jinglishi0206/Maori_English_New_Zealand · Datasets at Hugging Face

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Papa said, 'Go to Hine-tua-oni, and you will cultivate it so that it can be grown.' … It is done, and then it comes out as a person.	Ka kī atu a Papa, ‘Haere ki a Hine-tua-oni, ahuwhenua e koe kia whakatangatatia.’ … Ka mahia, kātahi ka puta mai hei tangata.
Left	Māui
Māui is one of Hawaiki's most famous people, and a well-known legend throughout the Pacific.	Ko Māui tētahi o ngā tino tāngata o Hawaiki, he tipua rongonui puta noa i Te Moana-nui-a-Kiwa.
Māui was cruel and famous for his great deeds, such as catching the sun, fishing the islands, transforming into a bird and following his father to the underworld.	He nanakia a Māui, i puta te rongo mō ana mahi nui, pērā i tana hopu i te rā, tana hī ake i ngā moutere, tana huringa hei manu me tana whai i tōna matua ki rarohenga.
As Māui continued to gain popularity, it remained a pillar of art, kapa haka, literary and oral history.	I te mea rongonuihia tonuhia a Māui, ka noho tonu a ia hei pou mō ngā mahi toi, ngā mahi kapa haka, ngā tuhituhinga kōrero me ngā kōrero ā-waha.
Page 3.	Whārangi 3.
Location and links	Te wāhi me ngā hononga
Hawaii is in the Pacific Ocean	Kei Te Moana-nui-a-Kiwa a Hawaiki
Many generations of Māori have wondered where Hawaii is.	He nui ngā whakatipuranga Māori kua whakaaro kei hea te whenua o Hawaiki.
With the arrival of Europeans and the establishment of communication channels with the peoples of the Pacific Islands, this dream was revived in the late 1800s and early 1800s.	Nō te taenga mai o te Pākehā me te whakatūnga o ngā huarahi whakapā kōrero ki ērā o ngā iwi kei ngā moutere o Te Moana-nui-a-Kiwa, ka whakaarahia anōtia tēnei wawata i te paunga o te rau tau 1800 me te tīmatanga o te rau tau 1900.
1900.	I te tau 1929 i tuhia e Ōriwa Haddon, he kaumātua nō Taranaki, tētahi reta e kōrero ana mō tana haerenga ki Tahiti, ki reira akona ai ia ki te ōritetanga o ngā kōrero tuku iho o Aotea waka ki ērā o Tahiti.
Hawaii and Rangiātea	Hawaiki me Rangiātea
Rangiātea is an old name and has a close connection to Hawaii.	He ingoa tawhito a Rangiātea, he pānga tata tōna ki Hawaiki.
As this old saying goes:	E ai ki tēnei kōrero nō mua:
Let the nose appear in Rangiātea.	Kia puta te ihu ki Rangiātea.
This is a command for people to reach their own level and fulfill their potential.	He whakahau tēnei kia eke te tangata ki ōna ake taumata, kia tutuki e ia ōna ake pūmanawa.
Rangiātea is similar to Hawaii, in other words, it is seen as a physical land, a spiritual land - a source of knowledge about the origin of life.	He rite a Rangiātea ki Hawaiki arā, ka tirohia anō he whenua kikokiko, he whenua wairua - he puna mātauranga mō te takenga mai o te oranga.
In the story of Tane's ascension into the autumn sky for two, Io gives him the baskets of the wānanga.	I roto i ngā kōrero mō te kakenga a Tāne ki te rangi ngahuru mā rua, ka hoatu e Io ngā kete o te wānanga ki a ia.
The baskets hang inside Rangiātea, the first university in the world.	E iri ana ngā kete ki roto i a Rangiātea, te whare wānanga tuatahi ki te ao.
The name Rangiātea has been applied to many places.	Kua tapaina te ingoa Rangiātea ki ngā wāhi maha.
Some sources say that the island of Ra'iātea, a region in Tahiti, is Rangiātea.	E kī ana ētahi kōrero ko te moutere o Ra‘iātea, takiwā ki Tahiti a Rangiātea.
Tūrongo, the ancestor of Ngāti Raukawa, named his palace on the other side of Otorohanga, Rangiātea.	Tapaina ai e Tūrongo, te tipuna o Ngāti Raukawa tōna wharenui i kō atu o Ōtorohanga, ko Rangiātea.
The famous place that bears this name is the church of Rangiātea in Ōtaki.	Ko te wāhi rongonui e mau ana te ingoa nei ko te whare karakia o Rangiātea ki Ōtaki.
A Christian church was built on the site where a church had previously stood.	I whakatūria te whare karakia Karaitiana ki te wāhi i reira tētahi tūāhu e tū ana i mua.
The power and sanctity of Rangiātea has been planted in these places.	Inā te mana me te tapu o Rangiātea kua whakatōngia ki ēnei wāhi.
Page 4.	Whārangi 4.
Theories about Hawaii	Ngā ariā mō Hawaiki
Explanations of previous skills	Ngā whakamāramatanga a ngā pūkenga o mua
When European scholars began to look deeply into the traditional stories of the tribes, some of them were fascinated by the stories about Hawaii.	Nō te tīmatanga o te titiro hōhonu a ngā pūkenga Pākehā ki ngā kōrero tuku iho a ngā iwi, mīharo rawa ētahi o rātou ki ngā kōrero mō Hawaiki.
Due to the fact that each tribe has a story about Hawaiki, some of them tried to find a wide range of understanding about this topic.	Nā runga i te mea he kōrero kei tēnā iwi, kei tēnā iwi mō Hawaiki, i whakamātau ētahi o rātou kia rapu i te whānuitanga o te māramatanga mō tēnei kaupapa.
One of these skills is S. Percy Smith , the first head of the Polynesian Society.	Ko tētahi o ēnei pūkenga ko S. Percy Smith, te tumuaki tuatahi o te Rōpū Poronihiana (Polynesian Society).
He has written many articles on folklore and tribal history.	He maha āna tuhinga mō ngā kōrero tuku iho me ngā hītori a ngā iwi.
In his book Hawaiki, the original homeland of the Māori (1904), Smith laid out his theories about Hawaiki itself.	I roto i tana pukapuka a Hawaiki, the original homeland of the Māori (1904), ka takoto e Smith āna ariā mō te wāhi ake o Hawaiki.
He mentions the islands of Sava'ii in Samoa, Hawaii and Java in Indonesia as Hawaiki.	Ka whakahuatia e ia ngā moutere o Sava’ii i Hāmoa, a Hawaii me Java i Initonīhia hei Hawaiki.
According to Smith, by carefully analyzing the traditional stories of the Māori it can be concluded that the Māori came from Hawaiki.	Ki a Smith, mā te āta tātari i ngā kōrero tuku iho a te Māori ka taea te whakatau i ahu mai te Māori i Hawaiki.
In his time, this was a research method that was actively pursued by many scholars, both Māori and European, in particular, they were happy with his decisions.	I tōna wā, he huarahi rangahau tēnei i kaha te whāia e te tokomaha o ngā pūkenga, Māori mai Pākehā mai, otirā, i hiamo rātou ki ana whakataunga.
Other theories about the origin of the Māori	Ētahi atu ariā mō te takenga mai o te Māori
After the publication of Smith's book, many books were published that suspected that the migrations of the people of Te Moana-Nui-a-Kiwa came from the east, from the great land of Asia.	Nō muri o te whakaputa i te pukapuka a Smith ka rahi ngā pukapuka i whakaputangia e whakapae ana ko ngā heke o ngā tangata o Te Moana-nui-a-Kiwa i ahu mai i te rāwhiti, i te whenua rahi o Āhia .
Based on these analyzes based on Māori tradition, theories such as this one suggest that a 'kahupapa waka' came to New Zealand from the middle of the Pacific Ocean.	Nā runga i ēnei tātaritanga i taketake mai i ngā kōrero tuku iho a te Māori, ka hua ngā ariā pēnei i tēnei e kī ana i ahu mai tētahi ‘kahupapa waka’ i tae ki Aotearoa mai i te pokapū o Te Moana-nui-a-Kiwa.
-Quiet.	Arā noa atu ngā kōrero a ētahi kaituhi e whakapae ana kei te whenua rahi o Īnia, kei te whenua o Mesopotamia rā anō – kei te takiwā e kīia nei i ēnei rā ko Īrāki – te kāinga tūturu o te Māori.
There are other authors who suspect that the land of India, or even Mesopotamia - in the area known today as Iraq - was the original home of the Māori.	Hei tauira te pukapuka a Alfred K.
For example Alfred K.	Newman, Who are the Māoris ?
Newman 's book , Who are the Māoris ? (1912) for writings arguing that Māori originated from India.	(1912) mō ngā tuhituhinga e tohe ana ko Īnia te pūtakenga o te Māori.
Current research	Ngā rangahautanga o ēnei rā
There are many stories today that contradict Smith's methods.	He maha ngā kōrero i ēnei rā e whakahē ana i ngā tikanga a Smith.
Orbell made two challenges in his book Hawaiki: A new approach to Māori tradition (1985).	E rua ngā wero a Orbell i roto i tana pukapuka a Hawaiki: A new approach to Māori tradition (1985).
First, he says that it is not right to look at traditional stories as real history.	Tuatahi, e kī ana ia kāore i te tika kia tirohia ngā kōrero tuku iho anō hei hītori tūturu.
He suspects that when the Europeans arrived, the traditional stories of the tribes had already become legends.	E whakapae ana ia i te taenga mai o te Pākehā, kua pūrākau kē ngā kōrero tuku iho a ngā iwi.
In his view, the 'memories' of the main land in the Pacific transform over time into a story.	Ki tāna titiro ko ngā ‘maharatanga’ o te whenua matua i Te Moana-nui-a-Kiwa ka huri i roto i te wā hei pūrākau.
Therefore, it is better to look at the traditional stories of the tribes as a reference to past movements, not the reality.	Nā reira he pai ake kia tirohia ngā kōrero tuku iho a ngā iwi hei tohu noa iho ki ngā nekenekehanga o mua, ehara ko te tūturutanga.
Second, Orbell says Smith is too quick to push the ball to the sideline.	Tuarua, hei tā Orbell he tere rawa a Smith mā ki te pītahitahi i ngā maioro ki te taha.
According to Orbell: 'The problem is, because they look at the information wrongly and are just trying to figure it out, the topic has become empty .	Hei tā Orbell: ‘Ko te raru kē, nā te hē o tā rātou titiro ki ngā kōrero me te kimikimi noa, kua noho noa te kaupapa … kāore he kiko’ (w.
.. without substance' (w. 8).	8).
In 1835 the leaders signed the Declaration of the Sovereignty of New Zealand, confirming the power of New Zealand.	I te tau 1835 ka hainatia e ngā rangatira Te Whakaputanga o Te Rangatiratanga o Nu Tireni, e whakaū ana i te kaha o te mana o Aotearoa.
The English version was written by a British officer, based on whispers that a Frenchman was about to set himself up as king of New Zealand.	I tuhia te whakaputanga reo Pākehā e tētahi āpiha o Ingarangi, i runga anō i ngā kōhimuhimu tērā tētahi tangata Wīwī e anga ana ki te whakatū i a ia anō hei kīngi mō Aotearoa.
A summary	He korero whakarapopoto
From the beginning of the 1800s, traders, hunters, and settlers came to New Zealand, since New Zealand was a British colony.	Mai i te tīmatanga o te rautau 1800 ka taetae mai ngā kaihoko, ngā kaipatu wēra, me ngā manene noho ki Aotearoa, inā hoki he koroni a Niu Tīreni nā Ingarangi.
Due to the behavior of some Europeans and the weakness of the law to set up the rules of operation Te Pūhipi (James Busby) was sent as 'Regent'.	Nā ngā whanonga a ētahi Pākehā me te ngoikore o te ture ki te whakarite i ngā ture whakahaere ka tonoa ko Te Pūhipi (James Busby) hei ‘Rehireneti’.
Te Pūhipi landed in Waitangi in 1833.	Nō te tau 1833 ka tau a Te Pūhipi ki Waitangi.
The Flag of the Gathering of Ngā Hapū	Te Haki o te Whakaminenga o Ngā Hapū
According to the law of the countries of the world, the ships of the country must have a separate flag.	Ko te ture ia o ngā whenua o te ao, ma whai haki motuhake ngā kaipuke o mea whenua, o mea whenua.
There was no New Zealand flag at that time.	Kāore kau he haki o Aotearoa taua wā.
In 1834, a ship from New Zealand was arrested for not having a flag.	Nō te tau 1834 ka mauheretia tētahi kaipuke nō Aotearoa, i te kore haki.
In March 1834 Te Pūhipi called the leaders to gather on Waitangi to choose a flag for them.	Nō te marama o Maehe i te tau 1834 ka karanga a Te Pūhipi i ngā rangatira kia huihui ki runga o Waitangi ki te whiriwhiri i te haki mō rātou.
Three flags were spread out in front of them, and the flag chosen was called the flag of the Commonwealth of New Zealand.	E toru ngā haki ka horahia ki mua i a rātou, ā, ka tapaina te haki i kōwhiritia ko te haki o Te Whakaminenga o Niu Tīreni.
Te Pūhipi's wish was to unite the iwi as one.	Ko te hiahia o Te Pūhipi, mā reira e pūpū ngā iwi kia kotahi.
A Declaration of the Sovereignty of New Zealand	He Whakaputanga o Te Rangatiratanga o Nu Tireni
In the 1830s, Britain was worried that France and America would come in and take over this country.	I te tekau tau 1830 ka mānukanuka a Peretānia kei kuhu mai a Wīwī me Amerika ki te tango i tēnei whenua.
In 1835, Te Pūhipi and the missionaries Te Karuwhā (Henry Williams) and Te Koreneho (William Colenso) wrote the first draft of a book declaring that the leaders of the Māori people were the main leaders of New Zealand.	Nā whai anō i te tau 1835 ka tuhi a Te Pūhipi rātou ko ngā mihinare ko Te Karuwhā (Henry Williams) me Te Koreneho (William Colenso) i te tauira tuatahi o te pukapuka whakatau ko ngā rangatira o te iwi Māori ngā tino rangatira o Niu Tīreni.
Insider information	Ngā kōrero o roto
It has four parts:	E whā ōna wāhanga:
In the first phase the leaders decided that New Zealand was a sovereign state (a country with independent powers).	I te wāhanga tuatahi ka whakatau ngā rangatira he whenua rangatira a Aotearoa (he whenua whai mana motuhake).
Under the second stage, the kingdom is in the assembly of all the leaders.	I raro i te wāhanga tuarua, ko te kingitanga kei te whakaminenga o ngā rangatira katoa.
According to the third part, the conference will be held every fall, to create laws and make decisions.	E ai ki te wāhanga tuatoru ka tū te huihuinga i ia ngahuru i ia ngahuru, ki te waihanga ture, whakatau hoki.
In the fourth part, it appears that a copy of this publication will be sent to the king of England if he does not become the father of the new family land.	I te wāhanga tuawhā, ka puta te kī ka tukua he kape o tēnei whakaputanga ki te kīngi o Ingarangi me kore ia e tū ia hei matua mō te whenua whānau hou.
After publication	I muri mai i te whakaputanga
The settlement was sent to King William IV and ratified by Britain.	Ka tukuna te whakataunga ki a Kīngi Wiremu Tuawhā, ā, ka whakamanaia e Peretānia.
In 1839 the settlement was signed by other leaders.	I te tau 1839 ka hainatia te whakataunga e ētahi atu rangatira.
In 1840 the Treaty of Waitangi was signed, making New Zealand a British colony.	I te tau 1840 ka hainatia te Tiriti o Waitangi, i huri ai a Aotearoa hei koroni o Peretānia.
Page 1.	Whārangi 1.
Background of the publication	Te papamuri o te whakaputanga
Application of Resignation	Te tononga o te Rehireneti
In the early 19th century traders, whalers and many immigrants came to New Zealand.	I ngā tau tīmata o te rautau 1800 ka taetae mai ngā kaihoko, ngā kaipatu tohorā me te ttini o te hunga manene ki Aotearoa.
There is also the concern of the missionaries, and many of the immigrants and Māori people as well about the lawlessness of the country's institutions.	Tērā anō te āwangawanga a te hunga mihinare, a te tini hoki o te hunga manene me ngā iwi Māori hoki ki te noho kore ture o ngā whakahaere o te motu.
We need to establish a government that can find a cure for this disease.	Me whakatū kāwanatanga rawa e tau mai ai he rongoā mō tēnei mate.
After the arrival of the French ship, La Favorite, in 1830, the Europeans were worried that New Zealand would be attacked by other peoples.	I muri mai ka tau mai te kaipuke Wīwī, a La Favorite, i te tau 1830, ka māharahara ngā Pākehā kei whakaekea a Aotearoa e iwi kē.
In 1831 the 13 leaders of North Tai sent a letter to the king and asked him to forgive them.	I te tau 1831 ka tukua e ngā rangatira 13 o te Tai Tokerau he reta ki te kīngi me te inoi kia whakahaumarutia rātou e ia.
Their assistant was the missionary, William Yate.	Ko tō rātou kaiāwhina rātou ko te mihinare nei, ko William Yate.
The handover will appoint Te Pūhipi to the position of Regent.	Ko te tukunga iho ka whakatūria a Te Pūhipi ki te tūranga Rehireneti.
When he arrived in 1833, he did not have enough resources.	I tōna taenga mai i te tau 1833 kāore i nui ōna rauemi.
There is no army and no police to support his activities and his needs.	Kāore he ope taua, kāore hoki he pirihimana hei tautoko i āna mahi, me ōna hiahia.
The story about him will be punished, now his position is a navy without guns.	Ka whiua te kōrero mōna, ānō nei he manuao kāore ōna pū tōna tūranga.
The Flag of the Congregation	Te Haki o Te Whakaminenga
If New Zealand ships do not have a flag, they may lose their ships, ie their ships, by the officials of other countries.	Mehemea kāore he haki o ngā kaipuke o Aotearoa, tērā pea ka ngaro rātou te muru, arā, ō ratou kaipuke, e ngā āpiha o ētahi atu whenua.
Sir George Murray 's ship Patuone and Taonui was captured and held in Sydney for not having national flags.	Ko te kaipuke tērā o Patuone rāua ko Taonui a Sir George Murray ka kāwhakina, ā, ka puritia ki Poihākena mō te kore mau haki ā-motu.
Te Pūhipi called for the leaders of the North to choose a flag for this island.	Ka rere te karanga a Te Pūhipi kia kōwhiria mai e ngā rangatira o te Tai Tokerau tētahi haki mō tēnei motu.
There were three options for them, arranged by Te Karuwhā himself.	E toru ngā kōwhiringa mō rātou, nā Te Karuwhā tonu i whakarite.
On March 20, 1834, the leaders chose the flag at Waitangi, and it became known as the Whakamininga flag.	Nō te 20 o Maehe 1834 ka kōwhiria e ngā rangatira te haki ki Waitangi, ā, ka mōhiotia ko te haki o te Whakaminenga.
Honored with the 21st seal, and authorized by the King of England, this is also the flag of ships from New Zealand.	Ka whakahōnoretia ki te tohu waipū rua tekau mā tahi, ā, ka whakamanaia e te kīngi o Ingarangi, koia hoki tēnei te haki o ngā kaipuke mai i Aotearoa.
Te Pūhipi hopes that the Māori people will work together under the auspices of the new flag.	Ko te tūmanako a Te Pūhipi kia mahi tahi ngā iwi Māori ki raro i te maru o te haki hou.

Papa said, 'Go to Hine-tua-oni, and you will cultivate it so that it can be grown.' … It is done, and then it comes out as a person.

Ka kī atu a Papa, ‘Haere ki a Hine-tua-oni, ahuwhenua e koe kia whakatangatatia.’ … Ka mahia, kātahi ka puta mai hei tangata.

Left

Māui

Māui is one of Hawaiki's most famous people, and a well-known legend throughout the Pacific.

Ko Māui tētahi o ngā tino tāngata o Hawaiki, he tipua rongonui puta noa i Te Moana-nui-a-Kiwa.

Māui was cruel and famous for his great deeds, such as catching the sun, fishing the islands, transforming into a bird and following his father to the underworld.

He nanakia a Māui, i puta te rongo mō ana mahi nui, pērā i tana hopu i te rā, tana hī ake i ngā moutere, tana huringa hei manu me tana whai i tōna matua ki rarohenga.

As Māui continued to gain popularity, it remained a pillar of art, kapa haka, literary and oral history.

I te mea rongonuihia tonuhia a Māui, ka noho tonu a ia hei pou mō ngā mahi toi, ngā mahi kapa haka, ngā tuhituhinga kōrero me ngā kōrero ā-waha.

Page 3.

Whārangi 3.

Location and links

Te wāhi me ngā hononga

Hawaii is in the Pacific Ocean

Kei Te Moana-nui-a-Kiwa a Hawaiki

Many generations of Māori have wondered where Hawaii is.

He nui ngā whakatipuranga Māori kua whakaaro kei hea te whenua o Hawaiki.

With the arrival of Europeans and the establishment of communication channels with the peoples of the Pacific Islands, this dream was revived in the late 1800s and early 1800s.

Nō te taenga mai o te Pākehā me te whakatūnga o ngā huarahi whakapā kōrero ki ērā o ngā iwi kei ngā moutere o Te Moana-nui-a-Kiwa, ka whakaarahia anōtia tēnei wawata i te paunga o te rau tau 1800 me te tīmatanga o te rau tau 1900.

1900.

I te tau 1929 i tuhia e Ōriwa Haddon, he kaumātua nō Taranaki, tētahi reta e kōrero ana mō tana haerenga ki Tahiti, ki reira akona ai ia ki te ōritetanga o ngā kōrero tuku iho o Aotea waka ki ērā o Tahiti.

Hawaii and Rangiātea

Hawaiki me Rangiātea

Rangiātea is an old name and has a close connection to Hawaii.

He ingoa tawhito a Rangiātea, he pānga tata tōna ki Hawaiki.

As this old saying goes:

E ai ki tēnei kōrero nō mua:

Let the nose appear in Rangiātea.

Kia puta te ihu ki Rangiātea.

This is a command for people to reach their own level and fulfill their potential.

He whakahau tēnei kia eke te tangata ki ōna ake taumata, kia tutuki e ia ōna ake pūmanawa.

Rangiātea is similar to Hawaii, in other words, it is seen as a physical land, a spiritual land - a source of knowledge about the origin of life.

He rite a Rangiātea ki Hawaiki arā, ka tirohia anō he whenua kikokiko, he whenua wairua - he puna mātauranga mō te takenga mai o te oranga.

In the story of Tane's ascension into the autumn sky for two, Io gives him the baskets of the wānanga.

I roto i ngā kōrero mō te kakenga a Tāne ki te rangi ngahuru mā rua, ka hoatu e Io ngā kete o te wānanga ki a ia.

The baskets hang inside Rangiātea, the first university in the world.

E iri ana ngā kete ki roto i a Rangiātea, te whare wānanga tuatahi ki te ao.

The name Rangiātea has been applied to many places.

Kua tapaina te ingoa Rangiātea ki ngā wāhi maha.

Some sources say that the island of Ra'iātea, a region in Tahiti, is Rangiātea.

E kī ana ētahi kōrero ko te moutere o Ra‘iātea, takiwā ki Tahiti a Rangiātea.

Tūrongo, the ancestor of Ngāti Raukawa, named his palace on the other side of Otorohanga, Rangiātea.

Tapaina ai e Tūrongo, te tipuna o Ngāti Raukawa tōna wharenui i kō atu o Ōtorohanga, ko Rangiātea.

The famous place that bears this name is the church of Rangiātea in Ōtaki.

Ko te wāhi rongonui e mau ana te ingoa nei ko te whare karakia o Rangiātea ki Ōtaki.

A Christian church was built on the site where a church had previously stood.

I whakatūria te whare karakia Karaitiana ki te wāhi i reira tētahi tūāhu e tū ana i mua.

The power and sanctity of Rangiātea has been planted in these places.

Inā te mana me te tapu o Rangiātea kua whakatōngia ki ēnei wāhi.

Page 4.

Whārangi 4.

Theories about Hawaii

Ngā ariā mō Hawaiki

Explanations of previous skills

Ngā whakamāramatanga a ngā pūkenga o mua

When European scholars began to look deeply into the traditional stories of the tribes, some of them were fascinated by the stories about Hawaii.

Nō te tīmatanga o te titiro hōhonu a ngā pūkenga Pākehā ki ngā kōrero tuku iho a ngā iwi, mīharo rawa ētahi o rātou ki ngā kōrero mō Hawaiki.

Due to the fact that each tribe has a story about Hawaiki, some of them tried to find a wide range of understanding about this topic.

Nā runga i te mea he kōrero kei tēnā iwi, kei tēnā iwi mō Hawaiki, i whakamātau ētahi o rātou kia rapu i te whānuitanga o te māramatanga mō tēnei kaupapa.

One of these skills is S. Percy Smith , the first head of the Polynesian Society.

Ko tētahi o ēnei pūkenga ko S. Percy Smith, te tumuaki tuatahi o te Rōpū Poronihiana (Polynesian Society).

He has written many articles on folklore and tribal history.

He maha āna tuhinga mō ngā kōrero tuku iho me ngā hītori a ngā iwi.

In his book Hawaiki, the original homeland of the Māori (1904), Smith laid out his theories about Hawaiki itself.

I roto i tana pukapuka a Hawaiki, the original homeland of the Māori (1904), ka takoto e Smith āna ariā mō te wāhi ake o Hawaiki.

He mentions the islands of Sava'ii in Samoa, Hawaii and Java in Indonesia as Hawaiki.

Ka whakahuatia e ia ngā moutere o Sava’ii i Hāmoa, a Hawaii me Java i Initonīhia hei Hawaiki.

According to Smith, by carefully analyzing the traditional stories of the Māori it can be concluded that the Māori came from Hawaiki.

Ki a Smith, mā te āta tātari i ngā kōrero tuku iho a te Māori ka taea te whakatau i ahu mai te Māori i Hawaiki.

In his time, this was a research method that was actively pursued by many scholars, both Māori and European, in particular, they were happy with his decisions.

I tōna wā, he huarahi rangahau tēnei i kaha te whāia e te tokomaha o ngā pūkenga, Māori mai Pākehā mai, otirā, i hiamo rātou ki ana whakataunga.

Other theories about the origin of the Māori

Ētahi atu ariā mō te takenga mai o te Māori

After the publication of Smith's book, many books were published that suspected that the migrations of the people of Te Moana-Nui-a-Kiwa came from the east, from the great land of Asia.

Nō muri o te whakaputa i te pukapuka a Smith ka rahi ngā pukapuka i whakaputangia e whakapae ana ko ngā heke o ngā tangata o Te Moana-nui-a-Kiwa i ahu mai i te rāwhiti, i te whenua rahi o Āhia .

Based on these analyzes based on Māori tradition, theories such as this one suggest that a 'kahupapa waka' came to New Zealand from the middle of the Pacific Ocean.

Nā runga i ēnei tātaritanga i taketake mai i ngā kōrero tuku iho a te Māori, ka hua ngā ariā pēnei i tēnei e kī ana i ahu mai tētahi ‘kahupapa waka’ i tae ki Aotearoa mai i te pokapū o Te Moana-nui-a-Kiwa.

-Quiet.

Arā noa atu ngā kōrero a ētahi kaituhi e whakapae ana kei te whenua rahi o Īnia, kei te whenua o Mesopotamia rā anō – kei te takiwā e kīia nei i ēnei rā ko Īrāki – te kāinga tūturu o te Māori.

There are other authors who suspect that the land of India, or even Mesopotamia - in the area known today as Iraq - was the original home of the Māori.

Hei tauira te pukapuka a Alfred K.

For example Alfred K.

Newman, Who are the Māoris ?

Newman 's book , Who are the Māoris ? (1912) for writings arguing that Māori originated from India.

(1912) mō ngā tuhituhinga e tohe ana ko Īnia te pūtakenga o te Māori.

Current research

Ngā rangahautanga o ēnei rā

There are many stories today that contradict Smith's methods.

He maha ngā kōrero i ēnei rā e whakahē ana i ngā tikanga a Smith.

Orbell made two challenges in his book Hawaiki: A new approach to Māori tradition (1985).

E rua ngā wero a Orbell i roto i tana pukapuka a Hawaiki: A new approach to Māori tradition (1985).

First, he says that it is not right to look at traditional stories as real history.

Tuatahi, e kī ana ia kāore i te tika kia tirohia ngā kōrero tuku iho anō hei hītori tūturu.

He suspects that when the Europeans arrived, the traditional stories of the tribes had already become legends.

E whakapae ana ia i te taenga mai o te Pākehā, kua pūrākau kē ngā kōrero tuku iho a ngā iwi.

In his view, the 'memories' of the main land in the Pacific transform over time into a story.

Ki tāna titiro ko ngā ‘maharatanga’ o te whenua matua i Te Moana-nui-a-Kiwa ka huri i roto i te wā hei pūrākau.

Therefore, it is better to look at the traditional stories of the tribes as a reference to past movements, not the reality.

Nā reira he pai ake kia tirohia ngā kōrero tuku iho a ngā iwi hei tohu noa iho ki ngā nekenekehanga o mua, ehara ko te tūturutanga.

Second, Orbell says Smith is too quick to push the ball to the sideline.

Tuarua, hei tā Orbell he tere rawa a Smith mā ki te pītahitahi i ngā maioro ki te taha.

According to Orbell: 'The problem is, because they look at the information wrongly and are just trying to figure it out, the topic has become empty .

Hei tā Orbell: ‘Ko te raru kē, nā te hē o tā rātou titiro ki ngā kōrero me te kimikimi noa, kua noho noa te kaupapa … kāore he kiko’ (w.

.. without substance' (w. 8).

8).

In 1835 the leaders signed the Declaration of the Sovereignty of New Zealand, confirming the power of New Zealand.

I te tau 1835 ka hainatia e ngā rangatira Te Whakaputanga o Te Rangatiratanga o Nu Tireni, e whakaū ana i te kaha o te mana o Aotearoa.

The English version was written by a British officer, based on whispers that a Frenchman was about to set himself up as king of New Zealand.

I tuhia te whakaputanga reo Pākehā e tētahi āpiha o Ingarangi, i runga anō i ngā kōhimuhimu tērā tētahi tangata Wīwī e anga ana ki te whakatū i a ia anō hei kīngi mō Aotearoa.

A summary

He korero whakarapopoto

From the beginning of the 1800s, traders, hunters, and settlers came to New Zealand, since New Zealand was a British colony.

Mai i te tīmatanga o te rautau 1800 ka taetae mai ngā kaihoko, ngā kaipatu wēra, me ngā manene noho ki Aotearoa, inā hoki he koroni a Niu Tīreni nā Ingarangi.

Due to the behavior of some Europeans and the weakness of the law to set up the rules of operation Te Pūhipi (James Busby) was sent as 'Regent'.

Nā ngā whanonga a ētahi Pākehā me te ngoikore o te ture ki te whakarite i ngā ture whakahaere ka tonoa ko Te Pūhipi (James Busby) hei ‘Rehireneti’.

Te Pūhipi landed in Waitangi in 1833.

Nō te tau 1833 ka tau a Te Pūhipi ki Waitangi.

The Flag of the Gathering of Ngā Hapū

Te Haki o te Whakaminenga o Ngā Hapū

According to the law of the countries of the world, the ships of the country must have a separate flag.

Ko te ture ia o ngā whenua o te ao, ma whai haki motuhake ngā kaipuke o mea whenua, o mea whenua.

There was no New Zealand flag at that time.

Kāore kau he haki o Aotearoa taua wā.

In 1834, a ship from New Zealand was arrested for not having a flag.

Nō te tau 1834 ka mauheretia tētahi kaipuke nō Aotearoa, i te kore haki.

In March 1834 Te Pūhipi called the leaders to gather on Waitangi to choose a flag for them.

Nō te marama o Maehe i te tau 1834 ka karanga a Te Pūhipi i ngā rangatira kia huihui ki runga o Waitangi ki te whiriwhiri i te haki mō rātou.

Three flags were spread out in front of them, and the flag chosen was called the flag of the Commonwealth of New Zealand.

E toru ngā haki ka horahia ki mua i a rātou, ā, ka tapaina te haki i kōwhiritia ko te haki o Te Whakaminenga o Niu Tīreni.

Te Pūhipi's wish was to unite the iwi as one.

Ko te hiahia o Te Pūhipi, mā reira e pūpū ngā iwi kia kotahi.

A Declaration of the Sovereignty of New Zealand

He Whakaputanga o Te Rangatiratanga o Nu Tireni

In the 1830s, Britain was worried that France and America would come in and take over this country.

I te tekau tau 1830 ka mānukanuka a Peretānia kei kuhu mai a Wīwī me Amerika ki te tango i tēnei whenua.

In 1835, Te Pūhipi and the missionaries Te Karuwhā (Henry Williams) and Te Koreneho (William Colenso) wrote the first draft of a book declaring that the leaders of the Māori people were the main leaders of New Zealand.

Nā whai anō i te tau 1835 ka tuhi a Te Pūhipi rātou ko ngā mihinare ko Te Karuwhā (Henry Williams) me Te Koreneho (William Colenso) i te tauira tuatahi o te pukapuka whakatau ko ngā rangatira o te iwi Māori ngā tino rangatira o Niu Tīreni.

Insider information

Ngā kōrero o roto

It has four parts:

E whā ōna wāhanga:

In the first phase the leaders decided that New Zealand was a sovereign state (a country with independent powers).

I te wāhanga tuatahi ka whakatau ngā rangatira he whenua rangatira a Aotearoa (he whenua whai mana motuhake).

Under the second stage, the kingdom is in the assembly of all the leaders.

I raro i te wāhanga tuarua, ko te kingitanga kei te whakaminenga o ngā rangatira katoa.

According to the third part, the conference will be held every fall, to create laws and make decisions.

E ai ki te wāhanga tuatoru ka tū te huihuinga i ia ngahuru i ia ngahuru, ki te waihanga ture, whakatau hoki.

In the fourth part, it appears that a copy of this publication will be sent to the king of England if he does not become the father of the new family land.

I te wāhanga tuawhā, ka puta te kī ka tukua he kape o tēnei whakaputanga ki te kīngi o Ingarangi me kore ia e tū ia hei matua mō te whenua whānau hou.

After publication

I muri mai i te whakaputanga

The settlement was sent to King William IV and ratified by Britain.

Ka tukuna te whakataunga ki a Kīngi Wiremu Tuawhā, ā, ka whakamanaia e Peretānia.

In 1839 the settlement was signed by other leaders.

I te tau 1839 ka hainatia te whakataunga e ētahi atu rangatira.

In 1840 the Treaty of Waitangi was signed, making New Zealand a British colony.

I te tau 1840 ka hainatia te Tiriti o Waitangi, i huri ai a Aotearoa hei koroni o Peretānia.

Page 1.

Whārangi 1.

Background of the publication

Te papamuri o te whakaputanga

Application of Resignation

Te tononga o te Rehireneti

In the early 19th century traders, whalers and many immigrants came to New Zealand.

I ngā tau tīmata o te rautau 1800 ka taetae mai ngā kaihoko, ngā kaipatu tohorā me te ttini o te hunga manene ki Aotearoa.

There is also the concern of the missionaries, and many of the immigrants and Māori people as well about the lawlessness of the country's institutions.

Tērā anō te āwangawanga a te hunga mihinare, a te tini hoki o te hunga manene me ngā iwi Māori hoki ki te noho kore ture o ngā whakahaere o te motu.

We need to establish a government that can find a cure for this disease.

Me whakatū kāwanatanga rawa e tau mai ai he rongoā mō tēnei mate.

After the arrival of the French ship, La Favorite, in 1830, the Europeans were worried that New Zealand would be attacked by other peoples.

I muri mai ka tau mai te kaipuke Wīwī, a La Favorite, i te tau 1830, ka māharahara ngā Pākehā kei whakaekea a Aotearoa e iwi kē.

In 1831 the 13 leaders of North Tai sent a letter to the king and asked him to forgive them.

I te tau 1831 ka tukua e ngā rangatira 13 o te Tai Tokerau he reta ki te kīngi me te inoi kia whakahaumarutia rātou e ia.

Their assistant was the missionary, William Yate.

Ko tō rātou kaiāwhina rātou ko te mihinare nei, ko William Yate.

The handover will appoint Te Pūhipi to the position of Regent.

Ko te tukunga iho ka whakatūria a Te Pūhipi ki te tūranga Rehireneti.

When he arrived in 1833, he did not have enough resources.

I tōna taenga mai i te tau 1833 kāore i nui ōna rauemi.

There is no army and no police to support his activities and his needs.

Kāore he ope taua, kāore hoki he pirihimana hei tautoko i āna mahi, me ōna hiahia.

The story about him will be punished, now his position is a navy without guns.

Ka whiua te kōrero mōna, ānō nei he manuao kāore ōna pū tōna tūranga.

The Flag of the Congregation

Te Haki o Te Whakaminenga

If New Zealand ships do not have a flag, they may lose their ships, ie their ships, by the officials of other countries.

Mehemea kāore he haki o ngā kaipuke o Aotearoa, tērā pea ka ngaro rātou te muru, arā, ō ratou kaipuke, e ngā āpiha o ētahi atu whenua.

Sir George Murray 's ship Patuone and Taonui was captured and held in Sydney for not having national flags.

Ko te kaipuke tērā o Patuone rāua ko Taonui a Sir George Murray ka kāwhakina, ā, ka puritia ki Poihākena mō te kore mau haki ā-motu.

Te Pūhipi called for the leaders of the North to choose a flag for this island.

Ka rere te karanga a Te Pūhipi kia kōwhiria mai e ngā rangatira o te Tai Tokerau tētahi haki mō tēnei motu.

There were three options for them, arranged by Te Karuwhā himself.

E toru ngā kōwhiringa mō rātou, nā Te Karuwhā tonu i whakarite.

On March 20, 1834, the leaders chose the flag at Waitangi, and it became known as the Whakamininga flag.

Nō te 20 o Maehe 1834 ka kōwhiria e ngā rangatira te haki ki Waitangi, ā, ka mōhiotia ko te haki o te Whakaminenga.

Honored with the 21st seal, and authorized by the King of England, this is also the flag of ships from New Zealand.

Ka whakahōnoretia ki te tohu waipū rua tekau mā tahi, ā, ka whakamanaia e te kīngi o Ingarangi, koia hoki tēnei te haki o ngā kaipuke mai i Aotearoa.

Te Pūhipi hopes that the Māori people will work together under the auspices of the new flag.

Ko te tūmanako a Te Pūhipi kia mahi tahi ngā iwi Māori ki raro i te maru o te haki hou.