More Info →7 March 1868

Description

Saturday March 7^th

Court sat at 10 am

Same judges and assessors present

Huritini – continued

Hakopa Te Tehe continued

Tesed by Te Reweti Te Kohu for Paora

Did not see you on the land before the time of the Whakatete. Saw you at the time of settling the tribal boundary line last year, never heard that you ‘mahi tuna’ at Huritini. I have not seen your cultivation at Huritini bush. I have seen you at Mangapirau, that is outside the boundary. I have seen your ‘pakeha’ at Huritini (Bevans hut). I believe he is there now. I have not ejected him.

By Court

I was here at the time of fixing the tribal boundary. It was fixed by Ngati te ihi ihi and Rawiri’s party. Rawiri is Ngati mai Otaki. I and Parakaia went there and we did not object. We let them survey that and we surveyed ours (D, E, F, G, H). Toka was a relative of Te Whetu and a ‘teina’ of Haere Wharara’s. Te Rauaraki was of Ngati Kapu and interested in the land from Te Kuru’s giving it to Te Morere.

Tesed by Ropata

The land was given to them and if they had been ‘kaha’ they might have kept it but they gave it back to Mirika.

Mirika Hineiwahia – Sworn.

Otaki. Ngati te au. I know the land shown on this map. Huritini is a place given to me and my father Te Kuru by Te Whetu – these ‘B’

‘B’

Ngati te au bought by Te Whetu to Huritini

· Te Kuru and wife Kuiarangi

Hakopa Te Tehe

· Te Whare Makatea

Matai

Kuha

Mirika

Rangi au atu

Te Uru o pewa

· Petihira – child of Te Kuru

· Arapata – child of Te Whare Makatea

ü dead

‘Kati ki a koe ko nga harakeke ka ki taku one one’ – ‘patiti’ – tribal.

Haere Wharara and Kuru. Kuru was related to Haere Wharara. Kuru gave it after presume and said it should be considered as payment for Huritini. This was the giving of Whetu to Nelson. Did not know that Whetu had said anything to Haere Wharara about Huritini. Moko Whiti came with us in Whatanui’s ‘heke’. I heard that Te Rauparaha gave ‘te riu o Waikawa’ to the north to Moko Whiti not Huritini. My food was planted on the land and was never “huhuti” by anybody. Paora’s place is at Waikawa, Te Kiko o te rangi has seen my planting. He is of Ngatituranga and Ngati te ihi ihi. This was before Paora came. Our ‘hapu’ was the first to occupy. The other Ngatiraukawa came afterwards. Moko Whiti was at Waikawa and did not interfere. Paora came afterwards. The year of the Kaiapoi expedition. When the 3 ‘hapu’s’ named by Parakaia were occupying. After the Kaiapoi expedition. The eels were got by the 3 hapus and given to Paurape Kharoa’s wife and Moroati’s mother. Te Hiko was a relation the theirs and this was “no te ngaro manga o Te Whetu”. After ‘Haowhenua, Katahi ka mahue’ and we went to Manawatu leaving Paora at Waikawa and we left. Te Kuru gave it to Ngati Kapu. Returned to Otaki. Went to Huritini ‘mahi tuna ai’. After this, in the year of Rangiatea, I and Parakaia heard that Toka was taking Huritini. Toka is a relative of mine. Te Rawariki went and feeling unable to oppose Toka, came to me and gave back the land for me to contest the point with Toka. Ngati Kapu went and ate Toka’s eels. I then resumed my right of ownership. I have been disputing ever since. Toka’s children have opposed me. Their ‘take’ is being also related to Te Whetu as Kuru. I did not hear what passed between Toka and Te Kuru at Waikawa. I was not there. I heard of marking of boundary at Te Rotorapu by Parakaia and Kiharoa and Hanara. Hanara is dead. Kiharoa was interested as a Ngatituranga.

Tesed by Manahi (Paora’s son) for Paora

Have seen Horopapera living at Te Mangapirau. I don’t know the year when Parakaia’s boundary was marked off. The kaianga’s at Rotorapu are Horopapera’s. Have not seen ‘mahinga kai’ at Rotorapu.

Te Roera Rangiheuea – Sworn.

Live at Manawatu. Ngatituranga. Knows the land. Te Rotorapu is mine. It is a ‘roto’ of my father’s Rangiheuea. My father’s house stood there. Ngatiawa (Ngati Kura and Ngatienuku) were at Huritini when we occupied Rotorapu. My mother was partly Ngatiawa. She and my father went to Huritini while the Ngatiawa were away taking flax to Waikanae. On their return they gave us the land and the potatoes and the houses as a present to my mother and after this Ngatiawa went away and we joined the Ngati te au and other tribes at the west end of the block.

Tesed by Manahi (for Paora)

The houses are not standing but my nephew (son of my sister) Kiharoa resides there. He is married to your sister. Hanara, my uncle was left in charge of my land. He is dead, died at Otaki. Kiharoa was ‘Kai ti aki’ afterwards.

Case for defence, closed.

Court adjourned at 1 pm.Court resumed at 2 pm.

Kiharoa Mahauariki – called by the court

I remember going with Parakaia and Hanara to Rotorapu to fix a boundary. We went because Ngati te ihi ihi was upon the lands at Huritini. We went to take back the land as belonging to us the Ngatituranga. We found Horopapera at Rotorapu. We put in a ‘pou’ at the ‘kainga’ of Horopapera. We returned and Horopapera broke the ‘pou’ and we did not return. We went because the land was where we had formerly scraped flax. I did not know at that time anything about the Ngati te au claim. I had not then heard of the giving of the land to Te Kuru by Te Whetu. I have since heard of this for the firsttime. I went to ‘whai’ the ‘harongamuka’ of my father – Mahau ariki and my ‘koroua’ Rangiheuea, who was my mothers father.

The court called for objectors to Parakaias claim on the south side of the tribal boundary.

Rota Te Tahuri appeared as an objector –Sworn.

Otaki. Ngati mai Otaki. Ngatiraukawa. Ngati mai Otaki and Ngati wai huri hia came from Maungatautari in Whatanui’s ‘heke’. Arrived at Kapiti before the year was out returned to Otaki. We went to Kahuwera and Waiorongomai. Went to look for ‘aruhe’ found Ngatiawa there. Staid with them (noho tahi). Matiu Roioau, a ‘tungane’ of my mother. Went to Waiwiri and Ohau to fetch Hanita of Waihurihia and Te Ra of Ngati mai Otaki. Came and scraped flax. Sold to pakeha (Te Hakirau Pokitini) at Otaki for arms and ammunition. Putiki Wharenui returned and scraped flax at Kahuwera. Then Heretaunga (I did not go to either). Met the heke of Te Mate ke waho. Some of my ‘matua’ went to Taupo. Then the heke of Taraia. I then came from Kahuwera to Otaki. I did not cultivate. Went there first to get flax but afterwards to catch eels and scrape flax. My people came back with Taraia and occupied. Had cultivation at Waitaura first. Takapu o Kaingarara afterwards – about the Treaty of Waitangi. I did not see Parakaia occupying any of this land. I never saw him cultivating here from the time I was young, up to the Treaty of Waitangi. He never disputed my right in the places I have named. I never knew of his claim to this land before September last when he made his survey. I and Ngati te ihi ihi agreed on the boundary shown on the plan as the boundary of my land and theirs. I never heard of Huritini belonging to any but Ngati te ihi ihi. We fixed the boundary because the land was being leased. We were leaving to Mr. Hadfield and the Ngati te ihi ihi to Tame. That was the cause of our laying down a boundary. I never heard Kuru claiming that land – Huritini. I heard of Ngati Kapu living at Huritini. I don’t know of their right to be there being disputed. My mother was a Ngati Kapu. We are bringing in a claim to the court for a block of land. The claim of Parakaia encroaches on it. It is Kahuera and has been surveyed, 1809 acres. His block is claimed by the 2 tribes named and by Ngati Kapu. Paramene’s claim is separate, of another tribe.

Tesed by Parakaia

You did not object to the tribal boundary. I and Hanita Rawiri and Kepa were assembled by you to talk about your interest in the land, the other side of the boundary. Not about the boundary itself. I did not ask you to let Mr. Hadfield’s sheep go on to your land. I never heard you propose the path as the boundary between me and you.

Rawiri Te Wanui – Sworn.

Otaki. Ngati mai Otaki. Ngatiraukawa. The tribal boundary is an old boundary. The tribes I know of as owning the land are Ngati mai Otaki and Ngati te ihi ihi. I have seen no other tribes but those occupying the land on either side of that boundary. They have disputed about boundary between them. I have never seen any third tribe come between these two. I have lived long here. In the year 1864 we fixed a boundary between us the same which has now been surveyed. This is how I know that the tribes which I belong claim the land on the south of this tribal boundary. Parakaia never ‘whakahe’ during the years since that boundary was settled. It was fixed by ‘korero’ first and after it was surveyed last year and 100 men went to survey it and it was after this that Parakaia made his survey. The boundary was fixed to ‘tapa hi I te moana’ because we were in occupation of the land inland and seaward of the lake Huritini. I have heard Te Kuru’s name in connection with Huritini from Parakaia himself. This is lately. Since the fixing of the boundary in 1864. When the heke’s came from Maungatautari. It was at the invitation of Rauparaha and they took possession as they pleased of places to get flax. Before the survey of the boundary line Parakaia did object to it.

Tesed by Parakaia

I did not hear of your calling a meeting on the subject of the boundary.

Parakaia – in defence- Sworn.

Admits statement of Rota.

When we were at Huritini, Ngatiawa was at Waiorongomai. I went and found the ‘matua Rota’ on the south of Waiorongomai before Putiki Wharanui. Another time I found Te Matiu and Te Ra o Waraki there. I heard that the boundary was a ‘rohe poaka’. The pigs of Ngati te ihi ihi and of Ngatiraukawa used to stray and one party killed the others pigs and sought payment. Pigs of Ngatiraukawa came on south of boundary and Ngati te ihi ihi.

Court refused to order certificate.

Fees demanded to be paid by applicant.

Investigation £1

Court adjourned at 4.30 pm.

Identification