004-015
Saturday March 29th 1873
Foxton
Place – the same Present – the same
Horowhenua
Kawana Hunia Te Hakeke – sworn
I am a Muaupoko and Ngati Apa and live at Parawanui.
I know the land described by the sketch before the court. It is occupied by us the Muaupoko.
I will begin at Waiwiri. Waiwiri is an eel water used by our ancestors. There wasa pa at Papaitonga of Muaupoko. The stream is named Waiwiri – from the lake. Papaitonga is an island in the lake.
The food of the people who occupied Papaitonga was obtained from the adjacent land – pointing to Taumata o te Whatini and neighbourhood. The land adjacent is a kahikatea of which my ancestors ate the fruit and I also eat it. Muaupoko have lived at Waipata and used the adjacent land for the purpose of obtaining food. I also obtain food from this land.
Mahoenui is the place - a cultivation was there of ours. There is a track between Horowhenua and Papaitonga. It was at Pikitoahuie I have traversed this track. Rangihotihia heard of a clearing being made. He drove Te Paia away. Ruapekapeka is a cultivation. Paenoa is a cultivation. Pua atenga is a cultivation, where I have worked thence up to Kohutaroa until my manhood. At Tatearoro I worked. Titirangi is all Muaupoko. Waitui is a cultivation of Tangaru and Hakeke – The cultivation extends beyond. Tangaru is a Muaupoko and Ngatiapa hakeke – they cultivate it together with and all Muaupoko. Hurumuni is a cultivation of Muaupoko. Kapa is also. Tauatuturu was a very large cultivation of Muaupoko.
Mangaroa is a lake where Muaupoko got eels – it empties into Horowhenua.
Pukearahe is a pa. Atapuata is a pa. There is another behind it now “Moanakarapu” vacated Haowhenua? It was occupied at the time of Amiowhenua.
All the pas in the islands were occupied by Muaupoko. Atapuata and Moana Karapu are not now – uninhabited. The people now live on the line. They were occupied up to the time of Mr. Hadfield’s arrival (1839). The stumps are still standing. They belonged to our ancestors. They were ornamented pas and when falling into decay – were restored again by Muaupoko. They have never been in the possession of anybody but us.
I know Rawe o te Karaka is a village – a church is there. It is used by Muaupoko as a residence and kainga and cultivations. Lower down – it is what we could not plough. Pipiriki is Kemps and my pa – we still occupy it.
Tauateruru is a cultivation of ours. Waitahi is a cultivation of ours. Kupe is a house of mine. Panuiamarama is the village. The house was erected for a purpose during the time of the disputes with NRaukawa. Panuiamarama is a Muaupoko village. Whareotauira is a village and cultivation of Muaupoko. Tangaehe is the same.
Raumatangi is an eel weir and Muaupoko and the descendants of Whatanui use it together.
I do not know whether the descendants of Whatanui have any right to the land here. His proper place of abode was Otaki. He had slaves living here. They were not of Muaupoko. They lived with Tauwheke – a Muaupoko chief. Whatuki was another chief. Whatanui came occasionally to live here and then went back again to Otaki. He lived here. Whatanui died at Otaki and was carried to Taupo. Te Whiti a relative of Whatanui has been working but with Muaupoko. He is the only one I have seen.
Watene is one also but he came from Ngapuhi and Heretaunga.
Mauru is a kahikatea bush which Taueki said the slaves of Whatanui should go for firewood.
Tapuonemiratu is a little clearing. Otaewa is also a clearing of ours – Muaupoko. There is a burial ground where our ancestors are buried.
Te Hou and Te Waikoukou are cultivations of Muaupoko – potatoes are grown – houses are there.
Motukeikei is a reserve where we got kiekie. Those places were sacred to ourselves – anyone interfering would be punished.
Te Whiwhangaiotemutu is a place where we introduced eels because they were not there naturally – an artificial eel pond.
Waiwherowhero is a stream – a pa is here – points – belonging to Muaupoko.
Te Uotekahu is an artificial eel pond. Ukiuki is also another.
Atawhawha is a lake and a cultivation adjacent to it. A karaka grove was here. It was used shortly after Haowhenua by Muaupoko. The karaka tees have been cut down since Haowhenua. Cut down by Rangihohuai to clear place for planting.
Waiatemango is an eel water of Muaupoko.
Maungariki is a place where we obtain fern root. These places are a little north of the Waiwiri stream. This is a pa of our ancestors. It was occupied in the last generation. The people used the river for eels and the land for food. The land is not used by us just now. It is still in our occupation. We have driven sheep and cattle off it. They belonged to Ngati Raukawa. We drove them away and also from this (pointing).
Rakauhamana – I do not know this place.
Paratahi is a run of Muaupoko.
Te Rimi is a kainga of Muaupoko. There were houses. They were burnt by travelers.
Okotore is a cultivation – a hill is here – a burial ground named Ohenga is here. Our parents are buried here. This was one reason why I was so angry because of Te Whatanui leasing this land.
Whatanui Tutaki was the man who just agreed about the rent for this land. I heard of NRaukawa leasing this land (to the north). I do not know that Ngati Raukawa ever brought any new sheep after we drove them away.
Korotukakiteroa – this is Muaupoko lake used for eels. The land is also cultivated.
Homakorau is a burial ground where our ancestors and parents are buried – Muaupoko.
Haeremairangi is our fishing station. Pareremango is also a fishing station of ours.
Tawhitikuri is a sand hill.
My mother Kaewa was Muaupoko and buried at Ohenga. A number of Ngati Apa, Muaupoko and Whanganui are buried there. When I say na matou I mean and have meant Ngati Apa as well as Muaupoko. Ngamana.
Paikeatari is the name of a place which I know. Oioao is a kainga – a sandy place. We lived there – a lake is here – an eel water is close by.
Ngakawai is an eel water used exclusively by Muaupoko.
I do not know the line as a boundary from Ngatokorua to Ngamana. Muaupoko had always disputed that boundary. There was a dispute with Ngatihuia about that line. I know all about it. At Ngatokorua there was a great dispute. The boundary started from where a pole was put in. Himiora commenced the dispute. I objected to the boundary being fixed there. Himiora died but told us first that we should carry out the boundary. Himiora was a Muaupoko chief. I heard there was a dispute with Ngatihuia after Himiora’s death because Muaupoko put the boundary straight to Waingai. Arms were taken up. The fort were informed. We – Muaupoko think we have established our right and Ngatihuia think they have established their right. The pole put up by Ngatihuia at Ngamana was burnt down by Muaupoko. I heard of a carved pole put up by Ngati Huia and I ordered it to be destroyed. I do not know of any other.
Mairua is a cultivation of Muaupoko. I know the tracks between Horowhenua and Tararua.
Waihau and Otahina are places where we obtained Hinau berries and caught birds. We lived at these places when employed there up to the present generation on. These tracks go through the Weraroa bush up to Ohau and then branch off into the mountain to kill huia’s. I have been on these roads with Muaupoko to point out to my people the land of our tribe. I would also take off the tapu. I have heard that Muaupoko had places on the Ohau river where they got fish and birds. To Waihau I went to receive the tapu.
Te Rua is a cultivation near to Weraroa not now used by Muaupoko – they have removed to more suitable places lower down. The land generally is used as a run. We have sometimes feared the Ngati Raukawa would steal our houses and we then drove them to Weraroa.
Te Hoanga and Te Karaka o to aitu are old cultivations now used as a run by Muaupoko.
I have never seen any man of Ngati Raukawa making any extensive cultivation on the land described by the sketch before the court. Te Witi is the only one I have seen at Raumatangi. A house of Ngati Huia’s was at the other boundary – another by Karanama stealthily – these houses were just lately since the quarrel commenced.
I saw a house somewhere about here (pointing) it may be outside. I sent a message to fret and took no action myself because of the interference of the government.
At Mahoenui – I saw NRaukawa come and make a clearing – (I heard of two) – who put in potatoes. I burnt them. The fence was burnt and the potatoes taken out of the ground. The people who planted these potatoes burnt a house of Muaupoko for revenge. We received a message from government not to disturb the peace if the promise Karanama said to me. The people are devious of returning there but we had better have a meeting at Waiwiri. I said to Karanama, have you power to direct or control Raukawa. Karanama said, I can, I think I have. I replied – I do not know.
Karanama returned from Rangitikei. Kemp and I two days after, followed him and also my grandfather Hohi Mahi. We arrived at Raumatangi the same day and went to Watene’s and Te Whiti’s. I was informed by Hector that they were at Kohuturoa making a village. I was dark. I inferred that Karanama was leasing one because some persons of Ngati Raukawa had gone to Mahoenui and Whiti and Watene had crossed over to Kohuturoa.
Adjourned until 2 pm.
At 2 pm the court resumed.
Kawana Hunia – continued
I slept at Raumatangi. I then went to Kupe. Muaupoko place, and told the people to go and drive those two away because I have not known that Whatanui had any cultivations there. They had no right. He tried to say that it was as I wished we sent for Watene to know why he went there to cultivate. Watene replied, I will not go and explain.
I then said to the people, get out the canoes. We knew not whether there were many at Kohuturoa or few. I talked the matter over with Kemp and decided to take guns. We crossed the lake and saw Tamatao Mahuni and Te Whiti. They welcomed us. I declined return your salutation and you became a deaf ear to my letter and I am angry.
I told the party who had the guns to sit down – not to go forward to Watene but to take the clothes out of the house and burn it. One house was burnt and the other was not quite completed. I then said you with is wrong. Is it for you to look after Te Whatanui’s rights? Who is to be your head or chief?
He replied, you are. I am your ancestor. I said, I will not listen to what you say because you seem to be on friendly terms with Watene. Do not talk to me. Heta then came forward and said I will reply to Hunia. I will explain. If that is Watenes, I will take Raumatangi. Heta persisted.
I said I am the man to talk and I shook him. I was angry with Heta and I put him down. I was angry with my relation about the land. Whiti then stood up and said any child Hunia – the house is burnt another will be burnt. I said all right. I was quite willing to accept the terms. I went I that there were many. I should have fought but as I only saw 2. My orders were to refrain. I said to Tamati let Watene go back to Raumatangi. He must not stay here. I then returned to Te Kupe and gave instructions next morning and a pa was exalted. Pipiriki was the name of the pa. Next morning Whiti and Watene went back to Raumatangi. Tamati went with me to Pipiriki.
Ngati Raukawa heard and arranged that certain hapu’s should come and settle this matter and if they arrived as far as Hokio were determined to fight them. We waited and they did not come. They went to Poutawhao and put up a pa. This is where Karanama is. This was not agreed to by all the heads of Ngati Raukawa.
After 3 or 4 days we went to look after their pigs and met some Ngati Raukawa on the land in question. Muaupoko asked them what they were doing (pointing to the portion admitted by Ngati Raukawa). I said to my friend (Kupa), we letting on at once before the government interfere.
My friend advised me to wait after a week. A letter came from Mr. McLean asking us to go to Wellington. We did not agree to it, should after Parakaia and Ihakara and Karanama come to stay at Kupe. Ihakara said let the trouble be confirmed to the other side of Rangitikei and the matters, their side, be arranged amicably. Parakaia spoke to the same effect but said Karanama and Watene are building their pa at Porotawhao but I take no part in it.
Have you two sufficient hence to prevent trouble arising, I said to Parakaia, that we ought to fight fairly. I mentioned a place where we might have a trial of strength.
Ngati Raukawa agreed to abide by the law and went away. Matine Te Whiwhi and Parakaia wished it from Wellington. I ordered that Potuturoa should be planted with corn and potatoes and Muaupoko did so, except the persons already named there were no other Ngati Raukawa on this land.
Kauhanga No. 2
Hoani Meihana said we have prepared a list of names. All the natives are not agreed as to the decision. We would like 3000 acres in one piece and 4000 acres in another. The fair way would be to divide it equally.
Case adjourned.
Pgs 13. 14. 15.
You claim all this land? Yes.
Do you admit Ngati Raukawa right to any? No.
Is Watene and Whiti there on ---- ? Only at Raumatangi.
How much are they entitled to? 50 acres theirs and (Paiaka’s) the named.
Did you measure the 50 acres for them? I did – of 50 acres.
Is Waiwiri used by any but Muaupoko as a fishing - only Muaupoko? I do not know. I have seen another tribe outside the line.
When did Muaupoko live at Waiwiri? Before and after Haowhenua.
When was afterwards? They are dead. Between Waiwiri and Tawhitikuri. Do any Muaupoko live there? Yes. They go to get fish and do not live on it.
When did you go to Rangitikei to live? At the time of my parents wished me to marry.
How long since that? I do not know.
Have you remained at Rangitikei since you were married? I have been staying at both places.
Have you a permanent place of abode? My principal places of abode are Horowhenua and Pipiriki.
Have you a house at Horowhenua? Yes.
What is it’s name? It is not usual to have such houses.
Where is your house at Pipiriki? My house is at Kupe.
Does any one else sleep there? There are people who take care of it. It is mine.
Is it in a good position? Yes.
A good place to build a pa? Yes.
Why did you not ------ your pa outside the line? I build it there because it was near the boundary when given ----
Did you know something about this boundary line? Yes. I had heard about it. -----I was careful.
Did you ever dispute the boundaries from Tawhitikuri to Waerenga during Whatanui’s life? I heard that Whatanui put up a pole there and my people pulled it up and broke it to pieces.
Where was the pole put up? Previous to the renting.
Who took down the pole? Muaupoko who told to
Was it put up again? No.
Had Hakeke any cultivation there since Whatanui’s death. Yes. Keritewaru to Rangitikei. ----had.
Tell me one place where Muaupoko have ----- and potatoes ----the pole was put up? Paumamarama in the time of ---. I said to cultivate Pauomamarama. The pole is burnt.
Did Muaupoko occupy the pas on the lakes up to the time they fell to decay? We left of our own accord.
Did Ngati Raukawa and Ngati Toa take any of thise lands? No. I lived at any lakes.
Did Ngati Raukawa ever have a fight with you at those lakes? I have not seen any killing.
Did Ngati Toa and Ngati Awa fight with you there? All I heard of was something of Rangihaeata.
Did you ever hear of Rauparaha? Yes.
Did he and his tribe ever fight with you? Yes.
Was it not after the last fight that Whatanui went to live there? Yes.
What tribe did Whatanui slave belong to? To Ahuuru.
Any Muaupoko away there? No.
Were none of the Muaupoko made slaves? I heard of one woman – who was returned.
Were there some beside her? I do not know.
Did you ever hear that he kept Muaupoko slaves to work for himself and people? No.
Did he not protect you Muaupoko from Rauparaha? My father never said Whatanui came to save some from Rauparaha.
Were you strong enough to resist Rauparaha? We were a strong tribe.
What at the time of Rauparaha? Yes – Rauparaha bolted away naked in the night.
When was the last person buried there at Otaewa? About the Haowhenua period – Te Uru – not since
Was that a Whatanui ---- Muaupoko?
When was the last person buried at Kohenga? The people are here who buried there.
Wasn’t not with NRaukawa permission? No not at this place.
Did you take any revenge for the burning of your house at Mahoenui? My revenge was challenging them to fight.
Was it the part of a strong tribe to shoot an unarmed man?
By Mr. Cash
I misunderstood Mr. Buckley’s question when he spoke of houses between Hokio and Horowhenua because Kupe was built.
Court adjourned until 10 am for Monday.