Interesting Place Names and History of New Zealand

Interesting Place Names and History of New Zealand

Compiled by

Emily Stehr

In This Land of Hope and Dreams

By Darryn John Murphy

From our sandy shores

To the depths of our ocean blue

The spirit of our country

Lives and breathes

Throughout this land

As we unite as a nation

Beneath the southern skies

We are a land of many people

But united we are one

For in this land of hopes and dreams

Our spirit will survive

For the future may not always

Be certain

But as we look to the horizon

We will hold our heads with pride

For united we are one

*INTRODUCTION*

I’m a Pennsylvania, USA girl. New Zealand is an exotic, faraway place where the hobbits live. It is beautiful and lovely and I have a crush on her from the other side of the world. I hope one day to see her face to face. [email protected]

*TABLE OF CONTENTS*

*TOPONYMY*

**ANNEXATION BY BRITAIN**

**LIFE AFTER BRITISH ANNEXATION**

**THE TREATY OF WAITANGI**

**WAITANGI TRIBUNAL**

**SPECIFIC PLACE NAMES AND HISTORY OF NEW ZEALAND**

***ARROWTOWN***

***BALCLUTHA***

***BAY OF PLENTY***

***BUNNYTHORPE***

***CASHMERE***

***COROMANDEL***

***EKETAHUNA***

***FIORDLAND***

***GLENORCHY***

***GLOWWORM CAVE***

***GRANITY***

***HAKATARAMEA***

***HAURAKI PLAINS***

***HAWKE’S BAY***

***HEKE’S WAR***

***HOROWHENUA***

***INANGANHUA JUNCTION***

***KAITAIA***

***KAKARAMEA***

***KAUKAPAKAPA***

***KIHIKIHI***

***LADY OF THE ROCK, WHAKATANE HARBOUR***

***LAKE WAIKAREMOANA***

***MAUNGAKARAMEA***

***MURDERERS’ BAY***

***OPOTIKI***

***PAEKAKARIKI***

***PARAPARAUMU***

***POVERTY BAY***

***QUEEN’S REDOUBT***

***RAI VALLEY***

***RUAPEHU***

***SEAGULL’S FEAST***

***SENTRY HILL REDOUBT***

***TARANAKI***

***Taumata whakatangihanga koauau o tamatea turi pukakapiki maunga horo nuku pokai whenua - kitanatahu***

***TE ANAU***

***TE KAUWHATA***

***TEMPLE VIEW***

***TIMARU***

***TURUA***

***TUTUTAWA***

***WAIPAKURAU***

***WHAKATANE***

*TOPONYMY*

Toponymy is the study of place names (toponyms), their origins, meanings, use, and typology. The word ‘toponymy’ is derived from the Greek words topos ‘place’ and onoma ‘name’. Toponymy is a branch of onomastics, which is the study of names of all kinds.1

**ANNEXATION BY BRITAIN**

IC Campbell clarifies: “New Zealand was the first island-group to fall to an extra-regional empire, annexed by the British in 1840. Unlike Tahiti and Hawaii, there had been no indigenous tread towards political centralization in New Zealand. The wars of the 1820s and 1830s were purely destructive, pursued for the traditional concerns of prestige and revenge. Defeat of an enemy, while it led to the territorial dispossession of the defeated in some cases, was not followed by any consolidation of power or attempt to create a new dominance by one tribe, or of any supra-tribal polity. Consequently, the challenges posed by increasing European trade and settlement in the 1830s had to be met by Maori clans or tribes acting individually with neither common policy nor mutual support. This naturally made European penetration much easier than it might have been. When to that is added the mutual jealousies and hostilities of Maori communities, and the absence of law among the Europeans, it can be readily understood that New Zealand should be perceived as being in a state of anarchy. European whalers and timber cutters and, by the late 1830s, settlers intending to farm were bound to come in increasing numbers, and it was in the interests of neither race that there should be no regulation of how that contact should be conducted or how the inevitable conflicts of interest should be resolved.

“Successive governors of New South Wales had long recognized that this could be a problem: as early as 1814, in a vain and useless measure, the missionary Thomas Kendall had been appointed as Justice of the Peace for New Zealand; then came a British Act of 1817 which attempted to give British courts cognizance of crimes committed in New Zealand and other Pacific islands as if they had been committed on the high seas. Recognizing the ineffectiveness of both of these measures, but hesitating to take the only realistic steps to meet the needs of the situation, the British government accepted a moral responsibility for the actions of its subjects in New Zealand, attempting, however, to meet that responsibility by mere moral suasion.

“In 1832 a British Resident law was appointed to New Zealand. His job was to represent British law and thus to restrain the behavior of British subjects. The Resident, James Busby, was in an invidious position: by no means were all of the foreigners in New Zealand British, he had no force to support his authority, and there was no single native authority with which he could treat. Clearly, as Busby perceived, the only solution to the problem was the establishment of a government of New Zealand. Doubtless he knew something of the modestly successful Polynesian kingdoms of Tahiti and Hawaii, and he therefore tried to establish a tribal confederacy in New Zealand in 1835. The attempt received cautious but ineffectual support from the British government, but in New Zealand itself the attempt was bound to fail, since it was too much at odds with Maori political ideas, and would in any case have had great difficulty in commanding the respect of an increasing foreign population.

“At last in 1839, the British government, with no particular desire for further colonial obligations in the remote south, yielded to the inevitable, and appointed a naval officer, Captain William Hobson, as consul to the Maori chiefs and as lieutenant-governor over any British settlements in New Zealand, with authority to negotiate with Maori chiefs to establish British sovereignty over whole or part of New Zealand. Hobson’s instructions must surely constitute the most difficult and self-effacing act of imperial expansion in human history, but the results was the Treaty of Waitangi and the annexation of New Zealand in 1840.”2

**LIFE AFTER BRITISH ANNEXATION**

IC Campbell documents: “New Zealand, the first European colony in the Pacific, was the only one to become a British colony of settlement. Indeed, the major reason for annexation had been that settlement was already going ahead and could not be stopped. The Government of New Zealand as a colony should at least control the process, and prevent the inevitable racial conflict and dispossession of the Maoris. Unfortunately, settlement was ultimately to mean dispossession, whether or not the British government approved of it. Despite the Treaty of Waitangi with its unfortunately ambiguous promise of legal equality and preservation of traditional rights, the government had no clear idea of what its ‘native policy’ should be.

“The humanitarian sympathies of government and governor alike were submerged by the clamor of the settlers for protection and for land, and by the need for the government to raise revenue by selling to the settlers’ land which it bought from the Maoris. Maori society, although ostensibly protected from the worst evils of culture contact by the interposition of government between it and the settlers, continued to be under threat, and the government had neither the power nor the ideas for any alternative. One thing, however, was not on the agenda: there were never any plans to reduce the Maori population by force of law to a semi-servile laboring class, nor to subject them to discriminatory laws of any kind. It was assumed that the end result of contact would be assimilation and miscegenation, and that this would occur by the natural processes of social interaction assisted by formal, legal equality.

“The Maoris themselves continued to be as divided as they had been before annexation, but few among the most influential chiefs hoped to eject the Europeans altogether. The old warrior Te Rauparaha, who had been such a scourge of the southern tribes in the 1820s and 1830s, was the man whom the settlers regarded with the greatest dread, but his hostility to the new order was exaggerated, and he had made no overt move against the colony when Governor Grey unjustly captured him in 1846. Even Hone Heke who resorted to arms in 1845 in the far north of the country, was demonstrating his rejection of European authority rather than attempting to eliminate the white population, and since he was supported only by his immediate tribe, was soon subdued. Other communities simply got on with their lives as best they could, giving little thought to the plight of their race and culture until the government land purchase agent made them aware of this threat. Even then, there were many Maoris who were willing to sell their land, sometimes merely for the sake of settling old scores.

“The granting of self-government of New Zealand in 1852 marked a new phase in the history of the Maoris. Although land policy and Maori affairs were still reserved to the crown, legislative power had passed into the hands of those whose interests were antagonistic to those of the original inhabitants. Feeling increasingly under threat, the Maoris became more resistant to the sale of land and the loss of social cohesion which was its consequence. In 1857, several North Island tribes combined to elect a king so that they might more effectively oppose the loss of control over their affairs.

“Eventually, amid increasing Maori despair and increasing settler belligerence, war broke out in 1860, but with unresolved Maori disunity, the result was never in much doubt; although armed resistance continued throughout the decade, British troops were withdrawn in 1866. Despite the provision in 1867 of four seats in parliament for Maori members, the war had not achieved anything for the Maori people; on the contrary, it provided the government with the opportunity for large scale land confiscations. In addition, most remaining Maori land was converted to individual ownership, with the result that much of it passed by one means or another into European hands.

“On a small scale, many Maoris continued to reject European authority in principle, but not European ideas nor their technology and economy. The adherents of the king movement withdrew into less accessible country in the center of the North Island, insisting on their autonomy but adapting their way of life by the adoption of European customs and techniques. This response, although not lacking in creativity or intelligence, was conservative and hopeless. As the 1880s and 1890s unfolded, other Maori responses developed, aimed at salvaging as much as might be extracted from a European New Zealand. Various tactics were employed: invoking the Treaty of Waitangi, undertaking campaigns of civil disobedience, submitting petitions, and organizing an alternative, Maori parliament. Maori newspapers were begun in the 1890s and flourished for a time, and eventually there came the formation of a political party, the Young Maori Party, led by men of European education, but who nevertheless retained a strong sense of cultural identity and faith in a multi-cultural New Zealand. The alliance of Young Maori Party with the Liberal Party achieved some major reforms and did much to restore Maori prestige among the white majority.

“The Maoris suffered the usual fate of a colonized race, but with the importance difference that they had always possessed legal equality. This was not matched by social and economic equality, nor equality of political influence; but it meant that there were no legal disabilities to be overcome when a new generation of Maori leaders was prepared to work within the European structure of the new New Zealand in the interests of all Maoris. On that foundation rested the very considerable progress of the early years of the twentieth century.

“The Maori experience was important in another way. The injustices of the nineteenth century were plain for impartial observers to see, and the betrayal of mid-century humanitarianism was scandalously obvious. The nature and legacy of the racial wars in New Zealand needed no explaining; the facts were plain, presenting an awful example of insecurity and brutality which, in the decades following, British governors of Pacific islanders were anxious should not be duplicated elsewhere.

“In New Zealand, recognition was growing that the original inhabitants were the victims of injustice, and in the 1920s and 1930s, the New Zealand government set up a number of agencies and projects; their purpose was to improve Maori education by making specific provision for it, and to enable the Maoris to make better use of the lands still remaining under native tenure. Those few Maoris who at this time had achieved national prominence had had the advantages of at least a partial Pakeha upbringing and a privileged education; the majority, still living apart from the Pakeha (that is, European) communities, had access only to rudimentary education and lived in such conditions that their death rates were far above those of the white population. Indeed the death rate from tuberculosis among the Maoris in the 1930s was one of the highest in the world; the Pakeha death rate from the same disease was among the lowest. Discrimination in employment and less access to all forms of training required positive government action, of which an increasing amount was taken after 1935. This affirmative action, of course, remained insufficient to achieve social and economic equality between the two races, but at least it was based on the premise that equality was a possible and desirable goal, while at the same time recognizing that the preservation of certain things which were distinctive about Maori life (mainly arts and the communal identity) was also desirable. These were goals not shared in the tropical Pacific.

“The goals for Western Samoa had been much more easily set and pursued than was to prove possible for New Zealand’s Maori population. The welfare and land development programs of the late 1930s were continued during the war, although at a slower pace. The government’s plan after the war was simply to get back ‘on track’ with the policies which it had initiated ten years before, for which purpose the Maori Social and Economic Advancement Act was passed in 1945. The policy was one of ‘positive discrimination’: special programs aimed at a particular section of the population (in this case defined by race) were inaugurated to counteract specific disabilities, the underlying assumption being that establishing equality was not just a good thing in itself, it would lead eventually to New Zealanders becoming one people. Attaining this goal of assimilation would ultimately make discriminatory laws of all kinds unnecessary; accordingly in 1948, Maoris were given the same access to alcohol as Pakeha (white) New Zealanders, and were required to conform to the same marriage laws in 1951.

“During the 1950s, a subtle shift took place from the pursuit of social and economic equality to legal (or perhaps legalistic) equality. The Maori Affairs Act rationalized the mass of legislation relating to Maoris, and simplified their administration, but was still aimed ultimately at assimilation. The problem of devising fair and effective policies was, however, becoming more difficult, rather than less so: the Maori population was increasing rapidly and becoming urbanized at an even greater rate (16 percent more Maoris were living in cities each year, on average). In 1960, an inquiry into the Department of Maori Affairs was published which argued forcefully for a return to policies of positive discrimination in order to counteract the deteriorating position accompanying urbanization. In addition, it was recommended that the goal of Maori policy should no longer be assimilation but integration, whereby Maori cultural differences might be preserved while facilitating the attainment by the Maori population of a socio-economic distribution similar to that of the Pakeha. Since then, the Maoris themselves have become more assertive about the development of their cultural differences, and more inclined to condemn and reject white paternalism, reflecting the resurgence elsewhere of subordinated peoples.

“In the post-war period, the relative position of the Maori has improved, but not to the same degree that colonized peoples elsewhere have experienced improvement. Whereas most of the latter have gained control of their affairs, the Maoris have not, because they are part of a larger society and no longer a separate community. Thus, the success which New Zealand could claim in Western Samoa has not embraced its own Polynesian population.”3

**THE TREATY OF WAITANGI**

JH Chambers observes: “‘Her Majesty Queen Victoria of the United Kingdom of Great Britain and Ireland regarding with Her Royal Favour the Native Chiefs and Tribes of New Zealand and anxious to protect their just Rights and Property and to secure to them the enjoyment of Peace and Good Order has deemed it necessary in consequence of the great number of Her Majesty’s Subjects who have already settled in New Zealand and the rapid extension of Emigration both from Europe and Australia which is still in progress to constitute and appoint a functionary properly authorized to treat with the Aborigines of New Zealand for the recognition of Her Majesty’s sovereign authority over the whole or any part of those islands – Her Majesty therefore being desirous to establish a settled form of Civil Government with a view to avert the evil consequences which must result from the absence of the necessary Laws and Institutions alike to the native population and to Her subjects has been graciously pleased to empower and to authorize me William Hobson a Captain in Her Majesty’s Royal Navy Consul and Lieutenant Governor of such parts of New Zealand as may be or hereafter shall be ceded to Her Majesty to invite the confederated and independent chiefs of New Zealand to concur in the following Articles and Conditions.

“‘Article the first: The Chiefs of the Confederation of the United Tribes of New Zealand and the separate and independent Chiefs who have not become members of the Confederation cede to Her Majesty the Queen of England absolutely and without reservation all the rights and powers of Sovereignty which the said Confederation of Individual Chiefs respectively exercise or possess, or may be supposed to exercise or possess over their respective Territories as the sole sovereigns thereof.

“‘Article the second: Her Majesty the Queen of England confirms and guarantees to the Chiefs and Tribes of New Zealand and to the respective families and individuals therefore the full exclusive and undisturbed possession of their Lands and Estates Forests Fisheries and other properties which they may collectively or individually possess so long as it is their wish and desire to retain the same in their possession; but the Chiefs of the United Tribes and the individual Chiefs yield to Her Majesty the exclusive right of Preemption over such lands as the proprietors thereof may be disposed to alienate at such prices as may be agreed upon between the respective Proprietors and persons appointed by Her Majesty to treat with them in that behalf.

“‘Article the third: In consideration thereof Her Majesty the Queen of England extends to the Natives of New Zealand Her Royal protection and imparts to them all the Rights and Privileges of British Subjects. [signed] W Hobson Lieutenant Governor

“‘Now therefore We the chiefs of the Confederation of the United Tribes of New Zealand being assembled in Congress at Victoria in Waitangi and We the Separate and Independent Chiefs of New

Zealand claiming authority over the Tribes and Territories which are specified after our respective names, having been made fully to understand the Provisions of the foregoing Treaty, accept and enter into the same in the full spirit and meaning thereof in witness of the which we have attached our signatures or marks at the places and the dates respectively specified.

“Done at Waitangi this Sixth day of February in the year of Our Lord one thousand eight hundred and forty.’”4

**WAITANGI TRIBUNAL**

JH Chambers recounts: “Discontent focused overwhelmingly on loss of land, and the way in which the Treaty of Waitangi had been ignored. Through the combination of early European purchases, confiscation during and after the New Zealand Wars, the judgments of the Native Land Court, and continuing buying by the government to make farmland available to settlers, Maori tribal lands had shrunk from something like 66 million acres in 1840 (ie, the whole country), to 7 million in 1911, to 2,995,000 acres (1,212,000 hectares) in 1975. At that point many Maori said no more land must be lost. (There was of course other privately owned Maori land.)

“In 1975 protest was centered on a month long, 696 mile (1,120 kilometer) land march by hundreds of Maori and Pakeha supporters from near Cape Reinga, the most northerly point, to Wellington, led by 80 year old (later Dame) Whina Cooper (1895-1994). Despite traditional Maori prejudice against women she had become a leading voice from the 1930s onwards. Activists began occupying selected sites and gaining maximum media coverage. In 1977 in a much publicized action, for 17 months the Ngati Whatua occupied Bastion Point in Auckland, the last remnant of their Auckland lands, which had been taken for gun emplacements in World War II on the promise of being returned when not so used. Maori had reacted to a plan to sell it for luxury housing. Finally they won their case and today their marae occupies the site. Another high profile and destructive occupation was Moutoa Gardens in Wanganui for months in 1995. In the same year the arson of famous Takahue School near Kaitaia harmed the Maori cause. From the 1970s, the New Zealand national day, Waitangi Day, previously a time for celebrating cultural togetherness became a time for protest by some sections of Maori.

“A mighty achievement for the Maori was the Waitangi Tribunal, established in 1975 to consider Maori grievances relating to the application of the principles of the Treaty of Waitangi, but excluding issues and claims arising prior to 1975. After much debate and persistent Maori protest, in 1985 the Tribunal’s authority was extended so it could make decisions and recommendations involving all years back to 1840. Claims were registered quickly, some 140 by 1987, all concerning longstanding grievances.

“General Maori discontent grew from beliefs that between the end of the 1850s and the 1940s and despite the efforts of people like the Young Maori Party, Maori had been marginalized; that in losing their land they had lost their culture and their capacity to participate in modern society and the economy on equal terms; that the school system was unsympathetic to Maori special needs and aspirations; and that they had been consistently discriminated against by government departments, as in the 1890s government loans to European settlers but not to Maori, and pensions that favored Europeans prior to World War II.

“In the past Maori had been unable to argue for Treaty rights in legal cases because the Treaty was not included in acts of parliament. But in 1986, the courts began to set precedents which made it clear that the Treaty, after decades of neglect, had legal status in New Zealand particularly in cases of land and resources. The High Court, for instance, reversed a conviction of a Maori man for taking undersized shell-fish. The decision said he had a customary right to shell-fish which outweighed contemporary fishing regulations. In 1987 the Court of Appeal ruled that ‘the principles of the Treaty of Waitangi override everything else in the State Owned Enterprises Act.’ Many Maori saw such changes as a profound judicial breakthrough.

“The tribunal’s proceedings have seemed snail-like to people unaware of the complex and time consuming historical research which must go into adjudication of claims, and years can pass between the findings of the Tribunal and a final settlement by the government (accompanied by an apology) with claimants. A point often misunderstood is that the opportunity to air grievances and have them heard is, from a Maori point of view, itself crucial to the process of reconciliation.

“Some members of the National government of James (Jim) Bolger (1935- ), which took office in 1990, were skeptical of Maori Treaty claims, believed the Waitangi Tribunal encouraged new grievances rather than resolved old ones, and so wanted what they saw as a divisive an alternative process, the Office of Treaty Settlements, for the government to conduct direct negotiations with tribes for reparations.”5

**SPECIFIC PLACE NAMES AND HISTORY OF NEW ZEALAND**

***ARROWTOWN***

Anne of Lakes District Museum spotlights: “Arrowtown is named after the Arrow River which flows alongside the town. It was named the Arrow because the miners thought it flowed as swiftly as an Arrow.”6

AW Reed and Peter Dowling say: “The Township took its name from the Arrow River. The settlement was first known as Fox's Diggings after the prospector William Fox, who made his strike in 1862, as well as the Arrow Diggings, and then, as a government township, simply as Arrow.”7

www.arrowtown.com underscores: “The Arrow Basin was formed when the great glaciers carved out the Wakatipu Basin.

“Local Maori passed through the area on seasonal trips to hunt native birds and extract pounamu (greenstone). Waitaha, the first tribe, were later joined by Kati Mamoe who were driven south after fighting with Kai Tahu. By the 1700s the three tribes were locked together by marriages and peace alliances.

“William Rees and Nicholas von Tunzelmann were the first Europeans to establish farms in the area. Rees’ cadet, Alfred Duncan, provides us with one of the first descriptions of the Arrow River ‘flowing like silver threads through the blackened [matagouri] scrub-clothed plains.’

“It was not the silver look of the river but the gold it contained that saw Arrowtown evolve. Jack Tewa, a shearer for Rees, was the first to discover gold around May 1861, followed by either William (Bill) Fox or the team of Thomas Low and John MacGregor late in 1862. It is unclear who was next. Being a forceful character, Fox took credit for the discovery and for a while the town was called Fox’s.

“Although there were attempts to keep the discovery secret, there were 1,500 miners camped down on the Arrow River by the end of 1862. 12,000 ounces (340 kgs) of gold were carried out on the first gold escort in January 1863.

“Gold eventually became harder to extract and the opening up of the West Coast goldfields in 1865 saw European miners heading for the riches there. This impacted on the Otago economy and in an attempt to restimulate it the Otago Provincial Government invited Chinese miners to come to the Otago goldfields. The Chinese created a separate settlement in Arrowtown, remaining until 1928.

“After the initial gold rush, a more permanent town began to establish itself. The avenues of trees were planted in 1867 in an attempt to make Arrowtown look more like the European towns the settlers had left behind. Arrowtown began to stretch beyond Buckingham Street when the town was surveyed in 1869. The first mayor, Samuel Goldstone, was elected in 1874.

“Fire was always a constant threat. A large fire in December 1896 resulted in the destruction of the Morning Star Hotel, Campbell’s bakery and the top story of Pritchard’s Store. The store was rebuilt whilst the site of the Morning Star Hotel was left empty and is now known as Buckingham Green. In spite of fires, and more recently development pressure, Arrowtown has around 70 buildings, monuments and features remaining from the gold rush era.

“Arrowtown continued to survive after the gold ran out by becoming a farm service town. Although the permanent population declined, during the 1950s it gained a reputation as a popular holiday destination. This saw New Zealand holiday makers restoring the historic cottages and building holiday houses. Most of these have now become permanent residences.

“By the turn of the 21st century Arrowtown had become a popular visitor destination and one of the fastest growing towns in New Zealand.”8

***BALCLUTHA***

BN Davis comments on: “Balclutha is situated on alluvial flats on the banks of the Clutha River half a mile upstream from the point where the river divides into the Matau and Koau branches to enclose the 10-mile-long island of Inchclutha. The main business area of the town stands on the south bank of the Clutha River and a residential suburb called North Balclutha occupies the northern bank, the two being linked by a fine modern bridge. The surrounding country consists of alluvial flats and terraces which rise to gently undulating down land. The Dunedin-Invercargill highway and the South Island Main Trunk railway pass through Balclutha. A branch railway links Balclutha with Tahakopa in the Catlins district, 43 miles southwest. Dunedin is 51 miles northeast by road (53 miles by rail), Gore is 47 miles northwest by road or rail, and Kaitangata is 8 miles southeast by road.

“The main activity of the district is sheep farming but there is some dairying and cash cropping. Cheese is produced at Paretai (10 miles southeast), and at Stirling (3 miles southeast). At Benhar (5 miles northeast) there are large pottery, pipe, and sanitary-ware works, and a lignite mine. At Finegand (2 miles south) there is a meat freezing works. Flax milling is carried on at Otanomomo (4 miles south). Balclutha is the servicing and distributing center for practically the whole of the lower Clutha basin. Town industrial activities include general engineering, the manufacture of concrete products, joinery, and furniture.

“The nature of the country along the coast had become fairly well known by 1839 due to visits by sealers and whalers. Port Molyneux, at the original mouth of the river, was at first the main distributing center and place of entry for the whole of the lower Clutha basin. A small party of speculative land purchasers or their representatives arrived at Port Molyneux by the Portenia from Sydney in 1840. Their land claims were subsequently disallowed, but George Willsher and Thomas Russell held on and became the first agricultural settlers permanently established in South Otago. Frederick Tuckett, with David Monro and Maori guides came overland from Otago Harbour in May 1844. Tuckett made a sketch map indicating land considered suitable for farming and recommended the purchase of what was later called the Otago Block. Charles Henry Kettle arrived in 1847 to arrange the survey of the Otago Block. The portion lying south of the Clutha River, comprising substantially the district now served by Balclutha, was surveyed in detail by Andrew Wylie, Alfred Wills, and Edward Jollie. The first settlers arrived in the district in 1849. James McNeil may be regarded as the founder of Balclutha. His farm included the present town site and he also established a river ferry. The locality was known to the Maoris as Iwikatea but in McNeil's time it became known as Clutha Ferry. The river provided the earliest means of communication and in August 1863 the SS Tuapeka began a regular service on the river as far as Tuapeka Mouth. The river service ended in 1939. After the discovery of gold at Tuapeka by Gabriel Read in 1861, the primitive road system was improved. A coach service began to run between Dunedin and Clutha Ferry in January 1861 and between Invercargill and Dunedin via Clutha Ferry in 1864. The township grew steadily and in 1863 town sections were surveyed at what is now North Balclutha.

“The first bridge across the Clutha at Balclutha was opened in 1868. In 1875 the Dunedin-Invercargill railway reached the north bank at Balclutha and the rail link with Invercargill was completed in 1879. In 1878 a serious flood occurred, Balclutha was flooded, and the road bridge destroyed. The lower course of the Clutha changed and Port Molyneux was ruined as a port. Soon after, stop banks were erected to protect the town from further flooding. The names Balclutha and Clutha were chosen by the prospective Scottish settlers in 1846 so that the future principal town of South Otago would have an association with the city of Glasgow. Clutha is the ancient name of the River Clyde, and Balclutha means ‘town of the Clyde’. Balclutha was constituted a borough on 10 August 1870.

“Population: 1951 census, 2,624; 1956 census, 3,323; 1961 census, 3,928.”9

“Balclutha is a town in Otago, it lies towards the end of the Clutha River on the east coast of the South Island of New Zealand. It is about halfway between Dunedin and Invercargill on the Main South Line railway, State Highway 1 and the Southern Scenic Route. Balclutha has a population of 4,062 (2006 census), and is the largest town in South Otago.

“The Clutha District Council is based in Balclutha.

“The major service center for the fertile farming region around the lower reaches of the Clutha River, it is also the nearest large town to the Catlins, a scenic region of native forest, wildlife, and rugged coastline.

“Known locally as ‘Clutha’, Balclutha's name - and that of the river on which it stands - reflects the Scottish origin of the town's settlement. The name comes from Scottish Gaelic and would be spelt Baile Cluaidh in that language; this translates into English as ‘Town on the Clyde’.

“James McNeil from Bonn Hill, Dumbartonshire, Scotland, who is regarded as the town's founding father, arrived in 1853 - via Port Chalmers, NZ in 1849. His farm was on the site of the present town, where he and the Provincial Government established a ferry service across the Clutha in 1857; as a result the town was initially called Clutha Ferry.

“The Māori name for the area is Iwikatea, literally ‘Bleached bones’ (a local Māori tribal battle in 1750 left the decomposing bodies of the defeated, their bones whitened in the sun).”10

***BAY OF PLENTY***

“The Bay of Plenty is a large indentation in the northern coast of New Zealand’s North Island. It stretches from the Coromandel Peninsula in the west to Cape Runaway in the east, a wide stretch of some 259 km of open coastline. The Bay of Plenty Region is situated around this body of water, also incorporating several large islands in the bay.

“The Bay of Plenty was the first part of New Zealand to be settled, by the Māori. The name ‘Bay of Plenty’ originated with James Cook during his 1769–70 exploration of New Zealand, who noted the abundant resources in the area. The Māori name for the bay is Te Moana-a-Toi (‘the sea of Toi’), a reference to the ancestral explorer Toi-te-huatahi.

“In the 1830s, Europeans began to settle in the area.

“On 5 October 2011, the MV Rena ran aground on the Astrolabe Reef off the coast of the Bay of Plenty causing a large oil spill. The spill is described as New Zealand's worst ever environmental disaster.”11

Katie Cox emphasizes: “The Bay of Plenty on the North Island of New Zealand was named by James Cook on his first circumnavigation of the islands.

“The name ‘Bay of Plenty’ originated with James Cook during his 1769–70 exploration of New Zealand, who noted the abundant resources in the area.

“He noted prolific fish life, tall trees (for mast building), green pastures and hills. He never actually stopped into the Bay of Plenty, he just named it from sea and kept going. Had he would have stopped he would have found a large safe harbor.”12

AW Reed and Peter Dowling give: “Named by Captain James Cook reflecting experiences that contrasted with those at the ill-named Poverty Bay.”13

JH Chambers pens: “The Bay of Plenty was named by Cook because of the prosperity of its Maori tribes and perhaps because he received ample supplies. CMS (Church Mission Society) mission established at Te Papa in 1835. During the early years of the Musket Wars local tribes were devastated by campaigns of Nga Puhi from the Bay of Islands in Northland, and involved in the mid-1860s in battles in the New Zealand Wars (Gate Pa, Te Ranga). Tauranga/Mt Manganui, are ports, manufacturing and resort towns, with attractive seaside and hill scenery, and centers for rich fruit-growing area (main New Zealand kiwi-fruit region since 1970s).”14

***BUNNYTHORPE***

www.ourregion.co.nz scribes: “Almost equidistant from Feilding and Palmerston North, Bunnythorpe enjoys a location convenient to many places in central and eastern Manawatu. Bunnythorpe is a small industrial center, with a key electricity sub-station and smaller factories. The school is a center of activity, and the town has an active sporting community and historic monuments reflecting on the nation’s wartime efforts gone by.

“The ghost of another town is today included in the settlement of Bunnythorpe - named for Henry Bunny, Secretary-Treasurer of the Wellington Provincial Council. Bunnythorpe was a subdivision on government-owned land (1880) on one side of the railway line, while a township called Mugby Junction was to be on the other.

“In 1878 when railways were the ultimate in modern transport, Mugby Junction was to be the link for the proposed Napier‒Wellington and Auckland‒Wellington lines. At that time quarter acre sections in Mugby Junction sold for over 100 pounds. But plans changed and Palmerston North became the junction instead.

“In the twentieth century Bunnythorpe became the center of one of New Zealand’s most successful industries. Glaxo grew into a multinational food, beverage and pharmaceutical company from a small dried milk powder factory built at Bunnythorpe by Joseph Nathan and Sons in 1904. Glaxo products were made in Bunnythorpe until 1973.”15

“Bunnythorpe is a village in the Manawatu-Wanganui region of New Zealand's North Island, 10 km (6 mi) north of the region's major city, Palmerston North. Dairy farms predominate the surrounding area but the community facilities include Bunnythorpe School, with a roll of about 80 pupils as of 2010 as well as a Rugby Football Club, Country Club and several manufacturing plants.

“National grid operator Transpower has a large electrical substation near the village. It is the major switching point for high voltage lines in the lower central North Island, and also is responsible for local supply to northern and eastern Palmerston North and the Manawatu district.

“The North Island Main Trunk Rail passed over government owned land, which was subdivided and later became Bunnythorpe. The village takes its name from Henry Bunny, the Secretary-Treasurer of the Wellington Provincial Council, which functioned from 1853 to 1876.

“On the other side of the rail line, the town of Mugby Junction was to be established. It was proposed in 1878, that the link between the North Island Main Trunk and the Napier line would be here. However plans changed and the junction was located at Palmerston North. The building of Mugby Junction never eventuated.

“Bunnythorpe gave birth to the Glaxo Company and its products. In 1904 Joseph Nathan and Sons founded a baby-food manufacturer which processed local milk into a baby food named Glaxo (sold in the 1930s under the slogan ‘Glaxo builds bonny babies’). As of 2010, still visible on the main street of Bunnythorpe is the factory for drying and processing cows' milk into powder, with the original Glaxo logo clearly visible, but nothing to indicate the birthplace of a major multinational. Products were made in Bunnythorpe until 1973. As of 2010 the building is commercially owned.

“The Glaxo Company became a major pharmaceutical manufacturer and after a series of mergers it became part of the United Kingdom's GlaxoSmithKline in 2000. In 1979 the Glaxo factory was transformed into the Pantha BMX manufacturing plant, which was the first BMX plant in New Zealand and also the home of the first BMX track.”16

***CASHMERE***

“The suburb of Cashmere rises above the southern end of the city of Christchurch in New Zealand’s South Island.

“Cashmere takes its name from Sir John Cracroft Wilson’s farm, which originally occupied the present suburb. Wilson was born in India and named his farm after Kashmir (Cashmere is an early British spelling of Kashmir). The house Wilson built for his Indian workers is today a function center known as The Old Stone House.

“Cashmere has a reputation as one of the country's more well-to-do and refined suburbs, and the 2006 census revealed there was generally a higher income concentration in the suburb.”17

Leona May states: “I live in Hackthorne Road in Cashmere and my property dates from the 1860s when John Cracroft Wilson was granted a large slice of land here at that time by the government in recognition of his contribution to Britain when serving in the British Army in India. Hence the word Cashmere is the Anglicized version of the ‘Kashmir’ province of India. The ‘Cashmere’ run which included my property, gave its name to the area as land was subdivided for development. My property was owned during the late 1800s by the Cracroft Wilson family often in conjunction with Sir John Hall, then the Prime Minister of New Zealand.

“There are many historic houses here which survived the earthquake because they were constructed of high quality timber from Banks Peninsula, some, such as the cottage on my property dating from the 1860s.

“The area has played host to many unusual and interesting characters either in the long term such as the International crime writer Ngaio Marsh, or in the shorter term, at the creative peak of their scientific lives, such as Dr Karl Popper.”18

The Old Stone House Function Centre alludes to: “The Old Stone House was built by Sir John Cracroft Wilson (1808-1) in 1870 and it remained in the possession of the Cracroft Wilson family for the next 96 years.

“John Cracroft Wilson was born in India, educated in England before working as a magistrate in Delhi. In 1854 he sailed for Australia on leave from his position accompanied by his family along with his Indian and Eurasian servants, however Australia was not to his liking.

“Learning about the opportunities in Canterbury – New Zealand he decided to make his way there and landed in Lyttelton in April of 1854.

“Sir John bought much land in Canterbury including a 108 hectare property of the Port Hills which he named Cashmere after his favorite part of India – Kashmir. After his leave had finished, he returned to India leaving his eldest son to take over the management of the property in 1855.

“Sir John and his wife returned in 1859 with a further collection of servants, Sir John quickly became a key local figure in the growing Canterbury area. A patron of drama and opera, chairman of the Canterbury Musical Society and serving on many school committees, councils and boards.”19

CL Money communicates: “At this time there were wonderful reports from the diggings, which had been discovered a month or so before we landed, and I should have gone there before we landed, and I should have gone there instant, but that I was anxious to obtain letters with enclosures ‘of a pecuniary nature’ from home. While awaiting their arrival, being somewhat stranded for want of means, I presented a letter of introduction with which I was provided to Mr C Wilson, a gentleman who resided a few miles from the town of Christchurch, and entered his service as cadet, a position which I soon found utterly foreign to my taste. This military designation of cadet was applied to any young fellow who was attached to a sheep or cattle station in the same capacity as myself. He was neither ‘flesh, nor fowl, nor good red herring’, he was permitted to reside and take his meals with the master, but was sent to work with the men – the essential difference between the latter and himself being that they were paid for their labor, whilst he was considered sufficiently rewarded in having the ‘honor’ to drink his ‘pannikin’ of tea at the boss’ deal table, where he was not half so comfortable, or half so much at his ease, as the men in their tent or hut. However, after a pleasant week at Cashmere, enjoying all the comforts of an English residence, we rode up to the station one fine morning, where we were to remain till shearing was over. A few words may suffice to give the reader a general idea of a station. There was the usual manager’s house, with a loft for the accommodation of the hands who preferred it to the woolshed, where the sheep was shorn and the wool packed in bales for transmission home. There was the stockyard, a square enclosure with high posts and rails, into which the cattle, horses, etc, were driven when required for milking or other purposes; besides a hut or two for the shepherds about the run. There were the various outhouses, pigsties, etc, that are the adjuncts of most dwellings of the better sort in the colonies. A mile or so distant was the pool where the sheep were washed, approached by

yards, (ie, passages and squares composed of hurdles or fences) leading to the dip, an enclosed floor, resting on a pivot, which, when filled with sheep tilted up, and shot the unsuspecting ‘jumbucks’ into the water below.”20

***COROMANDEL***

“Coromandel is the name of a town and harbor on the western side of the Coromandel Peninsula, which is on the east coast of the North Island of New Zealand. It is 75 kilometers east of the city of Auckland, although the road between them, which winds around the Firth of Thames and Hauraki Gulf coasts, is 190 km long.

“The town was named after the peninsula, which was named after HMS Coromandel, which sailed into the harbor in 1820. At one time the harbor was a major port serving the peninsula's gold mining and kauri industries. An old gold stamper battery is still in fully operational working order. Today, the town's main industries are tourism and mussel farming.

“Coromandel Harbour is a wide bay on the Hauraki Gulf guarded by several islands, the largest of which is Whanganui Island.

“The town and environs are a popular summer holiday destination for New Zealanders. Coromandel is noted for its artists, crafts, alternative lifestylers, mussel farming, and recreational fishing. One of the most popular tourist attractions is the Driving Creek Railway. The population was 1,476 in the 2006 Census, an increase of 36 from 2001.”21

Coromandel Town Information Centre depicts: “Two thousand years ago the Coromandel Peninsula was covered in luxuriant forests with groves of enormous trees and thick undergrowth right to the water's edge. What a sight it would have been! The early Maoris enjoyed the coastline and fertile wetlands as an easy lifestyle and that's how it was when British explorer Captain Cook visited in 1769. Later as the more aggressive tribes acquired the white man's muskets the region saw a bloodbath of inter-tribal rivalry which almost wiped out the local Maoris. Then, a relatively short time later the peninsula was mostly bare earth, a very sad sight - the forest had been burnt off for easy access to the timber, kauri gum and gold which helped satisfy the early settler's desperate need for trade and commerce.

“Captain Cook visited the Coromandel in 1769, thought he had arrived in paradise and stayed quite a few days. He raised the Union Jack in NZ for the first time, probably at a site near Cook's Beach, adjacent the entrance to the Purangi Estuary in the Stella Evered Park. The first European settler to the Coromandel was a trader by the name of Bill Webster in the 1830s, a jovial American who was a deserter from an American whaling ship who set up his trading post on Whanganui Island (which is situated at the entrance to the Coromandel Harbour). He was a carpenter by trade and after learning the Maori language he used Maori labor to build small schooners and prepare timber cargoes for the Australian market. This island became the proposed site for the city of Auckland. One guest of Mr Webster was a John Logan Campbell who moved to Waiomu and then to Auckland and later donated One Tree Hill to the city of Auckland. He has the ‘Logan Campbell Centre’ in Auckland as a memorial also.

“How did we get our name? ... Coromandel was visited in 1820 by HMS Coromandel which called into the harbor for Kauri spars. The ship brought the town, and the Peninsula, its name from the Madras coast of India.

“The Gold Mining Boom: Gold was first discovered at Driving Creek in Coromandel Town in 1852 by the Ring brothers. The Kapanga Mine produced over 71,000 oz of gold in a fifty year period. The other nearby mine was a complete failure. Set on a natural harbor, the town was named after the ship HMS Coromandel which anchored in Colville on the 13th June 1820 to collect kauri logs to make spars for the British Royal Navy. The ship stayed in the Hauraki Gulf for 12 months then went back to England with a load of timber. Mining for gold began in the 1860s and the remains of mines and batteries can be seen along the associated walks but there is little trace of the outlying settlements which often boasted schools, halls, hotels and shops. In the peak of the gold rush days during 1880 through to the early 1900s the population of Coromandel was well over 12,000 and had 19 hotels. Some of the old buildings are still standing today. The School of Mines which is a fascinating place to visit, contains many relics of those early years. It was built in 1898 to teach all aspects of mining and mines engineering.”22

www.thepeninsula.co.nz enumerates: “The township of Coromandel is situated on an inlet called McGregor Bay and was named after the British Navy ship HMS Coromandel which anchored first off Colville on 13 June 1820. The ship stayed in the Hauraki Gulf for 12 months then went back to England with a load of timber.

“Captain James Cook visited the area in 1769. The first European settler to the Coromandel was a trader by the name of Bill Webster, a jovial American who was a deserter from an American whaling ship who set up his trading post on Whanganui Island (which is situated at the entrance to the Coromandel Harbour) in the 1830s. He was a carpenter by trade and after learning the Maori language he used Maori labor to build small schooners and prepare timber cargoes for the Australian market. This island became the proposed site for the city of Auckland and later donated One Tree Hill of the city of Auckland. He has the ‘Logan Campbell Centre’ in Auckland as a memorial also.

“Another guest was Sir George Grey who came to Whanganui Island to obtain two signatures for the Treaty of Waitangi.

“Coromandel first became known for its kauri trees, which were milled, clearing the countryside of its natural cover. Thousands of feet of timber were taken from the forests and the ruination of the great kauri forests began. From 1795 vessels were loaded with kauri which would be used for the masts and spars of the British Navy. People began to realize the rape of the forests, but it was too late, as nearly 1/4th of the magnificent forests were felled. When milling finally ended, the forests that were once 200,000 hectares were reduced to 5,000 hectares. A million feet of timber was taken from this area within 20 years.

“The first recorded gold discovery in New Zealand is marked by the naming of Rings Road, after Charles Ring who discovered gold in 1852. Mining for gold began in the early 1860s and remains of mines and batteries can be seen along the associated walks but there is little trace of the outlying settlements which often boasted schools, halls, hotels and shops. In the peak of the gold rush days during 1880

through to the early 1900s the population of Coromandel was well over 12,000 and had 19 hotels. Some of the old buildings are still standing today.

“The School of Mines which is a fascinating place to visit, contains many relics of those early years. It was built in 1898 to teach all aspects of mining and mines engineering.”23

Ernst Dieffenbach gives an account: “During our day’s journey I observed a large block of a tufaceous rock about twenty feet in diameter, which was lying in the middle of the table-land: it afforded me another proof that the formation of the plain was connected with the primitive formation of the land, and that very little of it owes its origin to alluvium. Boisterous weather, heavy gales, and almost continual rain, which came in sudden squalls from the southwest, detained us in our tents during nearly a week. The Piako rose very high; even if the weather cleared up for a moment, we could not stir about, as we were surrounded by its over flowed waters. At length, on the 5th of July, the weather became more settled, and our considerate friend the chief prepared his largest canoe to bring us down the river. Some European traders had formerly lived at this place, but they have now quitted it, as the natives prefer bringing their pigs themselves to Auckland, where they know they shall obtain the market-price. The little tribe inhabiting this village belongs to the Nga-te-Paoa; they generally live at Coromandel Harbour, but their farms, if they may be termed such, are up the Piako River. They have great quantities of pigs, which have run wild, but are easily caught by dogs. The common domestic fowls has also emancipated itself; but the cats, which, on becoming wild, have assumed the streaky grey color of the original animal while in a state of nature, form a great obstacle to the propagation of any new kind of birds, and also tend to the destruction of many indigenous species. The causes which, in different countries, modify the animal world, form one of the most interesting subjects of study. What a chain of alterations, in the distribution and number of animated beings, takes place from the introduction by man of a single animal into a country where it was before unknown! If a geological cause, such for instance as a diminution of the size of the island, attended by an alteration in the climate and a diminution of the means of subsistence, has contributed to the extinction of the struthious moa in New Zealand, and of the dodo in the Mauritius, it is no less sure that, since New Zealand began to be inhabited by its aboriginal race, the agency of man has effected a part of that eternal fluctuation in the organic world, the knowledge of which has been one of the most important results of modern science. The introduction of the dog, the cat, and the rat, the first of which, sometimes called pero (Pero, Spanish), was probably first brought here by the Spaniards, must have produced great changes, and undoubtedly diminished the number of some other classes of animals; they are perhaps the cause that the New Zealand quail (Coturnix Novae Zelandiae, Quoy et Gaim) is so scarce in the northern island – and also the guana. Similar changes have also been effected in the vegetable kingdom by the introduction of European plants and by the operations of man. The common dock (Rumex crispus) already covers large districts, in spite of all the efforts of the Europeans to eradicate it: how much the destruction of the forest by fire has favored the spreading of certain species of indigenous plants I have already pointed out.”24

Ferdinand von Hochstetter and Edward Sauter point out: “A very interesting part of the country, in the vicinity of Auckland, still remained to be explored, viz Cape Colville peninsula on the eastern coast of the Hauraki Gulf. The discovery of gold, in the neighborhood of Coromandel Harbor on said peninsula, had

created quite a sensation several years ago. Accordingly I availed myself of a few pleasant days in the month of June for the purpose of visiting the Auckland gold field, which, although bearing no comparison with the abundant and extensive gold fields of the South Island, yet offered much of geological interest. An intended visit to the copper mines of Great Barrier Island and of the Island Kawau, was, I am sorry to say, frustrated by inclement weather.”

They continue: “This was the first discovery of gold upon New Zealand. There was a general rejoicing in Auckland over the lucky event; the people indulged in the most sanguine hopes, and at once arrangements were made for working the goldfield. As the land upon which the gold was found belonged to the natives, an agreement with the latter on the part of the Government had first to be brought about. The Maoris agreed for a certain payment to cede the acquisition of gold upon their own land to Europeans, and already in November 1852 a treaty was made with the Coromandel chiefs for the term of three years, in which the Government pledged itself to pay the natives for each square mile of land upon which gold was being dug one pound sterling annually, and for each gold digger two shillings per month. In consequence of this the Government was, of course, obliged to lay a tax upon the gold diggers. Granting an exemption for the first two months, it afterwards exacted from each digger 30 shillings per month for a digging license.”25

***EKETAHUNA***

“Eketahuna is a small rural service town, the most southerly in the Tararua District in the Manawatu-Wanganui region of the North Island of New Zealand, but is considered to be in northern Wairarapa. It was called Mellenskov, but was renamed soon after its founding.

“The town is located at the foot of the Tararua Ranges which lie to the west. It is 35 kilometers north of Masterton and a similar distance south of Palmerston North. It is situated on State Highway 2 and the eastern bank of the Makakahi River.

“Eketahuna is considered by some to be the stereotypical rural New Zealand town, and is occasionally used in conversation to represent ‘the real New Zealand’. The 2001 census recorded Eketahuna's population at 579.

“New Zealanders colloquially refer to the town of Eketahuna the way other English speakers refer to Timbuktu, ie, the middle of nowhere, ‘the sticks’, and the end of the world. Likewise, Eketahuna is a booming metropolis compared to the mythical town of Waikikamukau (pronounced ‘Why-kick-a-moo-cow’).

“The Mount Bruce bird sanctuary is located to the south of the town.

“The name of the town, when spoken, sounds like a sentence in Afrikaans which translates to ‘I have a chicken’. This is a source of amusement to immigrant Afrikaans-speaking South Africans in New Zealand.”26

BN Davis relates: “Eketahuna is situated on the banks of the Makakahi River in northern Wairarapa. The town occupies river flats and terraces on a wide but undulating and hilly valley floor. To the west the

land rises to the Tararua Range and to the east to the Puketoi Range. The Napier-Woodville section of railway and main highway pass through the town. By road Eketahuna is 26 miles southwest of Woodville (27 miles by rail) and 25 miles north of Masterton (22 miles by rail).

“The main farming activities of the district are sheep and cattle raising and dairying. Casein is manufactured at Nireaha (5 miles northwest) and at Rongokokako (3 miles southwest). Limestone is quarried at Mauriceville (10 miles south). Eketahuna serves as a small social and marketing center for the farming population. The main industrial activities are the manufacture of concrete products, and general and mechanical engineering.

“Eketahuna was originally within the southern part of the Forty Mile Bush, which extended northwards beyond Woodville. In 1870 and 1872 large parties of Scandinavian immigrants were transported by wagon from Wellington via ‘Rimutaka Hill’ to Masterton and there housed temporarily. In 1872 they were established at Mauriceville (named after Sir George Maurice O'Rorke). As they were skilled woodsmen, some subsisted on earnings from contract bush felling. Others were employed in the construction of the Masterton-Woodville highway. A number of these settlers moved further north later in 1872 and founded Mellenskov, which soon afterwards was renamed Eketahuna. In the late 1870s and early 1880s an association organized by GM Park, of Masterton, took up small holdings centered on Parkville (about 1½ miles southwest). A large area of the Forty Mile Bush was opened for settlement after 1893 and soon small communities were established around Nireaha, Newman (2 miles north), and Hukanui (7 miles north). Farming in the district developed with the comparatively rapid clearance of the forest. The railway, which began from Wellington in 1874, was not opened to Masterton until 1 November 1880. It was extended to Mauriceville on 14 June 1886, to Mangamahoe on 10 January 1887, and to Eketahuna on 8 April 1889. The line was opened through to Woodville on 11 December 1897. Town affairs were administered during the 1880s by a road board. In 1907 Eketahuna was constituted a borough. The name means, literally, ‘to run aground on a sandbank’, and it is said that Maori canoes could not proceed beyond this part of the Makakahi River because of shoals.

“Population: 1951 census, 722; 1956 census, 774; 1961 census, 771.”27

Peter Best stipulates: “Eketahuna, as a European settlement, owes its origins to Sir Julius Vogel's Immigration and Public Works Act of 1870 which initiated a new wave of colonization. Some 7,500 new arrivals, the majority from Scandinavia, landed in New Zealand by the middle of 1873. Vogel's scheme was essentially to open up the hinterland of the country by the clearing of the bush, and the building of new roads, bridges and railways.

“Those who first settled in Eketahuna were mostly Swedish. They arrived in Wellington on the 'Forfarshire' on 4th March 1873 and, after a brief period of rest at the immigration barracks, made their way over the Rimutakas to Kopuaranga north of Masterton, where a camp had been established by earlier Scandinavian arrivals. These were mostly Norwegian, Danish and some Germans. Living conditions in this temporary accommodation were crowded, primitive and unhygienic but there they had to stay since their promised new home at the Eketahuna Block, some 35 kilometers north, had not been surveyed.

“It was in October 1873 that four of these hardy God-fearing Lutheran immigrants, Nis Lund and Anders Olsen, each with wife and child, Berndt Syversen with wife and three children and Anders Andersen without his wife who had remained behind at Kopuaranga as she was expecting a child, made their way to Waiwaka, three kilometers south of the present township. There they found a derelict surveyor's hut which they made weatherproof and which became their 'home' until the men had completed the stretch of road to the Eketahuna Block. They were joined by other Scandinavian helpers including Alex Jacobsen who found no spare room so he and his wife improvised accommodation in a hollow hinau log with a canvas sheet over one end. It at least kept the elements from them! The Jacobsen's daughter, Annie Louise, (later Mrs Hardingham) was the first white child born in Eketahuna - on 29th January 1875.

“The settlers called their new home Mellemskov which means, ‘Heart of the Forest’ and maps of the 1870s give this name for the settlement. However, by the end of the seventies the name had reverted to the Maori one of Eketahuna which means, ‘to run aground on a sandbank’; so named by the tangata whenua to describe that location where their waka or canoes could travel no further up the Makakahi River, which bisects the township.”28

***FIORDLAND***

JH Chambers writes: “In this misty, magnificent, almost uninhabited southwest New Zealand region of drowned glacier-carved valleys, the mountains rise straight from the water of the fiords. [Captain James] Cook came here in 1769 and 1773. The famous sealing captain John Grono had a base in Doubtful Sound in 1809 and gave many of the names of the region, such as Milford Haven, after the Welsh port. In 1851 many of the fiords were first surveyed by HMS Acheron. With its narrow entrance, sheer cliffs and plunging waterfalls. Milford Sound is the pick of the fiords. The ‘hermit’ prospector Donal Sutherland built a shack in 1878 and did much to cut tracks, map, and open up the region.”29

***GLENORCHY***

“Glenorchy was probably named after Glen Orchy in Argyll, Scotland.”30

www.glenorchy-nz.com articulates: “Maori tradition talks of the Rakaihautu commander of the Uruao canoe digging the Southern Lakes with his magical spade (ko). The mountains were abundant in resources not found on the coast including several species of Moa, bird life, vegetation and stone.

“There is no definitive date as to when the land was first set foot on by man. It is known through Waitaha song and chants that it was the Rapuwai followed by the Waitaha that came to the valleys. As the Moa became extinct in the 16th century the Kati Mamoe tribe migrated into the southern mountains and by the 18th century had a permanent settlement in the Wakatipu area. During this time Kai (ngai) Tahu also migrated south and successfully challenged the resident tribes for the mountainous lands and lakes.

“Many archaeological sites are known in the Dart and Rees valley. Artefacts and middens show a wide roaming Maori population some sites located on routes for trans-alpine party or seasonal coastal visitors.

“Nephrite Jade (Pounamu) was collected from the Dart and Routeburn. The Dart jade source, revealed in oratory from tribal elders, is now protected in the National Park. The beautiful green stone reflected mana, prestige and power on its owner. It was used for tools, decoration and as gifts.

“Further challenges from northern tribes disbanded the populations of the area, and as the European explorer Nathaniel Charmers found his way inland in the 1850s, there were few seasonal tribes in the area. Charmers was guided by Reko, a Maori, who knew the old trails. Reko was given a three legged pot for his trouble, before Charmers returned sick and exhausted to the coast.

“1857 saw John Turnbull Thomson, Otago chief surveyor, capturing images of the land in his watercolors, as he surveyed to promote the division of the land for pastoralism and settlement. David McKellar, a sheep farmer, explored the head of the Wakatipu basin in 1858 and two years later William Gilbert Rees stocked the river flats of the Dart and the Rees valley with sheep. The first settlement was a shepherd hut occupied by Alfred Duncan and George Simpson who worked for Grant Gammie and Rees, the initial owners of the North Run Holding.

“The pursuit of grazing lands continued and was closely followed by those in search of gold, timber and road ways. The gold rushes of Central Otago in 1862 bought a wave of prospectors to the district. Alluvial mines emerged at the Oxburn, Precipice and Rees Valley. The Dart dredge operated for a short time at Dredge Flat. In 1863 names such as J McKerrow, AJ Barrington and PQ Caples left legacies of daring exploration over rugged passes and terrain.

“Glenorchy town was surveyed in 1864 by GM Barr but up until 1885 the only buildings in it were JK Birley’s hotel and store and the headquarters of North Station which had passed into possession of John and Thomas Butement. At Mill Creek there was a large timber mill operated by JW Robertson & Co.

“The 1870s saw the first steps toward a visitor industry with the establishment of a hotel at Kinloch run by RC Bryant offering guests experiences around the Routeburn. This resulted in the surveying of Kinloch town in 1880 by AD Wilson.

“Iconic figures such as the prospecting wandering handy man Bill O’Leary, the British son of gentry, Joseph Fenn, and the home grown hotelier, mountain climber and guide, Harry Birley, characterized the tough independent nature identified with the head of the lake, along with the welcoming warmth and hospitality characterized by the Aitken family at the beautiful remote Paradise.

“By the turn of the century there were four hotels and two major guest houses at the head of the lake. Walking, riding, camping and guided climbing were the main attractions. The township and area consolidated with the building of post offices, small schools, a lending library and mission hall. Land tenure changed with the onset of rabbit plagues, the depression years and subdivision. Several large

holdings remained: Wyuna, Crichton, Temple Peak, Mt Earnslaw and Routeburn. Later several smaller farms also came into existence like Lake View, Camp Hill, Mid Rivers, Woodbine and Priory.

“In 1902, Scheelite, which had been identified during the gold rush in the Precipice and the Bucklerburn, was to help create the next economic boom for the small community. The Scheelite contained tungsten useful in industries to fix dyes, produce electrical filaments and in the steel industry. It was considered a metal of strategic importance in wartime as tungsten steel was used in the barrels of large caliber guns. Scheelite lodes were found on Mt Judah and in other sporadically scattered lodes at several locations. On outbreak of war in 1914 prices of Scheelite increased 80% only to fall again by 1920 and remain static until the Second World War in 1939 when it gained record returns. In 1942 the government bought the Judah mine, but the broken nature of the lodes made large scale mining uneconomic and the end of the war saw an end to state involvement. Miners returned in the 50s for a further boom on outbreak of war in Korea, but it was short lived. Today the area is an historic conservation estate.

“Apart from a bridle track built around 1870 Glenorchy was dependent for nearly a century on the Wakatipu steamer service for its connection with the outside world. Glenorchy was serviced by a flotilla of early steamships and launches, the Ben Lomand, the Jane Williams and the Meteor. By 1912 it was the SS Earnslaw that had started and would continue a schedule running to the head of the lake. She is a twin screw steamer that had a cruising speed of 13 knots and a capacity for 1,035 passengers; 1,500 sheep; seventy head of cattle; or 200 bales of wool. She also occasionally carried cars or buses to Glenorchy. The Lady of the Lake took two hours to steam her way to Glenorchy three times a week, dominating the township activities on boat days with unloading passengers, goods and fresh food. She also connected with Kinloch unloading tourists for the Bryant family to transport to the Routeburn. At first the Bryant family used horse drawn wagon, then Oakland cars and finally a small fleet of Ford buses.

“At Glenorchy the roads to Paradise was also busy with tourists transported on horse drawn drags. In 1912 the use of motor vehicles coincided with the opening of bridges over the Rees, 12 mile and Earnslaw Burn. Completion of the Glenorchy to Queenstown road in 1962 spelt the beginning of the end of tourist carriage, to which finality was added with the withdrawal of the SS Earnslaw.

“In 1974 the last major river was bridged. The Dart Bridge gave all weather access to the settlers at Kinloch and Routeburn as well as a direct link to trampers and visitors to the Routeburn Valley.

“Mt Aspiring National Park was gazetted in 1964 and continuous improvements were made on the tracks, huts and bridges. Park boundaries increased over time with additions through revisions and the Tenure Review. Today the park manages tracks, heritage, recreation permits, and conservation including endangered species particularly Mohua (yellow head), Whio, native bats, Kea and Kaka.

“Glenorchy acquired its first public hall in 1943. It was a true multi-purpose facility. In 1947 Mr L Smith installed a generator at the Buckler Burn followed by Hydro-electric plants placed at Temple Peak, Rees Valley and Earnslaw. In 1967 Otago Central Electric Power Board built a dependable power station at the Oxburn to service the head of the lake before finally connecting to the main grid. Glenorchy School found its permanent position in 1939 and has been a central hub of the community. Many of today’s

pupils, such as Dart and Moana Paradise-Watson and Harry Richardson Hasselman, bear the same names as the original pioneers of the area or of the remarkable landscapes that they live in. The school presently boasts two teachers teaching years 1-8, warm comfortable classrooms with support areas and a technology room. The school is well known for its high powered Wearable Arts productions, its school camps, and its ability to empower the pupils to rise up to the challenges as they go on to further their education.

“Traditionally the Glenorchy community has embraced fund raising to help with various projects. Glenorchy Race day contributed to funds for public buildings, the fire-brigade, the hall, library and museum, preschool building, swimming pool, rugby club rooms and First Response Vehicles. Today the day continues as a draw card for locals and tourists alike celebrating the character and beauty at the head of the lake.

“More and more the area has become well known through exposure in advertisements and small and large scale movies. The images portrayed are dramatic, distinctive and enduring. Lord of the Rings, Narnia and Wolverine are international success stories which have strong links to the Glenorchy and Paradise areas.

“Though farming has remained a strong grounding force, changes in farming practices, diversification into deer, cattle and sheep breeds have eventuated in pace with market demands. Subdivision has eaten into rural lands and the lifestyle block on exclusive holdings and large lodges have become more common. Tenure Review and the Treaty of Waitangi have seen a lot more high mountainous land pass into National Park or Recreation reserve. The mountainous tops of the Greenstone, Elfin Bay and Routeburn was given by Ngai Tahu back to the people of New Zealand, and is called Ka Whenua Roimata, ‘The Land of Tears’, named to commemorate the long fight to reclaim their rightful territory. The historic Scheelite area on Wyuna is known as Whakaari or ‘high place’ and is a recreation and heritage area. Tourism has flourished and is rapidly creating its own niche brand. Jet boats, eco-tourism, conservation, recreation opportunities, accommodation, cafes and restaurants, horse trekking, galleries, retail outlets, camping, biking, kite surfing, kayaking and ski activities are a few related businesses to stem from increasing tourist numbers.

“Glenorchy at the head of the lake is ‘its people’. One third-generation local recites eleven different vocations undertaken during his life here. Others are happily ensconced on their fore-bearers land with no intention of changing and yet others are settlers from far places, hoping to make a life here. There are transient workers, enjoying the cliquey small community and holiday visitors, secluded from their urban chaos. Whoever or whatever that it is that is presently making history, will chop and change, but the one thing that remains constant, is the beauty and inspiration of the mountains and the wilderness of the river valleys that the area is famous for.”31

***GLOWWORM CAVE***

JH Chambers describes: “Towns which gradually developed in the King County are Otorohanga, Taumarunui and Te Kuiti. The extraordinary Raurimu Spiral of curves and tunnels completed in 1908 is south of Taumarunui on the Main Trunk Line. Waitomo is the small center for the famous Waitomo

Caves system. The most famous is Glowworm Cave, long known to Maori and shown to surveyor, Frederick Mace, in 1887 by the chief, Tinorau. Ever since there have been organized tours of the cave.”32

***GRANITY***

“Granity is a small town on the West Coast of New Zealand's South Island, 28 kilometers (17 mi) northeast of Westport on State Highway 67. Karamea is 68 kilometers (42 mi) further north.

“Squeezed between the often-tempestuous Tasman Sea to the west and steep forested cloud-shrouded mountains to the immediate east, the town is the largest in this sparsely populated part of New Zealand. Long known as a coal-mining town, the population has declined as the industry has waned. The population was 216 in the 2006 Census, a decline of 27 from 2001. Several neighboring towns, such as Denniston, have become virtually ghost towns.

“The name ‘Granity’ was given to the town by gold prospectors, in reference to the large quantity of granite in the area.”33

The Cyclopedia of New Zealand establishes: “Granity is on the sea beach, eighteen miles to the northward of Westport, on the Government railway. It is in the North Waratea riding of the county of Buller, in the electoral district of Buller, and in the provincial district of Nelson. Sawmilling is carried on at Granity, but it is noted chiefly as a place for loading coal from Millerton, about two miles distant. The coal is conveyed by a horse track through the bush and by an incline, down which it rolls to the bins, whence the railway trucks are loaded. There is a public school near the settlement on the north side, and the churches are Anglican and Primitive Methodist, in charge, respectively, of a licensed lay preacher and a minister. The extensive engineering works of the Westport Coal Company, in connection with the Millerton colliery, are located at Granity. From these works electric light is supplied to the Company's offices in the township, to the local churches, the Masonic Hall, and the Public Library and reading room; and it is said that the Company supplies free light to these institutions. Granity has a resident medical officer, whose services are retained by the Millerton Medical Accident and Relief Association; and a surgery has been erected by the Coal Company at both Millerton and Granity for the benefit of the residents. The splendid forest, which extends from the base to the summit of the range of hills near Granity, forms a picturesque background from the sea. In addition to the Coal Company's buildings, there are two hotels, several stores, and a considerable number of pretty residences in the township. At the census of 1901 the population of the settlement was 366.”34

***HAKATARAMEA***

AW Reed and Peter Dowling highlight: “Commemorates a dance (haka) that took place near the mouth of the river.”35

Bernice Shackleton portrays: “Between the last ramparts of the Mackenzie Country in the southwest corner of Canterbury and the Waihao basin of fertile down lands southeastwards, lies the broad valley of the Hakataramea, 25 miles in length. Today this is practically a closed valley. But when the other 20

miles of road across the Hakataramea Pass is made, it will link not only the lovely country of the Waihao with the great sheep district of the Mackenzie basin, but it will also be a direct route for tourist traffic between Lake Tekapo and the scenic area round the new Lake Waitaki which feeds the hydroelectric station.

“The Waimate and Mackenzie Counties have recently joined hands across this pass to draw the attention of the Government to the ease with which the new route could be opened up. The gradient is easy and there are few streams to be bridged. Even now, in the unroaded condition of the pass, given dry weather, it is possible to take a car across the saddle, and the feeling of high adventure of the journey is inspired more by the beauty and altitude of the country than by the risks of travel.

“As one stands on the saddle between the Dalgety Range and the Grampian Mountains one can dip down on either side into bleached sheep country where the beauty of the rugged hills and mountains changes with every hour, as the lights of the day of nor'west breezes—travelling past a clear meridian—fill the ranges with black clefts and then wash out their harshness in opal haze.

“Country of the Sheep Stealer: In writing of this district one's pen naturally trembles a little towards the western side of the pass, with its grandeurs in all that tourist country from Lake Tekapo to Mount Cook, and towards that old tale of Mackenzie, the sheep stealer, whose hideaway was in the great inland plain which took his name and his story forever into its geography and history.

“But that story has often been told: how Mackenzie and his dog drove thousands of stolen sheep over the Mackenzie Pass into his great basin and out again across the Waitaki River and through the Lindis Pass into Otago, and how he was captured, dramatically enough, in the Mackenzie Pass, tried at Lyttelton, broke gaol repeatedly, and was eventually shipped out of the country.

“His accomplice at the Otago end was supposed to have staged a suicide beside a stream. His clothes were found, but not his body. ‘Yet,’ said Mr L Langlands in a letter in the Otago Witness about 40 years ago, ‘Had they thrown the grapnel in Princess Street, Dunedin, they might have been more successful, as that is where he serenely bobbed up, very wealthy, after that memorable dive, having divested himself of his name and heavy liabilities, as well as his clothes in the process.’

“It is a good story when fully told, and it brushes very close to this saddle, for the Mackenzie Pass is only about a dozen miles from the Hakataramea Pass. But it has recently been written again by Mrs Woodhouse in her book on the Rhodes family. And the country of this article lies to the eastwards of Mackenzie's dishonest journeys. The Grampian Mountains and the Kirkliston Range divide them.

“It lies also to the eastward of the present tourist road which crosses the lake-fed tributaries of the Waitaki, and goes via Omarama into Otago.

“At present travelers on the trip from Mount Cook or Tekapo to Queenstown do not see the fierce majesty of the Waitaki metamorphosed into that vast artificially created lake which breaks over the great spillway of its dam in awesome release. The Waitaki hydroelectric power station is one of the

notable engineering achievements of New Zealand. And yet the distance from Lake Tekapo to Lake Waitaki is only about 60 miles by the suggested new route.

“On the Waitaki Road: The country in the region of the dam is full of interest. Downstream on the south side, just beyond a picturesque glimpse of Duntroon - white houses and a church tower uplifted on a green hill - the fringe of the Otago goldfields juts out in the scarred terraces of the Maerewhenua diggings.

“The sheep stations about here are famous. Robert Campbell and Sons, Ltd, was a spacious name at the beginning of the century. They owned the Otekaike station which stretched from the top of Mount Domett to Duntroon and east to the Maerewhenua River. On the north bank of the Waitaki, another holding of theirs, Station Peak, extended for ten miles up the river to its junction with the Hakataramea and then for 30 miles along the tributary. The old limestone shearing sheds are still to be seen from the Waitaki road, mellowed and over-shadowed by aged trees beside the modern homestead.

“In summer green this stretch of the Waitaki is beautiful with willows which soften the harsh edge of the landscape. In autumn there is a glory of leafy color. But in the bleak places above the lake, about Otematata, the scene may become terrifyingly dramatic merely with the movement of the sun among the stark hills.

“The heat pulses on the steep slopes in heavy waves. Nothing breaks the monotony of the sparse tussock except the gullies of the shingle slides. Cutting the yellow flat, yellow with Maori onion, the bend of the river is blue, and cold as glacial springs.

“It is late afternoon, and soon the solitary clump of poplar trees around a lonely house is like the shadow of swords in the dusk. The declining sun makes the hills a screen of flat jagged partitions, two dimensional against the pale green arch of the nor'west sky. A silver light hangs between each serried ridge. But where the mountain tops lie towards the westering sun the colors blaze and change in terrible harmonies, through deepest ochre dyed with red madder, then cooling to a cobalt blue.

“Stories of the Taramea: I have dipped southeastwards and northwestwards after the Hakataramea joins the Waitaki. Now come back with me into the wide, but much less frequented valley of the Taramea, or rather the high, enclosed harbor of the Taramea, as the Maoris thought of it. Haka in the south is the same as the aka of Akaroa, the hill enclosed harbor of Banks Peninsula, and the same as the whanga of the North Island.

“It has been erroneously supposed in the district that Hakataramea meant ‘the dance of the prickly grass’. And that is a pretty enough fancy. But the taramea is the stiff, bold wild Spaniard with leaves like a sheaf of bayonets falling out from the center. There is, however, in this region still more of the snow grass, which dances, indeed, in the wind when light with flower. Beside the gully streams the plumes of the toe-toe waving more stately, and where these two grow the slopes have a gay motion.

“The stiff taramea was prized of the Maoris. It gives up a gum which they valued for its scent. Maidens only could collect it, and their time of gathering was the early dawn after the tohunga, the priest, had said certain prayers and charms.

“Urutane, near Waimate, on the far side of the Hunters Hills, which enclose the eastward side of the Hakataramea valley, got its name because on one occasion the men did the gathering.

“For a joke one morning, they rose secretly, earlier than the maidens, and gathered all the taramea gum. When the girls came they were afraid. They thought it had been spirited away, and talked of witchcraft.

“But the men had undertaken what was properly women's work, and after that those slopes were called Uru-tane – ‘gathered by men’.

“Laing and Blackwell, quoting Colenso and his translation, give a fragrant little Maori lullaby, which ascends in beauty of expression towards a tender conception of the taramea.

“‘Taku hei piripiri

Taku hei moki-moki

Taku hei tawhiri

Taku hei taramea.’

“‘My little neck satchel of sweet scented moss,

My little neck satchel of fragrant fern,

My little neck satchel of odoriferous gum,

My sweet smelling neck locket of sharp-pointed taramea.’

“Today, however, the valley is a great grazing harbor divided into flourishing sheep stations.

“The Naming of the Waihao: This River gets its name from the small, clear eel which the Maoris call the hao, and the story of its naming is a pretty tale. That authority on the South Island Maori, Mr H Beattie, when he told me, half dismissed it from sheer familiarity, though he enjoyed it again as he went back into genealogies which I omit. Yet I doubt if too many have heard even the following bare thread of the story.

“A great many centuries before the Maori had settled permanently in New Zealand the people of the tribe of Waitaha came to the South Island.

“‘Now,’ said Rakaihautu to his son Rakihouia, ‘I will take half of the tribe with me down through the center of the land and you sail straight round the coast. We shall surely meet again sometime.’

“This they did. Rakaihautu went down through the center, discovering the big lakes and exploring Otago. He found the country very difficult and mountainous and saw many moas. Tradition does not specify

that Rakihouia went right round the island, but he is connected with Kaikoura, Banks Peninsula, and the Canterbury Plains. After exploring these places he fished in the rivers till he came to the river that flows out of the hills onto the southernmost edge of the plain.

“Here Rakihouia found the small clear eel, the hao, and his wife, the little Tapu, Tapu-iti, liked to eat this eel very much. They stayed beside the river for some time, and called it Waihao, ‘eel stream’.

“Here, indeed, Rakaihautu found them. They had a great reunion and a great feast. Afterwards they went down to the shore and hung seaweed about their bodies, and pawa shell and any other decoration they could find. They thought very well of themselves.

“Rakaihautu had had a hard time travelling, but Rakihouia told him of the easy going on the plains and the good eel rivers. So reunited all of the tribe thrust out their chests, stamped their feet, and turning northward, marched singing for two days up to Timaru.

“They gave to the Canterbury Plains a fine name. They called it Ka pakihi whaka tekateka a Waitaha – ‘The plains where pride was shown by the tribe’.

“There are two ways to the plains from the Waihao basin. One is along the river valley, and the other is the way the railway takes through the Gorge to Waimate. But if one is travelling to go south, one ascends the Deviation Road from Waihao Downs and comes out near the lower reaches of the Waitaki River, thus to Oamaru.”36

***HAURAKI PLAINS***

www.hauraki-dc.govt.nz remarks: “The Plains Ward is located in the northwest of the Hauraki District and has a population of 6,160 (Statistics New Zealand, 2011).The Hauraki Plains has a unique history. In the early 1900s a huge land drainage program commenced which saw thousands of hectares of swampland transformed into profitable farmland.

“Ngatea is the largest settlement in the Plains Ward and was established in the early 1900s to service the surrounding rural lands. Ngatea developed slowly until the early 1970s, when the Hauraki Plains County Council set about establishing Ngatea as the administrative center of the Hauraki Plains. Land was acquired to form the Ngatea Domain as the focal point of the town and at the same time land was made available for residential development north of the town.

“An increase of through traffic on State Highway 2 now means Ngatea is a busy town servicing the needs of the travelling public. Ngatea is within commuting distance of Auckland, with a number of locals choosing to live in Ngatea and travel to and from work in Auckland each day.

“Ngatea boasts Thames Valley’s only artificial surface hockey facility. All recreational needs are catered for within easy distance of the town.

“There are a number of smaller settlements spread across the plains including Kaiaua, Kerepehi, Turua,

Waitakaruru, Kaihere, Kopuarahi and Patetonga.

“The Seabird Coast became part of the Hauraki District in 2010 and was incorporated into the Plains Ward. The Seabird Coast is relatively remote with beautiful scenery and a number of small, tight-knit communities.

“Replica Bridge: To celebrate the start of the new millennium, the Plains community decided to recreate a unique part of the Plains history by constructing a working model of the central span of the original Piako River Bridge (1917-1960). The replica bridge was built in the Tilbury Reserve adjacent to the original site. The replica is as exact as possible although the tower at six meters high is approximately half the size of the original.

“The Seabird Coast: The Seabird Coast is located along the western shores of the Firth of Thames and is a popular destination for bird watchers from all over the world. This stretch of coastline is the breeding ground for many types of shorebirds including the New Zealand Dotterel and the Oystercatcher. The Coast also has some excellent fishing spots and is popular with boat owners.

“The Seabird Coast is relatively remote with small communities scattered along it and beautiful scenery. The Miranda Shorebird Centre is an excellent place for visitors to the Coast to visit and learn about the shorebirds and other local information.

“Rays Rest, which is located not far from the Kaiaua township, provides an area where people travelling in campervans can stopover on their way up or down the Coast.”37

Paul Monin shares: “Hauraki Plains: The Hauraki Plains have been hugely altered from their natural state. What in the 2000s is a grid of farms and straight roads was once a flood plain of bog, swamp, kahikatea forest and overflowing rivers. This transformation is the work of a vast network of canals, drains, stop banks, floodgates and pumping stations. Canals and the stop banks along the coast and riverbanks are clearly visible from the road. So too are many other features of drainage: spoil from drain clearing, tree stumps exposed by shrinking peat, elevated roads and drains at close intervals. Hidden from general view are heavy installations such as pumping stations.

“Ngātea: Town on the Hauraki Plains, 23 km southwest of Thames and 25 km northwest of Paeroa, with a 2006 population of 1,167.

“Ngātea is a variation on the old Māori name Ngā Ate, meaning ‘the heart’ or ‘center’. European settlers first used the name ‘The Orchard’ after the Māori-grown peach and quince trees in the area.

“From Ngātea to the nation: When Maude Basham’s husband was appointed engineer to the Hauraki Plains county council in Ngātea, she and her family moved there with him from Auckland. Missing the city, Maude (who was always known as Daisy), an experienced singer and performer, started a glee club which performed routines from stage musicals and Gilbert and Sullivan shows. On occasion she would take singing engagements in Auckland, including on radio – the beginnings of her career as the legendary radio personality ‘Aunt Daisy’.

“The land ballot at Ngātea in May 1910 was the first on the plains. The town was the most important port on the Piako River, which was bridged at the town. Hauraki Plains County Council (1920–89) and Hauraki District Council (since 1989) have both had their main offices in the town. Hauraki Plains College in Ngātea is the only secondary school on the plains.

“Miranda coast: The Miranda coast faces the Coromandel Peninsula across the Firth of Thames. It is part of the Hūnua block, which has been raised in the course of fault movements but not by as much as the peninsula. The same is true of the Hapūakohe Range, further south.

“On the Miranda coast tides from the north slowly move gravel, sand and cockle shells southwards down the shoreline. The result is New Zealand’s only Chenier plain (a plain made of shell and sand on marine muds). Between Wharekawa and Kaiaua a series of gravel ridges have built up in front of the old cliff line. South of Kaiaua the ridges are composed entirely of sand and shells.

“Kaiaua, 42 km from Thames, has an 800-year-old pūriri tree in the local domain. Wharekawa, 5 km to the north, is the site of a Ngāti Pāoa marae. Whakatīwai, between the other two settlements, is known as the burial place of Marutūahu, the ancestor of all the Hauraki tribes.

“Miranda: Locality at the southwest corner of the Firth of Thames, known to Māori as Pūkorokoro. In November 1863 HMS Miranda and the gunboat Sandfly shelled Pūkorokoro; 900 government soldiers later landed from a flotilla of vessels and stormed and captured the settlement.

“Miranda is best known as a major reception area of godwits (kūaka), which migrate from Alaska and Siberia for the New Zealand summer; and for its hot springs, with a large hot mineral pool complex.

“Waitakaruru: Settlement at the northwest corner of the Hauraki Plains. Its first buildings were located at the mouth of the Waitakaruru River in 1910, where booms were used in the floating of kahikatea logs. The general store of the time was a goldfield hotel shipped from Kuaotunu.

“The flax industry of the plains was centered at Kaihere and Pātetonga from 1905 to 1920. The Maukoro Canal directs water from the Hapūakohe Range into the Firth of Thames.

“Hard yakka: Returned servicemen and other settlers in the district faced great difficulties. They lacked knowledge of the trace elements essential to farming peat land, prices were depressed and drain clearing was constant. Road building involved great toil.

“Torehape wetland contains the remnant of a large peat dome (654 ha) a short distance north of the Kopuatai Peat Dome.

“Kerepēhi: Kerepēhi, once described as ‘[t]his “island” in the vast swamp’, is known as ‘Kere’ to locals. Kerepēhi was chosen as the base of Lands and Survey drainage operations in 1908 because of its location on the Piako River and its elevation above the natural flood level. Until the early 1920s a large establishment of engineers, shipwrights, blacksmiths, surveyors, clerks and labor gangs was based there.

“A consolidated dairy factory for the plains operated at Kerepēhi from 1954 to 1991; a number of businesses now occupy the former dairy plant. Ngāti Hako have a marae at Kerepēhi and another to the south at Tirohia.

“Tūrua: Locality on the Waihou River 14 km south of Thames. The Bagnall family lives on in the street named after their forebears who milled the timber of the Tūrua forest in the later 19th century. Remnant kahikatea in the Tūrua domain struggle to survive as a dry, rather than swamp, forest.”38

***HAWKE’S BAY***

“Hawke's Bay (Māori: Heretaunga) is a region of New Zealand, located on the east coast of the country's North Island. Hawke's Bay is recognized on the world stage for its award-winning wines. The regional council sits in both the cities of Napier and Hastings. It derives from Hawke Bay which was named by Captain James Cook in honor of Admiral Edward Hawke who decisively defeated the French at the Battle of Quiberon Bay.

“The region is situated on the east coast of the North Island. The region bears the former name of what is now Hawke Bay, a large semi-circular bay which extends for 100 kilometers from northeast to southwest from Mahia Peninsula to Cape Kidnappers.

“The Hawke's Bay region includes the hilly coastal land around the northern and central bay, the floodplains of the Wairoa River in the north, the wide fertile Heretaunga Plains around Hastings in the south, and a hilly interior stretching up into the Kaweka and Ruahine Ranges.

“The region's boundaries vary somewhat from the former provincial boundaries of Hawke's Bay, and some towns in the Manawatu-Wanganui Region to the southwest, such as Dannevirke and Woodville have a historical association with Hawke's Bay.

“The region consists of Wairoa District, Hastings District, Napier City, and Central Hawke’s Bay District, as well as the town of Taharua in Taupo District and the town of Ngamatea in Rangitikei District.

“One trivial fact is that the region has a hill with the longest place name in New Zealand, and the longest in the world according to the 2009 Guinness Book of Records. Taumata whakatangihanga koauau o - tamatea turi pukakapiki maunga horo nuku pokai whenua kitanatahu is an unremarkable hill in southern Hawke's Bay, not far from Waipukurau.

“Hawke’s Bay Province was founded in 1858 as a province of New Zealand, after being separated from the Wellington Province following a meeting in Napier in February 1858. The Province was abolished in 1876 along with all other provinces in New Zealand. It was replaced with a Provincial District.

“On February 3, 1931, Napier and Hastings were devastated following New Zealand's worst natural disaster. An earthquake measuring 7.9 on the Richter scale killed 256 people. Napier began rebuilding and now the city is world famous for its Art Deco buildings and celebrates its heritage each February with the Art Deco Weekend. An exhibition on the earthquake, its causes and impact, at the Hawke’s Bay Museum and Art Gallery is a popular destination for visitors from around the world.”39

Ernst Dieffenbach stresses: “Many changes have taken place amongst the inhabitants of Cook’s Straits during the last thirty years. Several tribes have disappeared, or have immigrated to more distant places, in consequence of war. The natives who inhabited Cook’s Straits at the time when the country was visited by Captain Cook and Forster have been replaced by tribes coming from the western coast and the interior of the northern island: war, or the desire to be connected with Europeans has produced this result. The tribes of the Rangitane and Nga-hei-tao, in Queen Charlotte’s Sound, have gone to the eastern coast of the middle island: some are held in slavery by the Nga-te-awa. The Nga-te-Kahohunu, in Tory Channel, and at Port Nicholson, have likewise given way to the Nga-te-awa, and live now on the eastern coast of the northern island, around Hawke’s Bay. Two tribes of the Nga-te-awa, the Nga-te-motunga and Nga-te-toma, immigrated in a European vessel to the Chatham Islands. The Nga-te-raukaua, a central tribe of the northern island, were driven from their native district, near the sources of the Waikato River, and settled in Otaki, near the River Manawatu, enclosed on both sides by hostile tribes. All yielded to their common enemy, the Waikato. The latter have expelled almost all the inhabitants from the finest district in Cook’s Straits, Taranaki, without occupying it themselves. It was not the desire of new dwelling-places which tempted them to this warfare, as they themselves possess one of the most productive parts of the island; they received the impulse from the chiefs of the Bay of Islands, who, being provided with firearms, had beaten them in several engagements.”40

***HEKE’S WAR***

JH Chambers composes: “The first war, ‘Heke’s War’, was fought in the Bay of Islands region. Its immediate cause was the actions of Hone Heke Pokai, like his uncle Hongi Hika, one of the chiefs of the Nga Puhi, and, ironically, as we have seen, the first person to sign the Treaty of Waitangi. Some Nga Puhi such as Kawiti Te Ruki (?-1854) supported Hongi, some helped the British, others were neutral.

“Heke had been disillusioned by the manner in which British authority was being extended (as in customs duties) and deeply resented that the settlers’ capital had been moved out of his territory south to Auckland. Such things reduced his trade and undermined his mana.

“We have seen how Kororareka in the Bay of Islands was the first true settlement of non-Maori. Heke’s discontent was enthusiastically encouraged by the Americans living there, and he attached a US flag to his war canoe. From a flagpole in a tiny town there flew a British ensign. In July 1844, Hone Heke chopped it down. In January 1845 the flagpole was twice re-erected and twice chopped down by Heke. A fourth flagpole was sheathed in iron and erected inside a blockhouse.

“In a carefully orchestrated attacked at 4 o’clock one morning Kawiti’s 300 men engaged the town’s gun battery, while Heke and 150 followers rapidly captured the flag blockhouse and chopped down the pole for the fourth time. After some fierce fighting the gun battery garrison withdrew. In this little early battle of the Wars the Maori had won, with 3 Maori killed and 20 British. Knowing little of the fighting ability shown in the Musket Wars, Governor Fitzroy (1805-65) and the setters were astonished.

“There were some indeterminate skirmishes and several pa were destroyed. When Hone Heke and another chief began to fight each other, Colonel Henry Despard (1784/5?-1859) took advantage and

attacked the pa of Kawiti at Ohaeawai. To Despard’s surprise, his cannon were largely nullified by the fortifications, the result of extraordinary foresight by the Maori, who achieved a significant victory.

“During the next few years the technique was brilliantly developed by the Maori until what has been termed ‘the modern pa’ had evolved into something new in defensive warfare. The modern pa consisted mostly of earth, not wood as in the ‘gunfighter pa’ of the Musket Wars. It had a low profile and was constructed at strategic points away from the Maori population. Its crucial features were bunkers of earthworks dug into the ground and covered by soil, massive logs, stones, and flax mats to absorb the cannon fire, firing trenches, and normally one side from which the defenders could retreat into thick bush. Campaigns in which the Maori proved most successful all employed the modern pa.

“Despite Heke’s War, Governor Fitzroy respected the Maori and acknowledged their land rights, and after Ohaeawai began peace negotiations. At that moment he received news that he was being replaced by Sir George Grey (1812-98), previously governor of South Australia which he had rescued from the errors of Wakefieldism. Grey is one of the powerful figures of New Zealand history. He would be made governor a second time when war broke out again in 1860, and was also an early premier of the country (1877-79). He arrived in 1845 and immediately mounted an indeterminate punitive campaign which resulted in a handful of casualties on each side. Heke and Kawiti retained their independence. A footnote to the war: Kawiti’s son re-erected the famous flagpole in 1858.”41

***HOROWHENUA***

AW Reed and Peter Dowling designates: “Horowwhenua - Incorporates Maori words (horo) slip or landslide and (whenua) land.”42

“Horowhenua is a district on the west coast of the North Island of New Zealand. It forms part of the Manawatu-Wanganui Region. Its name roughly means shaking or rippling earth.

“Located north of Wellington and Kapiti, the district stretches from slightly north of the town of Otaki in the south to just south of Himatangi in the north, and from the coast to the summit of the Tararua Ranges.

“The main town and seat of the district council is Levin, and other towns in the district include Foxton, Shannon, and Tokomaru. The population of the district is 30,700 (June 2012 estimate).

“Te Takeretanga o Kura-hau-pō Community Centre: The full name is Te Takeretanga o Kura-hau-pō (Te Takere for short) which has many different layers of meaning relevant to our region and this facility including: Te Takeretanga - dispersion of knowledge. Te Takere - the ‘hull’ of the waka - where treasures are kept for safekeeping. The bottom of Lake Punahou (Horowhenua) is said to be the shape of a hull. Kura - red glowing light, hidden knowledge of our ancestors, taonga (treasure) and learning place. Hau - means wind and according to Maori traditions, Tawhirimatea is the God of Winds and it is on these winds that knowledge is dispersed outwards. Pō is the transition from darkness to lightness - through knowledge we gain understanding and enlightenment.

“The new community center is home to many books of interest to the people of this district. Much more importantly, it seeks to serve as a gathering place for the entire community as well as empower residents through information exchange. Te Takere incorporates library services, AA, iSite visitor information, Libretto cafe, Youth Space, conference facilities, Te Ao Maori, exhibition space, local history and genealogy and has free wifi throughout the complex.

“The Trust responsible for this initiative are the same minds responsible for Koha (software) and Kete.”43

GH Leslie Adkin expands on: “The name Horo-whenua as the designation of a locality was undoubtedly derived from the Horo-whenua Lake. ... Horo-whenua means ‘the great landslide’, and apparently indicates that the old-time Maori possessed some glimmerings of the purport of geological phenomena, the sloping gravel plain extending from Levin southwards towards the Ohau River – ie, the old fan of that river ...”

Adkin continues: “Lake Horo-whenua, or more correctly, Roto Horo-whenua, may be said to have been the ‘center and soul’ of the district to which it has given its name. As recorded elsewhere in these notes, the vicinity was unrivalled in prolific sources of food-supply, and this deciding factor when such could only be acquired by unremitting skillful labor, determined the importance of a territory and the density of its population.

"In the era prior to the invasion of Te Rauparaha, the principal concentration of population along this coast was thus at Horo-whenua Lake. No fewer than nine kainga and fortified pa were located, at one time or another, on or near the shores of the lake, and in addition, six pa were built out in its waters on artificial islands. The lake-side pa and kainga were: Mangaroa, Te Rae-o-te-karaka, Waitahi, Te Hou, Otaewa, Koutu-roa, Tawa, Takehe, and Pipiriki; and the island-pa: Wai-kiekie, Roha-a-te-kawau, Waipata, Puke-iti, Namu-iti, and Karapu.”44

Malcolm McKinnon illustrates: “Tribes: Before the 1820s the principal iwi (tribes) of the region were Rangitāne, Muaūpoko and Ngāti Apa. Rangitāne were found particularly in Manawatū, Muaūpoko in Horowhenua, and Ngāti Apa along the Rangitīkei River. Their traditions looked back to the Aotea and Kurahaupō canoes.

“Canoes: The Aotea arrived at Pātea in Taranaki. Kurahaupō landed far away at Nukutaurua near Māhia, on the East Coast. But many traditions of the lower North Island trace back to that coast. One important route to Manawatū from Māhia followed the coast as far south as Cape Palliser, then around to Wellington, Rimurapa (Sinclair Head), Paekākāriki, and then up the west side of the North Island to Manawatū.

“Tradition recalls that the explorer Whātonga travelled this route from the East Coast. He named the area now known as Wellington after his son Tara – Te Whanganui-a-Tara. He then made his way up the west coast to the Manawatū River and through the gorge, to return to his home in Heretaunga (Hawke’s Bay).

“Rangitāne: Rangitāne was the grandson of Whātonga. He does not play a part in the history of Manawatū except via his descendants.

“Hau’s journey: Haunui (Hau) travelled south along the west coast in search of his wife Wairaka, who had fled with a lover. He reached Rangitīkei in one day (from which comes the place name: rangi – day, tīkei – to stride out), then the Manawatū. Thinking a whistling noise in his ear came from the hōkio bird, he named a place there Hōkio, while he named Ōhau after himself.

“Rangitane’s descendants included Tāwhakahiku and Māngere, and their cousins Rākaumauī, Poutoa and Tamakere. They were the first of this line to settle in Manawatū. A marriage between Whakarongotau, another cousin, and a Ngāi Tara chief cemented links with Whātonga’s descendants already in the region.

“Muaūpoko: The Muaūpoko people lived in Horowhenua. One famous ancestor is the Ngāi Tara warrior chief Tūteremoana. The highest point on Kapiti Island is named after him, and he is referred to in the saying, ‘Te tama whakaete tūranga rau, i tītī te ūpoko ki te kura a rangi’ (the young man who forced his way on to a hundred standing places and whose head was adorned with the glow of heaven).

“Settlements and food: Excavations of early settlements reveal that at one time, the huge flightless moa bird was hunted along the coast. But with its extinction, food came from more modest sources – fish, shellfish, eels and birds.

“Songs and stories tell of journeys along the coast and rivers. With the Horowhenua and Waiwiwi lakes (the latter also known as Papaitonga after the island in it), these were the principal places of settlement.

“Eels were an important part of the diet. Much later, after migrating from Waikato, the Ngāti Raukawa leader and warrior Te Whatanui gave land to those he had defeated around Lake Horowhenua. He excluded the Hōkio stream, to keep control of the supply of eels.

“Away from the coast or river banks, the dense forest cover prevented permanent settlement, but did provide a ‘storehouse’ of berries, and birds such as kererū and kākā.”45

Richard Taylor maintains: “In returning, Tuwhare noticed the wreck of a vessel, which made him think that Cook’s Straits would eventually become a place of great resort for the Europeans; he therefore advised Te Rauparaha that they should go back to Kawhia, and raise as large a force as possible, and then take permanent possession of the Straits; hitherto they had merely destroyed the pas, for the sake of plunder; Rauparaha entered into the views of Tuwhare, they went to Kawhia, and having there assembled a great number, returned; on reaching Putiki pa, at Wanganui, they were received very hospitably by a few women, and its only inhabitants, their husbands being absent; food was cooked for them; afterwards they arose and slew their entertainers, and then pursued their journey south; the natives hearing of their coming, removed with their property inland. The party took up their abode at Ohau, and there murdered some of the Horowhenua natives; this was the commencement of the war; from his post at Horowhenua, Te Rauparaha made repeated raids against Manawatu; the Horowhenua natives being ignorant of his former murders, brought him presents of food, but he slew the bearers of

them; when their tribe, the Moa Upoko, heard of his treachery, they raised a war party of three hundred men, and surprised Rauparaha, killing one hundred of his followers, and compelling him to flee to Waikanae; the Horowhenua made common cause with the Nga ti apa, who came and fought at Waimea, where they slew Huna, the Chief; Te Pehi and the Ngatitoa were conquered, and they lost one hundred men. The daughter also of Pehi was killed and cooked; her body was carried in a taha, a bark basket, to Wanganui, and there eaten. Rauparaha’s own gun fell into their hands, being taken by Paora, Turanga pito.”46

***INANGANHUA JUNCTION***

AW Reed and Peter Dowling presents: “Inanganhua Junction - Maori name inanga for small white fish known as whitebait; hua: this probably refers to the preserving of fish by drying them in the sun. The river was known for its yield of whitebait.”47

“Inangahua Junction is a small town in the northwest of New Zealand's South Island. It is located at the confluence of the Inangahua and Buller Rivers, 34 kilometers north of Reefton and 46 kilometers southeast of Westport. Murchison is 52 kilometers to the east. The town of Inangahua is just to the east of the junction. The town's main industries include forestry, coal, farming and sawmilling. There is a small primary school, shops, fire station and earthquake museum. The population was 159 in the 2006 Census, an increase of 9 people from 2001. The name of the town refers to inanga, the Māori word for whitebait. Inangahua Junction was formerly known as Christies Junction.

“The town was substantially affected by an earthquake on Friday, 24 May 1968. At 5:24am, the earthquake measuring 7.1 on the Richter scale struck the town, and many landslides and aftershocks followed. The entire population of around 100 was temporarily evacuated. Two people were killed, and another three died later when a helicopter evacuating survivors crashed.”48

The Cyclopedia of New Zealand renders: “Inangahua Junction is a farming and mining district at the confluence of the Inangahua and Buller rivers. The settlement is on the south bank of the Buller, and on the west bank of the Inangahua. It is in Boatman's riding of the Inangahua County, in the electoral district of Nelson. The population of the settlement at the census of 1901 was ninety-eight. Coaches meet daily from Reefton and Westport, and from Nelson twice a week. The Junction is twenty-six miles from Westport, twelve from Lyell, and 111 from Nelson. The continuation of the railway line from Reefton is in course of formation and construction. To the southward lies the valley of the Inangahua, noted for its rich, cultivated bush land. Several dredges are at work on the Buller River in the immediate neighborhood. There are two accommodation houses, and a public school with an average attendance of eighteen; and services in connection with the Anglican Church are held weekly by the vicar from Reefton, and the curate from Lyell. The business of the Post Office, Money Order Office, and Savings Bank is conducted at the store of Mr H Taylor, and there is also a telephone bureau. There are considerable quantities of red and white pine in the locality, and a fair amount of silver pine. Boundary Peak, to the eastward of Inangahua Junction, rises 3,999 feet above the level of the sea. About thirty years ago large numbers of miners were employed in the neighborhood of Inangahua Junction, and sittings of the Warden's Court were held in the township.”49

***KAITAIA***

AW Reed and Peter Dowling sheds light on: “Kaitaia - Incorporates Maori name (kai) food and (tataia) arranged or set in order.”50

“Kaitaia is a town in the Far North region of New Zealand, at the base of the Aupouri Peninsula which is about 160 km northwest of Whangarei. It is the last major settlement on the main road north to the capes and bays on the peninsula. Ahipara Bay, the southernmost part of Ninety Mile Beach, is five kilometers west of the town.

“The main industries of the town are forestry and tourism. The town has a population of 5,202 (2006 census) which makes it second largest in the FNDC (Far North District Council) area, behind Kerikeri.

“The name Kaitaia means ‘plenty of food’ (Kai being the Maori word for food).

“The Kaitaia Mission Station was first established in 1834 by the missionaries Joseph Matthews and William Gilbert Puckey.”51

www.kaitaia.co.nz suggests: “Archaeological evidence shows the Far North was first settled by Polynesian ancestors of the Maori, about 900 years ago. Kaitaia has a long history of Maori occupation and the region still retains a strong Maori flavor today with many interesting structures and sites. Originally the Maori village at Kaitaia was reached by canoe from Rangaunu Harbour via the Awanui River.

“Kaitaia is one of the country's oldest European towns, its beginnings date from March 1834 when land for a Mission Station was formally paid for. The Kaitaia Mission Station was first established in 1834 by the missionaries Joseph Matthews and William Gilbert Puckey. The region’s European history was greatly shaped by the discovery of kauri gum, farming, and the arrival of missionaries.

“The Ngati Kahu - Ngati Kuri tribes had dealings with Te Rarawa in the district for some decades before Te Rarawa Chief, Nōpera Pana-Kareao, at the time invited missionaries into the area. Six pa sites once stood on the land that was offered for sale to missionaries. The second signing of the Treaty of Waitangi in April 1840 by 61 chiefs was competed at this Mission Station.

“Maori cooperated with European building, planting and road making, and grew wheat and food crops. Maori owned their own ship The Fairy, and took their produce to Auckland by way of this vessel. Before the 1860s there weren't many Europeans around, but between 1870 and 1900 the settlement expanded rapidly when kauri gum diggers arrived, many from Dalmatia.

“Timber and kauri gum industries and the good fertile farming land around Kaitaia combined with the port facilities at Awanui resulted in the establishment of Kaitaia as the commercial center for the district. The region is now mainly agricultural and much of New Zealand’s avocados come from this district and also has the country's most northern vineyards.”52

Ernst Dieffenbach calls attention to: “The whole of this place is called by the natives Kapowairua (literally, a spirit which has become night – that is, has been annihilated). It was once occupied by the tribe of the Haupouri, under their leader E’ Ongi, surnamed Cape (North Cape), to distinguish him from the renowned E’ Ongi of the Bay of Islands; they were attacked by Pane Kareao, the chief of the Rarewa tribe at Kaitaia, who had been called in by E’ Ongi’s own people to prevent the aggressions of their chief. E’ Ongi was taken by surprise at the dawn of the morning, and killed, together with a great many of his people; the rest were obliged to leave their native land, and to settle in Kaitaia. This happened about ten years ago; and as at the same time several of their pas at the North Cape were taken, nobody has since lived in the district, and Kapo-wairua was sold by Pane Kareao to a European. In the direction of one of the principal inlets in the estuary of Parenga-renga, the few narrow and fertile spots near the northern shore soon give way to that kind of narrow ridges and ravines which I have mentioned above. Having formerly been kauri-land, they are now very barren. The soil contains layers of soapstone, or steatite, a material which is very useful in the manufacture of china, and a good deal of stiff ferruginous clay. The arms of Parenga-renga inlet extend between the ramifications of these hills, and generally terminate in swamps, grown over with what is called the New Zealand mangrove (Avicennia tomentosa), named manawa by the natives. The available land is of very limited extent.”53

***KAKARAMEA***

AW Reed and Peter Dowling connote: “Kakaramea - A contraction of kakaratamea, scent made from gum extracted of the leaves of spear-grass.”54

The Cyclopedia of New Zealand details: “Kakaramea is on the main line of railway, 190 miles from Wellington, sixty-two from New Plymouth, and thirteen from Hawera. The district is devoted to sheep farming and dairying, and is served by a flag station, which stands at an elevation of 221 feet above the level of the sea. The settlement is in the Otoia riding of the county of Patea, and in the Carlyle survey district of the Taranaki land district. The fine factory of the Kakaramea Dairy Company has several creameries in the neighborhood, and there is also a flax mill at work in the locality. The village contains a public school, a post office, a store, a hotel, and some churches, which are supplied by visiting clergymen from Patea, five miles to the south.”55

Ferdinand von Hochstetter explains: “Thus we now find in the central part of the Northern Island an extensive volcanic plateau of an elevation of 2,000 feet, from which rise two gigantic mountains, Tongariro and Ruapahu. They are surrounded by many smaller cones, as Pihanga, Kakaramea, Kaharua, Rangitukua, Puke Onake, and Hauhanga. The natives have well named these latter, ‘the wives and children of the two giants Tongariro and Ruapahu’; and they have a legend to the effect, that a third giant, named Taranaki, formerly stood near these two – but quarrelling with his companions about their wives, was worsted in combat, and forced to fly to the West Coast, where he now stands in solitary grandeur, the magnificent snow-capped beacon of Mount Egmont (8,270). These are the three principal trachytic cones of the Northern Island.”56

***KAUKAPAKAPA***

AW Reed and Peter Dowling impart: “Kaukapakapa - (kau) to swim, (kapakapa) splashing or flapping. When the wild ducks in the creek were hunted by fowlers, there was much flapping of wings.”57

“Kaukapakapa is a town in the North Island of New Zealand. It is situated in the Rodney district and is around 50 kilometers (31 miles) northwest of Auckland. State Highway 16 passes through the town, connecting it to Helensville about 12 km (7.5 miles) to the southwest, and Araparera about 14 km to the north. The North Auckland Line also passes through Kaukapakapa. The Kaukapakapa River flows from the town to the Kaipara Harbour to the west.

“Kaukapakapa is a Māori name meaning ‘to swim with much splashing’. The town is commonly known to the locals in its shortened form Kaukap.

“The population of Kaukapakapa and the surrounding district was 2,979 in the 2006 Census, an increase of 711 from 2001.

“European settlement of the area began in 1860, when the Government bought land from local Māori. A small number of settlers arrived from England and Scotland, and a Methodist church was built in 1872. A monthly boat service operated between Kaukapakapa and the northern Kaipara from 1863. The population of the area was 311 in 1881. The town developed split between the northern and southern banks of the river. Although roads connected the town to Riverhead, Tauhoa and Helensville by the early 1880s, they were of poor quality, and most access was by the river. The roads were still mostly unmetalled in 1920.

“Kaukapakapa Church: The kauri timber industry was responsible for developing the area, with logs floated down the Kaukapakapa River to the Kaipara Harbour, where they were loaded onto ships for export. Gum-digging (beginning in 1873-4 and continuing until at least 1914) and flax processing (in the 1880s) were also significant early industries. A shipyard operated from 1864 and into the 1880s.

“The North Auckland railway line reached Kaukapakapa in 1889. A creamery was built next to the railway station to service the developing dairy industry.

“Genesis Energy has proposed to build a gas-fired power station near Kaukapakapa. The proposal is opposed by the Kaukapakapa Residents & Ratepayers Association and Kaipara Forest and Bird.”58

www.helensvillemuseum.org.nz mentions: “The District of Kaukapakapa was founded in 1860 when a handful of settlers took up land which the New Zealand Government had bought from the local Maori tribe.

“A trickle of settlers, almost all Scottish and English, arrived during the 1860s and early 1870s. They were educated, middle class people who ardently believed in Christianity and education. Although a very small community they built a Methodist Church in 1872 (by 1881, the population was still only 311).

“Hardship characterized the early settlers' lives. Their land was bush clad hills and flax covered swamps, their roads were muddy tracks, and all supplies had to be carried 14 miles on their backs from the

nearest port. Fortunately they had a cordial relationship with the Ngati Whatua tribe, who taught them how to supplement their diet with native plants and fish, in return for European ideas and medicine.

“For years the land produced only a subsistence living, until the timber, gum and flax industries developed. There was a ready market in the South Island, Australia and England for the famously durable and beautiful kauri timber. Logs were floated down the Kaukapakapa River, hauled out at the river mouth, squared and loaded into sailing ships.

“Kaukapakapa settlement was divided. On the south side of the river was Drinnan’s Hotel and store which had its supplies brought in by bullock team from Riverhead, and on the north side Frank Dye’s store which received its supplies by boat. Frank Dye also ran the butchery, a gum store and the post office while acting as a Justice of the Peace, a timber merchant, and organist at both churches.

“Gradually as the land was cleared farms with dairy cows and sheep were developed. The arrival of rail in 1889, and the establishment of a creamery alongside the railway station gave the dairy industry a great fillip.

“Kaukapakapa is now a green, prosperous district with some historic buildings to remind us of our past. Henley House and St Cuthbert’s Presbyterian Church are officially listed by the New Zealand Historic Places Trust. The second Methodist Church (1882), the cemetery (1863), the Public Hall (1889) and the library (1908) are all rated historically significant.”59

The Cyclopedia of New Zealand puts into words: “Kaukapakapa is a progressive district on the Kaipara, in the county of Waitemata. There are many settlers with comfortable farms in the district, in which the land is of good quality, and there are numerous orchards. There are two churches—Presbyterian and Wesleyan—two hotels and two stores, daily communication by rail, and a daily mail service. The place is also connected with Helensville by telephone.”60

***KIHIKIHI***

AW Reed and Peter Dowling report: “Kihikihi - Cicada or tree-locust, a name that imitates its strident song.”61

“Kihikihi is a small town located in the Waitako region of the North Island of New Zealand. It is a satellite community of Te Awamutu, five kilometers to the north, and is 35 kilometers south of Hamilton. The population in the 2006 Census was 1,959 people, an increase of 18 since 2001.

“The town's outer rim has now merged with the expanding rim of Te Awamutu, rendering the boundary between the two towns difficult to perceive.

“Kihikihi means cicada in the Māori language. A large statue of a cicada stands at the northern entrance to the town.

“Kihikihi's multi-purpose sports domain hosts national and international equestrian events such as the FEI (Federation Equestre Internationale) Eventing World Cup.

“John Rochford (1832–1893) died in the Star Hotel and is buried in the Kihikihi Cemetery near the Kihikihi Primary school. He was one of the first to survey the routes of today's railways in both the North & South Islands. A reserve in Kihikihi is named after John Rochford.

“Rewi Maniapoto lived in Kihikihi, on the site where the Rewi Maniapoto Reserve, and the memorial now sits. Kihikihi was at the core of the productive farm lands that Maori developed in the 1850s with the help of CMS (Church Mission Society) missionaries. From here food was supplied to new settlers in Auckland for a brief period. The area became the heartland of the rebel Maori uprising in 1863.”62

William Fox shows: “From the 8th of December to the 27th of January, General Cameron was detained at Ngaruawahia waiting for supplies. In the meantime, the rebels had taken up a strong position at Pikopiko and Paterangi, about forty miles up the Waipa River. Some twelve miles inland of this, nearly at right angles to the river, lay the Awamutu mission station, where Mr Gorst’s unsuccessful experiments had been carried on; a little further on was Kihikihi, the ‘country seat’ of Rewi, the great fighting general of the rebel party; and two miles further, Rangioawhia, where were the principle cultivations of Waikato, and where nearly the whole supplies of food of the rebel party were either stored or ripening in the ground. It was of vital importance to them to prevent these places falling into our hands. There were two routes by which they could be got at. One by water for about forty miles up the larger and deeper branch of the river, the Horutiu, to Pukurimu, and thence across a nearly level and open country, by a good Maori track of a dozen miles, defended by only one feeble pah (Ohupu). The other route was up the Waipa (as far as Paterangi), a narrow and comparatively shallow stream, full of snags and dangerous sandbanks, up which the principal steamer of the river flotilla could not go. The road inland from Paterangi, about twelve miles, was defended by four or five pahs of great strength. The natives had, with much acuteness, calculated upon our following them up in front, instead of doing what no doubt they would have done themselves, slip quickly up the Horutiu, and across the level country behind, reaching Rangioawhia in a few hours after the capture of Ngaruawahia. Such promptitude would, perhaps, have been contrary to the regular rules of war, and General Cameron preferred to follow the rebels at his leisure, and by the more difficult line of advance to which they so cunningly invited him. Arrived before Pikopiko and Paterangi, he found these places so strongly fortified, that to carry them by assault would, he conceived, have entailed terrible loss on our side. An accidental skirmish, at Waiarei, in which the rebels suffered very severely, originating in an attack upon a party of soldiers bathing in the Mangopiko creek, enabled him to throw forward a force to an advanced point on one flank of the defenses of Paterangi, and directly on an old inland road towards Rangwahia. Obtaining the services of a former Waikato settler (Edwards) who knew every inch of the ground, he marched out of camp on a dark night (the 20th of February), with a force of 1,000 men, and shortly after daylight he astonished the Maories at Awamutu, by rousing them out of their beds. The movement was skillfully and adroitly effected; and though there is little doubt that it might have been done weeks before, and with infinitely greater ease, if the Horutiu branch of the river had been made the base of operations instead of the Waipa, yet when done it was a complete success. From Awamutu General Cameron pushed on to Rangioawhia, where he surprised a considerable body of rebels, and a running fight, carried on among the huts of the village, ensued, ending in the defeat of the natives, with considerable loss. On our side, however, Colonel Nixon, of the Colonial Defense Corps, and one or two

other valuable officers of the same service, were mortally wounded. The General then withdrew his force for the night to the more comfortable quarters at the mission station (Awamutu); but early next morning a force of rebels, estimated at 400, who had evacuated Paterangi, were found to be entrenching themselves near Rangioawhia. They were immediately attacked by a detachment of the 50th Regiment, who gallantly charged them with the bayonet as they lay under the cover of an old bank fence. They delivered one volley as the soldiers came on, and then bolted, with so much precipitation that many of them left their cartouche-boxes and ammunition behind. They were followed by the mounted defense force, and scattered pell-mell into the swamp and bush where they could not be followed. The rebels suffered severely in these engagements, while our losses, with the exception of the officers mentioned, were trivial. The result proved how much better policy it was to draw them out where they could be engaged in the open, than to accept their challenge to try our bull-dog courage against their strong entrenchments. There were very few occasions on which we assailed their pahs, and suffered so severely, when a few hours’ patience would not have compelled them either to surrender, or to come out and engage us outside, as they did at Orakau. On scarcely any occasion had they more than a few hours’ food inside their fortified positions; on more than one they had scarcely any food and absolutely no water; and had our troops simply surrounded them, availed themselves of the good offices of hunger and thirst, to which a few hours must have subjected our enemy, employing the spade in the meantime to ensure quicker access, if necessary, civilians cannot help thinking that the result would have been more satisfactory. Indeed, a partial resort to those tactics on the next occasion on which our troops became engaged, led to one of the most complete successes which we achieved during the war. I shall proceed to give an account of it.”63

***LADY OF THE ROCK, WHAKATANE HARBOUR***

Lynley Blythe talks about: “On a rock at the entrance to the Whakatane Harbour, facing out to sea stands the proud and elegant figure of the lady on the rock – a statue of Lady Wairaka. The story behind Wairaka’s arrival in New Zealand is a story of great importance to the inhabitants of the area, because it is also the story of how the Whakatane area was named.

“Many years ago the first Maori people arrived in New Zealand on great canoes, travelling from distant Hawaiki to a new land of plenty. The Mataatua canoe, captained by Toroa, was one of these fleet of canoes, and it came to shore in the mouth of the Whakatane River, where Whakatane Township stands today. The strong men pulled the canoe up on the shore and leapt out, eager to explore this new land. Racing up onto the cliffs above the river, they set out to search for danger and scout the land, leaving the women and children relaxing on the shore, glad to be on solid ground again.

“What the people hadn’t realized when they came in to shore was how very tidal the Whakatane River is. While they were at their ease and enjoying the wonder of this new home, their canoe – laden with all their possessions, everything they owned in the world, not to mention the only connection they had with their homeland – began to drift out to sea on the tide.

“Lulled by the warm sands into a sense of security, it was a while before the women on the shore noticed this disaster, and when Toroa’s daughter, Wairaka, finally saw Mataatua’s predicament, it was

already well on its way down the river, out towards the ocean. Looking about her, Wairaka quickly realized how deep their dilemma was – the men being absent, there were only tired women and scared children to do anything about the disaster.

“Yet Wairaka, the daughter of a famous and powerful captain, was not to be deterred by these circumstances. Diving cleanly into the water, she swam out to the fleeing canoe, no mean feat in the dangerous waters of the Whakatane river mouth. Climbing aboard the canoe, she prepared herself for the next task – saving the canoe and herself.

“But how to do it? Maori tradition forbade the right of women to paddle the great canoes. So Wairaka, although she was the only person aboard the Mataatua, could not, by custom, do anything to save it. And yet she could not allow so much to be lost for so little.

“Standing in the bows of the canoe, Wairaka raised her head and cried, ‘Kia Whakatane au I ahua!’ which means literally, ‘I will become a man’, by which she meant that she would take upon herself the work of a man. And so saying, she lifted a paddle and brought the Mataatua canoe safely back in the shore.

“And this is how Whakatane got its name, from Wairaka’s desperate cry, as she battled against the elements and against Tradition. Whakatane – to become a man.”64

***LAKE WAIKAREMOANA***

JH Chambers catalogs: “West of Gisborne is one of the country’s most attractive untouched native forest areas, Urewera National Park, in the Ureweras, home of the Maori Tuhoe. Beautiful Lake Waikaremoana (‘Sea of Rippling Waters’) formed by a colossal landslide (5 miles/8 kilometers long) which blocked a river about 2,200 years ago, is popular for fishing, boating, and a famous walking track. Te Kooti’s successor, the prophet Rua Kenana, inspired a thriving community for decades at Maungapohatu, where there is a tiny remnant. At nearby Ruatahuna in its majestic valley, the Mataatua Marae commemorates Te Kooti.”65

***MAUNGAKARAMEA***

“Maungakaramea is a locality in Northland, New Zealand. Whangarei is to the northeast. Maungakaramea forms part of the Bream Bay Ward of the Whangarei District Council.

“The name Maungakaramea was given to the area by the Māori. There are two interpretations of the meaning of the name, one is that Karamea means Native Tree, hence the ‘Karamea tree mountain’, the other is that Karamea is a colored clay of a reddish type used for war paint on the face and body. A safe interpretation is ‘Red Ochre Mountain’.

“The area from Whangarei to Waipu, Waihonga and Tangihua, was taken from Ngaitahuhu by a Ngapuhi chief, Te Ponaharakeke, who joined with Te Ngarokiteuru to drive all the Ngaitahuhu out in the mid-18th century.

“The first record of a white man (pakeha) in the Maungakaramea area was in 1820 when the Reverend Samuel Marsden encountered a Māori tribe whilst traveling overland via the Kaipara Harbour.

“The Maungakaramea blocks were purchased by the government in 1855.

“The eastern part of the Maungakaramea block (now part of Mangapai) was opened for sale in April 1857, but the area now considered Maungakaramea was not open to selection until May 1859.

“Amongst the early settlers were two brothers, Henry Spear Wilson and Daniel Cook Wilson.

“Other early settlers were Mr and Mrs Charles Hayward, who left England for New Zealand in the John Scott in 1858. They arrived at Auckland on March 6, 1859, and soon afterwards came to Maungakaramea to farm.”66

***MURDERERS’ BAY***

John H Chambers conveys: “Next came the Dutch, moving east into the Pacific from their East India Company colony in the East Indies (Indonesia). They sought trade and hoped to find it in Terra Australis. In 1615 Jakob Le Maire unsuccessfully searched for Terra Australis, and one summer December evening in 1642 Abel Janszoon Tasman (1603-59) believed he had found one corner of it. In fact Tasman had stumbled upon a piece of New Zealand. Tasman anchored in what is now called Golden Bay (gold was later found there) in the north of South Island. Two Maori canoes of the Ngati Tumata-kokiri tribe approached, and hailed his ship. The Maori sounded an instrument ‘like a Moorish trumpet’. Tasman’s crew waved, and one, who could play the trumpet a bit, improvised some tunes. Perhaps the Maori interpreted this reply as a challenge. For next day war canoes surrounded Tasman’s ships and four Dutch sailors in a ship’s boat were killed. Tasman called the place ‘Murderers’ Bay’. Though he sailed away without landing, it was he who gave the new land the name by which the world would come to know it. At first he referred to ‘Staten Land’, and only later, ‘New Zealand’ after the coastal province of Zealand in his Netherlands.”67

***OPOTIKI***

AW Reed and Peter Dowling discuss: “Opotiki - Potiki the ancestor of the iwi (tribe) that bears his name. ... The name Opotiki is said to date from European times and locality was earlier Pakowha pa (village) and kowhai (tree) where the kowhai grew profusely.”68

Sue Watson expounds: “The name Opotiki originated from the name of a spring of the eastern bluff above Waiotahi Beach called O-Potiki mai-Tawhiti. This name goes back to the migration from Hawaiiki. It concerns a Chief Tarawa who, left behind, decided to join his people whom he knew were in New Zealand. Tarawa, and his brother Tuwharanui, set sail for New Zealand in a canoe named Te Arautauta, accompanied by two Tanahanaha fish pets known as O-Potiki-mai Tawhiti, and meaning ‘two pets from afar’. Landing on the Waiotahi Beach, Tarawa found a spring as an abode for his two fish pets. The spring thereafter became known as O-Potiki-mai-Tawhiti because of the continual reference to the inhabitant fish of the same name.”69

“Opotiki is a town in the eastern Bay of Plenty in the North Island of New Zealand. It houses the headquarters of the Opotiki District Council and comes under the Bay of Plenty Regional Council.

“Early Maori history: The first known inhabitants of the district were probably members of the Tini o Toi people, who apparently derived from the Takitimu waka which came to the Whakatane area from Taranaki. There followed, perhaps a few generations later, the Tainui and Te Arawa people, from the first of which the present Ngaitai tribe claim direct descent. Also in this period were migrations by the Nukutere waka from Taranaki, and the Rangimatoru waka.

“Several more generations later, the Mataatua people arrived at Whakatane from a place called Parinuitera, which could be either Young Nick’s Head or a place on Ahuahu (Great Mercury Island). The present-day Te Whakatohea and Te Whanau-a-Apanui iwi claim descent from the intermarriage of Mataatua with earlier migrants. The overland migration called Te Heke o Te Rangihouhiri, which eventually resulted in the Ngaiterangi tribe of Tauranga, also contributed to the population.

“One of the earliest Whakatohea ancestors, Tarawa, deliberately concealed his origins and claimed to have swum to the district from across the sea, supported by supernatural fish he called his pets or children (pōtiki). Coming ashore just west of Opotiki, he installed his pets into a spring, which thereby became imbued with his mana. The spring ‘o pōtiki mai tawhiti’ (‘of the children from faraway’) became famous, and the short form of the name later came to be applied to the district as a whole. Opōtiki therefore means ‘(the place) of children’.

“Late eighteenth to early nineteenth century: The first contact between local Māori and Europeans was in 1769 when Captain James Cook passed down the Bay of Plenty coast. Early in the nineteenth century a few European and American traders and whalers began to visit. The 1820s saw numerous well-armed invasions by Ngapuhi war parties from Northland. Although the Opotiki tribes had begun to acquire firearms by that time, they were outgunned and had to retreat from the coast to the rugged forested interior.

“The 1830s to 1840s were more peaceful and the tribes again returned to the coast to take advantage of trading opportunities with trading and whaling ships. Māori Christian missionaries began to instruct in literacy and religion. In 1840 the Treaty of Waitangi was taken around to be signed, establishing British sovereignty in name at least. Soon, a few European (British and French) missionaries moved into the area. At this period, the village at Opotiki was known as Pa Kowhai. There were other important villages at Tunapāhore and Te Kaha.

“The 1850s and early 1860s saw continued development. The Māori tribes took up European agricultural methods and crops, primarily wheat, pigs and peaches, which were traded with Auckland. There were still only a few Westerners living in the district, fewer still of whom were British by birth. Among these foreigners were Dr Albert Agassiz (1840–1910), distant cousin of the famous Swiss/American scientist Louis Agassiz, and Karl Völkner, a German missionary who had gone over to the Anglican Church.

“Warfare: The British invasion of the Waikato resulted in the Whakatohea tribe lending their support to anti-British forces. In 1864 a war party was sent to assist the related Ngaiterangi tribe, who had

defeated the British at Gate Pa, but while making their way along the coast the war party was attacked by combined British and Te Arawa forces. The paramount chief of the Whakatohea, Te Aporotanga, was taken prisoner and then executed by the wife of an Arawa chief (who had been killed in the battle). While this action was compatible with ancient Māori custom, the fighting had hitherto been conducted according to Christianized rules of engagement, and this was accordingly taken as a sign that the British were no longer to be considered as a civilized enemy.

“So in accordance with ancient Māori custom, utu (revenge) was taken by killing the missionary Karl Völkner, who had been recruited as an agent by the British Governor, Sir George Grey, and who had been transmitting secret reports. This incident resulted in the invasion of Opotiki by British forces in 1865, and is described in detail elsewhere. Within a few years the Opotiki district had been settled by military settlers, and the Maori tribes had been confined to villages with little land attached. A desultory guerilla war followed, led by Whakatohea Chief Hira Te Popo and Tuhoe Chief Eru Tamaikowha, but they eventually surrendered and were given amnesty.

“Warfare again erupted in 1870 when the guerilla Chief Te Kooti shifted his operations to the area. For a few years he and his followers lived in the rugged Te Wera area in the extreme southwest of the Opotiki district. After an amnesty was granted he eventually moved to Ohiwa Harbour on the coast between Opotiki and Whakatane where he later died.

“Recent history: When peace eventually came to the district, most of the cultivable land had been taken by British settlers and was converted to sheep and cattle (later dairy) farming. By the end of the nineteenth century a generation of both settlers and Māori had grown up together and there was some form of accommodation including intermarriage. The district lost men to the two World Wars, but an even greater blow was the Spanish flu pandemic of 1918-9 which devastated small villages.

“Because of the relatively small area of cultivable hinterland and a treacherous harbor entrance, early hopes of Opotiki town becoming a major center for the Bay of Plenty were dashed. During the twentieth century the town suffered from repeated shifts of businesses and local government to Whakatane, a situation which has only begun to reverse very recently with increasing population. Major floods in the 1950s and 1960s led to the protection of the town by levees (‘stop banks’) which have successfully prevented any further inundations. A major boost to prosperity occurred with the kiwifruit boom of the late twentieth century.”70

Opotiki Information Centre impresses: “History: For a long time a lot of people thought that the history of New Zealand started in 1769 with Captain Cook. Fortunately, Maori tradition is now more widely known and the archaeologists and historians are exposing the real depth of our origins. In historical association, the beaches, hills, rivers and flats of the Opotiki District are unsurpassed in this land.

“Pre History: At first there was Kupe who reported a land uninhabited when he encircled it at about the time of Alfred the Great. Then there was the settlement period time of Toi, usually dated at about 1150. Two hundred years later, when the Black Prince was fighting at Poitiers, the so-called fleet migration from Hawaiiki occurred, and this is often taken as the starting point when generalizing about Maori history.

“In these times, Tainui canoe sailed along the coast and 24 km from Opotiki, Torere, daughter of Hoturoa the captain, left the vessel and her name. The Nukutere canoe touched at Opape before going on to a final resting-place around the East Coast. Tauturangi stayed here and became a progenitor of Whakatohea, the people of this district. Mataatua reached Whakatane. Repanga, nephew of Toroa the captain, saw the cooking fires to the east, came in this direction and added his name to the ancestors of Whakatohea. As an old man he was killed near Onekawa Pa, the remains of which are still to be seen above Ohiwa Holiday Park.

“As far as we know at present, the earliest inhabitants here were the Tini-o-Toi and Tini-o-Awa tribes who sprang from the Toi settlement period of the 12th century. Recent discoveries in Hawke's Bay have shown that man lived in Aotearoa long before this, so it could well be that the Eastern Bay of Plenty also was occupied at a much earlier period.

“Tirohanga, Makeo (the high conical hill south of Waiaua Bridge), Paerata and Tawhitirahi are all Pa sites of great antiquity as well as a host of others. Locally written material is available for those interested in detail of such manner.

“The name Opotiki originated from the name of a spring of the eastern bluff above Waiotahi Beach called ‘O-Potiki mai-Tawhiti’. This name goes back to the migration from Hawaiiki. It concerns a chief Tarawa who, left behind, decided to join his people whom he knew were in New Zealand. Tarawa, and his brother Tuwharanui, set sail for New Zealand in a canoe named Te Arautauta, accompanied by two Tanahanaha fish pets known as O-Potiki-mai Tawhiti, and meaning ‘two pets from afar’. Landing on the Waiotahi Beach, Tarawa found a spring as an abode for his two fish pets. The spring thereafter became known as O-Potiki-mai-Tawhiti because of the continual reference to the inhabitant fish of the same name.

“Before the arrival of Europeans, Opotiki was a populous Maori center, and a large village, Pa Kowhai, extended along the river banks from King Street (west) to the present A & P Showgrounds. This was the home of the Whakatohea tribes, whose lands extended from Kutarere in the west, to Opape in the east, and for many miles inland.

“From Tirohanga to the Waiaua River, the beach and sand hill area was frequently a battle-ground. In one encounter here in the 1820s named Peangatoetoe, the sea ran red with blood when Ngati Maru invaders from Hauraki, armed with firearms, inflicted heavy losses on the local Whakatohea.

“Advent of the European: Captain Cook sailed along this coast on 1st/2nd November, 1769, naming Cape Runaway, White Island and Mount Edgecumbe as he did so. He commented in his journal on the dense population of the coastal area. One can visualize it today. The chain of earthworks along the entire escarpment from Ohiwa Harbour in the west to Opape in the east gives evidence of occupation by large numbers. The earliest white arrivals told of the large fishing camps at Paerata; a net 1.5 km in length was used by Maoris at Tirohanga and would supply the requirements of a tribe for a year at one haul.

“Missionaries from Tauranga made an abortive attempt to reach Opotiki in 1828. They were dissuaded when, on landing at Ohiwa, they walked into the carnage of a just-concluded battle between Ngatiawa of Whakatane and Whakatotea. Rev John A Wilson of the Church Missionary Society arrived at the end of December, 1839, and is recorded as the first white man in Opotiki, then called Pakowhai. His mission was established on the hill above the present golf clubhouse, the Roman Catholics followed two months later in March, 1840.

“In May of the same year, seven Opotiki chiefs became signatories to the Treaty of Waitangi, a copy having been brought here for that purpose by the Governor’s agent, James W Fedarb. Crosses appear against the names of the chiefs; namely Tautora, Rangimatanuku and Rangihaerepo. In a notation at the foot of the Treaty, Fedarb states: ‘The Chiefs of Opotiki expressed a wish to have it signified who were Pikipos (ie, Roman Catholics) and who were not, which I did by placing a crucifix preceding the names of those who were, at which they seemed perfectly satisfied.’ Aporotanga, one of the chiefs, was subsequently killed at Matata in 1864 by Te Arawa.

“From 1840 to the 1860s missionary activity was pursued on a somewhat precarious basis. Although there is little known of their activities, the traders and whalers were becoming active on the coast during this era also. Te Kaha and Waihau Bay in particular, eventually became bases for whaling.

“But it took the hostilities of the 1860s to initiate Pakeha settlement on a significant scale.

“Conflict of Race: It was almost inevitable that the pressures of Pakeha settlement should be resisted to the stage of open warfare. In Opotiki the flame was ignited in March 1865, when the missionary Volkner was killed. Despite warnings to stay in Auckland, he insisted on returning to his church of Hiona – still standing in Opotiki’s main street, now known as Hiona St Stephen – when the local Maori became influenced and inflamed by the religious and political doctrine of Hauhauism. Because of his reports on the movement of the Hauhau emissaries, Volkner was regarded as a Government spy and paid the penalty.

“His death induced the Government to send a punitive expedition to Opotiki in September 1865, and from the time of its landing there was a continuing campaign waged throughout the surrounding country. The campaign increased in intensity when Te Kooti escaped from the Chatham Islands in 1868, and his association with this area continued off and on until his final surrender at Waiotahi in 1889.

“Major engagements were fought on the sand hills at the entrance to Opotiki harbor; on the western side of the Waioeka Straight where one of the few cavalry charges of the New Zealand wars occurred at the mouth of the Waioeka Gorge; and at Maraetai in the gorge itself. This latter place is now known as Oponae and across the river is the site of Te Kooti’s base which was captured by the Government forces with severe casualties being inflicted on the defenders. A large church, just completed by Te Kooti, was razed, a number of prisoners were shot on the side of the riverbed and Te Kooti made one of his numerous escapes to fight again.

“The decline of Whakatohea as a tribe of influence could be said to have started when they were decimated by the Ngapuhi and Ngati-Maru muskets in the 1820s. The confiscation of their land 40 years later was a bitter blow.

“While all this military activity was going on, a township was beginning to grow adjacent to the wharf, then near the present monument. A military garrison inevitably led to the establishment of commercial activity and thus Opotiki had its business origins.

“Following the end of hostilities, the original inhabitants had their coastal lands confiscated as punishment for their support for the rebellion.

“However, after years of negotiation and a successful petition and compensation for the confiscation of their lands a Whakatohea tribal Trust Board was established. The Whakatohea Trust Board administration offices and board room are situated on St John St at the junction with Elliott Street. Today, Whakatohea manage their highly productive dairy farms, are actively involved in education and training to create employment and are major stakeholders in the proposed off-shore mussel farm. From their operations the Whakatohea Board make annual grants of a percentage of net income for education, employment, pensioner flats, cultural and community development for their beneficiaries and the district.

“Growth of a Community: When fighting ceased Opotiki became a military settlement by Government policy. From a strategic point of view it was necessary to establish a military presence in this isolated area, but preferably without the expense of sustaining a standing force. So the soldiers were given discharge and the land at the same time. Most of the settlers were from the 1st Waikato Regiment. They received 50 acres as privates, 60 acres as corporals, and so on.

“Development took place rapidly. The Opotiki flats proved rich and productive and in the 1870s maize, potatoes, wheat and cattle were being shipped to Auckland. The Opotiki Public School was opened in 1873, and in the same year a store was opened at Te Kaha. In the town, a cordial factory commenced operations as did a bake house and a brewery. Bricks for such buildings were made locally.

“In 1882 the Armed Constabulary who had arrived in 1868, were transferred. Some of these men too, remained in the district. One of them was the father of Dickson Savage, better known as Dick Travis, VC (Victoria Cross), New Zealand’s most highly decorated soldier of World War 1, and an honored son of Opotiki. Farm development of Paerata and Waiotahi commenced in this decade. In 1889 whiskey was selling here at six shillings a bottle, butter at five pence a pound and eggs at 8 pence a dozen. Since then whiskey has increased exorbitantly in price!!

“And so the community grew, with the good earth providing sustenance for a swelling population which in 1998 stood at about 9,600 in the county which includes the township. Postal services started in 1901, the Hikutaia soldier settlement was opened up in 1919, and the district boasted a racecourse which became an airfield. So in these and many other ways progress was seen.

“Opotiki’s history would fill volumes. Perhaps the foregoing will encourage visitors to look around them with the realization that stirring events have touched these placid surroundings in years not so far distant, and visit our very interesting Museum in Church Street.

“For sheer natural beauty, magnificent coastal scenery, and many places of historical significance, the Opotiki District, bounded in the north by Whakatane District and Gisborne in the south, is unparalleled anywhere in New Zealand.

“Opotiki, Gisborne, Wairoa and the East Cape form the Eastland area, which is probably the finest of all holiday playgrounds in the country. Here is a holiday area which can be used all the year round. The climate is second to none during the summer and in winter there is a succession of sparkling days and crystal-clear starlit nights. The climate can be compared to that of California, USA. But here the air is fresh and clean and unpolluted by city smog. It’s a place for the outdoor-loving person, a grand place for a family holiday.”71

BN Davis notates: “Opotiki is situated between the mouths of the Waioeka and Otara Rivers where they enter the head of Opotiki Harbour, an estuarine lagoon opening to the southeastern shore of the Bay of Plenty. The town occupies flat land. The surrounding alluvial plain, known as the Opotiki Flats, extends 5–10 miles south into the foothills of a mountainous hinterland. The Whakatane-Gisborne section of main highway via Waimana and Waioeka Gorges passes through the town. By road Opotiki is 38 miles east of Whakatane and 93 miles northwest of Gisborne (218 miles via Te Araroa). Taneatua, the nearest railhead, is 31 miles southwest.

“The main farming activities of the district are sheep and cattle raising, dairying, and agricultural farming. Maize is an important crop. Milling of native timber is carried on in the vicinity of Toatoa (23 miles southeast). Opotiki is the chief commercial center of the southeastern Bay of Plenty district. Town industrial activities include the manufacture of butter, clothing, joinery, and concrete products; bacon and ham processing; and sawmilling.

“Opotiki was originally the most populous of several Maori settlements in the vicinity of Opotiki Harbour and was known as Pakowhai. It was a main settlement of the Whakatohea tribe. In August 1861 the Rev Carl Sylvius Volkner arrived at Pakowhai to establish a mission station and, with Maori help, built a church. When the Whakatohea allied themselves with the Maori ‘King’ movement in 1864, Volkner took his wife to Auckland for safety. During his absence Hauhau emissaries converted most of their tribe to the cause and, subsequently, the mission station was sacked. Volkner was brutally murdered when he returned in March 1865. A punitive expedition arrived by sea on 8 September 1865 and landed at the present town site. Fighting ensued and the hostile inhabitants fled. Intermittent skirmishing with the Hauhaus continued in the immediate district until about the middle of 1868. Most of the original Opotiki settlers were members of the 1st Waikato Regiment who were allotted sections. With the expansion of farming the town grew as a market center. Opotiki was linked to Gisborne by road by 1900. Until May 1955 Opotiki was a minor port used by small vessels and berthage was provided in the Otara River at the town. Goods for the town and surrounding districts were also landed at Kutarere on the eastern side of Ohiwa Harbour and were carried by road 12 miles to Opotiki. The port of Opotiki was reopened during

1956 and was used up to March 1959. Kutarere was used until October 1959. Opotiki was created a town district in 1874 and in 1911 became a borough. Opotiki is said to be a contraction of Opotikimaitawhiti, which was the name of a spring on the coast near the present town. The literal meaning of the present name is ‘the place of children’.

“On 11 and 12 March 1964 the Opotiki district experienced the worst flood within living memory. The Otara and Waioeka Rivers broke their banks and flooded the business area of the town; and, when the Waimana River burst its banks, the nearby settlement of that name had to be evacuated. In Opotiki two people lost their lives during the flood.

“Population: 1951 census, 1,998; 1956 census, 2,346; 1961 census, 2,559.”72

***PAEKAKARIKI***

AW Reed and Peter Dowling put pen to paper: “Paekakariki - (pae) perch or snare ... a legend is that Haupipi pursuing his wife, came to a rock barrier of at the end of the beach. This gave name to the locality.”73

“Paekakariki, prior to 1905 known as Paikakariki, is a town in the Kapiti Coast District in the southwestern North Island of New Zealand. It is 22 km north of Porirua and 45 km northeast of Wellington, the nation's capital city.

“Paekakariki's population at the 2001 New Zealand census was 1,731. This figure decreased to 1,602 in the 2006 census. The town's name in Māori means ‘perching place of the kakariki (green parrot)’.

“Paekakariki lies on a narrowing of the thin coastal plain between the Tasman Sea and the Akatarawa Ranges (a spur of the Taraua Ranges) and was an important transportation node. To the south, State Highway 1 climbs towards Porirua; to the north the plains extend inland from the Kapiti Coast; at Paekakariki the highway and North Island Main Trunk Railway run close together between the coast and hills.

“Immediately prior to European settlement the area had a violent history, due mainly to the presence of the great Māori warrior leader Te Rauparaha, whose pa was on nearby Kapiti Island. He died in 1849, the same year that a road connecting Paekakariki with Porirua was completed.

“The name was spelt Paikakariki prior to 1905. Paikakariki: A Sonnett is the title of an 1867 poem by William Golder.

“Paekakariki's history has been intimately linked with the railway, and there is a museum at the railway station commemorating this heritage. In 1886 the Wellington and Manawatu Railway Company's line from Wellington to Longburn was completed, and Paekakariki became an important stop on the journey. In 1908, the line was incorporated into the national network of the New Zealand Railways (NZR) Department and became part of the North Island Main Trunk linking Wellington and Auckland, the North Island's most important line. In 1917, NZR withdrew dining cars from its passenger trains due to World War 1 economic difficulties and Paekakariki became a main refreshment stop on the trip north;

originally a temporary measure, the dining cars did not return for decades and Paekakariki's status remained until the 1960s.

“The locomotive depot gradually declined in importance due to changing motive power, and nowadays only EM class electric multiple units are stabled here. The old steam locomotive depot is now the location of ‘The Engine Shed’, the base of Steam Incorporated, one of New Zealand's premier railway preservation societies. The Paekakariki Station Precinct Trust has been established to manage the station area, including the museum and Steam Incorporated's depot, and firmly establish it as a historical and tourist attraction.

“A notable historic building is the former restaurant the 1906, currently unoccupied, pending demolition to make way for a change in the motorway.

“During the Second World War Paekakariki served as a major base for US Marines fighting in the Pacific Campaign. There were three main camps, all situated in or adjacent to present-day Queen Elizabeth Park. At the height of the occupation there were over 20,000 Americans stationed in the region, significantly outnumbering locals. The camps were used for training purposes, as well as rest and recreation for those returning from the Pacific combat zone. Paekakariki's steep surrounding hills proved suitable terrain for marching and mortar practice, whilst its beaches were used to stage amphibian invasions. They were the scene of an unfortunate tragedy in June 1943 when a landing craft was swamped by a wave during a nighttime training exercise. Nine men drowned in the heavy surf according to official figures; local rumor put the toll higher. The incident was never reported at the time due to wartime censorship provisions.

“While the American base in Paekakariki was only in existence for a few years it had an important and lingering impact on the region. Several local place names remain as reminders of this wartime presence. Tarawa Street, for example, commemorates one of the bloodiest battles of the Pacific War which locally based marines fought in directly after the camps were abandoned in October 1943.”74

www.marinenz.com represents: “Paekakariki, (Maori translation: the perching place of the kakariki or green parrot), is the southern entrance-way to the Kapiti Coast. The village had a population of 1,602 (2006 New Zealand census).

“Situated off State Highway 1, 45 km northeast of the capital city, Wellington, Paekakariki lies at the narrow end of a thin coastal plain between the Tasman Sea and the Akatarawa Ranges. It is an historic village, largely known for its beaches, coastal environment, lively arts community, rail and US Marines' heritage.

“Prior to European settlement the area had a violent history, largely due to the presence of the great Maori warrior Te Rauparaha, who was based on nearby Kapiti Island.

“Paekakariki history is intimately connected with its railway. Initially the village was an important stop-over between Wellington and the Manawatu. In 1908 it became the first stop-over between Wellington and Auckland on the North Island Main Trunk line.

“The village now maintains and celebrates its rail history through the Paekakariki Station Museum, run by the Paekakariki Station Precinct Trust and Steam Inc, a not-for-profit organization, which restores and runs heritage steam trains. The Tramways Museum in Queen Elizabeth Park also adds flavor to local transport heritage with its line-up of vintage trams.

“Another major heritage project in the village is the restoration of the iconic St Peter's Hall (built in 1918) on the corner of Beach Road and Ames Street.

“During World War 11, Paekakariki served as a major base for US Marines fighting in the Pacific Campaign. Over 15,000 US Marines were stationed in the area in three camps, Camp Paekakariki (in Paekakariki), Camp Russell (in Queen Elizabeth Park) and Camp Mackay (on Whareroa Farm). The collection, promotion, and development of Marines' heritage is currently being undertaken by Kapiti US Marine's Trust.

“The Paekakariki community has a strong connection to its local environment through three major environmental organizations: the Guardians of Whareroa Farm, the Friends of Queen Elizabeth Park and Nga Uruora. Hundreds of local volunteers are connected to these three organizations and over the past 15 years have been responsible for planting thousands of trees on the Pukerua Bay/Paekakariki escarpment, and in Queen Elizabeth Park and Whareroa Farm.”75

***PARAPARAUMU***

“Paraparaumu is a town in the southwestern North Island of New Zealand. It lies in the Kapiti Coast, 55 kilometers north of the nation's capital city, Wellington.

“Like other towns in the area, it has a partner settlement at the coast called Paraparaumu Beach, which lies directly opposite Kapiti Island. The two towns form part of the Kapiti Coast District. Together with the nearby Raumati Beach and Raumati South they are among the fastest-growing urban areas in New Zealand, and are major dormitory towns with workers commuting to the cities that make up the Wellington urban area. The four towns between them have a 2012 population of over 49,000 people. Inland behind Paraparaumu is the Maungakotukutuku area.

“Paraparaumu is home to the Kapiti Coast's largest secondary school, Paraparaumu College, with Kapiti College residing in nearby Raumati Beach and Otaki College in Otaki.

“Paraparaumu was formerly represented in soccer by Paraparaumu United. They merged with the Raumati Hearts in 2003 to create Kapiti Coast United, which is based at Weka Park in Raumati.

“Paraparaumu means ‘scraps from an earth oven’, in Māori parapara means dirt or scraps and umu means oven. It is commonly abbreviated to ‘Para-Param’, particularly by longer-term residents of European ethnicity, and simply ‘Pram’ by local youth.”76

***POVERTY BAY***

JH Chambers specifies: “Maori settlement is ancient. In the later 1800s European whaling and farming began, and missionaries arrived. During the early years of the Musket Wars the tribes of Poverty Bay were devastated by campaigns of Nga Puhi from the Bay of Islands, and in the mid-1860s fought battles in the New Zealand Wars. Charismatic Maori prophet, Te Kooti, was captured and transported to Chatham Island. In 1868 Te Kooti escaped with 200 followers, brought his Ringatu religion to Poverty Bay and attacked Maori and settler. ([Captain James] Cook gave the name in 1769 because of difficulty in replenishing his stores.) The East Coast saw skirmishing in the last few years of the Wars, involving other Maori prophets fighting against settlers and allied Maori tribes. Te Kooti escaped into the Urewera Mountains.”77

***QUEEN’S REDOUBT***

www.queensredoubt.co.nz declares: “Queen's Redoubt, Pokeno, is an historic place of great importance. The New Zealand Wars mark a huge change in the history of this country. The key campaign was the struggle for the Waikato. Queen's Redoubt was the launching pad for the July 1863 British invasion, which began the Waikato War.

“Queen’s Redoubt is one of the two largest European campaign forts in New Zealand. From July 1863 to the Battle of Rangiriri, 20-21 November the same year, it was General Cameron’s headquarters. Because of its role in the Waikato War, and the scale of the old earthworks and fort, and its ideal location today south of Auckland at the junction of State Highways 1 and 2, it is the best possible place to tell New Zealanders and visitors to the country the story of the Waikato campaign and the New Zealand Wars as a whole.

“Knowledge of this very important part of our history, of the courage and sacrifice, and hopes and dreams, of Maori and Pakeha alike, should not just enrich our lives, but also encourage understanding of New Zealand in the 21st century. This is not unrelated to the events which took place at Queen’s Redoubt 150 years ago.

“Maori and Pakeha: New Zealand’s first settlers arrived about 800 years ago; bringing with them the same East Polynesian arts and way of life as the people they left behind. Over many centuries they learned the ways of a unique southern land – to become distinctively Maori.

“At the end of the 18th century Europeans began to arrive: British and French explorers, followed by sealers and whalers, traders for flax and provisions, timber cutters for spars from the great northern forests, and missionaries preaching Christianity. In 1840 the newcomers’ presence was formalised by the Treaty of Waitangi, signed by the British Crown and Maori tribes.

“At first a conflict of interests was not always evident. But many Maori soon saw that the newcomers who came in such numbers would not be content for long with living on the fringes of a Maori land. For their part the new arrivals saw large areas, which appeared to them under-used – or unused, and which might be developed for the prosperity of all. Formerly independent tribes resented the fact that decisions affecting them were made after 1840 by the colonial government in Auckland.

“In an attempt to prevent the imposition of British government and law throughout New Zealand, the Waikato Chief Potatau Te Wherowhero was proclaimed King in 1858, to head a separate Maori state. So the Waikato tribes took on a big responsibility for continued Maori independence - which resulted a few years later in the invasion of their lands by a large British army.

“Mid-19th century warfare between Maori and Pakeha for many years has defined the relationship between the races. Fighting began in the 1840s and did not finish until the early 1870s. The most important of many campaigns was the Waikato War of 1863-4, by which the colonial government aimed to destroy the power of the Maori King. War shifted the balance of power from Maori to Pakeha, putting land and government alike in European hands. Only now is the relationship being renegotiated through the hearings and recommendations of the Waitangi Tribunal and by growing Maori political strength.

“The Waikato War took place over nine months, beginning when British troops crossed the Mangatawhiri River to Maori land in July 1863. The critical battles were at Rangiriri in November and Orakau over three days in March and April 1864. When fighting came to an end European troops held the confiscation (‘Aukati’) line from Pirongia to Cambridge, behind which the land was taken up European settlers. Supporters of Tawhiao, the second Maori King, withdrew south, into what became known as ‘King Country’.

“The road to war: The story of Queen’s Redoubt begins in September 1861 when Sir George Grey returned to New Zealand to begin his second term as Governor, replacing Gore Browne who had got himself into a war over land in Taranaki. The Colonial Office in London hoped that Grey might mediate between the New Zealand Government and Maori. The reverse, however, was soon the case. Grey saw that the Waikato tribes and King Movement lay at the heart of resistance to British law and government, and blocked the expansion of Pakeha Auckland into the rich lands to the south. Grey resolved to overcome the challenge of the King Movement, even if it meant war.

“After a December 1861 visit to the Waikato, Grey asked General Cameron, in command of British troops in New Zealand, to put his men to work on constructing a road from Drury to the Waikato River, in order to, ‘…undertake either defensive or aggressive operations against an enemy as circumstances may require’. At the time there was a metalled road from Auckland as far as Papakura, and a clay road a further three miles to Drury. In May 1853 a surveyor by the name of Hayr had fixed on a route through the ranges between Ramarama and Pokeno, which was soon after made into a bridle track. But this was not an all-weather road for wheeled transport and large bodies of men as was now required.

“The troops marched out from quarters at Auckland and Otahuhu on Christmas Eve 1861. Two days later there were 2,300 men in four camps between Drury and Pokeno. Work on the road itself began on 1 January 1862. The story of roadwork south of Drury in the summer, autumn and early winter of 1862, is given in reports by Colonel Gamble, Deputy Assistant Quartermaster General in New Zealand. The task of cutting through thick bush country and over steep hills, and forming and metalling the new road to Pokeno and the Waikato River, was completed at one o’clock on 18 June 1862.

“Queen’s Redoubt: On 20 March 1862 General Cameron reconnoitred a ‘…proposed line of extension from Great South Road, to the Mangatawhiri River, by which route any military operations in the

Waikato country would be undertaken’. Four days later Grey wrote to Cameron asking that a post for 500 men be established near the Mangatawhiri River. Cameron replied, agreeing with Grey, and adding that he wished also to establish a post on the Waikato River near Havelock. This was to be the Bluff Stockade.

“On April 12 Cameron decided on the location of a military post for 450 men near the Ngati Tamaoho village of Pokino. On May 28 Cameron again visited the site, fixing the position of the redoubt and encampment for the men. Cowan gives the name Te Kūi at the redoubt site, and Lennard gives Te Ruato, but neither gives their source for the names.

“Colonel Gamble tells of some considerations regarding the location of the new post: ‘…the force at [Queen’s Redoubt] would be immediately available for a forward movement, and the position itself become favorable for the formation of a military depôt. The situation is open, clear of the bush, and the nearest commanding height in the neighborhood is 800 yards distant.’

“Work began immediately on supplying necessary timber, but the contractors soon encountered problems. Those who had agreed to deliver 100,000 feet of sawn timber to Pokeno by 1 June gave up their contract after visiting in late April, and discovering unmetalled sections of road that were virtually impassable after two or three days of rain.

“On 9 June 1862 the site was occupied by 150 men of the 70th Regiment from the Baird’s Farm camp at Ramarama near Drury, and 140 of the 14th from Camp Pokino. On 13 June General Cameron inspected work on the new post. Colonel Gamble writes: ‘This redoubt will be 100 yards square, with a caponnière at each of two opposite angles for the defense of the ditch. A commissariat store, hospital, and huts, for the accommodation of the troops, will be provided inside.’

“On 18 June, 120 men of the 65th Regiment from a camp at Baird’s Farm on the north side of Bombay Hill joined the troops at Queen’s Redoubt, so that there were more than 400 men working on the fort defenses, buildings and other facilities. Rank and file were all housed by 28 September, and officers three weeks later.

“Orders were given on 1 November 1862 for a 30 ft (9 m) wide road to the Mangatawhiri River, begun two days later. At the end of November another company of the 40th Regiment arrived at Queen’s Redoubt, and by early December there were 370 men working on the road south. This section of road was completed on 31 March 1863.

“On 19 February orders were given for putting up an ‘electric telegraph’ wire between Auckland and Pokeno. Construction began on 17 March, and by early July it had reached Drury, just in time for use in organizing troop movements between Auckland, Otahuhu and Drury in the lead-up to the Waikato War. On 15 August the line of telegraph was surveyed from Drury to Pokeno.

“The campaign: On 12 July 1863 the 14th (Buckinghamshire) Regiment crossed the Mangatawhiri River and occupied the spur beyond (overlooking the present railway line and State Highway 1), signaling the start of the Waikato War. Over the following spring, summer and autumn

British troops and local forces advanced south to Te Awamutu and beyond, many thousands passing through Pokeno on their way to war.

“On 11 July, General Cameron moved to Queen’s Redoubt, which was then headquarters of the British Army in New Zealand until the Battle of Rangiriri, 20–1 November, when Cameron shifted up the Waikato River to Rangiriri for the next phase of the war.

“For some time Queen's Redoubt was itself in the front line. In July, August and September 1863 there was fighting on or near the Great South Road north of the fort, and Maori attacks on European farmhouses and outposts in South Auckland districts. Bush was felled on both sides of the road to prevent ambushes of military and other parties on the road. On 2 September Ensign Dawson of the 2nd Battalion 18th Royal Irish was in charge of a patrol from Queen's Redoubt that came under attack near the Ngati Tamaoho village of Pokino, from which the inhabitants had been driven when the war began.

“On 7 September the supply depot at Camerontown, down the Waikato River from Tuakau, was taken and sacked by Maori. Firing was heard at Alexandra Redoubt (above the river at the present Tuakau Bridge) and Captain Swift led a party from that post. In the skirmish that followed Swift was killed and his second-in-command, Lieutenant Butler, wounded. It was left to Colour-Sergeant McKenna to extricate the small force – for which he was awarded the Victoria Cross (VC). McKenna's VC and New Zealand War Medal are on display in the Auckland Museum.

“In November Cameron’s army overcame the Maori defensive line at Rangiriri and the way was opened to the Waikato heartland. At the same time troops landed on the western side of the Firth of Thames and three new redoubts – the Miranda, Esk and Surrey – were thrown up between there and Queen's Redoubt. These were to put an end to Maori control of the Hunua Ranges, from which the Great South Road had come under attack earlier in the war.

“Thus Queen's Redoubt was at the heart of a network of European military posts – down the Great South Road from Auckland, west to the rich lowlands between Manukau Harbour and the Waikato River, east to the Firth of Thames, and south to the campaigning troops. Nearby Bluff Stockade controlled a Waikato River landing where men and stores were loaded into transport vessels for passage up-river to the war.

“As the war moved south, troop numbers at Queen’s Redoubt were reduced. In June 1864 it was reported that very few soldiers were at the post, and that there were few convoys from Drury since river transport was now used from the Waikato Heads to supply the occupation army in the Waikato.

“After the war: Nonetheless, in January 1865 the Rev Vicesimus Lush described Queen’s Redoubt as being ‘alive with soldiers’. On 19 August 1865 he returned to the redoubt and dined in the officers’ mess on whitebait soup, eels and roast beef. With the commanding officer, Major Thomas Miller, absent in Auckland, Lush’s host was Lieutenant Arthur Brittain. Both officers were of the 12th (East Suffolk) Regiment, which provided the post’s garrison at that time.

“Major Miller was still at the post in June 1866, when Lush again visited. While there, Lush learned that Governor Grey had issued a proclamation to the effect that the war was at an end. He remarks that, ‘The Officers at Mess hoped that now they should escape from what they were pleased to call “this horrid country”.’ By March 1867 the military had quit Queen’s Redoubt and Lush had to find other accommodation.

“The end of Queen’s Redoubt is signaled by an advertisement in The New Zealand Herald of Wednesday 13 March 1867, for an auction of buildings to take place at the site the following Saturday at 10 am. In the same notice imperial authorities advertise the sale of ‘…all the houses, stores and buildings’ at Te Rore, Whatawhata and Ngaruawahia. This marks the departure of imperial (ie, British) troops from the Waikato.

“The advertisement lists 22 buildings to be sold, ‘with other lots too numerous to particularise’. The list of buildings is given here exactly as presented in the advertisement, since building sizes are not always clear – to the writer at least. Measurements include feet and inches.

3 BUILDINGS, 66 x 18, 6 x 7, 4

2 ″ 64 x 13 x 7, 4

6 ″ 54, 51 x 20, 4, 18, 6, 20, 6 x 8, 7, 4, 8, 6

1 ″ 50, 6 x 18, 6 x 8

3 ″ 49, 41, 37 x 18, 6, 10 x 7, 4, 8, 6

2 ″ 26 x 7, 6 x 6, 3

2 ″ 23, 18, 6 x 13, 12 x 7, 4

2 ″ 15, 5, 15 x 6, 18, 6 x 6, 3, 8

1 ″ 8, 6 x 6, 6 x 7

“A look at the figures gives the size of all the buildings – assuming a consistent order of dimensions – except for nine buildings in the third and fifth lines. In November 1867, the Rev Lush found the redoubt ‘fast crumbling into ruins’.

“In late 1868 a stockade was put up at Pokeno, ‘…on a hill west of the Queen’s Redoubt…’ to reassure Europeans in the district at that time. Next year, settlers were alarmed at news of Te Kooti being in the Waikato. Pukekohe settler and newspaper correspondent William Morgan wrote in his diary on 24 July 1869: ‘Waiuku and Wairoa Volunteers and Militia have…been sent up to Mercer and the Queen’s Redoubt’. It is unclear if this reference is to a still defensible fortification or just to the general location.

“The late Mr MR Dean, who was born in 1914 into an old Pokeno family and lived most of his life in the district, remembered the redoubt ditch full of water and that it was filled in by Johnny Cronin in the 1920s by means of a horse and scoop. At that time the land was owned by ‘old McDonald’, presumably

of the family remembered by ‘McDonald Road’, the name until recently given to the start of Hitchen’s Road on the other side of Great South Road from Queen’s Redoubt.

“The fortification: Earthwork redoubts have a long history in European warfare, and in colonial wars of the 19th century and earlier. The plan – or ‘trace’ – was marked out on the ground, usually square or rectangular, but of other shapes as well depending on the lie of the land the engineer’s wishes. In the British Army, men of the Royal Engineers would then supervise the troops digging out a defensive ditch, in New Zealand usually 6 ft (1.8 m) deep and about 8 ft (2.4 m) across. The spoil was thrown up on the inner side to a height of 8 ft (2.4 m), to present an attacking force with a 14 ft (4.2 m) obstacle from the bottom of the ditch. Behind the parapet was a raised ‘tread’ on which defenders stood to fire over the wall if necessary.

“Projecting bastions at two or more corners allowed the garrison to fire into the ditch if attackers got in beneath the walls. These were commonly in the form of an earthwork, although in some cases, where a long-term role was planned, loop-holed blockhouses were used, as at Queen’s Redoubt (and Manaia Redoubt, south Taranaki, where they can still be seen). There was usually just one entry to redoubts, this being a weak point. Queen’s Redoubt was one of only two in New Zealand known to have more than one entry, the other being Camp Waitara in Taranaki, dating from 1860.

“Most New Zealand redoubts were small. One and two company earthworks were approximately 35 yards (32 m) and 42 yards (38.4 m) square respectively – giving internal areas of about 1,024 and 1,475 square meters. A company in the British army comprised about 120 officers and men. Redoubts were mostly located in open country, on level or nearly level ground, to give a good field of fire for defenders. Like other Pakeha and Maori New Zealand War fortifications, redoubts could have a variety of roles, tactical – that is, for short-term battlefield advantage, or strategic – designed to hold a frontier, protect communications, or occupy land.

“Queen’s Redoubt was 100 yards (91.4 m) square within the defenses. At 8,360 m2 it was one of the largest British Army redoubts of any New Zealand campaign. The only one to match it in size was Camp Waitara, which was of an irregular shape, and built in two stages to total approximately 8,500 m2 internally. The defenses of Queen’s Redoubt were also larger than the standard, the ditch being approximately 18 ft (5.5 m) across and 8 ft (2.4 m) deep. Inside Queen’s Redoubt there was a central parade area, and 27 huts, which served as guardrooms, officers’ quarters, stores, hospital, and accommodation for 450 men.

“The pictorial record: Two photographs of Queen’s Redoubt and its associated camp date from winter or spring 1863 when there were large numbers of troops in the district, before the war moved on to Rangiriri, Ngaruawahia and, in early 1864, to the Te Awamutu district.

“The photographer DM Beere pictures Queen’s Redoubt from the south, looking west of north. The Great South Road to the Mangatawhiri River runs across the picture, with a post and rail fence to one side of it in the right foreground. At the far left a farmhouse and shed owned by a settler named Sagg are visible against trees in the distance. A gap in the trees on the skyline (above the right corner of the redoubt) shows where the Great South Road crosses the distant ridge.

“The earth wall of the redoubt can be seen from the northeast to the southwest angles of the fort. At the extremities are small buildings, with gable ends facing into the redoubt interior and a hipped style of roof at the other (outer) end. These were the blockhouse bastions, which sat on a platform jutting out from square of the redoubt, with access by way of a gap in the earth wall. The blockhouses would have had loop-holed walls, packed with earth, sand or gravel to stop incoming fire. The redoubt interior is tightly packed with huts, the smaller ones apparently clustered at the Great South Road end, where the main access would have been.

“On the other side of Great South Road is a camp of approximately 30 round bell-tents and six larger tents, plus large and small wooden sheds. The tents would have accommodated troops who were part of the build-up at the post early in the Waikato War. More sheds can be seen on the redoubt side of the road. The redoubt and camp area is cropped grassland, with the foreground dominated by bracken and tutu.

“The second photograph is from the Ruck Album in the Auckland Museum library. The photographer was further from the redoubt than in the Beere picture, and slightly further east – so that the view is more to the northwest. From the greater number of tents, the Ruck picture may be the earlier, and date from the height of the build-up of troops at the redoubt in July. Again the Great South Road and fence can be seen to the right, and Sagg’s homestead is at the upper left. As in the Beere picture the bastion blockhouses delineate the redoubt.

“A third view of Queen’s Redoubt is a copy of an original drawing by Lieutenant Henry Stratton Bates. Bates was commissioned in the 65th Regiment in 1854, took part in the 1860–1 Taranaki War, and was Native Interpreter on Cameron’s staff from 1861 to October 1863. There is a camp south of the stream, and tents on the north side at the right, where none are shown in the two photographs. The Beere photograph has additions at both ends of a shed at the right, to show that Bates’ sketch is earlier. Bates is known to have been at Queen’s Redoubt in July and August 1863.

“One more picture is from a broadsheet advertisement: ‘Queen’s Redoubt. Pokeno. Plan of Allotments for sale. Saturday 9th July 1864 at 12 o’clock.’ The perspective drawing shows the redoubt from the north, a year after the other pictures. Across Great South Road is Queen’s Hotel. A church is shown on the east side of today’s Selby Street. The ‘Presbyterian Church Site’ is marked on a May 1879 plan (SO 2024, Land Information New Zealand). Although we cannot be certain of the drawing’s accuracy, it is possible the earthwork bastions shown may by then have replaced the blockhouses pictured in 1863. The arrangement of 27 huts inside the redoubt conforms to the Beere picture. Two huts between the fort and the stream may represent buildings visible in the photographs.”78

***RAI VALLEY***

AW Reed and Peter Dowling tells: “Rai Valley - A corruption of rae, headland or furrowed. The current spelling may have originated when Captain Drury gave instructions to the British Admiralty misspelling the name as ‘rai’.”79

“Rai Valley is a locality in Marlborough, New Zealand. State Highway 6 runs through the area. The Rai River runs past the locality to join the Pelorus River at the locality of Pelorus Bridge to the south. Nelson is 48 km to the west. Okiwi Bay is 22 km to the northeast. Canvastown is 17 km to the southeast.

“The area may have been named for the Rangitane chief, Rai kau moana.

“The locality supports dairy farming in the area, with a dairy and cheese factory established in about 1909.

“The Valley was one of the last areas explored by Europeans in northern Marlborough. John Tinline discovered it while looking for a route to Nelson in January 1850.

“The Rai Valley was densely forested in the 19th century. A township grew up at Carluke, just to the west of Rai Valley locality, around a saw mill built by William Brownlee in 1907. About 100 people worked at the mill, and a light railway connected it to a port on the Pelorus River.

“Returned servicemen took up many local farms in 1919.”80

The Cyclopedia of New Zealand chronicles: “Rai Valley, which extends from the Pelorus Bridge to the top of the Rai Saddle, a distance of about eight miles, is intersected by the Blenheim-Nelson coach route, and the center of the district is situated about thirteen and a-half miles west from Havelock. The valley is bounded on both sides by mountainous ranges, and is watered by the Rai River, a good sized stream, well stocked with trout. The hills and a considerable portion of the valley are still (1905) under bush; but the work of clearing is going on, and every year there is an extensive addition to the area laid down in grass. There are three sawmills at work in the valley and a fourth—the Blackball mill, of Havelock—draws its timber supplies from the district. The settled population is as yet sparse but cattle farming, dairying and also sheep farming, are carried on to a small extent. There is a public school, an excellent accommodation house, and two post offices in the district, and the Blenheim-Nelson coach provides a tri-weekly mail service.”81

***RUAPEHU***

AW Reed and Peter Dowling expresses: “Ruapehu - A corruption of ruapahu: (rua) pit and (pahu) to sound or resound.”82

“Mount Ruapehu, or just Ruapehu, is an active stratovolcano at the southern end of the Taupo Volcanic Zone in New Zealand. It is 23 kilometers northeast of Ohakune and 40 kilometers southwest of the southern shore of Lake Taupo, within Tongariro National Park. The North Island's major ski fields and only glaciers are on its slopes.

“Ruapehu is one of the world's most active volcanoes and the largest active volcano in New Zealand. It is the highest point in the North Island and includes three major peaks: Tahurangi (2,797 m), Te Heuheu (2,755 m) and Paretetaitonga (2,751 m). The deep, active crater is between the peaks and fills with a crater lake between major eruptions.”83

***SEAGULL’S FEAST***

JH Chambers notes: “In 1807 an exhausted 500 strong raiding party of the Nga Puhi tribe from the Bay of Islands decided to rest at the valley of Moremonui. The valley led inland from the beach just off today’s town of Dargaville in Northland. The Nga Puhi did not know that a war party of the Ngati Whatua tribe lay in the flax and toetoe bushes waiting to ambush them. Fierce fighting left some 150 Nga Puhi dead on the beach and in the valley and many Nga Puhi prisoners were taken. The few muskets possessed by the Nga Puhi had been insufficient to protect them. In Maori folklore the battle became known as Te Kai-a-te-Karoro, ‘the Seagull’s Feast’. One of the defeated warriors who escaped was a lesser chief called Hongi Hika (1772-1828), who as we have seen was friend to the missionary Kendall, and who would become perhaps the best known of all the Wars’ warriors. Because his two older brothers were killed, Hongi Hika became a leading chief. He always remembered the humiliation of the Seagull’s Feast, deeply resented the Ngati Maru of the Coromandel Peninsula and the Ngati Paoa who lived at Mokoia (now Panmure, a suburb of Auckland) and for all three tribes waited long years for revenge. In the following decade he helped to weld all the different tribes and sub-tribes of his Nga Puhi people into a confederation ranging across about 70 miles of territory north to south.”84

***SENTRY HILL REDOUBT***

James Cowan displays: “The most desperate encounter in the first Hauhau campaign in Taranaki was the recklessly daring attempt of a band of two hundred picked warriors to assault a British fort, the redoubt on Sentry Hill, in broad daylight. Only the extraordinary faith which the newly converted disciples of Te Ua reposed in the mana and magical incantations of the fighting religion can explain this hopeless charge against a strong earthwork under the fire of scores of rifles at point-blank range. It was the first fight after Te Ahuahu, where the Hauhaus had scored so easy a success that their confidence in the virtue of Te Ua's system of charms and prayers was confirmed, and they advanced upon Sentry Hill fortified by an implicit belief that the karakia which they chanted and the cry of “Hapa, Pai-marire!” to avert the bullets of their foes, accompanied by a gesture, the right hand uplifted, palm to the front, as if warding off the balls, would secure them immunity from death or wounds.

“The redoubt attacked stood on the crown of a round hill called Te Morere by the Maoris and Sentry Hill by the Europeans, near the right bank of the Waiongona River; the site is close to the present railway-station of Sentry Hill, on the Lepperton Junction-Waitara line. The hill, Te Morere, one of the numerous rocky mounds of volcanic origin dotted about this part of Taranaki, was a Maori pa in ancient times; it derived its name, meaning ‘The Swing’, from a tall swing-tree or ‘giant's stride’ which stood there, with long ropes attached by which the youth of the pa were accustomed to go flying out over a swimming-pool in the river — a favorite sport of the olden Maori. In the early days of the war in Taranaki the ruined hill fort was often used as a lookout place by the Manutahi Maoris, and from this circumstance it obtained its English name.

“About the end of 1863 Captain WB Messenger and 120 men of the Military Settlers built a redoubt on the top of the mound; this earthwork, with a very high scarp of parapet, was presently garrisoned by a detachment of the 57th Regiment under Captain Shortt. A wooden barracks with accommodation for

over a hundred men was built within the work. Shortt's force was seventy-five strong, with two Coehorn mortars.

“The construction of this outpost, so near the Maori position in the bush at Manutahi, was regarded by the Atiawa Tribe as a challenge; it stood on their land. When the Pai-marire religion ran through the land like a fire through felled bush, the Atiawa took advantage of this new patriotic impulse to propose the sweeping-away of the obnoxious Pakeha garrison on Morere Hill. Their allies eagerly approved this test of battle, and a war-party was formed composed of the best fighting-men on the West Coast from the tribes lately inoculated with the maddening germs of Pai-marire. Two hundred warriors were banded together under the prophet Hepanaia Kapewhiti, one of Te Ua's apostles. They were members of the Taranaki, Atiawa, and Ngati-Ruanui Tribes, with some Nga-Rauru from Waitotara and a number of Wanganui men. Among them were some young lads already used to the scenes of war. The Maori took to the war-path early; a well-grown boy of twelve was considered fit to take his place in a fighting expedition.

“From Te Kahu-pukoro, of Otakeho, probably the last of the Maori warriors who attacked the garrison of Sentry Hill, a dramatic narrative of the battle was obtained (30th August, 1920). This veteran chief was a tall, powerfully formed man, though his frame was bowed with rheumatism. His eyes glittered with something of the old warrior light as he told the story of his fighting youth. Te Kahu-pukoro was very young - in fact, he was only twelve - when he carried a gun in the ranks of the ope which marched against Sentry Hill on the 30th April 1864. Afterwards he was one of the picked fighters of Titokowaru, the ‘Tekau-ma-rua’, in 1868–9, and shared in nearly every engagement of the last campaign in Taranaki. He belonged to the Nga-Ruahine section of Ngati-Ruanui, of which his grandfather Tamati Hone was the leading chief. His father and uncle fell at Sentry Hill, and he himself received two bullet-wounds there.

“‘Before I was old enough to bear arms,’ said Te Kahu-pukoro, ‘I witnessed several of the fights between the Maoris and the British troops; the principal one was the engagement at Kaitake. I also saw the British warships shelling our people at Tukitukipapa on the coast near Katikara. It was at Te Morere (Sentry Hill) that I first carried a gun into battle. I was very young, but a big strong lad, quite able to march and fight. The ope which assembled at the Manutahi pa [the northern Manutahi, not far from Mataitawa] for the attack on the British redoubt at Te Morere was composed of the best warriors on the West Coast. The Pai-marire religion was then new, and we were all completely under its influence and firmly believed in the teaching of Te Ua and his apostles. Hepanaia Kapewhiti was at the head of the war-party. He was our prophet. He taught us the Pai-marire karakia, and told us that if we repeated it as we went into battle the pakeha bullets would not strike us. This we all believed.

“‘Very early in the morning of the day fixed for the attack on Te Morere we all assembled at the flagstaff in the pa at Manutahi. Hepanaia led the sacred ceremonies round the niu. All the principal chiefs of the Taranaki country were there. Wirimu Kingi Te Rangitaake was there; Te Whiti and Tohu Kakahi (afterwards the prophets of Parihaka) were both there. These three chiefs did not use guns; each carried a tokotoko (staff), and led his men. Another high chief was Kingi Parengarenga, of Oakura; he was the leading chief of the Taranaki Tribe. Kingi had a big head of reddish hair. He wore it twisted up in a high topknot which was adorned with feathers. He was a tall, splendid-looking man.

“‘At Hepanaia's call, ‘Porini, hoia! Teihana!’ (‘Fall in, soldiers! Attention!’) We all formed a ring round the niu, Hepanaia standing by its foot, and we marched round and round the mast, chanting the incantations which the prophet had taught us, the Karakia beginning, ‘Piki rewa, rongo rewa, piki hira, ronga hira.’ When the service ended we formed up in order of battle, with our weapons in hand and our cartridge-belts buckled about us, and marched for the British redoubt on Te Morere Hill, which was not far from our gathering-place at Manutahi. We were armed with guns of various kinds; some had ngutu-parera, or flint-lock muskets; some double-and single-barrel shot-guns. The warriors also had tomahawks and stone patu in their belts; some who did not carry guns bore taiaha, and some koikoi (short spears of manuka). For myself, I was armed with a percussion-cap gun, and had two hamanu (cartridge-belts), one buckled round my middle and one over my left shoulder. I wore a shirt and a rapaki (waist-garment).

“‘Now, had we followed the advice of our prophet Hepanaia we might had succeeded in our assault on the soldiers' fort? Hepanaia proposed that the ope should make a sudden attack on the rear of the fort, but Hare te Hokai, a chief of Te Atiawa, insisted that the force should boldly attack the place in front, and this met with the support of most of the other chiefs. Another unfortunate thing was that, as we were marching from Manutahi, one of our men discharged his gun in order to give warning to any Atiawa people who might chance to be in or near the redoubt, for some of that tribe were serving on the pakeha side. This gave the soldiers warning of our approach.

“‘It was perhaps about 8 o'clock in the morning when we attacked the redoubt. Hepanaia led us on. He was a fine man, with a great love for his country and his people. In appearance he was tall and lean; he was stripped except for a short piupiu of flax around his waist, and was armed with a gun. We went into battle loudly chanting our Pai-marire service. Fern, about waist-high, and bushes of tutu clothed the plain and the lower slopes of Morere Hill, and through this we marched after coming out of the forest. We passed near the spot where the railway-station now stands, and then began the ascent of the gentle slope which led to the mound on which the soldiers' redoubt was built. It was a high, strong earthwork surrounded by a trench; within were the barracks of the soldiers. We did not stoop or crawl as we advanced upon the redoubt; we marched on upright (haere tu tonu), and as we neared the fort we chanted steadily our Pai-marire hymn.

“‘The soldiers who were all hidden behind their high parapet, did not open fire on us until we were within close range. Then the bullets came thickly among us, and close as the fingers on my hand. The soldiers had their rifles pointed through the loopholes in the parapet and between the spaces on top (between bags filled with sand and earth), and thus could deliver a terrible fire upon us with perfect safety to themselves. There were two tiers of rifles blazing at us. We continued our advance, shooting and shouting our war-cries. Now we cried out the ‘Hapa’ (‘Pass over’) incantation which Hepanaia had taught us, to cause the bullets to fly harmlessly over us: ‘Hapa, hapa, hapa! Hau, hau, hau! Pai-marire, rire, rire—hau!’ As we did so we held our right hands uplifted, palms frontward, on a level with our heads—the sign of the ringa-tu. This, we believed, would ward off the enemy's bullets; it was the faith with which we all had been inspired by Te Ua and his apostles. I marched along there, calling out in quick, sharp tones, ‘Hapa, hapa, hapa!’ with my right hand uplifted—but it did not save me from

the pakeha's bullets. Our chiefs encouraged us with loud cries of ‘Riria, riria!’ (‘Fight on, fight on!’) ‘Kia mau, kia mau, kia mau!’ (‘Be firm, be firm, be firm!’)

“‘The bullets came ripping through our ranks. ‘Hapa, hapa!’ our men shouted after delivering a shot, but down they fell. ‘Hapa!’ a warrior would cry, with his right hand raised to avert the enemy's bullets, and with a gasp - like that - he would fall dead. The tuakana [elder brother] in a family would fall with ‘Hapa!’ on his lips, then the teina [younger brother] would fall; then the old father would fall dead beside them. The bullets actually scorched my face - this cheek, then that cheek, was scorched by the balls, so thick and close did they come. But not until I felt and saw the blood running down my body did I know that I had received my first wound. A bullet struck me in the left shoulder, at a range of about as far as from where we are sitting to that hedge yonder [about 60 yards]. I was just at the foot of the hill on the flat where the road now goes between Sentry Hill and the railway-station. But I was so excited and so possessed by the fury of the battle that I did not feel it at first. I went on, and then I felt my shirt wet with blood streaming down from my shoulder, and in a few minutes another bullet hit me, and passed through my left hip, missing the bone. Then I had to fall back, and I went down to a little stream near-by where I bathed and staunched my wounds, and by this time the attack was repulsed and our people were flying back, and I joined them and managed to get into the safety of the bush.

“‘Our people fell in heaps. The prophet Hepanaia fell, shot dead, near the redoubt. Another man, Te Wiwini, a very brave young fellow, walked boldly and fearlessly up, firing as he went, until he actually reached the trench below the parapet before he was killed. My father Tiopira was shot dead, and so also was his brother Hapeta. It was for them that my grandfather Tamati Hone composed his great song of lamentation, which you already know. Hare Te Kokai was killed; he was the man who had foolishly advocated the frontal attack on the redoubt. Kingi Parengarenga was killed. Mohi Tarakihi, of Kingi's tribe, was killed. He was an old warrior who had been taken captive by the Ngapuhi long ago, and had since then been a Christian kai-karakia or teacher.

“‘About fifty of our ope were killed there, besides many wounded. Families fell there. It was a one-sided fight, a miserable fight (he mate rihariha), for, in spite of the desperate courage of our warriors, we could not get at the soldiers; they were safe behind their strong walls.

“‘Titokowaru was one of my relatives wounded in this attack. A glancing blow from a bullet just above one of his eyes destroyed its sight. Tauke, of Hokorima, was wounded in the hand. Te Ua was not present at the fight.

“‘We survivors all retreated to Manutahi, and there my wounds were bathed with flax-juice, and in about a month I was able to travel again, and I returned to my home at Okaiawa, in the Ngati-Ruanui country. Boiled flax-root water poured on the wounds, and also dock-root (runa), well scraped and boiled, were our favorite remedies for gunshot and bayonet wounds.’

“Such was Te Kahu-pukoro's stirring story of his first battle. The terrible slaughter of Hepanaia's deluded followers temporarily weakened the new confidence in Pai-marire, but Te Ua had a satisfying explanation - namely, that those who fell were to blame because they did not repose absolute faith in the karakia. The fanatic religion soon took strong hold upon every West Coast tribe, and was carried by

apostles to the east and north, and presently in scores of villages’ niu masts of worship were erected, and daily the wildly excited people marched in procession round and round the pole where the brightly colored war-flags flew.

“The memory of Te Morere is kept ever before the minds of Te Kahu-pukoro's people in a beautiful poem of mourning for the dead, composed by Tamati Hone, of the Nga-Ruahine, for his sons Tiopira (Te Kahu's father) and Hapeta, killed in the charge on the British redoubt. This lament was chanted, too, over Te Kahu himself when the old warrior of the Tekau-ma-rua was laid to rest. I translate from the Maori original, which ends with a comparison of the dead who strewed the glacis of Morere Hill to a wrecked and shattered fleet of war-canoes:

‘The lightning's spear flashed redly down On Turamoe peak, Omen of warriors' death and women's woe, Portent that boded forth thy fall, O Tiopira! Thou who didst stand in brave array In the bows of the canoe, And thou, Hapeta! Cold thou liest; Death spread his lure for thee!

Ah me, my sons! My flock of happy forest-birds That flew from tree to tree in brighter days - Now fast in woodsman's snare.

My beautiful, my slender totara, Shattered by wintry gale. My tall red-painted warrior band, How grand ye dashed upon the foe, And I - I saw ye go, I, too, rushed naked to the fight, O sons, at Morere!

O heroes of my house, How grand that charge, Beyond Whakaahurangi's woods that day! Lonely I lie within my home Beside Kapuni's river-mouth, And cherish bitter thoughts, and ever weep - My sons!

Lofty and lone stands Taranaki In the West;

So tall and splendid thou, O Kingi -And now thou'rt gone! Still o'er the forests, still above the clouds Towers Taranaki; But Kingi's gone. Foremost in council, Foremost in the fight. I searched the reddened field; I found him dead At Morere!

O restless sea, Beating forever on the sounding sands Below the cliffs of Wharau, Like thee, ever I'll lament. Oh, sons, arise! Return! Return! Cannot your prophets make you live again - Restore your breath, and bind your wounds? Ah me - my hopes!

The billows from the west roll in And thundering crash on Tataraimaka's shore - There, too, my children fought, And red-eyed, furious, leaped in battle-dance. On lone Morere's hill they fell; There shattered lay my tribe, ah me! O simple ones and brave! Entrapped in Whiro's snare - The snare of Fate!

Ye charged along the path of Death! Ye were deceived - Beguiled by that false path, The path of Hau!

How vain your valor, vain your charge Against Morere's walls! Lost on that rocky coast of death Are all my crews - Tainui, Tokomaru, Kurahaupo, Aotea - Ah me! My brave canoes Lie broken on the shore!’”85

***TARANAKI***

AW Reed and Peter Dowling record: “Taranaki - The province takes its name from the mountain, (tara) peak and (naki), possibly a corruption of ngaki meaning shining, or clear of vegetation.”86

“Taranaki is a region in the west of New Zealand's North Island and is the 10th largest region of New Zealand by population. It is named for the region's main geographical feature, Mount Taranaki.

“The main center of the Taranaki region is the city of New Plymouth which has been voted the ‘Top City’ in New Zealand. The New Plymouth District has over 60% of the entire population of Taranaki. New Plymouth is located in North Taranaki along with Inglewood and Waitara. South Taranaki towns include Hawera, Stratford and Eltham.

“Since 2005, Taranaki has used the promotional brand ‘Like no other’.

“History: The area became home to a number of Māori tribes from the 13th century. From about 1823 the Māori began having contact with European whalers as well as traders who arrived by schooner to buy flax. In March 1828 Richard ‘Dicky’ Barrett (1807–47) set up a trading post at Ngamotu (present-day New Plymouth). Barrett and his companions, who were armed with muskets and cannon, were welcomed by the Āti Awa tribe because of their worth assisting in their continuing wars with Waikato Māori. Following a bloody encounter at Ngamotu in 1832, most of the 2,000 Āti Awa living near Ngamotu, as well as Barrett, migrated south to the Kapiti region and Marlborough.

“In late 1839 Barrett returned to Taranaki to act as a purchasing agent for the New Zealand Company, which had already begun on-selling the land to prospective settlers in England with the expectation of securing its title. Barrett claimed to have negotiated the purchase of an area extending from Mokau to Cape Egmont, and inland to the upper reaches of the Whanganui River including Mt Taranaki. A later deed of sale included New Plymouth and all the coastal lands of North Taranaki, including Waitara.

“European settlement at New Plymouth began with the arrival of the William Bryan in March 1841. European expansion beyond New Plymouth, however, was prevented by Māori opposition to selling their land, a sentiment that deepened as links strengthened with the King Movement. Tension over land ownership continued to mount, leading to the outbreak of war at Waitara in March 1860. Although the pressure for the sale of the Waitara block resulted from the colonists' hunger for land in Taranaki, the greater issue fueling the conflict was the Government's desire to impose British administration, law and civilization on the Māori.

“The war was fought by more than 3,500 imperial troops brought in from Australia, as well as volunteer soldiers and militia, against Māori forces that fluctuated between a few hundred and about 1,500. Total losses among the imperial, volunteer and militia troops are estimated to have been 238, while Māori casualties totaled about 200.

“An uneasy truce was negotiated a year later, only to be broken in April 1863 as tensions over land occupation boiled over again. A total of 5,000 troops fought in the Second Taranaki War against about 1,500 men, women and children. The style of warfare differed markedly from that of the 1860-1 conflict as the army systematically took possession of Māori land by driving off the inhabitants, adopting a

‘scorched earth’ strategy of laying waste to the villages and cultivations of Māori, whether warlike or otherwise. As the troops advanced, the Government built an expanding line of redoubts, behind which settlers built homes and developed farms. The effect was a creeping confiscation of almost a million acres (4,000 km²) of land.

“The present main highway on the inland side of Mount Taranaki follows the path taken by the colonial forces under Major General Trevor Chute as they marched, with great difficulty, from Patea to New Plymouth in 1866.

“Armed Māori resistance continued in South Taranaki until early 1869, led by the warrior Titokowaru, who reclaimed land almost as far south as Wanganui. A decade later spiritual leader Te Whiti o Rongomai, based at Parihaka, launched a campaign of passive resistance against government land confiscation, which culminated in a raid by colonial troops on November 5, 1881.

“The confiscations, subsequently acknowledged by the New Zealand Government as unjust and illegal, began in 1865 and soon included the entire Taranaki district. Towns including Normanby, Hawera and Carlyle (Patea) were established on land confiscated as military settlements. The release of a Waitangi Tribunal report on the situation in 1996 led to some debate on the matter. In a speech to a group of psychologists, Associate Minister of Māori Affairs Tariana Turia compared the suppression of Taranaki Māori to the Holocaust, provoking a vigorous reaction around New Zealand, with Prime Minister Helen Clark among those voicing criticism.”87

www.historicplaces.org.nz reveals: “Taranaki’s history stretches from 1,000 year old pa sites to today’s multi-billion dollar energy developments. Noted for its dairy produce and its superb gardens, Taranaki is dominated by its mountain, which according to Maori legend, once stood at the center of the island until forced to flee westward after losing a battle for the beautiful volcano Pihanga. Much of the regions historic interest stems from its having been the scene of the outbreak of the main phase of the New Zealand Wars in the early 1860s. The province’s long Maori history before the disruptions, first of tribal wars in the early nineteenth century, then of the arrival of European settlers, is still plainly evident in many ancient pa and other sites.”88

Ernst Dieffenbach spells out: “Our anchorage was not regarded as safe; and as the continual gales of the last few days had left a heavy swell, which made communication with the shore difficult and hazardous, it was determined that the Tory should proceed on her voyage to the northward, and that Mr Barret should remain in Taranaki to keep possession of the land for the New Zealand Company. I immediately resolved to stay with him, and we landed on the morning of the 28th. I could not have found a better opportunity for examining a district so little known, and determined to occupy the time until the return of the Tory in ascending Mount Egmont, which I expected would prove in more than one respect an interesting and profitable achievement. I must mention that Mr Barret had lived for several years near the Sugarloaf Islands, prior to the period when almost all the original natives yielded, after a long-continued contest, to the tribe of the Waikato, who live about sixty miles to the northward. The natives of Taranaki migrated to the eastward, and settled on both sides of Cook’s Straits, and especially at Kapiti, Port Nicholson, and Queen Charlotte’s Sound. Only a few remained, who could not be persuaded

to leave the land of their forefathers, for which, indeed, all migrated tribes evince the greatest predilection, and cherish the hope that, by the help of the European colonists, they will one day be able to return and recover their lost territory. Since the removal of the majority, the small remnant of the original natives of Taranaki had lived a very agitated life, often harassed by the Waikato, and seeking refuge on one of the rocky Sugarloaf Islands, at time dispersed into the impenetrable forest at the base of Mount Egmont, sometimes making a temporary truce with their oppressors, but always regarded as an enslaved and powerless tribe. They could not, however, be induced to join their relations, and the reader can well imagine with what joy they hailed the arrival of their old friend Barret, and how they cherished the hope of rising from the degradation in which they had lived for so long a time, and again becoming an independent tribe.”89

***Taumata whakatangihanga koauau o tamatea turi pukakapiki maunga horo nuku pokai whenua - kitanatahu***

“Taumata whakatangihanga koauau o tamatea turi pukakapiki maunga horo nuku pokai whenua kitanatahu is the Māori name for a hill, 305 meters (1,001 ft) high, close to Porangahau, south of Waipukurau in southern Hawke’s Bay, New Zealand.

“The name would be often shortened to Taumata by the locals for ease of conversation. The New Zealand Geographic Placenames Database, maintained by Land Information New Zealand (LINZ), records the name as ‘Taumatawhakatangihangakoauauotamateapokaiwhenuakitanatahu’. It has gained a measure of fame as it is the longest place name found in any English-speaking country, and it is the second-longest place name in the world, according to Wises New Zealand Guide and reported in the New Zealand Herald.

“The name on the sign that marks the hill is ‘Taumatawhakatangihangakoauauotamateaturipukakapiki-maungahoronukupokaiwhenuakitanatahu’, which translates roughly as ‘The summit where Tamatea, the man with the big knees, the climber of mountains, the land-swallower who travelled about, played his nose flute to his loved one’. At 85 letters, it has been listed in the Guinness World Records as the longest place name in the entire world.

“Other forms of the name are longer still: ‘Taumatawhakatangihangakoauauotamateaurehaeaturi-pukakapikimaungahoronukupokaiwhenuakitanatahu’ has 92 letters. An even longer version, Taumata-whakatangihanga-koauau-o-Tamatea-haumai-tawhiti-ure-haea-turi-pukaka-piki-maunga-horo-nuku-pokai-whenua-ki-tana-tahu, has 105 letters and means ‘The hill of the flute playing by Tamatea — who was blown hither from afar, had a slit penis, grazed his knees climbing mountains, fell on the earth, and encircled the land — to his beloved.’

“Tamatea-pōkai-whenua (Tamatea the explorer of the land) was the father of Kahungunu, ancestor of the Ngāti Kahungunu iwi. Mention of Tamatea's explorations of the land occur not only in Ngāti Kahungunu legends, but also in the traditions of iwi from Northland, where he is said to have explored the Hokianga and Kaipara harbors.

“In traditions from the Bay of Plenty region, he left a son, Ranginui, who is the ancestor of Ngāti Ranginui of Tauranga. Legends from the East Coast of the North Island tell of his explorations in Tūranga-nui (Gisborne), Māhia, Wairoa, Ahuriri (Napier), Heretaunga (near Hastings) and Pōrangahau. He traveled via the Mangakopikopiko River, over the Tītī-o-kura saddle via Pohokura to Lake Taupo. The Ōtamatea River and swamp is named after him. Tamatea is also the name of a place in Napier.

“Early South Island legends say that Tamatea sailed down the east coast. His canoe was wrecked in the far south, and transformed into Tākitimu mountain range. Tamatea then returned to the North Island, and travelled via the Whanganui River.”90

www.newzealand.com touches on: “The longest place name in New Zealand: At 126 characters, this placename is one of the longest in the world.

“Near Porangahau in Hawke’s Bay is an unassuming hill known as ‘Taumata whakatangi hangakoauau o tamatea turi pukakapiki maunga horo nuku pokai whenua kitanatahu’ which translates into English as ‘the place where Tamatea, the man with the big knees, who slid, climbed and swallowed mountains, known as “landeater”, played his flute to his loved on.’ Locals simply call it Taumata Hill.

“Tamatea was a famous chief and warrior. One day, while traveling through the back of Porangahau, he encountered another tribe and had to fight them to get past. During the fight his brother was killed. Tamatea was so grieved over the loss of his brother that he stayed at the battle site for some days. Each morning he would sit on the hill and play a lament on what is called the koauau or Maori flute.

“You can find the hill by driving south from Waipukurau for about 55 kilometers, turn right onto Wimbledon Road. A sign displaying the name is situated about five kilometers along this road. It’s a great photo opportunity. The actual place is on private land, so permission is required before you can walk to it.”91

***TE ANAU***

AW Reed and Peter Dowling clarify: “Te Anau - According to Maori legend, there was a cave filled with glowing light somewhere on the shores of the lake. Full name Te Ana-au, te (the), ana (cave), and au (swirling).”92

“Te Anau is a town in the South Island of New Zealand. It is on the eastern shore of Lake Te Anau in Fiordland. Lake Te Anau is the largest lake in the South Island and second only within New Zealand to Lake Taupo. The 2006 census recorded the town's population as 1,899. The town has a wide range of accommodation, with over 4,000 beds available in summer.

“Tourism and farming are the predominant economic activities in the area. Lying as it does at the borders of Fiordland National Park, it is the gateway to a wilderness area famed for tramping and spectacular scenery. Many tourists come to Te Anau to visit the famous nearby fiords Milford Sound and Doubtful Sound. Many tourists also partake in activities such as kayaking, cycling, jet boat riding, fishing and hunting, and farm tours. Many species of bird life are also found locally, notably the endangered

Takahe which can be found at the Fiordland Wildlife Park. The Department of Conservation office in Te Anau is active in protecting endangered native birds.

“Te Anau is connected by highway with Invercargill to the southeast, Queenstown to the northeast, Gore to the east, and Manapouri to the south. Te Anau is the start of the Milford Road, the highway to Milford Sound, which lies 120 kilometers to the north.

“A local attraction are the Te Ana-au Caves across Lake Te Anau from the town. The caves include an underground glowworm grotto, which can be viewed from a punt during daily guided tours.

“Te Anau has two schools; Fiordland College and Te Anau Primary school, an H & J Smith department store and a Fresh Choice supermarket.”93

www.te-anau.nz.com documents: “Te Anau: The township sits on the edge of Lake Te Anau, lying on the border of Fiordland National Park and Te Wahipounamu World Heritage Area. Te Anau is the town that connects Queenstown to Milford Sound by road. Two hours drive from Queenstown, the famously scenic Milford Road begins in the center of Te Anau. Guided tours to Milford Sound depart or stop at Te Anau, and the town has over 4,000 beds to offer to travelers wishing to stay the night.

“Two of New Zealand’s great walks also start at the lake. The world renowned Milford Track starts at its northern tip, while the popular Kepler Track starts and ends at the lake’s south end, within walking distance from Te Anau town center. The tracks offer a sense of freedom and inspiration to rival any in the world.

“Lake Te Anau is the largest lake in the South Island and largest in the country by water volume getting to depths of over 400m. The lake sprawls at the feet of high rugged mountains, and during the summer the hot dry weather encourages water skiing, swimming, fishing and kayaking on the lake. During the winter, days are crisp and clear with frosty mornings and sunny days.

“Te Anau is well known for its fine restaurants and has 7 days a week shopping. If you are looking for a place to stay, Te Anau has dozens of hotels, motels, backpackers, homestays and camping grounds. As the drive from Queenstown to Milford can be quite time consuming it is recommended you take a night out here.

“Visitors to Te Anau have a great choice of things to do including scenic boat cruises, scenic flights, kayaking, diving, fishing, coach tours, golf, four wheel driving and hunting.

“Te Anau's Wildlife Park is only 10 minutes walking distance from the Department of Conservation Visitor Centre on the Lakefront. You can view the rediscovered Takahe, a flightless alpine bird, along with other unique native birds such as the Kaka, Tui, Kea and the Parakeet.

“Don’t forget to check out the Te Anau Glowworm Caves - a rare example of a living cave that is still under formation. A beautiful cruise across the lake drops you off at The Grotto where a short walk and boat ride along water from a fresh water spring take you deep into the (young) 15,000 year old cave, lit by thousands of tiny bioluminescent insects.”94

BL Wood observes: “The largest of the southern glacial lakes, Lake Te Anau is 38 miles long, 6 miles across at its widest point, and covers an area of 136 sq miles. Three large fiords extend westward into the glaciated mountains of Central Fiordland; both the north and south fiords comprise a single channel but the middle fiord has two branches. The total drainage area of the tributary stream system is 1,275 sq miles, and the average discharge into the Waiau River at the south end of the lake is 9,730 cusecs. The largest river draining into the lake is the Eglinton River.

“The lake is bordered on the east by sparsely forested, partly developed farmlands, and on the west by the heavily forested mountains of Fiordland. The rainfall, although unknown, is probably very much greater on the west side than on the east. Lake Te Anau offers a wide variety of attractions to tourists such as fishing, hunting (deer and wapiti), water sports, and sightseeing. The world-famous walk on the Milford Track commences at the head of the lake. A number of tracks permit access into the country to the west, which is administered by the Fiordland National Park Board.

“Various sites around the shores were formerly occupied by Maoris at different times, and the first recorded visit by Europeans is that by CJ Nairn and WJ Stephen on 26 January 1852. The lake was surveyed in 1863 by James McKerrow whose work has required little alteration up to the present day. The lake is 679 ft above sea level and, although not completely surveyed, was found to be 906 ft deep at one point.

“The meaning of this name is much disputed. It is supposed by many that the name is a personal one, possibly that of a Waitaha chieftainess. It is also suggested that Te Anau is a shortened form of Te Ana-au which means ‘the cave of the swirling water current’. (There are caves so named on the western shore.)

“A small valley which lies between the Middle and South Fiords of Lake Te Anau is the home of the takahe, commonly called notornis. This bird was thought to be extinct but in November 1948 a colony was discovered there by GB Orbell, of Invercargill.”95

***TE KAUWHATA***

AW Reed and Peter Dowling recount: “Te Kauwhata - (te) the, (kau) empty, (whata) storehouse ... it is likely the name commemorates a time when the local iwi (tribe) was visited by another hapu (sub tribe) and caught without provisions.”96

www.tekauwhatavillage.co.nz says: “Te Kauwhata is a small rural town with a population of 1,030, situated in the picturesque rolling farmland, nestled on the edge of Lake Waikare, in the North Waikato - midway between Auckland and Hamilton (approximately 45 minutes’ drive either way).

“Lake Waikare is the third largest lake in the North Island and is becoming a major tourist attraction of this town.

“Te Kauwhata services a large rural area, taking in such districts as Waikaretu, Onewhero, Maramarua, Meremere, Waerenga, Ohinewai, Rangiriri, Naike and Glen Murray.

“The township is presently in a very interesting development stage, with the new motorway upgrade, bringing many city people to live in the rural community while commuting to work, and being central. Te Kauwhata offers access to beach resorts in under an hour on either the West Coast or Thames/Coromandel peninsular.

“Te Kauwhata boasts a huge range of interesting farming methods which include dairying, beef units, sheep and cattle, deer, ostrich/emu farming, fruit orchards, market gardening, horse studs, eel farming.

“Cottage industries include greenstone carving, knitting, sewing, seedling nursery, herb garden/cottage teas, home stays, farm stays, and apple/grape juice production.

“Four major events occur here in Te Kauwhata being, the Agricultural and Pastoral Show Day in December, (with wine, music, and arts and crafts), Te Kauwhata Market Day/Spring Festival in October (celebrating the beginning of spring), and the Christmas Parade in the Main Street (week before Christmas), NZ Rally in October.

“As you venture into Te Kauwhata amid the rose festooned fence lines, a delightful view of Lake Waikare, surrounded by rolling hill country, will arrest your eyes.

“Generous hospitality, mouthwatering culinary delights, delightful wines, and a wealth of history will enhance your welcome. Come on in and sojourn with us and relish all that Te Kauwhata has to offer.”97

***TEMPLE VIEW***

AW Reed and Peter Dowling spotlight: “Temple View - The commanding position of the Mormon temple is responsible for this name.”98

“Temple View is a suburb of the city of Hamilton, New Zealand. Temple View was established in the 1950s out of the construction of the Hamilton New Zealand Temple and the Church College of New Zealand by The Church of Jesus Christ of Latter-day Saints (LDS Church). Access to the suburb is through Dinsdale, and then along Tuikaramea Road.

“History 1950–3: The construction of the school and the temple commenced in the 1950s. The labor for the construction was performed by volunteer workers known as ‘labor missionaries’. Volunteers for the program came from all walks of life, and from many countries. The workers were given a very small allowance (10 shillings per week) for basic necessities, and initially were called to serve for two years. Many however extended their time upwards to between 8 and 10 years. Others left and came back later to serve additional missions.

“The building missionary program was considered a labor of love by its participants, and with the great sense of community that it engendered, it has made a lasting impression on everyone who was a part of it. A bond was created that has lasted, and the fruits of their labors are part of the lives of the members of the LDS Church in New Zealand.

“The property on Tuikaramea Road was chosen to be the site of the project. Gordon B Young, the mission president at the time, had previously driven out to where the property was and knew immediately that the site was where the school was to be built. He almost drove off the road when he saw the site, because he briefly saw buildings on the site as they would be in the not too distant future. Early in 1950, George R Biesinger was called to serve as general supervisor of Church building in the South Pacific. Because of stringent economic conditions in New Zealand, no subcontractors could be engaged, no skilled labor was available, and there were no domestic sources of supply for the bulk of the material he would need. He would have to import his own cement, hardware, structural and other materials mostly from the US. As for labor he would have to leave that to providence.

“There wasn't much there when the first building missionaries arrived, so there was a lot of improvisation. Everyone converged on a home called the ‘Green House’ that had been moved from one part of the project to its new location for meetings, meals at times and as a general place to socialize. The fireplace was always a nice place to huddle around, and there were also movies brought in once a week for a night of relaxation. It also served as temporary accommodation for some of the missionaries. The winter at this particular time was harsh (by New Zealand standards) and the land surrounding the green house was mud. The only available form of transportation at the time happened to be a jeep which was put to good use by Elder Beisinger to get around the project. Church services were conducted for a time in a building in the former Garden Place in Hamilton. Come service time, there was always a competing service from another church on the street below. Later early morning seminary type meetings were held on the building site for the missionaries before going to work.

“A large part of the farmland of the project was peat, and it was transformed slowly into proper arable land with the help of an agricultural expert called from the US. Often the peat would burn, and it wasn't unusual to see peat fires off in the distance. There was often a dusty reddish atmosphere about parts of the project because of the peat. The farmland itself became a source of vegetables for the missionaries. Wheat was also grown, and there were also cattle and sheep.

“The bricks used for construction were manufactured at an onsite plant that was put into operation in 1951. Many of the bricks were sent abroad for use in buildings in Tonga and Samoa. A new plant was built in 1956, and it was noted that the quality of the bricks manufactured improved greatly.

“1954–5: Church activities started to be held at Temple View in 1954, and these were called ‘Hui Tau’. They were activity times for members from all over New Zealand to come and sing, dance, play sports and attend religious services. The activities would usually last for a week. They were fun affairs, and the proselyting missionaries joined in as well. The proselyting missionaries from all of NZ were billeted out with various families in Temple View. The members who had traveled far usually stayed in makeshift accommodations. Initially many stayed in improvised sleeping quarters in the joinery building which was one of the first of the bigger buildings constructed and the school classroom buildings. The various musical items, skits and other stage activities were held in the joinery building in the evenings. For the next ‘Hui Taus’, accommodations were in tents which at the time were located on farmland below the schools tennis courts, next to what was called ‘Mara Park’. New Zealand was in a mission status at the

time, and these events were the best means to meet, share experiences, receive spiritual instruction and feel a sense of belonging.

“Life in Temple View evolved quickly and accommodation was built for the single men, and for the families. Concrete pathways were built to connect the buildings. There was also a small canteen to serve the basic daily needs of the missionaries. The single men were accommodated in a kind of dormitory which was nicknamed the bunkhouse. The men's showers were located across from their accommodation. Small cottages were built for the families in the area behind where the George R Beisinger (GRB) Hall is today.

“Food was sent in from members throughout the country, and some was grown or made locally. It was also standard procedure for golden queen peaches to be sent from Hawkes Bay to be made into preserves during the summer months. Butter was also manufactured on site. A makeshift abattoir was built to provide the meat for consumption. At times younger children (both local and American) would wait for the slaughter of the sheep to retrieve knucklebones for a school time game.

“The construction of amenities, general purpose buildings, and school buildings occupied the lives of the building missionaries during their working hours. However when concrete had to be poured into foundations or in other parts of buildings, there wasn't the ready mixed concrete technology that there is today, so it was poured by hand. That meant that a portable concrete mixer was loaded by hand with the correct mix of sand and concrete, mixed with the right amount of water and then poured into wheelbarrows which the building missionaries wheeled to wherever it was needed. Concrete has to be poured continuously until completed, so that meant that the building missionaries had to sometimes work around the clock. The whole of the project was usually mobilized for a cement pour, and the sisters always provided refreshments for the workers throughout the night.

“One building became the church service building on Sunday while construction on site was in progress and that building was called the ‘Kai hall’. This was a dual function building for social activities as well. Movies were shown on Friday night. In the evenings a section of the building was used as a gymnasium for the building missionaries during their afterhours. The labor missionaries held many joint social activities with the public from Hamilton in this building. These activities such as formal dances and concerts did much for local public relations.

“There was also a big band scene (à la Benny Goodman and Tommy Dorsey). A band was formed from the building missionaries who were instrumentalists, which performed at concerts and for any major ball that was held. At about this same time a big band ensemble from the US was touring New Zealand, and as part of their tour they visited Temple View and performed. In time the music of choice for local dances came from the younger missionary groups that comprised 3 guitarists and a drummer. Several concerts were also performed by the building missionaries in the Embassy Theater in Hamilton. The children of the Mayor of Hamilton at the time were very impressed with the remarks of their father regarding the activities of the Latter-day Saints and the building missionaries.

“The younger children of the missionary families attended the local primary school in Frankton and Maeroa immediate school in Hamilton. The exposure of the New Zealand school students to the influx of

expat American young children was at times quite startling. New Zealand was very insular, and to hear new accents, and to mix with people from a different English speaking culture was a new and pleasant experience for all involved. Many of the students from both schools who mixed with the building missionary children have carried their memories into their adult hood, and often ask after their former friends many years later.

“1955–8: David O McKay visited New Zealand in 1955, and was duly impressed with the project. He initially came to curtail the building program, but on visiting with the members, feeling their enthusiasm and goodwill and inspecting the construction sites he decided to expand it. He authorized the construction of two more buildings: the David O McKay Auditorium and the Matthew Cowley administration building. The classrooms and the dormitories under construction were initially to be the extent of the school. A little later on looking up at the hill of the farm adjacent to the project he pointed and said a ‘there we shall build a temple’.

“The building program took on added emphasis with the announcement of the construction of the Temple and the two additional school buildings. The ground for the temple was broken on December 21 by President Wendell B Mendenhall, Ariel S Balliff (President of the New Zealand Mission), and Elder George R Biesinger. Immediately after the ceremony, excavation of the site was started, and within 72 hours a pit twice the size of a football field was dug out to a depth of 19 feet. President McKay had given everyone two years two build the temple. Elder Rosenvall who was previously working on the motel was set apart to supervise the building of the temple.

“There were no fatalities or serious injuries during the construction of the temple, school and accompanying buildings. There were the occasional minor injuries, and of course the odd fisticuffs, but nothing serious. Two infants died in the early stages of the project. One child was still born to a sister who with her husband were temporarily residing in the greenhouse, and another child drowned in the stream that used to run behind the single men's accommodation.

“As the project grew it became a center of attraction for the people in the area, and tours were conducted for the general public around the project on the weekends. There were the odd misfits who gravitated to Temple View, because they saw it as a haven of sorts. Some were Latter-day Saint misfits and others were not Latter-day Saints. There was one individual who ingratiated himself into the project, but where he came from no one knew. He wasn't unpleasant, but he was quite a mystery. There happened to be a missionary on the project who was formerly in the NZ Police Force, and he checked the wanted records at the local police station, and found that the man in question was running from the law. Police, of course, came and apprehended him.

“A choir was an integral part of Church services, and it eventually became a strong focus for the musical talent of the missionaries during the building of the project. The choir was conducted by Joan Pierce and through her direction the many members of the choir were able to blend their voices in a way that added to the spiritual harmony of the project. They were able to do this by the choice of songs (both Māori and English) that were sung, and by the quality of their singing.

“Throughout the building of the project, church activity was conducted through the direction of leaders who were adamant about following correct procedure. This correct procedure enabled a lot of personal development, kept general behavior everywhere on the site above board, and proper. Behavior throughout the project was exemplary and it was reinforced by the behavior of the many supervisors who came from the US to labor on the project. One night a week was reserved as a social night for various musical, drama and other activities. It used to be called ‘Mutual’ time, but the activity has since been discontinued.

“The life for the building missionaries had a sense of Kiwi normalcy through the organization of sports teams, and general weekly social activities. There was always a rugby team which played in the senior reserve grade, a basketball team played in a league in the city of Hamilton, movies once a week, and on Mondays an activity night for everyone. The Monday activity night started out as an entertainment night where anyone who wanted to present something or perform a musical item could do so. Later the Monday night activity became a time when the building missionaries were able to evaluate their progress with reports on the status of the individual projects. It was essentially an extra-large Family Home Evening.”99

www.nzhistory.net.nz underscores: “This was the first temple of The Church of Jesus Christ of Latter-day Saints in the southern hemisphere. It was dedicated by President David O McKay on 20 April 1958.

“Construction work began in December 1955 at Temple View, just outside Hamilton, on a project that included the building of Church College, a private secondary school. Paid construction workers were joined by 500 labor missionaries. Trade union leaders sought meetings with church leaders to insist that the missionaries be paid award rates. They were informed that the missionaries weren’t paid, but received 10 shillings each week (about $23.60 in today's money) for personal necessities.

“Additional labor was supplied by church members from around New Zealand who visited for one-week assignments. Each of the 16 districts also raised 1,000 pounds ($47,000) each year to sustain the labor missionaries.

“Church College closed at the end of the 2009 school year.

“The Church of Jesus Christ of Latter-day Saints was founded in the United States in the 1820s by Joseph Smith Jnr. Today it claims a worldwide membership of more than 13 million, nearly half of them in the US. Mormon missionaries arrived in New Zealand in the 1880s and enjoyed some success in Māori communities. By 2006 there were about 40,000 Mormons in New Zealand.”100

***TIMARU***

“Timaru (Maori: Te Tihi-o-Maru) is a major port in the southern Canterbury region of New Zealand, located 160 kilometers southwest of Christchurch and about 200 kilometers northeast of Dunedin on the eastern Pacific coast of the South Island. The Timaru District, a territorial authority of 42,867 people (2006 census) in and around the former Timaru City (27,200), includes a prosperous agricultural hinterland with links to smaller rural communities such as Pleasant Point (1,170), Temuka (4,044),

and Geraldine (2,244). The town of Waimate is about 40 kilometers to the south just off the main highway to Oamaru and Dunedin. The Timaru urban area is the second largest city in the Canterbury Region, after Christchurch.

“Caroline Bay beach is a popular recreational area located close to Timaru's town center, just to the north of the substantial port facilities. Beyond Caroline Bay, the industrial suburb of Washdyke is at a major junction with State Highway 8, the main route into the Mackenzie Country. This provides a road link to Fairlie, Twizel, Lake Tekapo, Aoraki/Mount Cook and Queenstown.

“Timaru has been constructed on rolling hills created from the lava flows of the extinct Mt Horrible volcano, which last erupted many thousands of years ago. The result is that most of the main streets are undulating, a clear contrast with the flat landscape of the Canterbury Plains to the north. This volcanic rock is used for the construction of local ‘bluestone’ buildings.

“Early settlement: The origin of the name Timaru is disputed. Some believe that it derives from Māori Te Maru, which can mean a ‘place of shelter’. However, other authorities allege that Timaru originates from a literal translation of the combination of ti, a cabbage tree and maru, meaning ‘shady’.

“Māori canoes seem to have employed the site of Timaru as a place to rest on long journeys up and down the eastern coastline for many years before the arrival of the first Europeans in the 19th century. The area includes over 500 sites with traces of Māori rock art, particularly in the rock overhangs and caves of the Opuha and Opihi river valleys, to the west of modern day Timaru. Archaeologists have suggested that Māori tribes were permanently settled in the district before 1400 AD. During the 17th or 18th century the resident Ngati Mamoe were driven southwards into Fiordland by an invasion of the Ngai Tahu, who came from the North Island.

“19th-century European settlement: European settlement began with the construction of a whaling station in 1839 by the Weller brothers of Otago at Patiti Point, close to the present town center. A supply ship, The Caroline, provided the name for a local bay. Later a sheep station, known as The Levels, was created on land purchased by the Rhodes brothers. Few lived in Timaru until 1859 when the ship SS Strathallan arrived from England, carrying a party of 120 immigrants. Persistent land disputes arose between the brothers and local government officials with the result that two townships were established in the port area, Government Town and Rhodestown. These eventually merged into a single community in 1868. Given this division, until recently none of the main north-south streets lined up. Stafford Street, which became the main thoroughfare, was formed along the early bullock wagon trail.

“Following the loss of a number of vessels off the coast, work started on the redevelopment of the artificial port in 1877, which eventually caused sand washed south down the Pacific shoreline to build up against the northern mole. This was the beginning of the extensive land reclamation around the Caroline Bay district, an area which is still growing today.”101

JH Chambers comments: “Timaru (Maori Te Maru – ‘place of shelter’) on rolling hills on cast in South Canterbury began as the Weller Brothers’ whaling, station circa 1838, with the first 120 immigrants in

the Strathallen in 1859. It was one of few places early Maori canoeists could find some shelter along the east coast. An artificial harbor was begun in 1877. It is now a holiday town and service center for fishing fleets.”102

Timaru District Council emphasizes: “The first recorded history of South Canterbury began in March 1839 when a group of whalers landed at Timaru. Although these whalers were the first Europeans to visit the area, it wasn't until 1851 that George and Robert Rhodes established a run at the southern limits of the Canterbury Plains. George Rhodes and his wife arrived on horseback in 1854 to live and other run holders soon followed.

“Caroline Bay is one of Timaru's claims to fame. When development of the harbor began in earnest in the late 1800s a sandy beach was formed to the north and Caroline Bay soon earned a reputation as one of the safest beaches in New Zealand.

“The name Timaru is taken from the Maori Te Maru, meaning ‘The Place of shelter’ it could also be a derivation of Ti Maru ‘the Sheltered Place of the Cabbage Tree’ (Ti) because of the abundance of Cabbage trees in the vicinity.

“Today Timaru has a population of just under 30,000 and provides excellent facilities for residents and for industrial development. Just 19 kilometers from the coast, on the road to the high country, is the busy township of Pleasant Point with recreational facilities to suite all. It began as one of the Rhodes brothers' outstations of their Levels Run.

“The Pleasant Point Museum and Railway is a fascinating taste of the past. As well as a host of memorabilia housed in the old railway station, steam locomotives, lovingly restored and gleaming, chug along a three-mile track to Keanes Crossing. Here more engines may be inspected and an old-time movie enjoyed in the theatrette before the journey back.

“Thirty six kilometers northwest of Timaru is the pretty town of Geraldine. Early in 1864, under the Provincial Council, the first Geraldine Road District Board was set up. It was later to become the Geraldine Borough and now forms part of the Timaru District Council.

“In the 1860s there were still swamps, thick with rushes and cutty grass, flax and toi-toi with boggy creeks to skirt and huge areas of high manuka to the river beds and of course native forest. The flax gave rise to an early industry and signs of the flax mills can still be seen.

“Today Geraldine while still well endowed with native forest has built on a reputation as a center of arts and crafts and plants. Each spring a festival of arts and plants is held in the local Domain.

“The Vintage Car and Machinery Museum on the main street houses some intriguing old vehicles and implements and is well worth a visit.

“On State Highway 1, 19 kilometers north of Timaru, is the town of Temuka. It is the home of Temuka Pottery. The town’s name is, in fact, a Maori word meaning literally ‘fierce oven’. The high quality local clay lends itself well to pottery.

“Local restaurants offer fine fare and a trip to the Temuka Domain on Domain Avenue provides the perfect picnic spot.

“The surrounding countryside has always been good for dairy farming - the first butter factory opened in 1883. Neighboring rivers beckon enthusiasts for some worthwhile trout and salmon fishing and at the river mouths, whitebait can be caught.

“The District continues to thrive and the proximity of mountains, ski fields, lakes, the sea and great fishing together with a relatively dry temperate climate makes the Timaru District a great place to live, work or visit.”103

JC Anderson gives: “The meaning of Timaru has been given as ‘the cabbage tree (ti) shelter (maru)’, so called because it was the only sheltered boat harbor between Moeraki and Akaroa, and because of the cabbage trees formerly so abundant in the locality. This origin has remained so long unchallenged, that the writer is rather dubious of expressing doubts. But in the first place, if the shelter was for the boats, why should the cabbage tree be referred to? – The boats would not shelter amongst them: if the name had been Te-maru ‘the shelter’, the origin assigned might seem more plausible. Again, in the combination of noun and adjective in Maori, the adjective comes last; Wai-mate-mate, stagnant water; Wai-tangi, wailing water; Whanga-nui, big bay, etc; and so Maru-ti, cabbage-tree shelter; Maunga-ti, cabbage-tree mountain, - as we might say One-tree Hill. Again, maru has rather the meaning of shaded; as taumaru, shaded, and tumaru shady; so ti-maru, might mean the shady cabbage tree, - but then the shelter meaning disappears. Again, maru means bruised, or cooked, so ti-maru might mean the bruised or cooked cabbage tree, - another plausible interpretation remembering the use to which the cabbage-tree was put. Quite possibly, the name has been introduced, and has no local application, and the origin of the name with them. The Maori, like the European, was fond of giving names that reminded him to his homeland, or of favored places left behind when he settled in new districts. The native name of Mount Cook is said to have been such a one. Aorangi has been interpreted in many ways, - the cloud of heaven, the light of heaven, the cloud-piercer, and so on. The first two are correct enough, literally, but the third could never have been deduced from ao-rangi, - ao meaning cloud light or day, and rangi the heavens. From Haast’s Geology of Canterbury and Westland it is evident that the name ‘cloud-piercer’ owed its origin to his researches and publications; for he says, ‘In a former publication I gave, from information received, the Maori name of Mount Cook, as Ahoa-rangi (Piercer of Heaven); Mr Stack, however, is cruel enough to dispel the pretty illusion by pointing out that this is not correct, the real name being Ao-rangi (cloud-capped), as he has ascertained from the aged Maoris.’ It is difficult to see how Piercer of Heaven is derived even from Ahoa-rangi, and as difficult to see cloud-capped in Ao-rangi. Stack’s researches were chiefly confined to the East Coast; but from the West Coast Natives, J Cowan has learned more of Aorangi. Ao-rangi (as Aora’i) is the name of a high mountain on Tahiti, in the Society Islands. Apparently, too, ‘Aorangi,’ says Cowan, ‘was the name of one of the chiefs who arrived in the South Island from Hawaiki in the canoe Ara-i-te-uru, about 1350. Two other immigrants by this Polynesian Viking-ship were Kirikiri-katata and Aroaro-kaihe. The former name was given by the Maori explorers to the Mount Cook Range, while the Aroaro-kaihe was bestowed upon one of the icy peaks of Aorangi. The peak now known as Mount Tasman was at the same time named Horo-koau. Ao-rangi was the term usually applied to Mount Cook by the Maoris on the West Coast; those on the eastern plains

generally called it Kirikiri-katata. ‘On the old maps the name Kirikiri-katata appears, but as it belonged to Tasman. The name of Mount Defton, Maunga-atua was also given in honor of a chief who arrived in the Ara-i-te-uru, and Arowhenua is said to be a name introduced from the fatherland of the Maori.”104

OA Gillespie pens: “The first shipwreck was reported from Timaru in the New Zealand Colonist of 2 September 1842 which stated that ‘The Lady Mary Pelham reports that a French whaler has been wrecked on Long Beach, Timaroo, about 90 miles to the southward of Akaroa; all hands perished. It is said she had a large quantity of oil on board.’ No record of such a wreck can be traced by French Archives, which have a remarkably full list of French whalers in New Zealand waters at that time. It was suggested that this may have been the Gustave, Captain Deglos’ whaler, but that vessel, after an absence of two years, returned to Havre on 22 July 1843 with a cargo of oil obtained while whaling in Pegasus Bay ‘and the Timaroo Beach’, which implies that after the Wellers left Timaru, whalers still hunted in Caroline Bay.”105

***TURUA***

AW Reed and Peter Dowling scribes: “Turua - Refers to reflections in the river. Other meanings of turua are burrow and middle.”106

“Turua is a small village community located on the banks of the Waihou River in the Hauraki Plains, southeast of Auckland in the North Island of New Zealand. Turua is a Maori place name meaning ‘twice seen’, referring to reflections in the river. Before European settlement, the town site was a Maori pā surrounded by vast forests of kahikatea that came to be known as the Turua Woods. In the late 19th century the village of Turua became one of the most important sites of kahikatea exploitation in New Zealand when the family of George and Martha Bagnall bought the Turua sawmill in 1875. Over the next forty years the stands of kahikatea surrounding the town were replaced by small family farms. In 2006 there were 441 households in Turua, with an enrollment of 184 students in the Turua Primary School.”107

S Percy Smith states: “Here the taua was immediately surrounded by thousands of the Ati-Awa, now thoroughly aroused by the machinations of Te Rau-paraha. Rangi-pito's account given to me is to the effect that on the arrival of the taua at Nga-puke-turua, they found it occupied by some of the Puke-tapu hapu of Ati-Awa. The place was at once attacked, and after firing several vollies into it, killing a good many of its inhabitants, they took it. Ati-Awa had only their rakau-Maori, or native weapons, so could not get at the enemy. Seeing the probability of the pa being taken, the inmates decided to escape; they made a gallant dash for life and succeeded in breaking through the ranks of their enemies and joining their fellow tribesmen from Waitara. The Amio-whenua expedition now occupied the pa abandoned by Ati-Awa, but had not done so very long before the force from Waitara was soon approaching. The invaders were now in their turn besieged by Ati-Awa.

“Mr Skinner continues: ‘That same day, or early next morning, a desperate fight took place (outside the pa). Both parties lost heavily; the northern taua losing fifty-two, amongst whom were five chiefs of note - Mahia, Kapa, Here-puku, Hape, and Takinga. These losses, no doubt, included those killed in attempting to cross the Waitara, and the subsequent retreat on Puke-kohe and Nga-puke-turua; in both of those latter cases the taua was very roughly handled. Rameka Te Ami says the taua had only one gun,

which was the property of Te Totara-i-ahua of Ngati-Whatua, and with this he shot four of the Ati-Awa. An accident to the gun then happening, it was of no more use.’

“Now it may be true that Ngati-Whatua had only one musket, but I think it unlikely, and certainly there were a number of fire-arms in the party. The losses of the Ati-Awa in this affair do not appear. ‘The Ati-Awa leaders were: Tau-tara of Puke-tapu, Huri-whenua of Ngati-Rahiri, and Rangi-wahia of Ngati-Mutunga, who appears to have been the leading man in this and the following events.’

“‘Ati-Awa appear to have suffered a good deal in this affair, which is called Aro-hoa, for they did not take advantage of their success. Toi-roa of Ngati-Mania-poto says that Ati-Awa were afraid of Tu-korehu in an open, stand-up fight. His weapon was a pou-whenua, of such size that it took two ordinary men to yield it! He was a man of gigantic stature and a great toa, or warrior, as is proved by his many expeditions to various parts of the North Island, in nearly all of which he was successful. Watene Taungatara says, after the northern taua had occupied the pa and on the arrival of the Ati- Awa forces from Waitara, the besieged made a sortie, and a fierce battle ensued, in which the guns of the northern people created much havoc, twenty men of Ati-Awa being killed, which gladdened the hearts of the taua. After this, the northern people went towards another party of Ati-Awa, which was lying in reserve under Huri-whenua, Towhia, Manu-kino, and Topa-ki-Waikato. This party waited until Tu-korehu's party wore right on them, and, suddenly springing up, fell on the latter with such fierceness that twenty-five men were killed in a very short time. During this fight, a single combat took place between To Tupe-o-Tu of Ati-Awa and Tu-korehu, a chief of the northern taua. They were both armed with Maori weapons alone - the former with a long-handled tomahawk, the latter with a patu-hohatu (stone club). They wore so equally matched that neither could force the guard of the other, and finally both withdrew with their respective parties. Tu-korehu was an immense man—there is no one of this generation to equal him.’

“Mr Skinner continues: ‘The same authority says the Ati-Awa in thousands camped down around the beleaguered pa after the repulse, satisfying themselves with the cutting off of all supplies and by that means hoping to starve the taua into submission. But the necessity for this never arose, as subsequent events will show.’

“‘The case of the taua was indeed a desperate one - a small body of men surrounded by an enemy outnumbering them by nearly ten to one; in a strange country and cut off from food supplies, beyond what they found in the pa, and quite beyond any hope of assistance from their own tribes. Although practically at the mercy of their enemies - for starvation must soon have ended their troubles - the taua does not seem to have shown any sign of fear. Putting a bold face on the matter, the second day and night after their occupation of Nga-puke-turua was spent by them in singing waiatas (songs) and dancing hakas - done, no doubt, to deceive the enemy and hide their losses.’

“‘As stated previously, there was a section of Ati-Awa that was adverse to the action taken by the bulk of the tribe in attacking the taua, and it was some of these people who warned them of the proposed ambuscade at Waitara. Amongst those who sympathized with the northern people (possibly through relationship, more or less distant) were the principal chiefs of the great Puke-rangi-ora pa, situated three miles inland of Nga-puke-turua: Whatitiri (the elder, father of Mahau), Pekapeka, Ngata, and Te

Morehu; together with the whole of their hapu (Puke-rangi-ora), with Koro-tiwha, Te Iho-o-te-rangi, and Whakaruru, and a few of the Puke-tapu hapu. In the words of Whatitiri, nephew of Whatitiri, senior, the present head of Puke-rangi-ora hapu: ‘Their fathers were sad at the thought of these taas being shut in without escape and nothing but death before them, and so their hearts went out to them.’

“There were probably other reasons, which have not come down to us, that caused this change in the feelings of the local people and the ensuing division amongst them. Rangi-pito says: ‘Several of the chiefs of the Puke-tapu branch of Ati-Awa, as well as some of Ngati-Rahiri of Northern Waitara, were engaged in the siege, and, as provisions fell short within the pa, the besiegers (ka whai koha e ratou ki a Waikato) became possessed with a feeling of generosity (or pity) towards Waikato. Negotiations ensued and then Te Manu-tohe-roa of Puke-tapu, springing into the midst of Tu-korehu's warriors, caused all fighting to cease….’

“Mr Skinner continues, ‘It was at once decided to help Tu-korehu to escape from Nga-puke-turua to their own great pa of Puke-rangi-ora, the great fighting pa of all Ati-Awa. Their scheme was made known secretly to the northern taua and the following night or early dawn was fixed upon for the time to evacuate Nga-puke-turua. Sometime during the night, Whati-tiri and Tai-ariki of Puke-rangi-ora came down from their pa with about thirty of their people, accompanied by a number of young women. They came by way of Manu-tahi (Lepperton) and Te Morere (Sentry Hill). Approaching the neighborhood of Nga-puke-turua in the dark, the women commenced a haka, accompanied by a ngeri, or war-dance, on the part of the men. As this reached the ears of the rest of Ati-Awa, Rangi-wahia and the men fell in to receive the enemy, but soon recognizing the Puke-rangi-ora people they at once started a war-dance on their part. The women continued their hakas in order to attract the rest of Ati-Awa, and thus allow of Tu-korehu and his people to affect their escape. With the same object these latter people had been holding hakas all the night, and thus between them Rangi-wahia and his people were thrown off their guard.’

“‘Whatitiri and his party from Puke-rangi-ora had approached Nga-puke-turua on the side away from that on which the most direct way led to Puke-rangi-ora, thus leaving it open for the escape, by attracting the Ati-Awa, who guarded that side, to witness the hakas, which took place on a flat piece of ground to the south-west of the pa. When the proper time came, Tu-korehu and his party took advantage of the absence of all guards on the south side of the pa and evacuated the place, and struck off by the track leading to Puke-rangi-ora, crossing the Wai-o-ngana river at Kai-puku - the present ford on the Kairau road - then skirting the clump of bush on the same road, called Repo-roa, and then along Te Arei road to the sheltering protection of the fortifications of Puke-rangi-ora pa.’

“‘Whatitiri and his party, in the meantime, had kept the hakas going until such time as it was considered would allow Tu-korehu to be well on his way. Having accomplished this, they then withdrew in all haste, some along the track Tu-korehu had taken, others, apparently, by the way they had come. Daylight was now approaching, and the fact of the northern taua having escaped was soon evident to Ati-Awa. The party of Tu-korehu, with their rear guard of Whatitiri's people, had barely reached the pa and made all secure when Rangi-wahia and his host made their appearance. Whatitiri and the other chiefs of Puke-rangi-ora now told the Ati-Awa chiefs that they had taken the taua under their protection. This caused a

furious altercation between the two parties, and Rangi-wahia, who seems to have had an implacable hatred of Tu-korehu, said, ‘If I could get at Tu-korehu I would make short work of him, and strike him on the nose’ - adding an insulting expression which was never forgotten or forgiven, and Ati-Awa paid dearly for it in after years.’

“It is not difficult to understand the bitterness of Rangi-wahia against Tu-korehu, for, closely as the former's tribe, Ngati-Mutunga, is connected with Ngati-Tama, the losses of the latter at Tihi-Manuka, Pāra-rewa, and other places recently by Tu-korehu's tribe, Ngati-Mania-poto, would easily account for it.”108

***TUTUTAWA***

AW Reed and Peter Dowling allude to: “Tututawa - A tree set with bird snares.”109

“Tututawa is a locality and rural center in east Taranaki, New Zealand, 26 km east of Stratford, with a population of approximately 40. The settlement is centered 5 km south of Ohura Road (State Highway 43), at the intersection of Mangaotuku Road and Tututawa Road. Positioned approximately 150m above sea level, Tututawa is nestled in a valley amongst high sandstone/greywacke ridgelines. Within the area are the historic localities of Tewheniwheni, Mangaehu and Tawhiwhi.

“Maori settlement: The name Tututawa is said to mean ‘bird snares set in Tawa trees’, and this is affirmed by the significant population of wood pigeon (kereru) that graze upon the lush purple berries of the remaining Tawa trees. The name is likely to have been ascribed by the Inuawai hapu of the Ngati Ruanui tribe, who once dwelt along the Mangaehu Stream and its tributaries.

“The Rev Richard Taylor visited these settlements in December 1846 and described a place called Makama – ‘a small open plain with two cottages in it’.

“Historian Ian Church writes: ‘They reached the first settlement at Makama – ‘a small open plain with two cottages in it’ – where several people were at work on their cultivations. While Taylor was talking to a dozen of them a severe earthquake shook the ground for about two minutes; the locals said they could remember one earthquake when they could not stay on their feet. In the evening, prayers were held in ‘their place of assembly’. The track followed up the Mangaotuku River ‘through a series of undulating grassy plains’.’

“According to Church, European settlers discovered a settlement site near Tututawa, and archaeological evidence has identified occupation sites along the Mangaehu Stream, both upstream and downstream from its junction with the Mangaotuku. Tututawa is located in close proximity to the historic Kaharoa Track, which followed the Kaharoa Range and the Mangaehu valley, linking Patea to the Taumatamahoe Track.

“European purchase and settlement: On 16 December 1875 the New Zealand government purchased the 61,200-acre (248 km2) Mangaotuku Block from Ngati Ruanui and Ngati Maru for 7,650 pounds. Through the 1880s the government refrained from developing or selling this land, or from

purchasing any more. Charles Brown negotiated the private purchase of the Toko, Huiakama and Pohokura blocks, and sold these to Thomas Bayly in June 1884.

“In 1891 Palmerston North boot maker Charles Stepney Gatton formed the Palmerston North Land Association to take advantage of the Liberal Government’s land settlement scheme. Parts of the Mangaotuku, Toko and Huiakama blocks, in the area south of Ohura Road between Douglas and Strathmore, were sold to the association. Ballots for 80-hectare sections were held in 1894 and those successful began to arrive in 1896.

“Boom and bust: In July 1898 Robert Bennett Brickell and G Moir lobbied the government for subsidies to improve Mangaotuku Road. In 1900 a 44-section township, with sites for school, creamery, police, government building, cemetery and recreation reserve, was surveyed by William Theodore Morpeth and originally named Mangaehu. A creamery was established by the Crown Dairy Company in 1900, later taken over by the Stratford Co-operative in 1903. Further government lobbying by Brickell and Moir led to the establishment of Tututawa Primary School on 25 February 1901. A community hall was opened on 13 December 1903, and soon a post office, telephone facilities, a store, a butcher and a blacksmith were also operating in the village.

“Tututawa Road at this time crossed a saddle near the Tututawa trig, and ran down the Tewheniwheni valley to complete a loop to Tewheniwheni on Mangaehu Road. The now defunct Waitere Road provided a link to Omoana, climbing steeply to the Waitere trig and following the northern reaches of the Kahaora Range where a number of families were settled.

“By 1906 it became clear that 80 hectares was not sufficient for settlers to make a living and that year saw a number of original settlers leave. The Puniwhakau Dairy Company, a local co-operative, had taken over the creamery from the Crown Dairy Company in October 1905, but by 1911 had amassed an overdraft of 2,800 pounds. The company was reconstructed as the Tututawa Co-operative by 1914.

“In 1908 John Barrett Norris, formerly a teacher in Ireland, opened a school in his home near Tewheniwheni known as Mangaehu School. The school had a short life, closing in 1917. Following the First World War, 1,243 hectares along Soldiers, Perry and Tauwherinikau Roads, known as the Tawhiwhi settlement, were subdivided into ten farms for returned soldiers. By October 1925, however, only one settler remained in Tawhiwhi due to economic hardship and access problems. The Tututawa Co-operative Dairy Company was liquidated in 1926.”110

***WAIPAKURAU***

AW Reed and Peter Dowling communicates: “Waipakurau - The stream broken through.”111

“Waipukurau, also known as Ypuk, is the largest town in the Central Hawke’s Bay District on the east coast of the North Island of New Zealand. It is located 50 kilometers southwest of Hastings on the banks of the Tukituki River.

“The town is close to the site of a Māori pa, from which it gets its name. The pa was situated on the town's main hill, named Pukekaihau. The name is said to mean ‘water of pukerau’, pukerau being a type

of fungus. The town was the site of the first church in inland Hawke's Bay, built in 1847. Much of the town dates from a model village built by local land-owner HR Russell in 1867.

“At the 2006 census, the town had a population of 4,008 compared with 4,002 in 1996.”112

Kerryn Pollock depicts: “Waipukurau: Largest town in Central Hawke’s Bay, 49 km southwest of Hastings, with a 2006 population of 4,005. Waipukurau is named after a Māori pā, which was located nearby.

“History: The town of Waipukurau was founded by pastoral run holder Henry Russell as a model village in the 1860s. He envisaged a town containing a few well-to-do families, a group of tradesmen and artisans, and a parson. Russell retained ownership of the town sections, which he leased to residents (they were later made freehold). Residents were carefully selected and Russell approved plans before houses were built. He built community facilities, commercial buildings and small workers’ cottages.

“Growth of the town was restricted because it was surrounded by large pastoral stations. Most were broken up into smaller blocks by the Liberal government from the 1890s, which allowed the town to develop and business numbers to grow. A freezing works opened in 1889, and other industries such as flax processing and sawmilling followed. The Waipukurau sale yard serviced most of Central Hawke’s Bay by the 1920s.

“Hawke’s Bay hospitality: Henry Russell built a homestead in Central Hawke’s Bay in 1853. At the time it was the only house in the district, and he and his wife often had to accommodate travelers who found themselves stranded when darkness fell. To spare his wife from hostess duties and avoid expenses associated with unexpected guests, Russell built an accommodation house called the Tavistock on the site of present-day Waipukurau, and employed someone to manage it.

“Waipukurau thrived during the post-Second World War agricultural boom. Car yards opened in the town to meet demand from wealthy farmers. By 1951 Waipukurau had six banks. With the decline of farming profits from the 1970s, businesses such as stock firms merged, and banks and transport companies closed. In the 2000s Waipukurau was still supported by farming and related industries. The Bernard Matthews meat-processing plant (built in 1984) was the town’s biggest single employer.

“People: In 2006 people in Waipukurau had, on average, lower qualifications than the national average. Median income was also lower. The town had a relatively high population of people 65 and over – farmers from surrounding rural districts often retire there.

“Hātuma: Settlement south of Waipukurau and home of the Hatuma Lime Company (founded in 1932). Hātuma Lake was valued by Māori for its eels.

“Homesteads: Some of Hawke’s Bay’s best-known surviving historic homesteads are located near Waipukurau, including:

Wallingford, built by leading politician and run holder John Davies Ormond in 1853. A township (which has since disappeared) grew up around the property.

Oruawharo, near Takapau, built by Sydney Johnston in 1879.

Mount Vernon, near Waipukurau, built by John Harding in 1882

Woburn in Waipukurau, built by Henry Montgomery in 1893.

The historic Wanstead Hotel is located on Pōrangahau Road between Waipukurau and Wallingford.

“Takapau: rural township off State Highway 2, with a 2006 population of 513. Takapau was founded by pastoral run holder Sydney Johnston of Oruawharo station in 1876. The Johnston family donated land for churches and a school, and built community facilities such as a library, public hall and, later, Plunket rooms. Takapau’s streets are named after family members.

“The township’s major business is the Silverfern Farms meat-processing plant, opened by the Hawke’s Bay Farmers’ Meat Company in 1981. Another important business is Kintail Honey, one of New Zealand’s largest honey-packing and beekeeping operations.

“Tukituki River: Major river in Central Hawke’s Bay. The Tukituki River runs down from the Ruahine Range and joins other waterways above Waipukurau. It drains into Hawke Bay at Haumoana.”113

The Cyclopedia of New Zealand enumerates: “Waipukurau, the center of a large sheep-raising country, is a township situated on the main line of railway, five miles south from Waipawa, and forty-four miles south by rail from Napier, in the county of Waipawa. The site of the township was originally held by Maoris, and there are still to be seen relics of the settlement, including an old pa. The first settlers were Messrs Purvis and HR Russell, who arrived in the early ‘fifties’, and they were followed by Messrs John Harding, Captain Newman, Donald Gollan, James Evison, James Main, George Winlove, John Sharpin, John Evans, Hugh Roberts, A Jones, Peter Gow, and John Palmer. Mr HR Russell took up a large area of virgin country, which he successfully farmed for many years. He laid out the township, and built a hotel, and he gave land for many public purposes. In the early days, when wheat was grown more largely, flour-milling was carried on in the locality, and, subsequently, saw-milling and flax-milling flourished for a time. Boiling down works were originally conducted in conjunction with sheep grazing, but, later, Messrs Nelson Brothers established a branch freezing establishment, which, however, was afterwards closed down. The opening up of large estates from time to time, including the Mount Vernon and Hatuma estates, has greatly assisted settlement. The country is chiefly undulating, of fine farming quality, the roads are excellent, and the climate is good. Waipukurau has post, telegraph, money order, savings bank, and other Government offices, a branch of the Bank of New Zealand, and a hospital. There are also churches, a library, a large public school, and a fine hotel. A newspaper is published in the township, and there are extensive sale yards. There is fine scenery in the neighborhood, good shooting is obtained on Lake Hatuma, and there is abundance of fish in the river. In the vicinity of the lake there is a large racecourse, with a fine grand stand.”114

***WHAKATANE***

Wises’ New Zealand Guide gives an account: “Whakatane - According to Maori tradition, it was at Whakatane that the great Polynesian explorer, Toi te Huatahi arrived in AD1150 ... the name is associated with an incident that occurred in the 14th century.”115

Tiena Jordan points out: “Whakatane is a Maori name meaning ‘to do the work of a man’ or ‘to act like a man’. When the Mataatua Waka (canoe) arrived at Kakahoroa (which is what Whakatane was known as) in the 12th century migrations of canoes to NZ, the men went ashore to look for the landmarks they had been given. The women stayed in the canoe. The canoe started drifting back down the river towards the sea. Women were not allowed to touch the paddles as they were tapu (sacred). However, Wairaka, daughter of Chief Toroa the captain, stood up and said ‘kia whakatane au ia ahau’ (I will act like a man) and started paddling the canoe. The other women followed suit and saved the canoe and its contents.

“Pronunciation: wh is pronounced ‘F’. a is the sound of the ‘u’ in cut, run etc. e is the sound of the ‘e’ in met, net, set, etc.”116

“Whakatane is a town in the eastern Bay of Plenty Region in the North Island of New Zealand, 90 km east of Tauranga and 89 km northeast of Rotorua, at the mouth of the Whakatane River. Whakatane District is the encompassing territorial authority, which covers an area to the south and west of the town, excluding the enclave of Kawerau.

“It has an urban population of 18,750, with another 15,650 people living in the rest of the Whakatane District. Of the 34,400 people (June 2012 estimate) in the District, around 40% have Māori ancestry. The District has a land area of 4,442.07 km² (1,715.09 sq mi). Whakatane District was created in 1976.

“Whakatane is part of the parliamentary electorate of East Coast, represented by Anne Tolley of the New Zealand National Party. It is the main urban center of the Eastern Bay of Plenty sub-region; incorporating Whakatane, Kawerau, and Opotiki the Eastern Bay stretches from Otamarakau in the west, to Cape Runaway in the northeast and Whirinaki in the south. It is the seat of the Bay of Plenty Regional Council, chosen as a compromise between the region's two larger cities, Tauranga and Rotorua.

“Whakatane was affected by the 1987 Edgecumbe earthquake.

“Maori Occupation: The site of the town has long been populated. Māori pa (Māori fortified village) sites in the area date back to the first Polynesian settlements, estimated to have been around 1200 CE. According to Māori tradition Toi-te-huatahi, later known as Toi-kai-rakau, landed at Whakatane about 1150 CE in search of his grandson Whatonga. Failing to find Whatonga, he settled in the locality and built a pa on the highest point of the headland now called Whakatane Heads, overlooking the present town. Some 200 years later the Mataatua waka landed at Whakatane.

“The name Whakatane is reputed to commemorate an incident occurring after the arrival of the Mataatua. The men had gone ashore and the canoe began to drift. Wairaka, a chieftainess, said ‘Kia Whakatāne au i ahau’ (‘I will act like a man’), and commenced to paddle (which women were not allowed to do), and with the help of the other women saved the canoe.

“The region around Whakatane was important during the New Zealand Wars of the mid-19th century, particularly the Volkner Incident. Its role culminated in 1869 with raids by Te Kooti’s forces and a number of its few buildings were razed, leading to an armed constabulary being stationed above the town for a short while. Whakatane beach heralded an historic meeting on 23 March 1908 between Prime Minister Joseph Ward and the controversial Māori prophet and activist Rua Kenana Hepetipa. Kenana claimed to be Te Kooti's successor.

“European Settlement: The town was a notable shipbuilding and trade center from 1880 and with the draining of the Rangitikei swamp into productive farmland from 1904, Whakatane grew considerably. In the early 1920s it was the fastest growing town in the country for a period of about three years and this saw the introduction of electricity for the first time. The board mill at Whakatane began as a small operation in 1939 but has grown over the years, it continues operating to this day.

“The Whakatane River once had a much longer and more circuitous route along the western edge of the Whakatane urban area, having been significantly re-coursed in the 1960s with a couple of its loopier loops removed to help prevent flooding and provide for expansion of the town. Remnants of the original watercourse remain as Lake Sullivan and the Awatapu lagoon. The original wide-span ferro-concrete bridge constructed in 1911 at the (aptly named) Bridge Street was demolished in 1984 and replaced by the Landing Road Bridge.

“The area of the town center around Kakahoroa Drive was reclaimed around 1970 and later developed in the 1990s. The Hub, a large-format retail shopping center on the edge of the town, was built in 2005-7. Whakatane has in recent years benefited from 'coastal drift' of local Maori from the heartland, its relative dominance over numerous smaller and less prosperous towns surrounding it, such as Te Teko (affectionately known as 'Texas') and Waimana, and its popularity as a retirement destination.

“Mataatua Declaration in 1993: The First International Conference on the Cultural and Intellectual Property Rights of Indigenous Peoples was held in Whakatane from 12 to 18 June 1993. This resulted in the Mataatua Declaration on Cultural and Intellectual Property Rights of Indigenous Peoples, commonly referred to as the Mataatua Declaration.

“Flooding in 2004: Heavy rain struck the Bay of Plenty and Whakatane on 16–18 July 2004 causing severe flooding and resulting in a state of civil emergency being declared. Many homes and properties were flooded, forcing thousands of Whakatane residents to evacuate. The Rangitaiki River burst its banks, flooding large areas of farmland, and numerous roads were closed by floods and slips. A total of 245.8 mm of rain fell in Whakatane in the 48-hour period and many small earthquakes were also felt during this time, loosening the sodden earth and resulting in landslips that claimed two lives. These were the first earthquake deaths in New Zealand for nearly 40 years.”117

www.cityofwhakatane.co.nz relates: “Whakatane is located in the Bay of Plenty region of New Zealand. Sandy beaches are predominant along the 54 kilometers of coastline. Whakatane is the gateway to the East Cape, and the Whakatane and Motu Rivers. Activities include jet boating, rafting, dolphin watching, game fishing, bush walks, horse treks, 4x4 tours, helicopter flights surfing on Ohope beach tramping in

the Urewera National Park. Te Urewera National Park in the south is protected native forest home to a rich array of flora and fauna.

“The town has a population of 18,750, with another 15,650 people living within the greater Whakatane District. Of the 34,400 people (June 2008 estimate) in the District around 40% have Maori ancestry. The District has a land area of 4,442.07 km² (1,715.09 sq mi). Whakatane was among the towns affected by the 1987 Edgecumbe Earthquake.

“You can easily book your Whakatane accommodation with our hotel booking partner Travel Bug. Whether you are looking for Whakatane hotels, motels or just a family camping ground, they have the lot! Save time, and book your Whakatane accommodation online now :)

“Whakatane Attractions: Whakatane is a town in the Bay of Plenty region, in the North Island of New Zealand and is the seat of the Bay of Plenty Regional Council. Whakatane is 90 km east of Tauranga and 89 km northeast of Rotorua, at the mouth of the Whakatane River. Despite officially being in the Bay of Plenty region, many local people prefer to say that they live in the ‘Eastern Bay of Plenty’.

“Settlement: The site of the town has long been populated. Maori pa sites in the area date back to the first Polynesian settlements, estimated to have been around 1200 CE. According to Maori tradition Toi Te Huatahi, later known as Toi Kairakau, landed at Whakatane, about AD 1150, in search of his grandson, Whatonga. Failing to find Whatonga, he decided to settle in the locality and built a pa on the highest point of the headland now called Whakatane Heads, overlooking the present town. Some 200 years later the Mataatua waka landed at Whakatane.

“The name Whakatane commemorates an incident occurring after the arrival of the Mataatua. The men had gone ashore and the canoe began to drift. Wairaka, a chieftainess, said ‘Kia Whakatane au i ahau’ (‘I will act like a man’), and commenced to paddle (which women were not allowed to do), and with the help of the other women saved the canoe.

“The region around Whakatane was important during the New Zealand Wars of the mid-19th century, particularly the Volkner Incident. Its role culminated in 1869 with raids by Te Kooti's forces. Whakatane beach heralded an historic meeting on the 23 March 1908 between Prime Minister Joseph Ward and the controversial Maori prophet and activist Rua Kenana Hepetipa. Kenana claimed to be Te Kooti's successor.

“Whale Island (or Motuhora) is a small island off the Bay of Plenty coast about 12 kilometers north of Whakatane. The island has numerous sites of pa (Maori fortified villages). It also provided shelter for Cook's Endeavour in 1769. A whaling station existed on the island during the 19th century.

“Industries and tourism: The town's main industries are diverse: forestry, dairy farming, horticulture, fishing, tourism and manufacturing are all well-established. There is a paper mill and a newspaper press. Whakatane is the gateway to Whakaari/White Island, New Zealand's most active volcano, located 48 kilometers north of Whakatane and a popular destination for day cruises. Whakatane is also used as a base for many tourists who wish to explore other activities in the surrounding region. Popular tourist

activities include swimming with dolphins, whale watching, chartered fishing cruises, surf tours, amateur astronomy, hunting, aviation and bushwalking.

“Infrastructure: The mouth of the Whakatane River and Ohiwa Harbour have both provided berths for yachts, fishing trawlers and small ships since European settlement of the area. More recently, the construction of an airport on the western side of the river has provided the region with access to commercial air transport which dramatically reduced passenger transport times to and from the major international airports at Auckland and Wellington.

“A branch railway line (Whakatane Industrial Railway connected, now dismantled and lines lifted), the Whakatane Board Mills to the Taneatua branch line, which in turn is connected to the East Coast Main Trunk Railway. The Whakatane Industrial Railway is currently mothballed, but has never had a passenger rail service. Private cars and some limited bus services and taxis (as well as cycling and walking) are the primary modes of transport for residents. The city also has access to modern telecommunications infrastructure including high speed internet access.”118

www.whakatane.com stipulates: “The story of the coming of the Maori to Whakatane is shrouded in the mists of time, but the oral traditions of the tangata whenua (people of the land) make it clear that the region was settled by a series of migrations over several hundred years.

“The first inhabitant, more than 1,000 years ago, was Tiwakawaka, a grandson of Maui, the legendary voyageur and discoverer of Aotearoa. Tiwakawaka's people had lived in Kakahoroa (later to be named Whakatane) for some generations before the arrival of the famed Toi, founder of numerous tribes (Te Tini O Toi - the multitude of Toi) that occupied much of the North Island's East Coast, Taranaki and the Far North.

“Toi's people married into the original settlers and from his stronghold - Kapu-te-rangi (one of the oldest known pa sites in New Zealand) - above Whakatane, his sons Rauru and Awanuiarangi in turn went forth to found tribes of their own.

“Some 200 years later came the waka Mataatua bringing the kumara.

“Following the directions of his father, Irakewa, the Captain Toroa, his brothers Puhi and Taneatua, sister Muriwai, son Ruaihona, daughter Wairaka and other members of his family sailed to Kakahoroa, mooring in the river estuary near the town's current commercial center. The men then climbed the hillside to Kapu-te-rangi, leaving Mataatua in the care of the small group consisting mainly of women. The outgoing tide was threatening to carry away the waka when Wairaka exclaimed: ‘E! Kia whakatane au i ahau’ (let me act the part of a man). In breach of tradition, the women paddled the canoe back to safety and from this incident, Whakatane received its name.

“Sometime later, Toroa and Puhi fell into dispute over the planting of the kumara and Puhi and some of his followers departed in Mataatua for the Far North where he founded the Nga Puhi tribe.

“Again, Toroa's people intermarried with the Tangata Whenua and from them descend the Ngati Awa, Tuhoe and Te Whakatohea iwi, which remain the guardians of the mana whenua (spirit of the land) of the Eastern Bay of Plenty region to this day.

“European settlement began in the 1830s when whalers, sealers and later missionaries and traders made their homes here. The area became a major shipbuilding center and the vessels were used to carry maize, potatoes, wheat and flax to other northern population centers for sale or barter.

“Although most Eastern Bay of Plenty Maori took no active part, the area nevertheless became embroiled in the New Zealand land wars during the 1860s and 70s. In 1869, the famed fighting chieftain Te Kooti raided the town, razing its few buildings. This led to the stationing of a unit of armed constabulary in Whakatane and the construction of a defensive redoubt on the promontory above the town center.

“With the advent of more peaceful times, industrial and agricultural development continued, that process accelerating from 1910 onwards when work began to drain the swamplands of the Rangitaiki Plains. Reclamation in Whakatane also created new land for residential and commercial development.

“Agriculture remains an economic mainstay, but since the 1950s, plantation forestry and wood processing have also become increasingly important.

“In later years, tourism too has taken on an important role as more and more people have come to appreciate the region's rich heritage, wonderful coastal and bush resources and outstanding climate.”119

Coming soon…

Interesting Place Names and History of Northern Ireland

Already published:

Revised Interesting Place Names and History of Australia

Interesting Place Names and History of Canada

Interesting Place Names and History of England

Interesting Place Names and History of Ireland

1 http://en.wikipedia.org/wiki/Toponymy

2 IC Campbell; A History of the Pacific Islands; University of California Press; 1989

3 IC Campbell; A History of the Pacific Islands; University of California Press; 1989

4 John H Chambers; A Traveller’s History of New Zealand and South Pacific Islands; Interlink Publishing Group Inc; 2004

5 John H Chambers; A Traveller’s History of New Zealand and South Pacific Islands; Interlink Publishing Group Inc; 2004

6 Anne, Archives, Lakes District Museum, 49 Buckingham Street, Arrowtown 9310, New Zealand; http://www.museumqueenstown.com/contact-us/; [email protected]

7 AW Reed and Peter Dowling; Place Names of New Zealand; 2010; provided by Fran McGowan, Senior Librarian and Web Content Co-ordinator, Manatū Taonga - Ministry for Culture and Heritage, ASB House, Level 4, 101 The Terrace, PO Box 5364, Wellington 6145, New Zealand; http://www.mch.govt.nz/contact-us; [email protected]

8 Arrowtown Then; http://www.arrowtown.com/arrowtown/history/; Arrowtown Promotion and Business Association Inc, c/o 49 Buckingham Street, Arrowtown 9302, Central Otago, New Zealand; [email protected]

9 Brian Newton Davis, Vicar, St Philips, Karori West, Wellington and Edward Stewart Dollimore, Research Officer, Department of Lands and Survey, Wellington, New Zealand; printed in Balclutha; An Encyclopedia of New Zealand; 1966; provided by Te Ara – the Encyclopedia of New Zealand; http://www.teara.govt.nz/en/1966/balclutha/1

10 http://en.wikipedia.org/wiki/Balclutha,_New_Zealand

11 http://en.wikipedia.org/wiki/Bay_of_Plenty

12 Katie Cox, Communications Manager, Tourism Bay of Plenty, 95 Willow St, Tauranga 3151, Bay of Plenty, New Zealand; www.bayofplentynz.com; [email protected]

13 AW Reed and Peter Dowling; Place Names of New Zealand; 2010; provided by Fran McGowan, Senior Librarian and Web Content Co-ordinator, Manatū Taonga - Ministry for Culture and Heritage, ASB House, Level 4, 101 The Terrace, PO Box 5364, Wellington 6145, New Zealand; http://www.mch.govt.nz/contact-us; [email protected]

14 John H Chambers; A Traveller’s History of New Zealand and South Pacific Islands; Interlink Publishing Group Inc; 2004

15 http://www.ourregion.co.nz/bunnythorpe/

16 http://en.wikipedia.org/wiki/Bunnythorpe

17 http://en.wikipedia.org/wiki/Cashmere,_New_Zealand

18 Leona May; [email protected]

19 http://www.theoldstonehouse.co.nz/history.html; The Old Stone House Function Centre, 30 Shalamar Drive, Cracroft, Christchurch, New Zealand; [email protected]

20 Charles L Money; Knocking about in New Zealand; Samuel Mullen; 1871

21 http://en.wikipedia.org/wiki/Coromandel,_New_Zealand

22 http://www.coromandeltown.co.nz/history.html; Coromandel Town Information Centre, 84 Kapanga Road, Coromandel Town 3506, New Zealand; [email protected]

23 http://www.thepeninsula.co.nz/coromandel/history.htm; [email protected]

24 Ernst Dieffenbach; Travels in New Zealand: With Contributions to the Geography, Geology, Botany, and Natural History of that Country; Vol 1; Murray; 1843

25 Ferdinand von Hochstetter and Edward Sauter; New Zealand, Its Physical Geography, Geology and Natural History: With Special Reference to the Results of Government Expeditions in the Provinces of Auckland and Nelson; JG Cotta; 1867

26 http://en.wikipedia.org/wiki/Eketahuna

27 Brian Newton Davis, Vicar, St Philips, Karori West, Wellington and Edward Stewart Dollimore, Research Officer, Department of Lands and Survey, Wellington, New Zealand; printed in Eketahuna; An Encyclopedia of New Zealand; 1966; provided by Te Ara – the Encyclopedia of New Zealand; http://www.teara.govt.nz/en/1966/eketahuna/1

28 Peter Best; Eketahuna Township – Its Beginnings; http://www.eketahunakiwicountry.co.nz/information.php?info_id=9

29 John H Chambers; A Traveller’s History of New Zealand and South Pacific Islands; Interlink Publishing Group Inc; 2004

30 http://en.wikipedia.org/wiki/Glenorchy,_New_Zealand

31 http://www.glenorchy-nz.com/VisitorInfo/HistoryoftheHeadoftheLake/tabid/80/Default.aspx

32 John H Chambers; A Traveller’s History of New Zealand and South Pacific Islands; Interlink Publishing Group Inc; 2004

33 http://en.wikipedia.org/wiki/Granity

34 The Cyclopedia of New Zealand (Nelson, Marlborough & Westland Provincial Districts); Cyclopedia Company Limited; 1906; http://nzetc.victoria.ac.nz/tm/scholarly/tei-Cyc05Cycl-t1-body1-d1-d2-d30.html

35 AW Reed and Peter Dowling; Place Names of New Zealand; 2010; provided by Fran McGowan, Senior Librarian and Web Content Co-ordinator, Manatū Taonga - Ministry for Culture and Heritage, ASB House, Level 4, 101 The Terrace, PO Box 5364, Wellington 6145, New Zealand; http://www.mch.govt.nz/contact-us; [email protected]

36 Bernice Shackleton; New Roads Over the Ranges: The Hakataramea Pass; The New Zealand Railways Magazine; Vol 13, Issue 4; July 1, 1938; http://nzetc.victoria.ac.nz/tm/scholarly/tei-Gov13_04Rail-t1-body-d8.html

37 http://www.hauraki-dc.govt.nz/Overview/Ngatea.htm

38 Paul Monin; Hauraki-Coromandel Places – Hauraki Plains; Te Ara – The Encyclopedia of New Zealand; http://www.teara.govt.nz/en/hauraki-coromandel-places/page-1

39 http://en.wikipedia.org/wiki/Hawke's_Bay_region

40 Ernst Dieffenbach; Travels in New Zealand: With Contributions to the Geography, Geology, Botany, and Natural History of that Country; Vol 1; Murray; 1843

41 John H Chambers; A Traveller’s History of New Zealand and South Pacific Islands; Interlink Publishing Group Inc; 2004

42 AW Reed and Peter Dowling; Place Names of New Zealand; 2010; provided by Fran McGowan, Senior Librarian and Web Content Co-ordinator, Manatū Taonga - Ministry for Culture and Heritage, ASB House, Level 4, 101 The Terrace, PO Box 5364, Wellington 6145, New Zealand; http://www.mch.govt.nz/contact-us; [email protected]

43 http://en.wikipedia.org/wiki/Horowhenua_District

44 GH Leslie Adkin; Horowhenua: Its Maori Place-names and Their Topographic and Historical Background; Department of Internal Affairs; 1948; provided by Pippa Coard, Te Takere, 10 Bath Street, Levin 5510, New Zealand; http://tetakere.org.nz/; [email protected]

45 Malcolm McKinnon; Manawatu and Horowhenua Region – Early Maori History; Te Ara – The Encyclopedia of New Zealand; http://www.teara.govt.nz/en/manawatu-and-horowhenua-region/page-4

46 Richard Taylor; Te Ika a Maui: Or, New Zealand and Its Inhabitants, Illustrating the Origin, Manners, Customs, Mythology, Religion, Rites, Songs, Proverbs, Fables, and Language of the Natives; William MacIntosh; 1870

47 AW Reed and Peter Dowling; Place Names of New Zealand; 2010; provided by Fran McGowan, Senior Librarian and Web Content Co-ordinator, Manatū Taonga - Ministry for Culture and Heritage, ASB House, Level 4, 101 The Terrace, PO Box 5364, Wellington 6145, New Zealand; http://www.mch.govt.nz/contact-us; [email protected]

48 http://en.wikipedia.org/wiki/Inangahua_Junction

49 The Cyclopedia of New Zealand (Nelson, Marlborough & Westland Provincial Districts; Cyclopedia Company Limited; 1906; http://nzetc.victoria.ac.nz/tm/scholarly/tei-Cyc05Cycl-t1-body1-d1-d2-d22.html

50 AW Reed and Peter Dowling; Place Names of New Zealand; 2010; provided by Fran McGowan, Senior Librarian and Web Content Co-ordinator, Manatū Taonga - Ministry for Culture and Heritage, ASB House, Level 4, 101 The Terrace, PO Box 5364, Wellington 6145, New Zealand; http://www.mch.govt.nz/contact-us; [email protected]

51 http://en.wikipedia.org/wiki/Kaitaia

52 http://www.kaitaia.co.nz/History.cfm

53 Ernst Dieffenbach; Travels in New Zealand: With Contributions to the Geography, Geology, Botany, and Natural History of that Country; Vol 1; Murray; 1843

54 AW Reed and Peter Dowling; Place Names of New Zealand; 2010; provided by Fran McGowan, Senior Librarian and Web Content Co-ordinator, Manatū Taonga - Ministry for Culture and Heritage, ASB House, Level 4, 101 The Terrace, PO Box 5364, Wellington 6145, New Zealand; http://www.mch.govt.nz/contact-us; [email protected]

55 The Cyclopedia of New Zealand (Taranaki, Hawke’s Bay and Wellington Provincial Districts); Cyclopedia Company Limited; 1908; http://nzetc.victoria.ac.nz/tm/scholarly/tei-Cyc06Cycl-t1-body1-d1-d28-d51.html

56 Ferdinand von Hochstetter; Geology of New Zealand: In Explanation of the Geographical and Topographical Atlas of New Zealand; T Delattre; 1864

57 AW Reed and Peter Dowling; Place Names of New Zealand; 2010; provided by Fran McGowan, Senior Librarian and Web Content Co-ordinator, Manatū Taonga - Ministry for Culture and Heritage, ASB House, Level 4, 101 The Terrace, PO Box 5364, Wellington 6145, New Zealand; http://www.mch.govt.nz/contact-us; [email protected]

58 http://en.wikipedia.org/wiki/Kaukapakapa

59 http://www.helensvillemuseum.org.nz/districts/kaukapakapa.htm

60 The Cyclopedia of New Zealand (Auckland Provincial District); Cyclopedia Company Limited; 1902; http://nzetc.victoria.ac.nz/tm/scholarly/tei-Cyc02Cycl-t1-body1-d2-d54.html

61 AW Reed and Peter Dowling; Place Names of New Zealand; 2010; provided by Fran McGowan, Senior Librarian and Web Content Co-ordinator, Manatū Taonga - Ministry for Culture and Heritage, ASB House, Level 4, 101 The Terrace, PO Box 5364, Wellington 6145, New Zealand; http://www.mch.govt.nz/contact-us; [email protected]

62 http://en.wikipedia.org/wiki/Kihikihi

63 William Fox; The War in New Zealand; Smith, Elder; 1866

64 Lynley Blythe, Whakatāne District Council, Private Bag 1002, Whakatāne 3158, New Zealand; http://www.whakatane.govt.nz/; [email protected]

65 John H Chambers; A Traveller’s History of New Zealand and South Pacific Islands; Interlink Publishing Group Inc; 2004

66 http://en.wikipedia.org/wiki/Maungakaramea

67 John H Chambers; A Traveller’s History of New Zealand and South Pacific Islands; Interlink Publishing Group Inc; 2004

68 AW Reed and Peter Dowling; Place Names of New Zealand; 2010; provided by Fran McGowan, Senior Librarian and Web Content Co-ordinator, Manatū Taonga - Ministry for Culture and Heritage, ASB House, Level 4, 101 The Terrace, PO Box 5364, Wellington 6145, New Zealand; http://www.mch.govt.nz/contact-us; [email protected]

69 Sue Watson, Finance & Corporate Services Supervisor, Opotiki District Council, PO Box 44, 108 St John Street, Opotiki 3162, New Zealand; www.odc.govt.nz; [email protected]

70 http://en.wikipedia.org/wiki/Opotiki

71 http://www.opotikinz.com/history.html; Opotiki Information Centre, 70 Bridge Street, Opotiki, New Zealand; [email protected]

72 Brian Newton Davis, Vicar, St Philips, Karori West, Wellington and Edward Stewart Dollimore, Research Officer, Department of Lands and Survey, Wellington, New Zealand; printed in Opotiki; An Encyclopedia of New Zealand; 1966; provided by Te Ara – the Encyclopedia of New Zealand; http://www.teara.govt.nz/en/1966/opotiki

73 AW Reed and Peter Dowling; Place Names of New Zealand; 2010; provided by Fran McGowan, Senior Librarian and Web Content Co-ordinator, Manatū Taonga - Ministry for Culture and Heritage, ASB House, Level 4, 101 The Terrace, PO Box 5364, Wellington 6145, New Zealand; http://www.mch.govt.nz/contact-us; [email protected]

74 http://en.wikipedia.org/wiki/Paekakariki

75 http://marinenz.com/Paekakariki

76 http://en.wikipedia.org/wiki/Paraparaumu

77 John H Chambers; A Traveller’s History of New Zealand and South Pacific Islands; Interlink Publishing Group Inc; 2004

78 http://www.queensredoubt.co.nz/main.cfm?id=2

79 AW Reed and Peter Dowling; Place Names of New Zealand; 2010; provided by Fran McGowan, Senior Librarian and Web Content Co-ordinator, Manatū Taonga - Ministry for Culture and Heritage, ASB House, Level 4, 101 The Terrace, PO Box 5364, Wellington 6145, New Zealand; http://www.mch.govt.nz/contact-us; [email protected]

80 http://en.wikipedia.org/wiki/Rai_Valley

81 The Cyclopedia of New Zealand (Nelson, Marlborough & Westland Provincial Districts); Cyclopedia Company Limited; 1906; http://nzetc.victoria.ac.nz/tm/scholarly/tei-Cyc05Cycl-t1-body1-d2-d28-d17.html

82 AW Reed and Peter Dowling; Place Names of New Zealand; 2010; provided by Fran McGowan, Senior Librarian and Web Content Co-ordinator, Manatū Taonga - Ministry for Culture and Heritage, ASB House, Level 4, 101 The Terrace, PO Box 5364, Wellington 6145, New Zealand; http://www.mch.govt.nz/contact-us; [email protected]

83 http://en.wikipedia.org/wiki/Mount_Ruapehu

84 John H Chambers; A Traveller’s History of New Zealand and South Pacific Islands; Interlink Publishing Group Inc; 2004

85 James Cowan; The New Zealand Wars: A History of the Maori Campaigns and the Pioneering Period: Volume II: The Hauhau Wars, 1864-72; RE Owen; 1956; http://nzetc.victoria.ac.nz/tm/scholarly/tei-Cow02NewZ-c2.html

86 AW Reed and Peter Dowling; Place Names of New Zealand; 2010; provided by Fran McGowan, Senior Librarian and Web Content Co-ordinator, Manatū Taonga - Ministry for Culture and Heritage, ASB House, Level 4, 101 The Terrace, PO Box 5364, Wellington 6145, New Zealand; http://www.mch.govt.nz/contact-us; [email protected]

87 http://en.wikipedia.org/wiki/Taranaki_region

88 http://www.historicplaces.org.nz/placestovisit/taranaki.aspx

89 Ernst Dieffenbach; Travels in New Zealand: With Contributions to the Geography, Geology, Botany, and Natural History of that Country; Vol 1; Murray; 1843

90 http://en.wikipedia.org/wiki/Taumatawhakatangihangakoauauotamateapokaiwhenuakitanatahu

91 http://www.newzealand.com/int/feature/the-longest-place-name-in-new-zealand/

92 AW Reed and Peter Dowling; Place Names of New Zealand; 2010; provided by Fran McGowan, Senior Librarian and Web Content Co-ordinator, Manatū Taonga - Ministry for Culture and Heritage, ASB House, Level 4, 101 The Terrace, PO Box 5364, Wellington 6145, New Zealand; http://www.mch.govt.nz/contact-us; [email protected]

93 http://en.wikipedia.org/wiki/Te_Anau

94 http://www.te-anau.nz.com/

95 Bryce Leslie Wood, New Zealand Geological Survey, Dunedin, New Zealand; printed in Te Anau, Lake; An Encyclopedia of New Zealand; 1966; provided by Te Ara – the Encyclopedia of New Zealand; http://www.teara.govt.nz/en/1966/te-anau-lake

96 AW Reed and Peter Dowling; Place Names of New Zealand; 2010; provided by Fran McGowan, Senior Librarian and Web Content Co-ordinator, Manatū Taonga - Ministry for Culture and Heritage, ASB House, Level 4, 101 The Terrace, PO Box 5364, Wellington 6145, New Zealand; http://www.mch.govt.nz/contact-us; [email protected]

97 http://www.tekauwhatavillage.co.nz/

98 AW Reed and Peter Dowling; Place Names of New Zealand; 2010; provided by Fran McGowan, Senior Librarian and Web Content Co-ordinator, Manatū Taonga - Ministry for Culture and Heritage, ASB House, Level 4, 101 The Terrace, PO Box 5364, Wellington 6145, New Zealand; http://www.mch.govt.nz/contact-us; [email protected]

99 http://en.wikipedia.org/wiki/Temple_View

100 http://www.nzhistory.net.nz/mormon-temple-opens-in-hamilton

101 http://en.wikipedia.org/wiki/Timaru

102 John H Chambers; A Traveller’s History of New Zealand and South Pacific Islands; Interlink Publishing Group Inc; 2004

103 http://www.timaru.govt.nz/history/376-timaru-district-history.html; Timaru District Council, 2 King George Place, PO Box 522, Timaru 7940, New Zealand

104 Johannes C Anderson; Jubilee History of South Canterbury; Whitcombe and Tombs; 1916; provided by Tony Rippin, Curatory of Documentary History, South Canterbury Museum, Timaru District Council, Perth Street, Downtown Timaru, New Zealand; www.timaru.govt.nz; [email protected]

105 Oliver A Gillespie; South Canterbury: A Record of Settlement; South Canterbury Centennial History Committee; 1958; provided by Tony Rippin, Curatory of Documentary History, South Canterbury Museum, Timaru District Council, Perth Street, Downtown Timaru, New Zealand; www.timaru.govt.nz; [email protected]

106 AW Reed and Peter Dowling; Place Names of New Zealand; 2010; provided by Fran McGowan, Senior Librarian and Web Content Co-ordinator, Manatū Taonga - Ministry for Culture and Heritage, ASB House, Level 4, 101 The Terrace, PO Box 5364, Wellington 6145, New Zealand; http://www.mch.govt.nz/contact-us; [email protected]

107 http://en.wikipedia.org/wiki/Turua

108 S Percy Smith; History and Traditions of the Maoris of the West Coast North Island of New Zealand Prior to 1840; Polynesian Society; 1910; http://nzetc.victoria.ac.nz/tm/scholarly/tei-SmiHist-t1-body1-d15-d6.html

109 AW Reed and Peter Dowling; Place Names of New Zealand; 2010; provided by Fran McGowan, Senior Librarian and Web Content Co-ordinator, Manatū Taonga - Ministry for Culture and Heritage, ASB House, Level 4, 101 The Terrace, PO Box 5364, Wellington 6145, New Zealand; http://www.mch.govt.nz/contact-us; [email protected]

110 http://en.wikipedia.org/wiki/Tututawa

111 AW Reed and Peter Dowling; Place Names of New Zealand; 2010; provided by Fran McGowan, Senior Librarian and Web Content Co-ordinator, Manatū Taonga - Ministry for Culture and Heritage, ASB House, Level 4, 101 The Terrace, PO Box 5364, Wellington 6145, New Zealand; http://www.mch.govt.nz/contact-us; [email protected]

112 http://en.wikipedia.org/wiki/Waipukurau

113 Kerryn Pollock; Hawke’s Bay Places – Waipukurau; Te Ara – The Encyclopedia of New Zealand; July 13, 2012; http://www.teara.govt.nz/en/hawkes-bay-places/page-6

114 The Cyclopedia of New Zealand (Taranaki, Hawke’s Bay & Wellington Provincial Districts; Cyclopedia Company Limited; 1908; http://nzetc.victoria.ac.nz/tm/scholarly/tei-Cyc06Cycl-t1-body1-d2-d27-d46.html

115 Wises’ New Zealand Guide; 1987; provided by Fran McGowan, Senior Librarian and Web Content Co-ordinator, Manatū Taonga - Ministry for Culture and Heritage, ASB House, Level 4, 101 The Terrace, PO Box 5364, Wellington 6145, New Zealand; http://www.mch.govt.nz/contact-us; [email protected]

116 Tiena Jordan, Vice-President, Whakatane Historical Society, PO Box 203, Whakatane 3158, New Zealand; http://www.whakatanehistorical.org.nz/; [email protected]

117 http://en.wikipedia.org/wiki/Whakatane

118 http://www.cityofwhakatane.co.nz/

119 http://www.whakatane.com/whakatane-district/history