title: Te kaumoana Poronīhia: Ngā terenga onamata

authors: Tuaupiki, Jackie Whetumarama

subjects: Kōrero nehe

abstract: Tā tēnei tuhinga e whai ake nei, he wānanga i ngā pūtake o te whanaketanga mai o ngā iwi, nāna ngā motu o Poronīhia i whakakāinga, ka utaina te karangatanga ki runga ki a rātou, he iwi Poronīhia. Ko te pātai matua, i ahu mai ngā iwi Poronīhia i whea? Tēnei, ka hahaina ngā whakaaro Māori me ngā whakaaro Tauiwi e pā ana ki te pūtakenga mai o te iwi tāngata ki te ao. I konei, ka kitea te rerekē o te titiro ā-ao a ēnei iwi tāngata.

Ka ū te titiro ki Hawaiki, e tau ana ngā kōrero tuku iho a te ao Māori, ki te ao Poronīhia hoki. E mea ana te Māori, he tūrangawaewae taurikura a Hawaiki, he pā whakawairua hoki. Ka riariakina e au ngā whakapae mō tēnei karangatanga kāinga i mau roa ai i ōna iwi kōrero.

Ka huri rā ki te āta whakatewhatewha i ngā rangahau mō te horanga haeretanga o te iwi tāngata mai i whirika, ki  hia ki te tonga mā rāwhiti, ā, tau atu rā ki roto i ngā whaitua moana o Poronīhia. I konei, kua āta wānangahia e au ngā whakapae huhua mō ngā take i horapa haere ai ēnei iwi ki roto o Poronīhia, ka tahi. Ka rua, ka tirohia ngā tohe e pā ana ki tō rātou āheinga ki te whakatere i ō rātou waka. Ko ēnei kōrero, he whakatuwhera i te pūtea mātauranga mō runga i ngā mahi whakatere waka a ngā tūpuna Poronīhia.

text: Te kaumoana Poronīhia: Ngā terenga onamata Tā tēnei tuhinga e whai ake nei, he wānanga i ngā pūtake o te whanaketanga mai o ngā iwi, nāna ngā motu o Poronīhia i whakakāinga, ka utaina te karangatanga ki runga ki a rātou, he iwi Poronīhia. Ko te pātai matua, i ahu mai ngā iwi Poronīhia i whea? Tēnei, ka hahaina ngā whakaaro Māori me ngā whakaaro Tauiwi e pā ana ki te pūtakenga mai o te iwi tāngata ki te ao. I konei, ka kitea te rerekē o te titiro ā-ao a ēnei iwi tāngata.

Ka ū te titiro ki Hawaiki, e tau ana ngā kōrero tuku iho a te ao Māori, ki te ao Poronīhia hoki. E mea ana te Māori, he tūrangawaewae taurikura a Hawaiki, he pā whakawairua hoki. Ka riariakina e au ngā whakapae mō tēnei karangatanga kāinga i mau roa ai i ōna iwi kōrero.

Ka huri rā ki te āta whakatewhatewha i ngā rangahau mō te horanga haeretanga o te iwi tāngata mai i whirika, ki  hia ki te tonga mā rāwhiti, ā, tau atu rā ki roto i ngā whaitua moana o Poronīhia. I konei, kua āta wānangahia e au ngā whakapae huhua mō ngā take i horapa haere ai ēnei iwi ki roto o Poronīhia, ka tahi. Ka rua, ka tirohia ngā tohe e pā ana ki tō rātou āheinga ki te whakatere i ō rātou waka. Ko ēnei kōrero, he whakatuwhera i te pūtea mātauranga mō runga i ngā mahi whakatere waka a ngā tūpuna Poronīhia.

year: 2017

title: William Grey Nicholls and Rihitoto Mataia

authors: Hart, Philip

abstract: The son of a Pakeha Maori, Nicholls had an illustrious ancestry on his mother’s side, and his wife Rihitoto Mataia also had a distinguished whakapapa. From the 1870s Nicholls farmed in Ohinemuri, and as a licensed interpreter played an important role in land transactions at the same time as he was becoming prominent in the Pakeha community. For over 30 years he invested in mining, starting at Te Aroha in 1880. He also invested in a variety of other enterprises, becoming prosperous through these investments, his farming, and in particular by acquiring and selling land. Over a 40-year period, Nicholls conducted many cases in the land court, and assisted Pakeha to acquire Maori land, and also acquired a considerable amount of land for himself and Rihitoto, who inherited many blocks from her father (but had to pay off his massive debts).
         Whereas Rihitoto was a prominent leader in the Maori community of Hauraki, Nicholls had the same role in Pakeha society. Active in a variety of initiatives to benefit the Ohinemuri community, he was a popular member and chairman of the Ohinemuri County Council, and late in life was elevated to the Legislative Council. Reputedly he assisted Maori in various ways, but clearly he identified rather more with his Pakeha ancestry. His career was a remarkably successful one, and his wife was also successful in maximizing the benefits that could be derived from her ancestry.

text: William Grey Nicholls and Rihitoto Mataia The son of a Pakeha Maori, Nicholls had an illustrious ancestry on his mother’s side, and his wife Rihitoto Mataia also had a distinguished whakapapa. From the 1870s Nicholls farmed in Ohinemuri, and as a licensed interpreter played an important role in land transactions at the same time as he was becoming prominent in the Pakeha community. For over 30 years he invested in mining, starting at Te Aroha in 1880. He also invested in a variety of other enterprises, becoming prosperous through these investments, his farming, and in particular by acquiring and selling land. Over a 40-year period, Nicholls conducted many cases in the land court, and assisted Pakeha to acquire Maori land, and also acquired a considerable amount of land for himself and Rihitoto, who inherited many blocks from her father (but had to pay off his massive debts).
         Whereas Rihitoto was a prominent leader in the Maori community of Hauraki, Nicholls had the same role in Pakeha society. Active in a variety of initiatives to benefit the Ohinemuri community, he was a popular member and chairman of the Ohinemuri County Council, and late in life was elevated to the Legislative Council. Reputedly he assisted Maori in various ways, but clearly he identified rather more with his Pakeha ancestry. His career was a remarkably successful one, and his wife was also successful in maximizing the benefits that could be derived from her ancestry.

year: 2016

title: Truth as a cultural value

authors: Wyatt, Jeremy

abstract: Gila Sher (2025) puts forward a theory of truth that is founded on a thought-provoking strategy for thinking about truth’s nature. According to this strategy, in attempting to develop an account of truth’s nature, we should foreground the fact that truth is an intrinsic human value. In this brief commentary, I will argue that truth is best described as a cultural, rather than a human, value. I will then explore the ramifications that this has for Sher’s strategy for thinking about truth’s nature.

text: Truth as a cultural value Gila Sher (2025) puts forward a theory of truth that is founded on a thought-provoking strategy for thinking about truth’s nature. According to this strategy, in attempting to develop an account of truth’s nature, we should foreground the fact that truth is an intrinsic human value. In this brief commentary, I will argue that truth is best described as a cultural, rather than a human, value. I will then explore the ramifications that this has for Sher’s strategy for thinking about truth’s nature.

year: 2026