edmondsallan on Family Tree Circles
Journals and Posts
edmondsallan - Hello - I thought we might have a look around from Auckland to the Cape and see some more on our European settlers . They will not be in any particular order or date My other assistant
" old faithful " told me at the time to be more constructive when filing Research . Oh well , very hard to undo past mistakes .
Babich, Josip Petrov
Gum-digger, wine-maker, farmer. In 1916, in a windowless tin shed on the desolate gumfields of New Zealand's far north, the young Josip Petrov Babich trod grapes with his feet, fermented wine and opened a wine-shop. From that humble beginning has grown Babich Wines, a leading example of the family-owned companies of Dalmatian origin that have played a crucial role in the emergence of the New Zealand wine industry.
He was born Josip Babić on 23 October 1895 at Runović, Dalmatia, a part of Austrian-ruled Croatia known for its red wines. He was the son of Petar Babić, a farmer, and his wife, Iva Selak. There were no schools in Runović, but Josip learned to read and write from his father, who had become literate while serving in the Austrian army.
To escape economic hardship and military conscription, in 1910 Josip and his brother Stipan journeyed to New Zealand to join their three brothers, Jakov, Mate and Ivan, who were already toiling in the northern gumfields. Arriving in Auckland as a 14-year-old, unable to speak English and with little money, Josip at first worked as an errand boy and cook at a Dalmatian gumfields camp, before becoming a gum-digger himself.
In 1916 the Babich brothers planted Isabella vines and established a pocket-sized vineyard at Kaikino, north of Awanui. Three surviving glass negatives, with 'Kaikino Wineshop 1916' scratched on the plates, show a tin shed near the Babich homestead. Inside are a stack of barrels (the word 'Babich' chalked on their heads), copper jugs, syphon tubing, a funnel, bottles and a worn bottle-cleaning brush. For a £1 sale, Josip would sometimes make an 80-mile delivery trip on horseback, a dozen bottles of port slung over his saddle.
Babich was once prosecuted for selling two bottles of wine to a customer, when the law required a minimum sale of two gallons. When the police witness's evidence proved inconsistent, the case was dismissed, but Babich's lawyer, H. H. Ostler, urged his client to 'get away from this place. There's no future for a winemaker up here'.
In 1919 Josip Babich and three of his brothers shifted to land they had bought earlier at Henderson in west Auckland. At first the property was farmed jointly, but later it was divided between the brothers. A tall, strongly built man, Josip cleared the land, milked cows, grew vegetables and planted fruit trees - and established another vineyard.
Wine-making resumed in the 1920s, with Babich hawking his port and sherry in bottles, half-gallon jars and clay jeroboams of varying sizes around the streets of Auckland. For decades the family grew a variety of fruit, as well as grapes. The company's name, at first New Era Orchard and Vineyard, later changed to Pinot Vineyards, Northern Vineyards and finally Babich Wines. On 31 July 1929, Josip Babich married another Dalmatian immigrant, Mara Grgich, in Auckland. The couple were to have three daughters and two sons. I love their wine, and have done so for many a year . What about you - ?? till we meet again -Regards - edmondsallan
edmondsallan - Hello - Not a lot of imformation on this person . She was a " Maori Prophet " of some standing in the northland. I found trying to research " Kaaro, Ani- Nga Puhi leader, prophet " very difficult .Nearly all her records seem to have vanished . very unusual . Even the snail -- leaves a trail !!!
Ani Kaaro was the senior leader of Ngati Hao, a small, declining hapu of Nga Puhi from Rangiahua and Waihou in the upper Hokianga district. Her authority derived from her grandfather, Eruera Patuone, pre-eminent leader of the tribe in the early days of contact with Europeans. She was the daughter of his only surviving son, Hohaia, and his wife, Harata. The date and place of her birth are not known.
Ani Kaaro emerged as the tribal leader at a time of intense difficulty in Hokianga. While the district was being opened by government policy to European settlement, the Hokianga tribes were simultaneously becoming involved with major movements for Maori unity and political autonomy. Ani was prepared to work through the King movement. In 1885 she persuaded Ngati Hao to enter into a compact with Tawhiao, the Maori King, when he visited Waitangi in an attempt to establish a broad Maori unity. But Ngati Hao and Te Popoto were the only two Hokianga tribes who were prepared to enter into union with the King movement. Ani Kaaro's leadership and support for Tawhiao's aims led her to be challenged by two rival women, who also claimed direct divine guidance. They were sisters, Maria Pangari and Remana Hane (Rimana Hi), daughters of Aporo Pangari (Te Houhou) and grand-daughters of Pangari, Ngati Hao leader from Orira on the northern side of the Waihou River.
Ani Kaaro had already been recognised as a prophet when she made a pilgrimage in May 1885 to Parihaka. Together with her father and her brother, Patu Hohaia, she became a convert to the faith of the visionary Te Whiti-o-Rongomai. He was a pacifist, and believed that God would ultimately restore authority to the Maori. Ani Kaaro apparently gained the following of Maria Pangari's supporters after Maria died on the journey to Parihaka. However, in 1886, while Ani was visiting Napier, Remana Hane seized the leadership of the religious movement at Waihou and won over Ani's close kin, including her father, mother, and brother. Remana claimed to be spiritually married to Te Whiti. She and her followers built a community named Mount Zion, and by 1887 they were involved in extensive feuding with Ani and her followers, which culminated in an armed police expedition against Remana Hane.
Ani Kaaro, while maintaining regular monthly religious meetings, stated that she had ceased to identify herself with the 'Hauhau' teachings of Te Whiti, disclaimed the role of prophet, and returned to an acceptance of the 'European' Sunday as the holy day. However, her father retained his belief in Remana Hane.
The rivalry between the chiefly women continued for a few years, but Remana Hane's following dwindled after the failure of her prediction about the coming of the archangel Gabriel in 1889. Thereafter Ani Kaaro became the unchallenged leader of Ngati Hao. During the royal visit to Rotorua in 1901, she was the only woman photographed among several leading chiefs. She appears as a short, thickset woman, aged probably in her 40s.
Ani Kaaro's husband was Ngakete Hapeta, but nothing is known of their marriage and no evidence of children has been found. It is not known when or where she died. Her chiefly leadership derived not just from her descent - she had superseded her father in authority - but also from her abilities. She was a matakite (visionary), but in her search for the 'right path' she always remained within the law, and acted as a responsible leader. This is all I could find , not much . Yet her blood lines are so well known - Till we meet again - Regards - edmondsallan
edmondsallan - Hello - In 1948 Rangitaamo was sent to the Women’s Health League conference to promote the idea among Te Arawa and Ngati Tuwharetoa of a Maori welfare league, able to deal directly with the different government departments responsible for housing, health, education and employment. Rangitaamo presented these ideas to her Ngati Tuwharetoa kin in Maori, hoping to break their allegiance to the Rotorua Committee. In 1951 she travelled her district, discreetly persuading the Women’s Health League branches to convert to branches of the newly formed Maori Women’s Welfare League. Just before the MWWL’s first dominion conference, Rangitaamo hosted a crucial meeting at Putiki in 1951 which helped to turn the tide towards it. After the league was established, Rangitaamo was ultimately responsible for its administration in her zone. Throughout the early 1950s she forwarded to the Department of Maori Affairs applications to form new branches. This meant attending and assisting at most of their meetings. She also attended all dominion conferences; with Ruth Wright and Ema Otene her special responsibility was to take care of official visitors.
Rangitaamo continued in her work as a welfare officer, attending meetings of the MWWL and Putiki’s many other community organisations for 14 years, dealing with the sick, promoting healthy child-rearing practices among mothers, caring for the homeless and disadvantaged, finding work for the unemployed, and promoting spiritual welfare through her teaching of all aspects of Maori culture. She retired officially in 1962; Tenga-i-te-rangi died the same year. Rangitaamo coped with the massive tangihanga, and later with a ceremony at Putiki to mark the unveiling of his memorial stone.
Neither her husband’s death nor her own retirement lessened Rangitaamo’s activity. In August 1964 she was one of a group of four Maori women who flew to Tonga to attend the 10th annual conference of the Pan-Pacific and South-East Asia Women’s Association, which was built around the theme of the role of women in preserving cultural heritage. With Te Arahori Potaka, also of Whanganui, Rangitaamo helped to lead the New Zealand delegation in waiata, poi dances and haka during the associated concert. For Rangitaamo, the highlight of the conference was meeting Queen Salote; they became firm friends.
Rangitaamo continued her tutoring of Maori language, arts and crafts and her role as elder at Putiki. In 1982 she was asked to instruct Prince Edward, then a house tutor at Wanganui Collegiate School, in Maori custom. She received the Wanganui Community Award in 1984. That year Sir Kingi Ihaka of the Council for Maori and South Pacific Arts presented her with an award of $700 for her work in promoting Maori arts and culture, and for her compositions of waiata. She was awarded the Queen’s Service Medal in 1986 for community service. Rangitaamo Takarangi died at Wanganui Hospital, aged 90, on 5 June 1992. She was survived by a daughter and numerous descendants. After a tangihanga on Putiki marae, she was buried at Putiki cemetery. Well , I'am very pleased on " old faithful's " selection . " Tiahuia " was certainly a very active woman Till we meet again - Regards - edmondsallan
edmondsallan - Hello - " old faithful " Put this out next with a little note-" don't forget the Waikato Women. It wasn't just men you know !! "
Bit cheeky eh !! I set another program on Research for her to come up with while I was making a cuppa - Later we'll see what she comes up with . I can hear her working flat out - click click and all her other noises. She is very jealous of the " young one " All the time trying to beat her . Thats why I won't have them coupled up _ Only on a couple of programs . Anyway she has pushed this note out- so I had better do something with it . She usually is very selective . Takarangi, Rangitaamo Tiahuia
Ngati Hauiti and Ngati Hine; Maori welfare officer, community leader
Rangitaamo Tiahuia Taiuru was born at Waimoho, near Rangiriri in the Waikato district, on 24 July 1901. Her mother, Paretauhanga Riwhero, was of Ngati Hine of Waikato; her father, Moroati Taiuru of Rata in the Rangitikei district, was connected to both Ngati Tuwharetoa and Ngati Kahungunu through his hapu Ngati Hauiti, Ngati Haukaha, Ngati Hikairo and Ngati Whiti-Tama (the inter-married hapu Ngati Tamakopiri and Ngati Whitikaupeka). Her parents had lost all their earlier infants. When Paretauhanga conceived again, they travelled to Waikato to consult Mahuta, the Maori King. He told them that Paretauhanga was the victim of ill will because she had been a puhi (a young woman of rank whose marriage was important to her people), and Moroati had taken her away from her home. He told them to stay in Waikato, and when the child was born, if it was a girl it was to be called Taamorangi Tiahuia Taiuru Te Rango. After her birth, her first name was altered to Rangitaamo. She and her parents stayed in Waikato long enough for Rangitaamo to attend school at Rangiriri, but after a smallpox epidemic the family returned to Rata. Seven other children were born to the family.
Rangitaamo grew up at Rata on her father’s farm. When not at school she worked with him, milking cows and doing farm work in preference to domestic chores with her mother. She also travelled with her paternal grandmother, Te Maari Maatuahu, visiting relatives and attending Native Land Court sittings. She met Tenga-i-te-rangi Takarangi while attending shows in Taihape when she was about 17. He was of the well-known Takarangi Metekingi family of Te Ati Haunui-a-Paparangi of Whanganui, and was also of Ngati Whiti-Tama of Ngati Tuwharetoa. Rangitaamo’s father’s people were their close kin and originally came from the same area. Rangitaamo’s and Tenga’s families had arranged a marriage between them; they were to have one son and one daughter, who died aged two. At that time (1932) Rangitaamo adopted another daughter, and she and Tenga formalised their marriage. Their son was killed during the Second World War.
Tenga Takarangi had attended Wanganui Collegiate School, and worked as a farm cadet and farm labourer. He was a leading figure at Putiki marae, and Rangitaamo also worked there. At first this was behind the scenes in the kitchen and dining room, but later she learnt marae customs and was invited to welcome visitors formally. One of her first tasks was to welcome soldiers returning from the First World War. She was a foundation member of the Putiki Maori Club, and later was to act as tutor in waiata, karanga and whaikorero (speech-making). She took part in tukutuku projects, making woven panels as wall decorations in meeting houses at Kai Iwi marae, Koriniti marae, the Maori church at Putiki, St John’s Cathedral, Napier, and Hato Paora College, Feilding.
In 1942 Tenga joined the Native Department. Rangitaamo’s own qualities of leadership, her increasingly prominent position at Putiki and the range of her husband’s interests and areas of influence made her the logical choice for the Whanganui district when welfare officers were being appointed to the new Maori Welfare Division of the Native Department. She commenced her new responsibilities in May 1947. Her area extended from Putiki upriver to Taumarunui, and on almost to Te Kuiti, and included Taupo, part of Taranaki and the Turakina district south of Whanganui. Her main concerns were arranging housing and health care for impoverished Maori, and ensuring the best possible education for their children. Much of her time went to setting up and fostering branches of the Women’s Health League: she had 47 branches in her area, of which five were affiliated to the Rotorua Central Committee. She tried to reduce the number to form larger branches which would function more efficiently, but was thwarted by each small community wanting to work within its own branch. Till we meet again - Regards - edmondsallan
edmondsallan - Hello -In 1989, in response to increasing calls from the tribes to establish an autonomous Maori organisation to represent their interests at the national level, Te Heuheu convened a hui at Lake Taupo. He invited two women to sit beside him – Queen Te Atairangikaahu and Te Reo Hura, tumuaki (president) of the Ratana faith – who subsequently convened a second and third hui to form the National Maori Congress. Initially all the major tribes of New Zealand affiliated to the congress and subscribed to its philosophy of Maori self-determination. Under Te Heuheu’s leadership the congress fought successfully to retain and increase separate Maori representation in Parliament, and also opposed the Runanga Iwi Act 1990, which sought to give legal personality to tribes, as an unnecessary imposition that could lead to Crown domination.
The most visible demonstration of Hepi Te Heuheu’s political influence came towards the end of his life. In December 1994 the government announced its plan to settle historic treaty claims within a fixed budget, or fiscal envelope, of $1 billion over 10 years. Prime Minister Jim Bolger invited a group of senior Maori leaders to Wellington to discuss the plan. Te Heuheu publicly declined the invitation, instead calling tribal leaders and representatives of Maori organisations to a hui at Hirangi marae, near Turangi, on 29 January 1995. This hui, and subsequent gatherings in September 1995 and April 1996, were each attended by around 1,000 leaders and representatives.
In his opening address at Hirangi, Te Heuheu stated that Maori were no longer content to react to proposals unilaterally formulated by government, and that until the country had a constitution that allowed Maori to determine policies for Maori there would be continuing disquiet and an ongoing sense of injustice. Although his vision of whakakotahitanga (unity) within tradition was not uncontested, the Hirangi hui demonstrated that Te Heuheu’s personal mana could unify Maori on an important issue. It also showed that the government could no longer expect to act unilaterally on issues important to Maori, and that fundamental constitutional issues lay behind Maori discontent.
Hepi Te Heuheu’s health was poor in his later years, affected by diabetes and related complications. On 31 July 1997 he died at Taupo Hospital, survived by his wife, Pauline (who died in August 1998), and their children. His tangihanga at Waihi marae was attended by a large number of Maori and other New Zealand leaders. Sir Robert Mahuta, speaking for the Maori Queen, observed that Te Heuheu’s quiet and unassuming effectiveness, rather than bluster and show, epitomised the authentic Maori concept of mana. Hepi’s eldest son, Tumu, succeeded him as paramount chief in a ceremony performed by Queen Te Atairangikaahu, following his father’s interment at Waihi.
Te Heuheu’s style of leadership was to encourage and empower others to be decision-makers, while keeping his own position in reserve for crises and impasses. He believed in keeping things simple and in protecting the inheritance of future generations. For this reason, and also because he moved easily among his people, both as a leader and a friend, he had a remarkable appeal to all Maori. His mana was also evident to many other New Zealanders, who admired his bearing and leadership. I thought these journals on this ancestral families , shows how strong a family can be and resist a lot of temptations that can weaken all their people . Till we meet again - Regards -edmondsallan
edmondsallan - Hello - Te Heuheu Tukino VII, Hepi Hoani- Ngati Tuwharetoa leader, trust board chairman
Hepi Hoani Te Heuheu Tukino was the seventh paramount chief of Ngati Tuwharetoa, part of a line that traced its ancestry to the tohunga of Te Arawa canoe, Ngatoroirangi. His grandfather, Tureiti Te Heuheu Tukino V, had pressed unsuccessfully for recognition of Te Kotahitanga (the Maori parliament) at the end of the nineteenth century. On his death in 1921 he was succeeded by his son, Hoani, who was the first chairman of the Tuwharetoa Trust Board, and sought to assert the legal supremacy of the Treaty of Waitangi at the Privy Council in London in 1940.
Hepi was born on 26 January 1919 at Tongariro House in Lyall Bay, Wellington, the son of Hoani and his wife, Raukawa Tawhirau Maniapoto, the daughter of Te Maniapoto and Wakahuia of Taupo. His principal hapu was Ngati Turumakina. Educated at St Joseph’s Convent at Waihi, near Tokaanu, in early adulthood he worked on the tribe’s farms and forests. On 27 January 1941, at Tokaanu, Hepi (then a truck driver) married Pauline Hinepoto (Tuutu) Te Moanapapaku, the daughter of Rangihiroa and Horina Te Moanapapaku. Of Ngati Tuwharetoa and Ngati Maru descent, she was to play an important supporting role to her husband throughout his life. The couple were to have six children.
After his father’s death on 27 April 1944 and tangihanga at Waihi in early May, Hepi was installed in office in a ceremony performed by King Koroki. Later that year, in his first act of leadership, he was among those who refused to attend a conference organised by Maori MPs in Wellington, instead attending a gathering of 3,000 Maori leaders and representatives at Ngaruawahia. His early years in office were devoted to consolidation and enhancement of the tribal economic base through the development of farms and forests. In 1956 Te Heuheu became chairman of the Tuwharetoa Trust Board, a position he was to hold until his death.
His successful leadership resulted in the tribe becoming one of the strongest and most independent in New Zealand. It was largely achieved through the use of timber incorporations, which enabled Maori owners not only to gain full value from their timber, but also to invest the profits in buildings and other sources of income. Te Heuheu surrounded himself with skilful advisers, including Pei Te Hurinui Jones, who played a key role in establishing successful incorporations in the central North Island from the late 1940s. In the 1960s Te Heuheu was involved in negotiations with the government over the proposed Turangi township and Tongariro hydroelectric station, as well as discussions over forestry lands and lake reserves.
In addition to his role as head of the Tuwharetoa Trust Board, Te Heuheu chaired the Lake Rotoaira, Rotoaira Forest, Tauranga–Taupo, Motutere Point and Lake Taupo Forest trusts, the Turumakina Tribal Committee and the Aotea District Land Advisory Committee. Wider duties included membership of the St John Ambulance Association, the Tongariro National Park Board and the Waitangi National Trust Board, on which he represented the Maori Queen. He was knighted (KBE) in the 1979 New Year’s honours list. In his spare time he was a keen trout fisherman.
On political matters Te Heuheu followed the family tradition of holding steadfastly to Maori autonomy and independence from government. In 1985–86 he was instrumental in forming the Federation of Maori Authorities, an organisation devoted to improving the management and productivity of Maori land, and served as its first chairman. Te Heuheu’s leadership of a delegation to Prime Minister David Lange in 1985 seeking protection of Maori interests in the state-owned enterprises legislation was arguably the most influential intervention of his career. The insertion in the legislation of provisions protecting the principles of the Treaty of Waitangi opened the way for a historic judicial intervention on this issue by the Court of Appeal of New Zealand in 1987. - Till we meet again - Regards - edmondsallan
edmondsallan - Hello - In 1937 the Tongariro Timber Company affair was moving to another crisis. The Egmont Box Company by now had entered into a new agreement with the Aotea District Maori Land Board, acting as agent for the owners; it was agreed on 13 June 1935 that the Box Company should be paid £23,500 by the board in order to discharge all claims arising out of the agreement between the board and the Tongariro Timber Company. This money was paid over by December 1935. Hoani Te Heuheu then sued the land board on the grounds of negligence. He and his board had been advised that any debts to the Egmont Box Company were owed by the Tongariro Timber Company and not by the Maori owners. The case failed in the Supreme Court, and a proposal to use the board’s funds to help him take it to the Court of Appeal was vetoed by the native minister. The board appealed this decision, declaring that Hoani was suing in his capacity as chief of Ngati Tuwharetoa and that if the Crown had been negligent it was a double injustice for it to prevent Ngati Tuwharetoa from using its own funds to seek a ruling on the matter. In the event the case failed in the Court of Appeal.
Protest meetings were held at Waihi in 1938 and a national Maori hui was held there in January 1939. By then Hoani Te Heuheu and many others had begun to focus on ratification of the Treaty of Waitangi as their principal defence. Hoani was attempting to establish that the legislation was contrary to the treaty and therefore invalid. M. H. Hampson took the case to the Privy Council in 1940. The result was a set-back for Maori rights under the Treaty of Waitangi, the Privy Council declaring that rights under a treaty of cession could not be enforced in the courts except in so far as they had been incorporated into domestic law.
This was Hoani Te Heuheu's last big effort. As chairman of the trust board he urged conservative spending during the Second World War, wanting to ensure a fund for rehabilitation of Tuwharetoa servicemen. In 1942 he became ill with tuberculosis, and in May 1943 the Tuwharetoa Trust Board considered an annual grant to be set aside to assist him to fulfil his functions on behalf of the tribe, and for specialist medical treatment. A monthly honorarium was set in place from November 1943. Hoani was re-elected chairman in his absence on 26 January 1944, but died at Waihi on 27 April, survived by his wife and five children. He was buried at Waihi on 2 May 1944. His eldest son, Hepi Hoani, succeeded him as Te Heuheu Tukino VII. I know this ancestry is very detailed , however I think it is great for the close Relatives . Gives a great mental picture . Till we meet again - Regards - edmondsallan
edmondsallan - Hello - I hope you like my newer journal format . It should be easier & quicker to read. I think also, just as I am finding , it looks better in the book that I am bringing together . Just a reminder. Don't break the copy right I have already taken out under this name. For personal use > Individual copies of each allowed = one per person . Books - is a no no . ( especially for sale or monies changing hands for a book - booklet - books - complete loose sheets of same at cost or otherwise = breaking the copy right law = Minimum fine - NZD 10,000. Sorry to have to remind people . I want everyone to be able to have it & not exploit these journals . Just like this wonderful website that is free to all . I'll just make my first ' cuppa ', Tell " old faithful " to wake up , she has work to do . Their is no way I can possibly remember all my reasearch - she can !!. Ok -back in Five ( 5 )- - - - - OK. Lets hit the straps and gradually build up .
Friction continued up to the day of the meeting, eventually held on 21 April 1926 at Hoani’s marae. The government proposed that in return for vesting Taupo waters in the Crown as a public reserve, a Tuwharetoa trust board would be set up which would receive £3,000 a year to be expended for the benefit of Ngati Tuwharetoa. In addition, when the yearly revenue from licences and fines exceeded £3,000, the board would receive half. A number of free licences would be granted each year by the Department of Internal Affairs to persons nominated by the trust board. The department would have the right to issue permits and control erection of fishing camps, and issue licences to launch operators. The public would have access to a margin one chain (22 yards) wide around all Taupo waters. The board could recommend areas within their strip to be reserved from public access. (In spite of Hoani’s ongoing efforts, by 1932 the reserves still had not been gazetted.)
It was soon clear that some of these provisions dismayed Ngati Tuwharetoa. One of the main issues was the loss of private revenue by hapu and individuals who owned land along the Tongariro and Waitahanui rivers; this would not be compensated for by a general payment to Ngati Tuwharetoa. Hoani was invited to Wellington to discuss these issues, but he demanded that 12 representatives, one for each of the major hapu around the lake, go to Wellington at the government’s expense. Hoani Te Heuheu and the other 11 representatives met the government’s negotiators in Wellington on 23 July. The government promised to set up a tribunal to assess compensation for riparian owners. Hoani Te Heuheu signed the final agreement on 26 July 1926.
This did not end the barrage of criticism. Some queried the origin of Hoani Te Heuheu’s right to sign an agreement giving Lake Taupo to the government, when the majority of Tuwharetoa did not agree to the gift. Nevertheless, legislation was passed transferring the lake and rivers to the Crown, and setting up the Tuwharetoa Trust Board. At its first meeting on 24 November 1926 Hoani was elected unopposed as chairman. He was re-elected unopposed throughout the rest of his life.
His first duty was to meet with the people of Waitahanui who claimed that they wanted their river excluded from the agreement as it was their only source of revenue. Hoani persuaded them to cease charging fees to anglers, and to present their claims for compensation for loss of their riparian rights. A lawyer, T. W. Lewis, agreed to pursue all the river claims, and Hoani was one of the guarantors of his legal costs. In the event they were to suffer a long wait; Lewis died in 1927 and the board took over the claimants’ legal costs. Delays to the expected compensation did much to worsen the financial position of Hoani and his people. In 1936 he was still attempting to arrange an amicable settlement of the Taupo rivers compensation claim.
By January 1927 Hoani and the Tuwharetoa Trust Board had produced a plan for their funds, to be divided between educational and marae grants, medical care and land development. Hoani was an efficient chairman - conciliatory, but keeping discussion to the point; only rarely did he miss a board meeting and then only for urgent Native Land Court business or ill health. Hoani was also chairman of the medical subcommittee, responsible for hiring and firing doctors and deciding the level of financial support for nurses stationed at Tokaanu and Taupo. In 1928 he suggested that the director of the Division of Maori Hygiene or his officers should make a tour of inspection of the whole district and draw up a comprehensive report on the most urgent needs of each marae and settlement so that the board could determine spending priorities.
Financed by the board’s grants, a refurbishing of Tuwharetoa marae and rebuilding or commencement of many carved houses was made possible, but every project completed provoked new requests, and demands for medical and educational grants increased. By 1930 the board itself and many of its members, including Hoani Te Heuheu, were in a state of financial crisis. This was provoked by the death of Robert Jones, the storekeeper at Tokaanu to whom a large section of Ngati Tuwharetoa was heavily indebted. Board members were permitted under the regulations to borrow money from the board, and as their timber royalties declined and the river compensation failed to appear many of them borrowed small sums at each meeting, each loan secured by their land interests; their positions were getting steadily worse.
The crisis emerged at the board’s meeting of June 1930. It transpired that Jones’s estate was owed £12,000; Hoani Te Heuheu was one of the many debtors. The board decided that as so many Ngati Tuwharetoa were affected, it was proper to use its funds to take over the debt. At the same time the costs associated with the ongoing legal battle with the Tongariro Timber Company for the royalties due to Tuwharetoa were mounting; Tuwharetoa's lawyer, M. H. Hampson, was owed £2,000. On 14 June 1932 the board decided to request the native minister, Apirana Ngata, to approve a loan of £5,000. This resulted in a visit from Ngata and his private secretary, Te Raumoa Balneavis, to Tokaanu on 29 October to reorganise the board’s finances. A loan was approved resolving the immediate difficulties, and Norman Smith, then of the Rotorua office of the Native Department, was made the countersigning officer for all board cheques. In 1932 Hoani approved a nine per cent reduction of the board’s annual grant for the next three years to assist the government in its financial difficulties in the depression years. Despite this, the board’s financial position had substantially improved; it was greatly assisted by the passing of social security legislation which reduced many of its former responsibilities to sick and indigent members of the tribe.
Hoani’s personal position was not helped by his many responsibilities as head of his tribe. His attempts to find paid employment (as the board’s secretary in 1933, and much later as its ranger at Rotoaira to protect Tuwharetoa's fishing interests) were blocked, on the grounds that such work was demeaning to one of his rank. He was required to attend to the tribe’s and the board’s business up and down the country, and though some of his expenses were reimbursed, the requirements of hospitality meant that he was usually out of pocket. He represented Tuwharetoa at many major events; at the same time his marae hosted tribal hui, and visitors such as Koroki and other dignitaries on many occasions. In 1936 the Tuwharetoa Trust Board took on additional duties in place of the Tongariro Maori Council, so that Hoani had increased responsibilities for the health and housing of his people. About this time he moved his home from Waihi to Tauranga-Taupo. Till we meet again - Regards - edmondsallan
edmondsallan - Good morning - I am continuing with journals on the
" Te Heuheu " ancestry this morning . Many many " Kiwi's " in the Waikato / Kingcountry / Bay of Plenty / Australia are related to this family tree.Many with european names . I am hoping these journals on their family ancestry may assist many to form a base for knowledge on their whakapa's to be handed on to their mokopapa's in the future . In doing so it could assist our people's to become as one , " Kiwi's "
Te Heuheu Tukino VI, Hoani.Ngati Tuwharetoa leader, trust board chairman
Hoani Te Heuheu Tukino, sometimes known as Hoani Te Rerehau or John Heuheu, was the youngest of five children of Tureiti Te Heuheu Tukino V of Ngati Tuwharetoa and his wife, Te Rerehau Kahotea (also known as Mere Te Iwa Te Rerehau). The principal hapu of the Te Heuheu line was Ngati Turumakina, based at Waihi and Tokaanu at the southern end of Lake Taupo. Hoani Te Heuheu was related to other southern hapu of Ngati Tuwharetoa, and through his mother had kin links to northern hapu, and to Ngati Maniapoto and Ngati Raukawa.
Hoani was born on 25 October 1897 at Waihi. The family were strong supporters of the Catholic mission, and it is likely that he received his primary education at the convent school there. If Hoani had secondary education there is little evidence; later in life he was described as ‘fairly versed’ in English, but his official letters were written in Maori.
Hoani Te Heuheu's youth was spent in the shadow of his father, one of the most prominent Maori political figures of his day. His elder brother, Hepi Kahotea, was expected to succeed Tureiti, but died during the influenza epidemic of 1918. When Tureiti died in June 1921, Hoani, still in his early 20s, succeeded to his father’s title and status. On 24 December 1922 he married Raukawa Maniapoto, daughter of Te Maniapoto and Wakahuia of Taupo, in the Catholic church at Waihi. The couple were to have six children.
Hoani Te Heuheu was soon thrust into a leading role in the complex situation then facing Ngati Tuwharetoa. In his father's time, an agreement had been entered into with the Tongariro Timber Company granting cutting rights over much of the timber lands between Lake Taupo and Taumarunui. This was on condition that the company constructed a railway and paid the owners substantial royalties. The agreement was later modified by both parties. The Tongariro Timber Company then entered into an agreement with the Egmont Box Company, which was to finance the railway. This agreement permitted delayed royalties for Ngati Tuwharetoa owners of the land. The changes were validated by legislation, and the new agreement was endorsed by Tureiti in 1919. The timber company was often in arrears with its payments, although up to 1926 the owners did receive substantial if irregular sums. However, by 1929 the company was substantially in debt to Hoani’s people. The decline of the income from royalties and increasing difficulties with the two companies led to demands that the agreements be cancelled and the owners be permitted to recover their lands. Because of the fluctuations in their incomes, Hoani Te Heuheu and his people tended to depend on store credit for those of their needs that could not be supplied by farming.
At the same time, questions were being raised by irate Pakeha and foreign anglers about the right of Hoani's people to derive income from selling fishing rights for trout. Especially in the Tongariro and Waitahanui rivers, substantial income was derived by local hapu and individual landowners by charging for the right of passage over their lands. In 1924, pending negotiations with Ngati Tuwharetoa, sales of land blocks around the lake and bordering the principal fishing rivers were prohibited other than to the Crown. The Te Heuheu family and their close relatives, the Grace family, were among the largest owners, and Hoani asked through a representative for removal of this prohibition over his lands at Tauranga-Taupo.
Negotiations over the fishing rights were to have begun in February 1925, but were postponed. That year was very difficult for Hoani; protest meetings were held at the northern end of the lake at Tapuaeharuru and Mokai; the many independent hapu there alleged that the Waihi--Tokaanu people had already come to an agreement with the government favouring themselves. Another bone of contention was the sale by Hoani Te Heuheu and other Waihi people of the Tongariro fishing rights to Robert Jones, the storekeeper Hoani patronised. A petition demanded that the northern hapu be represented at any meeting concerning Taupo waters, and that the meeting be at Taupo and not at Tokaanu. In my research I found that when I was looking into these different family trees , I needed to have a very big understanding of their inherited problems .This doesn't seem to change , no matter what race of people's we come from . Till we meet again - Regards -edmondsallan
edmondsallan - Hello -Tureiti was appointed a native assessor in the Resident Magistrate's Court in the district of Tauranga in 1892. He stood unsuccessfully against Wi Pere as MHR for Eastern Maori in 1893, and later stood unsuccessfully on four occasions for Western Maori: in 1899, 1902, 1905 and 1908. As Ngati Tuwharetoa were from the central area and were not clearly associated with either seat, Tureiti's supporters were insufficient to make a difference in either electorate.
From 1894 Tureiti, his wife, Te Rerehau Kahotea (also known as Mere Te Iwa Te Rerehau) and family lived mainly in Wellington, in the suburb of Maranui (Lyall Bay), where his house was an important centre for Maori visiting Wellington on political business. He led a committee of chiefs who worked in Wellington to support the Maori members of Parliament and to see petitions through the Native Affairs Committee. One of their best-known endeavours was the support of MHR Hone Heke's efforts to get a measure of Maori self-government in 1894 through the Native Rights Bill. However, during the debating stage, member after member got up and walked out of the House resulting in lack of a quorum and consequent adjournment. The bill was introduced again in 1895 and 1896 but finally was defeated, although some of its principles were incorporated in legislation passed in 1900.
In 1895 Tureiti was appointed an assessor in the Validation Court. He represented Ngati Tuwharetoa, Whanganui people, Te Arawa, Ngati Raukawa and Ngati Maniapoto in opposing R. J. Seddon's Native Lands Settlement and Administration Bill in 1898, and continued to press for legal recognition of the Maori parliament. Tureiti was among those consulted by James Carroll when the Maori Councils Act and Maori Lands Adminstration Act of 1900 were being formulated. In 1901 he sought clarification of Waikato--Ngati Maniapoto boundaries under the new legislation.
Tureiti was on the executive committee organising the Maori welcome to the duke and duchess of Cornwall and York at Rotorua in 1901, a considerable task, as thousands of Maori were camped on the Rotorua racecourse and the committee had to organise food, hygiene and many events and activities. On 18 April 1903 he was appointed advisory counsellor of the Tongariro Maori Council. Although he had been a supporter of Maori 'home rule', in 1908 he became president of the Maori Association, which favoured legal and social progress for Maori along European lines rather than the assertion of treaty rights.
On 3 November 1911 Tureiti's wife Te Rerehau Kahotea died at Tokaanu. A mourning ceremony was held for her by Wairarapa Maori in February 1912. At this hui Wairarapa Maori were also getting together a petition of support for the Liberal government of Sir Joseph Ward and it was intended that Tureiti take the petition to James Carroll. By August, however, Tureiti seemed to be resigned to supporting the Reform prime minister, W. F. Massey, whose government had replaced Ward's, and took part in a hui where he spoke in support of Massey. That year he attended the tangihanga of Mahuta, the Maori King, and the installation of Te Rata as his successor, expressing his view that the title 'ariki' should be used, rather than 'Kingi'. In 1913 he became a committee member of the newly formed Te Whakakotahitanga, an attempt to revive Te Kotahitanga. In 1918 he was made a member of the Legislative Council.
During the First World War, Tureiti was active in recruiting Maori, campaigning in different areas of New Zealand. He supported military conscription, convinced that it should apply even in Waikato, where he believed Maori should forget all their old grievances and fight for the empire. Many prominent Maori tried to persuade the people to join the other tribes to fight outside New Zealand. In the winter of 1918 Maui Pomare and Tureiti received hostile attention from their Waikato hosts. At one hui they were subjected to abusive haka, and whakapohane, the ultimate gesture of contempt. In 1919 Tureiti made a gift of 35,000 acres of Ngati Tuwharetoa land at Owhaoko in the Ruahine Ranges for the resettlement of Maori soldiers.
In 1918 his eldest son, Hepi Kahotea, died, which left his younger son, Hoani, to succeed him. Tureiti died on 1 June 1921 at Auckland, and was survived by Hoani and three daughters: Te Mare, Rihi and Te Uira. A memorial stone for him was unveiled by the governor on 30 April 1923 at Waihi. Tureiti had been an able, tireless, and eloquent representative of his people. He is remembered as a strong advocate of Maori equality and rangatiratanga. He campaigned for the establishment of political structures that would give his people the opportunity to exercise autonomy and power over their own destiny. He was thus a leader not only of Ngati Tuwharetoa, but also of Maori as a nation. Till we meet again - Regards - edmondsallan