WE ARE ALL CHOSEN
Iramoko Marae, Te Tawera Hapu, Ngati Awa ki Te Awa o Te Atua follow the vision of Te Kooti and his prophecy that he placed upon our people at Oniao in 1868-9 his whole legacy of what he did we follow and believe in as a hapu.
Te Kooti was well prepared for the special tasks that he left behind for the chosen one to follow after him and continue his work and that is to honour the Lord GOD-IO, in everything that we do in life,through prayer, meditation, reflection, discipline with our mind, body and soul, to protect and look after the taiao( environment), this is the physical representation of God-Io’s love to provide, warmth, love, shelter, food and clothing these simple things that God-Io has provided and given to us to sustain ourselves in the human domain, to achieve the purpose that God-Io has set for each of us in our lifetimes and leave a contribution for the next generation to achieve a world of peace, harmony, love, kindness, respect sharing everything with one another , unity, and being content with life and what God-Io has given us and the ultimate plan to fulfill our destiny in the time given us in this world. That has been in my view Te Kooti’s message to my people with our kupu whakaari that he left at Oniao Marae in 1868-9.
TE KUPU WHAKAARI A TE KOOTI KI ONIAO.
“I can see the star shinning in the east and from the boundaries of Mataatua will my chosen child rise. Bringing forth the ancient knowledge of the ancestors, to heal the land, and restore the spiritual beliefs of God, to lead us on the pathway of righteousness, faith, hope, love, humility, peace and unity for all people”.
The tasks of Te Kooti is to prepare the one that Te Kooti has foreseen that will led the way, into a new beginning, a chance to leave behind the negative ways of our old lives, forgiveness, renewing of old relationships that may not have worked in the past, an opportunity for new beginnings, if we so wish to embrace it, a new way of life, a new energy that embraces a peaceful way of life that embraces love, kindness and respect and humility for all especially in times of hate, division, unrest, lies, sickness, deceit and a world of disappointment disunity, based upon, greed, jealousy, power and control and disempowerment. This is the challenge before us all and the tasks of Te Kooti is to prepare us for the seven seals of revelation to prepare for the Messiahs return, JESUS CHRISTS RETURN. To be informed, empowered to make changes in our lives, moving away from disempowerment to empowerment, from division to unity, from hate to love, from jealousy to respect. From centralisation of power to decentralisation of power from the government back to where it belongs with us, with the people, with our communities, through our whanau, hapu and marae under the lore of our ancestors, and Te Whakaputanga o Te Tino Rangatiratanga o nga Hapu o Niu Tireni and Te Tiriti o Waitangi.
The tasks of Te Kooti in preparation for the second coming of Io Tama Akaaka (Jesus Christ) is as follows:
1. The sword of Te Kooti at Makaraka. The sword represents the power of God-Io and that we need to have an active life that lives the ways, values and beliefs and thinking of God in everything we do, say and this provides a foundation of direction where ever we may go in life, direction, location, distance and time that all things are guided and led by the wisdom of God-Io.
2. The Diamond of Te Kooti at Maungapohatu - The diamond is a special stone and its energy holds the warmth, love, power and the energy of the source that connects us directly to the mountains, the land, air, ocean and water ways that provides us with sustainable energy for us to live in the time God-Io has given us in the blessed time we have been given to live in the physical world and to fulfill our destiny that God-Io has set for each of us. The leadership of the new order is God, Jesus, Whanau, Hapu and our marae, the place we call home our mana whenua, (ancestral lands), our Turangawaewae, the place we feel connected to, the place we feel at home, our home of belonging. The diamond preserves the mana of the land and its people. It is said that the diamond is GODS STONE.
3. The Gold of Te Kooti. The gold of Te Kooti was said to be located at Waikaremoana and at Turanga.Te Kooti was able to organise and plan his life and access resources and what he did was very strategic in his approach. Te Kooti was was very resourceful in all his approaches to life, which enabled him to operationalise his activities in his daily life and routine. Te Kooti is also preparing us to find our resources of potential that enables us to have resources of money, people, land, water, minerals, sea, and relationships that enables you to carry out your lives at the operational level. The gold of Te Kooti is the opportunities we plan and take to enable our existence in being in the physical world. The gold represents all the resources above and below the earth or any opportunities that come along our pathway to support our direction in life. One of Te Kooti’s names was Patapataawha, meaning; “the rain falling and not feeling wet.”Like the rain falling on each of us to bless and protect the land and resources that have been given to us to protect and hand on to future generations.
4. Te Umutaoroa. The earth oven of long cooking. Te Kooti was asked ,”What will be the sign to me”? Te Kooti replied, “When Te Umutaoroa is opened, that shall be our child.” The Umutaoroa is the next task for us to find knowledge and understanding and how and what it means . What does Te Umutaoroa mean?
Te Umutaoroa, Patuheuheu and Ngāti Haka: Towards a Prophetic Model for Unity and Transformation.
5. Ngā mauri e waru: eight principles for transformation In the nineteenth century, Te Kooti was conscious and aware of the oppression that Patuheuheu and Ngāti Haka, like all Māori faced, and thus he engaged in ideological and physical resistance, opposing the government and warning his followers against land sales (Binney, 1995, 2001a, 2009a). Te Kooti gave a revelation of hope which emerged first as a dream, which was then envisaged by Patuheuheu and Ngāti Haka as a projection of future outcomes: a vision which alleviated some of the heartache of land loss and inspired the people with optimism for better things to come. Hence, his Te Umutaoroa narrative offered a utopian vision with the potential to be re-imagined and re-imaged as a blueprint for hapū transformation and development. It was and is a discourse which delivered hope to the hope-less, promising Patuheuheu and Ngāti Haka the return of their lost lands and resources, and according to some narratives, the discovery or generation of other resources such as diamonds, gold, oil and minerals. This legacy continues today amongst his contemporary followers in the Waiohau valley. According to the Reverend Hieke Tupe (Doherty, 1995; Binney, 2001a, 2009a) and Robert (Boy) Biddle (Binney, 2001a, 2007a 2009a), Te Kooti had a dream in 1886 that the Rangitaiki valley was blanketed in a thick fog; the physical location where Te Kooti had his dream was named by him, "Te Umutaoroa". Robert Biddle states: Up where the Aniwhenua dam is, now, it used to be dry land before. Te Kooti was there, he slept at this particular pā [Te Houhi], and where he did sleep, he said to them in the morning, "I had a dream last night: the valley of the Rangitaiki here was just dense fog…". He said, "I couldn't see through this fog, so the place where I slept, it will be known as "Te Umutaoroa". That's a hangi – it would be perpetually in that form until this person came and uncovered it (Binney, 2007a, p. 153).
Te Umutaoroa, Patuheuheu and Ngāti Haka: Towards a Prophetic Model for Unity and Transformation.
Within this hangi pit Te Kooti placed eight stones to be uncovered by a future leader, his "child" or "son", to restore all that the people of Te Houhi had lost (Doherty, 1995; Binney, 2001a). The Reverend Hieke Tupe gave the following meanings of the mauri of Te Umutaoroa: te mauri atua: the essence of spirituality; the belief in God, te mauri whenua: the life force of the land, te mauri tangata: the life force of the people, te mauri whakapono: the power or belief, or faith, te mauri whakaora i nga iwi: the power to heal the people, te mauri hohonu: the mauri [life force] of hidden wealth – minerals, gold, diamonds and oil, which lie underground, te mauri arai atu i nga pakanga: the power to return war from this land to other countries, te mauri whakahoki i nga iwi: the power to return people to their land (Binney, 2001a, p. 158).
The uncovering of these eight talismans guarantees for the people of Te Houhi, spiritual and physical renewal; regeneration; reuniting of people and land; and economic security (Binney, 2001a). Here Te Kooti was able to convert the tragic story of Te Houhi's land loss into a quest for a new future to be uncovered by revealing the mauri or life forces contained within the symbolic and mystical cooking pit of Te Umutaoroa. Te Kooti claimed that the "earth oven of long cooking" would only contain "raw" and purefying food, for him: the greatest insult possible from host to guest, and the marker of the end of all reciprocity” (Binney, 2001a, p. 150, 2007a).
For the dispossessed people of Te Houhi, on the other hand, the numinous hāngi would one day provide the "cooked sustenance of life" (Binney, 2001a, 2007a), and although the
Te Umutaoroa, Patuheuheu and Ngāti Haka: Towards Unity and Transformation.
The original site where Te Kooti claimed to have left the stones of Te Umutaoroa has been covered in water by the Aniwhenua dam, Patuheuheu and Ngāti Haka continue to show their faith in Te Kooti's words. It is believed that Te Umutaoroa is symbolic of all that was lost and all that will be restored (Pouwhare, 2004), and that it “…will never be washed away: that is the promise for our generation to know” (Pouwhare, 2000, cited in Binney, 2001a, p. 159).
In 1892 Te Kooti clarified his vision:
Te kupu ki te Umutaoroa – Te Houhi “Ka taona e ahau tenei hangi ma taku tamaiti e hura Tenei mea te hangi, ko nga kai o roto hei ora mo te tangata.”The word concerning Te Umutaoroa – Te Houhi I am preparing this hāngi (earth oven) for my child to unearth. The food inside this hāngi will be for the salvation of the people (cited in Binney, 2007a, p. 153). Te Kooti's vision shows he believed that Te Umutaoroa would bring salvation to the people, and that the contents therein also have the potential to unite and transform the people of Waiohau through a kind of "ingestive praxis" - where participants consume the "food" from the earth oven and are changed positively because of the "salvation" inherent in it. This has been demonstrated in part by the political action engaged in by Patuheuheu and Ngāti Haka - following dissatisfaction with the Treaty settlement process and Tūhoe's negotiation strategy - through the formation of the Te Umutaoroa social and political movement since 2008 (see Rangiwai, 2010). Furthermore, the eight mauri have through the years been subjected to interpretation, and this will continue through the generations until the prophecy is fulfilled:
Te Umutaoroa, Patuheuheu and Ngāti Haka: Towards a Prophetic Unity and Transformation.
Te Kooti's quest-narrative has acquired an autonomous life. It is no longer tied [exclusively] to its origins, a land fraud carried out by a trickster who had once been Te Kooti's friend. It has been transformed to possess vastly extended meanings... (Binney, 2007a, p. 154). In this way, Te Umutaoroa continues to evoke multiple and interpretive meanings for Patuheuheu and Ngāti Haka, adaptable for various contexts. Within this context of the Umutaoroa is a vision or theory with the potential to neutralise the historical injustices inflicted on Patuheuheu and Ngāti Haka. However, Te Kooti's vision requires more than theorizing and prophesying. It necessitates a course of continued action, requiring both theory and practice by "followers" who have internalized the discourse, transporting Te Umutaoroa from the nineteenth century to the "here and now". Te Umutaoroa are values, beliefs and actions that can lead us all to the pathway of righteousness, belief, faith, hope, love, humility, peace and unity for all people.
6. He Whitu Nga Mana Whenua. These are the sacred seven stones or sayings that Te Kooti quoted and which have to be recovered to bring unity to the land. In 1868, Te Kooti left seven tokens for the seven islands of the land.
It is said that while ill, Te Kooti claims that the Spirit told him to "Rise! Come forth! You are spared to be made well, to be the founder of a new church and religion, to be the salvation of the Maori people and to release them from bondage" (Ross, 1966, p. 30). Like the Old Testament prophet Moses, who was also called to free his people, Te Kooti had been called to liberate his followers from oppression. These events were the beginnings of a new Māori faith (Belich, 1986; Binney, 1995; Elsmore, 2000; Ross, 1966; Salmond, 1976; Walker, 2004). Belich claims that “[i]t was Te Kooti who restored their hope. While sick with tuberculosis he saw a vision of the archangel Michael, and experienced a religious awakening. He began preaching a new religion, called Ringatū – the upraised hand” (McCrae & Stephens, 1998, n.p.). According to Te Wharekaihua Coates from Ngāti Awa, a sacred angel gave Te Kooti the Ringatū faith, informing him that he would be the means through which an authentic Māori faith would be expressed:
I reira, ka puta mai tēnei whakapono. Nā te anahera tapu kē i hoatu ki ā ia. Me kī, ko ia te huarahi mai ā ki te iwi Māori, ki tana iwi. I reira te pūtanga mai ō tēnei whakapono. E ki ā nei, engari me whakamāori a rātou, whakamāoringia, ka noho tēnei whakapono, Māori tūturu (McCrae & Stephens, 1998, n.p.).
Te Kooti claimed to have been influenced many times by the spirit of God at Wharekauri, where he conducted religious services and recorded his liturgy; word of his new faith had even reached the mainland (Binney, 1995). Despite being placed in solitary confinement, Te Kooti continued to preach and conduct religious services in secret (Binney, 1995). Te Kooti developed a commanding influence over most of the prisoners and was able to convince them that by following his faith they would be delivered out of captivity (Binney, 1995; Tarei, 2011). On 21 May 1867, Te Kooti told the people he had been set apart as a prophet of God (Binney, 1995). Belich opines that “Te Kooti assumed leadership of the Chatham Island exiles, [and] he made them one promise: escape!” (McRae & Stephens, 1998, n.p.).
Within the framework of his new faith, Te Kooti instructed the people to discard their old beliefs and look directly to the scriptures for inspiration; they identified with the bondage suffered by the ancient Israelites under Egyptian rule (Binney, 1995; Greenwood, 1942) and embraced the history of the Book of Exodus, which categorically promised ‘the return’ (Walzer, 1985). According to Webster (1979):
Te Kooti had made a promise to his followers that he would deliver them out of captivity. It is well known that he likened them to the children of Israel in bondage and that he drew inspiration from the Old Testament. These seven stones will create unity across the land and transformation that will move our people to unification and create absolute Mana Rangatira, the total power to rule our lives under the protection of God, the father, the son and the Holy Ghost and the Messiah. The stones are the islands throughout New Zealand and they are :
1. Te Puku o Te Wheke, the Bay of Plenty, the first stone.
2. Te Upoko o Te Ika, the head of the fish Wellington area, the second stone.
3. Te Hiku o Te Ika, the tail of the fish, the North island, the third stone.
4. Te Kanohi o Te Ika, the eye of the fish, Central North Island, the fourth stone.
5. Te Urutira o Te Ika, Poverty Bay, Hawkes Bay Napier Regions and the East Coast, the fin of the fish. The fifth stone.
6. Te Waka-o-Maui, the whole South Island, including Whare Kauri, the canoe where Maui fished up the fish. The sixth stone.
7. Te Punga-a- Maui, Stewart Island, the anchor stone. The Seventh stone.
When these seven islands or stones or locations come together in unity through the power of the whanau, hapu and marae then we as a people and nation will achieve true MANA RANGATIRA as a people.
7. Nga Koiwi o Te Kooti.( Te Kooti’s sacred bones).
Te Kooti Arikirangi Te Turuki (Gisborne,1832–1893)
While fighting alongside government forces against the Hauhau in 1865, he was accused of spying. Exiled to the Chatham Islands without trial along with captured Hauhau, he experienced visions and became a religious leader. In 1868 he led the escape of 168 prisoners, seizing the schooner Rifleman and sailing back to the North Island where he began a series of raids. A resultant military reprisal campaign became known as Te Kooti's War. He was pardoned in 1883 but continued to be active in spreading the Ringatū message of peace and reclaiming land.
Exile In 1865 while fighting with government forces to suppress the Pai Marire (or Hauhau cult), he was arrested as a spy while trying to contact his brother who was fighting with the Hauhau, and exiled to the Chatham Islands, together with the rebels he had been fighting against. He was never tried and took every opportunity to demand a trial. Some say he got his name from this, "Kooti" pronounced "Courty", others that it was a Māori version of the last name "Coates". If he did supply the Pai Marire with guns as is alleged, he also took part in a battle against them. There are allegations he fired blanks on this occasion.
While on the Chatham Islands Te Kooti experienced visions and became a religious leader. Te Kooti was referred to by other prisoners as Tawhaki, the twice born, after his unexpected survival from tuberculosis.
He also performed some sleight of hand, such as using matchheads to set his hand on fire above the altar during a church service. These tricks swayed the Māori prisoners on Chatham Islands, and when some of the chiefs present on the island were sent back to the mainland, Te Kooti took advantage of the situation to become the local leader. Only Te Kooti's uncle was not impressed by these tricks, which he saw right through. Nevertheless, Te Kooti established a faith named Ringatū ("upraised hand") which gained many followers, and is still present in New Zealand society today.
During his time on the Chatham Islands, Te Kooti (or Te Koti as he signed in the documents) was married in a civil marriage to Maata Te Owai on 27 July 1867. The marriage documents reveal that he was born in 1832. Escape In 1868, expecting a resupply boat, Te Kooti prophesied that two boats would soon arrive to take them off the island. Normally the prisoners worked on a farm but using the excuse of rain a number of convicts were able to enter the redoubt. There were actually only 6 guards on the whole Island as the majority had been removed in April to Hokitika where a Fenian uprising was feared. On 4 July 1868, Te Kooti led an escape, and with 168 other prisoners seized the schooner Rifleman, with supplies and rifles, scuttled another vessel the Florence so that the alarm could not be raised and set off back to the North Island. One Chatham Island sergeant was killed because of a personal grievance.
The Pākehā sailors were allowed to live and set sail for the coast of New Zealand with help from the Māori hijackers. The sailors attempted to sail towards Wellington, but with Te Kooti's expertise at sailing were caught and told they would be thrown overboard if they did not keep a course for the East Coast. On the fourth day at sea, the ship was becalmed and Te Kooti declared that a sacrifice was needed. Te Kooti had his uncle,Te Warihi Otini, thrown overboard and soon afterwards the ship made headway again.
Upon their arrival at Whareongaonga in Poverty Bay, Te Kooti asked the Māori King Movement and the Tuhoe tribes for refuge but was rejected. He also sought dialogue with the colonial government but was rebuffed. He sent a statement to the effect that if the government wanted a war, he would give it to them in November. On 10 November 1868, Te Kooti and his followers attacked the township of Matawhero on the outskirts of Gisborne. Some 54 people were slaughtered, including women and children. The dead included 22 local Māori as well as European settlers. This was probably a revenge attack, motivated by Te Kooti's imprisonment as a spy.
Te Kooti was then pursued by colonial and sympathetic Māori forces. His community was surrounded at Ngatapa, but Te Kooti and his warriors managed to escape. From there, Te Kooti was chased to Te Porere. There, he set up a pa and withstood an attack from the British forces, including some opposing Maori troops, under Major Kepa. After much fighting, the British broke through into the pa and Te Kooti had to abandon it, leaving many dead and wounded. Te Kooti himself was shot in the finger on his escape. From there, Te Kooti escaped into the Urewera and made an alliance with the Tuhoe leadership. From 1869 to 1872, Te Kooti and his followers raided throughout the central North Island while being pursued by their colonial and Māori enemies. His power was only broken once his Tuhoe allies were systematically conquered by his enemies. But once again Te Kooti managed to escape, this time to the King Country where he spent the next decade under the protection of the Māori King. Te Kooti used this time to develop his religion.
Pardon and later life In 1878 Te Kooti was thrown out of a hui at Hikurangi, which had been called by the government, because he had broken the ban on alcohol that was enforced by King Tāwhiao. Te Kooti stormed out of the meeting and went into a wild rage. In the morning he returned covered in albatross feathers, shuffling and bent over, having taken on the persona of a shuffling old man. Te Kooti is portrayed in this narrative as Tawhaki, the twice born. He threw off his disguise and lightning flashed from his arm pits. The feathers were to show divinely inspired peace.
In 1883, Te Kooti was pardoned by the government and began to travel New Zealand. His followers grew and he decided to return to his old home. However, his past violence had not been forgotten and the local magistrate arrested him and imprisoned him, citing an anticipatory breach of the peace. Te Kooti was released on the condition that he never again try to return to his old home. Te Kooti appealed this decision, and was initially successful, but in 1890 the Court of Appeal ruled that the terror and alarm that Te Kooti's reappearance would have entailed justified the magistrate's decision.
After much fighting, the British broke through into the pa and Te Kooti had to abandon it, leaving many dead and wounded. Te Kooti himself was shot in the finger on his escape. From there, Te Kooti escaped into the Urewera and made an alliance with the people of Tuhoe.
From the later 1870s these teachings began to spread, and with them belief in his powers as a healer and prophet. People from the East Coast and Bay of Plenty, in particular, came to listen and be healed. From 1877 he began a series of predictions, which looked towards his successor. He predicted the advent of 'a good and peaceful child', who would appear between Ngā Kurī-a-Whārei and Tihirau, the boundaries of the Mataatua canoe tribes of the Bay of Plenty) and 'have very great powers. Though I may have two, three, or four feet, I shall come and bow down at his feet'. This prophecy generated many claimants. The predictions are now more often interpreted by Ringatū as the promise of Christ's return.
In 1883 Te Kooti was formally pardoned, at Rewi Maniapoto's insistence. On 12 February he and Rewi met the native minister, John Bryce, at Mangaōrongo, and pledges of peace were exchanged. Te Kooti left Te Kūiti and in April moved to Ōtewā, where he founded his religious community. He began a series of journeys to visit his followers and make peace with his enemies. He visited Wairoa in 1885 and Napier in 1886. He planned to return to Poverty Bay to open (on 1 January 1888) the great meeting house Rongopai. But hostility among the Rongowhakaata and Ngāti Porou, as well as from the settlers, dissuaded him from going. He had composed his version of the famous waiata 'Pinepine te kura', and it was sung by his followers who went through to Rongopai. In it he asks why he alone was banished from Poverty Bay, and tells of the 'deceiving peace' that had been made. In 1889 he set out for Poverty Bay. But at Ōmarumutu he turned back. While hesitating at Waiotahe, on 28 February, he was arrested and charged with unlawful assembly.
Found guilty by the resident magistrate at Ōpōtiki, Te Kooti was sent to Mount Eden jail in Auckland and released after two days, when two sureties were paid. He agreed, as a condition of his release, never to return to Poverty Bay. On his appeal to the Supreme Court, the sentence was overturned. The judge found no misconduct, and no action on the part of Te Kooti to justify the 'terror and alarm'. But the government took its case to the Court of Appeal, which in 1890 reinstated the original decision. The judges ruled that the state of mind of the public was relevant, even though it had been created by prejudice and 'jealousies'. They also castigated Te Kooti as 'a Māori prophet and a drunken one to boot'. Yet the teachings of Te Kooti show a commitment to the rule of law. One of his more famous directives was repeated near the end of his life: 'The canoe for you to paddle after me is the Law. Only the Law can be set against the Law'.
His relationship with Rewi and Tāwhiao had deteriorated by 1891, and he again rejected the King movement. He turned his back on the prophet Te Whiti-o-Rongomai and considered the Kotahitanga movement to be futile. He taught, instead, to hold to 'the Way and the Faith'. He sought from the government another place for himself and his followers. Land purchased for him at Ōrākau in 1884 turned out to be almost entirely swamp. Finally, in 1891, he was given 600 acres at Wainui, on the Ōhiwa Harbour. In February 1893 he travelled to the new settlement. On this last journey he suffered the accident which would, as he had predicted, cause his death. On the 28th his sprung cart, in whose shade he had been resting, slipped and fell on him. Injured, he continued the journey through to Hokianga Island in the Ōhiwa Harbour, a strong Ringatū community, and even travelled to Rūātoki on 29 March, where the Tūhoe chiefs were gathered to block the survey of their land. He died on 17 April at Te Karaka, on the shore of the harbour.
8. The passing away of Kooti to the spiritual realm. Who will return Te Kooti home to Tūranga. ?
It is not known where Te Kooti is buried. He was first interred at Maromahue, Waiotahe, but his body was removed and hidden by his followers. In his death, as in his life, he remains an enigmatic figure. In written accounts and in Pākehā memories he appears as a violent rebel and a religious fanatic. But two drawings, made in 1887, show a bearded, firm-faced, kindly man, his left ear pierced for an ear-ring. The well-springs of the war were his unjust imprisonment and bitter pursuit, and the last 20 years of his life were dedicated to the ways of peace, the law, and the gospel.
Te Kooti according to my Ngati Awa ancestors was finally buried at Te Horo near the Ohiwa harbour, within Ngati Awa. His own prophecy for himself is; “ He tangata Tūranga e kore e kitea e ahau. Engari he Tūranga whenua ka kitea e ahau. “I will not be seen by my people of Tūranga, but I will be seen by the land of Tūranga".
These are the tasks for us to learn about in preparation of the returning of Te Kooti back home to his people, to the people of Ngati Maru, Rongowhakaata, Manutuke. At the time this happens then it is close to the time when Christ will return to restore, peace and order to the world and unity to all people.
Transformative leadership model
Atua: Spirit
A transformative leader must acknowledge and negotiate the spiritual dimension through karakia (prayer) and other appropriate spiritual and cultural customs and protocols.
Tangata: People
A transformative leader must acknowledge and honour whakapapa (genealogical connections) regarding people in Aotearoa New Zealand and across the world. A transformative leader must practice manaakitanga (kindness, hospitality and generosity) to people.
Whenua: Land
A transformative leader must acknowledge the absolute centrality of land and belonging. Whenua is both a word for land and also for placenta and therefore refers to our connections to and emergence from Papatūānuku – Earth Mother.
Whakapono: Faith
Pono is a word that refers to honesty, integrity and faith. Transformative leaders must be trusted. The people must be able to believe in their leader and have faith in their leadership and direction.
Whakaora: Healing
Whakaora is a word that refers to healing, salvation, and restoration. A transformative leader must be able to bring life, vitality and healing to the people
Hōhonu: Deep reflection
A transformative leader must be able to reflect deeply, critically and esoterically to find solutions and inspire positive transformation.
Pakanga: Struggle
Pakanga is a word that refers to battle or war. A transformative leader is courageous and does not hesitate to struggle along with the people with regard to organisational challenges that threaten to hinder progress.
Whakahoki: Restoration
Whakahoki is a word that refers to returning. In the context of transformative leadership, this is about restoring our people to their rightful places as indigneous leaders by empowering them to access the knowledge, skills and qualifications to make positive and lasting transformational change.
Conclusion
This body of knowledge and information is from many sources based upon the life and history of Te Kooti Arikirangi and it has provided an understanding of the knowledge that Te Kooti left for us to consider in the tasks that have been outlined to follow in preparation for transformation and change into the near future it is also a brief history of the life of the Māori prophet Te Kooti Arikirangi Te Turuki. This information also explains the emergence of Te Kooti’s life, what he achieved and through prophecy like Te Umutaoroa and the many prophecies that he left throughout Aotearoa, a new opportunity into a new world order based upon Mana Atua, Mana Whenua, Mana Tupuna, Mana Tangata, Mana o Te Wai, Mana Moana, Mana Reo, Mana Motuhake and Mana Rangatira, with these spiritual beliefs of transformative leadership based on Te Kooti’s life time of challenges, political influence, as a family man, a husband, a father, a leader, a warrior and a prophecy teller, has prepared Iramoko Marae, Te Tawera Hapu, Ngati Awa ki Te Awa o Te Atua, to consider the wider scope of what’s ahead of us in the future and the belief in the return of the Messiah, Jesus Christ, to achieve peace, harmony, fulfilment and unity for all those who believe in the spiritual power of God in all things that we are born to do in life, while we are on this earth in our short life time. These tasks of knowing this knowledge prepare us for the new order based upon power to the people. The power is with you, it is with us, it is with the people, with the whanau, hapu and marae. Follow your destiny !
Note
^ Binney, Judith. "Te Kooti Arikirangi Te Turuki biography". Dictionary of New Zealand Biography. Ministry for Culture and Heritage. Retrieved 19 February 2016.
^ Binney, Redemption Songs, p 16; Beaufoy, 2006, p 9
^ a b Binney, Redemption Songs, p 16
^ Binney, Redemption Songs, p 11
^ Binney, Redemption Songs, p 21
^ Mitcalfe, 1963, p 46
^ Binney, Redemption Songs, p 22
^ Binney, Stories Without End, p 188
^ King, Being Pakeha Now, p 202
^ King, Moriori[page needed]
^ Binney, Redemption Songs, p 20
^ Binney, Stories Without End, p 189
Bibliography Edit
Beaufoy, Betty – Conflict: The Story of Te Kooti and the Settlers. Publ. Dorset Enterprises, Wellington 2006. ISBN 0-473-11015-6
Binney, Judith. Redemption Songs: A life of Te Kooti Arikirangi Te Turuki, Auckland: Auckland University Press, 1995. ISBN 978-1-86940-131-3.
Binney, Judith. Stories Without End. Wellington: Bridget Williams Books, 2010.
Churchill, Winston S. (1958). The Great Democracies. A History of the English-Speaking Peoples. 4.
King, Michael. Being Pakeha Now. Penguin, 2004
King, Michael. Moriori, 2000
Mitcalfe, Barry. "The Tohunga and the testament: Te Kooti – with a Bible in one hand, a gun in the other", pp 45–40 in Nine New Zealanders. Christchurch: 1963.
In fiction Edit
Shadbolt, Maurice – Season of the Jew. Publ. Hodder & Stoughton, London & W.W. Norton, New York, 1987
Iramoko Marae, Te Tawera Hapu, Ngati Awa ki Te Awa o Te Atua follow the vision of Te Kooti and his prophecy that he placed upon our people at Oniao in 1868-9 his whole legacy of what he did we follow and believe in as a hapu.
Te Kooti was well prepared for the special tasks that he left behind for the chosen one to follow after him and continue his work and that is to honour the Lord GOD-IO, in everything that we do in life,through prayer, meditation, reflection, discipline with our mind, body and soul, to protect and look after the taiao( environment), this is the physical representation of God-Io’s love to provide, warmth, love, shelter, food and clothing these simple things that God-Io has provided and given to us to sustain ourselves in the human domain, to achieve the purpose that God-Io has set for each of us in our lifetimes and leave a contribution for the next generation to achieve a world of peace, harmony, love, kindness, respect sharing everything with one another , unity, and being content with life and what God-Io has given us and the ultimate plan to fulfill our destiny in the time given us in this world. That has been in my view Te Kooti’s message to my people with our kupu whakaari that he left at Oniao Marae in 1868-9.
TE KUPU WHAKAARI A TE KOOTI KI ONIAO.
“I can see the star shinning in the east and from the boundaries of Mataatua will my chosen child rise. Bringing forth the ancient knowledge of the ancestors, to heal the land, and restore the spiritual beliefs of God, to lead us on the pathway of righteousness, faith, hope, love, humility, peace and unity for all people”.
The tasks of Te Kooti is to prepare the one that Te Kooti has foreseen that will led the way, into a new beginning, a chance to leave behind the negative ways of our old lives, forgiveness, renewing of old relationships that may not have worked in the past, an opportunity for new beginnings, if we so wish to embrace it, a new way of life, a new energy that embraces a peaceful way of life that embraces love, kindness and respect and humility for all especially in times of hate, division, unrest, lies, sickness, deceit and a world of disappointment disunity, based upon, greed, jealousy, power and control and disempowerment. This is the challenge before us all and the tasks of Te Kooti is to prepare us for the seven seals of revelation to prepare for the Messiahs return, JESUS CHRISTS RETURN. To be informed, empowered to make changes in our lives, moving away from disempowerment to empowerment, from division to unity, from hate to love, from jealousy to respect. From centralisation of power to decentralisation of power from the government back to where it belongs with us, with the people, with our communities, through our whanau, hapu and marae under the lore of our ancestors, and Te Whakaputanga o Te Tino Rangatiratanga o nga Hapu o Niu Tireni and Te Tiriti o Waitangi.
The tasks of Te Kooti in preparation for the second coming of Io Tama Akaaka (Jesus Christ) is as follows:
1. The sword of Te Kooti at Makaraka. The sword represents the power of God-Io and that we need to have an active life that lives the ways, values and beliefs and thinking of God in everything we do, say and this provides a foundation of direction where ever we may go in life, direction, location, distance and time that all things are guided and led by the wisdom of God-Io.
2. The Diamond of Te Kooti at Maungapohatu - The diamond is a special stone and its energy holds the warmth, love, power and the energy of the source that connects us directly to the mountains, the land, air, ocean and water ways that provides us with sustainable energy for us to live in the time God-Io has given us in the blessed time we have been given to live in the physical world and to fulfill our destiny that God-Io has set for each of us. The leadership of the new order is God, Jesus, Whanau, Hapu and our marae, the place we call home our mana whenua, (ancestral lands), our Turangawaewae, the place we feel connected to, the place we feel at home, our home of belonging. The diamond preserves the mana of the land and its people. It is said that the diamond is GODS STONE.
3. The Gold of Te Kooti. The gold of Te Kooti was said to be located at Waikaremoana and at Turanga.Te Kooti was able to organise and plan his life and access resources and what he did was very strategic in his approach. Te Kooti was was very resourceful in all his approaches to life, which enabled him to operationalise his activities in his daily life and routine. Te Kooti is also preparing us to find our resources of potential that enables us to have resources of money, people, land, water, minerals, sea, and relationships that enables you to carry out your lives at the operational level. The gold of Te Kooti is the opportunities we plan and take to enable our existence in being in the physical world. The gold represents all the resources above and below the earth or any opportunities that come along our pathway to support our direction in life. One of Te Kooti’s names was Patapataawha, meaning; “the rain falling and not feeling wet.”Like the rain falling on each of us to bless and protect the land and resources that have been given to us to protect and hand on to future generations.
4. Te Umutaoroa. The earth oven of long cooking. Te Kooti was asked ,”What will be the sign to me”? Te Kooti replied, “When Te Umutaoroa is opened, that shall be our child.” The Umutaoroa is the next task for us to find knowledge and understanding and how and what it means . What does Te Umutaoroa mean?
Te Umutaoroa, Patuheuheu and Ngāti Haka: Towards a Prophetic Model for Unity and Transformation.
5. Ngā mauri e waru: eight principles for transformation In the nineteenth century, Te Kooti was conscious and aware of the oppression that Patuheuheu and Ngāti Haka, like all Māori faced, and thus he engaged in ideological and physical resistance, opposing the government and warning his followers against land sales (Binney, 1995, 2001a, 2009a). Te Kooti gave a revelation of hope which emerged first as a dream, which was then envisaged by Patuheuheu and Ngāti Haka as a projection of future outcomes: a vision which alleviated some of the heartache of land loss and inspired the people with optimism for better things to come. Hence, his Te Umutaoroa narrative offered a utopian vision with the potential to be re-imagined and re-imaged as a blueprint for hapū transformation and development. It was and is a discourse which delivered hope to the hope-less, promising Patuheuheu and Ngāti Haka the return of their lost lands and resources, and according to some narratives, the discovery or generation of other resources such as diamonds, gold, oil and minerals. This legacy continues today amongst his contemporary followers in the Waiohau valley. According to the Reverend Hieke Tupe (Doherty, 1995; Binney, 2001a, 2009a) and Robert (Boy) Biddle (Binney, 2001a, 2007a 2009a), Te Kooti had a dream in 1886 that the Rangitaiki valley was blanketed in a thick fog; the physical location where Te Kooti had his dream was named by him, "Te Umutaoroa". Robert Biddle states: Up where the Aniwhenua dam is, now, it used to be dry land before. Te Kooti was there, he slept at this particular pā [Te Houhi], and where he did sleep, he said to them in the morning, "I had a dream last night: the valley of the Rangitaiki here was just dense fog…". He said, "I couldn't see through this fog, so the place where I slept, it will be known as "Te Umutaoroa". That's a hangi – it would be perpetually in that form until this person came and uncovered it (Binney, 2007a, p. 153).
Te Umutaoroa, Patuheuheu and Ngāti Haka: Towards a Prophetic Model for Unity and Transformation.
Within this hangi pit Te Kooti placed eight stones to be uncovered by a future leader, his "child" or "son", to restore all that the people of Te Houhi had lost (Doherty, 1995; Binney, 2001a). The Reverend Hieke Tupe gave the following meanings of the mauri of Te Umutaoroa: te mauri atua: the essence of spirituality; the belief in God, te mauri whenua: the life force of the land, te mauri tangata: the life force of the people, te mauri whakapono: the power or belief, or faith, te mauri whakaora i nga iwi: the power to heal the people, te mauri hohonu: the mauri [life force] of hidden wealth – minerals, gold, diamonds and oil, which lie underground, te mauri arai atu i nga pakanga: the power to return war from this land to other countries, te mauri whakahoki i nga iwi: the power to return people to their land (Binney, 2001a, p. 158).
The uncovering of these eight talismans guarantees for the people of Te Houhi, spiritual and physical renewal; regeneration; reuniting of people and land; and economic security (Binney, 2001a). Here Te Kooti was able to convert the tragic story of Te Houhi's land loss into a quest for a new future to be uncovered by revealing the mauri or life forces contained within the symbolic and mystical cooking pit of Te Umutaoroa. Te Kooti claimed that the "earth oven of long cooking" would only contain "raw" and purefying food, for him: the greatest insult possible from host to guest, and the marker of the end of all reciprocity” (Binney, 2001a, p. 150, 2007a).
For the dispossessed people of Te Houhi, on the other hand, the numinous hāngi would one day provide the "cooked sustenance of life" (Binney, 2001a, 2007a), and although the
Te Umutaoroa, Patuheuheu and Ngāti Haka: Towards Unity and Transformation.
The original site where Te Kooti claimed to have left the stones of Te Umutaoroa has been covered in water by the Aniwhenua dam, Patuheuheu and Ngāti Haka continue to show their faith in Te Kooti's words. It is believed that Te Umutaoroa is symbolic of all that was lost and all that will be restored (Pouwhare, 2004), and that it “…will never be washed away: that is the promise for our generation to know” (Pouwhare, 2000, cited in Binney, 2001a, p. 159).
In 1892 Te Kooti clarified his vision:
Te kupu ki te Umutaoroa – Te Houhi “Ka taona e ahau tenei hangi ma taku tamaiti e hura Tenei mea te hangi, ko nga kai o roto hei ora mo te tangata.”The word concerning Te Umutaoroa – Te Houhi I am preparing this hāngi (earth oven) for my child to unearth. The food inside this hāngi will be for the salvation of the people (cited in Binney, 2007a, p. 153). Te Kooti's vision shows he believed that Te Umutaoroa would bring salvation to the people, and that the contents therein also have the potential to unite and transform the people of Waiohau through a kind of "ingestive praxis" - where participants consume the "food" from the earth oven and are changed positively because of the "salvation" inherent in it. This has been demonstrated in part by the political action engaged in by Patuheuheu and Ngāti Haka - following dissatisfaction with the Treaty settlement process and Tūhoe's negotiation strategy - through the formation of the Te Umutaoroa social and political movement since 2008 (see Rangiwai, 2010). Furthermore, the eight mauri have through the years been subjected to interpretation, and this will continue through the generations until the prophecy is fulfilled:
Te Umutaoroa, Patuheuheu and Ngāti Haka: Towards a Prophetic Unity and Transformation.
Te Kooti's quest-narrative has acquired an autonomous life. It is no longer tied [exclusively] to its origins, a land fraud carried out by a trickster who had once been Te Kooti's friend. It has been transformed to possess vastly extended meanings... (Binney, 2007a, p. 154). In this way, Te Umutaoroa continues to evoke multiple and interpretive meanings for Patuheuheu and Ngāti Haka, adaptable for various contexts. Within this context of the Umutaoroa is a vision or theory with the potential to neutralise the historical injustices inflicted on Patuheuheu and Ngāti Haka. However, Te Kooti's vision requires more than theorizing and prophesying. It necessitates a course of continued action, requiring both theory and practice by "followers" who have internalized the discourse, transporting Te Umutaoroa from the nineteenth century to the "here and now". Te Umutaoroa are values, beliefs and actions that can lead us all to the pathway of righteousness, belief, faith, hope, love, humility, peace and unity for all people.
6. He Whitu Nga Mana Whenua. These are the sacred seven stones or sayings that Te Kooti quoted and which have to be recovered to bring unity to the land. In 1868, Te Kooti left seven tokens for the seven islands of the land.
It is said that while ill, Te Kooti claims that the Spirit told him to "Rise! Come forth! You are spared to be made well, to be the founder of a new church and religion, to be the salvation of the Maori people and to release them from bondage" (Ross, 1966, p. 30). Like the Old Testament prophet Moses, who was also called to free his people, Te Kooti had been called to liberate his followers from oppression. These events were the beginnings of a new Māori faith (Belich, 1986; Binney, 1995; Elsmore, 2000; Ross, 1966; Salmond, 1976; Walker, 2004). Belich claims that “[i]t was Te Kooti who restored their hope. While sick with tuberculosis he saw a vision of the archangel Michael, and experienced a religious awakening. He began preaching a new religion, called Ringatū – the upraised hand” (McCrae & Stephens, 1998, n.p.). According to Te Wharekaihua Coates from Ngāti Awa, a sacred angel gave Te Kooti the Ringatū faith, informing him that he would be the means through which an authentic Māori faith would be expressed:
I reira, ka puta mai tēnei whakapono. Nā te anahera tapu kē i hoatu ki ā ia. Me kī, ko ia te huarahi mai ā ki te iwi Māori, ki tana iwi. I reira te pūtanga mai ō tēnei whakapono. E ki ā nei, engari me whakamāori a rātou, whakamāoringia, ka noho tēnei whakapono, Māori tūturu (McCrae & Stephens, 1998, n.p.).
Te Kooti claimed to have been influenced many times by the spirit of God at Wharekauri, where he conducted religious services and recorded his liturgy; word of his new faith had even reached the mainland (Binney, 1995). Despite being placed in solitary confinement, Te Kooti continued to preach and conduct religious services in secret (Binney, 1995). Te Kooti developed a commanding influence over most of the prisoners and was able to convince them that by following his faith they would be delivered out of captivity (Binney, 1995; Tarei, 2011). On 21 May 1867, Te Kooti told the people he had been set apart as a prophet of God (Binney, 1995). Belich opines that “Te Kooti assumed leadership of the Chatham Island exiles, [and] he made them one promise: escape!” (McRae & Stephens, 1998, n.p.).
Within the framework of his new faith, Te Kooti instructed the people to discard their old beliefs and look directly to the scriptures for inspiration; they identified with the bondage suffered by the ancient Israelites under Egyptian rule (Binney, 1995; Greenwood, 1942) and embraced the history of the Book of Exodus, which categorically promised ‘the return’ (Walzer, 1985). According to Webster (1979):
Te Kooti had made a promise to his followers that he would deliver them out of captivity. It is well known that he likened them to the children of Israel in bondage and that he drew inspiration from the Old Testament. These seven stones will create unity across the land and transformation that will move our people to unification and create absolute Mana Rangatira, the total power to rule our lives under the protection of God, the father, the son and the Holy Ghost and the Messiah. The stones are the islands throughout New Zealand and they are :
1. Te Puku o Te Wheke, the Bay of Plenty, the first stone.
2. Te Upoko o Te Ika, the head of the fish Wellington area, the second stone.
3. Te Hiku o Te Ika, the tail of the fish, the North island, the third stone.
4. Te Kanohi o Te Ika, the eye of the fish, Central North Island, the fourth stone.
5. Te Urutira o Te Ika, Poverty Bay, Hawkes Bay Napier Regions and the East Coast, the fin of the fish. The fifth stone.
6. Te Waka-o-Maui, the whole South Island, including Whare Kauri, the canoe where Maui fished up the fish. The sixth stone.
7. Te Punga-a- Maui, Stewart Island, the anchor stone. The Seventh stone.
When these seven islands or stones or locations come together in unity through the power of the whanau, hapu and marae then we as a people and nation will achieve true MANA RANGATIRA as a people.
7. Nga Koiwi o Te Kooti.( Te Kooti’s sacred bones).
Te Kooti Arikirangi Te Turuki (Gisborne,1832–1893)
While fighting alongside government forces against the Hauhau in 1865, he was accused of spying. Exiled to the Chatham Islands without trial along with captured Hauhau, he experienced visions and became a religious leader. In 1868 he led the escape of 168 prisoners, seizing the schooner Rifleman and sailing back to the North Island where he began a series of raids. A resultant military reprisal campaign became known as Te Kooti's War. He was pardoned in 1883 but continued to be active in spreading the Ringatū message of peace and reclaiming land.
Exile In 1865 while fighting with government forces to suppress the Pai Marire (or Hauhau cult), he was arrested as a spy while trying to contact his brother who was fighting with the Hauhau, and exiled to the Chatham Islands, together with the rebels he had been fighting against. He was never tried and took every opportunity to demand a trial. Some say he got his name from this, "Kooti" pronounced "Courty", others that it was a Māori version of the last name "Coates". If he did supply the Pai Marire with guns as is alleged, he also took part in a battle against them. There are allegations he fired blanks on this occasion.
While on the Chatham Islands Te Kooti experienced visions and became a religious leader. Te Kooti was referred to by other prisoners as Tawhaki, the twice born, after his unexpected survival from tuberculosis.
He also performed some sleight of hand, such as using matchheads to set his hand on fire above the altar during a church service. These tricks swayed the Māori prisoners on Chatham Islands, and when some of the chiefs present on the island were sent back to the mainland, Te Kooti took advantage of the situation to become the local leader. Only Te Kooti's uncle was not impressed by these tricks, which he saw right through. Nevertheless, Te Kooti established a faith named Ringatū ("upraised hand") which gained many followers, and is still present in New Zealand society today.
During his time on the Chatham Islands, Te Kooti (or Te Koti as he signed in the documents) was married in a civil marriage to Maata Te Owai on 27 July 1867. The marriage documents reveal that he was born in 1832. Escape In 1868, expecting a resupply boat, Te Kooti prophesied that two boats would soon arrive to take them off the island. Normally the prisoners worked on a farm but using the excuse of rain a number of convicts were able to enter the redoubt. There were actually only 6 guards on the whole Island as the majority had been removed in April to Hokitika where a Fenian uprising was feared. On 4 July 1868, Te Kooti led an escape, and with 168 other prisoners seized the schooner Rifleman, with supplies and rifles, scuttled another vessel the Florence so that the alarm could not be raised and set off back to the North Island. One Chatham Island sergeant was killed because of a personal grievance.
The Pākehā sailors were allowed to live and set sail for the coast of New Zealand with help from the Māori hijackers. The sailors attempted to sail towards Wellington, but with Te Kooti's expertise at sailing were caught and told they would be thrown overboard if they did not keep a course for the East Coast. On the fourth day at sea, the ship was becalmed and Te Kooti declared that a sacrifice was needed. Te Kooti had his uncle,Te Warihi Otini, thrown overboard and soon afterwards the ship made headway again.
Upon their arrival at Whareongaonga in Poverty Bay, Te Kooti asked the Māori King Movement and the Tuhoe tribes for refuge but was rejected. He also sought dialogue with the colonial government but was rebuffed. He sent a statement to the effect that if the government wanted a war, he would give it to them in November. On 10 November 1868, Te Kooti and his followers attacked the township of Matawhero on the outskirts of Gisborne. Some 54 people were slaughtered, including women and children. The dead included 22 local Māori as well as European settlers. This was probably a revenge attack, motivated by Te Kooti's imprisonment as a spy.
Te Kooti was then pursued by colonial and sympathetic Māori forces. His community was surrounded at Ngatapa, but Te Kooti and his warriors managed to escape. From there, Te Kooti was chased to Te Porere. There, he set up a pa and withstood an attack from the British forces, including some opposing Maori troops, under Major Kepa. After much fighting, the British broke through into the pa and Te Kooti had to abandon it, leaving many dead and wounded. Te Kooti himself was shot in the finger on his escape. From there, Te Kooti escaped into the Urewera and made an alliance with the Tuhoe leadership. From 1869 to 1872, Te Kooti and his followers raided throughout the central North Island while being pursued by their colonial and Māori enemies. His power was only broken once his Tuhoe allies were systematically conquered by his enemies. But once again Te Kooti managed to escape, this time to the King Country where he spent the next decade under the protection of the Māori King. Te Kooti used this time to develop his religion.
Pardon and later life In 1878 Te Kooti was thrown out of a hui at Hikurangi, which had been called by the government, because he had broken the ban on alcohol that was enforced by King Tāwhiao. Te Kooti stormed out of the meeting and went into a wild rage. In the morning he returned covered in albatross feathers, shuffling and bent over, having taken on the persona of a shuffling old man. Te Kooti is portrayed in this narrative as Tawhaki, the twice born. He threw off his disguise and lightning flashed from his arm pits. The feathers were to show divinely inspired peace.
In 1883, Te Kooti was pardoned by the government and began to travel New Zealand. His followers grew and he decided to return to his old home. However, his past violence had not been forgotten and the local magistrate arrested him and imprisoned him, citing an anticipatory breach of the peace. Te Kooti was released on the condition that he never again try to return to his old home. Te Kooti appealed this decision, and was initially successful, but in 1890 the Court of Appeal ruled that the terror and alarm that Te Kooti's reappearance would have entailed justified the magistrate's decision.
After much fighting, the British broke through into the pa and Te Kooti had to abandon it, leaving many dead and wounded. Te Kooti himself was shot in the finger on his escape. From there, Te Kooti escaped into the Urewera and made an alliance with the people of Tuhoe.
From the later 1870s these teachings began to spread, and with them belief in his powers as a healer and prophet. People from the East Coast and Bay of Plenty, in particular, came to listen and be healed. From 1877 he began a series of predictions, which looked towards his successor. He predicted the advent of 'a good and peaceful child', who would appear between Ngā Kurī-a-Whārei and Tihirau, the boundaries of the Mataatua canoe tribes of the Bay of Plenty) and 'have very great powers. Though I may have two, three, or four feet, I shall come and bow down at his feet'. This prophecy generated many claimants. The predictions are now more often interpreted by Ringatū as the promise of Christ's return.
In 1883 Te Kooti was formally pardoned, at Rewi Maniapoto's insistence. On 12 February he and Rewi met the native minister, John Bryce, at Mangaōrongo, and pledges of peace were exchanged. Te Kooti left Te Kūiti and in April moved to Ōtewā, where he founded his religious community. He began a series of journeys to visit his followers and make peace with his enemies. He visited Wairoa in 1885 and Napier in 1886. He planned to return to Poverty Bay to open (on 1 January 1888) the great meeting house Rongopai. But hostility among the Rongowhakaata and Ngāti Porou, as well as from the settlers, dissuaded him from going. He had composed his version of the famous waiata 'Pinepine te kura', and it was sung by his followers who went through to Rongopai. In it he asks why he alone was banished from Poverty Bay, and tells of the 'deceiving peace' that had been made. In 1889 he set out for Poverty Bay. But at Ōmarumutu he turned back. While hesitating at Waiotahe, on 28 February, he was arrested and charged with unlawful assembly.
Found guilty by the resident magistrate at Ōpōtiki, Te Kooti was sent to Mount Eden jail in Auckland and released after two days, when two sureties were paid. He agreed, as a condition of his release, never to return to Poverty Bay. On his appeal to the Supreme Court, the sentence was overturned. The judge found no misconduct, and no action on the part of Te Kooti to justify the 'terror and alarm'. But the government took its case to the Court of Appeal, which in 1890 reinstated the original decision. The judges ruled that the state of mind of the public was relevant, even though it had been created by prejudice and 'jealousies'. They also castigated Te Kooti as 'a Māori prophet and a drunken one to boot'. Yet the teachings of Te Kooti show a commitment to the rule of law. One of his more famous directives was repeated near the end of his life: 'The canoe for you to paddle after me is the Law. Only the Law can be set against the Law'.
His relationship with Rewi and Tāwhiao had deteriorated by 1891, and he again rejected the King movement. He turned his back on the prophet Te Whiti-o-Rongomai and considered the Kotahitanga movement to be futile. He taught, instead, to hold to 'the Way and the Faith'. He sought from the government another place for himself and his followers. Land purchased for him at Ōrākau in 1884 turned out to be almost entirely swamp. Finally, in 1891, he was given 600 acres at Wainui, on the Ōhiwa Harbour. In February 1893 he travelled to the new settlement. On this last journey he suffered the accident which would, as he had predicted, cause his death. On the 28th his sprung cart, in whose shade he had been resting, slipped and fell on him. Injured, he continued the journey through to Hokianga Island in the Ōhiwa Harbour, a strong Ringatū community, and even travelled to Rūātoki on 29 March, where the Tūhoe chiefs were gathered to block the survey of their land. He died on 17 April at Te Karaka, on the shore of the harbour.
8. The passing away of Kooti to the spiritual realm. Who will return Te Kooti home to Tūranga. ?
It is not known where Te Kooti is buried. He was first interred at Maromahue, Waiotahe, but his body was removed and hidden by his followers. In his death, as in his life, he remains an enigmatic figure. In written accounts and in Pākehā memories he appears as a violent rebel and a religious fanatic. But two drawings, made in 1887, show a bearded, firm-faced, kindly man, his left ear pierced for an ear-ring. The well-springs of the war were his unjust imprisonment and bitter pursuit, and the last 20 years of his life were dedicated to the ways of peace, the law, and the gospel.
Te Kooti according to my Ngati Awa ancestors was finally buried at Te Horo near the Ohiwa harbour, within Ngati Awa. His own prophecy for himself is; “ He tangata Tūranga e kore e kitea e ahau. Engari he Tūranga whenua ka kitea e ahau. “I will not be seen by my people of Tūranga, but I will be seen by the land of Tūranga".
These are the tasks for us to learn about in preparation of the returning of Te Kooti back home to his people, to the people of Ngati Maru, Rongowhakaata, Manutuke. At the time this happens then it is close to the time when Christ will return to restore, peace and order to the world and unity to all people.
Transformative leadership model
Atua: Spirit
A transformative leader must acknowledge and negotiate the spiritual dimension through karakia (prayer) and other appropriate spiritual and cultural customs and protocols.
Tangata: People
A transformative leader must acknowledge and honour whakapapa (genealogical connections) regarding people in Aotearoa New Zealand and across the world. A transformative leader must practice manaakitanga (kindness, hospitality and generosity) to people.
Whenua: Land
A transformative leader must acknowledge the absolute centrality of land and belonging. Whenua is both a word for land and also for placenta and therefore refers to our connections to and emergence from Papatūānuku – Earth Mother.
Whakapono: Faith
Pono is a word that refers to honesty, integrity and faith. Transformative leaders must be trusted. The people must be able to believe in their leader and have faith in their leadership and direction.
Whakaora: Healing
Whakaora is a word that refers to healing, salvation, and restoration. A transformative leader must be able to bring life, vitality and healing to the people
Hōhonu: Deep reflection
A transformative leader must be able to reflect deeply, critically and esoterically to find solutions and inspire positive transformation.
Pakanga: Struggle
Pakanga is a word that refers to battle or war. A transformative leader is courageous and does not hesitate to struggle along with the people with regard to organisational challenges that threaten to hinder progress.
Whakahoki: Restoration
Whakahoki is a word that refers to returning. In the context of transformative leadership, this is about restoring our people to their rightful places as indigneous leaders by empowering them to access the knowledge, skills and qualifications to make positive and lasting transformational change.
Conclusion
This body of knowledge and information is from many sources based upon the life and history of Te Kooti Arikirangi and it has provided an understanding of the knowledge that Te Kooti left for us to consider in the tasks that have been outlined to follow in preparation for transformation and change into the near future it is also a brief history of the life of the Māori prophet Te Kooti Arikirangi Te Turuki. This information also explains the emergence of Te Kooti’s life, what he achieved and through prophecy like Te Umutaoroa and the many prophecies that he left throughout Aotearoa, a new opportunity into a new world order based upon Mana Atua, Mana Whenua, Mana Tupuna, Mana Tangata, Mana o Te Wai, Mana Moana, Mana Reo, Mana Motuhake and Mana Rangatira, with these spiritual beliefs of transformative leadership based on Te Kooti’s life time of challenges, political influence, as a family man, a husband, a father, a leader, a warrior and a prophecy teller, has prepared Iramoko Marae, Te Tawera Hapu, Ngati Awa ki Te Awa o Te Atua, to consider the wider scope of what’s ahead of us in the future and the belief in the return of the Messiah, Jesus Christ, to achieve peace, harmony, fulfilment and unity for all those who believe in the spiritual power of God in all things that we are born to do in life, while we are on this earth in our short life time. These tasks of knowing this knowledge prepare us for the new order based upon power to the people. The power is with you, it is with us, it is with the people, with the whanau, hapu and marae. Follow your destiny !
Note
^ Binney, Judith. "Te Kooti Arikirangi Te Turuki biography". Dictionary of New Zealand Biography. Ministry for Culture and Heritage. Retrieved 19 February 2016.
^ Binney, Redemption Songs, p 16; Beaufoy, 2006, p 9
^ a b Binney, Redemption Songs, p 16
^ Binney, Redemption Songs, p 11
^ Binney, Redemption Songs, p 21
^ Mitcalfe, 1963, p 46
^ Binney, Redemption Songs, p 22
^ Binney, Stories Without End, p 188
^ King, Being Pakeha Now, p 202
^ King, Moriori[page needed]
^ Binney, Redemption Songs, p 20
^ Binney, Stories Without End, p 189
Bibliography Edit
Beaufoy, Betty – Conflict: The Story of Te Kooti and the Settlers. Publ. Dorset Enterprises, Wellington 2006. ISBN 0-473-11015-6
Binney, Judith. Redemption Songs: A life of Te Kooti Arikirangi Te Turuki, Auckland: Auckland University Press, 1995. ISBN 978-1-86940-131-3.
Binney, Judith. Stories Without End. Wellington: Bridget Williams Books, 2010.
Churchill, Winston S. (1958). The Great Democracies. A History of the English-Speaking Peoples. 4.
King, Michael. Being Pakeha Now. Penguin, 2004
King, Michael. Moriori, 2000
Mitcalfe, Barry. "The Tohunga and the testament: Te Kooti – with a Bible in one hand, a gun in the other", pp 45–40 in Nine New Zealanders. Christchurch: 1963.
In fiction Edit
Shadbolt, Maurice – Season of the Jew. Publ. Hodder & Stoughton, London & W.W. Norton, New York, 1987