Nga Iwi o Hauraki

The Iwi of Hauraki

THE HAURAKI TREATY CLAIMS

VOLUME 2

Hauraki Maori trust Board

Nga Iwi o Hauraki

The Iwi of Hauraki

TAIMOANA TUROA

HAURAKI MAORI TRUST BOARD

1997

First published in 1997 by
Hauraki Maori Trust Board
PO Box 33, Paeroa
Aotearoa New Zealand

ISBN 1–877198–02–1

© Hauraki Maori Trust Board

This report was commissioned by the Hauraki Maori Trust Board
as part of its Waitangi Tribunal Claim research programme.
Any views expressed and conclusions drawn are those of the author.

All rights reserved.
No part of this publication may be reproduced,
stored in a retrieval system, or transmitted in any form or by any means,
electronic, mechanical, including photocopying, recording or otherwise,
without the prior permission of the publisher.

Typeset by Wordset Enterprises Limited, Wellington
Printed by GP Print, Wellington, New Zealand

FOREWORD

The Hauraki Treaty Claims project has examined the nature and extent of the interaction
of Maori with the Crown in the Hauraki tribal territory during the 19th and 20th
centuries. The claims, together with the research and supporting evidence, are set out in
volumes. These are presented to the Waitangi Tribunal to support the Hauraki case.

The history of colonisation in Hauraki—the social and economic deprivation endured by those who have gone before us and their years of responsible protest—has not been told before. These volumes, the foundation of the Hauraki case, will forever rewrite our nation's history books, contributing, only now, a Maori perspective to the history of this region.

We began this project four years ago with a multi-disciplinary team approach. Mr Taimoana Turoa was part of this team, contributing the perspective of a senior kaumatua to briefly profile the iwi of Hauraki.

Mr Turoa's Nga Iwi 0 Hauraki is a rich storehouse of matauranga about the tribal histories and whakapapa within Hauraki. It provides a platform and context to enable the detailed iwi, hapu and whanau histories and customs to be described by the appropriate representatives in the course of the Waitangi Tribunal hearings.

The report makes it clear that tikanga Maori continued to evolve and develop prior to and after 1840 to meet the exigencies of the time. An equally important element is the clear acknowledgment of the complex nature of iwi domains within Hauraki. Much contemporary thinking is coloured by concerns to identify the iwi with exclusive mana whenua rights for particular areas. This report suggests that will not work in many places in Hauraki. The modern political initiatives leading to the formation of the Hauraki Maori Trust Board reinforce this more inclusive approach.

Finally, Nga Iwi O Hauraki describes the special generosity of Hauraki tribes in their relationships with Maori from other areas which continues to the present day.

Taimoana Turoa's scholarship and korero evident in this work is characteristic of one who has been trained and taught in the old ways—I to paepae o nga kaumatua. The sharing of this knowledge is greatly appreciated. I take this opportunity to thank Taimoana Turoa for his contribution and guidance to this project.

No reira, noho ora koutou.

TJ McEnteer

Claims Manager

Hauraki Maori Trust Board

iii

Nga Puke Ki Hauraki
Ka Tarehua
E Mihi ana Ki te Whenua
E Tangi ana Ki te Tangata
Ko Moehau Ki Tai
Ko Te Aroha Ki Uta
Tikapa te Moana
Hauraki te Whenua
Marutuahu te Tangata
Tihei Mauriora!

CONTENTS

Foreword   iii

Preface   vii

Introduction   I

Chapter

1 Hauraki Boundaries, Iwi, and Marae   3

Te Tara-O-Te-Ika   3

The Hauraki Maori Trust Board Iwi   6

The Hauraki Marae   6

2   The Marutuahu Compact   8

Marutuahu   8

Marutuahu of the Tainui Waka   9

The Marutuahu Campaigns   9
Marutuahu Briefly Relocate Inland   11

Marutuahu in Tamaki   12

3   Ngati Hako   14

4   Ngati Hei   18

5   Ngati Rahiri   20

6   Patukirikiri   22

7   Ngati Tamatera   24

8   Ngati Whanaunga   27

9   Ngati Maru   30

10   Ngati Paoa   34

11   Ngai Tai   38

12   Ngati Pukenga ki Waiau   41

13   Ngati Porou ki Harataunga ki Mataora   43

14   Ngati Rongo U   46

15 Tuhourangi   47

16   Ngati Tautahi   48

17   Te Whakatohea   50

Maps

1 Hauraki Region   2

2   Dispersal of Hauraki Tribes Circa 1840   5

Appendices

1 Hauraki Maori Trust Board Act 1989   53

2   Iwi Affiliation of People of New Zealand Maori Descent

Resident in New Zealand   54

PREFACE

My name is Taimoana Turoa and I reside at Thames. I am of Hauraki and identify personally with the tribes of Ngati Hako, Ngati Hei, Ngai Tai, Ngati Maru, Ngati Tamatera, Ngati Whanaunga and Ngati Paoa which are among the tribes I discuss in this report. I also claim affiliation with the tribes of Tuwharetoa, Te Atihaunui a Paparangi, Ngati Raukawa ki to Tonga and Ngati Kahungungu.

I am a Hauraki kaumatua and have more than a passing knowledge of its tribal history and traditions. My overall affiliation with all tribal sections has given me a certain facility and access to both oral and recorded information during my lifetime. My elders, long since dead, had always acquainted me with aspects of their traditions from a very early age. The information contained in this report is based on their imparted knowledge and my own personal experiences during the last 47 years.

On many occasions since 1960 I have assisted the Maori Land Court by way of traditional and customary Maori evidence at various hearings.

I am currently a member of the Maori Heritage Council, Pou Here Taonga (established under the Historic Places Trust Act 1993), a position I have held since 1994.

vii

THE HAURAKI TREATY CLAIMS Hauraki Maori Trust Board 1997

INTRODUCTION

This report has been written with two aims. First, to inform those who are not familiar with Hauraki about the Maori who have lived in this region and continue to occupy the traditional tribal rohe. Secondly, to briefly profile the main iwi who are mentioned in the course of the historical research which is contained in the other volumes comprising the Hauraki Treaty Claims. This is a Maori cultural history based on our tribal lore as handed down to us through the centuries and retold for the benefit of the Waitangi Tribunal and others.

The traditional Hauraki region is depicted in Map 1. It shows the relationship of Tikapa Moana to the surrounding whenua. A tribal map also accompanies the report which shows the pattern and location of the Hauraki Iwi at about 1840.

In 1989 the Hauraki Maori Trust Board was established under its own Act of Parliament. A copy of this Act is attached as Appendix 1. It identifies 12 classes of beneficiaries. These iwi are profiled in this report.

The formation of the Hauraki Maori Trust Board followed a lengthy process of hui and debate for several years prior to 1989. It was born out of the desire for a collective body to represent tangata whenua and as such its establishment had a widespread mandate from all tangata whenua throughout Hauraki.

The 1996 Census of Population, Iwi Affiliation, places the population of Hauraki Maori at 7,000. These details are attached as Appendix 2.

Other iwi are also profiled because they are historically important but may, over a period of time, have become absorbed by some of the more dominant sections or they still lurk in the background roles of Hauraki affairs. They nevertheless contribute to a greater understanding of the Hauraki claims.

1. HAURAKI BOUNDARIES,

IWI AND MARAE

Te Tara-O-Te-Ika

Hauraki forms the eastern boundary of the Tainui waka domains. The peninsula is the figurative ama (outrigger) of the canoe with its prow located at Mt Te Aroha and the stern-piece licking the tide at Mt Moehau or Te Wharekaiatua (Cape Colville).

In terms of Te Ikaroa a Maui (North Island of New Zealand), it forms a prominent part of its fish-like configuration. Hauraki tradition likens the North Island to the whai (stingray). Whereas the upoko (head of the fish) is at Te Whanganui a Tara (Wellington), the long narrow hiku (tail) lashes to the northern regions of Te Taitokerau (Northland). The inlet of Wellington Harbour with Lake Wairarapa to the east are its whatu (eyes), and Lake Taupo, the pito (navel). Taranaki and the east cape extremities define the outspread hope (wings); the middle mountain chain, its tuararo (spine); and Te Tara-o-Te-Ika (the jagged barb), thrusts out into the Hauraki Gulf and adjoining Pacific.

Consisting of at least 9,000 sq km in area, the present day territorial boundaries of Hauraki are delineated by approximately 700 km of irregular coastline on the east and north, two mountain ranges to the west and inland plains in the south. The peripheries touch on the adjacent tribes of Tamaki, Waikato and Tauranga Moana.

Much of the terrain of Hauraki is rugged and mountainous rising high above the deep valley floor of virgin bush and forest streams. The major waterways have their source in the hinterland catchment and spill over the flat swamplands before emptying out into the inland sea of Tikapa, the Hauraki Gulf. Sculpted inlets and bays gnaw at the shoreline with precipitous headlands keeping a vigilant watch on the offshore islands and seas.

However diverse its geography, the warm temperate climate and inexhaustible food resources enabled generations of early settlers to adapt more than comfortably to their environment. In doing so they gained a most intimate rapport with their surroundings. They selected the most ideal areas for their homes and cultivations, established customary hunting grounds, and built their fortifications.

Like other tribal districts there was not one piece of their territory with which they were not familiar. There was no natural feature which defied description and therefore

3

NGA IWI O HAURAKI—THE IWI OF HAURAKI

appropriate naming. Ranges, ridges, promontories and streams identified tribal and personal boundaries. Prominent peaks, rivers and seas assumed a personification of great reverence. Every topographical feature, however insignificant, promoted a commemoration to ancestors, deeds, events, phenomena and an acknowledgement to atua, the gods of creation.

The peripheral boundary of the Hauraki can generally be described as commencing at the sunken reefs of Nga Kuri-a-Wharei offshore of Waihi Beach on the eastern coast, progressing west inland to Mount Te Aroha, thence to Hoe-o-Tainui. It then follows north along the range line of Te Hapu-a-Kohe and the Hunua Ranges to Moumoukai and Papakura. The northern boundary includes parts of the Tamaki isthmus, Takapuna, Whangaparaoa and Mahurangi before terminating at Matakana river estuary south of Cape Rodney. The seaward boundary includes parts of the island of Aotea (Great Barrier), and then southward to its beginning at Nga Kuri-a-Wharei. Included within those margins are the inner gulf islands of Tikapa Moana and those (except for Tuhua island) offshore of the eastern coastline of Te Tai Tamawahine.

It must be understood that the boundary descriptions given are in no manner as definitive as might be expected. Traditional Maori boundaries are not reduced to straight lines unless of course they are described with reference to specific physical landmarks. The only practical process apart from historical fact in precisely identifying these margins or boundaries can be from some early land sale records and transfers.

A Hauraki example in respect of their muddled settlement is the intermingling of related tribes and subtribes who have firmly established 'Kainga-pockets' within each other's territories, without the loss of their individual identity. Where intermarriages occur, then the custom often requires affiliation with the tribe resident on the ancestral land.

In the case of the relocation of a section of Ngati Porou in Hauraki lands last century, the boundaries of gifted lands were described intimately by the donors and they indeed have a secure title on which they have maintained all the cultural aspects of their former tribal area without question.

This can also be said of the division of Ngati Pukenga of Tauranga Moana who were gifted land in the same manner at about the same period and although, like Ngati Porou, they have not severed links with their parent tribe in Tauranga they are now virtually Hauraki in all other respects.

The definition of the Hauraki tribes is specific and refers to the tangata whenua residents who have occupied lands within the general description of boundaries aforementioned, circa 1840. This is shown as Map 2. Their known tribal districts of occupation are, commencing from the north: Mahurangi, Takapuna, Tamaki, Wairoa, Puwhenua, Piako, Katikati, Ohinemuri, Wharekawa East and Moehau.

They are, in vague order of settlement: Ngati Hako, Ngati Hei, Ngati Rahiri, Patukirikiri; the Marutuahu confederacy of Ngati Tamatera, Ngati Whanaunga, Ngati

4

Chapter 1: Hauraki Boundaries, Iwi and Marae

MAP 2: DISPERSAL OF HAURAKI TRIBES CIRCA 1840

Source: Taimoana Turoa, 1997

5

NGA IWI 0 HAURAKI—THE IWI OF HAURAKI

Maru and Ngati Paoa; Ngati Tara, Ngai Tai, Ngati Pukenga ki Waiau and Ngati Porou ki Harataunga/Mataora.

They are all of Hauraki iwi status, occupying tribal land in their own right according to customary usage. They and their various hapu constitute the membership of the present Hauraki Maori Trust Board.

The Hauraki Maori Trust Board Iwi

The 12 iwi that comprise the beneficiary list of the Hauraki Maori Trust Board are:

Ngati Hako Ngati Hei Ngati Maru Ngati Paoa Patukirikiri

Ngati Porou ki Harataunga ki Mataora

Ngati Pukenga ki Waiau

Ngati Rahiri-Tumutumu

Ngai Tai

Ngati Tamatera

Ngati Tara-Tokanui

Ngati Whanaunga

There are at least 70 hapu associated with these iwi. Various lists have been published but the final word on these will be left to the respective kaumatua who give evidence before the Waitangi Tribunal.

The Hauraki Marae

Within the traditional rohe or territory of Hauraki there are 20 marae. These marae are listed below with the location of each.

Ahimia Marae   Manaia

Awataha Marae   North Shore, Auckland

Harataunga Marae   Kennedy Bay

Ko Te Roma Titi Marae   Whitianga

Matai Whetu Marae   Thames

Mataora Bay Marae   Mataora Bay

Ngahutoitoi Marae   Paeroa

Oturu Marae   Tairua

Paeahi Marae   Waitoki, Paeroa

Paoa Whanaunga Marae   Kaiaua

Piritahi Community Marae   Waiheke Island

6

Chapter 1: Hauraki Boundaries, Iwi and Marae

Rangimarie Makomako Marae   Makomako, Waitakaruru

Taharua Marae   Paeroa

Te Iti O Hauraki Marae   Kerepehi

Te Kotahitanga Marae   Tirohia, Paeroa

Te Pai O Hauraki Marae   Paeroa

Tui Pa   Te Aroha

Umupuia Marae   Umupuia

Waihi Community Marae   Waihi

Whangamata Marae   Whangamata

7

2 . THE MARUTUAHU COMPACT

Marutuahu

There has always been confusion relating to the identification of the Marutuahu people. There is no tribe of that name (Ngati Marutuahu) and it merely refers to the five original iwi descended directly from the ancestor, Marutuahu, as a collective entity distinguishing them from the other peoples in Hauraki.

There is still some confusion up until the present day over the name Marutuahu. Many non-Hauraki people have always referred to the Marutuahu as Ngati Maru. In this report I use the term Marutuahu to refer to all of Marutuahu's issue, that is, Ngati Tamatera, Ngati Whanaunga, Ngati Maru and Ngati Paoa.

I make special reference to the Hauraki whakatauaki: Marutuahu, kowhao rau. This means Marutuahu of numerous refuges—from which clansmen rallied in times of threat. Literally it means the tribes of Maru of 100 eel holes. It emphasises the strong interdependence of the compact tribes who have lived, worked and fought in unison since their very inception.

Whilst engaged in their wars of attrition against the early tangata whenua, the Marutuahu tribes initially lived together at Puwhenua—the ancestral home—a kainga area between Kaiaua and Orere, on the western shores of Tikapa Moana. From this strategic platform they launched their many campaigns and, after about four generations of conflict, all of Hauraki came under their domination.

It was then that Marutuahu moved away and occupied the conquered lands. There was no great pressure in creating tribal areas of settlement. Ngati Tamatera generally occupied the Ohinemuri district; Ngati Maru and Rongo U, the Thames and Wharekawa East; Ngati Whanaunga remained at Puwhenua and extended to Waiau; and the emerging Ngati Paoa settled the sea coast of Wharekawa West and the inshore islands and much of the wetlands of the Waihou and Piako rivers.

Even then Marutuahu retained their cohesiveness by occupying lands in each others' territories. There is significant evidence of this situation in Katikati, Waihou, Piako, Kauaeranga, Moehau, Whitianga, Whakatiwai, Wairoa, Maraetai, Tamaki, Mahurangi and the gulf islands until colonial times.

8

Chapter 2: The Murutuahu Compact

Marutuahu of the Tainui Waka

This story unfolds with the banishment of the Tainui chieftain, Hotunui, who was accused by his father-in-law, Mahanga, of stealing seedlings of kumara from the latter's plantations. Choosing voluntary exile, Hotunui in his shame abandoned his home at Kawhia and also his pregnant wife Mihirawhiti. He charged her to name the unborn child Marutuahu, should it be male, after the incident of theft. He journeyed eastward and finally gained refuge with the Hauraki tribe Te Uri-O-Pou who dwelt on the western shores of Tikapa Moana (the Hauraki Gulf) at Whakatiwai. Renowned as a weaver of nets, Hotunui was used as such by these people who subjected him to all the indignities accorded a lowly slave. He was resigned to spending the rest of his life in these reduced circumstances of semi-bondage.

Back in Kawhia his wife, Mihirawhiti, had given birth to a son whom she accordingly named Marutuahu as directed by her absent husband. As he grew into manhood, Maru was placed under instruction and became accomplished in all the arts of leadership, husbandry and warfare as befitted his rank. During that period he developed a strong desire to see his father whom he had never known.

Accompanied by his servant he set out toward the rising of the sun as his mother had instructed him. After many intervening incidents he eventually discovered his father living in degrading conditions amongst Te Uri-O-Pou, whom he vowed to exterminate. Maru by then had married two sisters, Paremoehau and Hineurunga, who were partly of that tribe and also of Kahui-Ariki. Seeking the aid of his wives' people he carried out, over a period of time, one of the most ruthless campaigns of revenge against Te Uri-O-Pou. After many major battles this culminated in the final destruction of the unfortunate tribe at the battle of Te Urupukapuka. Settling with his family at Te Puia pa, Marutuahu became the lord of all the lands in that district.

After the complete subjugation of Te Uri-O-Pou there followed a period of relative peace during which his sons, Tamatepo, Tamatera, Whanaunga, Te Ngako and TauruKapakapa reached manhood. They became known as the famous fighting sons of Maru whose bloodletting deeds were said 'to pale the reddened skies at dawn'. They and their descendants formed the Marutuahu federation of tribes or collectively just Marutuahu (the tribes of Maru). They were Ngati Rongo U, Ngati Tamatera, Ngati Whanaunga, Ngati Maru and Ngati Paoa. By the turn of the 19th century, Ngati Rongo U were absorbed into the more dominant sections of Marutuahu and have now been phased out as a tribal group.

The Marutuahu Campaigns

The Marutuahu now felt securely established in Hauraki. They had no particular desire to expand their territories, nor did they have cause to do so. The sons had taken wives from the indigenous Ngati Hako and Ngati Huarere, which seemed to reinforce the peaceful co-existence with the tangata whenua.

NGA IWI 0 HAURAKI—THE IWI OF HAURAKI

That is until Waenganui, the wife of Tauru-Kapakapa, was treacherously murdered by a section of Ngati Hako who lived at their Oruarangi pa near Kopu. As an act of mockery against the Marutuahu, her body was dismembered and distributed among other tribal sections of Hauraki. The unfortunate woman belonged to both Huarere and Hako and the blame was ascribed to both. The Marutuahu retaliated with great wrath and swiftness by attacking and destroying the pa as well as several others in the district. The hapless husband, Tauru, was also murdered by Ngati Hako. It was this particular killing which invited the rage of his brothers and their descendants. It embroiled them in a bitter struggle of attrition which was to carry on for four further generations.

There was total warfare in the whole of Hauraki. A systematic campaign saw these cohorts of Tainui radiating out to all points of the peninsula. Both the enemy tribes and their related hapu were very numerous and, allied with the eastern tribes of Ngati Hei, the odds seemed balanced in their favour. This, however, did not contain the ferocity of their adversaries. It was fortunate that the Ngati Hei (who later withdrew as active combatants) tended to adopt a neutral stance which generally leaned towards the invaders.

Ngati Hako called on the support of related Toi tribes from the Bay of Plenty in an attempt to halt the unleashed fury visited upon them. There was, however, no stemming the tide of impending destruction which engulfed them. The remaining sons of Maru were merciless.

There were brief periods of cessation of hostilities which could have led to a settling of peace but the smouldering ashes of discontent invited the commission of further atrocities, for example, the murder by Ngati Huarere of the Marutuahu chiefs, Kairangatira and Tipa, and the senseless slaying of Manaia. This fuelled anew the fires in which Ngati Huarere were to be exterminated. Some managed to flee to related tribes in the Bay of Plenty while active groups resisted and retreated into the fastness of the mountain ranges where the sweeping drives of Marutuahu mopped them up as they moved in to occupy the vacant land.

By this time the grandsons of Maru had entered the third generation phase of the campaign and they proved to be just as ruthless as their fathers. By now the protagonists shared common ancestral bloodlines due to earlier protracted marriage alliances, but this failed to stay the impending fate of Ngati Hako and Ngati Huarere.

The battles swung to and fro in defeats and victories until the beleaguered Ngati Hako were gradually flushed out of stronghold after stronghold. Every line of defence in their vast domain crumbled under the directed onslaughts with great loss of life. By the end of the 17th century the remnants of the tribe and their allies fell back to the last bastion of defence, their pa Matai at the junction of the Hikutaia and Waihou Rivers.

The great-grandsons had now also entered the fray beside their elders and their pursuance of the battered enemy released the terrible might of Marutuahu upon the inhabitants of the pa. There were enormous casualties and when the stronghold finally succumbed the survivors fled with the victors in swift pursuit, chopping them down without quarter.

10

Chapter 2: The Marutuahu Compact

As the conquerors mustered to apply the final coup-de-grace, two elderly chiefs, Taharua and Taiuru, both grandsons of Maru, rose to stop the impending massacre. In a moving address, Taharua recited the genealogies of their ancestors in which were woven the relationship to the defeated Ngati Hako and Ngati Huarere. They, who had fully witnessed an episode of prolonged warfare, condemned its continuance which they believed would eventually lead to their own destruction. It was urged that because the original cause of hostilities was now avenged, it no longer mattered.

Turning to their much younger half-brother, Te Hihi, and their own grandsons who were leading the expedition, Taharua implored them to allow the shattered remnants to remain free and unmolested in the Ohinemuri under his protection. Thus after a century of bitter warfare which saw the demise of the early tangata whenua, the Tainui tribes reigned supreme throughout Hauraki. The victors spread out upon the land, establishing their boundaries according to their respective tribal divisions.

Marutuahu briefly relocate inland

In the 18th and 19th centuries the Marutuahu were a powerful and much feared tribal body described as being the most ubiquitous fighting force, ravaging tribal districts from the northern regions of the Tai Tokerau to the southern island of Te Waipounamu.

They sometimes fought as an integral unit, or part thereof which joined up with other tribes in their intertribal conflicts. They were always at odds with their perennial foes Ngapuhi and Ngaiterangi of Tauranga-Moana and became active participants in several joint expeditions against Ngai Tahu, Ngati Kahungunu, Ngati Tuwharetoa, Whanganui, Te Atiawa, Te Whakatohea and Waikato.

The effect of these internal wars and the role played by the Ngati Maru tribe impacted adversely upon the history of many related tribes, as previously mentioned. Of them only Ngati Raukawa had a kind word for them as, not only were they related, but they had also been instrumental in assisting with their migration to the Manawatu and Horowhenua district with Ngati Toa under the general leadership of Te Rauparaha.

When not engaged in foreign wars as such they quarrelled continually among themselves, as families did, and were not averse to calling in outside tribes to assist. It is said that because of their passion for conflict, they would certainly have self-destructed, had not the Ngapuhi musket wars intervened.

It was the threat to their compactness that had all these tribes rallying from every point of Hauraki to repel invaders in several confrontations as at the battles of Tiko to Rauroha, Poihakena and the island of Aotea (Great Barrier).

The musket wars of 1820 with Ngapuhi had most of the compact tribes relocating from their lands in Hauraki and Tamaki and fleeing to the safety of the Horotiu and Maungatautari district about Cambridge. Even there they built their pa, some 20 in all, in close proximity to each other until they were forced to return home some ten years later.

II

NGA IWI O HAURAKI—THE IWI OF HAURAKI

The innumerable land sales of last century emphasised the indivisible presence of Marutuahu multi-tribal ownership in regard to their possessions. Even today several Maori land blocks in Hauraki still retain pan-tribal title.

Marutuahu in Tamaki

The very first historical appearance of the Marutuahu in Tamaki occurred in the time of Kahurautao who was the grandson of Marutuahu. When the Tamaki tribes of Waiohua and Ngati Huarere murdered this Ngati Maru high chief and his son Kiwi, it was the younger son, Rautao, who raised a Marutuahu force to avenge their deaths. The then compact consisted of Ngati Maru, Ngati Rongo U, Ngati Tamatera and Ngati Whanaunga.

Their success was followed by the occupation of the conquered lands. Although accounts detail the activities of some participants, there is no mention of Ngati Paoa having taken part. Nevertheless, on their later emergence as a tribal entity they naturally took up occupation in Tamaki as part of the confederacy who were to extend their boundaries farther north into Takapuna and the Mahurangi areas.

By that time, it could be correctly stated that the Marutuahu owned or occupied most of the contiguous land adjoining the coastline and islands commencing from the inner Tauranga harbour at the Matakana estuary in the south, to the Matakana River estuary in the north. This was certainly the situation, circa 1840. Mai i Matakana ki Matakana, was the boast.

The Marutuahu claims to Mana Moana today has not altered since that time. Its marine boundaries (including Ngai Tai, Ngati Hei and Ngati Porou), indenting the coastline for some considerable length, cannot be individually isolated. The coastline purports to be one of the longest and richly resourced in the North Island.

I2

Chapters: The Marutuahu Compact

The Marutuahu Whakapapa

The whakapapa of the Marutuahu compact of Tainui waka is set out below.

Key

— descent == union

13

3. NGATI HAKO

Hopelessly enmeshed in a tangle of perplexity, the Hauraki tribe Ngati Hako have defied all the recognised historical precepts which have enabled them to preserve their existence through moo years of vicissitude and adversity. They have no vestige of a beginning nor any evidence of an end.

Acknowledged as being the earliest of the Hauraki settlement tribes, their origins have never been maintained nor promoted in the manner of other tribes who took up later occupation. Ngati Hako are an enigma among their peers and will remain so forever. The confusion was not of their own making but was enforced by the pressures and demands imposed by latter-day settlement tribes.

Hauraki tribal references find it difficult to deny Ngati Hako their origins as descendants of Toi-te-Huatahi, the intrepid Polynesian voyager who established his presence in Aotearoa following the initial discovery by Kupe. Most tribes are able to qualify their identity through waka connection and ancestral whakapapa which enable them to calculate, with some degree of accuracy, the time of their occurrence. Ngati Hako do not relate to fleet waka. The eponymous figure of Hako heads the genealogical tables without reference to any other ancestors, and indeed his appearance is a belated one. He surfaces some six generations after the Tainui waka landing and a further six before the incursion of their domains by Marutuahu. Various attempts have been made to establish other ancestors pre-dating Hako, but these have become mired down in a complexity of conjecture and incongruity. The probability is that they were once known but have foundered in the cultural upheaval wrought by the destructive events in their history yet to be related.

This is no reflection upon the integrity of the tribe as far as their past history is recorded, it is rather the story of a persistent stand in the face of the many tribulations imposed upon them during the past 500 years of adverse occupation by the more dominant tribes. In order to examine some of the background it would be reasonable to look briefly at various aspects of past events which lead down to the present.

There are many tribal whakapapa which relate back to Toi-Te-Huatahi or, as he became latterly known, Toi-Kairakau. Some do indeed pierce the gloom of mistiness and trace back to the intrepid discoverer, Kupe. By doing so there is a supposed status accorded them that supersedes the more common descent from the later journeyers of the fleet migration.

'4

Chapter 3: Ngati Hako

The Ngati Hako refer to the eponymous ancestor, Hako I, as the earliest known of their progenitors. Similarly, many other tribes have suffered the same experience and, in most instances, have become completely disestablished in both cultural and ethnic ethos.

The aftermath of their Hauraki experience has not in any way destroyed their presence, but has reinforced the existence of the many clan tribes of Hauraki who rightly acknowledge their Ngati Hako ancestry. It is from within the confines of their histories yet to be related that this tribe has exhibited their tenaciousness to survive.

Indeed, the stories of their defeat by the powerful Marutuahu invaders, commencing in the 16th century, continued for about four generations. Although they were not destroyed in the manner of their then contemporaries, Ngati Huarere and Te Uri-o-Pou, the woes of Ngati Hako were not yet over. Their guarantee of survival was but a token gesture by their victors.

The remnants were assigned to the swamplands of the interior; a mere fragment of their former vast estates.

During the two centuries that followed they were denied the freedom of tribal expression. All their cultural past was suppressed and much was eventually forgotten. On occasions there were instances of confrontation which were speedily subdued. Other fringe tribes were quick to take complete advantage of their dilemma and constantly harried them.

Such capriciousness was evident when the Marutuahu retreated inland to escape the furious onslaught of Ngapuhi in the 1820s. Ngati Hako were in fact abandoned by them and survived by seeking refuge in the deep forests and swamps of Awaiti and Turua until the danger had passed.

Intermarriage during that period may have undermined their status as the tendency of such unions was to embrace the traditions of the more dominant party. Subservient though they may have appeared, their survival instincts were clearly discernible in certain family and hapu divisions which refused to bow under the yoke of repression. They persevered in the retention of tribal bloodlines relating to ancestors, resisting all attempts of total integration. (It is interesting to note that in a census of Hauraki tribes carried out after the land wars of the 1860s, only 18 names in the Ohinemuri district proudly proclaimed their Ngati Hako individuality.)

Since the first settlement of the Tainui and Te Arawa people some five centuries before, Ngati Hako had known little respite. Ironically, it was the imposition of a new culture which tore away the basic structure of their society. With the coming of the Europeans in the 19th century, a greater cultural change began to emerge that not only refashioned their destiny but also that of their oppressors. The old social order was disintegrating, unlocking the fetters of bondage and long oppression.

All tribal unity began to falter and with it the base of their power. The European laws created new levels of political and social order, allowing Ngati Hako to step out of the time warp that they had endured for many centuries. The Native Land Courts awarded

15

NGA IWI 0 HAURAKI—THE IWI OF HAURAKI

them ownership to some of the interior peatlands of the Hauraki Plains which had been their home for 16 generations, the first step toward their emancipation.

Turning into the loth century, tribal prejudices began to dissolve along with all the bitterness that the ages had harboured. There still lurked, however, subtle reminders of a former past. The confederated Marutuahu tribes still excluded them from decision-making and participation in domestic affairs. Hauraki tribal leadership was also confined to that order which certainly constrained communication. The privacy of hapu and family marae was unassailable and their operation tended to restrict the freedom of movement, patterns of speech and behaviour within those whanau.

If wars have the power to destroy, it surely follows that what has been destroyed must indubitably be recreated—but not necessarily in the same form. The aftermath of two world wars did bring about changes based upon broader concepts of equality and compassionate relationships. By the 1950s marae redevelopment became iwi-based, belonging to the whole tribe and not to individual hapu or families. The sharing of bounties became more widespread and increased the warmth of people as never before.

In this changed climate Ngati Hako emerged from their isolation. They were led by some very forthright members who now possessed the audacity to invade the former preserve of their past superiors with a tribal authority. Their state of social limbo during the 600 years since the fleet migration gave way as the crumbling foundations of persecution and intrigue collapsed to uncover the seedlings of their mana.

The saga of Ngati Hako have turned the full circle in one of the most unique epics of Hauraki and Maori tribal history. Their ancient origins must place them in the very forefront of all Hauraki tribes.

Ngati Hako have no heroes, no songs to sing. Their heroism is exemplified in their stark survival and that alone is the ultimate tribute. The whakapapa of the Tainui waka and Ngati Hako is shown below.

i6

Chapter 3: Ngati Hako

Tainui Waka and Ngati Hako Whakapapa

Key

— descent == union

17

4. NGATI HEI

Much like Ngati Hako who staggered through 1000 years of struggle in order to survive, the same can probably be said of Ngati Hei in their 600 years of chequered existence. When the ancestor Hei, said to be an uncle of Tamatekapua of the Te Arawa canoe, decided to join his relative Tuhoro in settling in Hauraki, the prognosis would have been very optimistic. They were both men of rank with a cultural background that would have brought many advantages to the people of the land with whom they settled.

This in fact did happen as history acknowledges, and the tribes of Moehau were far superior to their contemporaries in the district. It is not certain whether there had been some regular communication between Ngati Hei and their Rotorua-based relatives. The only certainty is that after having established one of his tribes and naming various places in Hauraki, the chieftain Hei left to join the bulk of his people to the south. There he founded his other tribe, or rather, established his son Waitaha as Te Waitahanui-O-Hei—who still reside there.

Ngati Hei, in time, spread up and down the east coast of Hauraki from Whangapoua to Whangamata, with the mountain ranges behind creating a buffer between the increasing western tribes. When the militant tribes of Marutuahu descended upon them during their punitive wars, Ngati Hei were hard-pressed to avoid their wrath. Apart from isolated incidents when some of their lands were occupied, Ngati Hei managed to maintain a certain aloofness from the turmoil thus escaping the tragic fate of Ngati Huarere.

Because of the breathtaking beauty and prolific resources distributed throughout their domains, Ngati Hei were continually assailed by their covetous enemies. Their history has detailed these numerous encounters which had them falling back at first to many of their coastal bastions, yet to rally again and again until their foes were repulsed.

When the Marutuahu had established their mana over Hauraki, the individual sections of Ngati Tamatera, Ngati Whanaunga, Ngati Maru and Ngati Paoa continually encroached upon their preserves. There were intermarriages that, as in the similar instance of the Ngati Hako experience, leaned towards undermining tribal cohesion. Intertribal conflicts were frequent which did not improve the lot of Hei's descendants as they slowly watched the boundaries of their lands diminish. Even to this day some of these tribal sections have attempted blatant trespass and indeed often succeeded in making claim to their remaining possessions.

18

Chapter 4: Ngati Hei

When the English navigator Captain Cook arrived in 1769 he observed some deserted settlements and signs of distress among the sparse inhabitants. One of the Ngati Hei chiefs, Toi-Awa, informed the English navigator that they were continually invaded by raiding parties from the north and south who carried off many of their women and children, plundering their crops and possessions which left them in a sore state of poverty.

At about this time there was some subtribal movement from the outposts of Ngati Hei domains, as people congregated in the larger and more protected communities. This judicious move, in hindsight, would later prove to be ominous. During the ensuing five decades, not only were they exposed to more harassment from their neighbours but also to the greater menace about to be unleashed—a menace from which they and the many tribes throughout the country would take years to recover. The era of the musket was about to make its explosive debut.

The northern tribes of Ngapuhi set the stage by gaining limited access to firearms—this saw the curtain rise on acts of pure savagery and bloody carnage. Ngati Hei received the brunt of two main waves that saw the complete sacking of most of the pa in the district followed by the ceaseless slaughter of the inhabitants. The survivors fled inland to refuge with related tribes and never returned. Their former lands about Hahei, Tairua and Hikuai were abandoned which later enabled easy acquisition by legislative Acts of Parliament and extinguishment of Native Title following the land wars of the 1860s.

In 1870 a census return estimated the Ngati Hei (living in the Whitianga district) as so persons. Like all modern-day tribes, there has been much intermarriage and movement among their present members. Ngati Hei today could well be described as being a small tribe in terms of numbers, and they retain a minuscule portion of their once vast estates. On closer examination, however, it can be seen that they are demographically established amongst Hauraki and other related tribes throughout the country.

In terms of Hauraki and the impact upon its heritage, Ngati Hei have played a much greater part historically than other resident fleet tribes. They occupy a senior place in the order of settlement and have maintained a firm, visible presence in the light of their tempestuous past. Unlike the ignominious fate suffered by their contemporaneous kin tribe of Ngati Huarere, they have survived their assailants' efforts of dislodgment over the many centuries. It is no wonder that they still assert a proud authority in Hauraki affairs.

19

5. NGATI RAHIRI

The ancestor, Rahiri, is shrouded by a curtain of historical haziness. His ancestral associations with the tribes of Mataatua and Ngapuhi are recognised and perpetuated but his position in the time-frame of those accounts is unclear.

Locally in Hauraki, he is accepted as that Rahiri who accompanied Puhi-kai-Ariki when the latter took the ancestral waka, Mataatua, to Te Tai-Tokerau (Northland) after the confrontation with his elder brother, Toroa, its commander. The waka made landfall at Takou, south of Matauri Bay, and the descendants of Puhi and Rahiri (who is identified as being a son or grandson of the former in northern genealogies) formed the powerful tribe of Ngapuhi. Indeed, one of the most important subtribes of these people is named after Rahiri, who dwelt among them during most of his lifetime.

When he was approaching old age, he had a desire to return to his roots at his former home at Whakatane. Gathering a section of his people with him, he embarked on a journey southward. He is accredited with naming many landmarks during that historic trek including the volcanic peaks of Tamaki isthmus and on reaching Hauraki as he turned east into the Bay of Plenty, he and his granddaughter ascended the high peak in that vicinity and named it Te Aroha-a-Uta as recounted in detail later. After lingering awhile, he left some of his followers there and continued on to his former home at Orahiri situated at the mouth of the Whakatane river.

The people who had fallen from his basket at Hauraki adopted the name of Ngati Rahiri and have dwelt there ever since and in this way have established a firm standing. There are many conflicting explanations attributed to the naming of Te Aroha. Conflicting in the sense perhaps that other waka people have given their versions of the same story accredited to different principals. Nevertheless the fact that an associated tribe is living there satisfies the credential requirements of the Ngati Rahiri nomenclature.

It becomes very evident from this account that they precede the coming of the Marutuahu. It must also be mentioned that not long after their settlement there was some infusion of Tainui blood from the western and southern regions of their area as the latter tribes expanded. There also must have been many encounters of that period which have not survived the retelling.

A lot of their early history is difficult to isolate. It has become jumbled together with that of other occupational tribes of the area: Ngati Hako, Ngati Tara, Ngati Tumutumu and other Ngati Raukawa hapu. The actual listing as beneficiaries of the Hauraki Maori Trust Board is a combination of the now principal tribal sections, Ngati Rahiri Tumutumu.

20

Chapter 5: Ngati Rahiri

However, when the Maru tribes arrived Ngati Rahiri were firmly established and despite the fact that they were to come under Marutuahu's ruling umbrella there were no serious attempts to undermine their authority.

There was the normal union by marriage with the Ngati Maru and Ngati Tamatera tribes who annexed the whole of the district. Nevertheless Ngati Rahiri have always retained a strong voice in Hauraki affairs. In this role they produced many leaders during the last century who undoubtedly modelled their philosophy upon the heights of tender meaning of the sacred mountain under which they dwell. Their whakapapa from the Mataatua waka is set out below.

Mataatua Waka

Key

— descent == union

21

6. PATUKIRIKIRI

The amazing fact about this tribe is that they are here in Hauraki. There is no disputing the fact they have been here for a long time. Their origins can be traced back to the ancestor Kapetaua who makes his first appearance some centuries ago in Tamaki. His father, Tawake, was of the ancient tribe Te Waiohua living at the Kohimarama pa in Tamaki. There is an incident relating to his mischievous daring as a child; it aggravated his brother-in-law, Tarakumukumu, who in a fit of resentment took him fishing and abandoned him to die on an isolated rock in the Waitemata harbour. On Tarakumukumu's return to shore he was questioned by his wife Tairuhi (Tairua) as to the whereabouts of her young brother—of which he denied any knowledge.

Suspecting foul play, Tairuhi, while tending her kumara crops, heard the faint calls of her brother borne by the north winds as he was about to be engulfed by the rapidly incoming tide. Swiftly launching a small canoe she rowed out in the rising wind and promptly rescued him. Since that day the low-lying reef has been known as Te Toka-o-KapetauaKapetaua's Rock, now more commonly called Bean Rock—offshore of Bastion Point.

On reaching manhood, Kapetaua, who had brooded long over his brother-in-law's attempt on his life, avowed to avenge himself at the first possible opportunity. Tarakumukumu and his family had since removed themselves to the island of Waiheke and after several attempts to exact retribution, Kapetaua finally succeeded by entrapping him and his people in their meeting house and razing it to the ground. None survived and Kapetaua established his tribe in the domains of Hauraki.

They took no part in the wars against the Marutuahu and remained unaffected during the aftermath. What lands they owned they were able to retain and it appears that as a tribe they flitted in and out of the various tribal divisions of Ngati Paoa, Ngati Tamatera and Ngati Whanaunga at will, to maintain ownership. It was no wonder that these tribes considered them as being tribal branches. Their lands were scattered haphazardly about Tamaki and Hauraki. Most were sold before the signing of the Treaty of Waitangi, except for areas that they retained in the vicinity of Coromandel and its inshore islands.

The present tribal definition was adopted during the Maru conflict with Ngati Huarere and Kahui-Ariki tribes. When confronted by the latter-named tribe in a battle which is said to have taken place at Coromandel, they were engaged in the peaceful pursuits of netting fish from the shore. They were without their weapons and by using the stones on the

22

Chapter 6: Patukirikiri

beach they managed to defeat and kill their enemy. From this incident, they selected their present tribal name which means 'killing with, or killing upon the stones' of the beach.

There is no doubt that their identity is fairly well established in Hauraki. The fact that they have retained an assertion is somewhat mystifying because of the paucity of their numbers, not only in the past but down to the present day. This is due in part to the intertribal fusion which could, on analysis, reveal a greater degree of association by descent. A tribal census returned in 1870 gives a figure of 35 members out of a sum total of over 2,000 for the whole of Hauraki which, like the 18 of Ngati Hako in the same census, is a woeful record of survival for that time.

23

7. NGATI TAMATERA

There are many tribal scandals which continually occur throughout all tribal history Some are concealed in order to preserve tribal mana and avoid personal embarrassment. These instances are referred to as tribal kanga—the dishonourable tribal indiscretions.

The banishment of Tamatekapua, the most colourful of the fleet leaders; the usurping of the mana of Toroa by his younger brother, Puhi-Kai-Ariki; the deceit of Maniapoto in depriving his elder brother, Ihi-Ingarangi of tribal leadership—these are but a scattering of episodes where the closets of skeletons have become a convenient refuge for misdemeanour. Not so long ago such open disclosures would have trodden upon both tribal and traditional sensitivity. Today the stories have become the classic tales of individual tribes which in some instances have no parallel in the cultural recitals of other races. They provide the tiny flaws which are woven into the intricate border decoration of the finest cloak. They possess an authenticity of pattern and colour which preserves a sole right of display and, like all treasures, the dishonour is in its concealment—the glory in its revelation.

Ngati Tamatera is cloaked in such a garment. Its ancestor, Tamatera, was the second son of Marutuahu and his senior wife, Paremoehau. Like his brothers, he had the role of warrior thrust upon him during the exploits of his father. His first wife was Tumorewhitia from whom he had Putahi and his many descendants. He then married Ruawehea of Ngati Hako and their children and numerous descendants were to become the illustrious forebears of Hauraki tribes within the federation. His tribe is the largest of the Hauraki divisions whose boundaries extend over much of the domains. During the settlement of the whole district after the first part of their wars, the sons of Maru were generally domiciled about the areas of Kaiaua and Whakatiwai. As they increased in number, they radiated out in all directions occupying at random but generally in close proximity of each other in protective 'Kainga' situations. There was no inclination at that stage to create separate tribal territories in which they could impose mana whenua rights, that is not until the mid-18th century.

This development was evident in many instances such as the occupation of the early Moehau and Katikati lands where all the Maru tribes lived on definite kainga blocks which were held in common. It occurred in lands bordering the Waihou and Piako Rivers and later at Tamaki. Much later, in the latter years of the 18th century, they became bitterly embroiled in their own intertribal wars, when they were prompted to assert these

24

Chapter 7: Ngati Tamatera

territorial rights. When land claims were investigated by the post-1865 land courts, the overlapping rights of ownership were generally settled by exchange and rearrangement by the various claimants in order to consolidate a definition of tribal boundaries.

Let us, however, return to Tamatera who was at that time living on the lands of his second wife, Ruawehea, at the pa of Pipimohe on the Waihou River about Hikutaia. Some of their children were Paretera, Taharua, Taireia and Taiuru. On the sudden death of their mother, Ruawehea, the mourning husband—who was still a young man of perhaps some 30 years—returned to Whakatiwai and occupied a pa in the bosom of his parental family after the death of his father, Marutuahu.

Maru had married two sisters. (From Paremoehau he had Tamatepo, Tamatera and Whanaunga. From Hineurunga he had Te-Ngako and Taurukapakapa.) These sisters were the daughters of Te Whatu of the tribe Kahui-Ariki who had assisted him in subduing the Te Uri-O-Pou. Years before, preceding Maru's leaving Kawhia, his father Hotunui whilst in exile had married Waitapu the sister of Te Whatu. That union produced a son, Paaka, who was not only the father of the famed beauty, Kahureremoa, but he was also Maru's younger half-brother.

Paremoehau was aged about 15 or 16 when she married Maru and her sister was much younger being described in some tribal accounts as, 'Kahore noa e kapi tona puke' (not yet displaying pubic hair). This would have placed her at an age between ten and 13 which meant that her marriage to Maru was merely a betrothal at that time, which of course was the custom, until she had reached maturity Already a pattern of nonconformity in marriage alliances was emerging which was well within the confines of the propriety of Maori custom. What then follows can be described as being more than unusual, perhaps even deviant.

Tamatera married Hineurunga, his aunt and stepmother (his father's widow).

Not only was this liaison considered aberrant by his family members, it also invited the strong disapproval of his people. Some Hauraki tribal sources make an oblique reference to not only an adulterous relationship but also one bordering on incest—which was considered despicable. The displeasure shown by the tribe was the rumbling of disunity Matters came to a head when Tama's younger brother, Whanaunga, returned after some years of absence spent in Kawhia. He was the most belligerent of all the brothers and on learning of Tama's marriage he was so incensed that he vowed to kill him. It was their mother, Paremoehau, who, on learning of Whanaunga's intention, sought out Tamatera and warned him to depart in order to escape his brother's wrath. This antagonism was also shared by his other brothers, Te Ngako and Taurukapakapa, the sons of Hineurunga.

An additional reason for their opposition was probably the adoption, by their elder brother of their father's mana and leadership, so shrewdly demonstrated by the taking of not only his widow but several taonga items of great tribal significance deposited at Repanga, now known as Cuvier Island, on the eastern side of the peninsula.

25

NGA IWI O HAURAKI: THE IWI OF HAURAKI

Wisely, Tamatera took his mother's advice and journeyed back to the Ohinemuri seeking refuge with his sons, Taharua and Taiuru ,who were living at Ngahinapouri, Komata. By this time he and Hineurunga had two children, a son Te Hihi and a daughter called Te Aokuranahe. The latter he took with him leaving Te Hihi behind with his mother. This son was later to become a warrior of note and the principal ancestor of the subtribe, Ngati Tawhaki of Ngati Tamatera.

He also carried away the tribal mauri, a stone effigy called Marutuahu after his father, which was centuries later deposited in the care of the Auckland Museum (some 100 years ago). Tama spent some time with Taharua, but finally, on being confronted by other members of his tribe, moved on to Katikati where, when his daughter reached adulthood she married the Ngati Awa chief; Tunumoko of Mataatua waka. They in turn had a son named Pukeko who was to become the eponymous ancestor of that great tribe now living at Whakatane. It is said that Tamatera also moved to that place and died there, a very old man, far from the turmoils of war still being waged in Hauraki.

When the Ngati Tamatera became firmly established under their various leaders many subtribes were formed and these divisions commanded vast areas in Hauraki. During the next 30o years they became involved in continuous warfare not only among their related tribes but also, led by their bloodthirsty war leaders, in the northern realms of Ngapuhi and Tamaki; Waikato; Tauranga, Whakatohea; Tuwharetoa; Manawatu, Horowhenua, Kapiti; and Heretaunga, Kaikoura, Akaroa and Kaiapohia.

By marriage alliances they were closely related to the Ngati Raukawa of Te Kaokaoroa-o-Patetere with whom they joined in the many excursions against other tribes. They took refuge among them during the musket wars of Ngapuhi in the 1820s. On their return to their own lands some years later they found that with the advent of European settlers, their efforts were directed once more toward the retention of their lands.

Many of Tamatera's descendants have emerged as leaders of note and have impacted upon not only the affairs of their own people but that of the country as a whole. As with all other tribes, these accomplishments may not have eventuated had some of their ancestors not transgressed in the manner known. Let history be the sole judge of their indiscretions in the memorials of time.

26

8. NGATI WHANAUNGA

The third son of Marutuahu, Whanaunga, as already mentioned in the foregoing narrative was the most aggressive of all the brothers. His early exploits figure in the anecdotes of other tribes as well as his own. His progeny are widespread and can claim a genealogical association with the many tribes of Aotearoa.

After taking part in the early conflicts against the ill-fated Ngati Huarere and Te-Uri-O Pou, he made his headquarters at Whakatiwai, occupying lands bordered by the Orere Stream to the north and the Kaiaua Stream in the south at Puwhenua. At this point he appears to have adopted a roving role which periodically took him to his father's former home at Kawhia. While there he took part in the various wars in which the Tainui tribes were engaged during that period of expansion and settlement.

On the death of his father, Marutuahu, Whanaunga was at Kawhia but was not able to return until some years later. When he did so he carried out the normal hahu rites over his father's remains and asked his mother whether there had been any requests bequeathed him in the old man's ohaki (dying words). Paremoehau replied that Maru desired that he, Whanaunga, sever his father's penis to fashion a sheath for his koauau (nose flute). She also informed him that his elder brother, Tamatera, had assumed his father's authority and taken his whaea (aunt, mother) as his wife. At this, Whanaunga became enraged, threatening to confront Tama the next morning and probably kill him.

It was not long after this that Whanaunga sought to break away from the parent tribe and form his own division. Also by this time, the last phase of the wars with Ngati Huarere was being scaled down and Ngati Hako had entered the arena of combat. Parts of Huarere's territories were being vacated and therefore available for occupation by the victors.

Whanaunga and his sons had carried out their campaigns on the areas directly opposite Whakatiwai in particular and promptly claimed them for their people. Whanaunga was reasonably placed in his position and remained so until his death; it was not until several generations afterwards that the growth and strength of his tribe demanded their expansion to the lands about Manaia to which they had made a prior claim.

The tribal division of Ngati Paoa was just forming as well and because of their mutual occupation of the western gulf lands blood-ties were developing swiftly. Ngati Tamatera had left to settle the conquered lands of Ngati Hako at Ohinemuri and Ngati Maru were

27

NGA IWI O HAURAKI: THE IWI OF HAURAKI

moving into the Thames. When the bulk of the Marutuahu tribe had moved they freely scattered over the whole of the peninsula, occupying adjacent lands in common, bordering the coastline and offshore islands.

During and after the Ngati Hako campaigns, Ngati Whanaunga encroached upon some of the lands of Ngati Hei and moved south as far as Whangamata. By the time Captain Cook arrived they had obtained a fairly good hold on the eastern side of the peninsula. The subtribe Ngati Karaua were the occupants of much of the lands north of Whitianga and the Mercury Islands, and other related hapu were sharing in the Thames and Waihou with Ngati Maru.

Marriages had been contracted with Ngati Maru and Ngati Paoa but by the time their own intertribal conflicts came to a head, Ngati Whanaunga seemed to fall foul of all the related tribes.

Situations developed where, in order to retain their shared interests, they were forced to repulse many attempts to avoid complete dispossession. Towards the latter half of the 18th century, the battles fought against Ngati Maru over the Manaia lands were very bitter affairs which ebbed and flowed like the tides. Later, when some semblance of peace prevailed they had conceded quite a substantial portion of their domain to their adversaries—the repercussions of which were to echo throughout the valleys some 100 years later when parts of these lands were gifted to the Tawera tribes and Ngati Pukenga of the Bay of Plenty.

All these confrontations between the Maru tribes were serious and gaining in momentum. The probability of each tribe being led along a path of self-destruction was very evident and the situation could easily have reached the proportions of calamity suffered by the earlier Hauraki inhabitants. The saving factor was introduced by an outside agency which completely changed the their lives for the next 4o years—the wars with Ngapuhi.

For the very first time in their three century conquest and occupation, the Marutuahu became the defenders and not the aggressors in their realms. Their own recent tribal wars had caused disunity and weakened their numbers. Ngati Whanaunga, in the final onslaught of 1821 by the northern tribes, shared the tribulations of their related tribes by finally retreating inland until their return some ten years later. Although many of the tribes during that period of exile claim that there were always some members in occupation of their abandoned lands, there can be no doubt that had the northern hordes remained in possession, the Hauraki tribes would certainly have become assimilated.

Yet, to their credit, in between their dalliance with their host tribes of Raukawa with whom they had sought refuge, war parties were commuting regularly back to Hauraki to assert their territorial rights and tribal prestige.

When they finally returned in 1830–31, Ngati Whanaunga found most of their lands intact on both sides of the gulf and were able to resume their lives in concert with their

28

Chapter 8: Ngati Whanaunga

fellow tribes and the gradually increasing influx of European traders prior to 1840. Even after their return, they still joined in expeditions of warfare which took them back into the interior, and much later gave token support to their relatives during the land wars in Waikato.

It has already been remarked that the ancestor Whanaunga was an aggressive leader who possessed a very positive trait of individualism. This can be said of the many of his descendants who became the great leaders of each succeeding generation. Of the Marutuahu tribes, Ngati Whanaunga's mana cannot be gauged by their small numbers, but rather by their performance as signified by the tribal motto, 'E aha koa te iti, ka nui te wehi' (Though we are but few, let the heart dread).

29

9. NGATI MARU

The Ngati Maru ancestor, Te Ngako, was the son of Marutuahu and Hineurunga. He was about the same age as his half-brother, Whanaunga, and joined him and the other brothers in their struggle for supremacy against the early resident tribes of Hauraki. When Tamatera returned to Whakatiwai after the death of his second wife, he married his stepmother and lived in the pa of Pukorokoro. This union made Te Ngako and Taurukapakapa (his half-brothers) his stepsons. Te Ngako confounded the situation by marrying Paretera, Tama's daughter. Their son, Kahurautao, compounded the issue further by marrying Hinetera, a granddaughter of Tamatera and their issue was Rautao which is where the story of Ngati Maru really begins.

Both Te Ngako and Tauru resented the union of Tama and Hineurunga (as did the tribe in general), but could not intervene as Tama had adopted the mana of their father. However, with the return of Whanaunga from Kawhia they were encouraged to pursue Tama to Komata but were restrained by their tuakana (senior) nephew, Taharua, from harming him and the fugitive was allowed to proceed onwards to Katikati and eventually to Whakatane, never to return.

As already mentioned, Tama had taken the tribal god, Marutuahu with him. It might be as well at this point to follow its fortunes up to the present day. The stone effigy, about the size and shape of a large round kumara, was used by Maru to assert his mana and uruuruwhenua (territorial rights) over the lands won from the luckless Te Uri-O-Pou. The ceremony was carried out on the sacred rocks of Tikapa situated off the northern tip of Waiheke Island; the very same altar on which the Tainui and Te Arawa canoes performed similar rituals before settling in their chosen areas. The mauri was kept on the island of Repanga (Cuvier Island) on the eastern side of the peninsula. It was removed by Tamatera when his father died along with other tribal relics deposited there.

In the generations that followed the subject of the missing mauri became a matter of serious debate among the tribes of Maru but as the centuries passed, time allowed the discussions to lapse—but not to be entirely forgotten. It was accepted that the mauri lay somewhere in the regions of Mataatua where it had been taken but its tribal kanga background prevented it being pursued. The only occasion it was referred to in modern times occurred during a land claim hearing concerning the Waipatukahu investigations

30

Chapter 9: Ngati Maru

held at Thames in 1960. Visiting elders from Ngati Pukeko (Whakatane) alluded to he taonga whakanekeneke (a restless heirloom that had cause to move). The description is apt as it came into their possession after the death of Tamatera who was their ancestor also. Its wayward progress since that time has not been recorded and one must marvel at its very existence today.

The conclusion is that the mauri was passed down from descendant to descendant through the connected families until it completely dropped from sight for many generations. When it did surface again sometime in 1893 it was being held by kin members of Te Whanau a Apanui, also of Mataatua waka whose domains extend to Tihirau at Cape Runaway. It was finally deposited in the Auckland Museum for safekeeping so that in terms of restlessness it has, over a period of some 300 years, run the full circle in its journey; commencing at Tikapa (the Hauraki Gulf), thence to Katikati (Nga Kuri-a-Wharei), on to Tihirau (Mataatua waka extremity) and back again to its present abode overlooking Tikapa Moana.

Against this backdrop of their early emergence, Ngati Maru then proceeded to establish themselves in Hauraki. The descendants of Taurukapakapa did not project themselves as an entity and were absorbed by those of his brothers, principally Ngati Maru and Ngati Whanaunga, as their genealogies bear witness. While engaged in the struggle against Ngati Huarere and Ngati Hako, Ngati Maru took stock of themselves and found that as more land became available they took up station about Kauaeranga (Thames) and Wharekawa East, leaving their former home to Ngati Whanaunga and the increasing Ngati Paoa.

The great-grandsons of Maru had taken up the cudgels of assault. Among them were the famed Rautao and Whanga, the sons of Kahuraotao who with other relatives including a grand-uncle, Te Hihi, were beginning to roll up their unfortunate enemies in the last phases of the long and arduous campaign.

Hostilities ceased against Ngati Hako after the fall of their stronghold, Mataii, situated at the junction of the Hikutaia and Waihou Rivers. From this outcome, the southern boundaries of Ngati Maru were generally defined and they moved into the areas without interference.

This, however, did not bring a halt to warfare altogether. When his father and brother (Kiwi) were murdered by the Waiohua tribe of the Tamaki isthmus, it was Rautao who led the Marutuahu tribes to attack and capture the volcanic fortresses of the Manukau and Waitemata tribes. This attack was also prompted by revenge for their earlier deceit in luring the Hauraki taniwha, Ureia, to their district (whom they slayed and ate). This excursion eventually led to the long-term occupation of the Tamaki by the Marutuahu until just before the advent of European migration.

Further wars by Rautao and his descendants were carried out against the Bay of Plenty tribes and, in later years, it was inevitable that by the mid-18th century their individual authority over the lands was going to cause incidents of confrontation. The ongoing wars

31

NGA IWI O HAURAKI-THE IWI OF HAURAKI

that followed were see-saw affairs that witnessed different combinations of tribal combatants who were subject to the changing of their own whims.

Ngati Whanaunga and Ngati Maru shared several common ancestors but that did not alter the cause of their quarrels. Nor did the same relationship with Ngati Tamatera and Ngati Paoa alter the outcomes in any way. There were occasions, however, when there was a lull in their fighting, that they vent their spleen on the bystander tribes who were trying to avoid involvement, much to their misfortune.

It was not until the initial sallies against the northern tribes in the late-1700s that Ngati Maru experienced a series of campaigns that eventually led to the serious consequences affecting every tribal group of Hauraki in the 1820s. Proverbial enemies as they were there is some uncertainty as to who started these hostilities but there is no doubt at all as to who finished them. When Ahurei, the Ngati Maru chieftain, led his people north and overwhelmed a section of Ngapuhi in their Bay of Islands fortress, there followed reciprocal expeditions over a term of 30 years that rekindled the fierce fires of vengeance on both sides.

In some instances sections of Hauraki tribes joined the invaders simply to settle old scores against each other that, in hindsight, did not exclude them from the conflagration that was steadily mounting, leading up to the invasion by Ngapuhi in 1821.

Commencing at Tamaki, the armies of the great warlord, Hongi-Hika, attacked every bastion of Marutuahu which stood in his way, leaving a trail of bloody devastation in his wake. The tribes of Paoa, Whanaunga, Maru, Tamatera and Hei felt the foreign might of the musket for the first time. Most retreated inland to seek refuge with their Ngati Raukawa relatives at Maungatautari and Horotiu (Cambridge) in order to escape the fury unleashed upon them. They dwelt among these people for ten years until 1831 when the danger had long abated. During this period of time Hauraki became almost a deserted land.

In their enforced exile they, as their violent background dictated, took part in the wars of their hosts against those of other districts. They acquitted themselves well under their many militant leaders and began to consolidate themselves by building several enormous pa and intermarrying with their hosts. It was during this period that the single name Ngati Maru was applied to all the Hauraki tribes, and even to this day they are referred to as such by other tribes, much to the annoyance of the other Marutuahu divisions.

Their occupation there was about to be terminated. Their hosts observing the interlopers making inroads into their lands and mana, nonchalantly adopting the roles of masters instead of refugees, forced the issue of the Marutuahu returning to their own district. The battles that ensued finally saw the exodus of Marutuahu back to their mountains and now calm seas after the turmoil of the Ngapuhi onslaughts.

In the short time until 1840 ,and even after, they were embroiled in several intermittent excursions against Waikato, Ngapuhi, Whakatohea and Ngai Te Rangi, as well as their own internal squabbles. These upheavals preceded the settlement by Europeans, which of

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Chapter 9: Ngati Maru

course brought the greatest changes of all. These changes had an impact upon the whole of the Marutuahu people as well as all Maori throughout the country and the repercussions have never ceased to be felt since that time.

The saga of Ngati Maru ends on this note. A note that has scaled the highs and lows of discord and harmony associated with their lives. Numerous and widely spread, they too have a chorus of sound in the songs of Hauraki.

Whakapapa of the Donors of the Mauri, Marutuahu, to the Auckland Museum

Key

— descent

== union with

33

10. NGATI PAOA

The chieftainess Tukutuku of Ngati Tamatera was the great-granddaughter of Marutuahu. She was greatly loved by her doting people who closely watched her progress as she grew into womanhood. She resided in the many settlements of her tribe which were scattered throughout Hauraki. There were many admirers who wished to marry her, one of whom was the unfortunate Ngati Huarere chief, Manaia, who was cruelly murdered by his jealous rivals. She spurned suitor after suitor and her tribespeople began to despair about her future.

Some 8o km to the west on the banks of the Waikato river, the Tainui chieftain, Paoa, was also contemplating his own future. His pa, Kaitotehe, standing opposite Taupiri mountain, was, because of its convenient location, the stopping-off place of many of his relatives plying up and down the river. This placed an enormous amount of strain upon his hospitality and resources—much to the detriment of his suffering family.

Matters came to a head when his eldest brother, Mahuta, visited and expected all the courtesies befitting his rank. When his over-burdened wife, Tauhakari, was unable to provide food from their depleted larder, Paoa was so ashamed that he decided to abandon his wife and children and, accompanied by a small retinue of followers, he departed for Hauraki. Following the Mangawara stream east he reached Tahuna beside the Piako River where upon he turned south along its course until he came to Mirimirirau where he made his home among the Marutuahu.

As time passed, word reached Tukutuku that a noted Tainui chief was journeying through her domains and the reports concerning him were so favourable that she desired to meet him. When Paoa and his companions arrived at Ruawehea, Tukutuku's pa at Ohinemuri in the vicinity of Paeroa, they were received with great hospitality. For some reason, Paoa had arraigned himself in the shabbiest of attire which did not befit his noble status, probably because he was most reluctant to impress this woman who wished to win his favours. This did not deter Tukutuku and it became quite evident that she was determined to snare him as a husband. She immediately set out to win his favour by taking him on a tour of her domains in Hauraki, commencing at the pa at Rangiora, and going on to those at Turua, Te Puru and the many others encircling the gulf and the inland rivers.

At each place her adoring people received her royally but the treatment accorded Paoa was less hospitable. To test his suitability as a prospective husband, they heaped many indignities upon him, forcing him to eat the mouldiest of foods and accepting the poorest

34

Chapter 10: Ngati Paoa

of lodgings. They humiliated him at every opportunity and when he accepted these challenges without flinching, their respect and admiration for him grew. When Tukutukue and Paoa eventually married, their many children and descendants saw the emergence of the fifth dimension of the Marutuahu tribal federation—Ngati Paoa.

There is no need to enter into their early exploits as their history blends in with that of their brethren tribes which has already been recorded. Theirs is a story of tribal expansion not only in Hauraki, but also into the districts fringing the gulf.

Many of their boundaries had already been established by Tukutuku. On consolidation they included mainly the lands of the Piako and those of the western gulf bounded by the Hapu a Kohe and Hunua Ranges. The earlier wars with the Waiohua tribe opened up the Tamaki isthmus in which they gained a strong foothold. From this base they and their kindred tribes were later able to launch an assault upon the peaceful Kawerau people who occupied much of the coastal strip and islands commencing at Takapuna and extending north to the Whangaparaoa peninsula and Mahurangi.

Ngati Paoa were the most explosive of the Hauraki tribes. They were mainly sea-going and they adopted a mobility of action and ferocity that became the hallmark of their performances. These characteristics were made evident early in their tribal history when the aged Paoa decided to return to Taupiri in order to appease his conscience by visiting his grown sons whom he had deserted years before. This took place very much against the wishes of his Hauraki-born sons, Tipa and Horowhenua, who feared that he may be restrained from returning. Their fears were indeed well-founded. This sent them into action, culminating in the rescue of their father and the slaying of their elder half-brothers. Following this episode the tribal name Ngati Paoa was adopted.

During the Marutuahu occupations of Tamaki, Ngati Paoa were hard-pressed to maintain their hold on the lands won from the Waiohua and Kawerau tribes of that region. By the middle of the 18th century their enemies had carried out campaigns of retaliation which saw them regain many of their former territories. This state of affairs was compounded by the southern movement of Ngati Whatua from the Kaipara area who, taking advantage of the restlessness, gradually established a hold over most of Tamaki north and west of the estuary. Most of the Marutuahu were able to stave off this new menace by entering into diplomatic alliances and the relationship managed to survive until the coming of the Europeans.

By this time the bulk of the Ngati Paoa were living about the isthmus and inner gulf islands where they had built their homes and fortifications. There was intermarriage with resident tribes and apart from isolated skirmishes with their neighbours there appeared to be a period of relative peace. However, it was not to last. Small disputes arose from within their own ranks and finally burst open into full-blooded internal tribal wars. When Cook arrived during his voyage in 1769 he observed the deserted appearance of some Ngati Paoa settlements which suggested a state of hostility. Many tribal accounts of that time point to the over-sensitiveness of Ngati Paoa who seem to have instigated many of the incidents leading up to the acts of aggression.

35

NGA IWI O HAURAKI—THE IWI OF HAURAKI

This brittleness of character gave rise to reaction at the merest of slights. 'Ngati Paoa, taringa-rahi' was the applied tribal motto (Ngati Paoa whose large ears brook no insult).

While the Maru tribes were engaged in their own internal struggles, the clouds in the northern horizon were gathering with the threat of a storm. Searching raids by Ngapuhi streaked in and out like lightning striking at both Ngati Whatua and Ngati Paoa alike. The new danger brought their squabbles to an immediate halt and Marutuahu wheeled about in unison. Assembling a large force from within Hauraki, they carried out reciprocal raids against the northern tribes and defeated them in the Bay of Islands at the battle of Wai Whariki in 1793.

There followed a spate of counter-attacks by both antagonists in which prisoners were taken on both sides and were later to figure in the final phases of Hauraki tribal settlement some 40 years later. By the beginning of 19th century a very shaky peace had been arranged by both participants which was loosely observed until the major onslaught by Ngapuhi in 1821.

The temporary cessation of hostilities with Ngapuhi seemed but another chance for the pugnacious Ngati Paoa to renew the offence against their related tribes. Their resilience in conducting these assaults was helped by the occasional participation of their former northern enemies who were only too delighted to obtain satisfaction for past grievances. The vanguard of European settlers, consisting of whalers and traders out of Sydney, was increasing throughout the country and this influence was beginning to have a profound effect on those with whom they came into contact.

The procuration of muskets by the northern people tipped the balance of power in their favour. By then their war leader, Hongi Hika, had cornered the firearms market. His smouldering malice towards the southern tribes was inadvertently sparked off and directed towards the warrior chief, Te Hinaki, of Ngati Paoa who lived in the Mokoia fortification at Tamaki. When the latter enquired of Hongi as to the purpose of his obtaining guns and whom they were intended to be used against, there was no veiled threat in the vengeful reply: 'They are for you, my guns'.

The five years following 1816 brought the Hauraki tribes to the brink of destruction. Had it not been for their bulk migration inland just prior to and immediately after the devastating Ngapuhi onslaught of 1821, there is no doubt annihilation would have been complete. As it was, several thousand Marutuahu fell victim to the thunder of this new gun warfare and when the smoke had dispersed, Ngati Paoa to whom most of the ferocity was directed, were left in tatters.

Every one of their defences at Tamaki, the western gulf and the Piako were razed to the ground and the inhabitants slaughtered. When the remnants of the tribe returned from the interior about 1831 to reoccupy their former homes they comprised only a fraction of their once numerous tribe.

Intact though Ngati Paoa lands were, the pre-Treaty demands of the earlier European settlers witnessed the alienation of vast tracts of their possessions, which later proved to

36

Chapter 10: Ngati Paoa

be hasty and highly questionable. After 1841 when the country's capital moved to the new location of Auckland in Tamaki, the loss of lands there magnified their growing plight as they retreated back to their original home on the western gulf. As the century progressed, they faced the added woe of land confiscation following the Land Wars and after further alienations they became virtually landless.

The full story of this tribe is a heroic narrative in itself which fills a cup that keeps on running over even into these modern times. If indeed, their large ears had led them into generations of strife, then let the additional tribal proverb lead them into a future of great prosperity: 'Paoa, pukunui' (Paoa of the bounteous appetite).

Notes

1. The reference to the Ngati Poa motto 'Taringa rahi' is a misquotation. The correct whakatauaki (proverbial saying) stems from the ancestor instructing his people, 'Rahirahi tonu. Kaua e matotoru' (Be attentive always and forever heedful). The former was coined by other tribes who used it in a derogatory manner, referring to their rashness and obstinacy.

2. Hongi's threatening words to Te Hinaki were made while they were both returning from Sydney in 1821. Hongi had just come back from England with precious gifts which he had converted into cash in Sydney for the purchase of firearms. In taunting the Ngati Paoa leader, he displayed several of these muskets which were named personally after the earlier battles in which he and his tribe had been defeated by the Marutuahu and for which he intended to seek revenge. As later proved the threat was not an idle one—it led to the death of Te Hinaki and the defeat of the Hauraki tribes.

Hongi's personal weapon was called 'Patuiwi' (the slayer of tribes)—without doubt it was appropriately named. It is now deposited in the Auckland Museum.

37

11. NGAI TAI

The earliest reference to Ngai Tai in terms of Hauraki history is allied with that of Nga Marama who settled on most of the lands between Whangamata and Katikati. Another section disembarked from the Tainui canoe under the leadership of Te Kete-Anataua, who took up occupation in the lower Tamaki. They were to adopt the tribal name of Ngai Tai or Ngati Tai after his son Taihaua. It is even said that they were named after the canoe itself.

A proposition put forward by Hauraki states that Marama, one of Hoturoa's wives, was set ashore at a place called Wharekawa before or after she had formed an adulterous relationship with one of her slaves. This area has been generally thought to be that in the vicinity of Whakatiwai, on the west of the Firth of Thames. However, it is noted and acknowledged that her descendants had also made initial settlement in the Opoutere-Whangamata district which is also known as Wharekawa East. It was to this area that the later Ngai Tai migrants from the Bay of Plenty joined their relatives at Ohuinga-o-Nga Tai at Opoutere and continued further north along the Coromandel Peninsula to Moehau. It is this Bay of Plenty section of Ngai Tai which commands the attention of the Tainui-Hauraki raconteurs.

When the Tainui canoe arrived in Aotearoa, it made first landfall at Whangaparaoa on the east coast at Cape Runaway. From there it journeyed north on its explorative survey before finally settling at Kawhia. As it made its sweep past the Te Kaha bight of the Bay of Plenty, it hugged the coastline and a young maiden called Torere, the daughter of Hoturoa and Marama, jumped overboard and swam ashore to the settlement which now bears her name. It was she who became the ancestress of Ngai Tai.

This historic episode begins during the voyage out from Hawaiki. The ariki of the Tainui was Hoturoa and the tohunga priest, Rakataura. The latter had a powerful influence upon the waka and all its crew. Like Ngatoroirangi of Te Arawa, the success of their undertaking depended upon the sacred rites and incantations which were performed during the journey. Raka was captivated by Torere and set about casting spells to win her favour. First, he got rid of her husband, Taikehu, by abandoning him while the canoe was anchored at Whangaparaoa in the vicinity of Cape Runaway. Somehow Taikehu managed to later rejoin his kinsmen at Tamaki and became an important ancestor of several tribes. It is even claimed that Ngai Tai derived their origins from him.

38

Chapter 11: Ngai Tai

Rakataura's attentions were so insistent that the young woman became distraught and filled with terror at his unwelcome advances. At the first opportunity to escape from Rakataura's clutches she sprang overboard and swam ashore.

The story continues to say that Rakataura was so angry and frustrated that he beat his wife, Kahurere, because it was she who had aided Torere in her flight. Torere, meanwhile, sought refuge among the local inhabitants who harboured her from the pursuing priest. There she eventually married Manakiao of the local tangata whenua and in order to establish the origins of her waka, she named her tribe Ngai Tainui after her son, or Ngai Tai which also commemorated her diving into the sea.

After some three centuries the tribe of Torere became embroiled in internal disputes which arose over land. The wars and killings that followed became a serious threat to their well-being. Tamatea-Toki-Nui, the leader of the tribe, became alarmed and in his anxiety, he beseeched his three granddaughters, Te Raukohekohe, Motu-I-Tawhiti and Te Kaweinga, to abandon their homes at Torere-nui-a-Hotu and lead some of their people to safety among their relatives in Hauraki. The three sisters did as their grandfather advised and with several hundred tribespeople they journeyed north in the migration which was called Te Heke-o-nga-Tokotoru (the migration of the three sisters).

Linking first with remnants of their earlier tribe at Wharekawa (in the vicinity of Tairua), they all departed together to join other members who had established themselves at Moehau. Two of the sisters, Te Raukohe and Motu, married a very influential chieftain of the Tamaki district, Te Whatatao of the tribe Waiohua, and their offspring form the main lines of Hauraki Ngai Tai today.

There has been much speculation as to their actual identity in these more recent post-Treaty times. What little is known of their past history does not detail any exposure to intertribal wars of conquest or domination. Of all the tribes radiating out from the hub of the Tamaki isthmus, Ngai Tai alone have preserved a stability of location unlike those of their neighbours who had infiltrated the area over different settlement periods. In some manner they managed to remain unscathed from the incursive movements of the early Marutuahu conquest of Tamaki, the Waikato and Ngati Whatua campaigns of expansion; and fortunately for them, they escaped much of the wrath of later invaders led by the tribal leaders of Ngapuhi.

Intermarriages with some of these interlopers including the Marutuahu may have afforded them some guarantee of non-molestation but one of the main effects of this was to fragment and diminish their tenure to ancestral lands. The years immediately before 184o saw land-sharking tactics adopted by certain missionaries and settlers that divested them of huge tracts of land. This was followed by further acquisitions by Crown agencies that were not only dubious but confiscatory in content. Once the owners of vast inshore and offshore estates in Tamaki and Hauraki, the tribe's present state of landlessness projects only as a faint reflection upon the tides at Umupuia.

39

NGA IWI 0 HAURAKI—THE IWI OF HAURAKI

Whakapapa Showing Some of the Principal Lines of Ngai Tai

Key

— descent == union

40

12. NGATI PUKENGA KI WAIAU

Originally from Mataatua waka, the Ngati Pukenga belonged to the Tauranga tribal section called Tawera whose kainga was called Ohuki about Rangataua and Papamoa. They were widely scattered about the Bay of Plenty and claim one line of descent from the Hauraki ancestress Te Kahureremoa.

When the Marutuahu were took refuge among the Ngati Raukawa at Horotiu between 1821–31, they continued to send expeditions to all points of the country. Tauranga, in particular, received their ceaseless attention. The Ngati Maru chieftain, Te Waha, took part in one of these attacks and had occasion to spare one of the enemy because of his refusal to yield although having been struck down several times and severely wounded. This custom was well-known but rarely employed. It applied to an act of distinction which was witnessed by the victors during the fighting. The person's name was announced and he was shown mercy, either by way of saving him from a dishonourable death or by allowing him his freedom. In this case, Te Waha allowed him his liberty which is described in Maori terms: ka paheno i to hinaki. Literally this means to let loose from the eel pot, but it has a more potent meaning in which Te Waha is stating that he had refused the first offer of the food presented him.

It is believed that this person was a relative of the Ngati Pukenga chief, Te Kou-O-Rehua, of whom more will be heard later in this narrative. Sometime after this incident, another attacking force of Ngati Raukawa descended upon the Te Papa stronghold of Ngai Te Rangi, in retaliation for the killing of their chief Te Hiri. During the battle, they captured and killed the warrior who had been formerly spared by Te Waha. It was Te Whatakaraka who was responsible and before his victim succumbed, he cried out, 'You will choke on the morsel of Te Waha', meaning that the Ngati Maru chief would avenge his death.

When the victorious party returned to Horotiu, Te Whatakaraka was disturbed as he knew that Te Waha would seek redress for that action. Te Waha had indeed commenced his retaliative offence by joining forces with a war party from Ngati Maniapoto. He attacked the pa Te Kopua belonging to Te Whatakaraka who then followed in pursuit of Te Waha who was attacking a pa at Waotu near Arapuni. The men were absent at the time and the women and children were taken prisoner and many atrocities were committed against them. Te Waha then returned in company with a war party of Waikato to their pa at Waipa. It was here that Te Whata followed, surprised them and then during the fight, Te Waha was killed.

41

NGA IWI O HAURAKI—THE IWI OF HAURAKI

Following this incident, the Marutuahu tribes tried to obtain revenge but the elusive Te Whatakaraka remained out of reach. Some years later when Ngati Maru and Ngati Tamatera were on one of their expeditions to Kapiti, under their leaders, Te Waka Te Puhi and Riwai Te Kiore, they were joined by a combined Mataatua force of Ngati Awa and Ngati Pukenga. Te Ahikaiata was chief of Ngati Awa, and Maru-i-tawhiao-Rangi (who was the brother of Te Kou-o-Rehua) led the latter tribe. On their return they enlisted the aid of Te Whatanui, one of the great leaders of Ngati Raukawa who was then living on his lands south of Lake Taupo.

They attacked the pa Pukawau and finally cornered Te Whata at another called Piraunui in the vicinity of Waotu on the Waikato river. Here he was killed and his body was taken by the victors back to Taupo, a Marutuahu stronghold situated on the Wairoa river at the Firth of Thames.

When the Ngati Maru heard that their chief's death had been avenged they were very grateful for the assistance given them by the Tawera. After their eventual return from Horotiu to Hauraki in 1831, the Ngati Maru chiefs (among them being Taipari, Riwai Te Kiore and Waka Te Puhi, representing the many subtribes of their people) invited the Tawera to live permanently among them. This was because of other losses sustained by them in assisting Ngati Maru in some of their earlier battles against Ngati Paoa. As a form of reparation the above tribal leaders made a substantial gift of their tribal lands at Manaia to these people who were now under the leadership of Te Kou-o-Rehua.

Like Ngati Porou of Harataunga, Ngati Pukenga Ki Waiau too have a long association with Hauraki. Although intermarriage with the resident tribe of Ngati Whanaunga has formed bonds of kinship, there still exists that innate bond with their parent tribe, Ngati Pukenga, and their Mataatua waka affiliations. The resident families have become well-known and over the many years are to the forefront in administering the affairs of Hauraki.

42

13. NGATI POROU KI HARATAUNGA

KI MATAORA

In 1841 the young country's capital moved from its Bay of Islands seclusion to the new settlement of Auckland on the Tamaki isthmus which was experiencing a dramatic influx of European migrants. They arrived landless and homeless and were totally dependant upon the Maori tribes in the area for food supplies.

The Tamaki alone boasted great areas of cultivations due to its climate and rich volcanic soils. As the population increased, so did the demand for food and before long, there was an incredible build up of trade between the new settlers and other tribes throughout the North Island. The internal and coastal waterways became the lifeline links of the nation's seat of government. Under early missionary expertise, the tribes were growing all manner of vegetables and fruit, producing flour, and raising livestock of every description that, when combined with the harvest of the seas, created an amazing economic structure between both races.

The Hauraki tribes themselves, with the horrors of war behind them, documented great tonnages of food, flax and timber which were transported by canoe from around the gulf. The 1850s saw the many tribes of the country building schooners and ketches which extended their trade not only in coastal waters, but overseas as well.

The Ngati Porou tribe of the east coast, distant though they were from Auckland, were one of the far-flung people who plied their canoes to and fro with mixed cargo. The arduous journey meant clawing their way against adverse winds and currents before rounding the Coromandel Peninsula and entering the more peaceful waters of the Hauraki Gulf. Their tribal history was steeped in the traditions of adversity, beginning in the earliest times when their ancestors Paikea and Pawa traversed the Great Ocean of their forbear Kiwa when they crossed from distant Hawaiki to make their first landfall on the island of Ahuahu (Great Mercury Island).

These two were not of the fleet canoes and are considered to be of an earlier arrival. Paikea is claimed by his Ngati Porou descendants as having arrived on the back of a fabulous whale which made its final landing at Whangara on the east coast, north of Gisborne. Although some sections say that their waka was shaped as a whale and named

43

NGA IWI O HAURAKI-THE IWI OF HAURAKI

Tohora, there is no denying Ngati Porou's proud assertion that they did indeed arrive on the whale itself. Pawa was the commander of the waka Horouta which came ashore at Waiapu, also on the east coast and her tribes are numerous and overlap those of Ngati Porou.

During the intertribal wars of the early 19th century, Ngati Porou were no strangers to Hauraki, as they themselves had occasion to carry out raids upon the tribes of the district and vice versa. Now engaged in more industrious pursuits, they found it necessary to break their long journey en-route.

One such place of respite was found in Hauraki territory; Harataunga (Kennedy Bay), east of Coromandel. There were remnants of their people living there with the local Ngati Tamatera. Quite rightfully, the new traders sought permission from the local chieftain, Paora Te Putu of Ngati Tamatera, to allow them a temporary base. This powerful personage had the mana of the people and the land and with his tribespeople's consent dispensed decisions whenever and wherever he saw fit.

Ngati Porou used this bay as a temporary rest-over, which gave them opportunity to replenish their foodstocks and relax before the final legs of their voyages, either to or from Auckland. It is a fact of life amongst pilgrims that some of their numbers die and these were interred on the land and retrieved later for reburial in their home tribal grounds. The reason was two-fold: one being that the dead must not lie in alien fields; and two, should they be left there intentionally, the purport of such an action meant establishing a claim to the land. Also, at times some of the tribespeople had obtained permission to crop the land and, although only a handful, they remained there most of the time attending their cultivations.

Because of the intensity of their trading ventures, there came a time when their dead on the land outnumbered the retrievals. After a passage of ten years, the use being made of the land was beginning to lose its original purpose and was becoming slightly embarrassing to both hosts and guests.

One of the first moves to offset a possibly compromising situation was the visit of several east coast chiefs who decided to approach Paora Te Putu and seek a further favour of him. In 1852 they came on one of their ships, Kingi Paerata, whilst on a trip to Auckland. Among them was, Te Rakahurumai, who as spokesman, asked Paora to consider giving them, 'tetahi wahi o to whenua hei turanga mo o ratou waewae' (a small portion of land on which to stand or possess). Paora agreed and, with the consent of his people, pointed out the boundaries of the land to be gifted to Ngati Porou at Harataunga.

From that time on Ngati Porou have occupied the land. (The land was formally vested in the names and descendants of these hardy sea-going people some many years later by the Land Court.) Most were related families who lived about Tokomaru Bay, Ruatoria and Tuparoa at the east coast. It is tragic to relate that those chiefs who sailed on the ship with Rakahurumai were lost at sea during a westerly gale and therefore did not witness the result of their negotiations.

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Chapter 13: Ngati Porou ki Harataunga ki Mataora

A tribal informant of Tuparoa enumerated the resident Ngati Porou hapu as being Ngati Tawera, Te Whanau-a-Iri, Te Whanau-a-Rakei, Te Aowera, Ngati Hoko, Itangamate, Te Whanau-a-Rua and Ngati Rau. They, under their various leaders, Tuterangi, Kawhia and Ropata Ngatai, settled their people on gifted lands totalling some 9,000 acres at Harataunga and much later at Mataora, at Waihi.

This section of Ngati Porou is one of the most closely knitted tribal groups in Hauraki. Their early years of territorial isolation have strengthened rather than diminished their enthusiasm of individual tribalism outside their former domains. Beginning with trade, their contribution to local history has been an enormous one, in that their concerted action has pioneered many changes in the whole district and the country. Their industry has produced men of the land who revolutionised the standards of bushfelling, farming, shearing, fishing, land development and marine enterprises.

Their customs and traditions are based on their own tribal concepts and heritage, which is more than refreshing in the light of the fate of those who have preceded them. After six generations of Hauraki association there is no question that this is essentially their home. Equally as important is the fact that the association was further reinforced by the establishment of their first marae, Te Pae-O-Hauraki. A new marae has since been constructed and the lingering memories of their former tribal origins are portrayed in the magnificently carved meeting-house, Rakeiora.

Situated some ten kilometres north-east of the township of Waihi is the tiny coastal settlement of Mataora embracing some several thousand hectares of rolling farmlands.

In the year 1869 or thereabouts certain tribal members and their families were banished from their Harataunga lands because of their strong affiliation to the Hauhau cause of Te Kooti whose star was rising in the east coast. Fortunately for them several Ngati Tamatera were in sympathy with them. They were extended members of the family of the late Paora Te Putu, the original donor of Harataunga. And in concert with his generous action, they immediately gifted the Mataora lands to the exiles whose descendants have been in possession ever since.

If indeed Hauraki is to survive another 100,000 years, it must yield to the pioneering achievements of people of this calibre who a century and a half ago had the daring foresight to challenge their own fate in a swiftly changing world.

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14. NGATI RONGO U

The eldest son of Marutuahu was Tamatepo. No tribe was named after him. Not very much information has been preserved about him except that he had participated in the early campaigns against the original tangata whenua tribes occupying Hauraki.

His non-presence in history is probably attributed to the fact that he married a slave woman of Ngati Huarere and became conveniently set aside. The same can be said about his twin sons, Rauakitua and Rauakitai, of whom it was said, 'Te kanohi o to tokorua, e kore e kitea' (the both of the one likeness (twins) who were never seen; or in a figurative sense, who made no lasting impression).

Because they were twins their omens were not considered to be good for tribal unity as there was always the threat of factional loyalties which would split and weaken the tribal structure. Once again no tribal name was applied for the above reason as well as the reflection upon the dubious status of their mother.

It was left to Rongomai, the son of Rauakitua, to take the initiative and bestow an identity on this increasing tribe; and he did so with great resolution and flair. Ngati Rongo U, meaning the descendants of Rongo who are now firmly established.

Throughout the successive generations the progeny of Rongo flourished and performed great deeds. Most of their vast estate extended throughout the whole of the peninsula itself. Their seniority was unquestioned and there came a desire amongst other tribes to usurp this status by contracting early unions of marriage.

This intermarriage, mainly by Ngati Maru and Ngati Tamatera, once again fragmented the structure of their individual tribalism. By the turn of the 19th century, Ngati Rongo U were becoming subtly overwhelmed by their more aggressive relatives and, except for a hardy few, the process of assimilation was all but complete.

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15. TUHOURANGI

Tuhourangi is one of the major tribes of the Te Arawa tribal confederation. Their tribal boundaries extend from Whakarewarewa to Tarawera and southward to Taupo. They and many of their allied divisions share common ancestry with the Marutuahu of Hauraki through the ancestresses Taoi-Te Kura and Kahureremoa. The impact of Te Arawa waka early settlement is still a pervading presence in Hauraki cultural heritage.

When the Marutuahu moved inland to escape the marauding forces of Ngapuhi in the 1820s some found shelter among the Tuhourangi tribes and lived among them for several years. Some 50 years on when Mt Tarawera erupted (in 1886), it engulfed enormous tracts of their tribal estate.

Because of the common bond, both Ngati Maru and Ngati Tamatera gifted them land in Hauraki for their resettlement. Some spasmodic occupation occurred but it was not permanent. In the aftermath of the eruption as their abandoned lands became habitable, the yearning for their home drew them back to their beloved lakelands.

Nevertheless, although some of the gifted lands were returned in 1985, Tuhourangi still occupy lands just south of Waihi, formerly part of Ohinemuri no. 17 block. Thus they retain a turangawaewae, however fleeting, in the domains of Hauraki.

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16. NGATI TAUTAHI

The northern and Hauraki tribes had always been traditional enemies. 'Nga tai whakarewa kauri' (the kauri bearing tides of Hauraki) was one of the poetical terms describing the enclosed waters of the gulf. The name was used figuratively in reference to the numerous canoes which surged up and down the marine highway between both tribal districts. The sight of trapezoid sails billowing in the northern breezes, accompanied by the united chants of the fuglemen and responding roars of the naked warriors must have chilled the marrow in the bones of all people.

The main causes of war were the commission of kohuru (a treacherous murder), kanga (an insulting curse) and utu (unrelenting vengeance). Broadly speaking, these reasons became the ongoing motivation for the wars between both tribes. Territorial gains were not even entertained unless there were internal tribal pressures which made expansion a necessity—as exemplified by the later wars of Te Rauparaha in the southern part of the island and the occupation of Rekohu, the Chatham Islands, by the Taranaki tribes. The reciprocal raids carried out by Hauraki and Ngapuhi became a matter of custom, so to speak, and each of their territories were welcome training grounds for their bloodthirsty pursuits.

Their reasonable proximity to each other meant that the action was only a day or two away, the logistics of which were made easier by the direct means of transport of several thousand warriors by sea rather than weeks of marching by overland war-trails. Such convenience also enabled them to pursue these hostilities 'in season', that is, after normal tribal chores such as planting and harvesting of crops were completed. There was no pressure on the commissariat, as, at timers of non-urgency, they employed an island-hopping schedule in their battle-plans which enabled the procuration of fresh and continuous provisions. Both their histories tell of the raids upon the unfortunate inhabitants of the many gulf islands who were constantly under attack during these excursions. When prolonged sieges were necessary, as was quite common, reinforcements and replacement of tired forces were easily organised.

During a lengthy and unsuccessful siege of Totara pa by Hongi Hika in 1819, he left the scene of battle at quite an early stage of its investment, promising to return in a few days time after he had obtained more guns to add to his then sparse armoury. On his withdrawal, he sent back for his brother-in-law, Te Ururoa, to replace him during his

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Chapter 16: Ngati Tautahi

absence. Hongi, however, did not return, as his quest for guns caused him to journey afar to England in March 1820. When he returned in July 1821, his mission completed, his armoury was fully stocked.

Last but not least, one of the great prizes of war, the procuring of slaves and canoes, was considered as being the ultimate victory of any conflict. The number of prisoners which Hongi and others of his leaders captured after the 1820-21 massacres in Hauraki was listed as being several hundred. Using the captured canoes, he was able to transport them quickly back north under a small force, without interrupting any phase of his campaign. Had he been engaged on a more distant battlefield, the task would have been more difficult. In their continuous conflict with Ngapuhi, the Maratuahu used the gulf in the same manner. Many of their battles were fought on sea and on the many of their island domains. On their several sorties into enemy territory, they were sometimes successful and captured many prisoners. It was on one such occasion in 1793, after the battle of Waiwhariki in the Bay of Islands, that Marutuahu penetrated inland to take several pa. Among the several prisoners taken were members of a tribe who lived about the old Maori district of Taiamai at Waimate. They were called Ngati Tautahi.

Invariably prisoners, if they were fortunate to escape the cooking ovens, were made slaves under various masters. The most noble of them lost their personal mana as was the custom and they served their overlords faithfully, as did their offspring. Normally, they accepted their lot without question—escape and return to their own tribe was never contemplated as they were now without mana. There were, however, many exceptions to the rule. Often, through their bravery in battle and wise counsel, their status became recognised and elevated. They contracted marriages amongst their captors and as time passed, completely disassociated themselves from their original tribes.

With the coming of the pakeha and the introduction of Christian compassion by the missionaries, most tribes returned their former prisoners to their home districts. It was found, however, that many, especially those who had spent two generations or more with their adopted tribes, refused to leave as intermarriage had consolidated their position among their former enemies. Just before the signing of the Treaty of Waitangi, members of Ngati Tautahi arrived in Hauraki from the north, escorting some of the Marutuahu sections who had been captives. The mission was two-fold as they proposed to return with their former tribesmen. The visitors, however, found that the 50 year interval since their being brought to Hauraki had wrought changes in the captives' lives and they were reluctant to leave. Some of them, through marriage alliances, were part of the chiefly lines of the local people and to all intents and purposes were tangata whenua. Although some did indeed return north to the Bay of Islands, they did not remain long and within a year, most had made their way back to Hauraki. Ngati Tautahi occupied land about Papa Aroha and Colville. Their descendants have intermarried and although their tribal name is not used extensively, the original family names are still identified and are perpetuated through Hauraki in general.

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17. TE WHAKATOHEA

By the end of the 18th century, an accumulation of displaced persons (consisting of remnants of early local tribes and those from various parts of the country who had been taken captive in the war or sought refuge among the Hauraki people) began to build-up. They were settled mainly about the Ohinemuri under masters and were encouraged, after their emancipation, to form a cohesive and formidable group which became one of the most distinguished fighting forces in the Hauraki.

Captives taken in war became the personal property of those chiefs to whom they were assigned. Theirs was a precarious existence and a host of stories bear witness to the perverse treatment suffered under these masters. In most instances their former status among their parent tribes was annulled and all thought of escaping and returning was generally never entertained. This was calmly accepted as part of the fortunes of war, and under the mana and direction of their new tribal lords they obeyed without question.

In the main they were treated as tanagta or rahi (serfs) of Marutuahu, who used them in many of their intertribal campaigns. The bearing of arms against former tribesman was not considered contrary to the acceptable code of conduct but tika (correct) as the blame for their enslavement was attributed to their own people's neglect; and by collaborating with the enemy as such, they felt justified in exercising their prerogative of utu (retribution) against their own people. In this manner they were shamelessly employed as shock troops against some of their own, acquitting themselves with malevolent anger and remarkable valour.

Most had lost contact with their original tribes and were identified by given hapu names describing their standing. Those names that have survived are U-Te Rei (the cherished ones), Ngati Awhenga (the pitied ones), Ngati Pukei (the disordered ones), Ngati Remu (the lowered ones) and Ngati Whakaea (the indebted ones).

After a passage of time, by dint of their own endeavours, they were able to uplift their status by intermarriage and taking a firm stand in tribal politics as well as war. They were gifted lands by their hosts about the Waihi district where they settled undisturbed. There is one interesting sidelight which reflects the contrariness of the donors in respect of one major land gift. During the period of the old goldmining boom in the 1870s, one parcel of land was adjudged to be potentially valuable and the givers demanded its return. This, of course, was an offensive action to adopt and was considered as being unchiefly. In his

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Chapter 17: Te Whakatohea

disgust, one of the Te Whakatohea leaders reprimanded the donors partly by reminding them, 'I te hekenga o te hupe ki raro-ka kore e hokimai ki te i hu' (When the snot is thrown to the ground, it will never return to the nose).

As time progressed into the 19th century more additions were made to this tribe. Some Bay of Plenty tribal sections captured during this period were brought back from far-flung battlefields and they in turn were incorporated into the tribal affairs of Hauraki. They proved staunch warriors in the conflicts during the Marutuahu sojourn in the Horotiu and it was during one particular battle that this mixed but cohesive group distinguished themselves because of their refusal to yield. It was the Ngati Tamatera chieftain, Tuterangi-Anini, who bestowed upon them the full tribal name, Te Whakatohea (The Persistent Ones), of which they became inordinately proud. Te Whakatohea of Hauraki must not become confused with the Mataatua of the same name—although it is established that some of them were included in its mixed composition.

Among their ranks were members of the Ngai Tai, Ngati Ira and Whakatohea of the Mataatua district of the Bay of Plenty. Because of Tuterangi's relationship with some of them, he accorded them some respect. Just prior to the signing of the Treaty of Waitangi, the incessant tribal wars had almost ceased and, with the growing influence of Christianity, those people who had been displaced, were returned to their own tribal areas. In the main, Te Whakatohea remained intact as the Hauraki tribal section. Those who did not return invited relatives to join them, which they did, and the Marutuahu became all the more rich culturally for their presence. Strong and independent as they were, by the 20th century they had inevitably become absorbed into the local tribes. Although the name fell out of use, some Maori families are vaguely aware of their Te Whakatohea background (with, one hopes, more than some modicum of pride—which Te Whakatohea have so deservedly earned).

Note

Ihimaeara Rawhirawhi, who in 1938 was an elderly relative of the writer, was partly of Te Whakatohea and provided much of the above information. According to him, when the Hauraki chieftain, Taraia, died in 1872, he left a living legacy consisting of some of these descendants. They were most reluctant to sever links forged with their former rangitira and sought the care and patronage of his grandson, Haora Tareranui, who was the writer's granduncle.

Under Haora's sheltering mantle they became part of his extended family structure living at his Opakura pa and farming his Ohinemuri lands until the time of his death in 1934. There they contracted very close marriage alliances and finally became absorbed totally within the local tribespeople.

In 1959 whilst carrying out a field survey about Omaio in the eastern Bay of Plenty, the writer was royally entertained by a section of the Whakatohea and Ngai Tai people residing there. Some indeed related to their association with Hauraki, naming various tupuna of Ngati Maru origin to whom they were undoubtedly linked.

5

NGA IWI O HAURAKI—THE IWI OF HAURAKI

Some eight years later a very fond friend and astute scholar, Matiu Te Hau of Opitiki, visited Hauraki seeking relatives who had migrated last century in order to join kin already established there. He recalled having lived with them for a short time at Te Puru about 1928.

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1988   Hauraki Maori Trust Board   No. 228

ANALYSIS

4. Hauraki Maori Trust Board constituted 5. Membership of Board

6. Annual hui

1988, No. 228

An Act to establish the Hauraki Maori Trust Board [21 December 1988 BE IT ENACTED by the Parliament of New Zealand as follows:

1. Short Title and commencement—(1) This Act may be cited as the Hauraki Maori Trust Board Act 1988.

(2) This Act shall come into force on the 28th day after the date on which it receives the Royal assent.

2. Interpretation—In this Act, "the Board" means the Hauraki Maori Trust Board constituted by section 4 of this Act.

3. Act to bind Crown—This Act shall bind the Crown.

4. Hauraki Maori Trust Board constituted—(1) There is hereby constituted a body corporate to be known as the Hauraki Maori Trust Board, which shall be a Maori Trust Board within the meaning and for the purposes of the Maori Trust Boards Act 1955, and, subject to the provisions of this Act, the provisions of that Act shall apply accordingly.

(2) The beneficiaries of the Board shall be the descendants of Ngati Hako, Ngati Hei, Ngati Maru, Ngati Paoa, Patukirikiri, Ngati Porou ki Harataunga ki Mataora, Ngati Pukenga ki Waiau, Ngati Rahiri Tumutumu, Ngai Tai, Ngati Tamatera, Ngati Tara Tokanui, and Ngati Whanaunga.

5. Membership of Board—(1) As soon as practicable after the commencement of this Act, the Governor-General shall, on the recommendation of the Minister of Maori Affairs, appoint

2   Hauraki Maori Trust Board   1988, No. 228

such number of persons not exceeding 12 as the Minister thinks fit to be the initial members of the Board.

2. Each initial member of the Board shall hold office until his or her successor is elected and comes into office under subsection (8) of this section.

3. The Board shall cause to be prepared a roll containing the names and addresses of all adult beneficiaries of the Board, and, as soon as practicable thereafter and not later than 2 years after the date of the commencement of this Act, the Board and the Secretary to the Board shall do everything necessary, in accordance with Part III of the Maori Trust Boards Act 1955 to hold an election of members of the Board.

4. If, by regulations made under section 56 of the Maori Trust Boards Act 1955, the Governor-General makes provision for the representation of specific sections or divisions of the beneficiaries of the Board, the roll prepared under subsection (3) of this section shall also show the section or division to which each beneficiary belongs.

6. Annual hui—(1) The Board shall in every year hold a hui at which it shall report on its activities and its plans for the future to the beneficiaries.

2. Not later than 2 months before the date of the proposed hui in any year, the Secretary of the Board shall cause public notice to be given to the beneficiaries of the Board of the date and place of the proposed hui.

3. Section 46 (2) of the Maori Trust Boards Act 1955 shall apply to every public notice required to be given under subsection (2) of this section.

This Act is administered in the Department of Maori Affairs.

© Government of New Zealand 1988.

Applications for permission to reproduce or publish this legislation should be made to the Government Printer, P.O. Box 12-411, Wellington, New Zealand.

WELLINGTON NEW ZEALAND: Printed under the authority of the
New Zealand Government by V. R. WARD. Government Printer-1988

Title

1. Short Title and commencement

2. Interpretation

3. Act to bind Crown

APPENDIX 2: IWI AFFILIATION OF PEOPLE OF NEW ZEALAND MAORI DESCENT RESIDENT IN NEW ZEALAND

Iwi   1991   1996

Northland/Auckland Iwi

Northland/Auckland Iwi not further defined   2,331   4,260

Te Aupouri   6,720   7,089

Ngati Kahu   4,275   5,862

Ngati Kuri   1,395   2,394

Ngapuhi   92,976   95,451

Ngapuhi ki Whaingaroa-Ngati Kahu ki Whaingaroa   453   354

Te Rarawa   5,919   8,133

Ngai Takoto   186   303

Ngati Wai   3,009   3,174

Ngati Whatua   9,357   9,810

Te Kawerau   120

Te Uri-o Hau   90

Te Raroa   456

Hauraki Iwi

Hauraki Iwi not further defined   390   420

Ngati Hako   456   594

Ngati Hei   177   306

Ngati Maru (Marutuahu)   384   1,500

Ngati Paoa   1,692   1,872

Patukirikiri   15   27

Ngati Porou ki Harataunga ki Mataora   12   81

Ngati Pukenga ki Waiau   3   102

Ngati Rahiri Tumutumu   57   66

Ngati Tai   96   186

Ngati Tamatera   903   1,392

Ngati Tara Tokanui   204   195

Ngati Whanaunga   177   264

Waikato/King Country Iwi

Waikato/King Country Iwi not further defined   15,399   18,711

Ngati Haua (Waikato)   591   2,328

Ngati Maniapoto   21,936   23,733

Ngati Raukawa (Waikato)   909   2,517

Waikato   22,230   23,808

Ta Arawa/Taupo Iwi

Te Arawa/Taupo Iwi not further defined   27,000   26,472

Ngati Pikiao   1,962   3,411

Ngati Rangiteaorere   135   84

Ngati Rangitihi   345   585

Ngati Rangiwewehi   585   1,092

Tapuika   387   633

Tarawhai   24   66

Tuhourangi   711   1,230

Uenuku-Kopako   81   72

Waitaha (Te Arawa)   84   174

Ngati Whakaue   1,824   3,264

Tuwharetoa   24,066   28,998

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Appendix 2: Iwi Affiliation of People of New Zealand Maori Descent Resident in New Zealand

Bay of Plenty Iwi

Bay of Plenty Iwi not further defined   999   1,392

Ngati Pukenga   576   798

Ngaiterangi   6,321   6,822

Ngati Ranginui   4,479   6,822

Ngati Awa   9,795   11,304

Ngati Manawa-Ngati Whare   873   1,314

Ngai Tai   1,152   1,434

Tuhoe   24,522   25,917

Wha katohea   5,637   7,350

Te Whanau-A-Apanui   7,182   7,971

East Coast Iwi

East Coast Iwi not further defined   222   1,398

Ngati Porou   48,525   54,219

Te Aitanga-A-Mahaki   2,742   3,114

Rongowhakaata   2,358   2,952

Ngai Tamanuhiri   546   909

Hawke's Bay/Wairarapa Iwi

Hawke's Bay/Wairarapa Iwi not further defined   249   594

Rongomaiwahine   1,254

Ngati Kahungunu ki Wairoa   2,274   3,465

Ngati Kahungunu ki Heretaunga   1,167   1,350

Ngati Kahungunu ki Wairarapa   141   1,047

Kahungunu, area unspecified   41,778   40,380

Rangitane (Hawke's Bay/Wairarapa)   156   378

Source: Census of Population and Dwellings, 1991 and 1996, NZ Statistics

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