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Tragedy struck Levin on July 16, 1965 when a bus carrying members of the Horowhenua Floral Art and Garden Club to Hunterville crashed at Rata, killing five women and injuring many others.

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It was a sad moment for the town, many of whose residents had friends or relatives in the bus.

Tragedy struck Levin on July 16, 1965 when a bus carrying members of the Horowhenua Floral Art and Garden Club to Hunterville crashed at Rata, killing five women and injuring many others.

It was a sad moment for the town, many of whose residents had friends or relatives in the bus.

Tragedy struck Levin on July 16, 1965 when a bus carrying members of the Horowhenua Floral Art and Garden Club to Hunterville crashed at Rata, killing five women and injuring many others.

It was a sad moment for the town, many of whose residents had friends or relatives in the bus.

Comment from Alan Steel in 2025 via Digital NZ - "This is not the bus involved in the Rata 1955 fatal bus accident. That bus was crushed by a large tree and flattened. "

Keith SAUNDERSON.

Great grandchild of Amos and Lydia Burr of Whirokino, Foxton.

Mothers name Phyllis SAUNDERSON (nee Burr).

Mothers date of birth 1911.

Fathers date of birth 1909.

Mothers place of death Belmont Resthome, TAKAPUNA, buried Snapper Rock Cemetary, ALBANY.

Fathers name Ralph William SAUNDERSON.

Parents date of marriage 08/08/1934.

Parents place of marriage Auckland.

Siblings Colleen SAUNDERSON, Graham SAUNDERSON.

Children Janelle Saunderson and Scott Saunderson.

Son of Ralph and Phyllis Saunderson (nee Burr).

POROUTAWHAO ?P4-Std21965 

Back: …….., Peter Tait, Derek Speirs, Trevor Kernohan, …….., Phillip Withell, Kevin Kilsby, Stanford Kiriona

Middle: Grant Mitchell, Colleen Morgan, …….., Bill Tatana, John Bartholomew, Ross Gordon, Peter Hill, Pauline Batholomew, Donald Stewart

Front: ? Jennifer McPherson, …….., Linda Gwynn, Jan Herbert, Kathy Pescini, Ann Mackie, …….., Vicki Stewart, Janet Pearson

POROUTAWHAO JUNIORS 1964 

Back: Bill Tatana, Ross Gordon, Trevor Kernohan, Donald Stewart, Richard Anderson, Peter Hill, Ivan Kane, John Bartholomew

Middle: Kenneth Timmer, Derek Speirs, Peter Tait, Kathy Pescini, Pauline Bartholomew, Ann Mackie, Sandra Eastmont

Front: Stanford Kiriona, Michael Munich, Janet Pearson, Linda Gwynn, Colleen Morgan, Jan Herbert

Pūrākau is an online human library where we aim to capture the voice and identity of the Horowhenua.

This interview is apart of the Youth Week 2024 celebrations, and focuses on our Rangatahi and their experiences.

Grace is a student at Horowhenua College and student worker at Te Takeretanga o Kura-hau-pō. From farmer, to sportswoman, actor and interviewer, Grace has had so many interesting experiences in her life that I unfortunately wasn't able to capture during this short interview with her.

 Pūrākau is an online human library where we aim to capture the voice and identity of the Horowhenua.

This interview is apart of the Youth Week 2024 celebrations, and focuses on our Rangatahi and their experiences.

Arlo is creative, family oriented, and has experienced a variety of interesting school systems. Currently at Te Kura, he is enjoying the advantages of schooling via correspondence, as well as taking on its challenges. With roots across the world Arlo now calls the Horowhenua their home.

In the golden age of Kiwi cinemas many theatres had a well stocked intermissions full of food, drinks and ice creams. The Kerridge-Odeon cinema chain called their's 'Nibble Nooks'- but this slide looks like it came from an independant cinema. It would have screened during the interval itself as a reminder for hungry film-watchers.

Times changed, and times grew tough for picture theatres across New Zealand. Intermissions were phased out by the end of the 1970s (for the most part) as were 'God Save The Queen' and newsreels. All of a sudden going to 'the pictures' was less of an occasion. 

So it seems like this theatre cut back on it's interval offerings. The slide once added 'Milk Shakes' and 'Ice-creams' to the menu- but tape covers up all but 'Drinks'.  Intervals were big business for the concession stands- and there was evidence that some chains cut their intermissions down to force independant contractors out of business so they could take over the market for themselves!

We do not know the cinema this slide came from- but it probably didn't survive for long after this slide was made....

In January 2023 the Royal New Zealand Airforce's P3 Orion maritime patrol aircraft made their last flight across Manawatu and Horowhenua. This advertising slide dates back to the 1960s when the Orions were 'exciting new aircraft' and the Air Force was looking for recruits to maintain them.

The Orions undertook Exclusive Economic Zone patrols, search and rescue missions and assisted Customs, Police, Fisheries and The Department of Conservation. They even helped our pacific neighbours in times of crisis.

The first of the RNZAF's P3s arrived in 1966 and by the time they retired they had undergone lots of upgrades. This slide shows where the twelve members of crew sat. Pilots, communications technicians, weapons officers and ordnance specialists were part of the team.

But note that the recruits wanted were all men. In the 1960s women were not part of 'main' Air Force, and the Women's Royal New Zealand Airforce would not merge with the regular service until 1977. Even then, women were not allowed to be on operational air crews until the 1980s, with the first women pilot in 1988.

As of 2024 a fleet of four Boeing P8 Poseidon  jet aircraft perform patrol duties at sea and both men and women can fly and maintain these critical parts of the Air Force. But we doubt you'll see a recruitment ad in the cinema! 

This cinema advertising slide shares the benefits of radial tyres. First introduced in 1946 (but patented as far back as the 1910s) the radial tyre has its supporting 'cords' (inside the tyre) at 90 degrees to the direction of travel. Other tyres were cross-ply and 'criss - crossed' each other. Radial tyres provide a quieter, more comfortable ride as well as improved fuel economy. 

In America a consumer report proved the superiority of radial tyres in 1968, and by 1976 they were the standard. Virtually 100% of tyres made today are radials. 

Given that this slide had to sell the benefits of radial tyres it was likely made at a time before they became the standard. The design of the slide suggests that this ad came from the 1960s. Dunlop was a major local manufacturer of tyres in Aotearoa and started making radials domestically in the 1960s- around the time of this slide. By 1970 they bought Reliance (mentioned here) and entered the retread business.

Interflora is a worldwide organisation which transports flowers. Founded in the 1920s, they now handle seventy five orders a minute for 58,000 shops in around 140 countries! The Interflora name has been around since 1953.

In 1954 shop was built in Levin's Oxford Street for florist Jean Findlay and she was still occupying it in 1981. According to an old jubilee publication, Jean Findlay's shop was recessed back from the street in anticipation of road widening. This slide was shown in cinemas (usually at the end of intermission) and it looks like Interflora made a generic florist's slide with a space at the bottom for details of the local business. Quite a few organisations (such as cosmetics companies) did this. 

This slide probably dates from the 1960s judging by it's 'widescreen' format. Sending flowers anywhere in the world from Levin must have been quite the news back then! Compared to many of the slides in MAVtech's collection this one does not make use of colour. However, that may have helped it stand out when it was first screened.

A 1950s advertisement (also on Kete) for Findlay's shop has the Interflora logo.

Print advertisements for Langtry's Pharmacy date back to the 1950s and they were in the government Register of Pharmacies in 1960 (although at the different address of 281 Oxford Street at that time).  Langtry was at one location on Oxford Street (probably 177) between 1962 and 1967. MAVtech has another Langtry's slide from a similar era as this one which advertises Kodak photographic film (also searchable on Kete). 

Shiseido was founded in Tokyo by  Arinobu Fukuhara in 1872. At first it was a pharmacy chain, but it started producing cosmetics in 1916. It began selling products outside of Japan from 1957.  A similar slide from Langtry's advertises Shiseido's 'Koto' perfume which was launched in 1967 and it is likely that this slide is from around the same time. 

The model in this slide looks to the side and away from the viewer. This is an 'objective' pose which minimises a 'connection' with the viewer and her eyes lead toward the text and it's 'promise of beauty'.  In this slide Langtry's is merely a stockist- it is Shiseido which is the main product here.

In the late 1960s there were a lot of films which featured a (very stereotyped!) version of 'the mystic East'- with the James Bond film 'You Only Live Twice' being a notable example released in 1967- the same year as 'Koto'. A nice bit of marketing from a local business- or just a coincidence? Either way, products which offered a slice of the 'life' seen on screen were bound to be big sellers.

 

According to a 1980s Levin Jubilee publication, the first sports centre at 313 Oxford Street opened around 1937 and passed through various owners until Rex Cederwall bought it in 1962. He in turn sold it in 1969. In 1981 the business was still trading, but in a different location.

A common saying in 1960s New Zealand was that the country was build upon 'Rugby, Racing and Beer'. The number of pubs and sports centres in 1960s Horowhenua seems to support this assertion and MAVtech holds an old music record based around these three 'past-times'. 

Little surprise that rugby was one of the sports pictured (along with soccer) with other sports having a bullet point only.

The first commercial photographer in New Zealand (Isaac Polack) set up shop in Auckland in 1848.  Photography has changed a lot since then with the formal portraits taken by Polack no longer as popular as they once were. But in the 1950s wedding photography was still a lucrative business. Amy Harper, a specialist in weddings, sometimes had bridal limousines in a queue outside of her studio on a Wednesday (one of her busiest days of the week!)

Mister J. Cumming, a Levin photographer, undertook weddings as well. Wedding photography 'on location' became increasingly popular after the Second World War. In England, former army photographers would wait outside of churches ready to offer their services to the happy couple on the off chance they would be interested! But studio based wedding portraits were in demand as well.

Mister Cumming didn't just photograph weddings. In a 1960 Levin Industries Catalogue he advertised his services for commercial and industrial photography (then based in Trafalgar Street), and many photographs taken by him are of local events. The National Library states he was active between 1955-1968. 

The photograph on the slide is hand coloured. This was another service photographers offered, but one which would soon become obsolete as better colour films, papers and printing became available.

On the 28th of March 2024, Save Our River Trust and Horowhenua Pop-Up Eats combined forces to host a community Easter Egg Hunt with the support of Foxton New World and Foxton Barber and Beauty. Over five hundred people attended, and hundreds of children searched for the hidden rabbits at the Te Awahou Riverside Cultural Park.

Local photographer Jacob Brookie took this photograph of the Easter Bunny awarding chocolate treats at Te Awahou Nieuwe Stroom. Save Our River Trust volunteer Pou is taking a photograph and Horowhenua District Council staff member Grayson is handing out chocolate eggs behind the table.

Jacob used a 1958 Mamiyaflex C2 to take this photograph, part of a series about Foxton's volunteers made with vintage cameras. Jacob climbed the stairs to Te Awahou Nieuwe Stroom's overhead walkway to take this picture. When he did, the event was almost over and the table, once full of treats with more waiting to be placed, is almost empty.

Penciled on back – Otaki Nov 23 – Dec 17 1970

Stamped on back with blue ink (twice) - Copyright Photo “Nevilles” 17 Temuera St., Otaki. Phone 8508.

Secondary school students (unidentified girl & boy) with “house” banner – Totara. 1 B&W photo print

Any use of this image must be accompanied by the credit “Horowhenua Historical Society Inc.”

Poroutawhao Senior 1990

FRONT ROW: Rebecca Fergusson, Kim Tucker, Dayna Sawtell, Kirsty Silvester, Emma Weldon, Janine Morgan, Lisa Wood, Kelly Jarvis.Absent: Michael Brown, Allan White.

SECOND ROW: Frank Silvester, Evan Taiaraoa, Jamie Cunninghame, David Mitchell, Hayden Salmons, Robert Knight, David Mason, Geoff Silvester.

THIRD ROW: Darryl Smith, Paul Briggs, Simon Easton, Hoia Tatana, Dwayne Cheer, Jarad Logie, Matthew Andrews, Matthew Hui, Chris Saunders. 

FOURTH ROW: Angela Shellard, Raelene Millar, Penny Paterson, Catherine Bealing, Tania Nelson.

Teacher: Ms. Braddock  Principal: Mr. W. B. Cross.

While this slide is for a Palmerston North business, Leader & Watt have since opened branches in both Levin and Foxton. But what makes this slide more interesting is what it says about how the Kiwi idea of 'home' was seen.

In postwar New Zealand home ownership was booming. In fact, owning a home was seen as a rite of passage and if you didn't own one by the time you were forty you were seen as rather suspect. Owning a home also meant maintaining it- the Black & Decker portable drill was invented in 1916 and has since gone through many different versions. This slide suggests that it would make a perfect gift for someone who has their own home (a young family starting out in their first home would need power tools- and fast!).

But this drill was sold to men- with the vision of the 'man of the house' being responsible for fixing and extending the home then accepted as normal. Until a couple of years ago a powertool retailer had a radio jingle saying that their stores were '...a man's world' showing that these outdated ideas have lingered.....

Cinema advertising was big business in the 1950s and early 1960s when over thirty million tickets were sold each year. The sales of advertising made up around 2%-5% of a cinema's profits- but they meant much more to the cinema managers who got commission on each ad sold. Managers were often seen around town visiting shops to sign owners up to an advertising package. Free tickets to a popular film were often supplied to sweeten the deal. 

Even projectionists got a piece of the action as the advertising slide companies (often owned by the cinema chains themselves)  paid a yearly bonus to make up for the hassle of screening dozens of slides with every film. The assistant projectionist who was delegated this job usually was none the wiser about this bonus.

But by the 1970s the gloss was coming off cinema advertising. The commission given to managers was reduced to a small bonus. Local radio was able to change ads on short notice, unlike cinema advertising slides which took weeks to be made and approved. Audience numbers were falling in the face of television and a new culture of going to see a particular film and not visiting the cinema  anyway and seeing what was on. 

Teleslides was the last gasp of the cinema advertising slide. These were static images projected onto the screen but with a few seconds of audio played through the speakers. The audio for all slides were put onto a vinyl record but it was up to the projectionist to make sure they kept changing the pictures in sync with the words. The slide screenings sometimes became unintentional comedy for the audience!

By the end of the 1970s the era of the advertising slide was all but gone. They were replaced by reels of motion picture film advertising businesses instead.

'Shop Local' campaigns are not just a modern thing! Long before the internet made your computer a virtual department store, the motor car was quite literally driving people away from the local Main Street and into the big cities. Small cinemas often carried ads for local shops and in this Ashhurst example, a slide screened before these ads had a general 'shop local' message.

Who paid for this slide? The local business owners? The cinema manager- who got commission on every cinema advertising slide bought? Or was it a local business association who convinced the cinema manager to make a 'free slide' for the good of the town? We may never know. But we do know that by the 1970s many local cinemas had closed down as a night out became a night out of town. Many Horowhenua towns did not escape this trend.

Saturday 8th October 1881

Place – the same Present – the same

Continued from page 131.

Titokitoki

Mr Maclean handed in a list of names of his clients and others.

Ordered that the names of Rikihana Te Tarure, Enereta Rikihana and Wiremu Te Manewha be entered in the register as owners of Titokitoki No. 1B

And

Petuha Te Koroheke, Erina Mihaka, Hareata Hohipua, Karaitiana Te Ahu, Hariata Hamuera, Kerenapa Raika and Piotarihi Mohi be also entered in the register as owners of Titokitoki 2B.

Fees charged

Titokitoki 1B

Hearing - £1.0.0 Order - £1.0.0 Total - £2.0.0

Titokitoki 2B

Hearing - £1.0.0 Order - £1.0.0 Total - £2.0.0

73 Makuratawhiti

Riripeti Te Ngaira – sworn

I live at Otaki. I belong to Ngati Maiotaki hapu of Ngati Raukawa.

I know the piece before the court. I have a claim to part of this land. Kingi Te Ahoaho gave it to my mother Makarata. Kingi had mana on this piece. He was a chief of Ngati Raukawa. No one objected to the Kingi’s gift. My mother was Kingi’s neice.

Rangipapanui was Kingi’s father. The katea was after.

Click on view to see geneology line

By Hema Te Ao

My mother cultivated and died on it. She lived there a long time. Some of her children died on it. Six of her children died on this piece. No one disturbed her in occupation of this piece.

After my mother’s death, I lived on the land. I was living on this piece when this town was first occupied. No one disturbed my occupation of this piece. I cannot say when my mother died.

I was never disturbed till the present sitting of this court. Pene had no cultivation on the part I claim. The Rikihana was the only one who objected to me while I was at Manawatu. He wanted to take the land saying he was the owner.

I referred the matter to the Maori Committee. They gave it in my favour. Rikihana was present. Rikihana signed the document of award to me – here produced. Rikihana and I referred the matter to the committee who both signed one name to that document.

Pene Te Hapupu was also present at that time. Pene made no claim to the land. This is the first time I heard that Pene claims to this piece.

Xed by Tame Ranapiri

I know the land before the court and I claim the western portion of the piece. My boundaries run from the creek Makuratawhiti up to Tewiata’s piece on the western boundary. Adjoining mine on eastern side is Rikihana’s piece up to Tewiata’s piece only.

Enoka has no questions to ask. Pape has no questions to ask.

Xed Maclean

I know that Te Rikihana has a piece. I have seen him loving on his own piece.

My father’s name is Ihaka. I cannot say where my father’s house was. It was on the north of the road. Wiremu had a house along side my father’s on his own piece.

He was not invited by Wiremu. He did not give my father the house.

I cannot say if Ihaka lived with Hapimana. I do not know if Hapimana had houses outside of the land.

My mother died on the land. I do not know if my mother died at Hapimana’s. I know the name of Te Hapupu but I did not see him on the piece I claim.

By Hema Te Ao

I am only claiming the part which my mother owned.

By court

I cannot say how old I was when I lived on this land. I did see Pene Te Hapupu on this land. I only saw his fence.

I heard that my father has a claim has a claim to this piece. I saw my father cultivating on the part which my mother owned. I did not see my mother on my father’s land cultivating.

I have seen Te Rikihana working on his own piece. Te Roera was the only one I know of being buried there.

Xed by Hema Te Ao

Te Wiata – sworn

I live at Otaki. I belong to Ngati Te Horu hapu of Ngati Raukawa.

I know the piece before the court. I know the part claimed by Riripeti. Her claim runs up to my boundary from the creek along the western boundary.

I heard it was given by the Kingi to Maharata. It was not given to Ihaka. I saw Maharata living on this piece. She cultivated on it. All our houses were in one place. That was the reason I said the land belonged to Maharata. No one disturbed her on the land. I was by her charge of this piece when Riripeti went to Manawatu.

Te Rikihana who objected while I was in charge during Riripeti’s absence – Rikihana told me that Ihaka gave it to him. I went to Manawatu to see Ihaka Ngamura, father of Riripeti, about it. He denied Rikihana’s story.

Pene was living at Otaki at this time. Pene did not object to me. It is only now that I hear that Pene Te Hapupu laid a claim to this land.

Rikihana made no further dispute for the part claimed by Riripeti because Rikihana referred the matter to the Native Committee. Rikihana has the adjoining piece to Riripeti next to him Hapimana and Matiu.

Ihaka had a cultivation on this land.

Xed by Tame ranapiri

I claim a piece on this land.

I saw Hapimana and Matiu working on the land. I cannot say what year it was when they worked there. They cultivated on the northern side of the road. They cultivated from the north side of the road up to here.

I saw Ani Kanara working on this piece. She married Matiu’s son. That was the reason she cultivated there. She cultivated there long after her husband’s death.

Xed by Enoka Te Wano

I do not know what right Matiu and other had to work on this piece as owners. There are other owners besides Rangiwhaea and Te Hapupu.

I knew a barn for threshing wheat stood on this piece. It was the Ratana’s. There is a mark of boundary of my land. It is a fence alongside the Hollow.

Xed by Pape Ranapiri

Ihaka’s piece is included in the part claimed by Matiu. The barn house was on the east side of Matiu’s land.

Xed by Maclean

At the present time, Rikihana only has houses on south side of the road. The woolshed belongs to all of us. There is no one living in it. I do not know if the barn is used by Rikihana.

Hapimana and Matiu are both dead. I cannot say if Hapimana had a house outside of land. This land belongs to Keepa Kerikeri.

I never heard that Rikihana leases this land. I never heard that he lease to Knicks. It was his own piece. He leased to Bell. I cannot say if any land adjoining was leased.

I heard that Te Kukura was buried there. She was Rikihana’s mother.

I did not know if Marotipatipa was buried there.

Te Kekeke was buried there. She was Ngati Kahungunu.

I never heard that Rikihana broke down the houses on east side of road.

By Hema Te Ao

I did not see Pene’s houses on it.

By court

Pene lives on another piece of land. He has no houses on this land.

Riripeti is now living at Manawatu. She has no houses on this at present. My houses are not on this piece. My fence and cultivations are on this land. Some of my fence has been removed. Rikihana did not pull the fence down.

By Hema

Tame Ranapiri – sworn

I live at Otaki. I belong to Ngati Tukorehe hapu of Ngati Raukawa.

I remember the time when the committee of Riripeti and Rikihana took place. Pene was present at that meeting. He did not say there that he had a claim on the part claimed by Riripeti.

Hema’s case closes.

By Tame Ranapiri

Tewiata – already sworn

I claim through my father for the part which I claim. My father cut the land up. He and I lived and cultivated it. Hekiera is outside the block and joins ours.

Matiu, Rikihana and others joins my land on the north side.

The whole of my piece is not included in the survey. The piece on the eastern side outside the block belongs to Anawarihi. There are people present that know I own the land.

I did not see Rutera and others working on this piece.

Xed by Enoka

I saw Hekiera and Mena break down Pene Te Hapupu’s fence. It was through ancestor’s, Matiu and others, that they broke the fence down.

Xed by Pape Ranapiri

There was a line between Ihaka and Matiu’s cultivations. I never heard that Ihaka was disturbed on this land.

Xed by Maclean

It was not through Mohi that I claim this land. He did not want it for Hekiera or ramari. She worked there. It was not through Mohi but my father.

I went to Rikihana to consult about this land to divide my piece from his. He would not consent. Ramari was not present. Wiremu and Pene were both present. I was referred to Pene. He refused.

Xed by court

Ihaka was invited by Matiu to work there. He had no piece of his own.

I have seen Ihaka working on Maharata’s piece.

Court adjourned till 10 am on Monday 10th October.

Tuesday 11 October 1881

Place – the same Present – the same

73 Makuratawhiti

By Maclean

Rikihana Tarure – sworn

I live at Otaki. I belong to Ngati Koroki hapu of Ngati Raukawa.

I know the land before the court. I am in occupation also Pene. I was born on this land.

After the year 1840, I went up north. I left my father Wiremu on the land. I returned in 1853 and lived on this land and lived there ever since. I built the houses on this land since I returned from Waikato.

Pene has built one house. I claim through Te Hapupu. Rangiwhaea gave it to him. No one disturbed our occupation of this piece. I signed my name to a paper in 1880. I signed for to call the meeting. I did not agree to the decision of the meeting. I was told by them that I had to leave the land in six months. I did not leave. I am still living there. They did not interfere with me or break my fence down.

The chiefs of the meeting belonged to Ngati Raukawa. Rangiwhaea belonged to Ngati Apakura of Waikato.

By Hema Te Ao

Te Hapupu lived on this piece before Haowhenua. He gave this land to the people mentioned before. Te Hapupu, his son Pene, Tarure my father Wiremu Te Manewha, Renata Tupunu, Nohokainga Te Kakate, Te Kateke Hapimana, Matiu Whakahiunga. These are all I know of admitted by Hapupu. Hapupu had land elsewhere which he gave to myself, Wiremu and others. Titokitoki was not the Hapupu. It belonged to Kingi. Haruatai and Pukekaraka was given to us by Hapupu.

It was after the year 1840 that Hapupu went up north after the Kuititanga Pene also went with him. They left this piece to Wiremu Hapimana and Matiu. Those that went away did not return it to Kingi. Hapupu belongs to Ngati Pakuru.

Tungia gave this land to Rangiwhaea. Tungia belongs to Ngati Toa. He gave from the sea beach to Tararua Ranges.

I do not dispute the gift of Tungi to the Kingi from the beach to the ranges including Titokitoki. They only had the right to divide the land to the different hapu’s. I cannot say what relation Rangiwhaea was to Te Hapupu.

Click on view to see genealogy line.

Pene returned from Waikato 1857. There was no one in occupation when he returned. Maharata ded not live on the land. Ihaka built a house on my piece in the middle. Maharata lived there. Riripeti has no interest in this piece. Maharata was living there without any right.

I know that six of her children died there. She was not turned off being invited by Wiremu to live there. She is a niece of the Kingi’s. The part claimed by Riripeti belongs to myself and Pene.

The committee awarded the piece to her. I did not state to the meeting that the land belongs to Pene.

Xed by Tame Ranapiri

Some of the people I mentioned have an interest in the piece. Some have not. Hapupu Wiremu Tarure Hapimana, Matiu Whakahunga, Ani Kanara have an interest.

Pene and I here on the same footing. No one else have any right to this land.

Ani Kanara claims through Matiu. She was married to three of his children. Tewiata has no claim of this piece of land. I have seen him cultivating on the south end. He worked under Ramari Pataua, who is his cousin. Ramari claimed through Hekiera.

Mohi having asked Wiremu for it, Wiremu only owns his own piece – no other. Each individual gave a piece of his land to Mohi who is father to Hekiera.

I did not ask Kipa for permission to cut timber on it. It was after 1854, there were trees on this piece.

Xed by Enoka

Pene’s statement saying that this piece belonged to Te Hapupu and Rangiwhaea is correct.

It was when a forest that Hapupu gave the land to Matiu and others. It is recently that I found out the boundary of their pieces.

I heard Ana Warihi’s statement yesterday. It is not correct because the land was given by Rangiwhaea to the Hapupu. The weather boarded house, the barn belonged to Matiu and children.

I wish the part owned by Matiu to be awarded to Pene.

Xed by Pape

I did see Ihaka work on this piece on the north side of the road near the creek on Wiremu’s piece. I did not see him on Matiu’s piece. Wiremu Te Manewha who gave it to him to work on. He did not come under Matiu, he is a relation of Matiu. When he went to Manawatu, he returned the piece to me personally. Pene is the nearest of kin to Matiu.

Click on view to see genealogy line.

Re-exed by Maclean

It was for a piece of land included in this block that the committee tried.

Matiu and Haimana and Whakahunga were relatives of Pene’s. That is the reason we claim the land.

I was married when Rangiwhaea had the land given to her by Tungia. She was called after Tungia’s mother that was the reason of the gift. It was through her that Pene and Wiremu claim this land. They do not claim through the Kingi. They were never disturbed up to the present time.

It was in 1860, that Ihaka returned the land to me as it was my own. I had Ihaka’s name inserted on Paruauku’s. He had no claim there. It was strong good feeling to him. At that time Ihaka had no interest in the piece before the court. He did not say that he had an interest there. He said that a portion was given to him by Hapupu. I say that was not true.

I heard that this piece was given by Hapupu to the Kingi. This is also untrue. It was after admitting him to Paruauku’s, I found out the story was false.

Wiremu was in occupation when Pene returned from Waikato.

By Hema

When I returned, wiremu was in occupation.

By court

The piece returned to me by Ihaka was the piece on the western boundary. I did not write to Ihaka requesting that I should be trustee for piece claimed by Riripeti.

Ihaka cultivated at Paruauku under Wiremu and myself. It was not because he worked there that he was entered in certificate but on age of land before court which was exchanged for land at Paruauku.

Hapimana and others were dead when Pene returned.

By court

I do not know where Kingi and Rangiwhaea were married. I am certain that this piece belonged to Rangiwhaea. I was not present when the bush was cleared of this land. Pene and Wiremu and Ani Kanara were there at that time. It was those people mentioned who cleared the bush.

Some of them were slaves. The piece along side the west boundary belonged to Hapupu, next one to Wiremu.

Pene Te Hapupu – sworn

I live at Otaki. I belong to hapu of Ngati Raukawa.

I claim the land before the court because my father and myself cleared it.

Prior to Haowhenua, Rangiwhaea was the original owner. She gave it to us. I have heard Rikihana’s whakapapa. There was an error in it.

I know where Kingi had land. Our piece was not in Kingi’s piece. I am quite certain that Rangiwhaea gave this land to my father. I was grown up at the time. Kingi had also a right on account of his wife. They had other land, the same as ours. Kingi belonged partly to Ngati Raukawa and Ngati Toa.

My father and self still hold this land under Rangiwhaea’s gift. I claim the whole piece on the plan, myself and father on western boundary. Te Tarure and ---- next, next Hapimana, next Matiu, next Whakahunga. They cleared the land in the first place.

I claim Hapimana’s, Matiu’s and Whakahunga pieces because they are my relations.

I do not know what right Ihaka has to land then at Katihiku. Maharata was not his first wife, er name Wahipononga. She was living when he lived with Maharata in 1857.

When I returned from Waikato, Ihaka was living on Keepa’s land outside of the land before the court. Maharata was living with him there. She also died there. I never gave any of this land to the Kingi.

Xed by Hema Te Ao

Kingi claimed from the sea beach at Pakakutu on the north of Makurataiwhiti creek to the Tararua Mountains. I distinctly say that this was Kingi’s boundary. Rangiwhaea had the mana on the south side of the creek from Pakakutu to the Tararua Mountains. Rangiwhaea gave to the Puke the piece where the court is on at the present time.

Te Puke belongs to Ngati Toa.

Kingi has given land to Ngati Maiotaki and Ngati Moewaka.

Matiu belonged to Ngati Waihurihia, Ngati Moewaka hapu are living on the western boundary of this piece on the outside next to them Ngati Maiotaki on western side. Ngati Waihurihia are living on the eastern boundary side of the piece before the court (outside).

When Archdeacon Hadfield and Mr Williams came, my father, self, mother and Rikihana went to Waikato together. Tarure was beaten while living on the land through committing adultery with a widow, Pare. He did not go north on account of that trouble, he ran away to Manawatu.

My father was living when I took the mana from him. It was on account of that trouble that I took the land from my father. Wiremu Hapimana and Matiu were in occupation when we went up north.

I never heard that Maharata Ngamura lived on this piece. I could dispute the gift the Kingi to his niece Maharata.

Court adjourned till 2 pm.

When I returned to Otaki, I saw the Kingi. I objected to him giving the land to Maharata. I did not call the meeting but the chiefs of Ngati Raukawa – they called the meeting to get me to remain on the land as it was going to return to Waikato. It was on account of that I staid in Otaki and asked for all this land to be given to me. Rawiri Te Wanui was not present but Te Kepa and Rei Parewhanaki was.

I did not see Maharata or Ihaka living on the piece before the court because I was at Waikato. Maharata died in the Kipa’s house.

It was when the piece was cleared I claimed the piece now claimed by Riripeti. I heard that Kingi had given this piece to Maharata. I heard a quarrel between Rikihana and Riripeti about it. I was present at the runanga. I said these that the piece belonged to me.

If Tame Ranapiri stated that I did not say anything at that meeting it is false. They did not investigate my claim to that piece of land. I am the one claiming this piece. Rikihana is in error in saying that the exchanged land is wrong.

Xed by Tame Ranapiri

I heard Rikihana’s evidence. It is true.

Rikihana may have seen Tewiata working on this land. I did not but I saw him erecting a fence.

I heard that Mohi had given it to him. I myself Te Rarure Rikihana, Wiremu Te Manewha, Hapimana Matiu and Te Whakahunga are proper owners of all this land. Ani Kanara also – she is daughter in law to Matiu. It is through my respect for her that I admit her.

Matiu had four children – males – three of them married Ani Kanara. She worked the portion I gave her after her husband’s death. She and her first husband did not live there. Pahika and Ani Kanara lived together on this land. He was her first husband.

Xed by Enoka

I was present when Hapupu gave the piece to Matiu and others. I am the only surviving one who was present. I saw Pahika clearing the bush. He was a son of Matiu. I did not see Ngapaki clearing there but I saw Ratana. Three would have a larger portion than one. I saw Hekiera and Mina breaking my fence but did not know the reason. I never heard Rawiri requesting them to assest from breaking it. I ------- Matiu and others claiming this piece.

By Pape Ranapiri

I know Ihaka Ngamura. I did not see him working with Matiu. I only saw Matiu. I heard Rikihana’s statement that Ihaka worked on this land, it is true. Rikihana’s whakapapa is correct (re Matiu). Wahine was Matiu’s mother.

I have surveyed this piece and wish the court to award it to me through my father. I am the closest of kin to Matiu. I and my father owned the part on the western boundary from the creek to the upper boundary. Te Hapimana left no issue.

By Maclean

It was about two or three years after my return from Waikato that Rikihana built houses there.

By court

Te Kingi had mana over this land. Ngati Moewaka owned on the west side of the piece before this court. My father gave a piece of land on the eastern side of the land in question. I cultivated potatoes, kumara and other things on this land.

I made a present of a cask of tobacco, five pigs, potatoes and kumara to Rangiwhaea.

By Maclean

James Ransfield

I live at Otaki I belong to Ngati Kapu hapu of Ngati Raukawa.

I know the piece before the court.

I worked on it in 1859. Renata married my mother. He was working there for himself under Wiremu’s mana. I only saw Wiremu. I saw Ihaka living in Wiremu’s house (slat house) which was on the north side of the road. I did not see his wife. She may have died before I was born.

I went to work at Paruauku in 1858. After I worked at Wiremu’s, we merely went to Wiremu’s to assist Renata. Renata, Ihaka, Pitama, Tewiata and others went to Paruauku which is about 3 miles away. We worked there 3 years under Wiremu’s mana.

I did not see Ihaka on the land in question.

I and my brothers afterwards worked near the mill under Wiremu. Ihaka had then gone to Manawatu. Wiremu had houses on the piece before the court also Pitama, Pene and Hoera lived and died there.

I have not seen Tewiata working on this land. I do not consider he has any claim there. He lived on another piece of land and is still living there. I cannot say who the original owners of this land were.

Pene is the owner of the piece on the east side of this land (on the outside of the fence) next to Rikihana.

I did not see Enoka Te Wano, Nuna or Rautera working on this land neither did I see Hekiera there. I consider that Wiremu, Rikihana and Pene are the owners of this land.

All the Ngati Raukawa knows also the same. I only heard that Ani Kanara worked on Pitama’s piece. Wiremu, Pene and others are considered Ngati Raukawa.

Xed Hema Te Ao

We were living at Tutangatakino when Ngati Raukawa first occupied the town. We worked on the land in question 2 or 3 years.

Xed Tame Ranapire

Wiremu and Pene I consider owners having worked it. I also heard it was theirs. I do not know who gave it to them. The whole of that land was not fenced in then, since then and up to the present day Rikihana worked this land. Pene had a piece on east side outside the fence.

By Enoka

I did not see Matiu on this land. I saw Ratana at Makirikiri. He died there. I did not see Ratana working on this land.

Xed by Pape Ranapiri

I saw an old barn on the other side of the creek. It belonged to Hanita. I do not know who planted the cherry trees.

Mr Maclean applied for an adjournment till 11 am tomorrow. He having to attend at the J. P. court at 10 am on that day – Granted

Court adjourned until Wednesday the 12th October 1881 at 10 am.

Monday 17th October 1881

Present – the same Place – the same

18 Whakapawaewae – continued

By Maaka

Karipa Te Kapakai

I live at Otaki. I belong to Ngati Huia hapu of Ngati Raukawa.

I know the piece before the court. It belongs to Aperahama Te Ruru, Parakaia Te Poepa and Te Maanga. Those were the old people who worked on it. The whole of the piece included in survey belongs to them.

Te Rauparaha’s piece is at the eel weir on the south boundary. I do not know whether the claim ----- to the land. Te Rauparaha’s eel weirs did not extend beyond this weir. In 1873, I saw your negotiations on it. The only claim Te Rauparaha had was the eel weir.

Manahi Te Humu has no claim to any of this land.

Xed by Wallace

I say that this land belongs to Maaka’s relatives because all along they have had eel weirs on it.

Te Rauparaha gave this land to them. They did not catch eels at Te Rauparaha’s weir.

Re-exed by Maaka

The stream flows threw the block.

Xed by court

Te Rauparaha killed his eels on his own land within the block now before the court. There were a great many slaves of Te Rauparaha who worked his weirs.

Hape Rangitewhare – sworn

I live at Otaki. I belong to Ngati Huia hapu of Ngati Raukawa.

This land belongs to Ngati Turanga. No one else has any claim there.

The eel weir owned by Te Rauparaha was at the south end of this piece and at the Rere of Manuka.

Manahi has no claim on this land.

Ngati Turanga cultivated near the northern boundary.

I never heard that Te Rauparaha’s mana extended over this piece. It was only at his eel weir.

Xed by Wallace

It was after Te Rauparaha that Ngati Turanga worked this land. Te Rauparaha invited them. They came and seized this piece. Te Rauparaha had the mana over all the land. Te Rauparaha’s eel weir is on the side of the road within the block.

Aperahama and others had cultivations near the northern boundary. This piece was not all swamp. The swamp has been drained by Europeans authorized by Ngati Turanga. I merely heard the drain is quite recently. This piece has not been heard by the court before this time.

By Maaka

A ditch running from the east towards the west in about the centre of the block and then ran north was made by you.

By Wallace

Te Rei Parewhanake – sworn

I live at Otaki. I belong to Ngati Waihurihia hapu of Ngati Raukawa.

I know the piece before the court. I do not know if Ngati Turanga has a claim to this piece.

Te Rauparaha and Matene were the only ones who had mana over this piece. Whakapawaewae was Te Rauparaha’s eel weir.

Te Rereamanuka was an eel weir of Matene Te Whiwhi.

By the court

The pa on the north side of the boundary belonged to Te Rauparaha and Rangihaeata. I never saw any cultivations on this piece. I did see some of the Ngati Turanga catching eels below Te Rauparaha’s and Matene’s eel weirs. They had no names for for their weirs.

Maaka and others have no claim to this piece.

By Maaka

The pa of Te Rauparaha and Rangihaeata was along the western boundary at edge of the swamp. The Totara eel weir is outside the eastern boundary. There is no running stream in this swamp. There is flax growing in this swamp.

Te Rei – sworn

I live at Otaki. I belong to Ngati Huia hapu of Ngati Raukawa.

I know this piece. I have a claim to it through Te Rauparaha. He was the owner of it. I only heard that he worked on it. He gave a part to Te Rarangi to cultivate kumara on outside the stream from boundary of this piece. I do not know if the gift extends to the swamp. Te Rarangi and Te Rauparaha were the owners of this piece.

Te Rarangi’s descendants did work on this piece and also Te Rauparaha’s descendants.

Xed by Maaka

I did not see your cultivation on the piece or your ditch. I only saw flax growing on it. The only eel weir I know of belonged to Rarakaia at the Totara.

James H. Wallace h.c

I live at Otaki. I belong to Ngati Kikopiri hapu of Ngati Raukawa.

I know the piece before the court. It is mine. I claim through my relatives. They had eel weirs on it also. I claim through Tamihana Te Rauparaha. He was the owner up to his death then he left it to me.

My mother also has a claim there. Tamihana worked the eel weir afterwards invited Okoro to look after it. Whakapawaewae is the name of the eel weir. It was called so through the eels swimming about the feet of my relatives so hence they were looking for them. The bridge is also called by the same name. Tamihana super intended the erections of the bridge. The Ngati Huia was with him. He did not invite the Ngati Turanga to come and assist making the bridge or the road. Tamihana claims through his parents Te Akau – Te Rauparaha’s wife. I claim also through her. She was the principal woman an who ordered other women – flax to be cut in this swamp for herself.

I am not aware that anyone else has a claim to this piece.

By Maaka

There were no cultivation on this piece - only eel weirs. Te Rauparaha’s slaves used to spear eels in the middle of this swamp. I have not seen the drain on it.

I have seen an eel weir (Totara). It is not inside this piece. Te Akau is my grandmother.

By court

My relations worked on this piece under Te Rauparaha’s mana.

Case closed.

75 Haruatai

Claim of Piwiki Hape and others.

No plan – Dismissed

36 Katihiku No. 9

Claim of Matene Te Whiwhi and other included in Ngakaroro No. 3 – Dismissed

28 Katihiku No. 9

Claim of Karepa Te Kapukai and other included in Ngakaroro No. 3 – Dismissed

65 Katihiku No. 9

Claim of Matene Te Whiwhi and others included in Ngakaroro No. 3 – Dismissed

13 Katihiku

Claim of Matene Te Whiwhi and other included in Ngakaroro No. 3 – Dismissed

23 Pahianui – (continued from 128)

Claim of J. H. Wallace

Pene Te Hurae

I live at Otaki. I belong to Ngati ---- of Ngati Raukawa.

I know the piece at Pahianui. It is the piece on which our wooden house stands. It belongs to Eraia. It was given to him by Te Hurae. Te Whatanui gave it to him and Te Tuaho.

Tuaho’s piece was given by Tamihana. Tuaho belongs to Ngati Turanga. They cultivated in common.

Piripi Te Rangiatahua has no claim on this. We all cultivated on this piece. We lived a great many years on it. We fenced it three times. Piripi was alive at that time but did not work thereon. He did come and distur us and Natanahira tore all his clothes.

This house has been standing for fifteen years. This land was leased after the house was built to Mr Bell.

Piripi died prior to the leasing, neither J. H. Wallace nor Ria did not appear until the survey. This land is included in my paddock which I have fence in five times.

Eraia was my mother’s brother. Rina Te Akau has a claim to this piece through relationship. Te Akau is still living on this piece. The house is our permanent residence.

I assert that Piripi has no claim at all to this piece. He never had a house there. He was living at Waikanae.

Xed by Wallace

I am Eraia’s nephew. I claim through him. He and myself cleared this land of bush. Piripi did not assist us either with axe or shovel. My house is on it.

Xed by Hema

Eraia Hakiaha, Kaharuhi the owners are all dead. Kipihana is the only one living. They never gave any of this land to anyone. Wallace did not disturb me.

Xed by court

Piripi was a relation of mine (Tuakana) also to Te Tuaho Hurae. A piece of Piripi’s was included in the part taken by Tamihana. Piripi’s descendents have no claim to this land.

By Hema

Te Akau – sworn

I live at Otaki. I belong to Ngati Tuara hapu of Ngati Raukawa.

I know the piece before the court. We claim through Te Whatanui. I know the people who lived on this piece.

Kipihana, Raharuhi Hakiahu, myself, Pene also. These are of Ngati Tuara. Others went up north. The land south side of this piece has passed through the court.

Piripi is a brother to me. He did not work on this piece. His permanent residence was at Waikawa. He married a woman of Ngati Tihuhi. He did not work or build any house on this land. It was given a long time ago to us by Te Whatanui to Te Tuaho and Huirai. They lived and cultivated on it down to the present time.

No person has disturbed me on the occupation of this piece. I have worked it every year. I have a house on it. It is a pataka close to the survey line near the town. Wallace did not come and say part of it belonged to Piripi.

By Wallace

My houses have been on this piece a great many years. I did not have this piece surveyed because I understood that it was included in a former piece. Piripi never cultivated or fell bush on this piece. It was my parents and brothers who cleared this land of bush.

Kepa Kerekere – sworn

I live at Otaki. I belong to Ngati Moewaka hapu of Ngati Raukawa.

I know the south side of a certain fence. Kipihana abuts my piece, Eraia’s piece abuts Wiremu’s and Kingi’s piece. I knew it from the time it was cleared of bush. There was no fence at that time. This was in the year 1831. Pene, Rawiri and others put up the fence on the northern boundary.

Eraia had interest in this piece. I have seen him working on it. He died at Otaki. Pene and Te Akau are the people who are living on this land at present. They had lived on it prior to the erection of the fences. They also lived at Te Wairarapa which was their permanent residence.

I did not see Piripi working on this piece. I knew him well. I saw him working on the piece taken by Tamihana.

Hema’s case closed

Tewiata – sworn

I live at Otaki. I belong to Ngati Te Horu hapu of Ngati Raukawa.

I went with Wallace to see his northern boundary of the piece before the court. They are correct.

Hohaia Te Pahau – sworn

I live at Poroutawhao. I belong to Ngati Huia hapu of Ngati Raukawa.

I know the piece before the court. Piripi is the owner of it. He fell the bush off it. I was present with him. We both cultivated it. No one disturbed us there. The first fence was a large one which included all Pahianui. Piripi belonged to the Ngati Tuara hapu. Piripi was never disturbed in his possession of it. He died while in possession.

I am quite certain that this piece belongs to him.

Xed by Hema Te Ao

I had the piece west of Piripi next to me Rangiwaitu, next to him Hakiaha next to him Raharuhi. We cleared these pieces. That is our claim at the present time. Te Akau owns the present fence standing.

I was living at Poroutawhao when Piripi died. It was in 1856 when I went there. I am a monitor of the English church. It was in 1840 that Christianity was first introduced into Poroutawhao. I was there then. Piripi worked his piece at the time. I worked mine. He had no house there. It was in the town. He used to go and cultivate there. Piripi had a house in the town which was close to his piece of land. I had no house on my piece.

Xed by court

Piripi and myself worked our piece for a number of years. I went to Poroutawhao in 1856. The Ngati Tuara had their plank house on Tamihana’s land. This house belonged to Hakiaha.

Manahi Paora – sworn

I live at Waikawa. I belong to Ngati Wehiwehi hapu of Ngati Raukawa.

I know the piece before the court. It belonged to Piripi. I do not know how he got it. When I married his daughter, I came and lived on it and cultivated there. When I found it was owned by Piripi, he told me to work there – the portion in the centre of it.

I am quite certain that this piece belonged to Piripi.

Xed by Hema Te Ao

It was in 1864 that I worked on this piece. It was then fenced in by Ngati Tuara.

I understand from Piripi that the northern and southern fences were erected by him.

I was two years on it. At the time we worked there, I saw Te Akau there. Piripi was then living at my house in the town of Otaki. I heard that Piripi had a house on one of the sections alongside of Tamihana. He did not work there. After he left it, I only heard that he cultivated there and fell the bush. I think that it was in 1866 that Te Akau erected her house. We only worked two years on this piece. Piripi objected to Te Akau’s house because it was partly on his land.

Ria Piripi – sworn

I live at Waikawa. I belong to Ngati Wehiwehi hapu of Ngati Raukawa.

I know the piece before the court. It belonged to my father. I knew that it belonged to him. I lived, cultivated and grew up on it.

Te Whatanui gave it to Piripi. He built a house on the south end of the piece near Tamihana Te Rauparaha’s piece. No one disturbed us on it. My fathers’ wife died in the house. Our principal residence was at my husband’s in the town. No one else has possession of this piece.

Xed by Hema Te Ao

I heard Hohaia’s statement. I heard him say that Piripi had no house there.

Hohaia was not present when Piripi built the house mentioned by me. Hinerona died on this piece and not at Tamihana’s. It was only their child who died there.

Piripi did go back to this piece when Paora and myself left it. He was then assaulted by two men and two women.

Xed by court

I was very young when the bush was cleared off the land.

Piripi and Hohaia worked alongside each other. I was present when Piripi built the slab house. It had a Nikau roof. We lived there till Piripi’s wife died.

The house was burnt by him becase it became tapu on account of his wife’s death. She was his last wife.

The small house mentioned by Pene was built after Te Akau’s house was built. It was after the quarrel that her house was built.

Case closed.

Court adjourned till 10 am tomorrow.

Saturday 22nd April 1876

Court opened at 10am. Present the same. Place the same.

Paremata

Tamihana Te Rauparaha and others.

The court having informed by Rawiri Te Wanui that these claims of Paremata had been in 1868 and no evidence of it being in possession of the court the claims were adjourned until a future sitting in order that the court in the meantime might obtain the evidence taken at that hearing. (Kapiti No.2 __ 1868 produced__ to notice of __ being advantage). Adjourned to future sitting.

Otaki Pa

(New claim) Hema Te Ao (20acres) Plan produced number 3364.

Hoani Taipua sworn. I belong to Ngati Raukawa and live at Otaki, I ask to have this land awarded to the whole tribe of Ngati Raukawa and all its hapu’s then we can arrange about the names to go in. This wasn’t a cultivation but the site of an old fighting pa therefore it belongs to the whole tribe. It may be also regarded as a burial place as many of the Ngati Raukawa are buried there. This land was let as a Ferry reserve under Rauparaha’s management the government paid him £20 per annum. The money was divivided among the tribe for about 12 or14 years after which Tamehana proposed investing this money in sheep for the benefit of the whole tribe he has never has produced the sheep nor does he pay the money to the tribe.

This is the reason the tribe had this piece of surveyed the government surveyed this piece as a tribal reserve. I went to Manawatu and told the Ngati Raukawa there that we wished to have it surveyed, they agreed I also went to Porotawhao I told the Ngati Huia the same thing they consented on my return I had a meeting of all the people here and around and they all agreed. I include Ngati Toa, Tamihana Rauparaha and others in this claim.

Objectors called.

Matini Te Whiwhi sworn. I belong to Ngati Raukawa and Ngati Toa and live at Otaki. The people who came here first before the Ngati Raukaw were the Ngati Hinetua, Ngati Wakaire and Ngati Tama they lived here and subdivided this land they were here about a year and a half. We fought with them and they went to Waikanae afterwards we had another fight and drove them away again subsequently some of the Ngati Raukawa came down with Ahukaramu and they returned with a message from Rauparaha for all the Ngati Raukawa to come here.

After they went away we built a Pa inland of this. The place nearer the beach was a sacred place because Pehi’s children had been eaten there. Ngati Raukawa went to Kapiti when they first came down they came ashore after 2 and half years with Ngati Toa. There was a meeting held and the Ngati Toa proposed that the Otaki river should be the boundary between them and the Ngati Raukawa. Afterwards the battle of Horowhenua took place about 1833.

Their allies from the North went away after this the Ngati Raukawa went to Taupo, Rauparaha was with them, Ngati Toa came from Kapiti when they heard of it in a canoe they went to Ohau caught Ngati Raukawa there and kept them in the district but they did not return to this Pa. Ngati Haua also went away to Waikanae they wanted to sell their rights they said they possessed up to the Otaki river. I heard of this when the surveyor came up. I went to Waikanae to object to this and the boundary was fixed between us at Kukutauraki. Much later on Tamihana, Matia, Hukiki, Pairaraku, Te Moroate and others wanted a public house put up on this land the majority of Raukawa objected. I was with the majority of the tribe an opponent to land selling I object to the Ngati Raukawa having anything to do with this land they have never had any cultivation there I have not lived there since Horowhenua. We were there long before I have never given it up Rakapa is living there.

Cross examine by Hoani Taipua. Rakapa’s house is not on this claim but her mana is over all this land down to the beach. It was the old ship who made the Otaki River the boundary between us and Ngati Raukawa it was before Horowhenua. You have succeeded in getting 27000 acres on the south side of Otaki in the same manner as you are attempting to do now. I have no claims on this side of Otaki my claims for Paremata was for nothing beyond my cultivation. I heard __ __ of this land was divided amongst the whole tribe. I got £10 Tamihana and have never had any more since Pawaroku and the others I mentioned were Ngati Raukawa. This was a Pa belonging to the whole tribe but the bones of my sisters are there. There are a lot of Raukawa buried there this place was occupied first by Ahukaramu at the request of Waitohu and subsequently others build houses there and it became a Pa.

The court adjourned until 2pm in order that a list of names may be submitted to the court for insertion in memorial. The claimants came into court and stated that they would have the names ready on Monday. Hoani Taipua appied to have the court adjourned as they wanted Saturday afternoon to get food together for Sunday. Mr Booth recommended the application which was granted. Court adjourned accordingly.

Pyramid Concrete Products was  granted a wholesaler's licence in 1940 and was advertising for staff in 1942, with both documents showing them as trading in Hamilton.  MAVtech cannot find any information about the 'Levin Brick & Pipe Co. Ltd' who were acting as their local agents in Levin.

It is difficult to precisely date this slide, but it may have been made during the post-war 'building boom' of the late 1940s/early 1950s'. According to BRANZ, many New Zealand houses in the 1950s/early 1960s were built using brick so this Levin company may have been very busy indeed- even if this slide is advertising concrete masonry! Still, nothing like being the most unique house on the street - especially as government loans for families building a home mandated 'state house' style designs....

Foxton's Busy Bee Dairy was a fixture of the town on State Highway One. In late 2022 it moved from the highway to a building in Foxton's Main Street. 

The old dairy was full of advertising and has been photographed many times by travellers passing through. Local photographer Jacob Brookie heard about the dairy's relocation and wanted to take a photograph of the Coca-Cola bottle painted on the side of the building before it was demolished. The photograph was taken in August 2022.

It is a strange combination of advertising for a massive global company which was probably made by a local painter!

Jacob used a 1957 Lipca Rollop Automatic camera to take this photograph. This camera takes twelve photographs per roll of 120 format film, with the photographer composing the photograph by looking down into a hood on the top of the camera. 

Amid the scores of patriotic songs of the First World War was a pacifist tune just as well known in its day: "I Didn't Raise My Boy to Be a Soldier". Written in America before their entry into the war as a way to keeping the country in peace, the song implores mothers to seek peace, least their sons become casualties. The lyrics went like this....

 Ten million soldiers to the war have gone,

Who may never return again.

Ten million mothers' hearts must break

For the ones who died in vain,

Head bowed down in sorrow

In her lonely years,

I heard a mother murmur thru' her tears:

Chorus

I didn't raise my boy to be a soldier,

I brought him up to be my pride and joy.

Who dares to place a musket on his shoulder,

To shoot some other mother's darling boy?

Let nations arbitrate their future troubles,

It's time to lay the sword and gun away.

There'd be no war today,

If mothers all would say,

"I didn't raise my boy to be a soldier."

Verse 2

What victory can cheer a mother's heart,

When she looks at her blighted home?

What victory can bring her back

All she cared to call her own?

Let each mother answer

In the years to be,

Remember that my boy belongs to me! 

The song became a hit amongst pacifists around the world and was known in New Zealand. It was mostly derided in the press- when it was sung at an Australian socialist rally soldiers who were in the audience disrupted the song, to the approval of most New Zealand papers but to the condemnation of the socialist 'Maoriland Worker' publication. 

Nonetheless, the song was effective enough for recruiting authorities to try and counter it. Patriotic films referenced the song before the hero decided to stand up for his country and join anyway. The slide shown here was displayed as part of a screening at the cinema and urges young men to join whilst quietly disparaging the song.

There are some common visual themes used here which are also seen in contemporary posters and political cartoons. Note the straight back and clean face of the military recruit and compare these to the hunched back of the 'shirker' whose hands rest idly in his pockets and whose face has a vacant expression. 

Of all the recruiting slides in MAVtech's collection, this one has the most fascinating background!

1977's 'Saturday Night Fever' was a hit movie in America and in many other countries. However, its foul language, nudity and adult themes meant that it was given an 'adults only' rating which limited who could see it.

So in 1979 Paramount released a 'general audience' edit of the film with the controversial scenes cut and some of the language redubbed. In New Zealand this was given a GA 'General Audience' rating and proved to be just as successful.

It was a busy time for John Travolta- this slide reveals that 'Saturday Night Fever' was being shown as a double billing with 'Grease'- another Travolta film! 

By the late 1970s cinema trends were changing. New Zealanders used to go to the cinema as a social occasion and often picked what they wanted to watch when they got there. But the rise of the Hollywood 'blockbuster' meant that people now went to the cinema to see a particular film. This, and the rise of television, led to a sharp decline in ticket sales. In 1960 the average New Zealand went to 'the flicks' around seventeen times- by 1981 that was only five times and the total number of cinemas went from over 500 down to around 150. Foxton's Coronation Hall was one of these causalities and had ceased to be a regular cinema.

Drowning has claimed far too many lives in Aotearoa. Our wild beaches and network of rivers proved so fatal in the 19th century that drowning was referred to as 'The New Zealand Death'. In the 1950s things didn't seem to be that much better, with public information campaigns reminding parents that a child died by drowning every week.

This slide was produced by the 'National Prevent Drowning Committee' which worked with the Internal Affairs Department. Their mascot was an owl called Ruru who urged the public to 'Learn Water Wisdom'. In an effort to reach Maori some of Ruru's messages were printed in Te Reo. 

The presence of Ruru dates this slide to the 1950s- as does the different design of the surf lifesavers' flags. This particular slide was shown in Paraparaumu- but with Foxton being a seaside town it is almost certain that it would have been screened in Horowhenua just in time for summer. 

If you are interested in reading more about Ruru's campaigns you can read a thesis here 

 https://researcharchive.vuw.ac.nz/xmlui/bitstream/handle/10063/2981/thesis.pdf?sequence=2 

This slide advertised  'Frosty Jack' ice cream- a Wellington brand which was sold from 1924 to 1967. Like many local companies it had a limited distribution- 'Frosty Jack' didn't even get to the South Island until the 1960s. However, this effort may have caused the company to lose money and they sold to a larger firm who then stopped making ice cream a few years later.

As early as the 1930s 'Frosty Jack' trays were being used in cinemas during the weekend matinee screenings which were popular with children.  This slide asks the patrons to 'call the boy'- with carrying the ice-cream tray a popular first job for many schoolchildren.

Many of these cinemas would have been independent ones- Kerridge-Odeon ended up owning its own ice cream brand for its theatres.

Take a look at the boy on the slide- it looks as though the ice cream is giving him some brain freeze! 

MAVtech has a 'Frosty Jack' ice cream tray in its collection and you can see it on Kete. Just search for 'Frosty Jack'.

The Volkswagen Type 3 (1500) was introduced in 1961 and would have been a fancy vehicle to have in your New Zealand driveway- IF you had overseas funds! To protect the local car assembly industry, most car buyers could only purchase a locally made model (and would face a long waiting list). BUT- if you held money overseas and could afford the import tariffs you could import a fully assembled car through a dealer much more quickly. You often got an exotic model which was not common locally.

If you had lots of money overseas (such as a farmer who sold wool in the UK) then you could import a car, sell it for more than you paid for it and then buy another! Little wonder that when John Clarke's comic creation Fred Dagg did a spoof of 'God Save The Queen' he added 'long live our overseas funds'. By the time those words were sung the requirements for importing a car had loosened somewhat, but overseas funds were still an advantage.

Birds Garage was established by Mister H. Bird in 1940 and by the time this slide was made it was owned by N.H Bird. They were among the first Volkswagen dealers in the country. By 1981 the firm had sold Toyotas for some years.