#Hinerangi

[gennsoup]

My skin felt too small. With each turn of the moon, I felt more hollowed and so grey.

Kiri Piahana-Wong, Hinerangi

[ashleysingermfablog]

Wk 12, 25th of April, 2024 Research

In Aotearoa, Papatūānuku is the feminine earth

From the text: "Ko wai ahau? Papatūānuku and I" on The Pantograph Punch, 2017…

"Whenua in Aotearoa is feminine and her name is Papatūānuku. She exists in almost every culture and manifests under several pseudonyms. In Bolivia, she is ratified and protected by the constitution. The notion of land as feminine has persisted relentlessly throughout history, hand in hand with a colonial desire to claim and subjugate her. As a child, I saw the sinuous curves, danger and beauty of the whenua as evidence of a living, breathing wāhine.

Her waist, the crevices and valleys between her hips and bosom, were cinched by years of erosion. The flowering and prospering native fauna and flora spoke to her investment in tikanga; the protection of this taonga ensured her health, sustainable growth and fertility. Her diverse environments co-exist; the dehydrated plains of central Otākou, the salty West coast wind, the glare of the Ahipara sun; were all telling of her fragmented self.

Her legs the length of the Waikato River. To speak her name, Papatūānuku, was to taste sea-spray, ochre soil and the shade of a kauri." - Miriama Aoake (Ngaati Maahuta, Ngāti Hinerangi, Waikato-Tainui): writer, critic and postgraduate student in Māori Studies.

I think it would be disrespectful if my research on the landscape, flowers and fruits in Aotearoa and what is observable in Tāmaki Kakaurua, didn't acknowledgement Māori sciences and tikanga. I am researching these thinkers and writers in order to fill in any gaps.

From the text: "Ko Taupiri te Maunga, Ko Waikato te Awa, Ko Pōtatau te Tangata" Taupiri is the Mountain, Waikato is the River, Pōtatau is the Man…

"Colonial desecration is defined by the erasure of Te Ao Māori, and the establishment of invasive, foreign boundaries that must fall. Māori understanding of Papatūānuku as a living body comes with an understanding of kaitiakitanga, that she exists alongside Māori, personified in the geographic terrain of Aotearoa. To apply Marama Muru-Lanning’s assertions of landmarks as a living being, “[rivers] were just part of the way we lived, not something to be controlled or owned” by Muru-Lanning, Marama. ‘The Analogous Boundaries of Ngaati Mahuta, Waikato-Tainui and Kiingitanga. University of Auckland. Pages 9 - 41.

Papatūānuku, against her will, became subject to settler reconstruction. Lisa Taouma purports European interest in the Pacific and her bountiful land is synonymous with the construction of the dusky maiden stereotype, “naive, untouched and passively inviting of Western penetration.” Papa’s autonomy was stolen from her, defiled, devalued and defaced. She was forcibly fragmented by irreversible colonial boundaries, becoming an unwilling subject of the Crown. The domineering Pākehā hegemony dissolves the importance of the Māori world view within the self to promote a monocultural agenda. Colonial methodology evaporates the visibility of tikanga; manaakitanga, whanaungatanga, kotahitanga, rangatiratanga, mohiotanga, maramatanga, tuakana, kaitiakitanga, atuatanga, wairua and mauri. Resistance is the less desirable, more difficult path to restore the principles of tikanga to reclaim the whenua/body." From ‘Ko wai ahau? Who am I?’." -Miriama Aoake access here: https://www.pantograph-punch.com/posts/papatuanuku-and-i

From the text: Saana Murray — and an awakening for a Pākehā by Kennedy Warne, 2016, E-tangata…

Kennedy Warne, a co-founder and former editor of New Zealand Geographic and the author of Tūhoe: Portrait of a Nation, on how the cultural sleep was rubbed from his eyes.

"It was 1989. New Zealand Geographic, the magazine I co-founded and edited with the publisher, John Woods, was less than a year old. One of our photographers, Arno Gasteiger, had produced a set of evocative images of the Spirits Bay — Cape Reinga area, and I was keen to publish them but didn't have any text to go with the photos. A friend suggested Saana Murray, a poet, an elder of Ngāti Kuri, the tribe of that place, and a keeper of the long-burning fires of her people. I asked how soon she could deliver the text. What she told me I have never forgotten. “I cannot write anything here,” she said. “I will have to go to the land". She said it as if she were stating the obvious. Yet it was the first time I had heard such a thing: that words about the land required the presence of the land. That knowledge was inseparable from its context. For someone steeped in scientific thinking — a mindset in which knowledge is a commodity, endlessly transferable — it was a challenging thought. For a moment, the fabric of my fact-based worldview started to fray, and I caught a glimpse of another country. I‘ve come to learn that this is the country Māori inhabit. In the Māori worldview, context is vital. Knowledge is not disembodied information but part of a living matrix of encounters and relationships, past and present, natural and spiritual. Tūhoe take this sort of experience in their stride, incorporating it into a life narrative that interweaves many ways of knowing. And, really, this is what Saana Murray showed me all those years ago, when she said she had to go to the place where the knowledge belongs." -Kennedy Warne.

Adding to Warne's comments

From the text: Becoming ‘really Pākehā’ by Jen Margaret, 2019…

"The Pākehā nation is an unruly beast. Reflecting on the state of the Pākehā nation is therefore a daunting task that has made me query what the Pākehā nation is, as well as what it might be.

I employ the common usage of Pākehā, which describes the diverse group of people who are white European, particularly of British descent. Our stories prior to arrival in Aotearoa are varied, as are our experiences since arrival. What we have in common is our privilege as beneficiaries of colonisation.

Ani Mikaere (Ngāti Raukawa, Ngāti Porou), a barrister and solicitor and teaches Māori law and philosophy, said:

There is nowhere else in the world that one can be Pākehā. Whether the term remains forever linked to the shameful role of the oppressor or whether it can become a positive source of identity and pride is up to Pākehā themselves. All that is required from them is a leap of faith.

Problematic theories of the inherent superiority of white folk (like the Great Chain of Being), which many Pākehā disavow while holding firmly to patterns of thought which the theories have planted. While often articulated in more subtle ways than in the past, cultural racism — the innate belief that cultures have certain attributes that make some superior to others — is flourishing in Pākehā society.

Within the article, Rebecca Solnit attests that being dominant “means seeing yourself and not seeing others” and how, in this way, privilege limits and obstructs imagination. Winning the colonisation race — the race of cultural dominance — has generated huge imbalance and loss. Māori have been the most devastated, yet Pākehā too have been damaged.

We should teach our colonial history, because we don’t, and this is a huge mistake. You cannot know who you are as a society unless you know your history. Look out across the world and see the extraordinary divisions within societies. Frankly, the rise of white racism is partly because people don’t understand their history. (Jim Bolger)

Pākehā ignorance is coupled with British ways of operating that don’t fit here on Māori land. Re-centring indigenous ideologies is a core dimension of decolonisation.

In the face of climate change and growing inequity, decolonisation is critical to the survival and health not only of indigenous peoples but of us all. "The task of calling things by their true names, of telling the truth to the best of our abilities, of knowing how we got here, of listening particularly to those who have been silenced in the past". (Rebecca Solnit)

[wellingtonnz]

Hinerangi sculpture at Pukeahu, National War Memorial

The main element in this bronze sculpture by Darcy Nicholas is the kākahu (cloak). The symbols of the sun, moon, stars and mountains tell the story of family, home and guardianship.

[baronvontribble]

aurora dropped a new single and that means it is time for a Nanako Mood

the top one is what i drew based on feedback, the others were just sitting in my folder. for a character with no posted stories to her name, she sure does get drawn a lot. and have a very robust playlist. like dang.

anyway, enjoy the pretty femme robot sketches

[emmaakinetictgrad603]

Dame Whina Cooper

For my audio I was given a speech by the daughter of Dame Whina Cooper, Hinerangi Cooper-Puru who spoke about her mother.

[dopeballoonzombie]

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[kateejowsey]

wk1

There are two crests above, and on either side, of the fountain. some of the different symbols on them include the southern cross, representing New Zealand. The crest to the right of the lion head is the New Zealand coat of arms. The 3 ships symbolise the sea trade. then the wheat showing the agricultural industry and the fleece representing the farming in New Zealand.

  This Carillon war memorial is located in the centre of the steps while making your way up to the old museum.  This makes the journey up feel like you're obliged to have to walk right up to the memorial. This is because the stairs do not go straight up, but have many forced turns. according to (ministry for cultural heritage *5) the tower is constructed out of iron grilles and copper louvres to allow the sound of the bells to flow freely.

These red sandstone columns called 'The Australian Memorial' (according to ministry for cultural and heritage *2) carved on the centre column, out of the 15 in total, is the word ANZAC, referring back to the close relationship between New Zealand and Australia. As mentioned by (the scoop wellington/ sandstone columns *3) this memorial will also demonstrate the history of settlement, immigration and culture shared between the two countries. The sculpture is placed on the opposite of the Memorial Park from the war memorial Carillon which entices me to think that its a sign of respect to all those who fort at war and for both New Zealand and Australia to pay respect.

This rock is one of the few on the memorial site with carvings engraved on the face of them representing different meanings. These rocks are gathered from Mount Taranaki, Ruapehu and Tongariro, each of them representing a specific mountain. As stated ( ministry for cultural and heritage website *4) this image of one of the rocks shows engravings of seven warriors which represent the ancestors of Maori who arrived in New Zealand. But these engravings also represent the people who died in trial wars for New Zealand.

According to (Spirit Wrestler Gallery*1) This Statue is called Hinerangi. Meaning the women who overseas all of life and death, the happiness and struggling times. This statue represents the soldiers coming back from war and welcoming them home. This is why the statue is to the left of the memorial tower and facing away from the main public view point. The cloak is an incorporation of Maori and elements/ aspects pf the sun, moon and star designs with the patterns. The lighting of the statue is very well lit as the War Memorial Park is naturally well lit. As this sculpture has no facial features and is wrapped in a cloak, it provides a very empty feeling to public. As it provokes very sad and sorrow times to come to mind.

sorces:

* 1-  http://www.spiritwrestler.com/catalog/index.php?products_id=11265

*2- https://mch.govt.nz/pukeahu/park/australian-memorial

*3- http://wellington.scoop.co.nz/?p=52636

*4- https://mch.govt.nz/pukeahu/park/significant-sites/nga-tapuwae

*5- https://mch.govt.nz/pukeahu/park/national-war-memorial/carillon

[toiariki]

NGATI PIKIAO AHUREI 2017 Proudly Sponsored by Ngati Pikiao Iwi Trust NAU MAI HAERE MAI WHANAU Waiatuhi marae (Kahumatamomoe) Mourea Saturday 16 September 2017 PROGRAMME 09.15am: Karakia PAKEKE ROOPU 09.30 - 10.00am: Nga Marae o Mourea 10.10 - 10.40am: Ngati Te Rangiunuora 10.50 - 11.20am: Ngati Hinekura 11.20 - 12.00pm: KAPU TI 12.00 - 12.30pm: Ngati Hinerangi/Ngati Hinekiri 12.40 - 01.10pm: Ngati Tamateatutahi/Kawiti 01.20 - 01.50pm: Nga uri o Rongomai 2pm - 3pm: TINA & ENTERTAINMENT (TBA) TAMARIKI ROOPU 3 - 3.20pm: Nga uri o Rongomai 3.25 - 3.45pm: Ngati Hinerangi/Ngati Hinekiri 3.50 - 4.10pm: Ngati Tamateatutahi/Kawiti 4.15 - 4.35pm: Ngati Hinekura 4:40pm Taniwharau Kapahaka Entertainment (TBA) 5pm - 6pm: PRIZEGIVING (at Mourea, New Zealand)

[tbcmakeup]

Annual Dargaville High School Group Makeup Party Makeup by me for Hinerangi from Dargaville High School Red Lip Combo using @maccosmetics @smashboxcosmetics @beccacosmetics #beautiful #beauty #mua #makeupartist #makeupartistlife #makeup #nzmakeup #nzmakeupartist #aucklandmakeupartist #aucklandmakeup #cosmetics #nzbeauty #lovely #tbcmakeup #motd #nzmua #aucklandmua #lifeofamakeupartist #maccosmetics #smashbox #beccacosmetics #beautymakeup #smokeyeyes #polymua #prom #melaninbeauty #brownbeauty #dargavillehighschool #dargaville (at Dargaville, New Zealand)

[kingskiwigjc]

Hinerangi sits on the waiting every evening for her husband’s return. She is dying of a broken heart and her face is said to be etched in the tall cliffs ... (Te Ahua Point; The place my soul loves 🖤💜❤️💙) (at Mercer Bay Loop)

[hinarera]

Hinarera (Maori for CINDERELLA) #TrueStory I'm named after my Maternal Grandmother, Hinarera Brown (née Hui)⭐️ Growing up I had a few difficulties with people pronouncing my name as you can imagine. When I played netball at age 12, they shortened my name for training.... to "H"⭐️ It's stuck ever since! However, a couple of years ago, my then-6yr old said "Mummy! Why do people call you H? That's not your name!" ❌ Whoa! Talk about smack in the face⭐️ I do love H though♥️♥️ So since then I've always introduced myself as Hinarera! Since moving to NZ, the name H has never left my lips.... it's always been Hinarera! And even my own people have trouble pronouncing it😂😂😂😂 I get: Hinereira Hinareta😝 Hinuera Hinerangi ❤️I think I'm going to create some Business Cards for the sole purpose of helping people pronounce my name properly! Here in 🇦🇺 Australia, I have so loved it when people refuse to call me H! They would rather try to pronounce my name and even thought its mispronounced.... I don't mind at all... their attempt makes me smile! 😀 My Grandmother, who passed away 59 years ago, was instrumental in me returning home to NZ this year.... but that's another story❤️

[baronvontribble]

who me, i’m not planning something, no. i’d never do that. on a completely and totally unrelated note, have some draws of one of my lesser-used protagonist material OCs, one Hinerangi Lowell, as the Lone Wanderer plus a doodle of her alongside Ted as the Sole Survivor for no reason whatsoever because i’m definitely not planning something

i love that both my top-tier human dude OC and my top-tier human lady OC are melee-heavy goobers with poof hair. like you can tell my template for a quality protagonist involves being a scrapper as one of the first primary character attributes, even if i don’t always use that scrappy ability in-story

[studiov2022s1thomasreeve]

Whakapapa

Whakapapa is your lineage and ancestral history. Although my family is a melting pot of many different ethnicities, including English, Scottish, Welsh, Indian and Greek to list a few, to focus on my Maori heritage, there are three primary lines. These meet at my great grandfather, with two lines coming from his mothers side, and one line coming from his fathers side. 

…….

Mere Kouperu was the daughter of Heitiki Kouperu and Te Kouperu. Te Kouperu was born in Northland in 1770 and died in 1821 when he was 50 or 51 years of age. Te Kouperu died in Auckland in the battle at Maui Naina Pa. Te Kouperu and Heitiki Kouperu had Mere Kouperu in 1807 at Whawharu, Hokianga. She later died in Rawene and is buried in Waima, both of the Hokianga region. Mere Kouperu married James Baker, a man who was born in Ireland but migrated to New Zealand (Aotearoa). James Baker and (now after marriage known as) Mere Baker had many children including John Baker (Maori name: Hone Peka) who was born in Rawene. John Baker eventually married Maria Baker and they too had many children of which one was Thomas James Baker. Thomas is my great grandfathers father, thus concluding this first primary line.

…….

As previously mentioned, my great grandfather has two primary lines on his mothers side of the family. The two lines stem from his mothers parents. 

I will begin by discussing the first of these two primary lines with Alexander Gray. Alexander Gray was born in Aberdeen, Scotland. Alexander Gray was a Blacksmith by trade and he arrived in New Zealand on the Immigrant Ship “Rosanna”, in the year 1826. Alexander Gray married Kotiro Hinerangi in the year 1830, in Paihia. Alexander Gray later died in the year 1839, he is buried in Russell, Northland (Bay of Islands). Kotiro Hinerangi is of the Ngati Ruanui iwi located in Taranaki. During a raid, Kotiro Hinerangi was taken from her Taranaki home and brought to Northland, more specifically the Bay of Islands, which is the place she met Alexander Gray. The pair had two daughters named Sophia Hinerangi and Jane Hinerangi. She also had another daughter Lucy, with a man called William Lord. After Alexander Gray passed away Kotiro Hinerangi, Jane Hinerangi and Sophia Hinerangi moved to the Rotorua district and she adopted a son. Her daughter Sophia Hinerangi thrived in Rotorua, she worked as a guide in the thermal region for the pink and white terraces but unfortunately passed away in the eruption of Mount Tarawera, which took place in the year 1866. Jane Hinerangi, had 4 husbands. One of them was Sedborough Mayne. Sedborough Mayne was of the 58th Regiment, British Military Forces. Sedborough Mayne was born in the year 1819 and passed away in the year 1842 and was further buried in the location of Symonds Street Cemetery. Together, Jane and Sedborough Mayne had a daughter named Mary-Anne Constance Mayne. 

I will now start by discussing the second primary line stemming from my great grandfather's mother with a person named Hone Mohi Tawhai. Hone Mohi Tawhai was born in the year 1827 in Waima, Hokianga. Hone Mohi Tawhai lived his entire life in Waima as this is where he passed away in the year 1894, he is also buried in Waima. Hone Mohi Tawhai was a Ngapuhi (iwi) leader. Hone Mohi Tawhai was also a politician and a Maori member of parliament. Hone Mohi Tawhai had two wives throughout his lifetime. One of his wives was Makere Maraea. Makere Maraea was born in Auckland (Tamaki Makaurau) and lived a long life as she passed away in 1922, at the age of around 81 years old to 90 years old. Makere Maraea and Hone Mohi Tawhai gave birth to a daughter who was named Moehuri Whareumu (her maiden name was Tawhai). Moehuri Whareumu married Te Whareumu also known as “King George”. Te Whareumu was born in Taheke, Hokianga and passed away in Waima, also in the Hokianga region. However, throughout his life he spent a lot of his time in the Kororareka region (now known as Russell). This was due to him being the chief of a hapu within the broader Ngapuhi iwi, called “Ngati Manu”. Ngati Manu, although covers a wide area of Kororareka, has its primary marae in Kawakawa, slightly inland from the coastal Russell town that we know today. Te Whareumu and Moehuri got married and had a daughter together named Kohu Katherine (Katerina) Bryers. Kohu Katherine was born in Hokianga in the year of 1812. Kohu Katherine lived a long life until she was 79 or 80 years of age when she passed away in the year 1892, also in Hokianga, Northland. During Kohu Katherine’s lifetime, she married three different captains of whom migrated from various areas in Europe. One of these, Captain Joseph Bryers was born in England and spent some years of his life in Belgium. Later on when Joseph Bryers came to New Zealand, he and Kohu had a son together who was named Charles Bryers. Charles Bryers was born in Kawakawa in the year 1849 and passed away in Omapere, Hokianga, in the year 1924 at the age of 74 years. During Charles Bryer’s life he obtained a bush license in the year 1869 and built a hotel for travelers at the mouth of the Hokianga-o-kupe moana (Hokianga Harbour), in Omapere. Charles Bryer named this “The Heads”. The hotel still remains today although it had a name change to “The Copthorne Hokianga” but has now been reverted back to its original name. The dining room of the hotel is called “The Bryers Room”.

The two primary lines of Maori heritage from my great grandfather's mother’s side of the family connect with Charles Bryers and Mary Anne Constance Mayne who married and had many children including a daughter named Frances Sophia Bryers. Frances Sophia Bryers was born in the year of 1872. Frances Sophia Bryers got married and had seven children.

…..

Here we see all three of the primary lines of my Maori heritage come together. The man Frances Sophia Bryers got married to was named Thomas James Baker. The seven children they had were Leonard Baker, Ena Rita Reynolds (maiden name Baker), John Sidney Baker, Mavis Ruby Love, Grace Marion Johnson, Matthew Charles Baker and Mervyn Kenneth Baker. Matthew Charles Baker is my great grandfather.

[waharoacollective-blog]

Maori Street name history

-Himatangi Beach is made up of 16 streets

-14 have Maori names that are connected to the tupuna of Himatangi e.g. iwi, hapu and some personal names that were most likely found in the whakapapa of the town.

- Kawana Grove - meaning governance. The whanau are leaders in Manawatu, Horowhenua and Whanganui today.

-Ngatiawa Street - The people of Whakatane/ Te Teko Rohe, with a huge history and close ties to the peoples of this area.

- Te Awe Awe Street - A statue of this tupuna is in The Square in Palmerston North.

- Rangitane Street - The people of the Manawatu. The iwi rangatira of Palmerston North

- Raukawa Street - Ngati Raukawa of Otaki

Ruanui Street - Ngati Ruanui. Hinerangi. Te Paea (personal name) Guide Sophia (1830-34?-1911) of the Ngati Ruanui was a famous guide at the Pink and White Terraces at Lake Rotomahana, before the Tarawera-Rotomahana eruption in 1886, and then at Whakarewarewa. Ua Haumene,

Kauwhata Street - A marae in Fielding with close whanau ties with the people of Manawatu.

- Muapoko Street - Although misspelt here in our rohe, the original and true names of historical people is Mauapoko.

- Hunia Terrace - Hu - nia means loud booming sound - this street is well named as sound of the waves sea and wind gather together to produce the booming of the crashing waves and roaring seas.

- Muritai Grove - Muri means front or collectively; sea breeze , bought to the shores by the westerly winds, or the more gentle summer breezes.

- Mahuri Street - One meaning - young sapling tree: Possibly named for the young soldiers, who were known as sappers, new enlisted men of the Armed Services since the early war years of the 1st & 2nd world wars.

Koputara Road - The entry into Himatangi village. Kopua, deep well/hole /puku with reference to the belly of the Taniwha .Tara - point, peak. 

- Ranui - Middle of the day /noon. Ra (the sun) nui. 

-Te Kiri Street .

-Barling Street - Detective Sergeant Barling one of the first owners of the Himatangi store.(ref: from data provided by Dari Fells)

31 Sandown Street - A new street in our village origins to be researched...

We continue to explore the enchanting whakapapa of our village. natural taonga (treasures) of our beach, whenua, flora, fauna, marine life, water ways, aquifer, signs of tribal occupation, middens, swamp life, dunes, native fishing/spawning grounds. These shores and streams have been spawning grounds since Aotearoa popped up out of the sea.

[toiariki]

NGATI PIKIAO AHUREI 2017 Proudly Sponsored by Ngati Pikiao Iwi Trust NAU MAI HAERE MAI WHANAU Waiatuhi marae (Kahumatamomoe) Mourea Saturday 16 September 2017 PROGRAMME 09.15am: Karakia PAKEKE ROOPU 09.30 - 10.00am: Nga Marae o Mourea 10.10 - 10.40am: Ngati Te Rangiunuora 10.50 - 11.20am: Ngati Hinekura 11.20 - 12.00pm: KAPU TI 12.00 - 12.30pm: Ngati Hinerangi/Ngati Hinekiri 12.40 - 01.10pm: Ngati Tamateatutahi/Kawiti 01.20 - 01.50pm: Nga uri o Rongomai 2pm - 3pm: TINA & ENTERTAINMENT (TBA) TAMARIKI ROOPU 3 - 3.20pm: Nga uri o Rongomai 3.25 - 3.45pm: Ngati Hinerangi/Ngati Hinekiri 3.50 - 4.10pm: Ngati Tamateatutahi/Kawiti 4.15 - 4.35pm: Ngati Hinekura 4:40pm Taniwharau Kapahaka Entertainment (TBA) 5pm - 6pm: PRIZEGIVING

[kingskiwigjc]

Hinerangi waiting for her husband’s return. (at Te Ahua Point)