Showing posts with label mana motuhake. Show all posts
Showing posts with label mana motuhake. Show all posts

Friday, 19 December 2025

2025 - A Good Year for Local Histories

 

A few of this year’s local histories

Two hundred or so contemporary tales of past and present, a selection of Tommy ‘Kapai’ Wilson’s newspaper columns written for the Bay of Plenty Times since 2004, and put into a handsome volume entitled Paperboy Writer, starts this review of the efforts of local writers to evoke the history of Tauranga Moana and its surrounds.  Paperboy Writer was published in November 2024, but this review stretches a couple of points, in time and space, in order to make a larger one:  the astonishing variety of history books concerning the Bay of Plenty – east and west - that came out in 2025.  All of those described here are in the Tauranga Library: ask at the Reference Room if you can’t find a borrowing copy.

‘Variety’, in this discussion, takes a number of forms.  There is not only a breadth of approach and tone, ranging from Tommy Wilson’s (mostly) cheerful nostalgia to the balanced formality of Trevor Bentley’s prose in Te Kaewa, The Wanderers [1] and the almost lyrical intertwining of te reo and English in Tame Iti’s compelling autobiography.  We are also offered some very fresh approaches to the way history can be written – Sarah Ell’s excursions into imagined thoughts of The Elms’ inhabitants, for instance; or the very practical, informative, and carefully ordered and illustrated lists that form the backbone of Hatu Hone – 120 years of St John’s in Tauranga.

There are hidden gems to be found as well.  Robert Craig Scott’s prodigious efforts to track and trace the changes in neighbourhoods that have now become Tauranga’s suburbs are hugely useful to those researching past lives in close and often unexpected detail.  Bob published the second edition of Mount Maunganui, A History of the Land and Early Settlers from 1864 in November of this year.  As if this was not enough, he also managed to produce the ninth volume of his series: Otumoetai, A History following confiscation in 1864.  Although my editorial eye regrets the lack of macrons in the text, I was well impressed that Bob had found a first-person account, an article from the Bay of Plenty Times of 8 June 1882 and quoted in full on p. 138, that illustrated the poignancies of settlement in transition:

… most of the other trees were planted by the natives.  Mr Matheson has erected a dairy under the willow trees.  On the side of the house is a very old titoki tree.  The natives left this Pa at the outbreak of the late Maori war and burnt all their whares before leaving.  Since then, the old Catholic Church has been left to go to ruin.

 The titoki tree can be identified in the photos Bob provides and – as visitors to the Otūmoetai Historic Reserve can see for themselves – still stands [2].  Bob has done for his beloved suburbs what I would love to see done for Te Puna: setting out the land use changes at a level of detail that makes present recognition easy and delightful.

Communities are another theme that gets varied treatment from our 2025 authors.  Raewyn Otto, née Phare, has significantly revised and augmented the photocopied booklet she produced to mark the 75th anniversary of the establishment of her faith community.  Celebrating 100 years: The Seventh-day Adventist Church in Tauranga 1925-2025 is now a large-format hardcover volume, lavishly illustrated in full colour, assembling personal testimony, autobiographical accounts of the church’s families – the Ashtons, the Goldstones, the Maunders and more – their poetry, a short story, their performances of The Road to Bethlehem; and enough institutional history to help us understand how a modern-day church establishes itself in a society where the faith traditions that came with nineteenth-century settlers were already well in place.

Kathy Wills’ Tales of Old Katikati, third edition, is another reworking, based on original author Elsie G Lockington’s reminiscences and stories of people she clearly knew very well.  Its sixty pages have a conversational quality, often loaded with personal and place names; it is occasionally vague as to detail, although Elsie makes it clear what the impacts of dreadful events, such as the influenza epidemic of 1915, can be on a tight-knit town and country society.  The tone is invariably polite.  It is, however, worth reading to the very end where, at a safe distance, the third-generation editor lets us know that even Elsie had personal opinions.

Someone looking for a more comprehensive – I would go so far as to say definitive – history of Katikati will find it in Katikati, From First Peoples to the Present Day/Ngā Reanga Tangata ki Katikati, co-authored by Francis Young, Sandra Haigh, Pauline McCowan and Chris Bedford and produced in time for the 150th anniversary of the arrival of the Ulster settlers in September 2025.  That well-worked aspect of Katikati’s history is, however, deliberately downplayed in favour of settlement patterns since 1300 CE and Katikati’s development since 1940.  “We had to make choices,” the authors say in their preface, “to keep the book manageable; not everyone may agree with those.”  This solid and readable book has the same self-confidence that is shown in the small rural settlement it describes.

One significant element stands out in reviewing the books mentioned in this article: the choice and quality of the images used.  Francis Young had a busy year.  He and Di Logan put together an astonishing book, Pictures from the Ulster Plantation: Katikati 1898-1900, of the very lovely photographs of Emily Surtees.  Her album records the homes and people of the Ulster families that George Vesey Stewart somehow persuaded and energetically led to live on the other side of the world. These evocative images have been carefully selected, even more carefully digitally enhanced, and are laid out in such a way that each monochrome page is beautiful in itself.

Quite another, just as compelling, approach is taken by Sally Pratt with her publication, Tauranga: Just scratching the surface.  As every successful publisher knows, you can judge a book by its cover: Sally’s lively account of interesting and exciting episodes of our town’s past is accessible, impressively researched, packed with Tauranga’s more unusual stories and a quantity of spectacular illustrations, almost all of them colourised using AI and up-to-the-minute digital publishing technology.  This is the perfect way to interest a younger reader – a highly pictorial presentation showing the layers of history in our place, with enough text to explain how streets and shorelines change, and who was involved in changing them.


No review of the histories published this year would be complete without acknowledging the two mainstream books shown above.

Sarah Ell gave a talk to Tauranga Historical earlier this year.  The Spirit of a Place celebrates the status of one of Aotearoa New Zealand’s significant heritage sites, and Sarah explained how she steered a careful course through her chapters.  She set herself to meet the demands of the expected readership of her book: serious scholars, heritage enthusiasts, and of course the tourists who flock to The Elms from the cruise ships and elsewhere, seeking something that will mark a memorable experience rather than - maybe as well as – explain the background to a distinguished building and the family that made it their home for so long.  Glossy, with sensitive photographs and even more sensitive side-stories, the book is a triumph by any standard, and the writing of a quality that shows even a well-trodden tale has fresh insights to uncover.

Tame Iti’s autobiography, Mana, is a quality publication of a very different kind. Beautifully designed, with lots of white space on its matt-paper pages, it has a congenial font that helps make the considerable amount of te reo, although not invariably translated, adequately understandable in context.  The overall tone of the book, as might be expected of its subject, is one of drama in both the narrative and the images.    It is also sober and reflective, the story of an examined life, one we are privileged to see too. 

What a vintage year 2025 has proved to be for us here in the Bay of Plenty.  Local history really does enrich our lives and the way we deal with our present day.  We must be grateful to all our local historians who take the time, and expend prodigious effort, to help us understand how things were and are now.  Tame Iti’s approach, in connection with the Waitangi Tribunal’s hearings of the Tūhoe claims, sums it up:

…we came up with a way to convey that history.  Instead of a lecture about colonization and confiscation, we would paint the picture of the experience of our tīpuna.  We reminded ourselves: Imagine being in that space.  What are we thinking? [3]

 [1] We published a description of Te Kaewa/The Wanderers on this blog on Tuesday 28 October

[2] I am indebted to Harley Couper of the Reference team at Tauranga Library for helping me to find this on the 3D Tauranga Web Viewer, https://www.tauranga.govt.nz/council/maps

[3] Tame Iti, Mana, p.201

Author and images: Beth Bowden



Tuesday, 7 June 2022

Peter Rolleston (1949 – 2007)

 From Tauranga City Library’s archives

A monthly blog about interesting items in our collection

Ko Mauao te maunga

Ko Tauranga te moana

Ko Tākitimu ko Mātaatua ngā waka

Ko Ngāti Ranginui ko Ngāi Te Rangi ko Ngāti Pūkenga ngā iwi

Tihei mauriora

Photo supplied by Bay of Plenty Times

Peter Rolleston – A soft-spoken and humble leader, advocate for Māori, selfless spokesperson, historian, researcher, lecturer, beloved husband, father of 5, grandfather of 9, and great-grandfather of 3.

I would like to start by sharing my earliest memory that I have of koro (grandfather) as a bare-footed child roaming freely the rural paddocks and kiwifruit orchards at Taranaki Lane under the watchful eye of Whaaro Pā in Pāpāmoa. Every morning koro had a routine, this routine consisted of a cup of instant coffee, a rolled port royal cigarette, and approximately 20-40min to gaze out to Pāpāmoa hills and Whaaro pā. He didn’t talk, he certainly didn’t sing, all he did was sit in silence and think. Perhaps he was reflecting on the affairs affecting Māori occurring at the time. Unfortunately, this is one of those mysteries of life that will remain unsolved. I often wondered what he was thinking. So, one day after much deliberation and curiosity about my observations of koro’s repetitive and consistent routine I decided to intrude into this sacred space and as any hoha (annoying) child would do, I asked him “koro what are you doing”? While sipping on his cup of coffee and puffing on his cigarette he told me a story about him and his good friend ‘Batman’ and how he’d walk all day up into the Pāpāmoa hills to visit Batman at his cave for a beer, and I believed him. Unbeknown to him this story would have a profound impact on my life as a young child and how I would grow up to view the world. Obviously, after some time I realized this was a fictional story, but at the time it gave me a deep sense of undeniable belief and hope. To this day I wonder what was the point of him sharing that story with me? What was his intention? Or what was the hidden message beneath the joke of his story?


Peter Rolleston a former freezing worker at Rangiuru, a skilled practitioner in karate, and a gifted kaiwhao (carver) was an eloquent communicator; he could educate and influence people’s thinking. In 1994 he was asked to research and write the Pirirākau Raupatu Report for the Waitangi Tribunal Wai 227 claim and to his and the benefit of the hapū (sub-tribe) inherited a wealth of knowledge. Throughout the 1990s and early 2000s, Peter became a strong supportive pillar for Pirirākau hapū when it came to resource management and cultural heritage matters relating to the environment within Pirirākau rohe (region). He played a pivotal role in the Pirirākau Waitangi Tribunal hearings in 1998 when the Crown came to Tauranga to hear the pain and grief inflicted upon Tauranga iwi/hapū. Peter continued to fight for the mana motuhake (independence) and tino rangatiratanga (self-determination) of Pirirākau during the Heybridge Development hearings in the Environment court in 2000 and 2002 opposing the development proposal by Heybridge to build a mariner at Tahataharoa, Te Puna (burial site of the eponymous tīpuna of Pirirākau, Tūtereinga). Employed by the University of Waikato he facilitated lectures teaching the history of Tauranga Moana as part of the Continuing Education Department in response to his values-based obligation to educate the wider Tauranga community on its history to inform a brighter future for its residents. On top of all of this, Peter was committed to his hapū by ensuring he passed on his valuable knowledge to the next generation. But why? 

Kaitiakitanga – Guardianship

“The traditional characteristics of kaitiakitanga are linked to a complex social, cultural, physical (economic) and spiritual system established through tribal association to particular taonga or natural taonga, i.e., land and water. The primary responsibility of kaitiaki is to protect the mauri of taonga in a way, which ensures it is passed on to future generations” (Rolleston, 2004, p. 24). Peter believed that to protect and maintain knowledge significant to Pirirākau hapū, there was a direct correlation to the value of kaitiakitanga. Like his analogy of walking up the Pāpāmoa hills, he understood that one must walk the land, feel the soil beneath the feet, and breathe its air to truly recognise the sacred essence of knowledge. Pirirākau tribal members are kaitiaki (stewards) of knowledge learned, inherited, and entrusted with; that they may pass it on to the next generation for the purposes of identity continuity and survival, and mana motuhake (self-autonomy). “Pirirakau history and tikanga is unique. Traditional knowledge… helped Pirirakau maintain their unique identity. This intellectual knowledge was acquired and developed over generations through evolvement and adaptation. The protection of this knowledge is an intrinsic part of respecting rights to land, culture, and tribal lore. Without land and the accumulated knowledge that comes from the use of land, Pirirakau could not survive” (2004, p. 32-33).

Kanohi kitea – Seen face

Smith (2008) defines kanohi kitea as “being seen by the people – showing your face, turning up” (p. 15), “present yourself to people face to face” (p. 120). Kanohi kitea is an integral part of maintaining relationships with people and the land. What Peter teaches us is that ‘distance’ as a researcher is not compatible with Māori cultural values and how they are executed. ‘Walking up the Pāpāmoa hills to present your face’ is a big part of whanaungatanga – maintaining relationships, connections, and inclusivity with those being researched. He suggests that showing your face to those involved and the kaupapa (task) reveals one’s commitment and investment in that relationship. Whanaungatanga is important to Māori and therefore important to me as an indigenous insider-researcher about to start a research project that will involve my hapū Pirirākau. Whanaungatanga forces the knowledge collected to remain under the ownership of those being researched. “Korero and consultation with the hapu concerned is necessary to facilitate a sense of inclusion and ownership of the korero for them” (Rolleston, 2000, p. 1). Linda Tuhiwai Smith concurs with Peter’s views when she elaborates in her book Decolonizing Methodologies how opposite traditional Western paradigms of research are to a kaupapa Māori methodology. She says research ‘through imperial eyes’ affirms that “distance is most important as it implies a neutrality and objectivity on behalf of the researcher” (2008, p. 56).

Koro Peter Rolleston’s work never fails to empower me daily. His works constantly remind me of my role as an Indigenous insider-researcher when engaging with hapū or iwi. It is about service under the cloak of humility to the hapū for the greater benefit of all. Peter was a staunch believer in the power of knowledge and sharing that knowledge. “Oral tradition should not be downplayed. Our culture was an oral one. Knowledge was recorded and retained in speeches, songs, and sayings. This is how our traditions were passed on, from generation to generation. For us today they are as real and as important as any recorded archaeological site” (Rolleston, 2002, p. 12).

Perhaps there was meaning in his story of Batman after all… Kaitiakitanga, whanaungatanga, and kanohi kitea are key values to hold fast too. 

Bibliography List

Rolleston, P. (1997). Te Raupatu o te Pirirākau: Pirirākau Historical Report. Waitangi Tribunal (Report no. Wai 227). Retrieved from Waitangi Tribunal Te Rōpu Whakamana o te Tiriti o Waitangi

Rolleston, P. (199). Te Raupatu o te Pirirākau: Pirirākau Historical Report. Waitangi Tribunal (Report no. Wai 227). Retrieved from Waitangi Tribunal Te Rōpu Whakamana o te Tiriti o Waitangi

Rolleston, P. (2000). Local History Lecture Series. [Lecture notes]. University of Waikato.

Rolleston, P. (2000). Papamoa Pa Complex – A Cultural Heritage Report for Tauranga District Council and Western Bay of Plenty District Council. Retrieved from Tauranga City Council

Rolleston, P. (2001). Papamoa East – A Cultural Heritage Report for Tauranga District Council. Retrieved from Tauranga City Council

Rolleston, P. (2002). Brief of Evidence of Peter Rolleston [Brief of Evidence presented by Peter Rolleston at the Environment Court in Wellington in the matter of an appeal to Heybridge Development Limited]. 

Rolleston, P. (2004). Ngā Taonga Tuku Iho: Pirirākau Hapū Environmental Management Plan. Retrieved April 12, 2022, from https://www.westernbay.govt.nz/repository/libraries/id:25p4fe6mo17q9stw0v5w/hierachy/council/working-with-maori/hapu-iwi-managementplans/documents/Pirirakau%20Hapu%20Management%20Plan.pdf  

Reference List

Gifford, A. (2007, May 09). Pirirakau loses historian Rolleston. Waatea News Update Blogspot. Retrieved April 28, 2022. from http://waatea.blogspot.com/2007/05/pirirakau-loses-historian-rolleston.html



Three of Peter’s literature; The Pāpāmoa Pā Complex and Pāpāmoa East can be accessed on Pae Korokī here and the Pirirākau Hapū Management Plan 2004 edition can be accessed in the Māori reference section of He Puna Wānanga at He Puna Manawa.  For more information about this and other items in our collection, visit Pae Korokī or email the Heritage & Research Team: Research@tauranga.govt.nz

Written by Elisha Rolleston, Mātanga Taonga Tuku Iho Māori: Heritage Specialist – Māori, at Tauranga City Libraries.