ngāti Tama ancestor Te Rei Kauhoe, son of Arihia Kauhoe, a first cousin to Wi Katene Te Puoho and Te Wahapiro Paremata. Te Rei Kauhoe and his wife Tiripa raised my great great grandmother Ngatare Te Rei and her siblings at Wakapuaka.

 

Many of my ancestors are buried at the urupa Haua at Wakapuaka, which makes that area special to me and my whānau.

 

 

What is your advice for someone starting out on their whakapapa journey?

See what is available to you already. This can be as simple as asking whānau members what information they may have on hand. Also try to connect with people who are skilled in this area of expertise. There are many tools available to support the research and understanding of our individual whakapapa. (Genealogy apps, social media pages dedicated to supporting whānau and also whānau research departments like Te Tāhuhu at Wakatū Incorporation).

 

I strongly believe that whakapapa has a strong wairua element to it. Many of us may not know all our whakapapa, but our whakapapa knows us and will come to us in the right time. I have found that as you begin seeking it out, your tūpuna will create a way for each of us to find more and more.

 

Share an anecdote or a fact about your tūpuna on the 1892 list

One of my tūpuna Tiripa Wauwau, is represented on a kaho paetara (batten) in Whakatū marae – in my years of working for the marae, it was a daily reminder of my whakapapa.

 

When Tiripa was alive, she had plentiful gardens at Wakapuaka. Her Ngāti Koata whānau would stop in on their way to Nelson from Rangitoto ki te Tonga and exchange fish and titi for her vegetables and grain. She was a connector of people.

 

To me, this relationship seems to be why she was remembered and represented in our marae.

 

Can you tell us about your own whakapapa journey?

I grew up having a strong sense of identity in my whakapapa. I knew that I was a Solomon and what came with that surname attached. We grew up leaning more into our Kahungungu connection, but also knowing that we connected to Taranaki through my grandmother.

 

It wasn’t until my family and I moved to Nelson in 2020 that we learnt that my whakapapa connection ran deeper then I initially thought, with my Taranaki side being linked to Te Tauihu.

 

Aunty Bobbie Teariki and her whānau, and Aunty Celia Hippolite were the first people when we moved down to tell me that I was from here, so I am grateful for them and all the others who have helped me to feel at home.

 

I’m still on my journey but by doing the following things, it makes it easier to continue that journey – Having photos of our tūpuna in our kainga and teaching our tamariki about each of the tūpuna represented. Attending and engaging in iwi events. Taking all opportunities to connect with my marae and my whānau here. This helps grow a sense of belonging. Your actions today will make a big impact for those following tomorrow, so I’m so grateful to have had the opportunity to reconnect my whānau to our tūrangawaewae.

Mike McRoberts, NBR, tells the story of the Nelson Tenths

 

Journalist Mike McRoberts joined us in Nelson to share the important story of the Nelson Tenths in his debut feature as Te Ao Māori Editor at National Business Review.

 

The story is behind the NBR paywall. Some of the key points it covers:

 

  • The failure of consecutive governments to resolve this issue
  • The Government’s decision to allocate $3.6m in the Budget for an appeal – before the High Court decision is even released
  • The emotional journey undertaken by the whānau to get to this point

 

Thank you to spokespeople kaumātua Rore Stafford, Kerensa Johnston and Jeremy Banks.

 

Thank you also to Xanthe Banks, 17, who spoke on behalf of the next generation with hope for justice in our case.

 

“It’s sad that we have to be a part of this. Our tūpuna have been fighting for this for so long. It feels like it should be over and we shouldn’t have to keep going through it.”

 

https://www.nbr.co.nz/te-ao-maori/multi-billion-dollar-legal-dispute-200-years-in-the-making/

Faces of whānau | Jasmine La’auli, Ngāti Tama

Jasmine La’auli, Ngāti Tama

 

Jasmine descends from Rameka Te Ketu who is named on the Native Land Court List, 1892.

 

What does whakapapa mean to you?

Whakapapa is important to me and my whānau because it is our belonging and connection to our whenua and to our ancestors/tūpuna. It is our Māori heritage, our identity.

 

What is your connection to the Nelson Tenths whenua?

Our connection to Nelson Tenths whenua is through Rameka Te Ketu (Ngāti Tama ki Te Tauihu). He resided in Tākaka and lived there for many years before returning to Taranaki to help with the land wars.

 

What is your advice for someone starting out on their whakapapa journey?

My advice for someone starting on their whakapapa journey is to just start. If the information is not available or hasn’t been passed down to you there are some useful websites that may help you. Don’t let anyone’s thoughts or opinions stop you from finding out your whakapapa.

 

Can you share an anecdote about your tūpuna on the Native Land Court List, 1892

Rameka Te Ketu signed three major Ngāti Tama deeds of 1855 (Motupipi and Tākaka land) and 1856 (Separation Point) as well as the 1863 agreement with Ngāti Rarua over boundaries at Te Tai Tapu.

 

In 1863 he was falsely accused of killing a cow belonging to a settler. Constable Taylor’s investigations revealed that the cow actually belonged to Rameka Te Ketu himself and that it had poisoned itself by eating potato tops.

 

Can you tell us about your own whakapapa journey?

Our whānau weren’t lucky enough to have my koko Tiki Wharerangi Haare Hawe whakapapa passed down to us.

 

I started my whakapapa journey when I started working at the Māori Land Court. I started looking through old minutes, list of historic owners documents and started to find our tūpuna links to the blocks that were left in my whānau names through succession.

 

I first found our Ngāti Tama link through whenua we had remaining over in Tākaka.

 

Wakatū helped me with our Tama whakapapa as they showed me our link to Rameka Te Ketu. While on Te Rakau Pakiaka I researched and had help from colleagues to find out the bigger picture of when our whānau settled here, where they passed away, marriages and wives.

 

Although the way we have found our whakapapa is not the conventional way (I would have loved to have had it passed down to us), I had to start somewhere and was lucky enough to be able to trace and connect to our whakapapa we never had.

 

It is now our taonga that we can pass down for generations to come.

 

This is one of my biggest accomplishments and the journey is still going and will never end.

 

 

MEDIA RELEASE: Government plans Nelson Tenths appeal – before the decision is released

MEDIA RELEASE:

Government plans Nelson Tenths appeal – before the decision is released


The Government has allocated $3.6 million of taxpayer funds in the Budget to appeal the High Court’s forthcoming decision in the Nelson Tenths dispute, even though the Court’s decision has not yet been issued.

 

“It is incredibly disappointing that funding has been allocated to continue to fight the case, rather than enter into a dialogue about how it can be resolved,” says Kerensa Johnston, CEO of Wakatū Incorporation, which supports the customary Māori owners in this case.

 

“Planning an appeal before the decision is released risks undermining the process and is a deeply disheartening approach.”

 

The Budget allocation is designated for Te Arawhiti, the Office for Māori Crown Relations, and follows the $5 million allocated last year to contest the Māori customary owners’ claims in court.

 

This defence continues despite a 2017 Supreme Court ruling establishing the Crown’s legal duty regarding the Nelson Tenths land.

 

“It’s been a prolonged struggle for justice for us,” Ms Johnston said. “It is particularly disappointing that the Office for Māori-Crown Relations, which was set up to foster good faith engagement with Māori, is instead funding legal battles against us.”

 

Ms Johnston said that the Māori customary owners had expected the Government to honour the 2017 Supreme Court ruling. Over the years, including since the election of New Zealand’s coalition Government, they had sought to meet with the responsible ministers to resolve the case in a principled and pragmatic manner, only to be consistently refused.

 

“But, despite the challenges, despite everything that has happened, we still maintain our hope that the Crown will do the right thing,” Ms Johnston said.

 

“Attorney-General Judith Collins KC is the defendant in our case, on behalf of the Crown. We have requested a meeting with the Attorney-General to discuss a positive resolution of this case, which we believe will be of benefit to all in our region.”

 

END

OPINION: UN human rights review a red flag for Government – Kerensa Johnston

OPINION: UN human rights review a red flag for Government – Kerensa Johnston

Every five years, New Zealand’s human rights record is scrutinised by the UN as part of its Universal Periodic Review (UPR). New Zealand’s fourth review took place last month, in Geneva.

 

It consisted of a national report submitted to the UN and published on its website; a three-hour hearing at which Hon Paul Goldsmith, Minister for Justice, delivered a national statement on behalf of the Government; and then recommendations from other countries on how we can improve our human rights situation.

 

This last element is perhaps the most crucial, and certainly the most telling as a gauge of how our nation is doing according to our peers on the international stage.

 

No fewer than 40 countries made recommendations for New Zealand to improve its performance in relation to the human rights of indigenous peoples.

 

It is significant that there is so much international concern about the state of human rights in New Zealand, particularly as it relates to Māori. This should be a red flag for us here at home and particularly for the Government.

 

Countries like Norway, Greece, Switzerland, Germany, China, Australia and the USA – countries that we trade with and partner with – have called on the Government to improve its protection of indigenous rights.

 

Their response follows the Government’s backdown from the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) and other human rights issues that have emerged since the coalition took office.

 

Their criticisms, veiled as they were in diplomatic language, were criticisms, nonetheless, and highlight a serious erosion of human rights in Aotearoa. China, for example, noted with concern that racism or hate speech remains severe in New Zealand, while Germany recommended that Te Tiriti be incorporated into a written constitution and the New Zealand Bill of Rights Act amended to incorporate a broader range of rights, as set out in international covenants.

 

There are several recent examples of human rights violations to choose from. One close to home is the Government’s ongoing failure to meet its legal obligations, recognised by the Supreme Court in 2017, in relation to the Nelson Tenths Reserves, and the Government’s duty to reserve and protect that land for its Māori customary owners.

 

While the case is still before the courts, it engages critical human rights and international law obligations that will need to be resolved by the Government if it takes those rights and obligations seriously.

 

This is because the Crown’s ongoing failure to meet its duties in relation to the Nelson Tenths Reserves is a breach of fundamental human rights, including the right to culture and ancestral land.

 

Despite the Supreme Court’s landmark decision in 2017, not a single acre of land has been returned to its owners. Every day that goes by is a day that the customary owners are deprived of their rights to land and resources, to self-determination, to take part in cultural life, and to effective redress – rights that are guaranteed under the UNDRIP and deserve protection and recognition by our Government.

 

In a recent press release, indigenous rights scholar Professor Claire Charters describes our case, and others like it, as a miscarriage of justice.

 

“These modern-day experiences of iwi, hapū, and whānau highlight how readily Parliament can override human rights, and especially the rights of Indigenous peoples. It’s a serious flaw in the current system of government in Aotearoa.”

 

This year, alongside other organisations facing similar challenges, we submitted a report to the UPR process explaining our case and the history of the Nelson Tenths Reserves.

 

We also welcomed the UN Special Rapporteur on the Rights of Indigenous Peoples to Nelson to learn about our case and to gather information on the state of human rights breaches with respect to indigenous peoples in Aotearoa.

 

The lack of constitutional protections in Aotearoa, particularly for Māori, mean that international law mechanisms like the UPR are all the more important in order to hold state power to account.

 

The recommendations made by 40 UN member states this year provide an element of scrutiny and accountability that will be difficult for our Government to ignore. While they are not binding, they provide an important gauge on how the international community sees us and how we are meeting, or failing to meet – basic human rights standards.

 

The Government, will, presumably respond to the recommendations and criticisms. Hon Goldsmith said the input would be ‘considered’ as the Government shapes its work.

 

We can only hope that the Government will listen and take meaningful steps to undo the backward momentum.

 

Kerensa Johnston is a member of the Te Here-ā-Nuku Working Committee. 

 

This article was originally published in The Post and The Press.

Ngā Uri and the Native Land Court List, 1892

Ngā Uri – the beneficiaries of the Nelson Tenths claim – are the direct descendants of those tūpuna named on the Native Land Court List, 1892.

 

The 1892 Native Land Court list is the list that most accurately records those specific Tainui Taranaki tūpuna of Ngāti Rārua, Te Ātiawa, Ngāti Tama and Ngāti Kōata who held customary title to the land at the time of the New Zealand Company purchase in 1841.

 

It identifies those tūpuna who were on the land when the New Zealand Company arrived in Nelson and who met with New Zealand Company officials to agree to the establishment of Nelson.

 

It is our most comprehensive and conclusive record, constructed by our whānau at the time and subsequently confirmed by the Native Land Court’s determination.

 

The validity of the list to determine the customary owners was recognised by the Waitangi Tribunal.

 

View the names on the Native Land Court List, 1892: https://tehereanuku.nz/our-people/nga-uri-native-land-court-list-1892/

Voices of whānau | Sophie Irving, Ngāti Koata, Te Ātiawa

What does whakapapa mean to you?

 

Whakapapa to me is our indigenous way to understand how the world is. It is inherent to who we are as Māori. It is our line we trace back that connects us to everything in the natural world. For me, whakapapa ties me to my hapū-based identity as Te Ātiawa and Ngāti Koata. It is a reciprocal relationship with all that is around us – we belong to the land, the river and the seas and it is our responsibility to protect and nurture it for mokopuna to come.

 

For those starting out on their whakapapa journey, I say learn it by making the connections. Bathe in your awa, climb your maunga, be with your people. They will teach you more than reading your whakapapa on a screen or piece of paper ever will.

 

 

What is your connection to the Nelson Tenths whenua?

 

My tūpuna Inia Te Hunahuna nō Te Ātiawa and Mohoao, Hariata Mohoao and Raima Mohoao nō Ngāti Koata were of the many enterprising rangatira that entered into the formal agreement with the Crown to establish the town now known as Nelson.

 

This is a history I learned during my time interning for Wakatū and also being a participant on the Taiohi Wānanga. I feel so privileged to have been able to wānanga, mahi and be sustained in our homelands. An experience that changed the trajectory of my life! Once you learn the atrocities our whānau endured, you can’t see life in the same way.

 

Learning our histories affirms to me that knowledge is power and ever since I was introduced to our rohe and pūrākau, I have maintained a burning feeling in my puku to fight for our whakapapa and our indigenous way of life.

 

Tell us about your tūpuna on the Native Land Court List, 1892

 

Inia Te Hunahuna come on the hekenga down from Waitara to Waikanae. He then went with the boatload of Kaitangata to live in Collingwood, in the Whakatū region.

 

Koro Inia is immortalised in the whare tūpuna Te Ao Mārama, at Onetahua marae in Mohua (Golden Bay).

 

 

Describe your own whakapapa journey

 

Being Māori is something I always knew I was. I think I am so privileged to have a family that valued going back to our homelands in Taranaki. It was in Taranaki that I was given an understanding of my whakapapa. That was because my aunties and uncles always told me who I was. They took me to my awa and my maunga. I had a strong foundation to be able to find out more for myself.

 

The generations and generations of strong foundations are what make us able to endure the effects of colonisation. Whakapapa is a reciprocal relationship, the gift of feeling a sense of belong and knowing who I am means that I need to always be in the pursuit of knowledge and kitiakitanga over our identity as Māori.

 

Reconnecting our whānau to each other and to their whenua is integral to Making the Tenths Whole. We are actively working to bring our whānau back together. If you believe that, like Sophie, you whakapapa to any of the tūpuna identified on the Native Land Court list, 1892, we warmly welcome you to complete this whakapapa form.