More Info →Otaki Maori Land Court Minutebook 2 - 16 March 1874

Description

Monday 16^th March 1874

Place – the same Present – the same

Weraawhanga or Muhunoa

Claim read – tracing produced of Weraawhango

Hare Wirikake – I claim land at Weraawhango. I recognise that as the plan of the land which I claim with some relations – Roera Hukiki, Karaiama Whawha, Te Puke Te Paea, Waretini Tuaemuku.

There are many others but these are the principal people.

The court announced that the land now to be investigated would be from the sea side of Weraawhango to the mountain.

Objectors challenged

Hema Te Ao, Rapariere, Ropata, Pene Arama, Makereta, Te Katene, Patoropu, Kipa Te Whatanui, Ihipara, Tamihana Rauparaha

Roera Hukiki said – I object to Hare Wirikake being on any portion of this land. These are the boundaries of my land now under investigation – begin a Whareaho – Kuratau – Te Wii – Te Poa – Aruhetakaka – Kauangatahi Waieruhe – Weraawhango – Puketawai and follows the Horowhenua boundary to the mountain turns it meets Hare Hemi’s boundary of Ohau Block thence to Pukeatua Ohau River to the commencing point.

Te Ao said these are the boundaries of my claim. I claim over the whole of the land described by Roera.

Roera Hukiki said these are my witnesses

Eruera Te Hiapo, Rutu Roera, Kararaina, Watene, Waretini Tuainuku – I am the first – sworn

I belong to Ngati Raukawa. Hemua is my particular hapu. I live at Muhunoa.

I claim the land I have described.

Shortly after Ngati Toa migration, Ngati Toa had been here for many years. My father and Te Whatanui arrived and Te Hukiki and Wharepakau and Ngarangiorehua. The name of this migration was Te Kariritahi – arrived at Kapiti – came to see Rauparaha, Rangihaeata and others of Ngati Toa. Chiefs of Ngati Toa assembled; something was said about Ngati Raukawa hapu’s – viz – of Rauparaha and Waitohe. Waitohe said, “If you return to Waikato, bring my tribe back with you”. His hapu’s were Ngati Kauwhata, Ngati Wehiwehi, Ngati Werewere, Ngati Parewahawaha, Ngati Huia.

Whatanui, Nepia and Wharepakakaru returned - went back – Rangihaeata and other Ngati Toa came to say good bye. Waitohe said, “Will you be able to bring my tribe”? My father was the only one who replied. Other chiefs remained silent. He quoted a Maori proverb relative to Tuaranuiopaea. “My back is strong to carry them”. A description of the land was then related to these hapu’s – those named previously by me.

Waitaheke was given by Ngati Toa through Ropata to Ngati Kauwhata. Waikawa to Ngati Wehiwehi. Rotokare to Hukiki. Father Paetonga to Te Paea. Porotawhao to Ngati Huia. Horowhenua to Te Whatanui. These are the lands Waitohe said to bring the tribe here to occupy. They went to Taupo and the hapu’s there were assembled. They consented to come here. They came, their coming was called Te Hekeuririnui.

All Ngati Parewahawaha and Te Kahuhara – brother of Tuaenuku came. On arrival here, Ngati Toa sang a song – Kahuhara and party returned – then all Ngati Pare came – went to Kapiti. This part was occupied by Ngati Awa. Ngati Awa fed Ngati Raukawa. Other Ngati Raukawa migrations came and lived amongst Ngati Awa and cultivated together.

Haowhenua fight then commenced. After that, Ngati Raukawa returned again. Rauparaha and other Ngati Toa came from Kapiti to ask them to remain. They overtook them at Ohau. They remained at Ohau and then this side ofOhau was allotted to Ngati Pare thus was the second allotting of the land.

My parents then occupied Rotokare with all my hapu. They remained permenantly there. They were livingthere many years when my particular hapu went to make a clearing in the bush called Te Aruhetakaka. They left Rotokare and occupied Te Aruhetakaka extending to Whareao. They lived there many years.

Ngati Raukawa and Ngati Awa fight – Te Kuititanga fight took place – in 1839.

My hapu’s formed in this fight. After the fight, I went to Muhunoa. I have occupied up to this time from 1840 and I am there now. Nobody has ever during all this period disputed my right to this land. In 1848, I let this land – all of it – from Rotokare. I allude to the seaward block. I let it to Hector MacDonald in 1858. I let it to somebody else – that pakeha has gone away. In 1859, I let it again to MacDonald. In 1860, I let it to Nicholson. In 1868, to John Knocks. No person ever interfered in any way with my letting of these lands. Up to 1874, I have sheep running there undisturbed.

This evidence relates to the lower Block. Now I begin with the upper land. At Whareao, I have a cultivation. It was mine and my fathers. Te Kirikiri I have a cultivation, at Te Awamate, I have a cultivation. The persons who felled the trees here were Kanawa, Patukino, Tamaianewa. The children of those old men are living.

Te Aruhetakaka was Tuaenuku’s and others at Kauaepango – Whareiaia cultivated there – Te Wherawhango – Patukino and others caught birds there. I had a saw pit at Weraawhango – Pukeatua - I used and extending to the mountain. I admit as co claimants – Roera Hukiki. I admit all the hapu called Hamua – Mereana – Kararaina Waretini, Rumaki, Ani Matenga, Ngauriki, Te Hitau and others which I will write out – Tuaemuku, Hoani Kuiti and Te Koroneho are also co claimants.

Xed Hema Te Ao

Was Te Kariritahi the first Ngati Raukawa migration? I did not say it was.

Was Kareritahi before Hekewhirinui? We are young people and can’t say.

What year was Hekewhirinui? Previous to Haowhenua.

Do you know the migrations of Ngati Raukawa? I am clear about those I have given.

Had Ngati Toa the right to allot the land when it was full of people? They had to those to whom it was allotted.

Do you say you had undisputed possession until now? I do.

Have you seen my parents occupy this land? No. You have only commenced a claim in 1863.

Have you not seen my houses, peach trees and burial grounds at Muhunoa? I have told the court that you have a place at Patukino.

Do you say I had no right to this land before 1863? I have not had the places you cultivate.

Did I not interfere with your leases and sales? No.

Did we not dispute at Te Aruhekakaka relative to the letting of the land? I do not know.

Where did the boundary of your land commence which you sold to Dr. Featherstone? The land Hukiki sold to Searancke commenced at Peho. There are papers to speak of this sale.

Did you not exclude my claim from that sale? No because the first money Dr. Featherston paid was £50 on Weraawhango in the middle of the block claimed by you.

Did I not interfere with the lease to Knocks? I am not clear about your interference.

Eruera Te Hiao – sworn

I belong to Ngati Raukawa and live at Otaki.

I know the land before the court. It belongs to Hukiki according to native custom. I claim with Hukiki over this land. My occupation commenced at Rotokare very many years ago. Shortly after Haowhenua and extended to Te Aruhetakaka. Aruhetakaka is bush land. Our hapu’s felled the bush there. I cultivated it for food up to the year Bishop Hadfield came. It was up as far as Mangaohau. Weraawhango is inland to this and when the church was established I came to Ohau and left Roera there. I visited there for several years. My cultivations ceased at Mangaohau. My relatives sisters crossed to the other side of Mangaohau.

Between Mangaohau and Te Aruhetakaka, I have never seen any cultivations of Hema Te Ao. After this time when I used to go there I saw Hema cultivating on land given to him at Muhunoa by Patukino.

I still visit this land. I have no more to say.

Xed by Hema Te Ao

Before you lived at Ohau, which way did you go? I said I lived at Rotokare.

You said you never saw me or my parents on this land? No. I repeat it.

Have you heard the name Te Poa? I have.

Was not Poa the reason why this land was given? I never heard of it.

When did you cease to live at Muhunoa? When the church was established.

Were any of my relatives living on the land since then? Yes. I have seen them living at Muhunoa, the place given by Patukino.

Roera – sworn

I belong to Hamua and live at Muhunoa.

I know the land before the court. We have cultivations extending over this land. I have been in dispute with Kaperiere and a boundary was laid off commencing at Wahareao. Waretini and others were on my side. My cultivations extended to one end of Kauaepango. Kauaepango is partly mine and Hare Hemi’s where Hema has a right.

I cannot point out the place. That place was the boundary between me and Hare Hemi’s father. Hema was afterwards. The river Mangaohau, was the boundary between us and Hare Hemi and extending to the mountain – previously we commenced at Tarare now we begin at Pukeatua. Kaperiere and others have a right to that part. I alluded to as Hare Hemi’s. I have lived on this land ever since I was a child. It is my permanent place of abode.

Any claim Hema may have is through Patukino. The gift was about ¼ acre within our cultivation. I cannot give the nature of the Kararaina’s claim to Weraawhango. She claims through our parents. The claim she surveyed is jointly ours. We admit her claim over the land with us.

Xed by Hema Te Ao

Have you not seen me working at Kirikiri? That was a place I gave you for kumara cultivation.

Have you not seen my houses at Kirikiri at the present time? They are within your claim and Hare Hemi’s.

Are you clear that they are within Hare Hemi’s? Yes they are.

Did you not see me cultivating at Kauaepango? Yes, through Hare Hemi.

Who gave a portion of land to Hare Hemi? I do not know.

Is Hare Hemi first and I second hire? Yes. You were. Afterwards and your claim is through him only.

Do you know when Te Poa died? Yes but I don’t know anything about the man.

Was it not through Te Poa this land was given to Ngati Raukawa? I do not know.

Have I not a sheep pen there? I don’t know anything.

Court adjourned for an hour

At 2 pm the court resumed.

Kararaina Whawha – sworn

I belong to Hamua hapu.

I know the land described on the tracing. I claim it through Te Kanawa on my father’s side and on my mother through Aperahama Tuaenuku. The boundary of Aperahama’s claim at Muhunoa commences at Kaingapipi extending to Ngakoao thence to Kawai. I cannot point to Kawai thence by Muhunoa thence to the stream Mangaohao then goes this side of Kauwaipango thence near to Parikaurau then it arrives at Te Tahuopitoitoi then crosses the Ohau River and reaches Tarare – the southern side of Tarare and then straight to the mountain. These boundaries are of Aperahama’s side and my father’s. Aperahama was brother to my father dividing between Rotokare to Te Aruhetakaka is the claim through Te Kanawa.

I give evidence on the side of Hare Wirikake not only for Weraawhango but for all the block I have described.

Aperahama and Tuaenuku both lived at Muhunoa. I will not hide from the court, Hema’s cultivations on this land. My father cultivated at Te Aruhetakaka. Roera and his party also cultivated there. Hema has cultivations at Muhunoa. Any dispute, Hema and I had relative to Weraawhango during the time that he was at Kingiti – Weraawhango is included in my claim through Aperahama.

It is only lately that Tarare has been returned to Hare Hemi. My parents and Hare Hemi have disputed in times past about Te Weraawhango extending to Tarare. This dispute was after the dispute of Te Tahuopitoitoi. It was ended by the word of Nepia and Kuruhou the boundary was fixed on this side of Tarare.

Xed by Hema

Were you not called by Roera as a witness? I don’t know.

You admit me on this land? I admit you on accord of your cultivations.

Do you know what my claim on this land? You can tell that yourself.

Te Watene Tuwaewae – sworn

I know the land in question. I have no claim on it. My parents do.

I speak of Muhunoa where I have lived. I say it is Hukiki’s. The other portions up to the mountain and down to the sea are Hukiki’s. Hukiki’s particular claim commences at Rotokare extending to the mountain. I speak of the places I have seen myself and used as cultivations by Hukiki’s people. Hukiki was the first who sold any of this land to Mr. Searancke.

Mr Booth said – he had copies of agreements between Hukiki and Searancke for the sale of land in this locality and of receipts for monies paid thereon.

I am acquainted with Hema’s claim owing to his cultivating there. I have seen Hema’s cultivations. They were not of any great extent.

Roera Kararaina and others who hve spoken have claims and they are clear and defined so is Hema on the places where he has cultivated.

Weraawhango is a continuation of Muhunoa – boundaries as then on the plan are not old ones but were laid off by Hema. When the land was sold by Hukiki, I had been some time at Muhunoa when an arrangement relation to boundaries took place between Hema and Hukiki but this was not an old one but a modern line. I am not acquainted with the boundaries but I have heard of others. This arrangement of boundaries took place at Te Kirikiri. It is possible to point out at the present time Hema’s cultivations.

Xed by Hema

What year did you come to Muhunoa? In 1847 I came to Kapiti.

Did you live at Muhunoa? Yes.

Do you know who were living there when you came? Yes.

What are their names? Hukiki, Te Ao Patukino, Tamaianewa, Te Kanewa.

Did you see Aperahama cultivating any of this land? I have heard of and have seen his cultivations.

Did you not see Aperahama when you were there? I did see him when he came to preach.

Point out the place on the map where Aperahama cultivated? He cultivated at Pukaingatare.

Was that the only place he cultivates at? No, at Weraawhango and outside the block.

Was this up to the time of his death? Yes and previous to his death he pointed out to his nephew his portion. I do not know what year this was in.

Was Aperahama’s claims admitted at the meeting at Kirikiri? I have not heard.

Who is Te Ao whom you have named? He is a chief of Ngati Pare and your father.

Tuaenuku – sworn

I belong to Hamua, Ngati Kikopiri, Ngati Parewahawaha and Ngati Huia.

I live at Muhunoa. I know Muhunoa.

I substantiate the statements made by Roera. This land belongs to us through Te Kanawa. The claim through Kanawa commences at Kaingapipi thence to the bush thence dividing Ngakoa thence to Kaweri thence along the bottom of Muhunoa, Kauangatahi, Tahu-o-Pitoitoi then lines to Tarare. The land to the south of the boundary named by me, sketch drawn by Witness showing the land to the south to be Kanawa’s and on the other side Aperahama.

I claim with Roera through Kanawa. My father cultivated on this land Rotokare as did Hukiki extending inland to Te Aruhetakaka. There are people in court who cultivate there.

The claim from Te Aruhetakaka downwards to Rotokare is this Te Kanawa. My claim to Muhunoa is from Aperahama and Tuaemuku. That land was given by Aperahama before he left for Otaki to Tuaemuku. The first person who fixed the boundary there was Te Paenga. He was the person who looked after that boundary. Some persons who set up a claim there do so from Aperahama.

Hema Te Ao has a claim, his father cultivated there. I do not know by what right he was there.

Xed by Hema

Who laid off the boundary shown on your map? That is an old boundary between Kanawa and Aperahama.

Give the names of those who laid off this boundary? Aperahama, Ururoa, Poria, Tuaemuku and Te Kanawa.

Do you know the year? No, it was before my time.

Do you say that it is not through Hukiki that the other side claim Muhunoa? I do.

Did Kanawa’s claim extend to the mountain? No.

Did Aperahama’s? Yes it did.

Aperahama cultivations near the mountain? Yes they had at Pukeatua.

How many years did Aperahama cultivate the mountain side? I am only a boy.

Who objected to Hukiki’s sale – were you one? Yes.

Was your objection heard by anybody? No it was not. I was not a party to the sale.

Court adjourned until 10 am tomorrow.

Identification