Tena Koutou, Tena Koutou, Tena Koutou Katoa

Kia ora koutou e te whanau

Ko tenei te mihi mahana ki a koutou
e hui mai nei

ko Moana Kura toku ingoa
ko Ngati Maniapoto toku iwi
ko Tainui te waka
ko Mahuta te hapu
ko Rereamanui toku marae
ko Taupiri te maunga
ko Waikato te awa
ko John Charles Davis toku koro
ko Takurangi Te Mihi Turner toku Kuia
ko Lenard Wheal toko koro
ko Valerie Evans toku kuia
ko TeHane Tane toku papa
ko Heather Wheal toku mama
ko Tena Amokura toku taina
No reira Tena koutou Tena koutou Tena koutou katoa

(Warm greetings to you all gathered here.)

This is a brief translation to the maori
Greeting above,
As part of introducing oneself you must always as
courtasy and manners tell those who are
listening who your ancestors were that lead the
way to your being here.
Within some tribes you will either start with
your own name or save your name till last.

What tribe I belong to(iwi),

What Mountain (Maunga)

What river(awa) are part of my tribal heritage.

It also says what meeting place(Marae) I am lineaged to.
Which Canoe(Waka) my anchestors travelled from the
Hawaiian area to New Zealand on.

It then goes on to say the names of my paternal
maternal Grandparents, and my parents from
who the bloodlines flow from.

Lastly I tell you the name of my sister

Our Geneology begins with a Karakia (Prayer)
about the creation of all things.
This cosmological beginning down to the arrival
of Tainui at Kawhia 24 generations ago forms part
of our traditions that some early missionaries
banned on arrival in this country.

1. Ka te po,
2. Ka whaka tinana mai ko Ha te ao
3. " " " " " " " " Io matua te kore(Io without father)
4. " " " " " " " "Te Whetu (The stars)
5. " " " " " " " "Te Marama ko Te Ra
6. " " " " " " " "Te Po-nui "Te Io nui
7. " " " " " " " "Te Po-roa "Te Io roa
8. " " " " " " " "Te Po-papakina "Te Io papakina
9. " " " " " " " "Te Po pakorea "Te Io pakerea
10." " " " " " " "Te Po-ki-tua "Te Io-ki-tua
11." " " " " " " "Te Po-ki-roto "Te Io-ki-roto
12." " " " " " " "Te Po-ki-tawhito "Te Io-ki-tawhito
13." " " " " " " "Te Po-ki-ruru "Te Io - ruru
14." " " " " " " "Te Po-aio "Te Io - aio
15." " " " " " " "Te Po-whero "Te Io - whero
16." " " " " " " "Te Po-nia "Te Io - nia
17." " " " " " " "Te Po-pango "Te Io - pango
18." " " " " " " "Te Po-whakaruru "Te Io - whakaruru
19." " " " " " " "Te Po-whakarito 'Te Io - whakarito
20." " " " " " " "Te Po-kumea "Te Io - kumea
21." " " " " " " "Te Po-i-runga "Te Io -i- runga
22." " " " " " " "Te Po-i-raro "Te Io -i- raro
23." " " " " " " "Te Po-i-matau "Te Io -i-matau
24." " " " " " " "Te Po-i-maui "Te Io -i-maui
25." " " " " " " "Te Po-papatuanuku Te Rangi nui etu nei
26. (1)Rongo-Matane; (2)Tane-mahuta; (3)Haumia-tikitiki; (4)Tangaroa-prirwhari; (5)Tawhirimatea; (6)Tumata-uenga; (7)Ru-waimoko.

These seven names gave rise to the European insistence that we "worshipped" many "Gods". Each of the above are personifications of natural phenimena, related to our geneology, and were never worshipped as "Gods", but invoked as the occasion arose, during ordinary life. No specific days were set aside for the worship of any personage, except at the commencement of certain seasons (more so in New Zealand), and events. In our Geneology, and in our religion, offerings were made more as thanks and acknowledgements after, say, a good kumara harvest, or a good fishing trip. For ordinary people, the invokation of any of the above names was no more blasphemous than the continued European usage of such terms as "Mother Nature" or "The Man in the Moon", or "Father Time". Over the entire population in this country however, some 20 or 30 priests (Tohunga) were pratitioners of the Io cult about 200 years ago. Io a supreme being, or Io without father, was worshipped by these men. Io whua te kore (Io the faceless) was not known to ordinary people, nor was the name known in public. No carved images were ever made of him. The Tukematas' of the Ngati Te Kawairirangi line were Tohunga. Where our house stands upon a hill on our Families Farm in Waitomo - that hill was called Te Tuahu (ALTAR) o Io matua te kore. This name appears on my grandparents marriage certificate.

I would like to thank my uncle Piko (Rewiti)
Davis for sharing some of this valued and
treasured information so many years ago
with me relating to some of our religious

To Be Fully Human
To be fully human is also to be at the centre of
universe, beyond space and beyond time.

To be fully human is to be one with the human
the people of the past, as well as the
people of the present.

To be fully human is to be one with the universe
and to take part in the whole movement i te kore,
ki te poo, ki te ao maarama,
'from the nothingness, to the night, to the full

To be fully human is to be one with Io, at the
centre and at every part of the universe, whether
in the 'dark night', or in the 'dark light'
spoken of by some of the Western mystics.
Te Tangata - the Human Person.


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