Te MaahuTaapoanui a giant man who lived in a valley called

TeManawaOTeIkawhenua. TeMaahu had red hair and green eyes.

He was

the eldest son of TeMaahutipua known also as TeMaahuWhaNgaRoManga who descend from Tangaroa via Kaitangata ka moe ia Whaitiri. Tangaroa son of Ranginui the first heaven to man and son of I.O. Tangaroa lived in a kainga called Te Whootonga under the sea. The great hook of Maui called Te Murirangawhenua had caught itself on the lintel of Tangaroa’s whare. The location of Te Whootonga is under the current day Marae called Te Mahanga.

Tangaroa and his brothers had gifted the new lands to Maui. After

the arising of the North Island it was named Te Ika whenua A Maui

Tikitiki A Taranga. The immediate region became known as Te Matau A

Maui. Maui kaitiaki is the Pakaurua, a male sting-ray. Hence the entire

Ikawhenua is in this shape from the view of the atua. Te Matau A Maui

can be also seen from the sky, looking downwards on the Ikawhenua,

stretching from Te Mahia to Cape Kidnappers known to native Mauri as

Te Matau A Maui Tikitiki A Taranga. The hook of Maui, the hook of

sovereign identity, hook of leadership of the Ikawhenua, for it is the

royal lines, a parental identity that maintains the role of specific people

within Maui whakapapa. This authority transmitted to Te Iwi Katere. All

tribes live on the manawhenua O Te Ikawhenua A Maui Tiktiki A

Taranga. Te murirangawhenua is placed into a sacred cave located

within Waakapunaki.

TeIwiOTangaroa often visited the people of the whenua where

they enjoyed social occasions in the evening and night. Those who

returned to the sea in the mornings were sluggish from a night of social

get together were caught by the raising eye of Ra and turned into stone,

hence the many sea creatures found throughout the east coast in a

petrified state. Ra short for Ranginui. TeMaahu the senior parental line

of the region, his forefather Tangaroa lashed the shores on the eastern

side. TeManawaOTeIkawhenua is part of the original papa rock

structure amongst the whenua that arose from the ocean in the season of

Maui. The papa rock being short for Papatuanuku. In ancient seasons in

the past the face of the original continent land that arose above the sea

was called Hawaikinui Hawaikiroa.... The rock formation still exists

today and arises at Hikurangi te maunga and other ancient peaks

throughout Te Ika whenuaAMaui island. Maui uri married into the line

of Tumatauenga son called Tiki, hence the term tangatawhenua was first

coined. The people became known as Te Iwi A Maui. This ancient rock

bed also arises as WaakapunakiAMauiTikiTikiATaranga and

Ruataniwha Pa in Wairoa river where two taniwha live part of the

aboriginal people’s of Hawaikinui. To look into the eyes of these

taniwha can cause certain death, to be unto the earth’s wairua is to be

received into their world as one. For this trait also exist within the great

tohunga of Wairoa such as HaoraNgaRangiMataeo. Both taniwha live in

a cave system where there is today a petrified forest in a huge cavern.

Ancient practice of karakia by the tohunga is set with the rhythm of

leaves in the trees as the wind blows through them. This is karakia in a

divine state. The wind carrier of the voice of TePaeOTeRangi through

the cleansing agent of Tawhirimaatea. The leaves gave the tempo joined

by the tohunga voice within the puku. Both Tawhiri and TePae are sons

of Ranginui and Papatuanuku. The atua Haupapa is the prognosticate of

the faith Hauhau. Allowing Tawhiri atua to cleanse and purify the soul

of life is to allow Te Pae Pae O Te Rangi to karakia within. Hauhau used

the haa to smell scents and odour of all kinds revealing the state of life of

any species condition.

.

So it is the plants of all kinds created by Tane Mahuta also

contain the light of Ranginui retaining his healing power within that

season alone. This is linked to the universe above, for this is the will of a

living I.O. through his son Ranginui we give thanks to all life as it

sustains our wellbeing. It is by light alone one can travel into the

universe to the original home of all life and the birth place of Ranginui.

Tawhaki and Tane has completed this course of learning. The tohunga

viewed and believed that the light from the eye of Ra is the living I.O.

manifested as the first heaven the surrounds our Earth Mother. Part of a

universal seasons of 11 other heavens all descended from I.O. Streams of

glittering illumination from the eye of Ra travel through the haa of the

Earth is the life force of creation seeded by Ra upon the forests of

TaneMahuta carry rongoa, all life within the sea also carry the same

creation of rongoa is the same light that covers Papatuanuku body

embeding his healing colours into kamaka capable of revealing his

potential for life to have sustained itself. Within the many Kamaka is the

color of Ranginui in a solidify state capturing the healing essence of the

son of I.O. The force of I.O. creation is the only force upon Mother

earth, for it is this cadence and pulsation of universal power through

procreation that exist in natural phenomena. This natural phenomena can

be used by tohunga combining two or more elements together.

A major river in the ancient times flowed throughout the eastern

Ika whenua and through to the south island. The papa rock also arises in

the Manawatu gorge, known as TurangaOTeIka. This papa rock carries

on and joins TeWaakaAMaui whenua of the South island. Poumamu is

sourced from the south island region, (now known as

TakitimuOTeWaakaAMaui ranges) for religious and carving purposes.

Four great pou were fashioned from greenstone as the supporting

obelisks of the house of Ranginui and Papatuanuku in the ancient times

of Hawaikiinui. The eye of Ranginui had fired and carved through the

space the beginning of all life he had seeded seventy one tamariki within

the nga wharetangata of Papatuanuku, each tamariki holding a

characteristic of their parent which became the manifestation of life

upon Papatuanuku. Haupapa one of their tamariki resided at the southern

and northern part of the ancient continent of Hawaikiinui-Hawaikiroa…

now known as the Antarctic region. Haupapa lived on a circular maunga

called TeUpokoATokoOTeHaupapa near a lake. TeMaahu whakapapa

also connected to Haupapa and Tawhirimatea. Haupapa visited

TeManawa O Te Ika Whenua during the season where Ra was distant.

TeMaahu practiced the ancient natural phenomena arts of makutu and

TeIAtaputanga the ability to transform into a taniwha in the sacred

spring. In the creation times the Earth and Skyfather allow

transformation to take place at certain places. Similar to the

wharetangata O Te whenua located in Australia where the aboriginal

peoples dream time of creation occurred who also have connections to

TeIkaWhenua in the ancient seasons of Ra, their sacred place being the

wharetangata of papatuanuku that exist on their land called Uluru. After

the split of the continent aboriginal people still travelled to

TeManawaOTeIkawhenua. They were known as TeUruhaawea, curly

hair and dark skin tall people long before Waitaha, they were from the

north eastern lands of Australia. TeManawaOTeIkawhenua valley held a

sacred spring called TePunaATaupara, natural phenomena existed in its

incandescent green waters which is feed by an underground spring

which is said to be connected to the great southern land of Hawaikiinui.

Many other streams above the land link together to formed a river which

flowed towards a cliff edge cascading into the sea. The water from the

sacred spring is also used for baptism of tamariki in the name of

Ranginui shining eye the living sun that gives life to all things, this ritual

is completed as the son of I.O. arises in the morning. Bathing oneself

cleanses the body and soul by anointing the body with its waters. The

wairua of the water remains on the body for weeks. There is a rock

temple built near the spring connected by wairua to three eagles who are

kaitiaki of Waikaremoana. The temple called TeUpokoATeAriki. The

eagles are the only birds to fly above the spring, other birds never fly

directly above the spring as this causes their death by turning into stone.

A taimana stone is brought from Waakapunaki to the temple during the

season of Ra where he remained in one place above the horizon in the

same position, this stone was used for healing and wananga. Its origin

from TeWhaitiri an ancestor who lived in the heaven, he married Maui’s

daughter called KaiTangata. The stone is said to be the size of a kuri

back leg.

Te Manunui, (Moa) was farmed in the valley by the people.

Cultivation of the soil within small fenced areas produced taro, small

sweet kumara, native blue potatoe with red veins and puha. Cultivation

based on the cycles of 12 heavens which appears upon the whenua and

haa as the 12 seasons on Earth. When Papatuanuku moves she align with

various parts of the heavens influence. Hence the demi god Maui had

slowed his tipina Ra by karakia stopping his influence on the Earth

Mother. Ra is respected with inner reverence for he gives life to all

things upon Papatuanuku. For it is Ra that gave warmth to all living

things, made the plants grow that we may breath and coexist with all life

upon Earth Mother, gave rongoa to heal, food to eat, for it is Ra that

adorns our whenua. Ra that seeded all life as man seeds the garden for

cultivation and woman to raise the children and crops. Tawhero bark is

boiled in a clay pot over the ambers to produce a liquid used for the

treatment of skin issues and burns. Rongoa was extensively cropped and

processed in the valley. Durring volcanic eruption the people sheltered

from the ash in caves. Most whare built out of stone connected to natural

caverns as volcanic eruptions could not saturate the entire area or burn

the inhabitants. The Manunui became extinct due to these volcanic

occurrences. Much of the forest burnt. The last of the manunui were

badly burnt and care for by the people in the caves at Wakapunaki.

The songs of many birds could be heard throughout the valley. In

the evenings the sky blackened with Titi who lived in the cliffs known as

TeAhititi and others birds returning from the sea. Another temple of

learning was known as Te Ariki a smaller stone house built above the

valley, other scared temples holding stone altar were built to give thanks

to the atua such as TeHautaruke temple where Haere lived. Haere

whakapapa descend from Tawhirimaatea and Uenuku.

It was common for people to use transformation links within their

own body which is projected to other species where you could extend

your view through their eyes to view your environment. These ancient

practices had their origin to the great forest of TaneMaahuta of

Hawaikinui. A carving wananga was established in the image of

TaneMahuta wairua. Other carving wananga established by Rua a

younger brother of TeMaahu base on Tangaroa wairua, the origins of

TeReoRua was also established wananga connects other wananga

throughout the Ikawhenua. Te Maahu first wife was called TeKauAriki,

she was from the line of ancient Ariki who descended from Tiki, they

both lived at Waikotikoti and other kainga used for seasonal gathering of

food. Her father was also a great tohunga of the whenua, an expert in

growing food from the land. He used the soft clay to encase the carcass

of the Titi bird. The clay vessel placed into the fire to cook. TeMaahu

and TeKauAriki spent time at NgaMakaweOMaahu where she often tied

the hair of TeMaahu with a special flax. TeMaahu and his brothers hair

was cut at TeWakotikotiAMaahu and place carefully away before night

fall. TeMaahu brothers TeTauira, TeHau, Rua and others used

TeWaiWhakaataAMaahu as a reflective whakaata in order to read the

truth about themself. The ancient ancestors would also appear in the

water within their face. This frightened the brothers at times. TeMaahu

had fought with Haere a small ancient rainbow atua who miss lead the

people during the bapistism of TeMaahu son. Haere left a spot upon his

son face. TeMaahu ka moe ia TeKauariki, ka puta ia Haumapuhia,

TeTokouri, TeTokotea, Mapuna, Kaiure, TeTokoOTumatauenga,

TeTokoOTawhirimatea and TeRangiTaupiripiri. Their first child born

Haumapuhia, some say it was a female child, others say it was male.

Haumapuhia was baptized in the sacred spring. Haumapuhia would often

sit in a cave below Panekiri cliff top. This is where he had a view of the

valley. He would often feel the earth moving and spoke to his ancient

mother papa voicing his concerns. There he would sing to his ancient

mother papa a song that spoke about the beauty of the land and ancient

forest of TaneMahuta would be lost. Papa whispered that nothing is lost

for it is born again and again within her bowels. Papa warned

Haumapuhia that one day he will become apart of her. One day

TeMaahu, Haumapuhia and TeTokoOTumatauenga with their kuri

travelled along a great river bank to Heretaunga where TeMaahu visited

his other wife at a place called Te O Maahu named after him. As they

were travelling up a tributary TeMaahu noticed his kuri was barking at

red hair taniwha. The taniwha came up from the riverbed to see who the

visitors were. The kuri defecated in seeing this creature. TeMaahu was

amused at this sight and named the tributary TuTaekuri te awa. The eels

found their as long as a carved pou. To catch them required karakia.

TeMaahu’s people lived through out the coastal region living on various

maunga. On returning to Waikotikoti Kauariki would listen to all the

stories from an excited Haumapuhia. Haumapuhia spent his early life

helping his mother’s father maarakai. Hau loved the mother Earth and

prepared the ground for planting. He learnt karakia of Ra and the

planting of seed by man where the crops grew. It wasn’t long before he

had his own children. One day Te Maahu asked one of his children to fill

the gourd with water from the blue spring. Haumapuhia was busy talking

to a kereru. Maahu called out again, to any of his children to fetch some

water, Haumapuhia called out he was busy talking to the kereru, Maahu

said such a asinine remark replying the kereru eyes are fooling. Maahu

became offended by his children’s action. One of the other children

quickly grabbed a gorge and run to the nearest spring and filled the

gorge with water from the sacred green spring. Maahu was so angry that

the sacred green water was used to fill the gourd. Such a common gourd

was used. Maahu picked up the gourd and tipped the sarced waters back

into the spring then placed the gourd into the fire. Maahu chose another

gourd and went to the blue spring himself, holding the gourd under the

water he uttered a malediction to himself, Maahu then passed by the

green spring and asked the ancestors of Hawaikinui to forgive his

children, his children appeared near the spring sorry for their

disobedient. Maahu turned his children into stone, the stones became

known as Te Whanau A Maahu. It wasn’t long before Hau arrived.

Maahu looked up to see the spot Haere had left on Hau face. He felt he

was to blame. Maahu grabbed Haumapuhia and placed his head then

body into the green waters. Haumapuhia felt his father power.

Haumapuhia cried out papa change me into a taniwha O ancient one, on

hearing this papa granted Haumapuhia wish. Hau became a mighty

Taniwha. Hau tail slipped through his fathers hands and into the papa

carven he swam. Maahu could see his son earth quakes rupturing and

burst opening the earth before him. As a mighty taniwha he was never to

return to the life of light and darkness on the earth as the flickering rays

of the light of Ra turns taniwha into stone. Hau headed underground in

many directions carving out other valleys, at Huirau maunga he struck

the papa rock there carving out a gouge called TeWhanganuiOParua. On

panicing Hau tore out the earth creating many trenches and claw holes.

Hau then took direction westward carving out deep trenches again

hitting the papa rock. Hau turned and headed toward the east where he

knew Tangaroa his forefather lived, he ram into a hard rock structure

called TeWharawhara near Onepoto, as he arose to surface over the

waterfall he could hear the creatures of Tangaroa, he knew his safety

was reaching the ocean, the light of Ra turned him into stone at

TeWhaangaromanga, thus creating the lake. Te Maahu looked across the

Lake to see the rippling dashing waters due to his son actions. TeMaahu

called the lake ko Waikaremoana te moana. Maahu knew the process of

turning into a taniwha would take time, feeling sorry for his action he

used his powers bringing fishes to Hau, so he may eat them before the

stone set. TeMaahu left Hau children with Rua at Waikaremoana, while

the rest of the whanau moved to TuranganuiAKiwa. From time to time

you can hear Hau murmuring in the wind as the waters of

Waikaremoana ripple. Te Mahu would often sit on the hill looking

towards Waikaremoana and remembered the seasons spent with his son

Hau, drawing a tear which is carried through the haa to his son. Some

say the faces of the old people can be seen in the faces of the eels and

they are to be left alone.

Te Haenga Paretipua (koia tahi te tangata rangatira o Kahungunu

1931); Ko Te Poho O Tapuwae te kainga, - ( te pareke-reketanga-a-nga-

rangatira); Ko Te Haenga Paretipua O Te Matau a Maui te manatipuna;

Ko Kahungunu ki Te Wairoa ho-pu-pu, ho-ngenengege, matangi-rau te

awa; Ko Waikaremoana te moana. Ko Te Kapuamatotoru te haapu;

TeHaenga mother RewaiMotomotu also known as

RewaiNgaRangiMataeo, Rewai TeKoari is the first born of

Rawiniahineiaohia ka moe ia NgaRangiMataeo. For it is

Rawiniiahineiaohia matamua chieftainess of Ngati Ruapani and direct

descendant of Haumapuhia. Ngati Ruapani whakapapa is linked to this

great taniwha of Waikaremoana. The land vested in the senior line on

behalf of its peoples, their food source, their manakitiatanga and awhi,

their kainga and place of residents. NgaiTahu whakapapa is also linked

strongly to the Lake through TeHaenga father known as WiTeRama and

other names. TeHaenga’s mother Rewai Motomotu lived on the western

side of the Lake between Kaitawa and TeWhaitiri with Wi Te Rama.

There Pa called Pa Te Kapua, short for Te Kapuamatotoro. Te Kooti

stayed at their Pa where he and his men used the Lake waters nearby to

travel by canoe to the upper regions. Te Kooti men would talk about the

colonialist arriving to seize the land. Kupapa Maori were scared of Te

Kooti and his men due to the nature of tapu and their vehemently

aggressiveness towards colonialist who ventured into tribal lands. They

spoke of the land court sitting where whanau members were left out of

proceedings.

Hauhau was chanted around a carved pou at the Pa. Te Kooti had

gathered 500 men fully armed. Wi Te Rama hosted the Hauhau faith o te

ha of the whenua where their karakia called for Haupapa O Te Rangi to

force the colonialist to turn away from their lands. Te Kooti told Wi Te

Rama he and his men were camped near a river when they had heard

colonialist arriving near their camp, Te Kooti men were already in

position and observed colonialist troops moving towards them, kupapa

Maori who travelled with them had sensed things were not right and

retreated firing shots from their horses. Leaving the colonialist to engage

Te Kooti and his men, the colonialist fired their guns towards his camp,

Te Kooti and his men returned fired with intense force and shot a

uniform officer called Captain Carr who Te Kooti knew and others were

wounded. The colonialist troops then retreated to join another group

under Colonel Fraser. Hauhau whanau said there were a number of

regiments arriving, including kupapa maori from Ahuriri who they

recognised. Te Kooti and his Hauhau men allowed the colonialist troops

to take their wounded. By the light of the full moon the colonialist troops

moved out of the area under heavy rain, snow and wind delivered by

Haupapa O Te Rangi. Other colonialist dead were left their as they were

not found by their regiment.

WiTeRama was threatened by kupapa Maori and pakeha soldiers

who attempted to forced his people from the Lake. Hence the deep

divisions found in tribal society, can be considered as a cause of haapu

division based on colonialist practices and the lateral violence that

follows. The lake invaded and attacked by colonialist troops and kupapa

maori called the Queens men, two hundred of them in total lead by Ihaka

Whaanga. Ihaka Whaanga and other chiefs were used by the colonialist

as a tool to speed up the process of assimilation of native Mauri into a

growing colonialist regime. Kupapa are listed as Pihare, Ranui Potaua,

Tahana, Rewi Kahea, Paora Kautuku, Rongo, Tipene Rakana, Ateremo,

Rerekaipuke, Tipene, Hopa, Hone Waikato, Te Otaea, Hare Atua, Piripi

Te Amo, Wi Paaka, Kararama Paihu, Epeniha Whanga, Paora

Matawhio, Pango, Ihaia Para, Anaru Takahia, Rehimana Pakari, Hami

Te Rarere, Tika, Moa, Pera Tawhi, Wi Parau, Wi Tararuru, Paora Toki,

Hemi Kipa, Hare Kahuroa, Matiu Karahaenga, Wi Paparua, Ihuia

Hakumanu, Pata Mete, Inore, Hami Te Hau, Heri Wenuku, Henare Puki,

Rihimona Marangi, Pere Maere, Pani, Kara, Wi Paetarewa, Tio Wiwi,

Paora Tunge, Hirini Tawhao, Ata Te Kara, Epeniha Hape, Rewi Tarona,

Hirini Puki, Paora Onekawa, Raharuhi Tuareho, Hirini Kereru, Hakopa

Pirau, Ihaka Pai, Paora Te Kahu, Aporo Te Huiki, Paauera Te Aitu,

Taimona Te Huango, Piripi Te, Hirini Tahurokau, Eraihia Takotoroa,

Hauuera Runga, Te Oere Tangihaere,Hemi Paki, Arohato, Te O Taia,

Huma, Wiremu, Apiata, Taira, Nere, Ahipene, Hemi Whakatamariki,

Ahipere Naho, John Hawkins, Kereopa Arawe, Hare, Wi Kingi, Te

Honata, Eriha, Kereopa, Hemi, Winita, Hohepa, Hira, Paora Tipene,

Piripi, Hataraka, Teo, Te Netui, Ihaka Wharekorari, -Hamuera Waihura,

Manuihera, Horomona Tahita, Kihirini Whatiera, Te Otene, Ngairo,

Rongorua, Te Kiro, Rewiti Anatawa, Iru Whakatope, Aniheta Tarikino,

Te Teira, Pereika, Kati Papatu, Hori Uaha, Raniere Te Atua, Haumera

Utairoha, Hare Kehua, Araia Te Rangi, Mahona Kuri, Paora Iripanga,

Karene Tame, Renata Kaka, Te Waka Kereru, Heremaia Ruapari,

Ropiha Matauhaiti, Harutu, Eru Pohoe, Tipene Te Rohe, Nirai Apatu,

Ngaro, Tio Pata, Mangumangu, Te Horo, Haara, Wiremu Kingi, Maha

Turi, Aroppeta Hamare, Epewhe Kaihote, Te Wakaronu, Henare

Mihingare, Te Otene Pomana, Paora Haupa, Ruka Whangipiri; Hori

Poipoi; Epeniha Paremate; Ratima Te Ariki; Heta Te Hanere; Hori

Kaikore; Henare Taupara; Pera Tawhakarere; Te teira Rohe; Tamati

Maere; Hoera Hape; Te Puhake; Horemona Taruna; Hori Karaka;

Raharuhi Pura; Te Wikiriwhi; Hikura Pona; Tuteri; I Kaharakai; Paraone

Ahirori; Anaru Huki; Hanuera Hokopu; Paora Rangiwhanga; Heremaia

Kihiroa; Rihimona Ngapuhi; Hohepa Putaranui; Hipi; Atarea; Wepiha;

Ropato; Ngungu; Rutene Ngahau; Te Waka; Kepa; Te Kihi; Kereama

Huruwaha; Te Otimi; Rutene Kirihuruhuru; Tipene Taumeta; Tiopene

Taumeta; Tiopira Hoko; Honi Wainohu; Tehu Te Kupa; Ihimaira;

Remata; Waata Kohi Kohi; Paramena; Hori Karaka; Hopa; Henare

Pakura; Riuhana; Ropara; Matenga; Erueti; Rewiti; Mamana; Tipa;

Meihana; Hirini; Kerei; Hura; Perenare; Rawera; Karamana; Harawira;

Ihahara; Reupina Toromata; Pohipi Tohatutahi; Wiremu Tau; Ahita

Tamaetimate; Tohaia; Hohipa Karauria; Apirana Whakehemo; Wiremu

Wilson; Rihimona Riaki; Arapeta Hape; Honi Mete; Hori Ruakirikiri;

Aparana Hikawai; Anania Te Kiora; Kingi Hoehoe; Toherou; Te Wetani

Raihi; Renata Matuaiti; Rui Kai Kore; Karamana Te Hunga; Honi

Pohutu; Waata Puihi; Karepa; Ruka Taihakona; Hitiri; Paora Hiku;

Raharuhi Hanga; Honi Motu; Te Matenga Urumirua: Tikikuha; Ihakara

Hourangi; Wi Te Rahui; Te Harawera Ria; Hamiura Te Hini; Te

Harawira Tearere; Horomona Kahukura; Mira Matenga; Ramera

Oneone; Wiremu Hukori; Rehoma Paku; Hamiora Ahaio; Te Ao; Te

Rarima Rohe; Rawhira Whakahemo; Ropiha Te Huki; Tamihana Pakai;

Renata Poutawa; Pakuku; Erueti Beattie; Whitoi; Tio Burton; Te Wi

Wahamu; Tipene Apatir; Hone Tahamete; Wi Tiapo; Hirini Tipari;

Rapaia; Karena; Wi Wiwiau; Wiremu Te Aurere; Hataraku Rangi; Pera

Tataramoa; Paraone Nohowiri; Eru Karanga; Karaitiana Te Wiri; Te

Hira Potakurua; Hohipa Te Rauri; Karaiteana Te Wiri; Te Hira

Potakurua; Hohipa Te Rauri; Karepa Matenga; Ihaka Kawhika; Matiaha

Puki; Taituha Wini; Mohi Kopeo; Rutene Te No; Ihaia Tawhakaiere

Tipuna: Haere Hoewaka; Matenga Tu Kareaho; Tamihana Taruki;

Panapa Poutawa; Moka Taiapo; Kaiwhenua; Henare Kaihe; Pita Tauhou;

Tamati Matangihia; Tiopera Te Hunga; Utukie One; Paora Rakaio;

Hoani Pukepuke; Paramana Nutu; Ihaka Maihi; Rihimona Manuwhiri;

Ihaka Whaanga; Honotana Te Hau; Pirihi Pata; Maihi Wakatoko;

Ahipene Hikenga; Neera; Panuta; Tepine Te Puia; Maraki Kohia; Patara

Taorua; Paerimu; Takuira; Te Amo; Ngohingohi; Henu Te Honotapu;

Hopimana Tunupaura; Erua Kohikohi; Te Ota; Hotene Te Ariki; Hami

Te Kuru; Papi; Rutene Takakuenga; heremaia Wakatoko; Pakeha; Hore

Kaihoti; Koti Toromata; Ramera Korau; Wirimiata; Te Retui Hemakoe;

Hania Tokateitahi; Hamuera Te Were; Iria Taepa; Iriapa Heihei;

Tamihana Ruatahi; Rawaera Moko; Pani Hook; Epeniha Taura; Wi Tiki;

Maihi Kaimoana; Ahitere Kaingaatua; Hamiroa Aomaori; Wi Rukai;

Kerihi Wahapamia; Mihaere Karari; Te Wharehira;Tiopira Topehi;

Meiha Mahu; Hone Witi; Warunu Hukeri; Hunia Tutatahi; Heremaia

(Mohia); Hikieora; Kapene; Kerei Te Otatu; Wi Warena; Manihera;

Karauna Pono; Ratana; Te Peri; Kari Kari; Apirana Te Ruke; Piripi

Herehere; Hare Pora Kereke; Mokena Paratai; Hopi Ana; Paora Puhitahi;

Hepi; Te Wata Taunoa; Te ? Ruihi; Ropitini Nito; Paora Rakana; Pirihi

Koara; Ihimaera; Iraia Whanoiti; Warihi Hinetiru; Henare Wheao; Hita

Kutiha; Te Koari; Hori Tapine; Tekoteko; Wirehana; Tikore; Tiopira

Tairua; Honeri; Wi Kuao; Parairei; Te Waka Turi; Te Waata Taiaroa;

Raharuhi; Rupapera; Werata Hikotu; Tapu; Te Keha; Ahipere

Tamaitumate; Urupire Hamanu; Petara Whakahonu; Te Orokore; Raiati

Poutiwa; Te Watene Toromata; Ngoihi; Ropata Koiri; Kehoma Rimu;

Hehi Warakihi; Hamuera Hatoti; Karauria Te Tuirori; Te Opera Kaukau;

Maurera; Tiaki Kaenga; Manaina; Hamana Tiakiwai; Hori Pomana;

Horomona Turoa. They were part of a murderous contempt killing

innocent natives who were protecting their homes, their livestock were

killed, burning of their seasonal crops were destroyed and villages burnt

to the ground the murderous colonialist and loyalist Maori began the

process of genocide. Manu Smith stated “woman escape by using

labyrinth of deep water table trenches throughout the Pa ensuring the

next generation survived.” From the western side of the lake one could

observe the burning Pa. It was the decision of the chief to evacuate their

homes by placing their children and woman into the many canoe to cross

the lake. The colonialist troops and kupapa maori could not follow.

Some of the elders remained to die at their pa and make a last stand

which ensured their uri had space between themselves and the troops,

the canoes crossed the lake and were out of reach of the invaders. The

old people knew their future was secured within the minds and spirit that

their uri had retained their history and importantly their spiritual link,

(Te wairua o te haa) to the whenua. From TeKapu now known as

Frasertown, TamaTeRangi country and into the Lake the colonialist

forces leveled the native pa. Haenga father and mother belonged to a

strong hauhau confederation. Haenga mother’s people never engaged in

pre-european war between Ruapani-Kahungunu and Ruapani-Tuhoe-

Ngati Awa as their people were considered sacred and linked by

whakapapa to both major tribal groups, often called tua rua meaning

whanau who are both people’s. Haenga grandfather Nga RangaMataeo

had started the peace settlement between Kahungunu and Tuhoe having

whakapapa links to both tribes, peace was to be the driving force which

was based on many marriages. Nga Rangi said “me tatau pounamu kia

kore ai e pakaru ake ake ake.” Nga Rangi Mataeo inheriting the

sovereign authority from TeKapuamatotoro. Tapuwae had

institutionalized the thought of unification of house of Tapuwae and

TeMaaha, this is reflected in Whakapou whare where Ranagtira meet to

discuss issues of the seasons. Tapuwae had instructed TeOTane to carry

out major military expedition into the Te Kaha rohe, engaging war, (Te

Whawhapo) with specific tribal groups, he promised TeOTane his

nephew he and his brother TeMaha future was to be unified as one

people by marriage. Nga Rangi Mataeo holding the mantel of the royal

household of TeKapuamatotoru in which his grandson Haenga was born

into, thus inherited such traditions and customs. Haenga often stayed at

his parents pa located on Waikaremoana shores, mainly for seasonal

food gathering and black pounamu. Haenga was taught the ancient

knowledge of whaikorero, carving and painting. Haenga conversed in

English and business trading practices ensured Maori became

selfsufficient. Colonialist nepotism ensured colonialist maintained

power. Haenga internal struggle with pakeha culture and his own

people’s traditions at times had taken its toll on the young chief. Haenga

was concerned that colonization processes were changing the whariki of

the environment. He thought peace was the solution to his people’s

predicament, but the British had already set a course predestination of

British cultural assimilation practices. Local Government at time

cooperated with Haenga at time for resources from the environment such

as the taking of metal for road building. It wasn’t long belong Haenga

became in debt, borrowing money from the BNZ bank at times where

questioned and challenge formally. British and loyalist maori had

influenced his grandfather NgaRangiMataeo near the end of his life.

Haenga was to succeed his grandfather mantel as holder of the royal

house of TeKapuamatotoru-teparereke-rekatanga-o-nga-rangatira at

Hikawai Pa and Matiti Pa. Haenga established Te Poho O Tapuwae his

home residents. Haenga own people meet to discuss land issues of the

day revealing many had been left out of land due to the Native Maori

land Court hearings. Haenga held his people together through the

Hauhau-Te Ringatu faith. His people mandate for the young chief was

held at Te Poho O Tapuwae, recognizing their leader name and authority

Te Haenga Paretipua. Haenga’s people are named herein; Ahere Paku;

Ahipene Te Hikanga; Ane Te Kore; Aperahama Maehe; Api Paku; Api

Tamihama; Erueti Mete; Haeata Atamira; Haenga Paretipua; Hanita

Atamira; Hani Hapuku; Haora Mete; Haora Nga Rangimataeo; Hapata

Maraki; Hapi Tamihana; Harata Tiopira’ Hare maehe; Heipine Mutu;

Hekera Ponga; Heneriata Paku; Heni Paku; Heni Tamihana;

Haenga marriage to TitiPura daughter of the great tohunga called

HaoraNgaRangiMataeo also a hauhau. From a natural state of the Maori

world began to be turned into a state of chaos and changes to the

environment they lived in, a socially engineered system forcing a new

way of life based on monetary power. As a young person Haenga was

treated by the people as a tohu a sign of significance spiritual leader and

tohunga. As a child he was carried into the Mahia wars on the shoulders

of a warrior. A British union jack was placed around Haenga symbolize

peace between the Britsh-kupapa maori and native Maori. As soldiers

were firing towards the warrior and young chieftain Haenga and the

warrior both were untouched by bullets, a sign of sacred protection. The

union jack flag had many bullet holes when it was unraveled by the

people. Mahia land were confiscated by the Crown. This flag now held

by Ruataniwha Marae. Haenga a master carver, painter, minister of

Hauhau and whakapapa, commercial businessman and celebrated

chieftain. He headed his haapu O Te Kapuamatotoru. Haenga descends

from NgaRangi Mataeo and (other chieftain) a powerful military

chieftain. NgaRangiMataeo and others restored the authrotiy of the

people ia marae ia marae katoa which was to become the Ngati

Kahungunu tribal region. By military force and assisted by other chiefs

who lines of descent were to be married into this important line.

Haora father Nga Rangi Mataeo ka moe ia Riria Puharakeke of

Ruataniwha Pa. Nga Rangi Mataeoa had three wives. Riria being the

second wife. Haora ka moe ia Ripene Te Raru (Pura) became known as

Ripene Haora. Their first child Titi Pura known as Neti Nga Rangi

Mataeo. Titi ka moe ia Te Haenga Paretipua. Haora also had two male

twins, (Te Mahanga). Haora Nga Rangi Mataeo lived in an elevated

whata near Ruataniwha Pa. Haora had fierce piercing eyes, (Bernard

Lawrence stated) he saw Haora in his whata looking down upon him. It

was customary for Haora to spend time at Iwitea where he was feed by

hand/ spoon by Rangatira whanau. Changes in attitudes of the people

affected by Christian beliefs at that time caused tohunga like Haora’s

experiencing marginalization from society. Other tohunga were also

affected, by keeping to ancient customs also brought absolute poverty.

Hariata Haenga Paretipua daughter of Te Haenga retrun to Wairoa to

find tohunga in starvation, as protocol and custom of feeding them were

up held by them. Hariata under took this role of caring for the last

significant tohunga until he had passed away 1938 Ruataniwha Pa.

Haora is buried on the very top of the whale mountain called Takitaki.

For it is this mountain that denotes the rank of each whanau according to

where they are buried. No one is to be above his head being the sacred

house of the hinengaro. Hariata died in 1979.

Kahungunu-Ruapani & Tuhoe Wars: Ngati Kahungunu kupapa

fought against Ruapani and Tuhoe who had association with other major

tribal groups. Historically wars were fought due to historical issues. In

the case of Ngati Ruapani Kahungunu entered the war with Tuhoe.

However there were whanau of Ngati Awa and others who did not

engage in war and were one with all tribes concerned, they were known

as tuarua.

Tuhoe and Ngati Awa plundered Tutira. TeTuakiaki a chief of

NgatiKohatua O Kahungunu lived at a Pa in TeReinga. There the chief

and others decided Tuhoe Ariki called TeMaitaranui should be killed, for

the killing of Tiiwaewae and others.