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PA IPURANGI TEITI TATA WELLINGTON NIU TIRENI

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PA IPURANGI TEITI TATA WELLINGTON NIU TIRENI

Contents:



Search our collections He Whakaputanga o te Rangatiratanga o Nu Tireni: The
Declaration of Independence of New Zealand



Māori experience of the French had certainly not been good. And another scare in
had caused a group of chiefs in the Kerikeri area to petition the British Crown
for protection. And so this new potential threat was the driver that brought
chiefs together to meet at Waitangi and discuss the threat — potential threat.
Busby drafted a declaration of the country's independence, and it was presented
there for discussion.

So he wrote it in English. Henry Williams, who also felt that maybe they'd
better do something, translated it in Māori, and Eruera Pare wrote it up as the
final text. So, it was a combined effort, really, of missionary, Māori and
Busby. But what does it say? You can see that in front of you there. Its title
is really quite important because, again, it relates to the Treaty later. He
Whakaputanga — a coming out, an expression of rangatiratanga of Nu Tirene.

The first part says that the country is 'he whenua rangatira', an independent
state. The Second Article really says 'ko te kingitanga, ko te mana i te whenua'
— sovereign power and authority rested with the confederation of united tribes.
Of course, they were only in the north at that stage.

This confederation — whakaminenga — would meet annually at Waitangi to frame
laws for the benefit of the country, and they'd invite others to join. And the
confederation would send this declaration to the King of England and seek
protection for their developing nation state. And how many signed?


SEARCH OUR COLLECTIONS

Well, 34 chiefs who were at Waitangi signed on the 28th of October And over the
following years, more signed, until the total was It was mainly signed by those
in the north, but others signed too — Te Hapuku, of the area that today we call
Hawke's Bay; and in July , quite late in the piece, Te Wherowhero, the chief of
Waikato-Tainui, signed.

In fact, it was a scribe that signed for him, but I'm pretty sure he wouldn't
have signed had he not given authority. The British government — and this is the
important feature — acknowledged receiving the declaration, and this set the
scene for the treaty making. In decision-making and taking any moves in New
Zealand, it really had to take that declaration of sovereignty into
consideration. They acknowledged receiving it, and the country's independent
status was also well known internationally.

A United States consul had been appointed, for example, in So in decisions prior
to sending William Hobson to New Zealand in late , the government had to
recognise that, even though actually doubting the capacity of an indigenous
people to assert sovereign independence. And this, of course, leads into the
Treaty. Hobson had instructions that he would make a treaty.

He could take all of New Zealand, or part of it; he wanted the whole; it would
come to that conclusion, and he was instructed of all different things, which I
think at this stage, I might hand over to the next person to tell you about.
I'll come back. Dr Carwyn Jones: Thank you very much for that introduction, Dame
Claudia, to the declaration and its content. And I'm going to pick up a little
bit more on some of that content and some of the terms that are used,
particularly leading into Te Tiriti o Waitangi and how our understanding of the
concepts that are contained in Te Tiriti o Waitangi are very much informed by
those concepts that we see in He Whakaputanga.

And essentially, there are two key points that I want to touch on in these brief
comments. And the first is the one I've already mentioned — those ideas about
autonomy and independence that we see coming through in He Whakaputanga are
absolutely crucial to understanding the constitutional relationship that has
been established in Te Tiriti o Waitangi.

And then secondly, the other thing I think is really important about He
Whakaputanga in that kind of constitutional sense is that it helps, I think, to
illustrate the point that the constitutional relationship between Māori and the
Crown is more multidimensional than simply Te Tiriti o Waitangi. Though I would
argue that Te Tiriti does provide a kind of primary lens through which we
understand that relationship.

But that's not the beginning and the end of it. So just to come back to this
idea of a constitutional relationship — what am I talking about when I'm talking
about a constitution or a constitutional relationship? I think one of the quite
simple ways that I like, of understanding this, which Matthew Palmer uses in his
book on the Treaty of Waitangi — he describes the Constitution as 'expressing or
determining 'who exercises public power and how they exercise it'.

Another aspect of how I like to think about what a constitution might entail
comes from Moana Jackson and the report of the Matike Mai Aotearoa, which is the
Independent Working Group on Constitutional Transformation. And in that, the
report just says,. The concept of power is the idea or philosophy a society
develops about what constitutional authority is, and the values or interests
that underpin it. And then, 'the site of power is the institution or the place
where a society decides that power might be exercised, and then the limits, the
parameters of that public power.

So for example, in the context of what we might think of as a largely European
tradition, where we have constitutional authority largely concentrated in a
monarch, in parliament, often. Although I do want to make the point that the
idea of sovereignty in that context, particularly through the 18th century, at
least, in that European sense, was not maybe as hard and as fast as we might
think of it today, in the sense that it didn't always mean denying the existence
of other authorities.

And so, for example, the British Empire was actually quite proud of the fact
that in its empire, it had provision for quite a range of legal diversity,
through the 18th century, at least. Now, other groups, of course, have different
ideas about what public power is and what constitutional authority is and needs
to be for their own purposes and how they structure that.

We might think of the Haudenosaunee Confederation in Northern New York, the
state of New York, and Southern Quebec, where they have six different nations
who have come together and have a long history of diplomatic engagement between
those nations in order to provide structures that deliver on the autonomy of
those nations, while making collective decisions. In the context of Māori and
Aotearoa, largely, I think we'd say that the concept of power is bound up with
the idea of mana that exercise of authority and certainly of public power.

And the site of authority is often referred to as being situated with rangatira,
with those leaders, or chiefs. And that's where we see some of these concepts in
He Whakaputanga, and then later Te Tiriti, come to be really significant and
important. One of the ways in which I like have heard people describe what a
rangatira is and the constitutional parameters of what a rangatira does is from
the late Manuhuia Bennett, and he said, 'Te kai a te rangatira he korero, so the
food of the chief is speech, 'Te tohu o te rangatira he manaaki,' the sign of a
chief is nurturing or caring for others, and, 'Te mahi a te rangatira he
whakatira te iwi;' so the work of the rangatira is bringing together the people.

And so we see here that the kai of the rangatira, that sustenance of that
authority is giving voice to the concerns of the people and articulating the
needs of the people. The tohu, or the sign, is the obligation to manaaki, to
look after not only your own people but also others as well.

And the key work or the function, the role of rangatira, is to bring the people
together, which also entails thinking about relationships with land and
resources and how to husband those as well, and respond and engage with those.
So the important site of authority is captured in those ideas around what a
rangatira is, and we see that in the language of He Whakaputanga, and indeed
later, Te Tiriti o Waitangi. And as Claudia has already mentioned, we see even
in the name of He Whakaputanga o Te Rangatiratanga — so it's capturing that idea
of rangatira.

And where the declaration talks of independence and an independent state, it
talks about rangatiratanga, and 'he whenua rangatira' for an independent state.
It uses ideas of mana, where we see it talks about what in the English is
described as sovereign power and authority; and the Māori text uses phrases like
kingitanga, coming from the English word for 'king'; but 'mana i te whenua'.

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And some people think mana i te whenua means 'authority over the territory'. But
a lot of evidence from Māori linguists from the north say 'mana i te whenua' is
really talking about that authority that comes from the land — not authority
over the land. And again, we see those ideas coming through in these concepts of
autonomy and independence and authority coming through into Te Tiriti o
Waitangi.

And so we see one of the key guarantees in Te Tiriti o Waitangi being that
guarantee in Article Two of tino rangatiratanga — those very special, absolute
qualities of chieftainship, that self-determination and autonomy. And when you
look at that guarantee of tino rangatiratanga in Te Tiriti, it has to be
understood in the context of this statement.

Initially in , but as Claudia's already mentioned, Te Wherowhero was signing
only a matter of months before Te Tiriti o Waitangi was signed. The way in which
we understand the autonomy and authority and the statement of independence
that's contained in the declaration. Now, that's really the essential point that
I want to make, is that when we're looking at what the Treaty says about the
constitutional relationship, it needs to be underpinned by what we know about
what He Whakaputanga says and how those ideas of rangatiratanga and mana are
expressed there and understood by those who were signing.

The other quick point that I want to make before I hand over to Morgan is just
this point that Te Tiriti is not the only interface between Māori and the Crown.
And I think, in Aotearoa, we tend to think of that relationship being mediated
only by the Treaty of Waitangi. But in fact, of course, there's a whole range of
different agreements between Māori, and depending on where you go around the
country. So, He Whakaputanga is very important in the north, for example.

But for Te Arawa around Rotorua, we have what's known as the Fenton Agreements,
which form an important part of their relationship with the Crown.

And in Te Urewera, you have agreements between Tuhoe and the Crown in the late
19th century which then led on to legislation and become an important part of
framing that relationship as well. And now, of course, we have Treaty
settlements in different parts of the country, which are all about the
relationships and the constitutional relationships between Māori and the Crown,
and also informed by things like the UN Declaration on the Rights of Indigenous
Peoples as well.

So that second point that I want to leave you with, then, is that even if we
think about the Treaty as providing the really central framework of partnership,
I think we can better understand what that means in the range of particular
circumstances if we look at these other dimensions and these other facets of the
Māori-Crown relationship. So that we understand that the relationship between
Māori and the Crown doesn't begin and end with the signing of Te Tiriti o
Waitangi on the 6th of February in And with that I'm going to hand over to
Morgan Godfery to give some thoughts on He Whakaputanga.

Morgan Godfery: Kia ora tatou katoa. Now that the experts have given us the
historical facts, I think I got the easy job — because I get to speculate. And
the place I'm going to start is last week, where something unusual happened — a
sitting prime minister acknowledged He Whakaputanga, the Declaration of
Independence, as a living part of this country's history. Speaking last week at
the upper marae at Waitangi, Rt Hon Jacinda Ardern told the audience that she
hopes her child will live in a country where the history of the Treaty and the
history of He Whakaputanga are not distant events in an interesting but
irrelevant time; instead, she wants her child to grow up in a country where our
earliest constitutional documents are part of a living history, part of a
history that is present for you and I and for future generations.


HE WHAKAPUTANGA O TE RANGATIRATANGA O NU TIRENI: THE DECLARATION OF INDEPENDENCE
OF NEW ZEALAND

You know, it was a lovely sentiment. And it was a prime minister doing what she
does best — talking to us. But as some have pointed out on social media, the
Prime Minister did not go as far as she otherwise might have. Yes, she said He
Whakaputanga is historically significant; but she did not say that it was
constitutionally significant. She did not take that further step.




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I'm a little bit sympathetic to that criticism — if you can call it criticism —
but I also think it's only half the story. The other half is the context rather
than just the content. On the marae, speech-making is more than mere rhetoric,
and it's more than mere rhetoric because it's always remembered. She invited
them, she invited us to hold her to account for what she said about He
Whakaputanga. She may not have committed to a concrete act, but she did commit
to that accountability.

And I think that matters. And I think what she said about living in a country
where the history of He Whakaputanga is present, matters in another sense as
well. Because in our unwritten constitution, when a Prime Minister speaks about
what matters within that constitution in this case, He Whakaputanga alongside
the Treaty when a Prime Minister acknowledges that, that itself is probably
constitutional. The courts don't have the final say in our political
constitution.

Instead what makes up our constitution the Declaration, the Treaty, and more is
a matter of consensus; it's up to us. So, I guess what I'm trying to say about
that is He Whakaputanga is part of the constitution if we make the argument for
it.

Colby 9 Comments


TE TAATAI MAORI E TATA ANA TARADALE NIU TIRENI

Contents:



Napier City Taradale Town Hall | Napier City Council Taradale Community Hall
Building Deep dive into deep sea History of the Hall



New Title. Deep dive into deep sea by Tim Flannery Who is the giant squid's
mortal enemy? Blast off! Aroha te whai ora : he mahere piropiro mā te tamariki
nā Rebekah Lipp et al Nau mai, hoake tātou ko Aroha, i a ia e kaupare ana i te
taiatea, i te mataku, i te māharahara, me te anipā, ki ana tukanga māmā ka
taea e te katoa. Albert Talbot: master of disguise by Ben Manley Taking on
exciting identities, Albert comes to find that although pretending to be someone
else can be fun and exciting, its also just as wonderful being yourself.

Adventures of the super zeroes by Russ Bolts Joe and Rob discover they have
superpowers in this seventh adventure in the hilarious Bots chapter book series.
Share this page:.


NAPIER CITY

> Taradale is a suburb of the City of Napier, in the Hawke's Bay Region of the
> North Island of Today the Ōtātara pā site has become a memorial to the Māori
> who were so prevalent in the area many years ago. The park's name commemorates
> Tareha Te Moananui, a Māori tribal leader and member of Parliament who lived
> Ōtātara pā in Taradale was an important early site of Māori occupation. land
> in the district in and leased the site of modern day Taradale to Henry Allen,
> who named it after his birthplace, Tara, in Ireland. Read more on Te Ara

Member Login Member Login. Events Calendar Events Calendar. Become a Friend
Become a Friend. Suggestion for Purchase Suggestion for Purchase. News News
Positive progress on remedial building work We are currently anticipating that
public areas of the library will be open by the end of March or early April.


TARADALE TOWN HALL | NAPIER CITY COUNCIL

Hop on the buses! We're partnering with GoBay Buses to get you to Taradale
Library. Have your library card ready and travel from Napier to Taradale return
for free. Events Hawke's Bay Events » Hastings U3A Mah Jong Group » Hastings
Knitting And Crochet Group » Art Deco Fashion Walking Tour » Hastings Library
Bookchat » s Waiata And Poi Dance Competition » more events. There are many more
Par2 MiniGolf Come to Par2 MiniGolf and meet Seamore the Seagull at our sea-side
minigolf courses. Napier i-SITE Visitor Centre Visit the Napier i-SITE to find
out more about what is happening in Hawkes Bay, from events, activities and
accommodation.

MTG Hawke's Bay Comprising a Museum, Theatre and Gallery - MTG is home to a
significant collection of objects that form the foundation of distinctive
exhibitions, a world-class research facility and the MTG Theatre. Napier Aquatic
Centre Situated in the centre of Napier, in the middle of Onekawa Park, the
Napier Aquatic Centre is a safe and affordable aquatic facility for everyone.


TARADALE COMMUNITY HALL BUILDING

Napier City Council For Napier City residents and citizens to have easy access
to see what council are currently working on, completed, what they do,
facilities, and council information. Napier Conference Centre We offer an all
purpose built venue that uniquely combines spectacular outlooks with functional
layout. The mission was moved to Meeanee in and a vineyard was established to
produce sacramental and table wines, and a church and school were built soon
after.

In a two-storied house was built as a seminary. Following the flood, an acre
hectares property in Church Road was purchased from Henry Tiffen and a new
vineyard was established.


DEEP DIVE INTO DEEP SEA

December Taradale's electricity supply began. Externally sourced information or
material is copyright to the respective provider. Its ownership passed from the
Hawke's Te taatai maori e tata ana Taradale Niu Tireni Catchment Board to the
Hawke's Bay Regional Council, and during this period it was used as a nursery
and for grazing stock. News News Positive progress on remedial building work We
are currently anticipating that public areas of the library will be open by the
end of March or early April. He then left, leaving a small party concealed near
a patch of fern. The township played an important part in district transport as
it was a starting point for bullock or horse teams on their way to sheepfarming
areas - Puketapu, Redclyffe, Tunanui and the Inland Patea. Located on Marine
Parade, Napier, is the Bay Skate Park - home to skateboarding, BMX, roller
derby, inline hockey and scootering. id informed decisions. Feedback Website
Feedback. Located in the Art Deco city of Napier. The hill did not escape
unscathed in the earthquake of My Property. Resource Consent Application.

Some of the original terracing can be seen on the hillside area now used for the
Mission Concert held every February. In the Mount St. Mary Seminary building was
moved from Meeanee to its present Mission location on Church Road. It was cut
into eleven sections and rolled on logs towed by a traction engine, an operation
that took two days. An accommodation block was built and opened in February The
next day the Hawke's Bay earthquake struck, causing serious damage to the entire
Mission. Two priests and seven students were killed when the stone chapel was
destroyed. The Church Road Winery, formerly McDonald's Wines, was founded in by
Bartholemew Steinmetz, a lay brother from the Marist Mission, and is one of the
oldest wineries in Hawke's Bay.

Some of its most illustrious years were spent under the leadership of pioneer
winemaker Tom McDonald , now widely acknowledged as the father of New Zealand's
premium red wine industry. The winery buildings have in recent years [
timeframe? A wine museum, housed underground, traces the history and techniques
of winemaking.

With the rapid growth of the wine industry in Hawke's Bay the number of wineries
in the Taradale area is increasing. Other wineries near the area include
Brookfield's Vineyards, Dobel Estate situated on the banks of the Tutaekuri
River, Moana Park Winery behind the Taradale hills and Tironui Estate nestled
just below Sugarloaf hill. The Taradale clock tower was built in as a Taradale
and District World War 1 Memorial.

The tower is situated where several roads converge and is a prominent landmark.
Designed by John Ellis and built by Mr AB Davis the hexagonal tower stands 15m
high. The tower was unveiled in by Admiral Viscount Jellicoe, Governor General
of New Zealand. Following the earthquake, the tower developed a lean of two feet
0. In murals depicting the three armed services were painted by Brenda Morrell.
Ormlie Lodge was built by William Nelson in as a wedding present to his daughter
Gertrude and son-in-law Hector Smith. The earthquake damaged the house
extensively, forcing the Smiths to move out for two years while it was repaired
at the cost of £ GB pounds.

Gertrude and Hector, who had four daughters, lived their entire married life on
the estate. Gertrude died in ; Hector remained in the villa another seven years
until he sold it in , just before his death at the age of The new owners turned
the home into a private hotel, and the stables were converted into one of Hawkes
Bay's finest restaurants during the s. For the next twenty years the gracious
homestead went through a number of changes and owners.

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In fire destroyed the Stables Restaurant. The homestead itself was not touched
by the blaze.

The Stables Restaurant was never rebuilt. Soon after the fire, new owners bought
the lodge, renovated it to its former glory, and engaged the services of the son
of the original builder to construct the elegant ballroom, which is now the
venue for weddings, conferences and other functions. When Taradale amalgamated
with Napier in , Taradale Library became a branch of Napier Library; the joint
library service has been called "Napier Libraries" since a rebranding in
Taradale Library was located in a building on Gloucester Street until , when it
moved to a new extension of the former Rugby Club Rooms on White Street.

A study recommended that the Library building be extended to a total floor area
of square metres. The current re-built and enlarged Taradale Library building
opened on 13 July The new-look library makes the most of its setting in White
Street, with comfortable seating and extensive windows that take advantage of
views of Centennial and Taradale parks.

Pettigrew Green Arena is a large facility that can accommodate small or large
sports games, concerts and fairs. It also has the Sports Hawkes Bay office,
which helps with promoting sport to young people, organising games and
competitions and has a service offered to young children to help them lead more
healthy lives, as well as some programs for adults. Tareha Recreational Reserve
is a sport and recreation ground at the southern end of Taradale, near the
Tutaekuri River. The land was originally set aside as a Crown reserve in , as
part of a soil conservation and river control reserve for the river.


HISTORY OF THE HALL

The land was separated from the riverbed by the construction of the stopbank in
Its ownership passed from the Hawke's Bay Catchment Board to the Hawke's Bay
Regional Council, and during this period it was used as a nursery and for
grazing stock. In , the Taradale Rugby Club approached the regional council
looking to lease the area for playing fields. The negotiations that followed saw
the transfer of the land to Napier City to be developed as a recreation reserve
for the rapidly expanding urban area of Taradale-Greenmeadows.

The park's name commemorates Tareha Te Moananui , a Māori tribal leader and
member of Parliament who lived nearby at Waiohiki. Park Island sports and
recreation ground is to the north of Taradale, within 5 minutes drive, and
adjacent to the suburb of Tamatea. It is heavily used for local, regional and
national sporting events, in particular soccer, hockey, and rugby. The m hill
known as Sugar Loaf or Pukekura dominates the Skyline of the western hills above
Taradale and its distinctive shape can be seen from all over Taradale and parts
of Napier.

On the summit of the hill was once Pukekura Pā, an outpost pā of Ōtātara Pā and
Hikurangi Pā, built and occupied at about the same time. Mr G Halliwell bought
the hill and surrounding land from Henry Tiffen in the s. It has always been a
focus for recreation and a symbol in the area, probably due to the magnificent
degree views of Hawke's Bay from the summit. In the s it was site of moonlight
particularly popular with the younger set, and in the s motorbike races were
held in Taradale each Easter and the hill climb section took the riders up the
steep slopes of Sugar Loaf.

Extensive remodelling and refurbishing of the lower hall were completed by July
The upper lounge was extensively refurbished in early For bookings please phone
complete our online form - Hire Taradale Hall. In when the Taradale Borough
Council amalgamated with the Napier City Council, the City Council took
responsibility for the running of the town hall.

>  * Tuhinga o mua tata Tauranga Niu Tireni!
>  * Search form.
>  * Physical Development of Taradale!

However, in , the Council approached the Taradale Rotary Club with the
proposition that the Club take over the administration of the building and, if
possible, run it at a profit and so benefit the club's funds. This proposition
was agreed to on a trial basis, and in April , Arthur Stafford became the
supervisor of the Town Hall. These duties are now provided by a custodian. After
years of negotiation the Club obtained a formal lease in info napier.
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site, including data, pages, documents, online graphics and images are protected
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information or material is copyright to the respective provider.

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