More Info →Otaki Maori Land Court Minutebook 2 - 17 March 1874

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Tuesday 17^th March 1874

Place – the same Present – the same

Hema Te Ao said – My witnesses are

Myself, Hare Hemi, Kaperiere, Patoropa, Katene, Ihakara Tukumaru, Ropata Hurumutu, Nopera Te Ngiha

Hema Te Ao – sworn

I live at Ohau – and belong to Ngati Pare and Ngati Toa.

I am counter claimant in the block of land under investigation. I claim from Te Poa on one side and the Ohau River on the other to the mountain, my claim to this land is by gift from Ngati Toa to my parents, ie to Ngati Pare. They are partly Ngati Toa therefore the land was given to them. The death of Te Poa and others at Ohau is the reason the land was given to Ngati Pare by Ngati Toa. Ngati Toa were the first to arrive, afterwards Ngati Whakatere came - afterwards my parents. Te Nihoputa is the name of my parents coming.

At this time this land was allotted from Ohau to Kapiti. Been here some time when Te Puke - my uncle - returned to Waikato, my father remarried at Kapiti. Pehuitaka - a chief of Ngati Tama - was killed by him. Ngati Raukawa as a whole had not then arrived. When Te Puke returned from Waikato then Ngati Raukawa came. Kiharoa, Whatanui and Te Matia were the chiefs of that migration and it was called Te Hekewhirinui.

After this was the Kariritahi, it was at this time that some persons obtained land – the statement that Hukiki was the first is not correct. Hukiki arrived latterly.

Ngati Pare, have the first claim on this land. The first peoples who occupied Rotokare were Ngati Parewahawaha. They built houses and cultivated there. Ngati Pare said that they were there, they went and burnt their house and pulled up the growing food (crops). That land has been sacred because of the death of Te Poa and the others.

Ngati Pare returned from the burning of these houses. They saw Hare Hemi’s father on this side of Ohau, then Wi Piiti levelled his gun to shoot him. Te Puke, my uncle saw and said to Wi Piiti "that is your father". Wi Piiti said I thought he was a Muaupoko. In consequence, Te Puke gave this side of Ohau to Hare Hemi’s father. Hukiki had not occupied that land at the time. Hare Hemi and his father and hapu cultivated on this side of Ohau River. Hukiki never interfered. The other side was left by my parents for themselves and their other hapu Ngati Pare. When they __ there, my father went to Porirua. It was afterwards that Ngati Pare gave the land to Hukiki (From Te Poa to Papaitonga Lake). My father heard that this land was given after he had gone away. He objected to it. He then divided it.

A portion, he reserved and a portion he agreed Ngati Pare should have. Ngati Parewahawaha and Te Mateau hapus were with my father and assisted him in this allotment. Piahana and Ngakuku were the chiefs. Hare Hemi __ hapu occupying on their side. My father remained permanently on this whole block from Muhunoa to the mountain (he lived at Muhunoa and went to the mountains). Together his hapus - others of Ngati Parewahawaha joined him. There was no one chief any hapu greater than Te Ao.

It was been said that my father went through Patukino. It is not true. My father occupied from this time. I have stated until his death. My father died at Otaki. He was latter ill on the land in question in 1853. He had many cultivation on this land. Peach trees are now standing at Muhunoa planted by him, also planted flax on this land and which is now growing. The positions of the houses are known, the remains of plums are to be found at this day. My younger brothers are buried there; my relatives are also buried there. I have a cultivation at Te Kirikiri and my houses are standing there.

I have a cultivation at Te Kirikiri and my houses are standing there and any houses standing there. I have a cultivation at Kauaepoango, I have an orchard there, peach trees and apples trees are growing there at Te Weraawhango flax planted by my father is now growing. I have a cultivation at Te Aruhetakeke. I knew nothing of Aperahama's claim over this land. His place was Otaki. He has no cultivations at Weraawhango. I know nothing of his statement – “That Aperahama was the person with authority on this land”. I have ties on this land a long in occupation with my brothers and sisters.

I objected to Hukiki’s sale to Dr Featherston. I puts in a copy of my letter to the government objecting to that sale. I state this to rebut that portion of Roera’s in which he said no objection had been made to his occupation of or dealing with the land up to 1874. I objected to Mr Kebblers lease and gave notice of my objection the government. Copy of letter of objection put in, I also objected to Mr Knock’s lease.

I put in a letter from Mr Knocks to me, I then allowed the sheep to go the land. I put in these papers to rebut the evidence of previous witnesses. In 1847 I put my own cattle on this land. In 1866 I put sheep on this land no objection was taken to it, (at Te Aruhetakaka) I have horses running at Weraawhango, Whareao and this place named by Roera and others are this side of Ohau and on Hare Hemi’s land. Kirikiri is there also. They have been already dealt with by the court. My father never saw Aperahama on the land neither have I, and I have grown to manhood on it.

In 1862 there was a large committee meeting called a relative to this land by Hare Hemi and Hukiki, I objected to Hukiki together with the majority of Ngati Raukawa. Parakaia Te Poupa presided at the meeting and Hanita and Te Kingi, Te Ahoaho ,Te Wanui and Henare Herekau. Hukiki was objected, my line was adopted. I was to be in the middle of Hare Hemi on one side Hukiki on the other nothing was said about Aperahama at this time.

I never heard his name mentioned, Aperahama was angry with Roera about some money with connected with the sale of some land (none had been given to him), and was only then I saw him at Weraawhango. He went about a boundary. I went to object to him at the time. In 1873 I saw Hone Wirikake at Weraawhango doing something on a boundary but he was surveying. We went to objected, boundary laid sold by Roera and Hukiki – pointed out. My boundary is indicated on the map was pointed out to me by his father. The ridge pole of the church in Otaki was brought from the land in question. My father was aware whose consent was obtained previous to the tree being cut down and brought away. He had authority over the land. Nobody interfered or objected to them. That is all.

Cross examined by Roera Hukiki

You said Hukiki did not come with Kiharoa Whatanui – Ngati Pare, are you sure? I have said so.

Have you not heard the song sung by Ngati Toa women respecting Whatanui and Hukiki? I have not heard.

Did Te Puke and Te Ao come in the Hekewhirinui named? They came with Nihoputa migration.

Which was the first? Nihoputa.

Did Nihoputa come from Maungatautari or Taupo? They came first.

Did Hekewhirinui come by Whanganui?

Was it when Nihoputa came that Ngati Toa gave land to Ngati Pare? That was my statement.

Are you sure that Ngati Toa gave Ohau to Ngati Pare? Yes, because Te Poa died at Ohau and Ngati Pare is a section of Ngati Toa

Do you not know that I am a descendant of Te Poa? You Know all about your relatives.

Was Te Poa the only person who died there belonging to Ngati Parekohatu? I said and others.

Did Ngati Pare and Ngati Toa live on the land? Ngati Pare did, some Ngati Toa did also.

Can you tell the kainga occupied by Ngati Pare? They had no pa kura kainga at Muhunoa.

How many Ngati Pare lived on that land up to this time? I cannot tell they are dead, I lived there, my father lived there and I am a Ngati Pare and Ngati Toa.

Was Te Poa dead before Te Puke and Ngati Toa ascended? Yes, some time.

Who killed Te Poa and his people? Ngati Raukawa did not. Muaupoko did.

Were no persons of Muaupoko living in Ohau district when Ngati Raukawa arrived? I was a child and did not see.

Did you not hear that Papaitonga was lather by Ngati Raukawa? I have heard, but not seen.

Did you not see of a war party headed by Takeri and Paipai to revenge the death of Poa? Poa had been dead a long time, this war party was afterwards.

Were Hukiki and I in the houses which were burnt at Rototane – I stated that you had not come there.

Did Ngati Pare destroy any of my houses at Muhunoa, Te Arutakaka and Werahio? This was a long time afterwards. Ngati Pare had given Hukiki the land.

Did you not hear of a meeting called Whangaingahi relatives to lay my of a boundary between me and Piahama? No.

Were Whareaho and Kirikiri obtains by Hare Hemi? A part of Kirikiri was obtains by Hare Hemi.

Was nothing said there that I was to be one side and Hare Hemi on the other? Ihakara said something about it, but if you are referring to something else.

Did you hear about the dispute at Tarare? I, Yes.

Whose was it? That was about the pigs which were stolen from Hare Hemi by Hukiki.

Who had the greatest authority at the sales? I said that it was Hukiki's sale. I objected to it.

Did you heard of £50 being paid to Hukiki for Weraawhango? I had no notice of it.

Did you hear that Hukiki took £30 when he was at Kohimarama? I know nothing of what was said in Auckland.

Did you not hear of Roera Tuaemuku and Nerehana getting £10 from Dr Featherson? Yes and I have put papers into the court objecting to it.

Have I not sheep, horses, cows, houses at Muhunoa at this time? Tell the court yourself about that Hemi.

Hare Hemi – sworn

I live at Ohau. I belong to Mateao and Ngati Tukorehe.

Kingi Hori, Te Puke gave me my land at Ohau. I came with funeral migration – Kariritahi and Whiriana were only small parties. I came with the third party, when all Ngati Raukawa came. Te Puke and Te Ao did not come with me. They had been here some time and had been back to Maungatautari. In 1830 and 1832 we came over from Kapiti to Ohau to cut flax. The land was not then divided. Ngati Parewahawaha and Mateaho were at Rotokare in 1832. Ngati Pare were outside the boundary. Those helpers came and lived at Otaki mouth and left their houses and food growing.

I and my people were at Ohau. Ngati Pare went, pulled up the food and burnt the houses and said nothing to them, that they meant to do it. They crossed over to Whareau on my block and destroyed an eel pa, Whareao. They had not gone far when they met my father, this is the incident spoken of Hema when my father was nearly shots by Wi Piiti. Puke said to the old man “your land” there it is right up to the mountain.

In 1834 Horowhenua freight began. In 1836 we cleared some land on the other side of Ohau. We had no rights there. In 1838 Te Ao came from Porirua and visits us. My father gave all the land back to Te Ao, this was not a proper gift. We then went to lay of boundary by Muhunoa, this is the boundary between me and Ngati Pare after this. In 1842 Te Ao was located at Muhunoa, he stays there and was in continual disputes up to the time of his death. After Te Ao’s death the land was sold to Searancke, Searancke and I went to Muhunoa. Hema was young then, H Mcdonald went with us also.

Hukiki commenced to talk about the boundary – began at Peho, Tirotirowhatu, Omawhatitu, Ohau, Kirikiri, Parekawau between Whare Porepore to Tarare to the mountains to Otaki river to the sea. I objects to Hukiki boundary and, Mr Searancke did not buy this land, of the money given to Roera Aperahama and Ngati Kiropiri got none of it. Piripi therefore excluded. Kaingapipi. Aperahama then surveyed Weraawhango, it was only then that Aperahama set up a claim to Weraawhango, he had no cultivation there.

Piripi had a place at Kaingapipi where he __ flax. This land was surveyed by Aperahama because of the similarity of a brush of hairs on his head to the creet of the owl, he called it Puru. He had no right to survey there. I was the first who cultivated out at Weraawhango, I gave plums to Hema Te Ao and came this side. Aperahama had none then. We have been continually in disputes about this matter.

Court adjourns til 2pm – At 2pm court resumes. Hare Hemi continues.

In 1842 and 5^th July, word came to my father that two pigs were killed, Te Kakahi and Ahuriri had killed them. These were children of Patukino and Hukiki. Whakaripa ordered a letter to be written to Hukiki to his efforts. Friend be angry with your children, to cease killing my pigs - Tuteahukaramu (that is Hukiki). Hotia took the letter to deliver it, the name of the pigs was the same as Hukiki. The letter was taken and put into the pie.

Hukiki then got up to talk. Tarare was then made sacred. Tuterangi – Pumamao was an ancestor. Keremiha and some of us went to court for this pig that was killed. We found two pigs killed and killed two others. One of the pigs was cooked and eaten, the people seen kill this pig was off the land which had them more sacred. A great dispute arose about this. Angry expressions wore by both sides. Ngati Parewahawaha at Manawatu heard of this. They came to Ngati Huia at Porotawhao, and they went to Whatanui at Horowhenua and to Hukiki and Tuaenuku at Muhunoa.

Hukiki was called Ahukaramua, they assembled at Ohau both sides were amidst Rangiuru people heard of it. Ngati Raukawa and Ngati Pare went to the old men Kiharoa, Te Mutia, Matui Roroao, Mohi Te Wharewhiti, Hakaraia and Wi Aperahama, they arrived at Ohau and commenced a dispute, they said put down your guns and war with words only. Hone Tihi got up and persisted they should fight, the dispute was not ended Te Mutia went to Muhunoa and Kiharoa and some others came back.After this they waited that all had come back to Otaki, they eventually agreed to come away, everybody then removed, men, women and children to Rangiuru and had the talk here, 200 or 300 people assembled in the space in front of the church. Rangi, Whakaripa was questioned. He got up and said that he been nearly killed by Wi Piiki and then stated what Puke had said “Your land” Puke confirmed it. No trouble ensued that.

In 1862 I commenced to put a fence on my land on this side of Ohau, my fence was finished and Roera came and cut it up and pulled it down. We put it up again, it was pulled down a second time. We all then went to where the fence was to wait and if they did a third time to resist. Kiheroa heard of this and came on to the pound. He talked to us and advised us to settle the quarrel by words, we consented, another meeting of Ngati Raukawa took place at Kirikiri on the 5^th August. It resulted in confirming to me the place where the fence stood, my boundary was the Ohau. Roera to be on the other side and Hema to be in the middle, soon after this Nepia Taratoa sent for Wi Pukepuke to come from Rangitekei to come and adjudicate on this matter also Ihakara from Manawatu, this was Roera meeting since was ended. This meeting consisted of Ngati Huia, we went to Kirikiri where they were Ngati Raukawa about, but did not go.

I was asked to speak about this boundary the __ of it was that the fence that had been cut down __ again made sure to me. I was questioned what side are you? I replied on this side of Ohau, my boundary was confirmed and Hema and Roera were taken to the other side, everything ended peacefully at that time, there were no more disputes between Roera and me.

Told by Hema – Te Ao was at Muhunoa after Te Kuititanga up to the time he died.

Cross examine by Roera Hukiki.

Was it Ngati Pare authority under which you occupied this side of Ohau? It was only at the time my father’s life was saved there.

I heard it was through Te Puke ie Ngati Pare. Do you know when you went to Rauapango to live? Yes in 1836.

Did you not see me at Te Awhatakaka run? Yes we were living together but this land was the peoples.

What year did Te Ao come here? In 1842

Did you give the land to Te Ao then? Yes

Did you see me at Muhunoa when Te Ao lived there? I did, the land was the peoples.

Did not Hukiki sell all that land? Hukiki sale was of the land of other mens that is Ngati Pare, Te Ao’s and mine.

Do you know when Searancke came to lay Muhunoa? I do, I was there.

At the time of the Tarare dispute, did I not get or take all the land? Yes, you took other mens land.

Did you not see me cultivate at Tarare? I have told his counts all about that.

Do you not remember the laying of a boundary between Whaeporoporo and Tarare? This is outside.

Did you remember when Nepia and Karuwhau wents to Tarare? Yes, I do.

Did you object to the boundary when Mr Searancke came to deal for the land? Yes, I objected Wharewhiti went through my land.

Was it not H McDonald with Searancke? Yes.

Cross examine by Hone Wirikake

You said Aperahama has no right to this land, has he not a bit of land? No he had not the objected portion thus.

Why did you come to me and speak about Pukeatua if Aperahama had no right there? I did go to you.

Did you not tell me that Pukeatua had been given to you by Aperahama? Yes.

Who killed your pigs at Weraawhango? Ahuriri and Kahahi.

Through whose do __ Hikake, Tuanuku set up this claim to Muhunoa?

Court adjourned until 9.30 tomorow.

Identification