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Vol. 13 Issue #2

MEI/MAY

2006

Special Interest Group No.76 of the

New Zealand Society of Genealogists Inc. The MIG formed in 1993 & was ratified by the NZSG at the Christchurch Council Meeting on

Saturday the 3rd December 1994

Official Publication of the NZSG Maori Interest Group www.rcyachts.net/maori

ISSN 1176-4767

Volume 13 Issue 2 MEI/MAY 2006

Executive Committee 2005-2006

Please address all correspondence to the MIG Secretary as below;

New Zealand Society of Genealogists Attention : Māori Interest Group Secretary

PO Box 8795 Symonds Street

Auckland, AKD 1035 NEW ZEALAND

or

Mëra-hiko/E-mail: MaoriSIG@genealogy.org.nz with the Subject line "Maori Interest Group"

CONVENOR : Mr. Peter ALLEN

SECRETARY : Mrs. Brenda JOYCE

TREASURER : Mrs. Brenda JOYCE

NEWSLETTER EDITOR : Mr. Bruce MATHERS

RESEARCH OFFICER : Mrs. Brenda JOYCE

RESEARCH ADVISOR : Mr. Peter ALLEN [Māori Land Court]

WHAKAPAPA ADVISOR : Mrs. Heather WEBBER-AITU

WEBMASTER : Mr. Bruce MATHERS

ARCHIVIST : Mrs. Patty MATHERS (Honorary)

LOOKUP SERVICE : Mrs. Lorraine RICE

EXECUTIVE LIAISON : Mrs. Brenda JOYCE (Māori Interest Group)

When corresponding with officers of the MIG you must always quote your NZSG Membership Number and include a LARGE Stamped Self-Addressed Envelope [SSAE]

with your letter if a reply is anticipated.

NZSG MĀORI INTEREST GROUP

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IMPORTANT NOTICES—PLEASE READ! 4

HOW I BEGAN—PETER ALLEN Continued... 7

HINEMOA & TUTANEKAI 8

THE MĀORI KING MOVEMENT 9

KING POTATAU 12

INFORMATION OFFERED—THE GREAT NZ MYTH Cont 14

INFORMATION OFFERED—1908 ELECTORAL ROLL 20

AWATAHA CATHOLIC MISSION & ST MARY’S Cont... 22

NZRGO GUIDE TO INFORMATION RECORDED ON

BIRTH & DEATH ENTRIES (RG91)—CENTRE PULL-OUT -

Please have all material for the next newsletter [Akuhata/August 2006] to the MIG Secretary before

the 25th Hurae/July 2006

Membership of the NZSG Māori Interest Group is free, but you must be a financial member of the New Zealand Society of Genealogists Inc.

IN THIS ISSUE

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IMPORTANT NOTICES PLEASE READ!

MIG AGM—HAMILTON 2006 Please have any items for the Agenda and your Proxy or Nomination forms to the Secretary before;

Saturday 20th May 2006

Date: Monday 5th June 2006 Venue: Sacred Hearts Girls College Time: 8:00am—8:40am

CONVENOR’S CORNER:

Kia ora Members;

I hope you are all coming to Conference as we have a great line-up to help with your research. Auckland City Library Family Heritage Centre will be represented. This repository has a lot of Māori resources. Our Māori Interest Group will be there as

well as most of the other Interest Groups of the Society. The speakers, 32 of them, have a great range of topics and as most of us are pursuing several lines at once you can learn more about where to go next. See you there.

The Annual General Meeting will be held at Conference and we need you to attend to show your support for what we are trying to do. Your input is always wel-come so if you are not able to attend please forward anything of interest to Brenda. I would like to publicly thank Brenda for being such an excellent secre-tary and treasurer and Bruce for the awe-some newsletters.

Peter ALLEN Convenor May 2006

EDITORIAL: Kia ora;

Queens Birthday and the NZSG Confer-ence are fast approaching. If you are not attending the Group’s AGM then please don’t forget to have your Nomination, Proxy Voting Forms and any items for the Agenda to Brenda by Saturday 20th May 2006 as your support of the group is im-portant. Apart from this, things in the group have been relatively quiet in recent months, but Peter and Brenda will bring you all up-to-date at the meeting.

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Reports and hopefully some photos from Hamilton will be available on the MIG website as soon as they become available - if any members are attending with their digital camera, can they please send me a few photos for the next newsletter and online.

Can all members also take a few moments to ensure that they have updated their contact details with Brenda, as a few emails and snail-mail has been returned to the Group recently.

We also extend our congratulations to Harete PHILLIPS who left the group last year as Convenor and now takes up a position on the NZSG Council in coming months, we wish her well in this new and

challenging role.

Lastly, don’t forget to have your say at the AGM and get your forms and suggestions to Brenda by the closing date as your show of support and suggestions are most welcome.

We hope you all have a great weekend in Hamilton and return home with some-thing new and exciting for your research.

Haere Ra Bruce MATHERS Puruhi MATERA Mei/May 2006

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Can Mr. Trevor BARNETT formerly of (P.O. Box) Te Aroha please contact the Secretary with your current postal address please, as we have returned mail for you.

YOUR E-MAIL ADDRESS?

CAN ALL MEMBERS PLEASE ENSURE THAT THE SECRETARY HAS YOUR CURRENT (VALID) E-MAIL ADDRESS AS

SEVERAL MESSAGES HAVE BOUNCED RECENTLY!

Where possible, please supply all source and/or reference details with any material submitted for inclusion in Te Reo.

Trivia : LIFE IN THE 1500's

Baths consisted of a big tub filled with hot water. The man of the house had the privi-lege of the nice clean water, then all the other sons and men, then the women and fi-nally the children! Last of all the babies. By then the water was so dirty you could actu-ally lose someone in it. Hence the saying, "Don't throw the baby out with the bath wa-ter." And that's the truth... Now, whoever said that History was boring ! ! ! Anon

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MY INVOLVEMENT IN GENEALOGY—HOW

I BEGAN

By Peter ALLEN, Convenor.

This is a short series introducing Peter to our members—similar brief accounts of your own research and experience would also be welcome from our mem-bers. Part Two was in the previous newsletter BM

PART THREE—FINAL: I married my wife, a three-quarter Māori, Rangi. Her father was Aperama WIHAPI from Te Puke born in 1881. her mother was Te Rarangi WAAKA from Te Poi at the foot of the Kaimai Ranges. My wife’s mother died giving birth to twin girls. One twin died at birth and the other is my wife. Shortly after this her father moved away. The two tribes involves, Ngati Raukawa and Touhourangi of Tw Arawa, disap-proved of the marriage - a tribal thing. In the 1960’s in talking to some of the Wihapi family I was able to get this feeling between the tribes cancelled and get them to look to the future, not what happened in the past.

Rangi was brought up by her aunties and uncles at Te Toi and had a rough time from her other siblings who did-n’t recognize her as a part of them. When she called her aunt Mum the children would say, “that’s not your Mum. You don’t have a mother.”

One day the children took Rangi to school. Because she talked Māori in the classroom the teacher came up and slapped her face so she never

went back to school.

After we married in 1950 in Matamata I said that she should succeed to her family Land Blocks but she didn’t want to and decided she wanted nothing to do with Māori culture. So I said I would do it for her. Her relatives wouldn’t tell me any-thing but I heard bits-and-pieces through conversations so I went to the Māori Land Court, looked up these blocks I had heard about and succeeded her to them. By searching the Māori Land Court records I have got many more Blocks for her. We now go to Land Court Meetings and she doesn’t mind it. I have written up her Whakapapa on both sides of her parents and back to the canoes. It was a hard job and has taken many years to do but it was worth it in the long run.

On her mother’s side she is connected to the Māori King movement. I still have a Christmas card she received in 1946 from King Te Rata Mahuta and his wife Te Ata Mahuta.

On her father’s side she is related to Hi-nemoa and Tutanekai. They [Rangi’s fa-ther’s family] all resided at Mokoia Island. At Awhata in Rotorua at the end of the beach road there is a monument to Hi-nemoa and a Marae related to her and a small wooden church. Tutanekai Marae is in Rotorua itself. PA

For those members new to genealogy, this is a good example of ‘Oral Family History’. All fami-lies have some legend handed down through the generations and although most become embellished or understated over time, they should not be entirely discounted during the course of your research—as most family stories have at least one grain of truth in them. The fun part is separating fact from fiction! BM

Mokoia Island

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HINEMOA & TUTANEKAI

Tutanekai lived on Mokoia Island, Lake Roto-rua, where of an evening he and his friend Tiki used to play – the one on a “horn”, the other on a “pipe”. The sound of this music could be heard across Lake Rotorua at Owhata and it charmed the beautiful and noble-born Hinemoa who lived there. When Tutanekai visited the mainland with his peo-ple, he met Hinemoa and they fell in love. The young man had perforce to return to his village, but the lovers arranged that every night he would play and that Hinemoa would follow the sound of his music to join him.

Tutanekai kept up a nightly serenade but Hinemoa's people, suspecting something was afoot, had hidden all the canoes. The maiden, however, was not to be deterred and, selecting six large, dry, empty gourds as floats, she decided to swim to the island. Guided by the strains of her loved one's mu-sic, Hinemoa safely reached the other shore and landed near a hot spring, Waikimihia, in which she warmed and refreshed herself – the pool is on Mokoia Island to this day.

Just at that moment Tutanekai sent his ser-vant for water. This man disturbed the girl

who, pretending to be a man, spoke in a gruff voice and, when she learnt his er-rand, begged for a drink from the calabash which she smashed as soon as she had had her fill. The servant then went back and reported to Tutanekai what had happened. He was ordered back again and again, each time with the same result, until all the calabashes were broken. The now irate young man himself went down to the pool and to his joy discovered Hinemoa.

Like all good stories, the legend has a conventional ending – they lived happily ever after.

by Judith Sidney Hornabrook, M.A., National Archives, Wellington.

Polynesian Mythology, Grey, Sir G. Legends of Rotorua and the Hot Lakes, Reed, A. W., 1958. 'HINEMOA, LEGEND OF', from An Encyclopaedia of New Zealand, edited by A. H. McLintock, originally published in 1966. Te Ara - The Encyclopedia of New Zealand, updated 11-Jul-2005

URL: http://www.TeAra.govt.nz/1966/H/HinemoaLegendOf/en

When contacting officers of the MĀORI INTEREST GROUP

You Must Always

QUOTE YOUR NZSG MEMBERSHIP NUMBER

A Māori Maiden

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THE MĀORI KING MOVEMENT—

A BRIEF HISTORY

Hongi Hika, the renowned Warrior of the Ngapuhi tribe, was probably the first New Zealand Chief that entertained the idea of a Maori King. In 1820 Hongi visited England; “To see King George and bring back Missionaries, Carpen-ters, Blacksmiths, Europeans, and twenty soldiers,” was the declared in-tention of his visit. He was invited dur-ing his stay in England to Carlton Pal-ace by George IV. He saw the King's greatness, and heard of his power; he saw the Guards, the Tower, and Military Stores; he received a present of a suit of armour, and a supply of arms; he lis-tened to stories of the sieges and battles of Napoleon; and Hongi said, “There is but one King in England, there shall be only one King in New Zealand.”

The next attempt in this direction was made by Matini Te Whiwhi, of Otaki, in 1852. He is described by Rev. R. Taylor, in his work on New Zealand, as “the nephew of Rangihaata, a very shrewd intelligent man, who speaks a little Eng-lish, and lives in European style in a very good house.” This chief, either from

patriotic or ambitious motives, initiated a Maori King movement in the South. His friend Tamihana Te Rauparaha had just returned from England, and it is said that Matini's ambition was fired by the accounts he heard of England's King. Gathering a few other chiefs around him who sympathized with the project, they formed a deputation, and went forth to visit Rotorua, Maketu, and Waikato, ostensibly for the purpose of exhorting the chiefs of the interior of the Island to submit to the authority of the Governor, but really on a mission of King-making. Their principal motto was “Whakakotahitanga,” “Union.” They proposed a confederacy of all the tribes, and that one chief should be appointed as King or Governor. It was commonly thought that Matini aspired to the king-dom. They returned from Rotorua and Maketu, having met with no sympathy from the chiefs of those districts, who addressed a letter to the chiefs of Wan-ganui and Taranaki expressive of their desire to live in peace with all, in sub-stance as follows:—“We salute you all. This is our word to you, New Zealand is the house, the Europeans are the raf-ters on one side, the Maori are the raf-ters on the other side, God is the ridge-pole against which all lean, and the house is one.”

A number of tribes supported the move-ment, but it became centered on the Waikato region and people. The desire to retain land was a central concern of the movement, repeated in sayings, songs and hake. Tribes from all over the country, includ-ing the South Island, debated who should be offered the kingship. They finally agreed upon Pōtatau Te Wherow-hero, the Waikato chief, who became first king in 1858. Pōtatau was suc-ceeded by his son Tāwhiao in 1860. Tāwhiao’s reign coincided with the Wai-kato war of 1863–64, after which he led his people into exile in the lands south

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The Māori King’s Flag

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Reference source:

Maori Kings information below taken from:

Te Kingitanga – The people of the King Movement. AUP. Biographies from DNZB There were 5 Maori Kings. Where dates are missing I could not find them or they are not known. 1. Te Wherowhero installed 1858 when

he took the name Potatau. Died 1860. 2. Tawhiao Installed 1860. Died 1894. 3. Mahuta Born 1854/5 Died 1912. 4. Te Rata Born 1877/1880. Installed 1912 and took the name Po-

tatau Te Wherowhero. Died 1933. 5. Koroki Installed 1933. Died 1966. After him the first Maori Queen;

Dame Te Atairangikaahu. Installed 1966. Living 2006 BJ

Left: “Preparatory sketch for carved upright of Cotrocenti ‘Maori’ hut. Unsigned, undated. (Cotrocenti Palace Archive). The 'Maori' Huts of Queen Marie of Roma-nia” http://www.art-newzealand.com/Issue114/huts.htm

Acknowledgements; Myth, Maori King, Tutanekai articles.

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of Te Awamutu. This area is now known as the King Country. Tāwhiao, who was also a prophet, sustained the King move-ment in trying times and was succeeded by his son Mahuta in 1894.

King movement leaders

Pōtatau Te Wherowhero (1858–1860)

Tāwhiao (1860–1894)

Mahuta (1894–1912)

Te Rata (1912–1933)

Korokī (1933–1966)

Te Ātairangikaahu (1966– )

Mahuta became a member of the Legisla-

tive Council and the Executive Council of Parliament during his reign. He was suc-ceeded by his son Te Rata in 1912.

Te Rata continued the work of his father by negotiating with the New Zealand gov-ernment and the British Crown, and by seeking redress for grievances. He was succeeded by his son Korokī in 1933. Korokī was a quiet man but nevertheless a leader of mana. During his time he was aided by his aunt, Te Puea Hērangi. Korokī was followed in 1966 by his daughter Te Ātairangikaahu. http://www.nzetc.org/tm/scholarly/tei-BudMaor-t1-body.html

http://www.teara.govt.nz/NewZealanders/MaoriNewZealanders/Waikato/4/en

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Te Wherowhero is installed as the first Māori king, Potatau I, in 1858 Portrait of Te Wherowhero, Potatau I, from: Garran, Andrew, The Picturesque Atlas of Australasia, vol 3, 1886

http://tpo.tepapa.govt.nz/ViewImageFileDetail.asp?I m a g e -FileID=TPO_TTY066&Language=English&dumbyparam=search

TE WHEROWHERO, Potatau, or Potatau I (c. 1800–1860).

Paramount chief of the Waikato tribes and first Māori King.

Te Wherowhero was born about 1800 and was the son of Te Rauangaanga, who at this time had just become the principal war chief of the Waikato tribes. His mother was Te Parengaope, a high chief-tainess of the Ngati Koura. At the time of his son's birth Te Rauangaanga was fa-mous as a fighting chief. In the summer of 1790 he had led combined Waikato and Maniapoto forces against the Ngati Toa chief Pikauterangi whom he defeated at the Battle of Hingakaka (near Ohaupo). This battle was said to have been the greatest ever fought on New Zealand soil. Some 20 years later Te Rauangaanga commanded 1,600 picked Waikato warri-ors who captured Te Rauparaha's pa at Hikuparea.

Te Wherowhero belonged to the Ngati Ma-huta hapu of the Waikato tribe and was a descendant, in the senior chiefly line, from the semi-legendary Hoturoa. His home was at Kaitotehe pa, which was

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situated on the Waikato River bank opposite to Taupiri.

From 1820 onwards the Waikato tribes suffered in raids launched by the mus-ket-bearing Ngapuhi under their fight-ing chief Hongi Hika. This caused them to retreat upon tribes living further to the south and led to a further outbreak in the war between the Waikato and Ngati Toa tribes. Te Rauangaanga cap-tured Te Totara pa on Kawhia Harbour in 1819. In the following year Te Wherowhero led a force of 3,000 Waika-tos and Maniapotos overland against the Ngati Toa positions on the south side of Kawhia Harbour. This force was augmented by 1,500 warriors who came by sea from Whaingaroa (Raglan) and who captured Ngati Toa's strong-points on Kawhia. Meanwhile Te Wherowhero's force systematically re-duced Ngati Toa's landward defenses. Finally the Waikatos besieged Te Arawai pa and, after several days heavy fighting, Ngati Toa survivors – a mere remnant of the tribe and their fighting chief Te Rauparaha – withdrew by sea towards Taranaki.

Te Wherowhero pursued the fleeing Ngati Toa overland to Taranaki and in this way involved himself in war with the Ngati Awa. Although Te Wherow-hero was never forced to retreat, his sieges in Taranaki were sometimes un-successful and were costly in human life. At Te Motunui he lost several hun-dred men and after the three months siege of Pukerangiora the defenders retreated, leaving 1,200 dead upon the field. Māori tradition credits Te Wherowhero with killing no less than 180 of these with his own mere. In 1832 he returned to Taranaki at the head of 4,000 warriors and besieged the Ngati Awa on an island just outside New Plymouth. Barrett, Love, and eight whalers fought in the defense, manning four carronades which did deadly exe-cution. Te Wherowhero withdrew after losing 350 of his best warriors against

the defenders' casualties of 50. In 1833 he unsuccessfully attacked Te Namu, Matakatea's stronghold near Cape Eg-mont. During 1834 he forayed to Tan-gahoe and Waimate (South Taranaki) and began a long siege of Te Namu. By this time the Ngati Awa had also ac-quired muskets and were able to meet the Waikatos with more advantage. At Te Namu, where Matakatea made a most determined defence, Te Wherow-hero was obliged to make peace and so end his campaigns. By this time, too, missionary influence was extending among the Waikatos, and the tribes were more inclined to peace. Te Wherowhero, himself, attended church services regularly, although he never submitted to baptism.

In 1840 Governor Hobson sent emissar-ies to the Waikato, hoping to obtain the signatures of the leading chiefs to the Treaty of Waitangi. But, in spite of the many blandishments that were offered, neither Te Wherowhero nor the other principal chiefs would sign. Although he refused to cede sovereignty to the British Government, Te Wherowhero was not hostile to the presence of Euro-peans in his district.

Sir George Grey, who always made it his policy to cultivate influential native chiefs, took great pains to cultivate Te Wherowhero. The Governor built him a cottage at Mangere and for some years the Waikato chief was consulted upon many questions of Māori affairs. In 1848, when Grey was knighted, he ap-pointed Te Wherowhero and Waka Nene to be his squires. When Te Rauparaha was released these same chiefs stood surety for his good behaviour and, later in the year, accompanied the Governor to Kapiti to satisfy themselves that the Ngati Toa chief had indeed been freed. The Government often negotiated with Te Wherowhero at Mangere. In cases of grave offences committed against Euro-peans by Waikato natives Te Wherow-hero was invariably prepared to sup-

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INFORMATION OFFERED THE GREAT NEW ZEALAND MYTH

A study of the discovery and origin traditions of the Māori D.R. SIMMONS—REED 1976 [Nga Puhi Wkakapapa]

(Continued from the previous issue—Final)

The following extracts have been sent in as an excellent example of some of the won-derful publications [Wkakapapa] available through our Public Libraries – we hope members are making full use of the resources made freely available to them through their local Council Libraries. Please Note: This information has been provided to increase the awareness of research tools which are available in relation to Whakapapa research and is specifically aimed at members of the NZSG Māori Interest Group as a possible finding aid only. All information is provided in good faith as a general reference source, further clarifica-tion should be obtained by consulting the full reference source cited in the following pages. BM

port authority.

After 1848, when the land question began to press upon the Māori, Te Wherowhero gradually turned against the Government and in his old age reluctantly accepted the position of Māori “King”. In 1857, at Pu-kawa, on the south-eastern shores of Taupo, he was “erected” as “King”. He was installed in this office, amid great ceremo-nies, at Ngaruawahia in April 1858. As events proceeded and as his supporters grew increasingly hostile to the incursions of Europeans, Te Wherowhero inevitably lost the Governor's confidence. He died on 25 June 1860, and was succeeded by his son Matutaera Tawhiao.

Potatau Te Wherowhero stood over 6ft tall and was one of the most famous warriors of his day. He was an eloquent orator and, as high priest of Tainui, was well versed in the traditions of his own race. Gorst re-

cords that the name “Te Wherowhero” means “redman” and that the great Wai-kato chief got this title from being the first among his people to obtain and wear a scarlet blanket. “Potatau”, meaning “he that counts by night”, was given to him at the death of his wife, for whom his love was so great that he sat sleepless for many nights while she lay dying – “counting”, as the Māori put it, “her last hours”.

by Walter Hugh Ross, Journalist, Taupo.

The Māori King, Gorst, J. E. (1959) King Potatau – an Account of the Life of Potatau Te Wherowhero, Jones, P. te H. (1959) History and Traditions of the Māori, Gud-geon (1885) Māori Wars of the Nineteenth Century, Smith, S. P. (1910).

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The MIG webpage is proudly hosted by R/C Yachts brisbane, australia - www.rcyachts.net

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INFORMATION OFFERED

EASTERN MAORI ELECTORAL ROLL 1908 TE ARAWA TRIBE MEMBERS LIVING IN THE EASTERN MAORI ELECTORATE INCLUDING TE PUKE AND DISTRICT.

This is the List of Maori Electors who voted at the General Election in the Eastern Maori Electorate in 1908. It was printed by the Government Printer in 1911 and is the earliest Maori Electoral Roll to survive. There appears to have been some trouble with the order that the names were recorded so please check under both surname and Christian names. Unfortunately some of the pages are very hard to read so I apologize for any spelling mistakes during transcribing—Queries marked with a “?”. CC

This information has kindly been made available by Christine CLEMENT—Te Puke http://freepages.genealogy.rootsweb.com/~sooty/emaori1908.html

MIG AGM—HAMILTON 2006 Please have any items for the Agenda and your Proxy or Nomination forms to the Secretary before;

Saturday 20th May 2006

Date: Monday 5th June 2006 Venue: Sacred Hearts Girls College Time: 8:00am—8:40am

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(Continued next issue…)

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In this issue we continue with the series of fascinating sort stories on the settlements of the Māori people in the Auckland area from the early 1800’s to the first quarter of last century as kindly submitted by the MIG Convenor BM

THE AWATAHA CATHOLIC MISSION & ST MARY'S

COLLEGE. PART SEVEN:

Continued from previous issue...

There were at least two other burials in "St Mary's burial ground on the college Glebe" (6). Pipirini, a sixteen year old from Rotorua, likely also Te Arawa, was buried 6 August 1862, while Ho Hira Tepuket-awiro, aged between 45 and 50 from Manaia, likely Hauraki, was buried 19 August 1862. Two other burials in 1863 and 1865 were at the "North Shore Ceme-tery". This is now the called the Pompal-lier cemetery and is at the top of Pupuke Road. The Catholic section of Mount Vic-toria cemetery in Devonport had no buri-

als until at least 1869.

After the 1856 gunpowder incident on Kawau, when a large amount of gunpow-der was stolen, Te Tawera and his Hau-raki people sought refuge at Awataha and from 1856 to 1858 that there were "about 120 (Maori) living on the Glebe of the col-lege" (7). Some were still there in March 1863, when their teacher William Coveney confirmed most of his pupils were from Manaia, and had converted to Catholi-cism. Note that Hira Tepuketawiro was from Manaia.

On 9 July 1863 Maori in the vicinity of Auckland were put under a curfew, and those in Mangere and surrounding areas ordered to swear an oath of allegiance to the Queen and hand in any weapons, or depart for the Waikato. On 11 July there was a curfew introduced on Maori vessels on the Waitemata and Manukau harbours outside the hours of daylight. Conse-quently all but 6 out of 500 in the Man-gere area left and around 50 left the De-vonport area. Some at Awataha may have also left, but others remained.

From 1863 to the 1880's there were six different Pakeha lessors of different parts of the property. In 1869, at least, the re-maining 55 to 60 acres were leased to Maori at 10 Pounds per annum (8). There is no mention of Maori here at the 1878 Census, but George Graham claimed Maori were at Awataha from at least 1882 (9). PA7

Handwritten transcript by Peter ALLEN Hamilton, WKT, NZ.

www. ce l -so f tware . co .nz/ images/BHS/Jun03/ONEWA.htm

Selected Bibliography GRAHAM, George Samuel “History of Kauri Point” 1910 GRAHAM, George Samuel “History of Orewa (Northcote Point)” 1908 Hauraki Maori Land Trust Board Hauraki Treaty Claims Vol.6 1880-1980 (1997) The Mercy Sisters & St Joseph’s Takapuna 1893-1993

(Continued next issue…)

Where possible, please supply all source and/or reference details with any material submitted for inclusion in Te Reo.

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DISCLAIMER

The Editor and Webmaster wel-come contributions for publication, but reserve the right to edit as necessary. The views expressed are not necessarily those of the Society, MIG, Editor, Webmaster and/or the Committee, and we therefore do not accept any respon-sibility for information or opinions

expressed.

All information is provided in good faith as a general reference source only and which is given for Genealogi-cal purposes as possible finding aids. The Society, MIG and their executives cannot vouch for the accuracy of any reference material.

The Māori Interest Group occasionally provides Maps as a general reference source only and the researcher should undertake more in-depth research, once the broad proximity of the Iwi has been identified.

When corresponding with officers of the MIG always quote your NZSG Membership Number and include a LARGE Stamped Self-Addressed Envelope [SSAE] with your letter if a reply is anticipated. E.&O.E. BM

N.B. I am very reluctant to publish member’s E-mail addresses only in Te Reo – I don’t think that this is being fair to those members without access to the Internet and it is also limiting your own chances of receiving a reply to only those members with the Internet. BM

MIG OBJECTIVES

1/. To assist others researching Māori Whakapapa by way of sharing our knowledge of areas of research.

2/. To compile a list of repositories, books etc that will assist with Māori research.

3/. To acquire books purchased through the Māori Inter-est Group and from donations [and group badge pro-ceeds] for all [NZ] members to use.

4/. It is noted we will not be researching for others but offering assistance to give others a channel of research that may help them. We have a research officer who will offer assistance in an advisory capacity.

MIG Services: Quarterly Newsletters; February, May, August & November. Published Newsletter Queries. Brief Research Queries Answered. Members Surname/Whakapapa Interest List.

MIG Subscription: As from the 1st November 2001 Membership of the New Zealand Society of Genealogist Māori Interest Group is free to all Financial Members of the New Zealand Society of Genealogists.

Those NZSG Members wishing to receive hardcopies of the MIG newsletter Te Reo must supply the MIG Secre-tary with four (4) A5 envelopes with a .90¢ stamp on each envelope.

MIG Meetings: Usually in conjunction with the NZSG Annual Conference—This is usually the MIG Annual General Meeting. BM

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MAORI INTEREST GROUP BADGES

Group Badges can be purchased from the MIG Secretary for NZ$5.50¢ each including postage. Please make all cheques/money orders payable to the;

“NZSG Maori Interest Group”

Colour : Black on Silver.

The current MIG Executive term began on the 6th June 2005 at the NZSG AGM Nelson & will end at the 2006 NZSG AGM. The MIG formed in 1993 and the NZSG ratified the MIG at the Christchurch Council Meeting on Saturday the 3rd December 1994

Please send orders to: NZSG Maori Interest Group Secretary

PO Box 8795 Symonds Street

Auckland, AKD 1035 NZ

TE REO - The Voice [of the NZSG MIG] Reference source:

The Reed Pocket Dictionary of Modern Maori. P.M. Ryan 1999.

Printed in Australia © NZSG MIG 2006

BRM 20

Proudly Sponsored by Bruce since 2001