Kātahi ka mea te kīngi o Potukara, ko ētahi o ōna tāngata me haere ki Awherika ki te mātakitaki whenua; ko te taha ki te hauāuru o Awherika he pari, he tūmū e kōkiri ana ki te moana (TWMNT 30/7/1873:83). / Then the king of Portugal said that some of his men must go to Africa to see the land; The western coast of Africa has cliffs and headlands jutting into the sea.

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E ora ai ia, ka tahuri te kaumoana ki te raupapa i te āhua o tana hōpara, ka whakamahi ia i ngā rautaki maha ina: te tūmū, inarā te hoe ki te ihu o te hau – koinei ngā hekenga tuatahitanga, te hōpara ā, ka hoki mai, e kitea ai mehemea he moutere kei te taha noho tuwhera o ō rātou ake moutere (Te Ara 2013). / So that he could survive, the crew set about exploring and putting into effect many strategies: Against the wind – this was the initial search-and-return voyage, to find out whether there were islands on the exposed side of the home island.

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Ka pahure ngā tau ka pirau te take. Ka poroa atu tērā wāhanga ka whakaarahia anō. Nā te maha o ngā poroporonga ka poto rawa te rākau nei. Nō te tau 1954 tonu nei, ka tukuna te tumu ki te whare pupuri taonga o Tūranga (TTR 1990:16). / Over the years the base rotted. That part was cut off and it was re-erected. Because it was shortened many times this tree was very short. In 1954 the stump was gifted to the Gisborne Museum.

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Heoi ka tūpato tana iwi ki tērā, ka tōia ngā waka ki ngā tumu ka herea, kia kore ai ia e hoe atu ki te moutere (Te Ara 2014). / However her people were suspicious and dragged their canoes up to the mooring stakes and tied them up so that she could not paddle across to the island.

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Ko ia tonu te tumu here i ngā iwi e rua i pai ai te noho i Te Ara-a-Kiwa (TTR 1990:329). / He was a dependable leader of both peoples for good relationships in Foveaux Strait.

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He nui ngā wharepuni, wharau, me ngā whare, kāuta, pātaka, pūkiore; he whakairo ngā tumu o te pā, me ngā kūwaha me ētahi atu mahi (TP 11/1909:4). / There are many sleeping houses, shelters, houses, cooking sheds, store houses and houses with decorative panels; and the main palisade posts of the pā are carved, as well as the gateways and other constructions.

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Ka makere ia ki te wai, kau atu ana. Ka pā atu ia ki tētahi pou e tū ana i te taha o te tāhuna, o te hōhonu, he tumu nā tōna matua, nā Umukaria, kei te moana. Ko Hinewhata te ingoa o taua tumu. Ko tēnei tumu ko tōna ritenga koia tēnei. Ka whiwhi te tino rangatira i te oneone, whiwhi ana ki uta, whiwhi ana ki te moana, koia i meinga ai, 'kei uta ētahi o ōna oneone, kei te wai ētahi' (Biggs 1997:109). / She dropped into the water and swam. She came upon a post standing on the edge of a sandbank and the deep water, a fishing boundary marker in the lake belonging to her father, Umukaria. Its name was Hine-whata. The significance of this fishing boundary marker was this. When an important chief possessed territory he owned the land and the lake or sea, so it was said 'part of his territory is on land and part in the water'.

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Ko te tumu, he peka rākau iti kua wehe te pito kia rua ngā peka iti iho. Ka herea ngā pito o ēnei peka iti. Ka waihotia te peka kia hono tonu ki te rākau, ka tapahia rānei ka whakamaua ki rākau kē. Kātahi ka whakairia he kono ki runga me te taura i te taha o te kaihopu kei tōna maimai e huna ana. Ka tiaina te taura ki te whenua. Tau ana he manu ki te tumu ka kūmea te taura kia mau ai te manu i te kono (Te Ara 2014). / The tumu was a small branch that divided into two branchlets. These were tied together at the end. The branch was left growing on the tree, or cut and reattached to another tree. Then a snare-loop was laid on it and a cord tied to this loop led to a shelter where the fowler was hidden. The cord was stuck in the ground. When a bird landed on the tumu, the fowler pulled the loop to catch the bird in the snare-loop.

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Te kauwae o Tāwhaki, te kakī o Tāwhaki, te porongāue o Tāwhaki, te tumu o Tāwhaki (White 1 1887:93). / Tāwhaki's jaw, Tāwhaki's neck, the nape of Tāwhaki's neck, Tāwhaki's trunk.

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Tumu: He kupu kiko koia te karihi o te kīanga (HJ 2015:12). / Base: This is a meaningful word that is the nucleus of the phrase.

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Mai rānō i te taenga mai o te waka o Mātaatua ki Aotearoa, kātahi anō ētahi o ngā iwi o Mātaatua ka hui ngātahi, ā, kāore i mahue i a Waaka te wero i ngā tumu whakarae o ia iwi, me ka hurumutu tonu, aue, taukiri e (TTR 2000:232-233). / This was the first time that the various Mātaatua peoples had met together since the original landing of the canoe in New Zealand, and Waaka challenged the highest ranked chiefs of each tribe that it not be the last.

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He tangata nui - nui tinana, nui whakapapa, nui mana, nui whakaaro, nui aroha! He whare kōrero, he puna waiata, he tangata mātau ki ngā rerenga kōrero tuku iho i te Pō, he tohunga ki te whakaheke kāwai tangata, he poutāhū nō te Hāhi Ringatū, he tumu herenga waka. He kārearea topa ki tua o ngā rārangi maunga, he kūaka mārangaranga i runga o ngā marae, he kākā i waenga i te marea (EM 2002:232). / He is a big man - large in stature, genealogy, mana, ideas and charity! An orator, a fount of traditional songs, a person knowledgeable of traditional narratives, an expert in genealogies, a stalwart of the Ringatū Church, and a charismatic leader. He is a falcon souring beyond the mountain ranges, a bar-tailed godwit bobbing up and down (seen regularly) on marae, and a leader amongst the masses. (Part of a citation by Wiremu Parker of Ngāti Porou for Eruera Mānuera of Ngāti Awa when an Honorary Doctorate was conferred on him.)

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