Te Teko-Essay. Sara Tautuku Orme

Te Teko Project 2008-

Ko Pūtauaki te maunga

Ko Rangitāiki te awa

Ko Mātaatua me Te Arawa ngā waka

Ko Ngāti Awa me Te Arawa ngā iwi

Ko Ngāi Tamaoki, Ngāti Tarāwhai, Ngāti Whākaue ngā hapū

Ko Ruaihona te marae

Ko Tautuku te whanau

Nō Te Teko, Rotorua me Ōtautahi ahau

Kei Tāmaki Makaurau tōku kāinga ināianei

Ko Arapeta (Albie) Orme tōku papa

Ko Sara (Hera)Tautuku Orme tōku ingoa

Te Teko, nestled beside the Rangitāiki River with Pūtauaki standing watch, is more than just a small town to pass through on the way to Rotorua or Whakatāne. My connection to this place is deeply personal, spanning more than seven generations of whakapapa. Although I didn’t live there, my father, Arapeta Tautuku Orme of Ngāti Awa and Te Arawa, was born in Te Teko. He lived much of his life away from it, but always sought to honor his people and his home, instilling in us the knowledge that this is our whenua. I began my photographic journey here shortly before his passing, driving the familiar road between Rotorua and Te Teko, reconnecting with whānau and his old school friends. This project is my way of carrying his legacy and kōrero, documenting both the past and present of a place he was deeply connected to.

Te Teko is a small, predominantly Māori community with a complex history that reflects the broader story of colonization in Aotearoa. The devastating raupatu of 1866, which confiscated 245,000 acres of Ngāti Awa land, including urupā, wāhi tapu, and the Rangitāiki swamp, left a deep scar on our people. This act of brutality followed the deaths of Reverend Carl Volkner and James Fulloon, and labeled Ngāti Awa as tāngata hara—sinful people. The impact of this label lasted generations, leading to a loss of language, cultural practices, and a unique Ngāti Awa identity. Despite these hardships, the resilient spirit of our people endures.

As a photographer and social documentarian, I aim to convey more than just the visual aspects of Te Teko. My images, like Pūtauaki Looming (2014), reflect the rich, complex hues of our whenua—a palette that tells a deeper story than what’s often seen in tourism ads. I avoid romanticizing Te Teko, capturing both its tenderness and grit, its beauty and its hardships. I strive to show Te Teko as it is, in all its complexity, while celebrating the resilience, survival, and joy of what has been managed to keep.

Today, when I arrive in Te Teko, I am known simply as Hera, or affectionately, ‘the blonde.’ I am welcomed as whānau, united through our shared whakapapa. My work is not from an outsider’s perspective; it’s an expression of my connection to this place and our people with aroha. There is an insularity to my images, but they are not meant to exclude anyone. Instead, I hope they invite others in, just as I have been invited into the homes and onto the marae of my whānau and community. These are not ethnographic portraits taken from a distance, but rather a heartfelt tribute to my wā kāinga.

The Te Teko project is still a work in progress, and I hope it continues to open up kōrero about the colonial land theft of the past and the inequalities of the present. I tap into my sociological background, searching for truth and understanding in my work. I don’t always have my camera with me, but the narrative is never missed. Connecting with whānau, asking questions about the realities and consequences of colonial theft over 160 years ago, and documenting the wairua of our people who live here today, is what the Te Teko project is all about.

Through my photographs, I hope to offer a glimpse into the resilient spirit of Te Teko and Ngāti Awa, encouraging viewers to pause and look beyond the surface, to truly see the beauty and strength of this community. As we reflect on our history, it is crucial to understand the deep connection between Māori and the land, and the ongoing struggle for justice and reconciliation in Aotearoa. Ngāti Awa's journey reflects the whakataukī:“He manu hou ahau, he pī ka rere.”"I am like a fledgling, a newborn bird just learning to fly."This symbolizes our ongoing efforts to rebuild, learn, and grow, despite the adversities we have faced.

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Te Teko is just one small story of colonisation in New Zealand.

I hope this project will continue to open up the conversation regarding colonial land theft of the past and an understating of the inequalities of the present.

As New Zealand historian O’Malley says, “It is about taking ownership of our history, binding us together as a nation that can honestly confront its own past. We need to own this history. Doing that is not intended to sow the seeds of division or disharmony. It is actually the basis for genuine reconciliation.”

A (very) brief History of Ngāti Awa and the Impact of Raupatu on Te Teko

“It is about taking ownership of our history, binding us together as a nation that can honestly confront its own past. We need to own this history. Doing that is not intended to sow the seeds of division or disharmony. It is actually the basis for genuine reconciliation. To understand the present, we cannot ignore the past.” — Vincent O’Malley

The story of Ngāti Awa is one of resilience and survival through a complex history of colonization, land loss, and the struggle for cultural preservation. The iwi’s relationship with its land, particularly the town of Te Teko, is intertwined with the greater narrative of colonial pressures and the Raupatu (land confiscations). The consequences of these events still shape the socio-economic landscape of Ngāti Awa today.

Early Prosperity and Land Ownership

Ngāti Awa, like many Māori iwi, understood land as a communal resource with deep spiritual significance. The concept of whenua (land) was not about individual ownership, but rather about guardianship and kaitiakitanga (stewardship). Māori society operated with the understanding that land connected people to their ancestors, whakapapa (genealogy), and spiritual world. Land ensured survival, stability, and identity.

Before European arrival, Ngāti Awa was prosperous, with fertile lands that supported trade and agriculture. The iwi had strong communal practices around the sharing and use of resources. However, the arrival of European settlers brought new pressures, particularly regarding the differing views on land ownership. For the British, land was a commodity to be bought, sold, and individually owned—this created immediate tension with the Māori worldview.

Te Tiriti o Waitangi and Its Consequences

Te Tiriti o Waitangi, signed in 1840, was intended to protect Māori rights, promising them continued sovereignty over their land and resources. Ngāti Awa chiefs, along with other iwi, believed this agreement would preserve their autonomy. However, the Crown's interpretation of the Treaty differed dramatically. The Crown’s primary interest lay in securing land for settlers, and in the decades following the Treaty’s signing, large tracts of land were acquired through dubious means.

The Turning Point: The Death of James Fulloon and the Raupatu

A critical moment for Ngāti Awa came in 1865 with the murder of James Fulloon, a government official, in Whakatāne. Despite the fact that this event involved only a small group, Ngāti Awa as a whole was labeled Tangata Hara (people in rebellion). This gave the Crown the justification it needed to begin the Raupatu (land confiscation), which would have devastating consequences for the iwi. Over 448,000 acres of land were taken from Ngāti Awa, including key territories like Te Teko, under the pretense of quelling a rebellion.

Te Teko: A Symbol of Resistance and Struggle

Te Teko, located along the Rangitāiki River, became a focal point during the Crown’s assault on Ngāti Awa. The invasion and subsequent siege of Te Teko in October 1865 was led by Major William Mair, with the support of Te Arawa iwi who allied with the Crown. A force of 400-500 men laid siege to Ngāti Awa positions along the riverbanks, particularly near Tahuna Road, which became one of the key battlegrounds.

The siege on Te Teko lasted for three days. Ngāti Awa defended their lands fiercely, but they were outnumbered and outgunned. Ultimately, the pā at Te Teko was surrendered, and the Crown confiscated large swaths of fertile land along the Rangitāiki River. These lands were subsequently redistributed to settlers and allied Māori, leaving Ngāti Awa marginalized and displaced. The loss of Te Teko, both symbolically and physically, marked a turning point for the iwi as they were stripped of their ancestral lands and thrust into a position of economic and social hardship.

The Consequences of Land Confiscation and Fragmentation

The Raupatu did not simply strip Ngāti Awa of their land; it also fractured their society. The confiscation was followed by a policy of individualizing land titles, which was a government initiative aimed at breaking up collective Māori land ownership. This process undermined the social cohesion of Ngāti Awa and made the land holdings economically unsustainable.

The fragmentation of land into smaller, individualized parcels meant that traditional tribal land management practices were no longer viable. Māori landowners found themselves unable to compete economically, as their parcels were too small to support large-scale farming or development. This led to a cycle of poverty, where families were forced to sell off their remaining land just to survive. By the 1970s, much of the land that had been returned to Ngāti Awa had become so fragmented that it was no longer economically useful.

Moreover, the loss of communal land further alienated Ngāti Awa from their resources. Fishing and birding areas that were traditionally managed by hapū were now inaccessible, compounding the social and economic pressures on the iwi. The Crown’s policy of land fragmentation, combined with the lack of compensation, left Ngāti Awa struggling to rebuild their economic base.

The Long-term Effects of Dislocation

The dislocation caused by land confiscation had far-reaching effects. Deprived of their land, Ngāti Awa were left without the means to sustain themselves economically. Many were forced to take up laboring jobs, often on the very lands that had been taken from them. The economic disempowerment of Ngāti Awa was coupled with a loss of cultural identity, as the traditional social structures that had bound the iwi together were eroded.

The trauma of dislocation, both physical and psychological, continues to affect Ngāti Awa today. The Crown’s actions severed the connection between the people and their land, which is central to Māori identity and wellbeing. As a result, generations of Ngāti Awa have grown up without access to their traditional lands or resources, contributing to cycles of poverty and marginalization.

The Individualization of Land Titles

The government's introduction of the Native Land Court further compounded the problems facing Ngāti Awa. The court's role was to individualize Māori land titles, which went directly against Māori customs of communal land ownership. This process not only led to the fragmentation of land but also to significant internal divisions within the iwi. Hapu and whānau who had once worked together now found themselves in competition over increasingly scarce resources.

The result was a breakdown of the traditional systems of social and political organization. The communal base that had sustained Ngāti Awa was undermined, leaving them vulnerable to further land loss. By turning land into an individual asset rather than a communal one, the Crown succeeded in weakening the power of the iwi and making it easier for Māori land to be alienated.

The Path to Redress

Ngāti Awa's struggle for redress was long and difficult. Unlike other iwi, they were among the last to receive any form of compensation for the land that had been taken from them. The establishment of Te Rūnanga o Ngāti Awa in 1988 was a significant step forward in this process. Through the work of the Rūnanga, Ngāti Awa was able to negotiate the return of some of their land and secure financial compensation from the Crown. However, the damage caused by over a century of land loss and social dislocation cannot be easily undone.

Ngāti Awa Today

Apirana Ngata, Ngāti Porou leader and politician, once said of Ngāti Awa:“Ngāti Awa is a sick people because of the punishments of the law … and I wept for them that had been made to suffer so harshly by the government.”Despite these hardships, Ngāti Awa has demonstrated remarkable resilience and determination to rebuild their iwi. In the late 20th century, Ngāti Awa leaders took on the monumental task of reconstructing their tribe with little outside support. Unlike other iwi, Ngāti Awa did not initially have a tribal trust board or access to government resources. However, through perseverance, they established the Ngāti Awa Trust Board and its successor, Te Rūnanga o Ngāti Awa.

Today, the iwi has made significant strides in cultural revitalization and economic development. They have established Te Reo Irirangi o Te Mānuka Tūtahi, a radio station, and Te Whare Wānanga o Awanuiārangi, a center for higher learning. Additionally, the reconstruction of Mātaatua wharenui, which was returned to Whakatāne in 1996 after being taken away in 1878, serves as a powerful symbol of Ngāti Awa's enduring spirit and commitment to preserving their heritage. The reopening of Mātaatua in 2011 marked a significant moment in the iwi’s journey towards healing and cultural restoration.

Conclusion

The history of Ngāti Awa is a powerful reminder of the long-lasting effects of colonialism and land confiscation. The Raupatu, and the subsequent fragmentation of land, had devastating consequences for the iwi, both economically and culturally. Yet, despite these challenges, Ngāti Awa has remained resilient, continuing to fight for their rights and rebuild their community. As we reflect on their history, it is crucial to understand the deep connection between Māori and the land, and the ongoing struggle for justice and reconciliation in Aotearoa.

Ngāti Awa's journey reflects the whakataukī:“He manu hou ahau, he pī ka rere.”"I am like a fledgling, a newborn bird just learning to fly."This symbolizes their ongoing efforts to rebuild, learn, and grow, despite the adversities they have faced.

Glossary: 

iwi: tribe 

whenua: land 

whakapapa: genealogy 

Tangata Hara: people in rebellion Raupatu: land confiscation 

hapu: sub-tribe 

whānau: family.

Further links:

Te Teko selected images here

Growing up blonde & Maori here

Website here