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My name is Raymond Mihaere
and I started this site.
The reason for this site is to allow all the immediate family to have access to the information about our ancestors and to share the knowledge of them that we have. If you have any comments or feedback about this site, please click here to contact me.
Our family tree is posted online on this site! There are 5177 names in our family site.
The site was last updated on July 31 2015, and it currently has 80 registered member(s). If you wish to become a member too, please click here. Enjoy!
All of the people on this tree are from my investigations and are as correct as possible. There will always be errors as I have noted that the information that was automatically transferred recorded all those who have children as being married when they may not be, so I have tried to correct those but may have missed some.
The more input everyone has the more the fuller the picture of those who did their best to give us every opportuntiy to have a rich heritage to inherit.
|A site member updated his profile.|
July 27, 2015
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|Posted by: Lloyd Jordan
on May 15 2015 09:57|
|I have moved from Papawai New Zealand to Perth WA.. and will be residing there for the foreseable future|
|Posted by: Raymond Mihaere
on Aug 3 2014 07:37|
|In Dads final years he took the time to record a bit of his history. When i was looking through his stuff I found his memoirs about 20 or so pages. Some were done in his own handwriting which was difficult to read while others he typed on a typewriter. I am so grateful for the pages he has left us as they tell alot of things that I did not know and gave me more of an insight into who my Dad was. I have transposed Dads memoires exactly as he wrote them and there are grammatical errors etc and only where the sentence doesn't make sense have I added words to make it read better |
|Posted by: Raymond Mihaere
on Sep 3 2012 02:55|
Ngāti Rakai Paaka, Ngāti Kahungunu (? – 1875)IWI / HAPU AFFILIATIONS
It is not known when Ihaka Whaanga was born, but he died on December 14 at Mahia in 1875 and is buried at the southern tip of the Mahia Peninsula, marked by a memorial stone.
Whaanga was the youngest child of Te Ratau and Kainga and the only survivor of a raid that claimed the lives of his parents and five brothers. Married three times to Kahungunu women from influential families, he lived the origins of his ancestor Te Huki's saying Te Kupenga a Te Huki (the net of Te Huki) which means to maintain unity and peace by marrying within the tribe.
In the 1820s, Whaanga had met his first Pākehā trader touting muskets and powder for dressed flax. They arrived at Mahia in the vessel Fanny and were regular visitors during the 1820s. Ihaka is the Māorified name for Issac, a name presumably taken after converting to Christianity. It is not known when he converted to the Mormon faith, but Ihaka did take a sea-voyage to Utah in 1894 travelling aboard the San Francisco steamer. Since, the Whaanga name is synonymous with rise of Mormonism in Hawkes Bay. By 1898, the church claimed they have 4,000 members, most of whom were Māori.
|Posted by: Raymond Mihaere
on May 22 2012 01:53|
Elder Matthew Cowley (Who Davis knew well because he often recieved scowling looks when he tried to jitterbug at green and gold balls as jitter bugging and rock n roll was frowned upon) tells of a great convention held in 1881 that represented all of the native tribes of New Zealand. They were gathered at a native village near Mastertown, near Wellington. Many who attended that conference were old enough to have seen the first Christian missionaries arrive in New Zealand, and all who attended belonged to a Christian church. They were Catholics, Methodists, or Presbyterians. One of the dominant topics considered was why the Maoris were no longer religiously unified as they had been before Christianity came to them. If Christianity was the higher light—the true religion—why were they divided into many churches? So they began asking themselves which of these Christian churches was the right one for the Maori race and which one they should all belong to so that there would be only one church among them. Not knowing the answer and not being able to decide in their debate, they turned to their wisest sage, Paora Potangaroa, and asked him which church they should all join. He said he would have to think on it and then went to his own residence which was nearby. After three days of fasting and prayer, asking Jehovah which was the right church for the Maori people, he returned to his people and said: “My friends, the church for the Maori people has not yet come among us. You will recognize it when it comes. Its missionaries will travel in pairs. They will come from the rising sun. They will visit with us in our homes. They will learn our language and teach us the gospel in our own tongue. When they pray they will raise their right hands” (Cowley 200–01).
Paora Potangaroa then asked Ranginui Kingi to write down what he was going to say and his words were proclaimed to his people at the “eight-years house” on the 16th day of March 1881. Several things were said of interest to us: First, the year 1881 is the “day of fulness”; that is the year that the missionaries first taught the fulness of the gospel to the Maori people. It is also the year W. M. Bromley arrived to preside over the mission. He was told before leaving Utah “that the time had come to take the gospel to the Maori people.” Potangaroa said the next year, 1882, would be the year of the “sealing.” It was in 1882 when they were first taught about the sealing ordinances performed in the temple. He said the third year, 1883, would be the year of “the honoring,” when they would pay “tribute to whom tribute was due, custom to whom custom . . . honor to whom honor” (See Romans 13:7). Elder Cowley interpreted that as the year when Maoris joined the Church in great numbers and gave “tribute to whom tribute was due [and] custom to whom custom” was due as they began worshiping the Lord (203–04).
The prophecy went on to say that they were the lost sheep of the house of Israel. They would learn of the scepter of Judah, and of “Shiloh, the king of peace.” They would also learn of “the sacred church with a large wall surrounding it.” There would be an “increase of the[ir] race” and of their faith, love, and peace (203). That was at a time when the Maoris were beginning to be exterminated, much as the American Indian was in the United States. There was a great deal of apprehension among them, a fear they would disappear as a people.
This covenant was written down on a piece of paper, and at the top of the piece of paper they drew an “all-seeing eye.” This prophecy was then placed in a cement monument in the eight-years house where the convention was held. It remained there from 1881 until 1929, when a Maori sect known as the Ratana Church, in groping for substantiation that they were the true church of the Maoris as foretold by Potangaroa, broke open the cement monument to get at his prophecy, hoping to find something in it that would establish their claim to be the right church for the Maori (203–04).
Unfortunately, the storage chamber which contained the prophecy had not been hermetically sealed and the paper had been so damaged by moisture that nothing was legible on it.
That was 1929. In 1944, Matthew Cowley was the New Zealand mission president. He was there during the war years, and the only American missionaries he had were himself, his wife, and their daughter. They held a convention for the Maoris in the same area where Paora Potangaroa gave his prophecy in 1881. Present at the 1944 convention was Eriata Nopera, another great Maori chief. When he rose to speak, he told his people that he had been a little boy there when Paora Potangaroa gave his prophecy and repeated what he remembered of the prophecy. At the end of that day’s convention, one of the women attending the convention had her husband go fetch parcel wrapped in brown paper from a trunk in their house. When he brought her the parcel, she called President Cowley and Eriata Nopera into an adjoining room and gave it to them. They opened the parcel and found a photograph of Potangaroa’s written prophecy wrapped up in it (205).
What had happened was that in 1881, when the prophecy was written down by Ranginui, a photographer in Wellington had heard that a Maori had made a prophecy. He traveled out to that village and asked for permission to photograph it. This was granted and he photographed the prophecy before it was sealed in the cement monument. This woman’s family got a copy of that photograph and had kept it since. She then gave it to Brother Nopera, who in turn gave it to President Matthew Cowley (205). That is the way we know what was in Paora Potangaroa’s prophecy.
|Posted by: Raymond Mihaere
on May 22 2012 01:20|
Many prominent Maori from all over Aotearoa have made the point that we have connections to Israel. As maori we can connect ourselves back to the 7 Waka on which our ancestors arrived and then it starts to get a bit vague. Being a member of the Church of Jesus Christ of Latter Day Saints, through the patriarchal blessings that we recieve, we already have that belief. It is through Joseph the son of Jacob who was sold as a slave into Egypt and became second olny to Pharoah and his son Mannasseh that we are predominantly from. So what evidence do we have? Here are a list of customs that we have that coincide with biblical customs.
- We take our deceased back to thier ancestral burial places as did (Genesis 50)Joseph when Jacob died and then Joseph made Israel (Joshua 25)promise to take him back when he died and they did during the Exodus.
- The purifcation of priests in ancient times was through segregation and water. We use water in a similar way. For example we use water to break the tapu when we leave the urupa.
- We have always had the 7th day as a tapu day even before the european arrived and brought christianity
- We have the 7th year as a sacred year when the harvest grounds are left to rest etc (Leviticus 25)
- We have a Jubilee year similar to the ancient Israelites evey 7 x 7 or 49 years (Leveticus 25)
- When coming onto a marae the formarion of the manuhiri is similar to how Jacob formed his people (Genesis 33) when he was returning home and thought that his brother was going to wipe them out with his army because he cheated him of his birthright. Instead his brother was overwhelmed with joy to see his brother and his whanau
- The coptic christians in Egypt look more like the Maori than the middle eastern arabic people. In fact when my Army Maori friend was in Cairo he was always getting mistaken as a local as he was forever having locals speak to him in Egyptian . Similarly I was in Singapore and the waiter spoke to me in Malaysian thinking I was Malay. Polynesians are the chameleons of the world. We can be on any continent and be mistaken as a local.
- The ancient Egyptian sun god is Ra sound familiar.
- Our health code is similar to the one the Israelites were given in the desert under the law of Moses
- The Ha or the breath of life as was given to Adam is held sacred and symbolised in the Hongi
- We know we are related to Samoa becasue the Takitimu orignited there. it was sailed over to Raiiatea where it changed hands and name and became the Takitumu and then the Takitimu.
- It was a sacred canoe because of the people it carried and the knowledge and priesthoods they held.
- As Latter Day saints we know we have a connection to the American continent. "Coincidentally", the Maoris also share some genetic diseases known as "typical" of Ashkenazic origin.
Maoris share basically the same mitochondrial haplogroup as Navajos, Cherokees and Andean people. Even more interesting is that there are people among those groups which ALSO claim an ancient israelite connection.
The Maori and Native American tradition of Totems may resemble the ancient israelite cult of Ashera, practiced before by some of the northern tribes.
- We have a sacred month given over to thanksgiving for the harvest that corresponds with the Hebrew month of Tishri and the Festival of Tabernacles.
- We have a strong emphasis on geneology as a part of our identity process. And we always link our selves to our land through a prominent mountain and river from the area where we were born and raised similar to ancient israel.
- We have an oral tradition that says "I haere mai o tatou tipuna, i tawhiti nui, i tawhiti roa, i tawhiti pamamao i te hono i wai rua. English: Our Fathers came from a great distance, an extended distance, an extremely great distance the joining of the two waters". The word wai rua can also be joined to form one word spirit whish is more common today however the Hawaiian use wai lua for two waters as well. It is this last phrase, “the joining of two waters,” that create a dilemma . The tipuna when asked where they came from would say in Maori, “We came from the East. We came from the place where the sweet potato grows wild, where it is not planted, does not have to be cultivated.” There is only one place in all the world where the sweet potato grows wild, and that is within the environs of that narrow neck of land is the stretch of land that joins North and South America, the land where two waters meet.
- An early Polynesian grammar published by a minister of another religion remarks on how the author was struck by the great similarities between the Polynesian and Hebrew language.
- We had our own prophets seers and revelators like Potangaroa and many others in our communities who had those gifts.
So I believe that we as Maori lived a law similar to the law of Moses. We had Whare Waananga which were houses of learning about God and that our Tohunga were the spiritual directors of our world like the priests or sons of Aaron of the Tribe of Levi were for Ancient Israel.
You can call allot of this coincidence but I think it is more than just coincidence. I know that we are connected to The Indian tribes of North America and Peru. This links us up to Lehi and Mulek who settled in the Americas from the middle east. It is the from the origins of the Indigenous Americans that we link back to Israel.
That is what I believe.
|Posted by: Raymond Mihaere
on May 20 2012 17:01|
Our Tangoio Connections.
Davis Mihaere's Grandfather originally named Mihaere son of Ihakara TeTuku and Maata Pouaru changed his name to TeTihi Mihaere when he arrived in Tangoio from Otorohanga. He got Te Tihi from Maatas Father who was of Kahungunu Descent and that is how the Mihaere surname was born and that is perhaps why he ened back in the Kahungunu rohe. Mihaere's Brother, Rapana also ends back in Kahungunu and Marries a McRoberts from Wairoa. From there he has a son Named Ihakara TeTuku Rapana or Ike Robin and that is how the Rapana name for this side of the Whanau is born.
Charlene married Kaaran Toatoa whangai to the Spooner (Puna) family from Tangoio
Mere Whaanga's sister Molly or Mako who is still alive lived in Tangoio and it is here that she lived with her Taunoa cousins as there is a Taunoa Connection here as well.
Tangoio is just north of Napier heading toward Wairoa here is the website link where you can register. http://www.tangoio.maori.nz/
|Posted by: Raymond Mihaere
on May 20 2012 05:27|
We get our Rangitane connections through Davis's Grandmother Emaraina Paewai. Through this connection we connect to the Hapu Ngati Mutuahi and our Pepeha I have recorded on one of my pages on this site.
Just got to the Rangitane Tamaki nui a rua website and register your families there if you haven't already. http://rangitane.co.nz/
Interestingly the Name Rangitane is short for Rangitane nui a rangi the name for the son of the Sky Father. If you were to marry this name up biblically it is another name for Jesus Christ. A Kuia from Takapau gave a friend the rangitane waiata to him and all of the words to all of the waiata were about God and praise to God. These waiata predated the arrival of the pakeha indicating that Maori already had an understanding of their being a saviour.