Thursday 9th April 1874
Place – the same Present – the same
Pineaha Kiharoa – sworn
I am Ngati Pare and Ngati Turanga and live at Manawatu.
My land is adjacent to that before the court.
I heard it was Kingi’s land or Ngati Maiotaki. It now belongs to Natana and others because I have seen Natana’s parents using the land for bird catching.
When I say the land is others he and Natana – I mean Rawiri as one. I don’t know anything about Ngati Ngarangi’s claim. Kaeo was living with us at Rahui. Natana explained why Kaeo lived there. My mother brought him on to this land. We lived together at Rahui -the places where Kaeo caught birds and Ngati Ngarangi was the other side of Otaki at Otuwhatu. They went to those places on the other side by consent of my father who was a Ngati Pare. My father took Kaeo to a place called Te Miro-a-Takapa – which is perhaps outside this block. That is the only place where Kaeo and others caught birds.
I don’t know that Ngati Huia have any right to this land.
My place of abode was Te Rahui. I never saw cultivations of Ngati Huia at Te Rahui. They may have been there before I was born.
Ngati Maiotaki’s land adjoins mine.
Xed by Pitini
Have you seen Ngati Maiotaki use this land? Yes when I lived at Rahui.
Xed by Hapi
Hasn’t Ururoa a cultivation near this block? Yes at Turangarahui.
Eruera Te Hiapo – sworn
I live at Rangitikei. I belong to Ngati Maiotaki and Ngati Tapapa.
I know this land, it is for me. Te Kingi Ahoaho had considerable authority at Waihoanga and Te Whatanui had authority at Ringawhati which is another place.
I come forward to substantiate Natana’s statement. Kingi gave this land to us because we belonged to Ngati Maiotaki and because of the persons cooked on the land.
After the land was given to us, Te Whiti and I went on to it. We used the land for a number of years and never saw any other person on it.
After Whiti and I went to Rangitikei, other persons went on to the land. I mean Te Ringa and his party. Whiti returned to Otaki and gave the land back to Ngati Maiotaki. I never saw anything of Ngati Huia.
Xed by Pitini
I know the Ngati Ngarangi hapu. They are here at Otaki still. I have not seen Ngati Ngarangi on this land.
Kingi gave this land to our hapu Ngati Maiotaki. We had a small food cultivation at the base of a hill. I don’t know whether it is within the block. I believe I could point out this food cultivation on the ground. I had houses on the land during Whiti’s life.
Xed by Hapi
I have seen Ururoa’s clearing Turangarahui.
Kipihana – sworn
I am a Ngati Tuara and live at Otaki.
I know this land and have a claim to land adjoining it. This land belongs to Ngati Maiotaki because I saw Kingi give this land to Ngati Maiotaki.
I know nothing of Ngati Ngarangi or Ngati Huia.
Ururoa’s clearing is at Turangarahui outside of this block. I speak confidently when I say this is Ngati Maiotaki’s land and I say this because Te Kingi gave this land to Ngati Maiotaki.
I have a bird tree within the block claimed by Ngati Ngarangi. I know nothing of them within this land. I have frequently seen Ngati Maiotaki on this land getting karakao. This land has been disputed between Ngati Kirihika, Ngati Tuara and Ngati Maiotaki.
I never knew of Ngati Ngarangi being marxed up in the quarrel.
Xed by Hapi
Ururoa’s clearing is not a mile from Waihoanga.
Ihakara Tukumaru – sworn
I live at Manawatu and frequently visit Otaki.
I know Waihoanga. I claim at Ururoa’s clearing outside of this land. Any claim that I may have will be through a relative of mine who was cooked on the land – Waihoanga – that land is Ngati Maiotaki’s because of Te Hotoke being killed there by Muaupoko before Haowhenua and because they have possession of it.
I know nothing of Ngati Ngarangi here. Their claim is at Tuahiwi and Otuwhatu.
Ngati Huia have no right over this land and I have never heard of their going up the mountain. Ngati Ngarangi belong to Ngati Wehiwehi and I believe they claim on this block only because of the judgment at Foxton in favor of Ngati Raukawa of the bush – they are a sub tribe.
Close of claimants case.
Hapi Te Horohau – called by the court
I heard that Kingi (from himself) had given this land to Ngati Ngarangi and this is why I don’t dispute their boundary. Kingi told me this in 1853. Maka was also present.
Court decided to give the decision in the Waihoanga No. 1 Block when the other two blocks had been heard.
Waihoanga No. 2
Natana Pipito – sworn
My claim to this piece is through Whatanui although the statement I have to make now is nearly the same as that I made yesterday in Waihoanga No. 1. All the members of my hapu are interested with me. I have used this land for many years.
Ringawhatu is the name of a tree where we catch birds. There are many others. I have a clearing there - My fathers but I cannot point it out on the map - We put houses when we go for birds – our neighbours never disputed with us. Kingi did not guve us this land.
Objectors challenged
Teone Arama said – I claim this land at the ---- end of the block.
Court adjourned until 2 pm.
At 2 pm the court resumed.
Waihoanga No. 2
The court told the parties to this claim that their land is clearly the property of Natana but that both parties had better go on to the ground and fix their boundary and the case would be called again when done.
Case adjourned when that is done.
Waihoanga No. 3
Rawiri Te Wanui – sworn
I cut up this land along with Kingi and Matangi previous to Haowhenua. The division of this land was prior to that for which the investigation has concluded viz Waihoanga No. 1.
We went then to follow Te Rangihouhia who killed the person referred to by Natana in the Waihoanga No. 1 evidence. We did not catch him and when we returned we marked the land – cut down portions of the bush so that others might recognize our claim.
After this, Hema’s parents went to chase slaves who had ran away. They also made their marks on the land and because of their going. The land was in dispute between Ngati Maiotaki and Ngati Pare. Maka – one of my brothers, left there a feather stuck in a tree that is without this land. We embraced Christianity. The boundary shown on the tracing was laid down 9pointed out) between here and Haua.
The hapu’s that arranged the boundary were Ngati Maiotaki, Ngati Waiharihia, Ngati Moewaka, Ngati Parehaurangi. Hema’s people or fathers did not interfere them.
Afterwards, these sub tribes were admitted by Ngati Maiotaki on to the land. I was one of the leaders and arranging party. Wi Hapi Te Whiti assisted me. Kingi’s clearing was arranged to be made and his party felled the bush. This is the third portion of land given by Ngati Maiotaki. I have already spoken of 2 others – about the same – the southern boundary was laid off between us and Te Whatanui. These people were allowed to clear land here because they had not much land of their own. Some of the persons who object to my claim are of those thus admitted. Some of my brothers were admitted to that’s clearing. The clearing was made for growing food for those who went to catch birds also as a mark on the land.It was there they went to use this land for bird catching.
I and my brothers have authority over the land. When Kingi died, we all assembled. After he was buried, we had a meeting and Rawiri Rota’s father said let the foods and property of Kingi be mine. Peene’s mother heard this. She made no objection. She was Kingi’s wife. Kingi said let her have the clearing and houses but his outside property at Rangitikei and Manawatu I will take and the places where the was allowed to occupy are the places that Peene has had surveyed.
I was the director of our hapu in land and matters generally. Rota and Kepa assisted me. When we thought if selling the mountain, trouble began relative to it and this happened only last year at the court at Foxton.
I then applied to the government for food and we received 5 --- of flour and some potatoes. I divided them amongst my hapu. We applied to the court for a certificate and Kepa was angry because some of the names were omitted.
Court adjourned until tomorrow.
