Wai 215 #S28

WAI 1178

IN THE WAITANGI TRIBUNAL

IN THE MATTER of The Treaty of Waitangi Act 1975

AND Claims in the Tauranga Moana Claims Inquiry consolidated under Wai 215

AND the Wai 1178 Claim by Te Awanuiārangi Black and David Ashby on behalf of themselves and Ngāti Te Pukuohākoma

STATEMENT OF EVIDENCE OF SHANE ASHBY ON BEHALF OF THE CLAIMANTS DATED THE 25^th DAY OF SEPTEMBER 2006

WACKROW WILLIAMS & DAVIES

Barristers & Solicitors

Level 14, 48 Emily Place

PO Box 461

DX CP20503

AUCKLAND

Dominic Wilson/Barret Blaylock

Ph. (09) 379 5026, Fax (09) 377 6553

e mail: [email protected]

Mihi

1. My name is Shane Ashby. I give this evidence for Ngāti Te Pukuohākoma. We are a hapū of Waitaha. I have previously given evidence to this Tribunal in support of another whakapapa line.

2. This is my relevant whakapapa here:

He Whakapapa nō Hei

Hei

Waitaha

Te Manutohikura

Te Aoterangi

Te Aorewa

Te Waiokehu

Takakōpiri

Tūparahaki = Tūtehe

Pukuohākoma = Tarawe Kūmaramaoa

Te Ārai = Katatu Tāhuwhakatiki

Te Ruhi = Maungaroa Wharetutu

Te Pou = Wairuaiti

Te Ata = Matau

Nohea

Taitaui

Te Kouorehua

Ripia Pakara

Te Raukōpi

Pētera Te Rāputu Wīremu

Harata

Shane Ashby

The Ngāti Te Pukuohākoma Claim

3. In the Stage 1 inquiry the Tribunal heard the raupatu claims of Waitaha within the Tauranga district. Ngāti Te Pukuohākoma did not present evidence as a hapū in the Stage 1 healings, but the wider Waitaha story was told to that Tribunal by Waitaha. As members of Ngāti Te

Pukuohākoma we were happy with that, but we later felt that our hapū needed to assert itself. Indeed our primary claims are about land loss to confiscation and subsequent Crown purchase. So we have filed this Wai 1178 claim.

4. We have appeared before the Central North Island Inquiry alongside Waitaha and presented a general case for our hapū. I attach a copy of the evidence given for Ngāti Te Pukuohākoma by Te Awanuiārangi Black as an Appendix to my brief. I adopt this evidence.

Ngāti Te Pukuohākoma Issues in the Stage 2 Tauranga Inquiry

5. I would like to read out small sections of the attached Brief of Evidence of Te Awanuiārangi Black by way of background and to familiarise the Tribunal with our hapū.

6. The Tribunal will note that most of our hapū lands are within this Tauranga Inquiry District and were the subject of raupatu. For that reason we think we are a key Waitaha hapū within the Tauranga district. Our hapu have just a little customary land interests in the Central North Island District. These interests were centred in the Te Puke block and were lost through sharp Crown purchase tactics.

7. Of course raupatu has been covered in the Stage 1 inquiry so that the remaining issues for our hapū do not focus on land loss. All our land in this Inquiry District was lost to raupatu. I think the key issue following the raupatu has been the loss of our hapū presence within the region. There are individuals here, but we have no marae or hapū land left. So we don’t feature on the radars of the local council or government agencies.

8 . Our lack of presence makes it difficult to protect our continuing cultural interests . There is the loss of numerous of our traditional sites to Tauranga development, For example there is the development at Papāmoa. Our Waitaha relations have fought hard to stop the loss and damage to our sites and waahi tapu in that region, but I am aware it has

always been an uphill battle for them. I understand that they will tell you in these healings about their experiences through the Resource Management Act and the Environment Court at Papāmoa.

The Future for Ngāti Te Pukuohākoma

9. You will see from the evidence of Te Awanuiārangi Black that our main desire is to get our hapū functioning again as a healthy entity. We hope this might be something that comes out of this Treaty claims process.

10. We are pleased that Ngāti Te Pukuohākoma is playing a role within Waitaha. We have two trustees on a Waitaha Charitable Trust (myself and Rahera Ohia). This trust is working towards negotiating and settling all of the Waitaha claims including those of our hapū.

Closing

Thank you for listening

WAI 1200

WAI 1178

IN THE WAITANGI TRIBUNAL

IN THE MATTER of The Treaty of Waitangi Act 1975

AND Claims in the Central North Island Inquiry and consolidated under Wai 1200

AND the Wai 1178 Claim by TE AWANUIĀRANGI BLACK and DAVID ASHBY on behalf of themselves and Ngāti Te Pukuohākoma

BRIEF OF EVIDENCE OF TE AWANUIĀRANGI BLACK DATED THE 7^th DAY OF FEBRUARY 2005

WACKROW WILLIAMS & DAVIES

Barristers & Solicitors

Level 14, 48 Emily Place

PO Box 461

DX CP20503

AUCKLAND

Te Kani Williams / Dominic Wilson

Ph. (09) 379 5026, Fax (09) 377 6553

Introduction

1. My name is Te Awanuiärangi Jason Stanley Black. I am also known as Te Awanui Karowhenua and Te Manutohikura. I am one of the claimants for WAI 1178.

2 . This evidence is on behalf of Ngäti Te Pukuohäkoma, a hapu of Waitaha. However, I belong to many other tribes including: Ngäti Raukawa ki Te Tonga, Ngä Ruahinerangi, Ngäti Ruanui, Ngä Rauru-kï-tahi, Ngä Puhi, Ngäti Paoa, Ngäi Te Rangi and Ngäti Pükenga. I presently reside in Ötaki amongst my Ngäti Raukawa kin, previously residing at Ngäpeke in Tauranga Moana where I still maintain a home. I regularly return to Tauranga, and am deeply involved in tribal life.

3. I have a Bachelor of Mäori Studies, a Diploma of Teaching and am presently enrolled in two Master’s programmes and a business certificate course. I am presently employed by The Mäori Language Commission and Te Wänanga-o-Raukawa as a dictionary writer and lecturer respectively. I have researched tribal history extensively, and have been regularly called upon to advise on these matters amongst my various tribal affiliations.

4. I descend from many Waitaha ancestors. I have connections to Waitaha through the ancestress Haraki, and also Ngäti Te Rereämanu through Te Aohakirangi. On the Kümaramaoa side my great grandfather Oketopa Tahakura was both Ngäti Rehu and Ngäti Tama. He had interests in Tauranga through these hapü, Ngäti Rehu is a taharua hapü, claiming Waitaha and Ngäti Rangiwewehi connections, while Ngäti Tama has strong Ngäti Ranginui connections. I am of Te Täwera, who are the descendants of Kümaramaoa, , and am a descendant of Hikapä. I am also connected through my whängai koroua Te Kani-a-Takirau Porter, with the Ngäti Te Moemiti hapü of Waitaha. His tupuna koroua was Takaanui Tarakawa, and his kuia Te Aokapurangi, after whom his mother was named. She married Tame Poata of Ngäti Porou.

5. I humbly make these statements to show that I have strong connections to Waitaha. I do not claim though any pre-eminence, nor do I descend from Waitaha tüturu (Ngäti Häraki).

6. Again, today I speak to you as a member of the Ngäti Te Pukuohäkoma hapü of Waitaha. My Ngäti Te Pukuohäkoma genealogy is as follows:

He Whakapapa nö Hei

Hei

Waitaha

Te Manutohikura

Te Aoterangi

Te Aorewa

Te Waiokehu

Takaköpiri

Tüparahaki = Tütehe

Pukuohäkoma = Tarawe Kümaramaoa

Te Ärai = Katatu Tähuwhakatiki

Te Ruhi = Maungaroa Wharetutu

Te Pou = Wairuaiti

Te Ata = Matau

Haengaroa Nohea

Kaui Taitaui

Mautu Te Kouorehua

Rihimona Hapi Ripia Pakara

Kereama Hapi Te Rauköpi

Titikäwhena Oketopa Pëtera Te Räputu Wïremu

Peatatiki (Mere) Black Harata

Te Awanuiärangi Black David Ashby

7. I stand today in support of the evidence of my koroua Tame McCausland, who outlines our Waitaha origins, interests and issues that have impacted upon the mana of Waitaha. I give this evidence to provide the Tribunal with a background to Ngäti Te Pukuohäkoma and to show how the hapu was prejudiced by the oper ation of the Native Land Court in a manner we think may be typical across the CNI district. I think this example of Ngäti Te Pukuohäkoma in the Te Puke Block is a good case study for issues 2.4 and 2.14 of the Tribunal’s Statement of Issues.

8. The operation of the Native Land Court destroyed our traditional hapü title. The customary land interests of an entire hapü community were replaced by a mere handful of individual owners. This had numerous negative downstream effects as I will discuss later.

9. I have little to add in that respect, and will focus my contribution in terms of the Ngäti T e Pukuohäkoma section of Waitaha, I have said in my statement of claim that this claim is on behalf of the Ngäti Pükenga descendants of Ngäti Te Pukuohäkoma. We know that this may cause some consternation amongst some quarters, but it is not intended to do so. The reasons for filing it thus will be addressed in this brief of evidence. This is our view; the view of Ngäti Te Pukuohäkoma.

Hapü and Iwi Mana and Affiliations

10. The nature of tribal affiliation is dynamic, and the contemporary situation is not necessarily a true reflection of the traditional context. There was often much fluidity in affiliation, though people usually had a primary tribal affiliation. Clear delineations between where one hapü or iwi begins and ends is not always easy to do. In the case of Ngäti Te Pukuohäkoma/ Waitaha and Ngäti Pükenga this is certainly the case. Not all Ngäti Pükenga were Ngäti Te Pukuohäkoma, but all Ngäti Te Pukuohäkoma are Ngäti Pükenga, as evidenced by the five original grantees in the Te Puke Block, all of whom were Ngäti Pükenga chiefs as well as Ngäti Te Pukuohäkoma chiefs¹.

Ngäti Pükenga and Ngäti Te Pukuohäkoma: An Explanation

11. It must be stated here though, that Ngäti Pükenga and Waitaha were separate entities in the traditional context, and so it remains today. The evidence presented here draws very close parallels between the two, but it should be realised that while there are very close relationships ties, each is separate.

12. Ngäti Te Pukuohäkoma, were traditionally a hapü of Waitaha, and maintained their own rangätiratanga as did the other hapü of Waitaha. Ngäti Te Pukuohäkoma chose to affiliate with Ngäti Pükenga in the past, for they were the same people. Today also the descendants of Ngäti Te Pukuohäkoma, in the main, affiliate with Ngäti Pükenga. This is why our claim was made as the Ngäti Pükenga descendants of'Ngäti Te Pukuohäkoma.

13. Therefore to properly understand and appreciate Ngäti Te Pukuohäkoma, we must make reference to Ngäti Pükenga and körero from other areas to properly clarify our position.

Ngäti Pükenga and Waitaha

14. We support Uncle Tame’s statements to the Tauranga Tribunal that Ngäti Pükenga is closely related to Waitaha. This association is an ancient one. The whakapapa connections are numerous, and as we are limited by time at this hearing, I have provided one whakapapa to illustrate this relationship at Appendix I. This whakapapa shows some of the relationships, including the connections of some of the Ngäti Pükenga hapü, which draw significantly on Waitaha lines.

Kümaramaoa and Te Täwera

15. Traditionally, Te Täwera like Ngäti Te Pukuohäkoma, were considered a hapü of Waitaha. Te Täwera are the descendants of the Waitaha ancestor Kümaramaoa. The Pakikaikutu block in Whängatei², and the Manaia blocks in Hauraki were awarded to Te Täwera based on this whakapapa. Te Täwera are known today as Ngäti Pükenga. One of the hapü of T e Täwera is Ngäti Te Matau, This hapü descends from the ancestor Matau, son of Te Wharetutu, a Waitaha chief. The descendants of Te Matau aligned themselves with Ngäti Pükenga. Both of Te

¹ Maketü Minute Book 5, p.390, 28 June 1883

² Whängarei Minute Book 6, p.134, 8 April 1895

Matau’s sisters married Te Ikaiti of Ngäti Pükenga from whom many Ngäti Pükenga descend. This is also illustrated in Appendix I.

Ngäti Rereamanu and Ngäti Te Pukuohäkoma

16. All Ngäti Pükenga are Waitaha, that is, are all descendants of recognised Waitaha ancestors. Waitaha and Ngäti Pükenga often operated in tandem, and were never in conflict with each other after a certain period of time, because the two had become almost one. Whakamoeariki and Te Rongotoa were leading chiefs of Ngäti Rereämanu prior to the time of Wïremu Te Whareiro. They were also prominent Ngäti Pükenga chiefs. Te Whareiro who was present at the battle of Gate Pä, was also the leader who lead Ngäti Pükenga back to Ngäpeke from Hauraki in the 1850’s. Wï Wärena Mokopapaki, Te Rakatau, Hira Te Wawahanga, Ïhaka Te Hiwi and Te Kou-o-Rehua (II), the chiefs of Ngäti Te Pukuohäkoma in the 1860’s were likewise acknowledged chiefs of Ngäti Pükenga.

17. As an example, in the Taumata 3 Block investigation in 1884 Hënare Ranginui stated that Ngäti Pükenga and Waitaha lived together at Te Whakatangaroa, where Ng ä i Te Rangi were defeated by Ngäti Pükenga³. When Ngäti Pükenga came from Päpämoa and resided at Maketü, it was said that they had become Waitaha⁴. The fortunes of Ngäti Pükenga, Ngäti Rereämanu and Ngäti Te Pukuohäkoma were intrinsically tied to each other. In further evidence by Hënare Ranginui he stated ‘ Ngäti Pükenga are only another name for Rereamanu ’⁵, which supports the general körero of the time. During the period 1870-1878, Ngäti Rereämanu looked after the Ngäti Te Pukuohäkoma lands at Te Puke, as they had left to live at Maketü⁶.

Te Pukuohäkoma — Background

18. It is important to contextualise Ngäti Te Pukuohäkoma history, so that the Tribunal is clearly aware of our identity. This includes körero relevant to the Tauranga Moana enquiry where Ngäti Te Pukuohäkoma did not present a separate case, deciding to support the collective Waitaha claim, although strong references were made to the mana of Te Pukuohäkoma by his descendants at the Ngäti Pükenga Waitangi Tribunal hearing in 1999.

19. Te Pukuohäkoma occupied lands allotted him by his elder brother Te Iwikorokë, As the history regarding the division of lands between Te Iwikorokë and his younger brother Kümaramaoa has been discussed I will not elaborate any further, suffice to say that a considerable amount of land was shared between the two of them, the former inheriting interests on the Te Puke side of the Ötawa range, and the latter, land on the Tauranga side. They in turn settled their siblings on portions of these lands. Te Pukuohäkoma lands were between those of Te Iwikorokë and Kümaramaoa, and ran from Ötara to Wairäkei, along the coast to Te Repehunga (present day Päpämoa Domain), and including the Raparapahoe river.

³ Tauranga Minute Book 2, p.107, 16 March 1884, Taumata 3 Block Case

⁴ Maketü Minute Book 1

⁵ Tauranga Minute Book 2, p.101, 16 March 1884, Taumata 3 Block Case

⁶ ibid.

Pukuohäkoma occupied a pä on the Tauranga side called Te Mangatawa. The western portion of Te Mangatawa was settled by Pukuohakoma, and the descendants of Kümaramaoa. His other main pä was Ongaraho at Te Puke, another portion of the Te Puke block closely associated with Te Pukuohäkoma is Te Puata. This was once the pä of Hataki, Iwikorokë’s wife.

20. The vocal leaders of the hapü in the 19^th century were people like Ïhaka Te Hiwi, Wi Wärena Mokopapaki who laid down the boundaries as follows. These boundaries include Ngäti Pükenga and Ngäti Te Pukuohäkoma interests:

Rangataua: Commences on the West and goes on to Matata and Ohara, thence up to Whaowhina and goes on to Otukopiri then goes along in the river to the south side of the Waitao, thence up to Ringiringitewai and goes on to Te Rahinahina, thence through (the?) bush to Herepi, thence to Te ….iriatematau, and again turns through the bush to Pukewharangi thence up to Te Tuahuateatua and goes down to Otara, Te Puata and into the Raparapaahoe river… then turns towards the East and goes along that river to Hororoa, Motungarara, Takapurauhue, Te Roto and Te Totara, turns again and goes on to Te Kaingapakura, Ohoe and into the sea, where the Eastern Boundary ends. Commences again on the West and goes to Omatata, Karikari, Pukepoto, Waikotokoto, Ruakirikiri, Oera (Orea?), and into the sea whence the Western boundary ends.

21 . Pukuohäkoma’s lands straddle the confiscation boundary, with the majority of the lands being on the Tauranga side of Ötawa. These were lost to confiscation. The confiscation boundary itself roughly follows a Ngäti Te Pukuohäkoma boundary, from ‘Ötara to Wairäkei’.

22. Te Kou-o-Rehua, a chief of Ngäti Te Pukuohäkoma and Te Tawera (Ngäti Pükenga), sent one of the original petitions to the government of the day in 1864 on behalf of Waitaha protesting against the sale of their lands by Ngäai Te Rangi in Tauranga. It can reasonably be assumed that the petition was on behalf of the wider Waitaha tribe, and also refers to his own hapü interests. Therefore, the Waitaha hapü to suffer significant losses in Tauianga Moana, was indeed Ngäti Te Pukuohäkoma.

23. After the Te Tumu fight when war ceased between Te Atawa and Ngäi Te Rangi, the boundary was set by Ngäti Whakaue and Ngäi Te Rangi at the Wairäkei stream, on the lands of Ngäti Te Pukuohäkoma. This boundary was set due to the killing of Hikareia Ruamoana by Te Ipututu Tatakawa, father of Takaanui Tatakawa at Te Houhou, the area becoming tapu as a result, hence the boundary being set at there.

Ngäti Te Pukuohäkoma — Te Puke Interests

24. After the Battles of Gate Pä and Te Ranga in 1864, and the subsequent imposition of the New Zealand Settlements Act, Ngäti Te Pukuohäkoma lost all of their lands in Tauranga for the so called rebellion of Hakaraia, and despite avowed loyalty to the Crown by some of its leading members.

25. In her report Gillingham states that the lands awarded to Ngäti Te Pukuohäkoma on the Te Puke side were in compensation for lands confiscated, and therefore Ngäti Te Pukuohäkoma do not have any traditional interests in the Te Puke block. While we support her report as a whole, we differ on this point Ngäti Te Pukuohäkoma do assert customary interests in the Te Puke Block. We think that Gillingham has based her view on an interpretation of Judges Symond’s judgement for the Te Puke Block in 1878, where he states,

The evidence in this case shows that a large portion of the Waitaha estate in the Otawa block belonging to Pukuohäkoma was forfeited on account of Hakaraia’s rebellion against the Government. He was the father of Hakaraia Tipene the present claimant. And as the boundary of the Pukuohäkoma land has been indefinitely shown the Court thinks it but reasonable that Ihaka Te Hiwi and his nearest relations should be admitted⁷.

26. Ngäti Te Pukuohäkoma firmly believe we hold customary interests in the Te Puke Block (along with other hapü) for the following reasons:

26.1 Iwikorokë provided his brother Pukuohäkoma with interests in his estate. As is commonly known by Waitaha and Tauranga tribal historians, and indeed the Tribunal, Iwikoroke’s interests are on the Te Puke side of the Ötawa range. While much of Pukuohäkoma’s estate straddles the confiscation line, Pukuohäkoma certainly had interests in Te Puke.

26.2 Negotiations for the Te Puke block began some year s prior to the Court sitting mentioned previously, where Ngäti Te Pukuohäkoma, Waitaha and Ngäti Rereämanu were acknowledged as the rightful owners of the Te Puke block⁸. Gillingham notes that, Te Wärena (Wi Wärena Mokopapaki) of Ngäti Te Pukuohäkoma received the sum of 250 pounds as a down payment on their interests. Hakaraia also received 100 pounds in the same month.⁹

26.3 Gillingham’s research shows that Ngäti Te Pukuohäkoma were living with Hakaraia at Te Puke.¹⁰

26.4 Gillingham also states that Ngäti Te Pukuohäkoma occupied their lands to the west of the Raparapahoe river. These lands include land both within the CNI Inquiry District and within the Tauranga Raupatu Inquiry district. The lands include part of the Te Puke block.

26.5 Last of all, Ngäti Te Pukuohäkoma cannot see how the 87 acre reserve in the Te Puke Block is by any means adequate compensation for thousands of acres of land lost in Tauranga.

⁷ Maketü Minute Book 3, p346, 5 November, 1878.

⁸ Gillingham, February 2001, p89

⁹ Gillingham, February 2001, p96

¹⁰ Maketü Minute Book 3, 17 October 1878, p256

27. In short, Ngäti Te Pukuohäkoma assert customary interests in Te Puke. We know other hapü are there too.

28. The customary and traditional evidence provided by our ancestors who stated their claims in Judge Symond’s Court we believe is absolutely correct.

29. In making these statements, and supporting the words and deeds of our ancestors, we also acknowledge the primacy of the Waitaha tüturu in Te Puke. Their claim is certainly more significant than outs, we wish only to set the historical record right, as according to the traditions and history ofNgäti Te Pukuohäkoma, and establishing a firm foundation for the future.

Ngäti Te Pukuohäkoma and the Native Land Court

30. Native Land Court decisions in the past severely impacted upon Ngäti Te Pukuohäkoma. The Court decision limiting our interests in Te Puke to 87 acres, shared between 5 individuals, and confiscating our interests in Tauranga lead to our demise. Whether the 5 were meant to be trustees it is not known. We certainly have no traditions that the Native Land Court treated the 5 individuals as trustees. What is known though is that not all Ngäti Te Pukuohäkoma were included. As this was the only piece of land awarded Ngäti Te Pukuohäkoma in name, all of the hapū other than the 5 people named received nothing what so ever, essentially sealing the fate of the hapü. This hapü ceased to function as a hapü after this date, and most of the members went to live with Ngäti Pükenga. In my view, this is a good example of how hapü interests were transferred to a small number of individuals through the Native Land Court system. Our communal hapü title was destroyed.

31. Ngäti Te Pukuohäkoma has suffered considerably as a hapü, indeed more than most. Land confiscation in Tauranga Moana deprived Ngäti Te Pukuohäkoma of all their traditional interests there, amounting to many thousands of acres, this was acknowledged by both Commissioner Clarke in Tauranga, and later by Judge Symonds in his judgement for Te Puke.

32. While all Waitaha suffered, Ngäti Te Pukuohäkoma were left totally bereft. Of the lands awarded to Waitaha, Ngäti Te Pukuohäkoma received a mere 87 acres, of 1,500 acres in total returned to Waitaha in Te Puke, and nothing in Tauranga. While Hakaraia’s rebellion was the reason given for dispossessing all of Waitaha, clearly it was about the monetary value the land represented.

33. Ngäti Te Pukuohäkoma in the 19^th Century under the leadership of notable leaders such as Ihaka Te Hiwi fought hard to protect and maintain the mana of the hapü. Like many of Te Arawa, including a good proportion of Waitaha, he aligned his people with the Crown believing that by doing so the interests of his hapü would be protected. While the bigger hapü, such as Ngäti Whakaue may have prosper ed through this relationship (albeit for a short period), smaller hapü like Ngäti Te Pukuohäkoma did not. Ngäti Te Pukuohäkoma, in retrospect, would have feared better had they taken up arms against the Crown.

34.  Ihaka Te Hiwi lived out his days with Ngäti Pükenga at Maketü, dying there in 1884, without any issue. Ngäti Te Pukuohäkoma never regained the tribal solidarity it once enjoyed. The rangätiratanga of Te Pukuohäkoma was compromised to the point where today we have no distinctive tribal structure, no marae, no resources, and are without any voice, other than those who stand before you today. Ngäti Te Pukuohäkoma’s identity is now highly merged with Ngäti Pükenga, yet the desire to re-establish it upon its own traditional foundations is critical in restoring the balance. The ability to do so is dependant on the hapü being able to establish a land and resource base, of which we have none. The accelerated nature of the remnants of what was once part of the Ngäti Te Pukuohäkoma estate, requires urgent solutions to rectify the imbalance.

35.  Our goal is to once again establish Ngäti Te Pukuohäkoma as a healthy, contributing entity, firm in its identity, active in preserving our histories and whakapapa, out position as a hapü of Waitaha, and developing prosperous futures for the generations to come.

Te Awanuiārangi Black

Appendix I - He Whakapapa nö Waitaha

Te Arawa

Hei

Waitaha

Manutohikura

Te Aoterangi

Mataatua                                                                                                                            Te Aorewa

Toroa                                                                                                                                  Te Naia

Wairaka                                                                                                                              Te Waiokehu

Tamateakitehuatahi                                                                                                          Takaköpiri

Tänemoeahi                                                                                                                       Tüparahaki

Pükenga

Whetü                                       Taokahara---------------------------------------------------------- Kümaramaoa

Paonga (teina)                 Nanikai                                           Tühokia (tuakana)

Kiorekino = Te Rähuikura                                                     Te Aomatapiko

T e Ikaiti = Huikai                                                                    Tuwaiiua

Tamapïnaki      Tähuwhakatiki

Tuarae                                                          Paepae            Urekino = Wharetütü

Kamaukiterangi                                           Tarupua

Tapakura                                                                                  Te Huikai            Te Matau               Tuahakura

Ngäti Te Matau               The descendents of Te Matau

Ngäi Töwhare                  The descendents of Tarupua

Ngäti Hinemotu               The descendents of Paepae

Ngäti Räkau                    The descendents of Tarupua

Ngäti Kopuwai                 The descendents of Tuahakura