Tuesday 24th March 1874
Place – the same Present – the same
Ngakaroro
Claim read – tracing produced
Hapi Te Rangitewhata said – My boundaries commence at Ngakaroro on sea beach thence to Kapakapanui thence to north boundary of Ngarara Block thence to government boundary thence to the east thence in a straight line to Pukehinau thence to Mangaone Stream by that stream to Te Pou. A Matui turns to the east to Tawhetawheta turns to the south west to Otuwhata turns to the east through the Kohatuahumai Block to the Otaki River crosses over Otaki River to Wharekauri thence by Otaki River to its mouth turns to the south by the sea to the commencing point.
The court found that a great number of claims were included within the boundaries described and these included claims were called over (30 in all).
Hapi Te Rangawhati said – all these were surveyed claims and were principally from Ngati Huia.
Matene Te Whiwhi said – I claim the whole of the land described by Hapi.
Hoani Taipua said – I and the Ngati Pare have claims to the boundaries described by Hapi – places pointed out on tracing.
Mr. Booth said – that his efforts to arrange matters outside of the court had been unsuccessful.
Hapi Te Rangiwhati said – my witnesses are of Ngati---- Hapi, Manahi, Te Hemara, Henare, Tamehana Te Hoia
Of Ngati Turanga
(H. McDonald – written sideways)
Hare Wirikake, Maka Pukehi, Paiuru, Penehira
Of Ngati Kauwhata
Moihi and Renao
Hoani Taipua said – my list of witnesses is not ready.
Matene Whiwhi said – my witnesses are
(Karanama, Kawana Hunia – written sideways)
Rakapa, Hoani Te Okoro, Te Rei Te Parewhanake, Mr. Kirk, George Gray, Tamehana Te Rauparaha, Kutea and Karepa Te Kapukai
Hapi Rantitewhata said – I object to the Europeans called by Matene. If the other side call pakeha’s, I wish leave to call them too. I will call H. McDonald.
Hapi Te Rangawhati – sworn
We and Ngati Huia claim the land I have described.
At a meeting held at Hukiki, Kainga Kawana Hunia, Hamuera and Noa --- Rauhihi were present. This meeting was at ---- in Otaki and it was then agreed that Ngati Huia has a claim to this land and Ngati Pare was wrong. We are not aware of any other person having a right over that meeting. Ngati Huia’s claim was established by the committee – up to 1858.
Matene and all Ngati Pare want to sell that land to Searancke. Ngati Huia heard of this from a messenger which came to Porotawhao. All Ngati Huia there agreed to resist the sale. Ngati Huia ascertained that Matene, Tamehana, Hukiki and Moroati were the parties wo this sale.
At a meeting at Katihiku where Hukiki was, Ngati Huia was asked to take part in this sale. Epiha of Ngati Huia said to Hukiki, “I don’t agree to that proposal”.
The committee settled this as Ngati Huia land. The sale by the others will not be right then. Hukiki said, “Let us all join in the sale” – Ngati Pare, myself, Ngatihuia so that we may have an equal share of the proceeds. Epiha said, “You go back, I don’t agree”.
Hukiki returned to this side.
After this, we heard that Moroati had to survey – 50 Ngati Huia followed to turn him off. Moroati represented Ngati Pare. They overtook him at Te Horo. Matiu – a Ngati Huia had a dispute with Moroati there. The pole put in by Moroati was taken up. Both sides then returned.
In the morning, Ngati Pare went again and Ngati Huia followed. Te Oriori was where this dispute took place (pointed out). Next morning, Ngati Huia made a clearing in the bush called Tareta. After that, “Pa o Taranui”. After that “Te Waka”. “Te Waka hokiahia---- and “Te Horo”. These places were cleared and cultivated by Ngati Huia.
Ngati Huia heard that this land was to be surveyed by Mr. Searancke and went to Ngauhakangutu to wait for him. Mr. Searancke arrived with Hukiki and some of Ngati Toa and Ngati Pare. I seized the bridles of Mr. Searancke’s and Hukiki’s horses and said, “Go back”. Mr. Searancke acceded. Hukiki said, “It is right”.
Tamehana Te Rauparaha saw this and said to Ngati Huia, “I will join with the strongest side – to sell or not”.
Ngati Huia returned to Otaki.
Next day, Searancke came to interview Ngati Huia. He said, “I want you to consent to the sale of land by Matene and for which he has received £20. Ngati Huia said, “Let it be on Te ----.
Ngati Huia’s claim extended to Ngarara Block ----.
They gave between Kukutauaki and Ngakaroro to Matene and they said, “Let the money be for that land”.
Mr. Searancke proposed we should ---- on this line. We pointed out the line commencing at Ngakaroro. From that time until lately no other person had any right over this land and it only since the land has been surveyed that Ngati Pare have set up a claim to any portion of it – viz that pointed out by Hoani Taipua.
I admit Hoani at Tuahuri but not to the middle of the block. This land was Ngati Tama. We obtained from Te Puoho. Ngati Tama was first to cultivate.
We were really asked by Matene – who was afraid of Ngati Tama – to come on this land. We drove Ngati Tama off. We took their food. Some of the land was given to us by Ngati Tama who went to Wellington then across the Straits. Ngati Huia were living at Katihiku then. Ngati Tama and Ngati Awa were occupying the whole of the land from Manawatu this way.
Ngati Tama went away previous to Treaty of Waitangi. Ngati Huia have occupied this land from that period to the present time and nobody else – except in some small portions I have admitted to Hoani Taipua.
Xed by Hoani Taipua
This land is ours from the Treaty of Waitangi up to this day. Ngati Pare’s claim at Te Apa, I admitted to Mr. Booth and the interpreter because I then expected some arrangement might have come to – now to go in for the whole of it.
(Mr.Booth here said – that this place was very much disputed on the ground and Ngati Huia admitted Ngati Pare had cultivated on it).
At the meeting presided over by Noa and Hukiki, the paper relative to the arrangement of boundaries is with those who presided. This meeting was at the time of the sale. I gave you the cultivation at Apa and any other Ngati Pare may have are through Hinenuiotepo to whom I gave them on account of relationship. These cultivations do not alone establish my claim to the land. There are others of earlier date.
Ngati Huia withheld all the land I described from the sale. We hold this land because we cultivated it and have a right to it.
Otuohatu is Ngati Whakatere’s clearing. So is the small clearing near to it. Ngati Whakatere gave these up because they were ---- - had they been good they would have retained there until now. These clearings are within my line. Atuwhatu has been cultivated. Ngati Huia cultivated on all the places cultivated by Ngati Tama. Ngati Turanga also cultivated on these places and these are the only ones.
I heard of Karanama giving some land to Ngati Pare but this was his act only. All Ngati Huia and Epiha objected to it. Karanama is a Ngati Huia chief and so are we all. There are no mean men of Ngati Huia.
I did not see your pulling up of some late potatoes of Ngati Turanga’s at Whakahokatuahia.
Manahi – sworn
I am of Ngati Huia and I live at Katihiku.
I know the land before the court. I claim it along with Hapi.
I went to the diggings and was away during some of these times named by Hapi. I came from Maungatautari. We came at the desire of Waitohe. She sent for us to come and occupy this land. Had Rauparaha called the people would not have assented. It was at the word of Waitohe. Waitohe was Ngati Raukawa. We arrived at Turakina and killed the people there and also at Rangitikei where we divided the land. We found Te Puoho, Ngati Tama and also Ngati Whakatere at Manawatu. Horowhenua was given to Whatanui from Rakauhamama to Waiwiri was given to Ngati Huia.
I said to Ngati Huia, “Kohutuiti is your land at Manawatu”.
Ohau was Ngati Huia’s.
Waikanae was partly Ngati Huia and Ngati Wehiwehi.
A large number of us arrived and we occupied land at the mouth of the river near Mr. Kirks. We found Ngati Awa in possession of the block about here. Ngati Awa went away on our arrival. Ngati Awa occupied the other side of Kuku. Ngati Raukawa and Ngati Huia divided the land – the other side to the mountain that is from Otaki to Ngakaroro and from the sea to the mountain was to Ngati Huia.
Ngakaroro and Puruaha were pa’s of Ngati Tama. I drove them away to Maraekuta – Puoho’s place. NgatiRaukawa and Ngati Huia went and lived at Kapiti for a year and a half. We returned and occupied and cultivated the land near to the sea. Ngati Tama and ------- were living together at Kukutauaki at the time of Haowhenua. Ngati Tama ceased to occupy and the land became Ngati Huia’s.
After this, Rauparaha made war against Ngati Awa and Ngati Raukawa after that dispersed over the block, Matene also but Ngati Huia retained their hold on the land before the -----.
After this, we disputed with Ngati Pare commencing at Ngakaroro and Ngati Pare then came to Wahaotemarangai and remained there. Ngati Pare claim this land because their chief – Te Hika – was wounded by Ngati Awa in a fight.
Ngati Huia went up into the mountain to look at the place – it was previous to the occupation by Ngati Tama.
We went to Otuwhatu and cleared it thence to Tuapaka thence to Mangaone by the stream. We came out at Te Pao---- where we climbed up a tree to get food (koroi). We were as hungry; Ngati Pare heard of this and was angry. A war party of 200 people came to our place at Katihiku. They took a canoe of Ngati Huia’s. I remonstrated with Ngati Pare and they went away.
After this, Ngati Raukawa took Pahiko – a portion of our land from us. We killed one of their people and we retained possession of our land. These quarrels are with Ngati Pare properly and not with Ngati Raukawa – with Hoani and Moroati.
We then cleared Hautere – a large clearing. We occupied it and extending to Te Paotaonui and onwards.
Our dispute ended with Ngati Pare and Tuahuri was agreed to as theirs.
This brings us to the Treaty of Waitangi.
Ngati Raukawa fought with Ngati Awa. Ngati Raukawa went away but we retained possession of our land and remained at Papakutea.
Te Rauparaha and Rangihaeata came over from Kapiti and occupied this place with us. Mr. Williams and Mr Hadfield arrived about a week after this. Ngati Huia, Ngati Parekohatu and Ngati Turanga were in the pa. We embraced Christianity. Some of us went to Porotawhao and some remained.
We then went from the river mouth to Katihiku. Ngati Huia have been in possession of Katihiku from that time until the present and I am now living there.
Hoani Taipua
Ngati Huia has the mana over all this land – from Te Makahuri upwards.
My houses are now standing. At Makahuri, our house is broken down now.
Te Waka – I have given back to Skipworth. I cannot point out the boundary. This canoe – he named is from Waitotara.
I have not seen Ngati Pare at Makahuri. I have just heard of the children of Otaki which were buried at Makahuri.
Hinetepo’s places are Skipworth’s through having been given to his mother.
I have not heard of your objecting to Ngati Turanga at Makahuri.
Hamara Te Tewe – sworn
I am a Ngati Huia. I live at Katihiku and Te Horo.
I know the land before the court. It is mine.
What Manahi states are true.
I came with the Kariritahi migration to Kapiti. I substantiate the statement of Manahi. We live at the same place.
Court adjourned for an hour.
At 2pm the court resumed
Henare Korouaputa – sworn
I am Ngati Huia and live at Kapiti. I claim Ngakaroro.
I came over from Kapiti to this land. All Ngati Raukawa, Ngati Huia cultivated from Katihiku to Ngakaroro – Ngati Awa and Ngati tama then disputed with me. I obtained possession of the land. Ngati Awa and Ngati Tama went away – those were the tribes that lived between Manawatu and Waikanae.
I cultivated this land up to the time of Haowhenua. There was trouble at that time.
Ngati Huia retained them right over the land – up to the time of Kuititanga. Ngati Raukawa and Ngati Huia never went away from Katihiku. Ngati Huia’s right extended all over the block to Ngakaroro – up to this time.
Latterly a sale was proposed by Ngati Pare and Ngati Raukawa by Matene, Tamehana and Rakapa. The first meeting to talk about this sale was at Porotawhao. No chiefs were absent. Ihaka, Nepia and all assembled. Ngati Huia did not consent.
Nepia said, “Let this land be given to the pakeha”.
Epiha said, “No, it is not right”.
We came here after that meeting and assembled at Katihiku. Hukiki and others again said give it to the pakeha. Epiha objected again.
Ngati Huia retained the land. It was not parted with and they retain their right over it up to the present time. This claim of Ngati Huia extends to the mountain. Ngati Huia’s fires were kindled and have burnt from my childhood until now on this land.
That is all I have to say.
Xed by Hoani Taipua
I live at Katihiku. I live there and at Porotawhao.
At Haowhenua, all Ngati Raukawa fought against Ngati Apa.
Ngati Huia are a strong people to hold land. They kept hold of some land on the other side of Manawatu but not strong as land.
The holding through Rangihaeta is latterly – Tuahiwi is your piece – Mangaone is within the block that I claim.
Ngati Kauwhata can state their own case. Ngati Turanga can state their own case.
These hapu’s named by Hoani have aright to certain portions. Ngati Kauwhata and Ngati Huia- I have not seen you cultivating on this land.
I don’t know whose is Parekatua. It is Ngati Huia. Otuwhata is Ngati Huia’s.
I have heard of Te Pareotepuoho having been given to Hinenuiatepo out of love and affection. Ngati Tama first cultivated there latterly Ngati Huia. Kuratahis is Ngati Huia’s – it was Kuratahi’s.
I heard of Karama having given some land. He is only one man. Epiha objected to it.
Beside Tuahiwi, you claim on Pukerarauhe also. I took Ngati Kauwhata’s portion but left some to them.
Ngati Pare have claims over other portions of this block at Katihiku.
The Ngati Huia are now most numerous at Porotawhao. It was shortly after Kuititanga that Ngati Huia went to Porotawhao.
Te Hoia – sworn
I am Ngati Huia and live at Katihiku and Porotawhao.
I claim this land Ngakaroro. My father had a cultivation at Pahiko also at Puruaha.
Ngati Huia, Ngati Turanga and Ngati Kauwhata have a claim to this land. I have not seen any other hapu’s who have a right to it.
Ngati Huia lived and cultivated at Waopukatea and Katihiku.
Ngati Paukaohatu has a right – the other side of Ngakaroro and Ngati Pare at the Wahaotemarangai.
These hapu’s have cultivated on this land. They returned then right from the time they commenced up to this time.
When Mr Searancke purchased – Ngati Huia cleared bush at Paotaunui – Te Hao and Te Waka – Hamara has kept possession of Te Horo since 1858. The eels which were presented at the opening of this court were caught by Ngati Huia at Puruaha. Matene’s boundary is Ngakaroro. Mr. Searancke established it.
Hoani Taipua
Ngati Parekohatu have a right to small portions of this land. Ngati Pare have also a right to small portions. I don’t know Ngati Huia have at Makahuri now - at Te Whakahokiahiahi . I don’t know whether Ngati Huia cultivate there.
Te Apa is the place given to Hinetepo.
Ngati Kauwhata have cultivations at Mangaone. I cultivated there when a child. I did not see Te Puke cultivating there. These were Ngati Tama’s cultivations in older times.
Puratahi belongs to Ngati Whakatere. I can tell anything about the clearing at Puratahi. It was done by old men.
Xed by Matene Te Whiwhi
I have stated to the court the cultivations I know at Katihiku.
Who put me on the land from Katihiku to Ngakaroro? I don’t know.
Am I to have no portion of the land? I have stated that your boundary is from Ngakaroro downwards.
Hare Wirikake – sworn
I live at Katihiku. I belong to Ngapuhi by my father, by my mother to Ngati Turanga and Ngati Huia.
I have a claim to this land – all over it through Aperahama Te Ruru and Parakaia. Ngati Huia and Ngati Turanga commenced to occupy this land after and now.
Ngati Huia built Te Tawaroa pa. Aperahama and his hapu built Pukerarawhe pa. They lived in these pa’s up to Kuititanga.
Ngati Raukawa were beaten by Ngati Awa at Kuititanga.
Ngati Huia and Ngati Turanga built a pa at Otaki mouth to hold this land after Kuititanga.
In 1841, Aperahama came to the Bay of Island to fetch me here. I know the places where I cultivated on this land when I came there. Ngati Turanga and Ngati Huia are the people I am cultivating there.
In 1843, I returned to the Bay of Islands. In 1866, I came here again and I then saw these hapu’s living on the land.
In my latter visits to this place, I have seen Matene and Rakapa at Katihiku. I have not seen Tamehana at Katihiku. First time I came, Tamehana’s at Rangiuru. At another time, I saw him beyond Ngakaroro.
All the cultivations I saw there are Ngati Huia’s Ngati Kauwhata and Ngati Turanga and I say this is their land. I have never seen Ngati Pare on this land.
Hoani Taipua
I have heard about Kuititanga.
I heard of Ngati Pare cultivating at Tuahiwi.
The public house on the other side of the river was all Ngati Raukawa at Haowhenua.
Pukehi – sworn
I live at Otaki. I am Ngati Turanga, Ngati Toa and Ngati Tama.
I have a claim to this land.
Ngati Tama and Ngati Toa brought Rauparaha here and then returned. They all came back to this place and occupied Te Horo and cultivated to Parakahio.
When Ngati Pare wanted to sell the land to Searancke, they were prevented by Ngati Huia, Ngati Turanga and Ngati Kauwhata.
A portion of land at Apa was given to Hinenuitepo and her children by Ngati Huia – not to her tribe.
It is from that Ngati Pare set up their claim to this land. Ngati Pare came in considerable numbers and tried to obtain more. They tried to get as far as Makahuri.
We are still in dispute about the land from Apa to Makahuri. We retain possession to this land. The only portion given to them was from Te Waka to Apa.
I have not seen any Ngati Pare cultivations on this land from Otuwhtu to Ngakaroro.
Hoani Taipua
Apa was given to Hinenuitepo by Ngati Huia. The Ngati Kauwhata claim here is not right.
At Makahuri, Ngati Huia had cultivations previous to the proposal for sale. My fathers had cultivations before that time. Our seed potatoes were not taken by you. That time is not disputed.
Court adjourned until 9.30 tomorrow.
