News Clippings

 

 

Evening Post,  21 May 1902 

Accidents and Fatalities 

WAIROA, This Day.

Mohi Waikawa, seven years old, went to gather quinces over a well at Whakaki on Monday, and fell in and was drowned.

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Hawke's Bay Herald, 13 September 1870

Wairoa – A False Alarm

 From letters received yesterday by overland mail, we learn that great excitement was caused at Wairoa the other day by a report that all the residents at Whakaki had been killed. The constabulary, as well as the residents in the township, all turned out, believing they would find no one left, it turned out that some one had been shooting a dog during the night at Whakaki, and that some native women from the adjacent pah, whose timidity causes them to sleep every night in the scrub, heard the shot and concluded the Hau Hau had come. 

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Hawke's Bay Herald,  20 April 1877

WAIROA

A new Native church is to be opened at Whakaki on Tuesday. A number of natives are going from here. There will be o collections on this occasion.

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Te Puke Ki Hikurangi, Paraire, Mei 30, 1912

NGA KOMITI MARAE

Takiwa o Kahungunu

Pakowhai: Potahi Hapimana (Tiamana), Paku Neera, Tuta Hapimana.

Te Ruataniwha: Waka Puna (Tiamana), Areta Kerei, Pikao Kainga, Karena Taranui, Tuatua Kainga.

Te Uhi: Epeniha Kaihote (Tiamana), Pikiwai Ngarara, Reupena Toromata, Hori Haere, Tuahine Petera.

Ngamotu: Winiata Te Rito (Tiamana), Piwa Mihaere, Awaawa Henare, Pa Mihaere, Rangi Winiata.

Iwitea: Tihi Whaanga (Tiamana), Turei Rangi, Rewi Parareka, Henare Nia Nia, Pera Horomona.

Hikawai: Kawana Karatau (Tiamana), Petera Te Koari, Kutoro Wikiriwhi, Te Keena Maanu, Enoha Tero.

Whakaki: Oneone Nohinohi (Tiamana), Pura Horomona, Pari Menaro, Patu Te Rito.

Nuhaka: Karepa Mataira (Tiamana), Iharaira Hemopo, Matene Whaanga, Teone Kemara, Niwa Waerea.

Te Mahia: Kawana Kereru (Tiamana), Anaru Wairau, Reweti Whakaware, Watene Kara, Raa Patariti.

Nukutaurua: Wiritangikena (Tiamana), Motetu Peka, Karauria Reweti, Pare Kohaipita, Nera Te Hau.

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The Maori Messenger, 30 November 1860

 

This is the word of Te Waka Perohuka: Friend, the Governor,

The people of Turanga are engaged in only one kind of work, namely, cultivation of wheat, sailing of vessels, and building of houses for the worship of God. The thing upon which our minds are most set in connection with the Pa-keha is, buying Auckland vessels and other valu-able property that we may have one canoe, lest we should trust to the Maori canoe, and evil should ensue. All the people of Turanga will now take their stand on that which is good, and on that alone. These are the names of the places which are united in this determination: Te Wairoa, Te Whakaki[1], Nuhaka, Nukutaurua, Te Mahia, Te Mahanga, Whareongaonga, Ma-raetaha, Wherowhero, Turanga, Pouawa, Wa-ngara, Puatai, Tangoriro, Kaiaua, Toko-maru, Waipiro, Whareponga, Tuparoa, Te Ho-ro, Rangitukia, Waiapu, Horoera, Te Kawaka-wa, Punaruku, Wharekahika, Ko Rete, Toka-kuku. These are all the people.

The above-named places have but one law Christianity alone, and they respect the au-thority of the Queen and of Governor Gore Browne.

Now, O my elder brethren. Bring forth those things which we so greatly desire, guns and powder, the things which are desired by us, the people who are under the law, that we may speak the same words. If you consent to this, it will be well.

This is a word of mine. In the summer I came here to speak about a mill for our place at Turanga, for Pakohai. I agreed with Mr. Smith that the Government should undertake to direct what should be done as regards the arrangements for the erection of that water mill, as I had deposited my money with the Government in order that the necessary steps might be taken. I am anxious to have this affair settled. At the close of this Conference, let this matter be ex-plained, that we, the parties concerned, may hear about it. Then let some Pakeha be pointed out who will undertake to build it.

 

From your loving friend,

TAMATI HAPIMANA TE RANGI.

 

To Governor Browne,

The director of all things, Auckland.



[1] Whakaki in this instance refers to Iwitea.

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Te Wananga, 30 March 1878

 

TO THE EDITOR OF THE WANANGA, This is a word of praise by us the tribes if this Island of Aotearoa, and also a word of praise by us the tribes who live near Te Whakaki, at Te Wairoa, for Sir George Grey and the Honorable John Sheehan, who have become the Government for the two tribes of people who inhabit these islands to uphold the power (or honour) of the people, and also the laws of the Queen Victoria and the power of England. Now we herewith (or below) give our praise and support, which is shown in the following subjects, viz: First. We wish a long life to Sir George Grey, the Premier of New Zealand, and to the Honorable John Sheehan, the Native Minister. Salutations to you, and to all the Minister of your Government, and to your supporters. Salutations to you all, who are the parents for both races of people who live in New Zealand, who are to lead us, so that we may become possessed with good and be lead and bound by love. Second. May you both live long, you who have been greeted, and who are to be the road by which the two races may become united in one thought. Third. May you both live long. May you two who have been so fully confided in by us live long, so that you may be the Government of the two races who occupy those two islands. Fourth. Long may you two live, as you are to teach us what is right and also now to obey the laws of the Govern-ment of the years past. Fifth. Long may you two live, the two men who have been made so great by the people of these two islands. Sixth. Long may you two live, as you are the men who are to suggest laws which are to guide us and our pro-perty, and you are to make laws for our land, and to guide our children after us. Seventh. Long may you two live, as you two have been accepted by us, the chiefs and people of all the tribes and of all the women and children to speak our words to all the world. Eight. Long may you two live in one thought, and in love. And may you be even as those who make peace between con-tending parties, so that you may be called the children of God. And may you be like those who have a quite spirit, so that it may be said of you by God that you may long live in this world, and that you may be kept and guided by God. Ninth. Long may you two live, and your fellow Ministers, and your fellow members of Parliament, and your Executive Council, so that you may be able to enact good laws for the whole people of these two islands. Tenth. Long may his Excellency the Governor live, who has placed you in power, and by whom through you we shall receive good in the future. Eleventh. Long may her Majesty Queen Victoria live, and also all the great men there, and the honour of England also. And long may the children of the Queen live after her, and all the Governors of her Colonies, by whose (the Queen’s) power their honour (Government in New Zealand) is estab-lished, and by which you two (Sir George Grey and the Honourable J.Sheehan) are now upheld, and which is exercised for good over us, the tribes of these islands. Twelfth. Long may you two live, who are bow listening to little words. We do not wish that any of the old Govern-ment should again be allowed into power, as these men are like wolves which tear things into pieces. And you two now see what these wolves have torn in these islands, as we, all the tribes, also see what they have torn. So ends our words. We sign our names below these words. Rutene Ropiha, Hori Karaka, Hirini Moeka (Mokau), Witoko Hori-maha (Wi Toko Hamana), Eraihia Tipene, Rangi Hopaka, Enoka Taiapa, Hone Rangiatea, Wi Waiau, Mohi Raepaoura, Karepa Kemara, Akuira Meto, Te Teira Karaka, Hone Meto, Kamana Te Ota, Porikaha Puhara, Hamiora Koke, Porahana, Wi Taiapa, Ataria Rangi, Petenaha Rori, Hamaha Te Wakarangi, Matene Whaanga, Taipukoana, Kamana Te Whare, Karaihe Perata-turamoa (Pera Tataramoa), Ereatara Waikawa, Henare Koti, Henare Taupara, Heperi Poutawa, Rongokiwaho, Poutawa Meto, Awherata Te Makotaa, Rita Koiwipera Pere, Iraia Taepa, Hoera Hape, Wikiriwhi Taunaha, Horomona Taite, Te Puhake Taite, Horomona Turowhiti, Paora Haronga, Kahutia Kohu, Puhara Timo, Erueti Rangi, Karaitiana Haronga,   Noa Kino, Te Haenga Paretipua, Karena Taite, Wi Te Rama, Heremaia Te Kiharau, Raniera Poutawa, Heremaia Te Hiakai, Pera Hoepo, Raharuhi Hunga, Wiremu Kopu.

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Wairoa Star, Tuesday, 12 September 1995

Think of the fun times, friendships

World War 11, another lifetime ago. I try not to dwell on the ‘nasties’ of wartime, but of the ‘fun’ times hand and friendships made. It seemed the only way to survive the dilemma we found ourselves in, Peter Puhara, Lockwood Point, and World War 11 veteran.In 1941 a young  scrub cutter-cum-farmhand on Anewa Station, under the direction of his two uncles Jock Paku and Gore Kahukura, Peter Puhara, threw in his tools and volunteered for military service. He was 17 years of age. “In those days it was expected of you that upon reaching a certain age (many a lot younger) you enlisted, everyone was doing it. I remember the medical examination and the doctor asking my age. I’m 20 sir.” Look boy, you can’t be more than 18, I know your father! “But I got through that little interruption with a little side-stepping” chuckled Peter. His training in the infantry began at Papakura Army Camp. Peter enlisted with D Company was off to a training camp in Egypt. “Training for battle was tough and the little leave time we had was spent in Cairo. We drank a little made merry, blocking out the trauma of war for a while” reflected Peter. They battled their way through many tough campaigns. “My first taste of action was Alalamein, the battle of all battles – then on to Tripoli and to Tunisia, losing a great many comrades on the way. It was a terrible business, but we had a job to do, had to get on with it.” Many of Peter’s mates were killed and he enduring many near misses as they battled on. “Toronto, Sangro River, on to Osogna, Rimini and across the River Pou via pontoon bridges” recalled Peter. They found the Italians to be friendly people. “The vino flowed freely, their pigs were delicious in the hangi, and the watermelons we bayoneted as we passed in our convoys were a delight” chuckled Peter. “I must admit we ate pretty well.” Lady Luck seemed to dog Peter’s every move. “I had many a near miss, one in particular while in Florence. We pulled up in our supply truck hopped out to stretch our stiff bones and get our bearings, when, boom, a bomb fell and blew our truck apart just minutes after we’d disembarked.” While the company was held up at Osogna, Peter’s job was to deliver meals to an anti-tank gun crew at the front line, travelling by night for two weeks, transport a mule, a stubborn one at times. Although training prepared them for different climates the transition from the hot desert to below zero temperatures was a difficult period.  “The snowfall was about 2ft deep in most parts. Many a time that mule sat down in the snow and I didn’t have a hope of moving it, so I’d have to pack the meals on my back and make the trek’ said Peter. He recalled the mule bolting, food and all, so the poor blokes at the front line had to go without until the next meal delivery. They moved on and Peter recalled the devastation as they travelled. ‘If we were lucky enough to find a whole building still standing amid the rubble that’s where we sheltered for a time” he said. To combat the bitterly cold nights olive tree were brunt off. “We would sit around the fire, uncork a bottle of vino and ponder on home,” Peter reflected. Peter and his comrades aided the transporting of the many wounded soldiers back at Cassino. “At this time we had no trucks to move the wounded, so we put them on makeshift stretchers and carried them out, such a tragic sight. We had to take extreme care, as the roadways were riddled with bomb holes, some pretty deep”, Peter said. They certainly didn’t have it easy, the enemy pushing back just as fiercely. “We would regroup then battle on again.” While their company were making a clearing for an airstrip, Peter received a bolt from above. “About three planes came out of nowhere, swooped down on us and dropped their bombs. As we were out in the open some of our soldiers were wounded and many killed. ‘I was hit in the hip” Said Peter.He was packed off to the Red Cross casualty station, patched up as best they could, then sent to another hospital unit. “This went on for six weeks. I travelled to the different mobile hospital units, finally ending up at an English-based convalescent camp,” recalled Peter. When deemed fit for active duty Peter and three others were released. “We had to hitch-hike back to our various units. Our group consisted of myself (Kiwi), a black South African, a white South African and an Englishman. “We hitched rides with supply trucks and at one stage borrowed a truck from one camp, travelling till we ran out of petrol, then we hitched again. Every camp we camp across sheltered us, fed us, supplied us with rations and sent us off on our merry way,” said Peter.He recalled the comradeship the four soldiers developed from the two weeks travelling together. “There was no animosity towards the different cultures, just one aim, to get back to our units in one piece, reflected Peter. “There was one little altercation, the white South African refusing to bunk in with the black South African in the two-man tents.” That situation was quickly ironed out and he bunked in with the Englishman. Finally back with his unit, Peter reflected on the vastness of the desert. “It just seemed to go on for miles and miles of nothingness, just sand and flies, I shiver thinking about it!” said Peter. While help up in Tripoli they were ordered to unload supplies off the ships at Port. Peter was stationed at Trieste, north of Italy, when the war’s end was declared. “ We journeyed home aboard the Strathmore. We were halfway across the Mediterranean when Japan fell. Maybe that was to be our next port of call, I don’t know, said Peter. The landed in Wellington in 1945. Peter, although glad to be home, missed comradeship of fellow soldiers. “Although it was for war, we travelled to places I’d only dreamt about, a totally different world to the peace and quiet of home,” he reflected. Peter returned home to Wairoa and settled back into farm work. He married a local girl, the late Jo (Te Ohorere) Whaanga, and they had two children, Pani and Gordon. “Let us not forget that our parents and grandparents made a tremendous sacrifice so that we may enjoy the freedom we have today.” 

Photos with this article:Peter Puhara as a young Private and Peter during his interview 

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Wairoa Guardian, Wednesday, July 12, 1911

An inquest was held at Tuhara yesterday, before Mr G. Britnell, Acting-Coroner, concerning the death of a Native named Kare Rangi. Messrs D. Pryde (foreman), M. Morrison, Chas Hicks and H.J. Wells were the jury. Very little information was elicited regarding the Native’s death, and the only facts known were that he went to catch horses on Monday morning, and not returning at dusk a search was made, and he was found lying dead. The jury returned a verdict to the effect that – Kare Rangi was accidentally killed by falling from a horse. 

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Wairoa Guardian, Friday, January 27, 1911

The Whakaki natives state that it is 45 years since the Whakaki lagoon has been in its present dried up state. During the last five days the natives have dug out with potato forks over ten tons of eels, which are being preserved in the native fashion for winter use.   

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Wairoa Guardian, Monday, May 8, 1911

Mr Pera Horomona advertises that he has a house and quarter of an acre of land to let at North Clyde.

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Te Pipi Wharauroa, Gisborne, November 1900

 

HE POWHIRI. Kua taia e matou nga powhiri a Ngai Tahu a Matawhaiti a Rongomaiwahine, ki "nga mana poriro hakurara o roto o te rohe potae o te Tairawhiti," kia tae ki Korito, Mahia, a te 24 o Tihema ki te Kirihimete, hei kohikohi moni hei whakahou i te whare-karakia o Ko- rito, "e ngaua nei e te repera kino nei e te huhu, e te maku, e te pirau." Ta Rongomaiwahine tana tu powhiri ka tawai i era atu mana, hei muri mai ka whakatangitangi kia mauria mai he moni. Haere i to haere!

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The following letter was written in  Wairoa 21 February 1868 rearding the ownership of Wairau. Whakaki in this instance referrs to Iwitea.


My dear Sir,

I have just recd. your note informing me that you have recommended my brothers application, for which I am extremely obliged he begs me to thank you as well, for your kindness.

I am rather in trouble here just now about a Native dispute.

It appears that a block of land at the Whakaki called Wairau I think, has been applied for to be put through the Land courts. There are two distinct sets of claimants the one being headed by Maraki Kohea and the other by Teretiri who is backed up by the Kuru pakaiaka and Kahu Maraki being backed by Paora, Tamihana Huata and Maihi Kai Moana - so that in reality the whole of the Natives are involved more or less in the dispute, which is this each party insist that they are the rightful claimant, and want to keep possession of the land pending the arrival of the Judges the dispute had become so serious that a day was appointed to come to blows. I accordingly went out and after a long and rather violent discussion both parties agreed to my decision which was as follows - "That as food was scarce that both sides should have the priveledge of eel fishing etc. in the lakes and could make eel pas which of course would be given up to the rightful claimants after hearing the Judges decision in the matter, and that the land itself should not be interfered with as regards fencing and cultivating till the afore mentioned decision was made known". As I said before both sides agreed to my wishes on the matter, and I left expecting to hear no more of it but it appears that Teretiris party have not only made their own eel pas but have appropriated a portion of the lake where Maraki had commenced work himself, which Teretiri taking advantage of Maraki absence for a day or two at once seized upon. As to who are the rightful owners it is impossible to say, but I am inclined to think it is only a pretext on the part of Teretiri and his friends to have a little disturhance with Maraki - with whom you are aware there is some jealousy - I am going to have a talk with Hamana this morning he being in reality the prime mover in the affair, and I think a few lines from you to him and party would have a very good effect more particularly as I have told them that I have referred the matter to you.

I am my dear Sir,
faithfully yours,
S. Deighton.

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Wairoa
July 6th 1863



Dear Sir

I have not forgotten your request to have a line from me when I called at your office on my leaving Napier for this place, and it gives me pleasure to be able to write a few lines to you at this time.

I should have written before, but I was poorly for two or three weeks after my arrival here. I felt the cold severly. And when I became better the state of the natives, the sickness amongst them, The arrival of B.W. and other duties have left me little time for writing. The fever is still severe among them. Hitherto its ravages have been confined to the sea coast, and to those villages about a mile or two miles in land, but it has not proceeded further. It has not yet reached Te Waihirere, a residence about a mile and half inland of my house, Nuhaka, Tahaenui, Whakaki, inland and on the coast, Kurupakiaka's Pa, Raua, and Ngamotu, are at present the only places where its attacks have been felt which is rather remarkable, 12 died last week, 6 at Te Whakaki, and 6 round, about our house, and several others are not expected to recover. Total number of deaths by this fever in the above places this year is 51.

An opportunity has offered for the development of the native mind on the subject of "Makutu" or bewitchery in the case of Paraikete Wiremu Terama's son Rangimataeo's grandson; and I must confess I was somewhat surprised to find so universal and so firm a belief in this old superstition amongst the Wahakiuta. I could find but few even among the better disposed of them who did not believe that that youth met with his death by the bewitchery of his grandfather Mitipara; but those who wished to kill Mitipara for it were comparatively few. It shows that when the natives are left to themselves how soon the evil spirit returns to his house swept and garnished when the spirit of God has never really entered. The young man no doubt met with his death by the same kind of fever which has carried off so many. He seems to have caught it while at Turanga and it must have increased his malady to be brought from thence in the wet and cold in his weak state.

They first tried 'Wairakau' and because that did not succeed the person who gave it him to save his own credit spread the report that he was bewitched, and because Mitipara and he had had some words about the lease of a portion of land to europeans he fixed on him as the one who had bewitched him and the cause assigned their dispute about the land. This the young man it is said often repeated. This so exasperated the leading men of the Wahakiuta that they thought it was only just to kill Mitipara. The young man died Sunday Morning 21st June. Hearing various reports of a large assembly at Hikawai B.W. who was here, and myself went on the 23rd to ascertain their views, and feelings. On arriving there we found things quite as bad as they had been represented.

Both the B. myself and Tamihana (Native Deacon) addressed them pointing out the evil of the course they were persuing and asking them how they could reconcile bewitching with the statement that "A sparrow falleth not to the ground without your heavenly Father's permission. Also the very hairs of your head are numbered'' but we appeared to make no impression on them at the time. We left and returned to the Station. The Bishop having returned I went on Saturday 26th to see the natives again and after expostulating with them some time, they acknowledged that they had made use of bad expressions on Wednesday when B.W. and myself were present; but that now the darkness of their mind was gone, the angry heart had fled I might depend upon what they now said that their object was to take the corpse to the land respecting which they had had a dispute and burying it there. I told them the others looked upon such a step as an attempt to take the land from the rightfull owners and to distribute it to strangers. I went to inform the other party of what they had said who took the view of it. The sun being set I returned. Monday it rained Tuesday I went opposite Mitipara's party but could make no one hear to bring a cannoe to put me accross the river. I rode towards Hikawai and fell in with the other party coming down the river with the corpse in a separate cannoe. I crossed the river to them and met Tamihana. He had just returned from the other party with the news that if they brought the body there, they would fire on it. I asked them to remain where they were while I went to the other party. They did so. After much talk I returned with the following propositions to them.

1. That as the day was far spent they slept that night where they were.

2. That they see each other face to face and talk their matters over.

3. That an investigation be made to ascertain whether Mitipara had attempted any such thing in this case of which he was accused.

4. That the body be buried in the spot named by the Hekawai party and that those who with them owned the land come and live there with them as formerly and that all others return to their own places.

All these were assented to and peace was concluded on the following day July 1st. On Wednesday the usual ceremonies were gone through peace was made and Mitipara's party dispersed. The Hikawai party however did not fulfil their promise. They declined the investigation of Mitipara's case and also stated that they intended to lease the whole to the european - to which Mitipara's party formerly objected and do still object and if persisted in I fear it will lead to war at some future time.

The foundation of all this was, I was told, the following

1. The dispute about the lease of the land. Mitipara's party had none of the money.

2. Dreams.

The takuta wairakau who attended Paraikete not finding his patient getting better said he had a dream that a fish came at him and it became Mitipara. That he saw Mitipara writing on the ground. That he saw a shark coming at him with open mouth and that also became Mitipara the report was spread that Mitipara was the bewitcher in which the young man joined.

They have only now found out that Mitipara was not the bewitcher but a person at the Paritu near Turanga. This last is I believe the tenth person who has been accused of bewitching Paraikete.

The only remedy for this wicked superstition is the preaching the Gospel and education.

When I get better acquainted with the state of affairs here I shall have some hints to give respecting schools and schoolmasters

Wishing you every blessing I am,
Your Obedt. Servant
J. Hamlin

P.S. July 8th.

There is a report this morning that a letter has arrived here from Rewi of Ngatimaniapoto exciting all to war but I have not seen the letter a native from Waikaremoana is hourly expected to ascertain the views of the natives here on this subject. It is also stated that Rewi's party intended to attack either Auckland or Napier but had not decided which.

After the above was written I beg to acknowledge the receipt of your letter of the 6 July by this evening's post. J.H.

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