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Ngati Kuri Information Wanted  

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ngati_kuri_nui_tonu OWC
(@ngati_kuri_nui_tonu-owc)
New Member

kia ora whanau,
im lookin for information on Ngati Kuri!!! like a time line of Ngati Kuri... startin from Pre 1800s to the present day. if n.e one can help. plz let me know... dae_is_ko0l@yahoo.com kia ora

Quote
Posted : 17 October, 2005 5:56 pm
hearty nati OWC
(@hearty-nati-owc)
Eminent Member

DO U MEAN NGATI KURI FROM UP NORTH OR NGATI KURI FROM TUHOE OR WAT?

ReplyQuote
Posted : 30 October, 2005 1:12 pm
hohaia2 OWC
(@hohaia2-owc)
Eminent Member

I think Dayle means Ngati Kuri Ki Muriwhenua. He tatai suggests that in her profile.

ReplyQuote
Posted : 30 October, 2005 2:45 pm
hearty nati OWC
(@hearty-nati-owc)
Eminent Member

oh, didnt read that bit

get the book MURIWHENUA, im not sure who rites it but they would certainly have it at the library up north or sumwea.try visiting sum kuia and koroua at ur marae or check native land court files.

ReplyQuote
Posted : 31 October, 2005 10:27 am
hohaia2 OWC
(@hohaia2-owc)
Eminent Member

Ae! Kei te tautoko au ki a koe e Greg.
My whanaunga Dorothy Urlich-Cloher is the author of that book 'Muriwhenua'. Dorothy's tupuna are the Tahere whanau from Whangaroa which have close ties with my maternal whanau.

Here is a Ngati Kuri descent:
www.angelfire.com/me/matthewsfamily/Rarawa13.html

Hohaia.

ReplyQuote
Posted : 01 November, 2005 12:00 am
hearty nati OWC
(@hearty-nati-owc)
Eminent Member

thanx for the tautoko hohaia

that pukapuka is a really awesome book.im not even from ngati kuri or up north for that matter and it was so good that i got it out from the library because it is REALLY interesting and there is SO much info in thea.

e hohaia,tell ur whanaunga that she did an awesoem job because so many tribal historys are...well lacking.but muriwhenua was a great book.

ReplyQuote
Posted : 01 November, 2005 7:48 pm
poutokomanawa
(@poutokomanawa)
Trusted Member

Kia ora,

Make sure you are in the Whakapapa Club and on the right hand side under the heading Whakapapa books you will find it listed there - second from the bottom. click that link and you will find info on it then click the link there and you can but it online

I have the book and it is GREAT!!!

Nau te raurau,
Naku te raurau,
Ka ora ai nga tangata!
--------------------------------
Together we will get there!
--------------------------------

ReplyQuote
Posted : 02 November, 2005 2:20 pm
ngati_kuri@hotmail.com OWC
(@ngati_kurihotmail-com-owc)
Eminent Member

From memory there are people from 5 areas that tautoko the name Ngati Kuri in their tribal links.

One that comes to mind as those from Kaikoura in the South Island. Also a hapu from Wellington.

However all history points to the landing at Waitononi in the north for Kurahaupo and the iwi Ngati Kuri.

Afterwards some Ngati Kuri travelled down both sides of Te ika o Ngahue southwards.

Many did not return north and settled where their last battle between tribes had been.

However they keep their links with the original landing at Takapaukura.

ReplyQuote
Posted : 05 February, 2006 10:28 am
ngati_kuri@hotmail.com OWC
(@ngati_kurihotmail-com-owc)
Eminent Member

We are grateful to those many kaumatua and rangatahi who spoke freely on matters of whakapapa (genealogy) and history. Only a fraction of their information is abstracted here. For help in checking staff summaries of traditional evidence we thank Niki Conrad and Viv Gregory, both recently deceased. Haere te koroua o te Muriwhenua, haere te poua o te Murihiku. We also thank Simon Snowden, Mira Szazy, Maori Marsden, Atihana Johns, Waerete Norman, Ross Gregory, Shane Jones, MacCully Matiu, Matiu Rata and Hone Aperahama. We thank also Te Aniwaniwa Hona for help in transcribing tape recordings in Maori. Tena koutou mo o koutou whakaaro pounamu.

A2.1 Ngati Kuri

Ko Maunga Piko te maunga,
Ko Parengarenga te moana
Ko Te Reo Mihi te marae
Ko Ngati Kuri te iwi

The ancestors of Ngati Kuri, they claim, were already occupying the northern tip of Aotearoa before the many migratory waka (canoes) of traditional knowledge came from Polynesia.

Those people were called Te Ngaki. Some elders recited 23 generations of Te Ngaki ancestors before the arrival of Kurahaupo waka. Ngati Kuri emerges from the marriage of the Kurahaupo waka people (Ngati Kaha) with the earlier Te Ngaki inhabitants.

Kurahaupo is generally acknowledged as an ancient and sacred canoe. The sanctity of its origin may account for its name, but Wiremu Paraone recorded his kaumatua's view that 'kura' may have referred to the reddish haze of the sea at sunset or early dawn, or as perhaps recalling the dramatic end to its voyage (from Waerota Island we were told). The elders agreed that on its way to Aotearoa the lashings of Kurahaupo timbers were loosened or damaged and the vessel was nearly wrecked at Rangitahua (Kermadec Islands). Most of the crew were later brought on to Aotearoa by the larger Aotea canoe, but a few men remained to repair Kurahaupo and complete the journey. After much hardship the remnant made landfall and the circumstances of that event are well ingrained in oral tradition. During a storm at night, other elders said, their navigator Pi, saw the shining line of phosphorescence common to waves breaking at the base of cliffs, and knew there was land there; they believed the canoe name refers to that strange light in the darkness. In the attempt to beach in the dark, the canoe was wrecked on a rock (Wakura) but the crew struggled ashore.

Others believed that Po (the Captain) brought the canoe in safely, and tied it to the rock known as Te-wa-o-te-Kura (now shortened to Wakura). The people went ashore to rest and in the morning found their canoe waterlogged. With the aid of Te Ngaki people the canoe was dragged to their main village at the mouth of a stream now known as Waitangi, the first place of that name in New Zealand, signifying the lament (tangi) for the wrecking of that sacred canoe. The event is recalled by the Ngati Kuri whakatauki (proverb) 'Te tomokanga a Kurahaupo i roto i Waitangi' ['the entrance of Kurahaupo into Waitangi'].

At Takapaukura we were shown the rock into which Kurahaupo is transformed, the marks of its timbers still showing on the stone surface. Some Ngati Kuri and Te Aupouri considered, however, that Kurahaupo was actually repaired and later travelled south. That account explains the many tribal connections claimed to the Kurahaupo canoe, including those in Taranaki district and even the Ngati Mamoe and others of Murihiku (Southland) at the far end of Te Waipounamu (the South Island).

The story is detailed here because others of the claimant tribes also descend from Kurahaupo and from Po-hurihanga, the principal man on that canoe. It also accounts for the first appearance of Waitangi as a place name in Aotearoa, which like other important names, was then carried with the people as they migrated, as far afield as the Waitaki (Waitangi) river in Te Waipounamu (South Island). Later, of course, the name was commemorated forever in another northern place where the Treaty was signed.

Po-hurihanga of Kurahaupo married Maieke, a chiefly woman of Te Ngaki, and their daughter was named Muriwhenua. In due time the tribe resulting were known as Ngati Kuri, although that name was adopted much later. Another elder speaking at the Te Hapua hearing claimed Po-hurihanga, Pipi and Muri-te-whenua were the three principal men on Kurahaupo and that from their descendants there emerged the four other Muriwhenua tribes Ngati Kahu, Te Rarawa, Te Aupouri and Ngai Takoto.

It was said the first pa (defended village) of Ngati Kuri was named Mahurangi, the second Whiriwhiri, the third Te Tomokanga (near the mouth of Waitangi river), and the fourth Wharekawa. For each of these pa we were told the special source of fresh water (a vital resource in the region), the related fishing grounds and food gardens and the names of the associated urupa (sacred burial places). Each of these traditional places (and many others) were shown to us during site visits throughout the area of the claim.

Amongst others, the precursors of Ngati Kuri were closely related to a group now known as Ngati Awa. The composite group were almost destroyed in conflict with a section of Ngati Ruanui, later to be known as Te Aupouri. (For convenience we will use the tribal names ultimately taken by Ngati Kuri and Te Aupouri, though those appellations came later). Pakewa, the younger brother of the Ngati Kuri chief Papatahuri, was murdered by Te Aupouri, and a deadly struggle for utu (revenge) followed. Aupouri severely defeated Ngati Kuri, and the survivors withdrew to the valley of Whangape River, at Rotokakahi below Pangaru hills. In time the tribe regenerated its warrior force and Papatahuri sought revenge on Te Aupouri, who had by then a pa at Ahipara named Whangatauatea. To breach this stronghold by direct assault was impossible, but the attackers won victory by a ruse. They sacrificed their precious kuri (a distinctive Polynesian species of dog but now lost through interbreeding with the European dog), though the flesh of the kuri was prized as an alternative meat to fish, and though skins of kuri were used to make the most valuable and rarest kind of cloaks. The skins of their slaughtered kuri were sewn together and stuffed with fern and grass to assume the shape of a whale. When the 'whale' was launched into the sea before dawn, near the pa of Te Aupouri, the inhabitants rushed from their fortifications to seize this apparent gift from the sea. The deceived Te Aupouri were ambushed. Trapped outside their protective works, without weapons, they suffered a terrible slaughter.

In their turn the Aupouri remnants withdrew northwards into what is now known as Te Aupouri Peninsula. Their survivors also regenerated in due time to form the small but vigorous Te Aupouri tribe of today. As for Ngati Kuri, their current name was taken from that famous battle, when they sacrificed their precious dogs.

Turn your face to the sun and the shadows fall behind you

Te tiro atu to kanohi ki tairawhiti ana tera whiti te ra kite ataata ka hinga ki muri kia koe.

Wenden dein Gesicht der Sonne entgegen und die Schatten werden hinter dich fallen.

ReplyQuote
Posted : 09 February, 2006 9:55 am
ngati_kuri@hotmail.com OWC
(@ngati_kurihotmail-com-owc)
Eminent Member

E hura taku toa;
My strength comes not
i te toa takitahi
From one source
Engari takimano;
But from thousands;
no aku tupuna.
From my ancestors.

ReplyQuote
Posted : 11 February, 2006 6:41 am
ngati_kuri@hotmail.com OWC
(@ngati_kurihotmail-com-owc)
Eminent Member

Naau te rourou, naaku te rourou ka ora te manwhiri
(With your basket and my food basket the guests will have enough - may each contribute).

It is always better to give and share than dissect and criticse another's effort. Waimirirangi, If the Pupuharakeke is something you want to share then this is as good a forum as any to do it... I camped at Whareana for 3 days and walked up to the north cape and also around Takapaukura. I saw where the Pupuharakeke live and where their shells are on the beach and also where our Te Mahia ancestor is laid to rest. I remember in March 2004 when I first went to a whanau meeting organised by your nana and my aunt Liz Tauariki, that I wanted to my feet to touch the soil and walk the land my ancestors walked on before. I am humbled to say none of my immediate family were able to show me the way, but my feet found the direction and I followed my heart. My guides were patient and gave me the time and I will always be grateful to them. I stood at Spirit's Bay and walked around Maunga Piko. I recalled the stories of old of the caves and the white horse... I made my way to Ngakeno and we caught fish and kept them fresh in Kupe's umu. I stood on the Kokota sands and imagined Kupe's landing and the godwits flew overhead. On Dog Island I climbed to the top and called out, to those near and far and those lost in time, "I am home I have made it". I will never be satisfied until I am living back where I belong and even if life's journies take far away from the place of my birth, my bones will rest on our turangawaewae!

Edited by - ngati_kuri@hotmail.com on Feb 14 2006 09:37:37 AM

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Posted : 14 February, 2006 9:31 am
kuri OWC
(@kuri-owc)
Active Member

Kiaora e hoa ma;

Some people look at knowledge jealously and set traps for others so they may be diverted from their course, others facilitate in the knowledge process. For a process it is; no two people learn the same.

This forum is one of helpful facilitation in the quest of coming closer to our whakapapa. Otherwise whakapapa would be a collection of verifiable data and then it would be genealogy...which is empty, we look to flesh out our bones and to breathe the wairua back. Whether we like it or not, we embody all that has been and are only a fraction of what is to come.

If an elder does not wish to take up particular functions within their prospective whanau when the time has come they may decline passing it on to the next in their family, progressing down through the line. Once they have turned their back on it though they can never reclaim it in the future. That is my understanding as taught to me by my mother.

Knowledge is nothing without understanding, even a parrot can recite whakapapa when taught. That is recitation of empty facts.

As to being born and bred in Aotearoa, I will tell you Kupe was not, so why do we honour him as the great navigator that he was, do you think he waited to see if his father or uncle would go first? No he did not, he could never have made it to Aotearoa without the ability to weld the crew of his waka together and extend that influence over other navigators in the fleet that would later follow... it was not done alone, it was done by sharing knowledge.

Our ancestors call through our blood and we may answer that call or not, but it is not for me to tell you that your call is of lesser value than mine. If you know the answer to a question then give the answer as befits, some six year olds may require a more complex answer than a sixty year old, it is all about the mindset of the person who asks the question. Too much and it is like water off a ducks back, too little and its is like a single drop of water in a dry creek bed leaving nothing to note its passing.

We who have left our land for whatever reason honour those who keep our family hearth warm, but we are like Kupe we adventure out looking for new lands new opportunities, do not look on our absence as a lack of aroha for our turangawaewae, for we too are following the call of our tupuna who ventured out of Hawaiiki some to return, some lost at sea, others found safe harbour and never returned. Look how far we travel the globe and we still call Aotearoa home.

Regards

kuri

"... your grandfather may have been tall but you will have to do your own growing."

ReplyQuote
Posted : 14 February, 2006 3:15 pm
ngati_kuri@hotmail.com OWC
(@ngati_kurihotmail-com-owc)
Eminent Member

Kia ora Kuri,

Thank you for your wisdom and your strength to stand and speak.

It reminds me of some years ago I was at Gt Barrier Is and I visited John da Silva (the exwrestler) at his youth camp. I flew in from auckland for the day. He invited me and my daughter to stay. We had no clothes and you only get into the camp by boat or walking over three mountain ranges.

It was a very humbling experience. Although John has no Maori blood... he ran his camp totally with Maori signs everywhere the wardens spoke in Maori and English and on the Sunday they had a gathering with the tokotoko (excuse spelling) stick.

The boys were from many cultural backgrounds however what John said was missing from their lives was a sense of family and in the three months they were there they had to pull together as a family. If those that fished or checked the nets or slaughtered a pig or those that worked the gardens, or pulled the water from the well, or made the fires or kneaded the bread were behind schedule then the whole camp went hungry, same with the laundry and other things like used to much of the supplies etc.

On the day of the tokotoko stick we were in the dining room and John spoke to them then sent the stick around to each person. I was a complete baby still drinking milk at this time in Maoridom but followed what happened. Some spoke freely even on matters which annoyed them. Others just mumbled thank you and passed it on, some didn't say anything but they passed it to the next person.I knew enough this was traditionally a male custom and when it came to me went to hand it over to 'Uncle' John. But he held his hand over my hand on the stick and said that on this day I was no longer a visitor but I was part of their tribe Ngati Wai. He asked if I would like to say something. I vaguely remember saying something like it has only been two days living on the land away from the rest of the world and it was truly like coming home.I had seen many lands on my travels but they were like a shadow behind me. Time had stood still and when I heard how John's Mum and Dad had come to this forgotten part of the world to live on their land with their children and didnot see it as an inconvenience but a blessing, I could truly appreciate that 50 years later John decided to bring his 'family' here, his collection of wayward boys who had lost their place in the world of today and heading down a very dangerous path of crime and jail terms to learn that strength lies not in what you can do easily, but in what you are prepared to do for another...

When I left my heart was very sad and the boys climbed the cliffs and gave us a farewell haka that made me weak at the knees as their voices echoed over the land and sea.

My daughter was only 5 at the time (now she is 9) yet she has had many experiences that will see her through her lifetime and will ground her to who she is and which family she is from and how to fit in on a marae and at a tangi and how to fish (she proudly caught one hapuka and six snapper at Te Tuhia with help and we cooked and ate them on the beach where we camped, she has collected pipis, oysters and mussels, eaten kina and watched them bone a wild pig, helped with the hangi, walked to the North Cape barefoot, collected pupuharakeke, learned to play a bone flute, made a wind toy, plaited flax and most importanly learned how to say the word Maori properly unlike her mother.

When we left NZ after staying a year with my Mum during her grieving for the loss of her partner Terry, my daughter was able to travel back to Australia and continue her links. We managed to get Maori culture introduced into her school here at Maroubra Bay! The whole school mind you did two songs and one haka! I am glad Eloise is born in an era where she can say my nan is a Maori and can pick up the words and sing the songs, something that never happened in my time.

Like I have said for many years I have no father, uncle, brother, husband or cousin to stand for me so I must if I want to be heard I must speak for myself and my family. So too with Eloise comes another generation where as a female she must learn to stand and speak when she feels she must and more importanly she must also learn to listen... and to be able to discern what is right from wrong.

Our strength lies in all paddling in the same direction.

When we were doing the proposal for the Maori classes this is what I typed up for Eloise.

My full name is Eloise Nicola Rose Leon Villalobos Leoni

My mother’s name is Rozita Francesca Chantel Carmela Dian Wanell di Leoni de Perthuis de Laivaux y da Sylva de la Haye. My father’s name is Ricardo Villalobos.

I am born in Australia 20 August 1996. I’m a dinki di Aussie cos Carlo Giammo di Leoni born in Ticino Italy came to Australia in 1841 and lived for a time at Eagletown in Victoria. Then he moved to NZ.

Last year I spent some time in New Zealand and went to school there. I learned some Maori, Samoan, Japanese, and Spanish words, songs, and dances.

For Maori, descent is of crucial importance.

It is through descent that the spiritual & practical aspects of life are determined. Economic & social activity are focused on the whanau or extended group, which is usually made up of several generations. The word 'whanau' refers to birth.

With each generation, the size of the whanau increases eventually reaching such numbers that the word hapu is used to denote the larger family group. Hapu (pregnant) again expresses the importance of birth from a common ancestor and stresses the blood tie that unites the group. As hapu grow in size they might divide into different hapu.

The term Iwi is often used to include all who are descended from a common ancestor. Today Maori people use the same organised & co-operative family structure to improve education & health and work for the social & economic well being of the people.

(Reference in the Maori Section Auckland Museum)

In New Zealand they speak English (New Zealand), Te Reo Maori and many other languages where people have travelled from to live in New Zealand.

My people are known as Ngati Na hau e wha*
*Tribe of the four winds which means they come from the four winds or four corners of the world

My mother says we are like an Indonesian dish called Nasi Campur (rice and mixed meats and vegies) We are orang campur (people who are of mixed blood).

I am very surprised when we go to different places that my Mum can speak to them in that Language or knows something about that country or their food.

My mother used to travel to a lot of places with my brother. This was before I was born.

My mother has travelled by land through every country between England and the Orient and into Australia via Asia. She has been in 35 countries and can speak a few languages.

My mother was in Afganistan when the Russians came in 1978. I have only been to Australia and New Zealand.

Apart from the countries my family come from, my mother has been adopted into a Maori tribe (Ngati Wai) and an Aboriginal tribe (near Mudgee).

(1) This is a whakatauki (anonymous Proverb)

Manaaki Whenua, (Bless/protect/look after the land)

Manaaki Tangata, (Bless/protect/look after mankind)

Haere whakamua. (We move forward)

(2) This is a Mihi Mihi (Introduction to my turangawaewae – place of standing)

This is not done by any other people in the world. It is good manners to do a Karakia (prayer) Whakatauki (anonymous proverb) or a Wakatauaki (named proverb) before a Mihi Mihi.

Ko Maunga Piko te maunga (Mountain)

Ko Waitononi te awa (River)

Ko Parengarenga te moana (sea)

Ko Kurahaupo te waka (Canoe)

Ko Te Reo Mihi te marae (Meeting House)

Ko Maretu te urupa (cemetary)

Ko Ngati Kuri te iwi (Tribe)

Ko Te Rau Karora te tangata (People)

Ko Sylva me Te Mahia nga tupuna (family)

Ko Maunga Tohoraha te maunga (Mountain)

Ko Rangaunu te moana (Sea)

Ko Kurahaupo te waka (Canoe)

Ko Waimonone te marae (Meeting Place)

Ko Ngaitakoto te hapu (Tribe)

Ko Tuwhakatere te tangata ((People)

Ko Henare me Hinga nga tupuna (family)

Ko Eloise Leoni tooku ingoa

eloise_leoni@hotmail.com

www.ngatikuri.tk

After a mihi mihi you can then sing a waiata (song) or say your whakaheke or whakapapa (geneaology) then a waiata.

People can tell where you come from after you do this and no mihi mihi is ever challenged if you stand to say it unless you have come to claim land or other property. Most speaking done on a Marae is by men and most singing is by women. These rules change from one area to another.

http://www.ngatikuri.tk/

Welcome to the Ngati Kuri Web page

For those fluent in Te Reo could you please send a greeting when you
become a member and I will post it

All of us have other tribal links but as a family line (Hapu) I thought the Ngati Kuri is the one that is least documented which makes it even more interesting to get this site up and running.

Is there something in your kete you would like to share?

Te Ika o Ngahue
This is the original name of the last land in the Southern Hemisphere before Antarctica.

To some it is known today as New Zealand or Aotearoa (Land of the long white cloud. Kupe's wife first thought the land was covered by a cloud until they came in closer).

Te Ika o Ngahue means 'The giant fish of Ngahue'.

When Kupe set foot on the sands from his canoe (waka) on Te Kokota (today known as the white silica sands at the mouth of Parengarenga Harbour Far North), he named it after Ngahue (his brother in law, friend and scientist on his voyage from Hawaiki).

When Ngahue stepped ashore he stated my name from now is will be Ngaki.

The people who would now live on this land would be called Te Iwi o Ngaki.

Kuri... I cannot remember the whakatauki in maori however it is still powerful in English...

When you stand on the flax...

Long it takes before it stands up again.

Or another...

You may easily see the four corners of my house...

But few see the four corners of my heart.

Edited by - ngati_kuri@hotmail.com on Feb 15 2006 07:42:50 AM

ReplyQuote
Posted : 14 February, 2006 8:31 pm
ngati_kuri@hotmail.com OWC
(@ngati_kurihotmail-com-owc)
Eminent Member

Our Aunt Mona is home i will put a posting in the Tangihana notices.

ReplyQuote
Posted : 14 February, 2006 8:32 pm
ngaati kuri OWC
(@ngaati-kuri-owc)
New Member

[quote]
Kiaora e hoa ma;

Some people look at knowledge jealously and set traps for others so they may be diverted from their course, others facilitate in the knowledge process. For a process it is; no two people learn the same.
Yes u r rite 2 a certin xtent that is.How ever one should never choose to keep whakapapa 4 ones own gain.Clearly in this case this seems 2 b the situation.I say agin it is handed down from a parent to ther child from a grandparent to there mokopuna.You cant just xpect it to be handed to you on a silver plater do you.

As to being born and bred in Aotearoa
Yes I have been born and breed hear and for no reason would I ever decide to live of these shores and this land I call home.Our people the maori people we need to move into the future educate our selfs.And we are doing that for the beterment of the iwi.We now have the maori party in parliment.And thats a bonus for all maori.We now have an even stronger voice.

MA TE ATUA TONU E TIAKI, E MANAKI,E ARAHI KIA TATOU
your grandfather may have been tall but you will have to do your own growing."

ReplyQuote
Posted : 15 February, 2006 1:56 pm
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