ngati wairere whakapapa
Through its earliest Tmaki whakapapa, Te Waihua was fundamentally a branch of Ng Iwi/Ng Oho, . According to ancestor's, Ngti Te Wehi became an iwi after he had regained his father's Mana and made connections to his granduncles Wharetiipeti and Tapaue of Ngaati Mahuta. Te Ata i Rehia had a Waikato husband called Tapaue, . The first trading station in the area was set up near the mouth of the Waikato in 1830 by Charles Marshall, . Consider the following table of descendants of Rereahu:. For Mori it is a taonga, and for many it is also tapu. Western genealogy does not recognise the intrinsic connection between tangata whenua and te taiao. Language links are at the top of the page across from the title. Traditionally whakapapa was handed down orally to a member of the whnau deemed a ppropriate to look after the whnau whakapapa. Men did become fathers at 72, but it is a remarkable coincidence in two successive generations in conjunction with the other line covering exactly the same period with exceptionally short average interval. Simplicity in recording is an important consideration, and a family tree may be set out in the normal way with minor modifications. But the result is interesting.. (Tainui whakapapa, waiata, carving). Through the intermixing of Ng Oho/Ng Iwi and Tmaki-Tainui came our tupuna group Ngti Poutkeka. | Important early intermediaries between Pkeh and tangata whenua, Pkeh-Mori were Europeans or other outsiders who became part of tangata mori society, speaking fluent te reo, fighting in local conflicts, living in tangata whenua communities and marrying into local groups. It was a short-lived conflict with peace quickly being somewhat reinstated. Ko Piipiiwharauroa, B. W. Roberton, p 4554, Family tree. According to research Te Wehi is said to have been a very swift runner and a fierce warrior, so too his older half brother Kawharu the Giant was 9ft tall Note: this map has been copied from a modern day map, and as such does not represent a fully accurate depiction of the historical coastline. This whakapapa (genealogical chart) shows the descent line of the Ngti Toa ancestor Toarangatira, from Hoturoa, the commander of the Tainui canoe. Huatau, son of Huakaiwaka and Ruawhakiwhaki, and the Ngti Kahukoka hap of Te Waihua lived primarily from the entrance of Te Manukanuka o Hoturoa to the mouth of the Waikato. It is not to be supposed that a man could marry full sisters of his great-grandmother, so there must be a mistake here. Probably it was his experience of the reliability of tribal tradition that led Percy Smith so far back into the past. Test. Also, Kawana (governor) George Grey commissioned a ship to service the Waiuku-to-Onehunga leg of the trade route. Waiuku sat at an important position along the Waikato-Auckland trade route thanks to the nearby water transportation network. [10], Te Wehi's great grandson Rangitaupopoki of Ngati Paiaka/Ngapuhi and his Ngti Maniapoto princess had 2 warrior sons, Te Moke and a Tutemahurangi, whose sons Pita Mahu Waikato and Te Aotroa Hne Waitere who were in their 20s at the time, would have helped their dad and uncle Te Moke with the battles against Te Rauparaha as he killed Te Uira and a battle to fight for a Ngti Te Wehi chief Te Aomrama at Makomako, Aotea harbour. . This timeline traces the whakapapa of the tangata whenua of Maungatautari. An ancestor of mine, the Pkeh-Mori John Cowell, noted that even in 1832, there was a noticeable lack of human habitation in Tmaki, . It will also be noted that Te Manaoterangi married two sisters, Tini and Waipaia, sisters of Kuku, and also generally supposed to be daughters of Parekiteiwi. So Paulo, city, capital of So Paulo estado (state), southeastern Brazil. Ngatokorua Hone Waitere is shown in this picture[26] taken Feb 1934 at 92 years old with his son Wiri Toko Waitere & grandsons (waka carver)Tutemahurangi(Ned) & Hone Joe Waitere.[27]. (5) The limits are progressively reduced as different pieces are put in juxtaposition. Te Wehi's mum Koata according to Tainui is of the Ngti Mahanga, Ngti Mahuta & Ngti Mango people. Various wives have been attributed to Tuteiwi:. Ko Taupiri te maunga Gideon Smales was appointed to replace Rev Turton. Source: Commissioned Drawing Three. The Waikato-Manukau Treaty of Waitangi sheet (minus the signatories) signed by members of Ngti Te Ata. Another mission was founded at Moeatoa (on the Waiuku River) in August 1836. (Ngati Kauwhata) Biography TUM Hogan, Helen M. Bravo, Neu Zeeland : two Maori in Vienna 1859-1860, 2003. There are 11 marae (meeting ground) affiliated to Ngati Mahuta. At the same time, Ngti Te Ata had a positive relationship with the burgeoning Kngitanga movement, who the Crown saw as its enemy. Before rejecting a genealogy out of hand, physiological limits should be stretched to the extent of possibility, bearing in mind that the necessity for extreme limits more than once in the same problem must be considered as straining probability. To appreciate the dynamic nature of Ngti Te Ata Waihua we must first acknowledge Te Whakapapa o Ngti Te Ata Waihua. Hence the look of huka (snow) that covered an extensive area. Overall Ngti Waewae employs 28 staff, including 26 who have whakapapa to the group. Percy Smith gave as the concensus of opinion of several Polynesian scholars who knew the race well that 25 years is nearer the truth. Upon the death of their rangatira (leader) Te Ata i Rehia, Ngti Kahukoka was renamed Ngti Te Ata. The contemporary decor comes as a pleasant surprise, with its off-white tones and the use of different building materials, which combine to provide a creative space perfect for an enjoyable . . #2. According to the 1874 census, Ngati Te Wehi were registered as an iwi. Auckland City Libraries Heritage Collections: Kura, Auckland. Whatuturoto typically lived at Te Pane Mataaho but sometimes resided on the coast of Te Manukanuka o Hoturoa (the Manukau Harbour) from Maungataketake (Ellets Mountain) to Puhinui, an area which includes whatutroto near the famous Ihumtao, . And as if just awakened from the long sleep of barbarism, the sudden turn of civilization appears to impart a vivacity, and cheerfulness to which they have hitherto, been strangers. No attempt has therefore been made to arrive at scientific averages, but rather, round figures have been taken for convenience of handling. (1) A single long line sets a minimum limit to the period covered by the line, i.e. Ngti Whare is a Mori iwi of New Zealand. | A movement founded in the late 1850s to stop land theft by installing a Mori monarch under whom land could be vested in. Te Wehi moved to the Aotea Harbour after Pakaue his father was murdered for items only he could obtain, a very famous Dogskin Korowai cloak named Pptewai & equally famous sacred war club named Karioi-mutu was given to Pakaue by an inland chief named Te Rau who lived over the ranges in the Waipa Valley. Taringa - Ep 105 - Iwi o te Wiki - Ngti Wairere. | The tikanga of Mori sustainable resource use to preserve resources for future generations. IT SEEMS to be accepted as an undisputed fact by some social anthropologists that oral tribal traditions are unreliable and unworthy of serious consideration as history. In the above case you will note that Paretahuri, Hekemaru's eldest, married Maramatutahi, Wairere's eldest son, and had Tuteiwi as their first-born. Mahuta begat Uerata who married Puakirangi, Koata's Auntie. Huakaiwaka also sometimes lived at other p (fortified settlements) within the Ngti Poutkeka rohe, across an area extending east to thuhu and south to Te Manurewa o Tamapahore (Matukutururu, Wiri Mountain), . The Twharetoa region extends from Te Awa o te Atua (Tarawera River) at Matat across the central plateau of the North Island to the lands around Mount Tongariro and Lake Taup.Twharetoa is the sixth largest iwi in New Zealand, with a population of 35,877 of the 2013 New . The city itself sits in a shallow basin with low mountains to the . Interestingly, Te Tawh and Wairkau were some of the only wahine signatories to the Treaty, , carrying on the Ngti Te Ata tradition of female leadership. At ngroto is the house of the ancestor Whita. Eventually Whatuturoto became ariki, and his son Huakaiwaka would also ultimately became ariki. But the Tmaki that was returned to was one of great change. Turongo, Raukawa, Rereahu (2)=, Whakatere, Kurawari, =Takihiku, =Hineaupounamu, =(1) Maikukutea (2)=, Maniapoto, =Tamatehura, Te Rongorito=, Wairangi (2)=, Huitao=Hinetore, =Hae, Kapu, Parekarewa=, Taratioa=Hinearokura, Ngarongo (2)=, Ngatokowaru, Toreheikura=Huaki Tukemata=, Whatumoana, =Te Momo, =Te Weu, Paretekawa=, Hore, Family tree. Match. Kti Mmoe (also spelled Ngti Mmoe but not by the tribe themselves) is a historic Mori iwi. They chat with a new interest and vigor around the machinery, whilst the water dashes and foams beneath their feet. Potatau Te Wherowhero, first leader of Te Kngitanga and descendant of Tapaue. Two sons of Poutkeka II, Whatuturoto and Whaorakiterangi, greatly increased the Ngti Poutkeka rohe, and concurrently mana, in the Tmaki region. KOURA, RURU., Koura=, Korako=Ruru, =Waenganui, Mataumoeawa, Parehiawe, Putuna=Rangihoto, =Hotumauea=, Ngahia=Hikaurua, =Pakaruwakanui, Pareteuaki=, Waitao=Whanui, Tukeria=, Paretewa=Tokohihi, Kahutiari=Irohanga, =Paretaiko, Maungatautari, Parengaope=Te Rauangaanga, Te Kanawa, Te Wherowhero. Following the death of Poutkeka, the ariki position (highest-ranking leader) was bestowed on his son Poutkeka II, Two sons of Poutkeka II, Whatuturoto and Whaorakiterangi, greatly increased the Ngti Poutkeka rohe, and concurrently mana, in the Tmaki region, . . After the 1821 warfare Ngti Mahanga/Ngti Te Wehi chief Te Aoturoa Hone Waitere and his Ngti Mahanga/Koura princess Pirihiri moved to Te Waihi on the Aotea peninsular when in 1822 his younger brother was taken by Nga Puhi. The Aotea Moana iwi all consider Mt Karioi and her Husband Krewa / Gannet Island to be sacred. Source: Commissioned Drawing One. Many of them have had to shiver out the whole winter in their tattered blankets, in consequence of this, to them, extraordinary effort. Parehikitanga & husband had three children, Te Urumahue a daughter, Ttemahurangi & Te Moke. As such, Tmaki rp, including most of Ngti Te Ata, abandoned the area and sought refuge with whanaunga in the Waikato or Hauraki beginning in the mid-late 1820s. To see more about the amazing architecture of the city you can walk on one of the most important avenues in So Paulo. The union between Te Ata i Rehia and Tapaue greatly strengthened the bonds of whanaungatanga between Tmaki and Waikato, . But during this time of relative abandonment, some Ngti Te Ata maintained ahi ka in Tmaki. When a genealogy cannot be made to fit without entirely upsetting many others, it is generally found on close analysis to be condemned by internal evidence. It is reproduced here with kind permission from Lyn Tairi. Pakaue's cousin Tahu-mhina a son of T-irirangi & chief of the Ngti Ariari tribe, lived at Motu-ngaio pa not far from Karere-atua, His failed attempt to obtain these coveted items & remarks from the great Maniapoto chief Te Kanawa O Tahu-mhina, your prestige has been lowered by your younger relative Pakaue, because he has been able to obtain that which has been denied to you. The thought of this made Tahu-mhina very angry. Figure 16 - Whakapapa of Muriwhenua 14. Death of Mr. John Cowell. Consequently, our whakapapa deeply connects us not only to Tmaki Makaurau but to the Waikato and her people. Film negative. Te Katipa was again present in June 1858 when Te Wherowhero was anointed kingi (king) by Ngti Mahuta, Ngti Maniapoto and Ngti Haua. WETERE, Tita Taui, 1948. The other known sons of Ttemahurangi were Matiu and Te Aotroa a.k.a. Te Wehi would not agree, & Kawharu, not wishing to be further involved, collected his people & moved to the shores of Aotea harbour & occupied Raorao-kauere & Manuaiti Pa, while Te Wehi went to live at Matakowhai and the Ngti Toa-Rangatira retained Motu Ngaio Pa until the 1820s before migrating south with Te Rauparaha & Ngti Koata. A perfect pattern should never be expected as all the pieces will never be available; nevertheless a very close approximation can readily be obtained. Wairere means flowing water and Ngaati Wairere is the name of the Waikato - Tainui tribe who lived upon the lands of what is now Hamilton City since the mid to late 16th century. The domain of his brother, Whatuturoto, was the Tmaki isthmus, and it extended south until hitting his brothers rohe. There would be a very interesting study in the comparison of charts produced independently in different districts, as connections are to be found between all. With the large number of genealogies available, many individuals can be assigned dates within very close limits as far back as about 1400. The Pkeh had undoubtedly come. Film negative. Roughly three centuries ago, Ngti Te Ata founded a primary marae at Te Pae o Kaiwaka, known later as Waiuku. King Taawhiao gathered tohunga together and abolished this practice. The wharenui was named by King Taawhiao who lived on the marae for sometime. Through the intermixing of Tmakis earliest inhabitants and people from the some of the significant migratory waka, like Tainui, came the Ngti Poutkeka people. . If this is still considered within the bounds of - 52 possibility, there are further considerations. Ko Waikato te awa Source: Commissioned Drawing Two. Eventually Whatuturoto became ariki, and his son Huakaiwaka would also ultimately became ariki, Much like his father, Huakaiwaka occupied Te Pane Mataaho, but he shared his residence between there, Maungakiekie (One Tree Hill), . Ko Arekahnara tku haona kaha Ko Kemureti tku oko horoi Ko Ngruawhia tku trangawaewae. Pita Mahu married Tirimata Karuwhero a Chieftess who occupied Maukutea before her marriage to him. Te Aotroa Hne Waitere was a Ngti Te Wehi/Ngti Mahanga chief who signed the Manukau-Kawhia copy of the Treaty of Waitangi 15 June 1840. At one point, the Ngati Huarere were also described as having a fifth (minor?) Source: Archives New Zealand. Whanaungatanga: Who we are and where we come from; knowing our connection to each- other, Manaakitanga: Looking after our whaanau from our mokopuna to our kaumaatua -Koohanga Kokako, Mana Motuhake: Enhancing our self-determination, our identity, our confidence, our influence as a whaanau, marae, hapuu and iwi, Wairuatanga: Recognising our spiritual wellbeing and harnessing this in our connection to each other, our awa and our whenua, Kaitiakitanga: Protecting and preserving our taonga tuku iho of our whaanau, marae, hapuu and iwi, Tikanga: Making our decisions with integrity and wisdom ensuring we are acting in the best interest of our Marae whaanau.
