Pepeha
Ka tū au ki runga i taku maunga a Mangapārae!
I stand on the mountain of Mangapārae
Herehere te muka ki Areoma,
Ko te whitinga mai o Tamanui tena
The strands of flax tie me to Areoma,
The place where Tamanui prevailed
Ka titiro aku kamo whakararo ki Te Ngāwari
I look down and can see Te Ngāwari
Te Tūhononga o ngā maramara
The Gathering Place of the people
Rere ki utu rere ki tai,
The waters that flow from land to sea
Ko Urukokomoka, Ko Mangatū.
Ngā awa e mahea nei ngā wae ki te Tapu-ae-o-Te-Rangi.
The waters that clear the path to Te Tapu-ae-o-rangi.
Nau mai ko Tamarūrū, ko Hinekoukou o Tepō
Pō te ao, Ao te pō.
Day turns to Night, Night turns to Day.
Tau mai ngā hihi o Tamanui te rā ki runga te whenua
The rays of The Sun eternally fall upon the land,
Taku tūrangawaewae ē!
My ground I stand on, My standing place ē!
Te Whawhai had Taia and Wharetio; Wharetio and Te Huepu had Mohimohi; ka moe a Mohimohi i a Te Koha ka puta mai ko Hone Ahuroa; ka moe a Hone Ahuroa i a Pirihia Nehunehu ka puta mai ko Rawinia Ahuroa; ka moe a Rawinia i a Hone Kewa ka puta mai ko Whareherehere Kewa; ka moe a Whareherehere i a Te Rereaute Kakere ka puta mai ko Waiparani (Vine) Kewa; ka moe a Waiparani i a Rākati Tamanui ka puta mai ko Urikore Tamanui; ka moe a Urikore i a Louisa Harata (Ngārui) Davis ka puta mai a Virginia Tamanui.
Te Whawhai ka puta mai ko Taia; ka puta mai ko Tamanui I (Rawiri); ka moe a Tamanui i a Pokena Te Uatuku ka puta mai ko Pera Te Uetuku Tamanui; ka moe a Pera i a Heni Huiariro ka puta mai ko Te Hira Te Uatuku; ka moe a Te Hira i a Mere Kahure ka puta mai ko Rawiri Tamanui II; ka moe a Rawiri i a Mere Kururangi ka puta mai ko Rakati Tamanui; ka moe a Rakati i a Te Waiparani (Vine) Kewa ka puta mai ko Urikore Tamanui; ka moe a Urikore i a Ngarui Louisa Charlotte Davis ka puta mai a Virginia Tamanui.
Te Whawhai had Taia and Wharetio; Wharetio and Te Huepu had Turaha; ka moe a Turaha i a Te Koha ka puta mai ko Tipene Puru. Ka moe a Tipene Puru ka puta mai ko Hori Puru.
Mahaki; Ihu; Te Rangi; Wahia; Paito; Te Mauri; Unumia; Wahia; Koha: ka moe a Mohimohi i a Te Koha ka puta mai ko Hone Ahuroa; ka moe a Hone Ahuroa i a Pirihia Nehunehu ka puta mai ko Rawinia Ahuroa; ka moe a Rawinia i a Hone Kewa ka puta mai ko Whareherehere Kewa; ka moe a Whareherehere i a Te Rereaute Karere ka puta mai ko Waiparani (Vine) Kewa; ka moe a Waiparani i a Rakati Tamanui ka puta mai ko Urikore Tamanui; ka moe a Urikore i a Louisa Harata (Ngarui) Davis ka puta mai a Virginia Tamanui.
The pepeha I presented before the whakapapa is a metaphoric adaptation of a statement made by my great, great paternal grandmother Rawinia Ahuroa and given before Judge Rawson in evidence for Mangatū No. 1. this whakapapa starts in English and switches to Māori and I have left it as I have often heard it that way. It resembles the practice of speaking Māori in the context of colonisation where the old people addressing for example their non-Māori speaking children and grandchildren might start off or end in English. Further the first six names in the whakapapa represent written whakapapa that I have heard being said in a lived way and do not know the meanings behind the names therefore I have not attempted to use the macrons which would determine their meaning.
Ka tū au ki runga i taku maunga a Mangapārae!
I stand on the mountain of Mangapārae
Herehere te muka ki Areoma,
Ko te whitinga mai o Tamanui tena
The strands of flax tie me to Areoma,
The place where Tamanui prevailed
Ka titiro aku kamo whakararo ki Te Ngāwari
I look down and can see Te Ngāwari
Te Tūhononga o ngā maramara
The Gathering Place of the people
Rere ki utu rere ki tai,
The waters that flow from land to sea
Ko Urukokomoka, Ko Mangatū.
Ngā awa e mahea nei ngā wae ki te Tapu-ae-o-Te-Rangi.
The waters that clear the path to Te Tapu-ae-o-rangi.
Nau mai ko Tamarūrū, ko Hinekoukou o Tepō
Pō te ao, Ao te pō.
Day turns to Night, Night turns to Day.
Tau mai ngā hihi o Tamanui te rā ki runga te whenua
The rays of The Sun eternally fall upon the land,
Taku tūrangawaewae ē!
My ground I stand on, My standing place ē!
Te Whawhai had Taia and Wharetio; Wharetio and Te Huepu had Mohimohi; ka moe a Mohimohi i a Te Koha ka puta mai ko Hone Ahuroa; ka moe a Hone Ahuroa i a Pirihia Nehunehu ka puta mai ko Rawinia Ahuroa; ka moe a Rawinia i a Hone Kewa ka puta mai ko Whareherehere Kewa; ka moe a Whareherehere i a Te Rereaute Kakere ka puta mai ko Waiparani (Vine) Kewa; ka moe a Waiparani i a Rākati Tamanui ka puta mai ko Urikore Tamanui; ka moe a Urikore i a Louisa Harata (Ngārui) Davis ka puta mai a Virginia Tamanui.
Te Whawhai ka puta mai ko Taia; ka puta mai ko Tamanui I (Rawiri); ka moe a Tamanui i a Pokena Te Uatuku ka puta mai ko Pera Te Uetuku Tamanui; ka moe a Pera i a Heni Huiariro ka puta mai ko Te Hira Te Uatuku; ka moe a Te Hira i a Mere Kahure ka puta mai ko Rawiri Tamanui II; ka moe a Rawiri i a Mere Kururangi ka puta mai ko Rakati Tamanui; ka moe a Rakati i a Te Waiparani (Vine) Kewa ka puta mai ko Urikore Tamanui; ka moe a Urikore i a Ngarui Louisa Charlotte Davis ka puta mai a Virginia Tamanui.
Te Whawhai had Taia and Wharetio; Wharetio and Te Huepu had Turaha; ka moe a Turaha i a Te Koha ka puta mai ko Tipene Puru. Ka moe a Tipene Puru ka puta mai ko Hori Puru.
Mahaki; Ihu; Te Rangi; Wahia; Paito; Te Mauri; Unumia; Wahia; Koha: ka moe a Mohimohi i a Te Koha ka puta mai ko Hone Ahuroa; ka moe a Hone Ahuroa i a Pirihia Nehunehu ka puta mai ko Rawinia Ahuroa; ka moe a Rawinia i a Hone Kewa ka puta mai ko Whareherehere Kewa; ka moe a Whareherehere i a Te Rereaute Karere ka puta mai ko Waiparani (Vine) Kewa; ka moe a Waiparani i a Rakati Tamanui ka puta mai ko Urikore Tamanui; ka moe a Urikore i a Louisa Harata (Ngarui) Davis ka puta mai a Virginia Tamanui.
The pepeha I presented before the whakapapa is a metaphoric adaptation of a statement made by my great, great paternal grandmother Rawinia Ahuroa and given before Judge Rawson in evidence for Mangatū No. 1. this whakapapa starts in English and switches to Māori and I have left it as I have often heard it that way. It resembles the practice of speaking Māori in the context of colonisation where the old people addressing for example their non-Māori speaking children and grandchildren might start off or end in English. Further the first six names in the whakapapa represent written whakapapa that I have heard being said in a lived way and do not know the meanings behind the names therefore I have not attempted to use the macrons which would determine their meaning.