title: Maori at Te Aroha after the opening of the goldfield in 1880 (mostly through Pakeha eyes)

authors: Hart, Philip

abstract: As the Maori population continued to decline, the aged rangatira admired by Pakeha (even including those who had fought against the Crown) gradually died off, to be replaced by Maori more noted for their drinking and occasional violence than their prestige. Although concerts and haka were popular with many Pakeha, much Maori behaviour was mocked, including by children. Many Maori were seen as being unsophisticated, unable to express themselves properly in English, and prone to drunkenness and laziness, whereas those who adopted Pakeha ways were praised.
Some Pakeha sympathized with poverty-stricken Maori and regretted the decline of their language. There were many examples of close and friendly relations and of Maori assisting Pakeha in trouble, but in general they lived geographically separate lives. To earn money, Maori were forced to work at road making, timber cutting, gum digging, and farming what land remained in their possession. Most Maori struggled financially, their limited resources being stretched by holding expensive tangi and entertaining visitors – resulting in more land sales. They used the court system to defend their economic interests.
Ngati Rahiri (including supporters of the Kingitanga) were seen as ‘loyal’ to the Crown, and visiting Maori kings received kindly treatment from Pakeha as well as from Maori. 
Poor health prompted some government assistance, but poor housing remained, although some attempts were made to improve it (partly to protect Pakeha from diseases). Before the twentieth century only a few children, mostly ‘half-castes’, were educated. Most Ngati Rahiri were members of the Church of England before being attracted by the new Mormon faith.
Ngati Rahiri participated with Pakeha in horse races, sporting contests, and, especially, rugby, and a few joined the Volunteers. Much less desirable to most residents was their heavy drinking (encouraged by some publicans and their Pakeha drinking buddies), and occasional fights, very occasionally with Pakeha. Overall, Pakeha ways, both good and bad, of necessity were adopted, and Ngati Rahiri became inextricably a subordinate part of the Pakeha community, although still retaining some distinctive features. 

 (Note: Unless otherwise indicated, all those named in this paper, both Maori and Pakeha, were shareholders in claims in the Te Aroha district.)

text: Maori at Te Aroha after the opening of the goldfield in 1880 (mostly through Pakeha eyes) As the Maori population continued to decline, the aged rangatira admired by Pakeha (even including those who had fought against the Crown) gradually died off, to be replaced by Maori more noted for their drinking and occasional violence than their prestige. Although concerts and haka were popular with many Pakeha, much Maori behaviour was mocked, including by children. Many Maori were seen as being unsophisticated, unable to express themselves properly in English, and prone to drunkenness and laziness, whereas those who adopted Pakeha ways were praised.
Some Pakeha sympathized with poverty-stricken Maori and regretted the decline of their language. There were many examples of close and friendly relations and of Maori assisting Pakeha in trouble, but in general they lived geographically separate lives. To earn money, Maori were forced to work at road making, timber cutting, gum digging, and farming what land remained in their possession. Most Maori struggled financially, their limited resources being stretched by holding expensive tangi and entertaining visitors – resulting in more land sales. They used the court system to defend their economic interests.
Ngati Rahiri (including supporters of the Kingitanga) were seen as ‘loyal’ to the Crown, and visiting Maori kings received kindly treatment from Pakeha as well as from Maori. 
Poor health prompted some government assistance, but poor housing remained, although some attempts were made to improve it (partly to protect Pakeha from diseases). Before the twentieth century only a few children, mostly ‘half-castes’, were educated. Most Ngati Rahiri were members of the Church of England before being attracted by the new Mormon faith.
Ngati Rahiri participated with Pakeha in horse races, sporting contests, and, especially, rugby, and a few joined the Volunteers. Much less desirable to most residents was their heavy drinking (encouraged by some publicans and their Pakeha drinking buddies), and occasional fights, very occasionally with Pakeha. Overall, Pakeha ways, both good and bad, of necessity were adopted, and Ngati Rahiri became inextricably a subordinate part of the Pakeha community, although still retaining some distinctive features. 

 (Note: Unless otherwise indicated, all those named in this paper, both Maori and Pakeha, were shareholders in claims in the Te Aroha district.)

year: 2016

title: Empowerment evaluation of Te Taiwhenua o Heretaunga Family Start: Improving service delivery

authors: Little, Gaylene Robina

subjects: Family Start

abstract: This thesis explores child maltreatment in New Zealand by considering service delivery of the Family Start programme at Te Taiwhenua o Heretaunga through an empowerment evaluation. The purpose of this research is to evaluate the service delivery process of the Family Start programme at this site to inform the organization and other Family Start key agents of possible improvements to service delivery so that the Family Start programme is best able to reduce the risk factors that are known to influence child maltreatment in New Zealand. The best possible service delivery by kaupapa providers supports sustainability and the continuity of service with Māori through continual funding. The two objectives of this research are to look at how well the Family Start programme is implemented at Te Taiwhenua o Heretaunga and to consider the cultural appropriateness of service delivery. Community psychology is the paradigm within which I position myself. I respect the values of community psychology that aim to improve the position of disadvantaged people through their participation in social change and community development. Te Taiwhenua o Heretaunga is a kaupapa Māori provider and I see an empowerment evaluation as a tool for internal evaluation to assist organizations who value self determination in their own practice. Both quantitative and qualitative data were collected and analyzed. There are two objectives to consider service delivery; firstly process aspects of service delivery are looked at and secondly the cultural relevance of service delivery to the population receiving the Family Start programme at this site. These are described as nine points about service delivery. The aim is to provide an empowerment evaluation for Te Taiwhenua o Heretaunga to inform, assist and improve service delivery of the Family Start programme in a culturally appropriate manner. The findings suggest better understanding is needed by Te Taiwhenua o Heretaunga Family Start staff, about the programme intentions, the use of tools such as Born to Learn/Ahuru Mōwai, individual family plans, service delivery levels, maintaining health records and ways to encourage collaboration between agencies. Te Taiwhenua o Heretaunga are shown in this research to be reaching the intended population for the Family Start programme, and service delivery appears to be culturally relevant to the clients on the programme at this time. The findings are limited by the fact that access to some information was restricted by Te Taiwhenua o Heretaunga Family Start management. Consequently, this research looked only at service delivery, and not the benefits of or barriers to the actual programme. The effectiveness of the programme in reducing child maltreatment is important but could not be measured in this research. Reducing child maltreatment is the main aim of the Family Start programme and would be measured through client outcomes. This research considered service delivery to see if the Family Start programme is offered optimally to assist the aim of reducing child maltreatment.

text: Empowerment evaluation of Te Taiwhenua o Heretaunga Family Start: Improving service delivery This thesis explores child maltreatment in New Zealand by considering service delivery of the Family Start programme at Te Taiwhenua o Heretaunga through an empowerment evaluation. The purpose of this research is to evaluate the service delivery process of the Family Start programme at this site to inform the organization and other Family Start key agents of possible improvements to service delivery so that the Family Start programme is best able to reduce the risk factors that are known to influence child maltreatment in New Zealand. The best possible service delivery by kaupapa providers supports sustainability and the continuity of service with Māori through continual funding. The two objectives of this research are to look at how well the Family Start programme is implemented at Te Taiwhenua o Heretaunga and to consider the cultural appropriateness of service delivery. Community psychology is the paradigm within which I position myself. I respect the values of community psychology that aim to improve the position of disadvantaged people through their participation in social change and community development. Te Taiwhenua o Heretaunga is a kaupapa Māori provider and I see an empowerment evaluation as a tool for internal evaluation to assist organizations who value self determination in their own practice. Both quantitative and qualitative data were collected and analyzed. There are two objectives to consider service delivery; firstly process aspects of service delivery are looked at and secondly the cultural relevance of service delivery to the population receiving the Family Start programme at this site. These are described as nine points about service delivery. The aim is to provide an empowerment evaluation for Te Taiwhenua o Heretaunga to inform, assist and improve service delivery of the Family Start programme in a culturally appropriate manner. The findings suggest better understanding is needed by Te Taiwhenua o Heretaunga Family Start staff, about the programme intentions, the use of tools such as Born to Learn/Ahuru Mōwai, individual family plans, service delivery levels, maintaining health records and ways to encourage collaboration between agencies. Te Taiwhenua o Heretaunga are shown in this research to be reaching the intended population for the Family Start programme, and service delivery appears to be culturally relevant to the clients on the programme at this time. The findings are limited by the fact that access to some information was restricted by Te Taiwhenua o Heretaunga Family Start management. Consequently, this research looked only at service delivery, and not the benefits of or barriers to the actual programme. The effectiveness of the programme in reducing child maltreatment is important but could not be measured in this research. Reducing child maltreatment is the main aim of the Family Start programme and would be measured through client outcomes. This research considered service delivery to see if the Family Start programme is offered optimally to assist the aim of reducing child maltreatment.

year: 2010

title: Notes on the hydrology of the Waikato River

authors: Ridall, G.T.

subjects: Waikato river

abstract: The catchment area of the Waikato River is 5,500 square miles. If its source is accepted as being the Upper Waikato, then its distance to the sea at Port Waikato including its journey through Lake Taupo is 266 miles. It rises, together with the Whangaehu, the Rangitikei and the Wanganui, between the volcanic region of Ruapehu 9,000 ft. above sea level and the Kaimanawa Ranges 5,000 ft. above sea level.
The river flows northwards for 34 miles into Lake Taupo, losing its identity into the Tongariro for the last 26 miles to the lake. It emerges from Lake Taupo resuming its proper name and, still flowing northwards, passes for more than 100 miles through a series of lakes formed by hydroelectric dams to Cambridge. From here it continues through a deeply incised channel to Ngaruawahia where it is joined by its major tributary, the Waipa River. From Ngaruawahia to the mouth, a distance of 60 miles, shallow lakes and peat swamps predominate on both sides of the river, many of them protected and drained and developed into rich dairy farms. From Mercer, 35 miles downstream of Ngaruawahia, where slight tidal effects are discernable at low flows, the river changes its general northerly direction to a westerly one and, still 9 miles from the mouth, enters the delta. Here it is fragmented into many channels before emptying into the broad expanse of Maioro Bay and finally emerges by two fairly narrow channels into the sea on the west coast, 25 miles south of Manukau Heads.

text: Notes on the hydrology of the Waikato River The catchment area of the Waikato River is 5,500 square miles. If its source is accepted as being the Upper Waikato, then its distance to the sea at Port Waikato including its journey through Lake Taupo is 266 miles. It rises, together with the Whangaehu, the Rangitikei and the Wanganui, between the volcanic region of Ruapehu 9,000 ft. above sea level and the Kaimanawa Ranges 5,000 ft. above sea level.
The river flows northwards for 34 miles into Lake Taupo, losing its identity into the Tongariro for the last 26 miles to the lake. It emerges from Lake Taupo resuming its proper name and, still flowing northwards, passes for more than 100 miles through a series of lakes formed by hydroelectric dams to Cambridge. From here it continues through a deeply incised channel to Ngaruawahia where it is joined by its major tributary, the Waipa River. From Ngaruawahia to the mouth, a distance of 60 miles, shallow lakes and peat swamps predominate on both sides of the river, many of them protected and drained and developed into rich dairy farms. From Mercer, 35 miles downstream of Ngaruawahia, where slight tidal effects are discernable at low flows, the river changes its general northerly direction to a westerly one and, still 9 miles from the mouth, enters the delta. Here it is fragmented into many channels before emptying into the broad expanse of Maioro Bay and finally emerges by two fairly narrow channels into the sea on the west coast, 25 miles south of Manukau Heads.

year: 1967