Puhaanga

Ngati Mahanga claim descent from Puhaanga, the first Tainui child to be born in the new land, Aotearoa.  Some scholars have called him the ancestor of the Raglan branch of the Tainui Family.  His mother, Hineraku was confined with Puhaanga both prior and during the migration to Aotearoa, from Rangiatea (an island in the Leeward Group of French Polynesia) and two specific accounts support this tradition.

Rore Erueti (30.12.48) gave an account as follows :

"Putetere was named after the swelling of his grandmother, pregnant with Puhaanga, he married his cousin, Hinetemoa, daughter of Hotuawhio.  Uetihi, Uenoko, Ueraki and Uetapu all had "Ue" as part of their names in memory of the act of their ancestress, Hineraku having lowered the dignity of her elder sister while pregnant with Puhaanga"  (Pahira's manuscript)

Tita Wetere adds to this korero also :

"She [Hinerakau] was pregnant during the voyage, and laboured at Kawhia, Puhaanga refers to the Mouth to Mouth that was given to her by the Tohunga"

Mahanga Tainui - Mahanga Tuhoe

The focus of this blog, is to clearly differentiate two distinct Maori Rangatira of the Classical Maori era.  Both Men were named Mahanga, one was a Tainui Ancestor, and the other a Tuhoe Ancestor.  However, Elsdon Best in his book, Tuhoe ; Children of the Mist (1925), merges details about both men into the Mahanga, that he was documenting in his historical account about the Tuhoe people.

Elsdon Best, introduces his readers to Mahanga, as the son of Taneatua, whom he says settled at Putauaki (Mount Edgecumbe, Kawerau).

He goes on to say that later, Mahanga, settled in the Waikato District, and that he left descendants somewhere in Kawhia, "Te Awaitaia being, it is said, so descended".  This is the point at which Best merges the two men.  The Mahanga (of Tainui Waka); that Ngati Mahanga is descended from was the son of Tuheitia;  and was born north of the Raglan Harbour.  Tuheitia was 10th in descent directly from Hoturoa the Navigator of the Tainui Waka.  The descendants in Kawhia belong to Mahanga, the son of Tuheitia; and Te Awaitaia is absolutely descended from him; this however has no correlation with the Tuhoe Ancestor - Mahanga; and Elsdon Best is quite wrong in saying so.

Best goes further to say, that Taneatua was living at Purakau.  Purakau was the known pa of Mahanga in the Waipa District.  Purakau or Purakautahi as it was also known is on the confluence of the Waipa River and the Kaniwhaniwha Stream.  The Hinterland of Waikato Country, and Taneatua from the other side of the Island would never have lived here.  Such is the unlikelihood of this, that it borders on the absurd.  

The view of Purakau from the Te Pahu Road

An aerial view of Purakau as being on the confluence of Waipa and Kaniwhaniwha

Most importantly though is the whakatauki that Best accredits to Mahanga.  

    "Mahanga, whakarere kai, whakarere waka"

     "Mahanga who abandoned food and canoes".

This is a point of contention, because the earliest publication of this whakatauki was by Elsdon Best in 1925.  Then Lesley Kelly (1949) in Tainui : Hoturoa & his descendants, some years later quotes Elsdon Best and places this whakatauki alongside the story of Tainui waka's Mahanga.  So ... the question remains which Mahanga, does this whakatauki refer to.  Kelly, quotes Best heavily throughout his book, and gives point of reference to Best's contention that Mahanga was the son of Taneatua.  He glazes over this by merely saying that it supports a contention that Mahanga was in Tuhoe for part of his life, when this might have been an opportune time to make the distinction of there being two Mahanga.

In the Moerangi Investigation of Title (Mercer MB 12 - 14) that was held in 1909, Tai Rakena said that the whakatauki was a Tuhoe whakatauki; and his tenor - was that it wasn't necessarily a whakatauki that was alluded to Mahanga, the son of Tuheitia; hence was could conclude, that the whakatauki could just as easy be about Mahanga, the son of Taneatua. In this instance, Lesley Kelly could have used this proverb to add detail to his somewhat short account of Mahanga, te tupuna o Ngati Mahanga, i roto  i Nga Iwi o Tainui Waka.

Te Heruika I - of the Ngati Whare section of Ngati Mahanga

This post provides a correction to a table of whakapapa published by Apirana Ngata in Nga Moteatea (1st ed.) In particular, the table that accompanies "55. He Waiata aroha mo Tikaokao" (p.180) - the lineage of Te Heruika, the son of Karohia of Ngati Whare [descendants of Wharetipeti] and Mapihi of Ngati Whawahakia. 

Ngata's table records Te Heruika as a son of Wharetipeti.  Although Wharetipeti was his tupuna, he was not his Father. 

The parts of the table that are correct, in that they align with the version of the Whanau are :

1. Pumipi Tonga and others (me etehi atu) were the children of Tiatia Te Heruika. 
2. Paroto Wanihi and Piniha Wanihi were the sons of Marepo. (There were also two daughters, Taemaringi Waikaukau Tai Rakena (Mrs) and Te Raa Ngaruhe (Mrs).
3. Heruika II had two daughters Tiatia and Marepo. He also had two sons, Wharepuhi Taiki te Heruika and Moumou te Heruika.

Corrections:

1. Heruika II did not marry Taokeka.  Taokeka was his Mother! He married Waikaukau, daughter of Paati and Ripeti.
2. Heruika I married Taokeka, who was Ngati Waiora from Mokau.
3. Heruika I was the son of Karohia and Te Mapihi (as recorded above)

Note: Correct names except in the wrong place suggest perhaps transcription or typesetting errors.  

The siblings of Taokeka - wife of Te Heruika

The wife of Wharetipeti, Ngauru (in full Ngauruwahanui) could possibly be from Mokau as suggested here by Ngata; though this is more likely to be a description that fits Taokeka more accurately.  According to Te Wharepuhi alias. Taiki Te Heruika; Taokeka was from Mokau; and that her brother Herewini returned to live in Mokau after his brother in law, Te Heruika died.  This suggests that for a time, Herewini lived in the area with his sister and her husband.  He goes on to say, that Taokeka lived at Te Makaka; which is in the vicinity of Rahinui, in a large kainga known as Kaoroa.

NGA KOTIKOTI MATUA I ROTO I TE IWI O NGATI MAHANGA

*An updated edition of this essay is well overdue. 

*Remove the emphasis on "Division". 

RUATEATEA – HOURUA / HAEATA – TE AWAITAIA / HAUHAU – KUPAPA

*Dividing factions within Ngati Mahanga

Moanaroa and Awaitaia

Dissension and divisions have been a notable aspect of Ngati Mahanga History for close to two hundred years. Probably the most impressionable, is the division that arose whereby part of the tribe became “hauhau”, and another part “kupapa”.

WIDEN THE CONTEXT

*Signatories of the Waikato Version of the Treaty of Waitangi   

*A number of which were Kupapa during the Waikato War. 

By definition, “Hauhau” was a term applied to Maori who joined Tawhiao's resistance against the attack of the government forces in 1864. They were also called “rebels”/”rebel natives” and “Kingites”. The predominant faction of Ngati Mahanga, that participated as “hauhau” were the Ngati Ruateatea under their chief's, Haeata Mahanga and Kati Te Rakena. Mahanga Hauhau – Aramiro.

*There were other Ngati Mahanga that joined Tawhiao's resistance. 

“Kupapa” were those that abstained from participating in the war effort; remaining aloof, and to an extent pro-government. They were also called Queenites; though this was not an indication of their true allegiance or intention. The predominant faction of Ngati Mahanga that abstained from the war effort/rebellion were the Ngati Hourua under Wiremu Neera Te Awaitaia. Awaitaia was not alone in this choice, important chiefs that were also Kupapa, were Waata Kukutai (Ngati Tipa), Te Aoterangi, and Kiwi Te Huatahi (Ngati Tahinga). This essentially meant that much of the West Coast was categorically Kupapa. Mahanga Kupapa – Whatawhata.

*Include the Pou "Kupapa" in this narrative. 

*Make Reference to the Kupapa Whare in Ngati Tahinga

Now to be accurate, Awaitaia's true allegiance was to himself and to his own “Rangatiratanga” - or, to his own chieftainship and status. In other words, he was a Mana unto himself, and would not give allegiance to Potatau. There are complex issues here, but the important factors are these;

1. Awaitaia and later his nephew Hetaraka were in dispute with the King Movement over the land at Ngaruawahia.  They insisted that Ngaruawahia was part of the Ancient domain of Mahanga; and to this effect, it was land that belonged to Ngati Mahanga.
2. Awaitaia did not support the King Movement.   
3. Awaitaia remained Christian (Wesleyan) and Kingitanga was inextricably tied to the religion of the tohunga.  

It is important to note here that the term “kupapa” does not mean “traitor”, and an interpretation such as this indicates an ignorance of the factors involved. Te Awaitaia was a man of unquestionable Mana and influence over his own people within his own ancestral territory, to give allegiance to Potatau would have been demeaning of his own status; and he was not about to do that in any situation. 

It is recognised by historians, that Kupapa has often been a method by which some Maori used it as a vehicle to settle old scores with former enemies, it is vital to say here; that this was not the case with Te Awaitaia. We can know this because in comparison with other Kupapa chiefs, Te Awaitaia and Ngati Hourua generally did not play large roles in the war effort. Awaitaia was not a fighting Major, and there is plenty of evidence in support of that.  At the battle of Maungatautari, Awaitaia relented and sent warriors to assist the resistance. 

*Need to articulate Te Awaitaia's position more precisely with references.  

Mahanga Hauhau – Aramiro

So now, it begs the question – what of the Hauhau faction of Ngati Mahanga ? And why did Ngati Ruateatea choose to join Tawhiao's resistance.

To digress briefly, mention must be made here of the Ngati Mahanga chief, Tapatai later known as Punatoto. Now in his time, he was regarded as the Paramount chief of Ngati Mahanga. We can acknowledge that his ancestry was a direct uninterupted Male line of descent from Mahanga – the term applied to such a chief is - Te Ure Tarewa. This cannot be said of any other chief of Ngati Mahanga. (see end note 1). Tapatai can be credited with increasing the territory of Ngati Mahanga, and Wha[i]ngaroa or Putoetoe as it was known, became an important settlement area (see end note 2).

The west coast battles that followed later, saw Ngati Mahanga and their allies leading further sucessful campaigns against Ngati Toa; and eventually taking the entire West Coast. The Hero and leader of these sucessful battles was Te Awaitaia; and he subsequently became a celebrated chief; which much supporters. By this time, Tapatai was an aging man; and overshadowed to some degree by the sucesses of young Awaitaia's military career.

At the death of Tapatai; the question of his successor, became a point of contention.

Tapatai had three sons; Moanaroa, Honeri and Waapu.(see end note 3) At the same time though, Te Awaitaia had attained a chieftainship of his own, and was the recognised leader of Ngati Hourua; the descendants of the Ngati Mahanga warrior chief, Te Ahooterangi. (see end note 4) Te Awaitaia had distinguished himself as a force to be reckoned with; and had added exponentially to the land holdings of the tribe, in a sense; a paramount contribution. Evidently his praises were being sung, even while Tapatai was alive; though Tapatai's position as Paramount chief remained unquestioned for the duration of his life.

On his death though, was quite another matter.

This event, was to be the beginning of Ngati Mahanga's division. Te Awaitaia's supporters elevated him as the most appropriate successor to Tapatai, and indeed the majority was theirs. However, the Ngati Ruateatea refused to support this; and were extremely vocal about their opposition to the idea. Haeata Mahanga Pikia, who was connected to Tapatai's family through his Mother, Aouru Tipene; brought question of “teina whakapapa”, and these were his principle grounds for a refusal to acknowledge Te Awaitaia's nomination. Haeata Mahanga was a chief in his own right, and his Mother was a high born Puhi; which he believed gave him an entitlement, especially if the position was not going to be filled by any of Tapatai's descendants.

In fact, so powerful was Haeata Mahanga's opposition to the notion of Awaitaia's chieftainship; that minor skirmishes broke out; which resulted in the expulsion of Ngati Ruateatea from the conquered territory. Ngati Ruateatea maintained that they were second only to the house of Tapatai, and that they would never recognize Te Awaitaia as their Paramount chief.   

*Ngati Ruateatea left Raglan to live in Waitetuna (Te Rape), Haeata Mahanga later went to Whatawhata. 

*Need specific citations for relations between Ngati Hourua and Ngati Ruateatea. 

So some years later, when Potatau was made King; and his successor, Tawhiao rallied a force for his resistance; the Ngati Ruateatea naturally joined the opposite side of their former opponents; Awaitaia and the Ngati Hourua. Of course, there are further factors involved here, there always is; but the most important point of fact, is that Ngati Ruateatea were already at odds with their Ngati Hourua relatives; so they were always going to take the opposing side. It is then, the same scenario as Te Awaitaia and Potatau. Te Awaitaia was already at odds with Potatau, so like Haeata Mahanga Pikia; he was always going to take the opposing side.

*Specify the evidence that leads to this presumption.  

*This may not have been the only reason for Ngati Ruateatea's joining of Tawhiao's resistance.

These are the two historical dissensions that I believe form the foundations of our tribal position; and they were certainly the factors that came into play during the 1860s up until the turn of the century. Of course intermarriages between Ngati Ruateatea and Ngati Hourua have had unifying effects to a degree, and many of our tribe can claim lineage to more than one of the three factions.

*All this means, is that we have a different history in parts. 

*These so-called factions are strong identities within Ngati Mahanga.   

(1) House of Tapatai

(2) House of Haeata Mahanga and the Ngati Ruateatea collective of his supporters

(3) House of Te Awaitaia and in turn the Ngati Hourua collective of his supporters

It however, continues to be an underlying feeling of contention. Some know part of the story, or some of our people just feel that there is a continued division existing and they don't quite know why ? Embracing our history, and our previous divisions; is really the key to moving ahead; and perhaps in the new structures that the new generation forms.

Mauri Ora Koutou Nga Mahanga Karangamaha

(May 2013)

Authored by Paretutaki Hayward Jr

Commissioned by Awarutu Samuels

End notes

1. Tapatai led a sucessful campaign against the Ngati Koata at Whaingaroa; the Ngati Koata survivors fled to the safety of their Ngati Toa relatives in Kawhia; and ownership of their land at Wha[i]ngaroa passed to Ngati Mahanga according to Maori custom.
2. Twenty Years after the taking of Wha[i]ngaroa, Ngati Mahanga and much of Waikato were involved in a series of battles that saw the entire west coast change hands from Ngati Toa under Te Rauparaha, to the chiefs of Ngati Mahanga, Ngati Hourua, Ngati Haua, Ngati Whare and Patupo.
3. Beside the three sons, Tapatai also had two daughters, Kakaramata also known as Harata - the eldest child, married Tawhi; and their descendants are the Kingi family. The second daughter, and said to be the youngest; was Ritihia, she is the ancestress of the Edwards and Hamiora family.
4. Ngati Hourua tuturu, as it exists within the Mahanga Whakapapa Framework are the descendants of Te Ahooterangi and his two wives, Rawhatihoro (who was the daughter of Te Ure Tawera “Kuku”) and Parengaope (daughter of Te Kanawa, and a recognised connection to Ngati Maniapoto – in the collective of Nga Uri a Muriwhenua. Ngati Hourua as they are is the result of important 1^st cousin unions; that are not yet evident in other Ngati Mahanga tables. The author asserts that Ngati Hourua as a section of Ngati Haua; refers primarily to the descendants of Umukiwhakatane and his wife Parengaope. Umukiwhakatane was a brother of Te Ahooterangi, and upon his death, his wife Parengaope became the 2^nd wife of his brother.