Te Hiku o te a Maui

Mana (Auckland), Volume I, Issue 3, 4 August 1977, Page 3

Te Hiku o te a Maui

by

Saana Murray

(The land struggle of Saana Murray and her people of Te Hiku o Telka, New Zealand’s Far North.) .

Ko Maunga Piko te Maunga

Ko Waitanoni te Wairere

Ko Kapowairua te Kainga

iMaunga Piko is the Mountain | i Waitanoni is the Waterfall Kapowairua Spirits Bay is the dwelling place. Long before any archaeologist set foot on Te Hiku O Te Ika, our ancestors lived in the valley surrounding Maunga Piko. The proof of their previous existence was revealed again after a big flood, and as I gazed at their work stones, where they had shaped their mere, and cultivation tools etc, I wondered what the message was that these stones had for our generation.

There is a recorded legend of our ancestor ‘Tohe’ who named the land marks in the Far North and the famous Ninety Mile Beach after himself, ‘Te Oneroa A Tohe’ - the ‘Long Beach of Tohe’. In those far off days Tohe called together his tribe to say his last farewells, for he longed to travel south to seek his missing daughter. Fearing that he would be slain, his tribe begged him not to’ go. This was Tohe’s reply - “If I die you must catch my spirit, as it will surely pass this way on the Ijourney to Te Rerenga Wairua”. (Cape Reinga). ‘Waitanoni’, the waterfall, nourished our Tupuna’s gardens and was their source of water supply for centuries. It was known that the last request of our Tupuna’s before death, was for ' the cool waters of Waitanoni.

Maunga Piko and all the west and east coast of Te Hiku O Te Ika was very sacred (Tapu), as it was the burial grounds of our i ancestors and the pathway of the spirit world to Te Rerenga Wairua.

A big dark shadow lies at the foot of Maunga Piko in the valley of our ancestors, for the Turangawaewae of Tohe is in danger of losing its Maori Mana. The danger lies amongst ourselves the Maori descendants, and this division was caused by manipulated European procedure of Incorporation meetings. An example is proven in the record of one annual general meeting, where shareholders were informed of proposals to plant trees on Maori lands for pulping. All of the negotiations came from the committee, even though the Company or the Heads, for the forestry for pulping, were present at the meeting.

Here we observed a shareholder with a bundle of proxy forms. These proxy forms were put to support the tree planting project and it was passed. No doubt, this shareholder was prepared for all these projects. On the same day a second proposal was put through for re-negotiations to lease the coastline to the Crowh. The same proxy forms were used and the proposals accepted. Prior to these proposals, we had rejected the loan for Maori Affairs development, as we felt our Tupuna’s land would be taken for unpaid development debts, and we had already rejected at two previous annual general meetings, the lease of the coastline to the Crown.

-At the beginning of all Incorporation development schemes, a Crowm’s Solicitor, while putting ! their lease proposals to the shareholders a few years back, told us that our land V is poor and dei nuded and that we couldn’t even 'grow trees on it. However, forestry schemes were successful

on adjacent blocks and natural grown trees were visible to everyone in the Marae. To come back to the present pulp proposals, it was intended to create employment for the community. One pitfall being that the only employment created was for three months per year, during the planting season. Within a short period of time, the acceptance of the pulp proposals. and the legal lease documents were signed in anticipation of the shareholders approval. These procedures were made in haste leaving no time for further discussion of the successful timber forestry which created more employment opportunities for the community. Our problems started when it was put to the shareholders later on, that the pulping company required more land for their trees. Hence the suggestion for a cross lease exchange with the Crown. We believe this company should negotiate with the Crown for the land required for their trees. The Crown control millions of acres of Maori Land, and we are desperately fighting to keep our remaining land in Maor owner-control. At the following annual general meeting, we were to witness the most chaotic meeting of Incorporation procedure, involving the abuse of our elders. Young men were prepared to fight for their Turangawaewae, with punches at the ready while shareholders were demanding a proxy vote. A strange feeling was present, it seemed something drastic was about to happen, and it did. A proxy vote had been declared. All was silent as from the lips of our elders, a quiet prayer escaped

through the turmoil of emotions. Our heart and soul went out with that prayer to retain the Mana of our ancestors land. The answer to our prayers was swift. It was announced the next minute that the proxy forms had accidentally been burnt, causing a loud roar of laughter to ring through the hall.

However, disaster struck again, when our elders were forced to leave the Mana of their Marae, the Turangawaewae of our Tupuna’s, for the same proposals at a special annual general meeting - the cross lease exchange of our land. The same method was .adopted, vote by proxy. Shouting ing with bewilderment, all dignity went out the windows. Gone was the courtesy of Maori meetings. Ka maringi nga roimata.

History repeats itself, it was an European missionary that claimed to purchase Maori land to settle tribal dispute and took the mana of our Tupuna from Te Hiku O Te Ika. A land court and

so earned the name King of the North’. We believe our land and its minerals are worth millions of dollars, and this wealth was exploited with no benefit for this isolated district of ours - Te Hapua. Our understanding is that the land is so sacred that it should not

be disposed of as a mortgage for development schemes. So it is tragic to have centuries of a Maori heritage destroyed by a bundle of proxy forms of absent shareholders. Regardless of what the authorities say, we cannot

accept the exchange of this sacred land for profit. We agree to reserve the coastline for all people

and to protect its historical value and its treasures of flora, fauna

and pupuharakeke etc

We believe the descendants ot Te Hiku OTe Ika should be given the honour and privilege of retaining our ancestors heritage, and be the guardians of the coastline - the source also of our livelihood. There has been a book published about our land struggles and we marched to Parliament to

plead our case. For the present, and future generations, we will establish a centre where all cultures will meet, eat and sleep together at Te Hiku O Te ka. We need land for a selfsupporting Out Post cultural school, where we will learn to regain our lost identity and dignity. We need the use of our natural fibres, timber and minerals. We need to learn about conservation and to research into the farming of our sea resources.

There are future plans for walkways around our coastline. The need for these roads and reserves are realised and we accept this. A compromise is necessary for harmonious existence.

Perhaps the time has come when all nations will mingle on the spiritual pathway of our ancestors along the coastline. Let us be the ones to welcorrieyou all to Te Hiku O Te Ika A Maui, as you weave your pattern of progress into our isolated lives. TAKL MANA MAORI KIA PUMAU. With God’s Blessings. Hana Romana Murray Q.S.M. (Saana Murray). TE K.ARANGA The land struggles of The Far North can be bought in book form. Te Karanga a te Kotuku is available at $2 by writing to Tama Te Kapua Poata, PO Box 19036, Wellington.