Wednesday 8th April 1874
Place – the same Present – the same
Waihoanga (continued)
Hapi Te Rangitewhata – sworn
I am Ngati Huia.
I know this land and have a claim to it. There are a great many claimants with me – all the members of the Ngati Huia hapu.
Ngati Huia occupied Ururoa’s clearing at Waihoanga. This is outside the boundary of this block. Waihoanga is a name given to a large block on either side of the Waihoanga stream. Ururoa made the clearing ne now occupies assisted by Ngati Tuara.
I do not dispute Hapi Horohau’s claim. When Ngati Huia lived at rahui and Waihoanga, I saw no one cultivating at Rahui or Waihoanga but ourselves. Pipi - the wife of Mate – was the last person who cultivated there. Since her death, the land has not been cultivated. Birds were caught in the adjacent bush and given to Pipi who cultivated wheat there. We do not acknowledge the claim of those who made their statement yesterday through Ringa and others.
Ngati Huia were not interfered with or driven away by Kingi Ahoaho.
Ngati Tuara and Ngati Kikopiri hapu’s of Ngati Huia have a right and proper claim to this land because we occupied adjacent to the claim and inside. The persons who talked yesterday is inside and beyond. It was only at the survey that I heard any other persons claim this land not before.
Xed by Pitini
Do you not admit Kingi’s authority over this land? No.
Is Ururoas’s claim within this land? No nor Ngati Ngarangi.
Did you ever see me or my people here? No. I know the hapu but I know nothing of their occupation of this land.
Don’t you know that we received money from Mr. Booth on this land? Yes and I objected to it.
Xed by Rei
I say Ngati Tuara cultivated at Ururoa’s clearing where Pipi sowed the sheats. I used the mountains for bird catching and they were given to the person on the clearing.
Do you know the nature of Ngati Maiotaki’s claim? They came to look for land.
Ururoa – sworn
I have a cultivation at Waihoanga. My right extended to the mountain.
Ngati Huia and their hapu’s have authority over this land also Ngati Toa.
I did not see any Ngati Ngarangi cultivations on this block. It is not that I have ever heard or seen anything of Ngati Ngarangi.
Mine was the first axe used on this land. Ngati Huia at the ---- of the Te Raotea migration – not a tree had been cut down previously. Ngati Huia were the first. This is all on Rahui and Waihoanga (outside). I never saw Ngati Ngarangi go into the bush to catch birds. They say they did but I do not admit it.
Manahi – sworn
I live at Otaki. I am a Ngati Huia.
I know this land and have a claim to it through occupation at Turangarahui and our Ngati Huia claim extends to the mountain previous to Haowhenua and while we lived at Turangahui – a division of the mountain side.
We were the first. On one occasion we chased one of our Ngati Kahungunu slaves into the mountain.
We went all over the block. We had cultivations at Ringawhati. Tutaki – a Ngati Huia – had a tree to catch birds on this land. Ururoa’s cultivation was made after that at Ringawhati.
I don’t know anything of Ngati Ngarangi on the Waihoanga block. I have not seen them there.
Te Ahoaho never interfered with us at Waihoanga. Ururoa sold trees to Mr. Hadfield. When the mill was built, it was for Ngati Huia, Ngati Kikopiri and Ngati Tuara.
Our rights extended over the back country – latterly Ngati Ngarangi have gone to the mountains to catch birds.
Xed by Petine
Are the tree and cultivation you spoke of within this block? I didn’t say they are. They are on the mountain and the mountain is mine. Ngati Ngarangi have the bird snares, we have the land.
Have you any houses on this land? I don’t know.
Have you any Miro trees there? No. Yours are the trees. Mine is the land.
Xed by Rei
Do you object to the line on the map between Horohau and Rawiri? That is their boundary. We did not consent.
Didn’t you hear that Kingi gave Waihoanga for the mill to Ngati Tuara? Yes. I heard so. Ngati Maiotaki had a right to the river.
Kiriona – sworn
I live at Otaki and I am Ngati Huia.
I know this land and I have a claim to it through the occupation of my parents at Turangarahui. Our claim extends to the mountain.
I know nothing of Ngati Ngarangi’s claim on this block. I consider that persons clearing land have a latter right than those who simply catch birds on it and Ngati Huia, Ngati Kikopiri and Ngati Tuara have more right over this land than any others.
By Petini
I did not object to persons going to catch birds on this land. I have no tree for bird catching there. I have no house there.
By Rei
Do you dispute Kipihana and Horohau’s boundary? I don’t. No, I did not hear that Kingi hadgiven Waihoanga for the mill. I know nothing of Ngati Maiotaki’s claim at Waihoanga.
Conclusion of Ngati Huia claim
Rawiri Wanui
Kingi Ahoaho never gave Ngati Ngarangi any of the land within my block. Kingi Ahoaho and I were the principal men of Ngati Maiotaki and this was our land and if we gave it to Whiti – We Hapi – this was in 1837 before Kuititanga. He was a clever man of our hapu and gave it to him because of relationship. Wi Hape had an equal claim with Kingi Ahoaho. Wi Hapi was a leader in land matters.
Hape and his relations were the people who used the land for ----.
We made another gift (Kingi, Hapi and I) to Kipihana and Puoho – this second gift is included in my piece. When Hapi went away, he said in this house publicly at the time Ngati Raukawa met for the death of Oriwia – I return this land to Ngati Maiotaki.
If it had been given to Ngati Ngarangi, they would have said so then when Wi Hapi gave it back to me. I objected to Ngati Ngarangi’s but Hape Te Rangitewhata’s claim was outside altogether.
Xed by Pitini
Have Te Reinga and party a claim on this land? No.
Why did you put his name in the application then? He must come after me. I have the right to the land. I allow them if they allow me to be their leader. My mana is equal to Kingi’s.
Were Ngati Ngarangi present at the second giving? Yes. They were all present.
Was not that a gift to Te Roera? No.
Haven’t you seen Ngati Ngarangi on this land? Yes. I have seen them catching birds.
Have you a house on this land now? Yes belonging to Wi Hapi and people.
Xed by Hapi
I have two cultivations on the mountain side – not exactly on this block but near to it. Those living at Rahui had no authority over the mountain. Ururoa’s clearing is outside my block.
Court adjourned for an hour.
At 2 pm the court resumed.
Natana Pipito – sworn
I am a Ngati Tapapa and Ngati Maiotaki.
I live at Manawatu and at Otaki.
My claim ---- on to Rawiri’s as shown on the plan. I also claim on this piece.
I arrived here before Te Kuititanga. Te Whatanui was a chief of my hapu. He gave me some land known as Ringawhati. Ngati Maiotaki and Te Kingi acknowledged his right and were aware of this gift. Ngati Maiotake and Te Kingi also gave us land at Waihoanga because of my connection with them. Another reason is Hotoke – a relative of ours was killed by Muaupoko and cooked in an oven. Whatanui and Ngati Maiotaki’s mana were equal over this land.
During that year, when the land was given to us, I didn’t see Ngati Ngarangi on this land. Ngati Ngarangi had arrived here before Haowhenua. I saw this hapu at Tuahiwi, Wahaotermarangai and other places on the other side of the river when they went to get food for Ngati Pare – when they had authority by Ngati Whakatere. They have had no authority since.
They – Ngati Ngarangi – did wrong to Matenga’s widow. Matenga’s wish was to spear Kaeo and Motukara – the principal persons of Ngati Ngarangi. Ripeka – Pineaha’s mother ---- this and brought Kaeo and Motukara across the river and they then occupied Rahui by the leave of Pineaha. They remained there to catch birds for Wi Perahama. Next year, they gave no eels to their patron chief and Kiharoa – Pineaha’s brother – was angry. Kaeo and Motukara then adhered to Ngati Maiotaki and lived at Haruatai (outside). Ngati Maiotaki gave land to Ngati Pikiahu and Ngati Ngarangi joined with them. It was only then they lived there and had a name.
Patoromu – already mentioned is a Ngati Kiri – another hapu and lives on another block. Pitini belongs to Waikawa. I know nothing of Kingi Ahoaho’s gift to them. The only gifts I know of were to us and to Ngati Parehauranga to which Kipihana belongs.
My brother has a house and a bird tree within this block as surveyed by Ngati Ngarangi. The only persons who dispute with Ngati Maiotaki relative to the south boundary of this claim are Ngati Kikopiri and Ngati Tuara. Waiharo and Kipihana – their chief – laid off the boundary. Ngati Maiotaki had the authority over this land to the mountain as shown on the map.
In 1871, my brother wished to go north. His name was Wi Hapi Te Whiti. Before he went he returned this land to Ngati Maiotaki in this house. No person objected. I was the only person who spoke.
Ngati Huia have no right whatever over this land. The places mentioned by Ngati Huia as occupied by them were owned by Kiharoa of Ngati Turanga.
Xed by Pitini
Rawiri’s statement that his and Kingi’s authority over this land is equal is correct. Rawiri is Kingi’s younger brother.
Ngati Ngarangi were people who worked for food for Ngati Maiotaki.
Xed by Hapi
Can you prove that Ngati Huia have no cultivations here? Yes – they are not on this land. I don’t admit Ngati Turanga on the mountain side. I claim ---- Ngati Maiotaki not Whatanui. Whatanui’s rights is at Ringawhati outside of this block.
Can Ngati Turanga object to my occupation at Te Rahui? I can’t say.
Rawiri Rota – sworn
I am a Ngati Maiotaki and live at Otaki.
I claim the land through my ancestors.
In 1855, I was taken by my father and Te Kingi to Waihoanga. They told us this land had been cut up previous to Haowhenua. It belonged to my hapu and Ngati Maiotaki and that no division had been made previously. Kingi also said that Ngati Maiotaki were the only hapu that had authority over the land. Kingi then said he would show me the bird catching trees and the water troughs. I went and they were pointed out to me.
My father asked if he were the only person who owned the land. He said I have, it was mine first. I have given it to your relative Wi Hapi.
Kingi said I have given to Wi Hapi alone and not to any other hapu of Ngati Raukawa and that some of the elders of Ngati Raukawa tribe could confirm his statement. I was told by Kingi that the division also spoken of extended to the mountain and that Puketoi had named because he had brought a branch of a Toi tree from there. He did not tell me that he had given the land to Ngati Ngarangi or that Ngati Huia, Ngati Tuara or Ngati Kikopiri had any claim on it. Kingi said that Ngati Turanga had right to land near Waihoanga. He did not admit Ngati Huia at all. The places he admitted as Ngati Ngarangi with Tuahiwi, Hakuai and Wahaotemarangai.
I corroborate the statement of Natana relative to Kaeo’s wrong to a woman. He also pointed out the boundary of the land hehad given to Kipihana and Horohau and that Ngati Huia were confined to the boundaries within which they cultivated and had no right to cross over into Ngati Turanga or Ngati Maiotaki.
In 1857, I went with my father and Te Kingi to catch birds at Waihoanga. No person of Ngati Huia orNgati Ngarangi or any one else objected. Kingi told me that he had consented to give Waihoanga Stream to Ngati Kikopiri and Ngati Maiotaki for a mill.
I was taught to snare birds by Kingi up to 1862. I have caught birds on Waihoanga. Kingi did not give any of the land to Kerehoma alias Tamatai. Kerehoma’s claim is through his wife only. Kerehoma never used the mountain land in any way whatever. Persons have gone to survey land there thinking by that means and by force of talking to affect the mind of the court.
My father told me that Ngati Huia’s claim was near the river at Rahui. I heard last year that Ngati Ngarangi had gone to survey at Waihoanga.
Court adjourned until 9.30 am tomorrow.
