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Tuesday 11 October 1881

Place – the same Present – the same

73 Makuratawhiti

By Maclean

Rikihana Tarure – sworn

I live at Otaki. I belong to Ngati Koroki hapu of Ngati Raukawa.

I know the land before the court. I am in occupation also Pene. I was born on this land.

After the year 1840, I went up north. I left my father Wiremu on the land. I returned in 1853 and lived on this land and lived there ever since. I built the houses on this land since I returned from Waikato.

Pene has built one house. I claim through Te Hapupu. Rangiwhaea gave it to him. No one disturbed our occupation of this piece. I signed my name to a paper in 1880. I signed for to call the meeting. I did not agree to the decision of the meeting. I was told by them that I had to leave the land in six months. I did not leave. I am still living there. They did not interfere with me or break my fence down.

The chiefs of the meeting belonged to Ngati Raukawa. Rangiwhaea belonged to Ngati Apakura of Waikato.

By Hema Te Ao

Te Hapupu lived on this piece before Haowhenua. He gave this land to the people mentioned before. Te Hapupu, his son Pene, Tarure my father Wiremu Te Manewha, Renata Tupunu, Nohokainga Te Kakate, Te Kateke Hapimana, Matiu Whakahiunga. These are all I know of admitted by Hapupu. Hapupu had land elsewhere which he gave to myself, Wiremu and others. Titokitoki was not the Hapupu. It belonged to Kingi. Haruatai and Pukekaraka was given to us by Hapupu.

It was after the year 1840 that Hapupu went up north after the Kuititanga Pene also went with him. They left this piece to Wiremu Hapimana and Matiu. Those that went away did not return it to Kingi. Hapupu belongs to Ngati Pakuru.

Tungia gave this land to Rangiwhaea. Tungia belongs to Ngati Toa. He gave from the sea beach to Tararua Ranges.

I do not dispute the gift of Tungi to the Kingi from the beach to the ranges including Titokitoki. They only had the right to divide the land to the different hapu’s. I cannot say what relation Rangiwhaea was to Te Hapupu.

Click on view to see genealogy line.

Pene returned from Waikato 1857. There was no one in occupation when he returned. Maharata ded not live on the land. Ihaka built a house on my piece in the middle. Maharata lived there. Riripeti has no interest in this piece. Maharata was living there without any right.

I know that six of her children died there. She was not turned off being invited by Wiremu to live there. She is a niece of the Kingi’s. The part claimed by Riripeti belongs to myself and Pene.

The committee awarded the piece to her. I did not state to the meeting that the land belongs to Pene.

Xed by Tame Ranapiri

Some of the people I mentioned have an interest in the piece. Some have not. Hapupu Wiremu Tarure Hapimana, Matiu Whakahunga, Ani Kanara have an interest.

Pene and I here on the same footing. No one else have any right to this land.

Ani Kanara claims through Matiu. She was married to three of his children. Tewiata has no claim of this piece of land. I have seen him cultivating on the south end. He worked under Ramari Pataua, who is his cousin. Ramari claimed through Hekiera.

Mohi having asked Wiremu for it, Wiremu only owns his own piece – no other. Each individual gave a piece of his land to Mohi who is father to Hekiera.

I did not ask Kipa for permission to cut timber on it. It was after 1854, there were trees on this piece.

Xed by Enoka

Pene’s statement saying that this piece belonged to Te Hapupu and Rangiwhaea is correct.

It was when a forest that Hapupu gave the land to Matiu and others. It is recently that I found out the boundary of their pieces.

I heard Ana Warihi’s statement yesterday. It is not correct because the land was given by Rangiwhaea to the Hapupu. The weather boarded house, the barn belonged to Matiu and children.

I wish the part owned by Matiu to be awarded to Pene.

Xed by Pape

I did see Ihaka work on this piece on the north side of the road near the creek on Wiremu’s piece. I did not see him on Matiu’s piece. Wiremu Te Manewha who gave it to him to work on. He did not come under Matiu, he is a relation of Matiu. When he went to Manawatu, he returned the piece to me personally. Pene is the nearest of kin to Matiu.

Click on view to see genealogy line.

Re-exed by Maclean

It was for a piece of land included in this block that the committee tried.

Matiu and Haimana and Whakahunga were relatives of Pene’s. That is the reason we claim the land.

I was married when Rangiwhaea had the land given to her by Tungia. She was called after Tungia’s mother that was the reason of the gift. It was through her that Pene and Wiremu claim this land. They do not claim through the Kingi. They were never disturbed up to the present time.

It was in 1860, that Ihaka returned the land to me as it was my own. I had Ihaka’s name inserted on Paruauku’s. He had no claim there. It was strong good feeling to him. At that time Ihaka had no interest in the piece before the court. He did not say that he had an interest there. He said that a portion was given to him by Hapupu. I say that was not true.

I heard that this piece was given by Hapupu to the Kingi. This is also untrue. It was after admitting him to Paruauku’s, I found out the story was false.

Wiremu was in occupation when Pene returned from Waikato.

By Hema

When I returned, wiremu was in occupation.

By court

The piece returned to me by Ihaka was the piece on the western boundary. I did not write to Ihaka requesting that I should be trustee for piece claimed by Riripeti.

Ihaka cultivated at Paruauku under Wiremu and myself. It was not because he worked there that he was entered in certificate but on age of land before court which was exchanged for land at Paruauku.

Hapimana and others were dead when Pene returned.

By court

I do not know where Kingi and Rangiwhaea were married. I am certain that this piece belonged to Rangiwhaea. I was not present when the bush was cleared of this land. Pene and Wiremu and Ani Kanara were there at that time. It was those people mentioned who cleared the bush.

Some of them were slaves. The piece along side the west boundary belonged to Hapupu, next one to Wiremu.

Pene Te Hapupu – sworn

I live at Otaki. I belong to hapu of Ngati Raukawa.

I claim the land before the court because my father and myself cleared it.

Prior to Haowhenua, Rangiwhaea was the original owner. She gave it to us. I have heard Rikihana’s whakapapa. There was an error in it.

I know where Kingi had land. Our piece was not in Kingi’s piece. I am quite certain that Rangiwhaea gave this land to my father. I was grown up at the time. Kingi had also a right on account of his wife. They had other land, the same as ours. Kingi belonged partly to Ngati Raukawa and Ngati Toa.

My father and self still hold this land under Rangiwhaea’s gift. I claim the whole piece on the plan, myself and father on western boundary. Te Tarure and ---- next, next Hapimana, next Matiu, next Whakahunga. They cleared the land in the first place.

I claim Hapimana’s, Matiu’s and Whakahunga pieces because they are my relations.

I do not know what right Ihaka has to land then at Katihiku. Maharata was not his first wife, er name Wahipononga. She was living when he lived with Maharata in 1857.

When I returned from Waikato, Ihaka was living on Keepa’s land outside of the land before the court. Maharata was living with him there. She also died there. I never gave any of this land to the Kingi.

Xed by Hema Te Ao

Kingi claimed from the sea beach at Pakakutu on the north of Makurataiwhiti creek to the Tararua Mountains. I distinctly say that this was Kingi’s boundary. Rangiwhaea had the mana on the south side of the creek from Pakakutu to the Tararua Mountains. Rangiwhaea gave to the Puke the piece where the court is on at the present time.

Te Puke belongs to Ngati Toa.

Kingi has given land to Ngati Maiotaki and Ngati Moewaka.

Matiu belonged to Ngati Waihurihia, Ngati Moewaka hapu are living on the western boundary of this piece on the outside next to them Ngati Maiotaki on western side. Ngati Waihurihia are living on the eastern boundary side of the piece before the court (outside).

When Archdeacon Hadfield and Mr Williams came, my father, self, mother and Rikihana went to Waikato together. Tarure was beaten while living on the land through committing adultery with a widow, Pare. He did not go north on account of that trouble, he ran away to Manawatu.

My father was living when I took the mana from him. It was on account of that trouble that I took the land from my father. Wiremu Hapimana and Matiu were in occupation when we went up north.

I never heard that Maharata Ngamura lived on this piece. I could dispute the gift the Kingi to his niece Maharata.

Court adjourned till 2 pm.

When I returned to Otaki, I saw the Kingi. I objected to him giving the land to Maharata. I did not call the meeting but the chiefs of Ngati Raukawa – they called the meeting to get me to remain on the land as it was going to return to Waikato. It was on account of that I staid in Otaki and asked for all this land to be given to me. Rawiri Te Wanui was not present but Te Kepa and Rei Parewhanaki was.

I did not see Maharata or Ihaka living on the piece before the court because I was at Waikato. Maharata died in the Kipa’s house.

It was when the piece was cleared I claimed the piece now claimed by Riripeti. I heard that Kingi had given this piece to Maharata. I heard a quarrel between Rikihana and Riripeti about it. I was present at the runanga. I said these that the piece belonged to me.

If Tame Ranapiri stated that I did not say anything at that meeting it is false. They did not investigate my claim to that piece of land. I am the one claiming this piece. Rikihana is in error in saying that the exchanged land is wrong.

Xed by Tame Ranapiri

I heard Rikihana’s evidence. It is true.

Rikihana may have seen Tewiata working on this land. I did not but I saw him erecting a fence.

I heard that Mohi had given it to him. I myself Te Rarure Rikihana, Wiremu Te Manewha, Hapimana Matiu and Te Whakahunga are proper owners of all this land. Ani Kanara also – she is daughter in law to Matiu. It is through my respect for her that I admit her.

Matiu had four children – males – three of them married Ani Kanara. She worked the portion I gave her after her husband’s death. She and her first husband did not live there. Pahika and Ani Kanara lived together on this land. He was her first husband.

Xed by Enoka

I was present when Hapupu gave the piece to Matiu and others. I am the only surviving one who was present. I saw Pahika clearing the bush. He was a son of Matiu. I did not see Ngapaki clearing there but I saw Ratana. Three would have a larger portion than one. I saw Hekiera and Mina breaking my fence but did not know the reason. I never heard Rawiri requesting them to assest from breaking it. I ------- Matiu and others claiming this piece.

By Pape Ranapiri

I know Ihaka Ngamura. I did not see him working with Matiu. I only saw Matiu. I heard Rikihana’s statement that Ihaka worked on this land, it is true. Rikihana’s whakapapa is correct (re Matiu). Wahine was Matiu’s mother.

I have surveyed this piece and wish the court to award it to me through my father. I am the closest of kin to Matiu. I and my father owned the part on the western boundary from the creek to the upper boundary. Te Hapimana left no issue.

By Maclean

It was about two or three years after my return from Waikato that Rikihana built houses there.

By court

Te Kingi had mana over this land. Ngati Moewaka owned on the west side of the piece before this court. My father gave a piece of land on the eastern side of the land in question. I cultivated potatoes, kumara and other things on this land.

I made a present of a cask of tobacco, five pigs, potatoes and kumara to Rangiwhaea.

By Maclean

James Ransfield

I live at Otaki I belong to Ngati Kapu hapu of Ngati Raukawa.

I know the piece before the court.

I worked on it in 1859. Renata married my mother. He was working there for himself under Wiremu’s mana. I only saw Wiremu. I saw Ihaka living in Wiremu’s house (slat house) which was on the north side of the road. I did not see his wife. She may have died before I was born.

I went to work at Paruauku in 1858. After I worked at Wiremu’s, we merely went to Wiremu’s to assist Renata. Renata, Ihaka, Pitama, Tewiata and others went to Paruauku which is about 3 miles away. We worked there 3 years under Wiremu’s mana.

I did not see Ihaka on the land in question.

I and my brothers afterwards worked near the mill under Wiremu. Ihaka had then gone to Manawatu. Wiremu had houses on the piece before the court also Pitama, Pene and Hoera lived and died there.

I have not seen Tewiata working on this land. I do not consider he has any claim there. He lived on another piece of land and is still living there. I cannot say who the original owners of this land were.

Pene is the owner of the piece on the east side of this land (on the outside of the fence) next to Rikihana.

I did not see Enoka Te Wano, Nuna or Rautera working on this land neither did I see Hekiera there. I consider that Wiremu, Rikihana and Pene are the owners of this land.

All the Ngati Raukawa knows also the same. I only heard that Ani Kanara worked on Pitama’s piece. Wiremu, Pene and others are considered Ngati Raukawa.

Xed Hema Te Ao

We were living at Tutangatakino when Ngati Raukawa first occupied the town. We worked on the land in question 2 or 3 years.

Xed Tame Ranapire

Wiremu and Pene I consider owners having worked it. I also heard it was theirs. I do not know who gave it to them. The whole of that land was not fenced in then, since then and up to the present day Rikihana worked this land. Pene had a piece on east side outside the fence.

By Enoka

I did not see Matiu on this land. I saw Ratana at Makirikiri. He died there. I did not see Ratana working on this land.

Xed by Pape Ranapiri

I saw an old barn on the other side of the creek. It belonged to Hanita. I do not know who planted the cherry trees.

Mr Maclean applied for an adjournment till 11 am tomorrow. He having to attend at the J. P. court at 10 am on that day – Granted

Court adjourned until Wednesday the 12th October 1881 at 10 am.


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