A century-old flag still flying symbolises a Horowhenua iwi’s efforts to have their lands returned to them.
Ngāti Wehi Wehi is an iwi in the Manakau and Waikawa area south of Levin and members are presenting evidence to the Waitangi Tribunal as part of the Porirua ki Manawatū Inquiry this week.
The inquiry is part of the Ngāti Raukawa iwi confederation claim, which says thousands of hectares of land from Manawatū to Kāpiti was historically confiscated.
At the Ngāti Wehi Wehi marae on Tuesday, Ropata Miratana had his brief read to the tribunal and displayed behind him was a flag the iwi made for Prince Edward’s visit to New Zealand in 1920.
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The flag was on the marae flagpole for the pōwhiri on Monday. Miratana said it flag represented their journey to seek justice for their losses.
“As recorded in our flag, the 1920 visit by HRH Edward Prince of Wales was seen by Ngāti Wehi Wehi as an opportunity to seek redress for their losses.
“It is used for hui and flown at half-mast during tangi at Wehi Wehi Marae. It has gone to other marae for tangi and other hui and is flown every Anzac Day in remembrance of those from Ngāti Wehi Wehi, the Manakau community and surrounding districts who have served.”
The flag depicts two arms embracing in a handshake. One arm symbolises Prince Edward and the other New Zealand. There are also two pounamu that were gifted to Prince Edward, and the Kingitanga emblem.
Miratana said they asked Prince Edward to do something about their land loss, but he declined.
Written on the flag is “Ka kite ano taua”, meaning “until we meet again”, a kōrero for the marae for when manuhiri (visitors) come or people are leaving.
Tribunal member Monty Soutar said letters from Prince Edward on the visit, released years later, were derogatory towards Māori
Miratana also spoke about the iwi’s land loss. He said there had been 11 Wehi Wehi marae, but all except one had disappeared.
There had been one at Tiakitahuna near Palmerston North that fell down in the late 1800s.
He said their people had become landless due to Crown decisions, leading to a lack of people to look after the marae.
Before 1840 the iwi had mana and rangatiratanga over the area. Now its people were scattered all over the country and in Australia.
Māori, including Ngāti Wehi Wehi, welcomed Europeans to gain new technology and skills, but in a short space of time had second thoughts due to the rapid disappearance of land.
Miratana’s ancestor signed a purchase agreement to prevent fighting, but later opposed the sale and was arrested for pulling out survey pegs.
He said there had been a lot of Māori land at Waikawa Beach but since 1900 it had disappeared.
Wehi Wehi had lost tribal knowledge, waterways had deteriorated, fishing has suffered and the iwi was driven from its land by the Crown, he said.
A sacred spring that was used for cleaning and drinking is now the site of public toilets.
Sharlene Gardiner also spoke about how Wehi Wehi had suffered from colonisation as the Native Land Court individualised titles of land that were under Māori ownership.
It had been a “relentless challenge” to maintain the marae and land, which led to anger and disillusionment.
The area “from mountain to sea” had undergone radical change as they had been forced to comply with European farming practices, and birds and life in the waterways had declined
She said the Crown had breached the Treaty of Waitangi so it owed the people of Ngāti Wehi Wehi “substantial compensation” including money and the return of land.
Dylan Jacobs said Wehi Wehi had gone from a peaceful people to one determined to survive.
They were not one to talk about their problems, but to not uphold their mana could bring dishonour.
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