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.