*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;
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.
Awaitaia did not support the King Movement.
- 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
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.
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.
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.
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 1st
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 2nd
wife of his brother.
